is a reward it self and carries meat in the mouth of it there is a sweet resentment in the remembrance of a well-spent youth Never did any repent of repenting too soon but many have Repented their deferring so long 2. 'T is more Easie any thing taken when 't is young is more easily wrought upon A twig is easily bent a disease taken in the beginning is easily cured when every thing by delay growes worse When the fingers are growne stiffe 't is ill learning to play on the Lute An old disease is hardly cured The longer a Tree growes the harder 't is to pull it up The further a Naile is driven the harder 't is to pull it out again The acting of sin strengthens the Habit and when sin is become Habitual connatural and customary 't is hardly cured Ier. 13.23 Isay 26.10 11. let favour be shewed to the wicked i. e. all those common favours of preservation supportation food raiment health wealth c. yet he will not learn righteousnesse though it be a lovely thing 1. In the land of Canaan literally where God had promised all blessings as the Church with all her Priviledges and Ordinances yet in despite of all these favours they will do unjustly 3. They will not 't is not so much they cannot behold the Majesty of the Lord in his special works of mercy and judgement when men are hardned and habituated in sin not all that Mount Sinâ—i or Mount Sion can afford neither Iohns austerity nor Christs lenity can work upon them Matth. 11.17 18 19. and 23.37 38. what 's bred in the bone will not out of the flesh when mens bones are full of the sins of their youth they usually go with them to their graves Iob 20.11 'T is well observed that in our Saviours time of all that were possessed with evil spirits the Devil was most hardly cast out of those whom he had possessed from their childhood Mark 9.2 29. By this delay the understanding is more darkned Ephes. 4.18 the will becomes more stubborn and unyielding All the powers of the soul are as it were chained and bound up that they cannot stirre to goodnesse Thus Simon Magus was held in the bonds of iniquity Acts 8.23 Every raigning sin is a bond which the Devil casts about men So that they cannot stirre a step in the way of grace Besides Satan hath a strong plea against the soul he 'l plead prescription and so many yeares possession which is eleven Points in Law 3. 'T is more fruitfull we shall do more good and receive more good to him that hath shall be given We shall bring forth much penitential fruit which will bring much glory to God and in glorifying him lyeth our glory Ioh. 15.8 Suppose a man should never Repent till he were old and ready to dye though such a man may be saved yet his Graces are not so conspicuous nor can he do that good nor bring that glory to God as a young man that begins betimes to serve him Paul was converted betimes and see what abundance of glory he brought to God what good he did in the Church and what abundance of sins he prevented which else would have made head against him and enslaved him how many famous Churches did he plant Rom. 15.19 and what abundance did he do and suffer for Christ. 2 Cor. 11.23.24 if a man have a great way to go it 's good rising early in the morning such a one shall get the start of many sluggards 'T is a thrifty course to be an early convert the sooner we submit to the spirits conduct the better the more Peace and Liberty we shall attain 4. 'T is more Beautifull and lovely Every thing is beautiful in its season Eccles. 3.11 now Gods usual season for repentance is when we are young Eccles. 12.1 as we see in Iosiah Samuel Obadiah c. As a word spoken in season so a work done in season is both delightful and profitable Prov. 15.23 The truly godly man bringeth forth fructum suum in tempore suo Psal. 1.3 fruit in its due season Christ delights to set forth his Vine-yard to such as will bring him in his fruit in season Mat. 21.41 The trees of Gods planting bring forth pleasant fruit in their moneths Ezek. 47.12 God loves to have this Mannah of grace gathered early Exod. 16.21 't is the kindnesse of our youth that he delights in Ierem. 2.2 5. We shall resemble the servants of God all their Obedience hath been prompt and speedy They are endued with the wisdom which is from above which is easily intreated to any goodnesse Iames 3.17 Psal. 27.8 and 119.60 Abel brought of the firstlings of his fâ—ock and the fat thereof Gen. 4.4 Christ calls Matthew from the receipt of custom a gainful Trade and he presently forsakes all and follows Christ when he called Simon and Andrew Iames and Iohn to leave all and follow him they immediately left their nets and followed him Matth. 4.20.22 when Paul was called he made no delayes he invents no excuses he consults not with flesh and blood but he presently obeyes and was not disobedient to the heavenly Vision Acts 26.19 Gal. 1.16 when the Lord enlargeth the heart they improve the opportunity when he strikes they strike and when he moves they move and promptly obey We have an excellent instance in Abraham when ever the Lord commanded him to do any thing though never so difficult to flesh and blood yet still he readily obeyed 1. The Lord commanded him to forsake his own kindred and country and to go to a Land that he knew not he must forsake a certainty for an uncertainty and he doth it presently Gen. 12.1 4. Heb. 11.8 Acts 7.3 4 5. 2. The Lord commanded him to circumcise himself and his family note though Abraham were 99. yeares old and had a great family in which there was 300. and 18. which could bear arms yet the Self-same day was Abraham circumcised and all the men of his house Gen. 17.23 3. Above all his sincere obedience appeares in his readinesse to offer Isaak in Sacrifice at Gods commandement Gen. 22.2 3 c. God bids him take his Isaak his only son Isaak his only son Isaak whom he loved and go offer him in Sacrifice and the Text tels us that he rose up early in the morning and took Isaak c. There were many things which might have discouraged Abraham from so doing 1. He must take his Son not his servant not his friend not his beast but his son 2. It must be his own son not another mans 3. His onely Son if a man have many sons he may the better part with one but if a man have but an one and onely son it goeth near him to part with him Zach. 12.10 4. His onely Son Isaak his laughter and joy the Son of the Promise Gen. 21.12 in Isaack shall thy seed be called this was the
Hence that Proverb Ephesiae literae Ephesian words or writings .i. their charms and spells yet these Idolaters and Sorcerers God was pleased at his own free grace to call here he planted a famous Church and Christ himself writes an Epistle to them Rev. 3.1 2 3. and commends those that sometimes were the worst in the world 3. Our Adoption is free of Canaanites he hath made us Israelites of sinners sons of foes friends and of heirs of hell heirs of Heaven before we were born he did predestinate us to be his Adopted ones Eph. 1.5 4. Our Redemption is free God freely sent his Son into the world to save us Iohn 3.16 it was grace the riches of grace that redeemed us Eph. 1.7 5. Our Iustification is of free-grace Christs righteousness is freely imputed to us for righteousness and faith is freely given Rom. 3.24 Ephes. 2.8 Philip. 1.29 6. Our Sanctification is free He heals our back-slidings and loves us freely Hos. 14.4 Ephes. 2.4 5. to extract sweet out of sweet nature and Art can do it but to bring light out of darkness good out of evil and sweet out of bitter is a work of Omnipotency it is no less then the change of nature 7. Our Salvation and Glorification is free Luk. 12.32 Rom. 6. ult This then overthrowes the doctrine of the Papist Arminians and Semipelagians who cry up fore-seen faith preparations good works and an improvement of the means of grace as causes of Election whereas God chose us not because we were Holy but that we might be Holy Ephes 1.4 and 2.10 we are created to good works not for them He did predestinate us not because we were conformable but that we might be conformable to his Son in Sanctification Rom. 8.29 30. Predestination is the cause Vocation and Faith which comes by hearing is but the effect of it and so cannot be before its cause hence the Scripture so oft tells us that we are chosen to Obedience not for Obedience 1 Pet. 1. 2. and that as many as were ordained to eternal life believed they did not first believe that they might be ordained but they were first ordained that they might believe Acts 13.47 2 Thes. 2.13 Paul obtained mercy not because he was faithful but that he might be faithful 1 Cor. 7.25 So that in order of nature faith is after the decree of Election for God first decrees the end and the means conducing to that end so that it is not by works of righteousness which we have done either before conversion or after the Apostle excludes them all from meriting Salvation but by mercy we are saved Tit. 3.4 5. this grace unexpectedly appeared when we were dead in sin and so were meerly Passive in respect of the habit of grace though in other respects we are partly Active and partly Passive when we did not once dream of such a mercy yet then did it shine upon us and if God should chuse men for their fore-seen goodness he must chuse none for we are all by nature alike ther 's no difference by nature between Iacob and Esau Peter and Iudas Rom. 3.9 22. and 4.9 what did God see in Abraham Rahab Manasses Paul why he should chuse them There was much in them why he should refuse them Let us then renounce all confidence in our selves or any thing that we have done for if we merit any thing it is destruction for sin is our own and perfectly evil but good is not our own nor perfectly good The Apostle excludes all distinctions and ascribes all to grace Ephes. 1.4 to 11. So that as they at the building of the material Temple from the laying the foundation to the laying on of the top-stone cryed grace grace Zach. 4.6 So must we from our Election to our Glorification cry grace grace How doth Paul in all his Epistles exalt grace and ascribe all to it By the grace of God I am that I am 1 Cor. 15.20 Let the wise man glory in his wisdom and the rich man in his riches as for me I will glory in the Grace of God for by the Grace of God I am that I am All is grace abounding superabounding grace Rom. 5.8 1. It is God that gives preventing and preparing grace Psal. 10.17 Phil. 2.13 whereby he drawes us to himself and makes us willing to believe and obey 2. He followes us with his subsequent Grace whereby he upholds us in Grace begun and enables us to persevere there is a Divine manutenency which keeps us from falling Psal. 73.23 Hence the Scripture takes all from man and gives all to God It is he that works all our works in us and for us Isay 26.12 Every good gift comes from him Jam. 1.17 It is by mercy and truth and not by our merit that our sins are pardoned Prov. 16.6 As Iacob said of his riches and children Gen. 33.5 11. God hath shewed mercy to me and hath given me all this and these are the children which the Lord hath given me So the Lord hath shewed us mercy in giving us Faith Repentance Obedience and these are the Graces which the Lord hath given us and therefore as all rivers come secretly and silently from the Sea but return openly thither again So those Graces which God hath secretly wrought in our hearts must openly appear in our lives to his praise We must not kiss our own hand Iob 31.27 nor sacrifice to our own nets but with the Church give all to God Psal. 115.1 So did Christ Matth. 11.25 26. 2. This may comfort us in the sight and sence of our wants and weaknesses that we are not now under a Covenant of works but under a Covenant of free-Grace now we may buy without money Isay 55.1 God is gracious and loves freely he loves us because he loves us it is his good pleasure so to do the moving and impulsive cause is in himself Deut. 7.7 8. he is gracious and will not contend for ever Psal. 1.3 8 9 but though he see our wayes how evil they be yet he will heal them freely Isay 57.18 I have seen his wayes and I will heal him a strange expression one would think he should have said I have seen his wayes and I will destroy him but such is his pitty to the sons of men that though he see their rebellions and perverse wayes yet for his own Name sake he freely heals and pardons them 2. It may comfort us against final Apostasy if our Salvation were grounded on our selves if it were conditional depending on our free will we might justly fear but since it is grounded on the unchangeable purpose and good will of God we are safe for his purpose is sure Rom. 9.11 And his foundation firm 2 Tim. 2.19 His counsels shall stand in despight of all opposition Isay 14.27 and 46.10 We stand not now by our own power or will our Salvation is not now in our own keeping but in
Application is easie Take heed of that Rock of offence and Roote of division The gathering of Churches out of Churches which is indeed the destruction of Churches 'T is an uncharitable and an unscriptural Practice There is no Precept nor President for it in all the Book of God The Dissenting Brethren were not able to produce one example out of Gods Word for the gathering of Churches out of Churches though they were pressed to it by the Reverend Assembly of Divines We read in Scripture of Gathering Churches from amongst Heathens but never of gathering Churches out of constituted Churches Were England a land of Heathens and no Church planted amongst us it might be proper enough to gather Churches here but to put a planted constituted setled Church into the condition of Heathens savours strongly of Pride and Censoriousness Parochial Assemblies if the Parishes were but regulated and made more uniform and compact are the best both for Pastor and People when this gathering of Churches breedeth as many Divisions in Families almost as there are persons e g. The husband is a Presbyterian and goeth to his Church the Wife an Independent and goeth to her meetings the Sonne an Anabaptist and goeth to his meetings the Daughter a Quaker and she hath her meetings c. What Rents this kind of gathering maketh let the Reader judge Besides the great inconvenience of having Church-members at such a distance one at London another at Dover a third at West-Chester a fourth at Yorke I know some that dwell nigh an hundred miles off him whom they call their Pastor such sheep are like to be well fed and looked to that are at such a distance from the Shepherd Moreover it is a kinde of Sacriledge to rob godly Ministeres of the first-born of their Prayers and pains of the creame of their flockes and the Crowne of their Ministery If they will gather Churches out of the world as they call it let them first plow the world and sow it and then let them reap with Gods blessing else he is but a hard man that reaps where he hath not sowen There is superstition on the right hand as well as on the left and the Devil cares not on which hand we miscarry so he can but get us out of the right way Be not over-righteous in making the Gate of the Church narrower then God hath made it shut not out those whom God admitteth Better be too Charitable then too censorious Pitty the many hundreds of poore ignorant profane uncatechized souls that are in your City the great I had almost said the greatest part of a Ministers worke lieth out of the Pulpit I have experimentally found more good by week-dayes Catechising then by many yeares Preaching condescend to the Capacities of the weakest by workes of mercy and by all good means labour to win them to Christ Be not high nor supercilious be not harsh and censorious in casting off the greatest part of your flocke as dogs and swine if they be ignorant you should instruct them if scandalous by all wise means you should labour to reclaim them This rigorous casting off them and their Infants doth but harden them and make them out of love with Religion when a tender and compassionate carriage towards them might have brought them into better order 4. You that are Tradesmen be just in all your dealings Plain honesty is the best Policie though it gain but little yet it keepeth the credit and the custome when he that over-reacheth and cozens me once shall never cozen me a second time Much of religion is seen in our dealings with men Psalm 15.2 3 4 Let a man professe like an Angel yet if he be faulty here all his religion is vain Piety towards God and Righteousnesse towards man are the best Walls and Bulwarks of a City It is true your walls are razed but it is not the want of walls but the wickednesse of the Citizens that ruines a City If Piety be within God himselfe will be a wall of fire round about you to defend you and offend your Enemies and your glory in the middest of you Zacharie 2.5 Isay 26.1 Good Citizens are the best fortifications God hath blest you with the Nether-springs and given you a South-land you have a rich and fruitful Soile a River that bringeth you Treasure from farre doe you as Achsah the Daughter of Caleb did begg for a better blessing even the Upper-springs also for Grace and Glory which will refresh you to Eternity Ioshua 15.19 The Riches of your City lieth much in cloathing Oh get your Soules cloathed with the robes of Christ his Righteousnesse for your justification and the White Robes of Innocency Integrity and Sanctification these are the onely true riches of a Christian which can never be taken from him 5. You that are young lay your foundations low if ever you would build high with Timothy give up your selves to God betimes fly the lusts of youth mortifie the flesh with its affection and lusts Redeem the seasons of Grace know the day of your Visitation and improve it remember your Creator betimes the sooner the better since the seasoning of our youth hath a great influence upon the remaining part of our dayes God hath blest you with many able laborious Ministers who are ready on all occasions in season and out of season to dispense the Mysteries of salvation to you so that you cannot sin at so cheap a rate as formerly happy are you if you have hearts to improve the mercy storing up in these dayes of Spiritual plenty Truths against times of Errour Light against times of darkness and comforts against times of discomfort If Philip King of Macedon rejoyced that his son Alexander was born in that time when Aristotle lived that so he might be instructed by him how should we then rejoyce who are born in such a time when the Gospel is so fully and freely publisht to the world which is able to make us wise unto salvation Lastly you that are Governours of Families set up Religion in the Power of it there let them be Bethels Houses of God and not Beth-avens houses of Vanity iniquity lest God make them Beth-anys houses of sorrow and affliction Lay injunctions on your Children and Servants that they keep the way of the Lord So did Abraham Genesis 18.19 as you would partake with him in blessednesse so follow him in Obedience Let not the greatnesse of your Families make you neglect the Dutie Abraham had a great Family above three hundred that could bear Arms yet he Catechized them and instructed them in the wayes of God Genesis 13.14 The houses of the Primtive Christians were as so many little Churches Romans 16.5 1 Corinthian 16.19 Câ—los 4.15 Philem 2. Solomon in all probability had thousands in his Court for he had seven hundred Wives which were Princesses and their retinue must needs be great he had fourtie
they may live desired and dye lamented that so when you are dead it may be said We misse such a man he was zealous against Sabbath-Prophaners Drunkards Swearers Sectaries c. He was forward to works of Piety and Mercy and ready to every good work 'T was Davids commendation Acts 13.36 that he served God in his Generation he did not seek himself nor serve God for a day or two but he served him his whole Generation as Noah did Gen. 6.9 God hath abundance of dishonour done him by profane persons and Religion suffers much by them now we should labour to repair the dishonours done to his name by being blamelesse and harmlesse shining like lights before a perverse nation The worse the times we live in are the greater will our honour be if we be faithfull 'T was Lots commendation that he was good in Sodom and Job in an Heathenish Vz. The more Sinne abounds the more our Grace should abound and the more Sin appears in the World the more should we appear against it The Lord hath done more for us of this last age of the World then ever he did for our fore-fathers and therefore he expects more from us then he did from them where he bestowes much he looks for much again where we bestow double cost we look for a double crop Christ is now more clearly preached to us and we enjoy the helps and advantages of former times A Pigmy set upon a Gyants shoulders may see further then the Gyant himself It 's a shame for us if we do not our work better by Sun-light then others that have had but Twy-light God takes it very ill to be wounded in the house of his children and friends for when he hath done so much Isai 1.2 3. Zach. 13.6 Will ye also forsake me said Christ to his disciples will you whom I have redeemed and loved above all the people of the World you whom I have brought forth in dayes of greatest Light and Love when 't was free with me to have brought you forth in Mid-night of Popery and Superstition will you also rebell against me There is nothing renews the Gospel so soon as this contempt it makes the Lord repent of all the kindnesse he hath shewed us 2. Note We must not look for a Church in this World without its imperfections and corruptions if ever the Church on Earth shall be pure and glorious it shall be in the last dayes yet we see the spirit of God tells us here expresly that these last dayes shall be perilous times by reason of the swarms of wicked men which shall be in the very bosome of the Church who shall indeed pretend to much Piety yet shall be full of Impiety and Hypocrisy they shall have a form of godlinesse but they will deny its power v. 5. There will be to the end of the World a mixture in the Church of God there will be Tares and Wheat good and bad in the Church alwayes Mat. 13.25 One told the Emperour Frederick that he would go to a place where no Hypocrites were then said he you must go beyond the frozen Ocean where there are no Inhabitants and yet thou wilt find an Hyprocrite there if thou find thy self there He that looks for a perfect Church in this World or for such a Church wherein there shall be none but Reall Saints may look till his eyes rot in his head before he see that day Christ had but twelve and one of them was a Devill and the rest that were sincere yet had their failings The Apostle tells us that in the bosome of the Church there shall be seducers Acts 20.29 30. from amongst your selves shall men arise speaking perverse things to draw disciples after them All the Churches we read of in the Scripture have had their failings and blots as the Church of Ierusalem Corinth Galatia and the seven Churches of Asia yet Christ owned them and communicated with them still and sent his disciples to them and therefore be not offended when you see defects corruptions and disorders in the Church perfection indeed is to be wisht for but it is reserved for Heaven No Church ever was is or shall be perfectly free from sin on Earth Let us not then forsake the Lords Floore because there is some Chaffe in it nor run from Sion instead of Babylon as many in our dayes do that cry out against the Church of England as a false Church though all the Churches of God in the World own her for a true one and run from her as from Babylon and so run into Babylon from a supposed into a Reall Babylon Babylon signifieth Confusion now amongst those that separate what sad confusion is there Division upon division separation upon separation c. till they have broken themselves all to pieces and at last are faine to sit like Owles alone These are they that abhorre a mixt company yet flye from Reall Saints This they call new Light when it is nothing but an old Error of the Catharists and Donatists who out of a conceit of their own exceeding holinesse did separate themselves Perfectionem justitiae Angelicam sanctitatem hic ab hominibus requirunt Donatistae quam etiam se suosque illos impuros coetus habere jactant profitentur tam sunt arrogantes coeci à vero suae infirmitatis rebellionis sensu alieni Danaeus loco citato ubi plura Causelesse Separation saith a learned Divine from established Churches walking according to the Order of the Gospel though perhaps failing in some small things is yet no small sin Let such consider 1. That the Root of this separation is bad and therefore the fruit cannot be good It springs from Pride and Censoriousnesse as we see in the Pharisees who were great Separatists and have their name from thence 2. Such are Schismaticks and in a short time they will he Hereticks for Schisme is the way to Heresy they make a Rent in the Church whose Peace should be very dear to us for though Peace be not the Esse and being of a Church yet it tends very much to its bene esse and well-being for as a Kingdom so a Church divided cannot long endure 3. The Pretences made for Separation are now removed there 's no Bishop Surplesse Cross Common-prayer c. for them to stumble at and yet separation was unlawfull then but now it s farre more vile and therefore the Lord punisheth the Separatists of this age more severely by giving them up to viler opinions than formerly 4. 'T is a scandall and wrong to a Church 't is ill to forsake the society of one good man without a cause but to un-church a whole Church causelesly now great is that sin 5. They cannot escape the revenging hand of God Though men may suffer them yet God will not one of the saddest judgements that we read of in the Scripture befell schismaticall Corah
not derogating ought from their obedience because themselves are called to the knowledge and profession of Christ yea they must the rather be carefull to walk honestly and uprightly that they may credit the Gospel and winne their Masters to Christ. However it be yet servants must not faile in their duty because Masters are carelesse of theirs Object The Anabaptists of our time object That in Christ all are equall Gal. 3.28 and therefore there should be no difference between Master and Servant for Christ hath purchased Liberty for uâ— and hath made us free from Subjection Gal. 5.2 Answ. Subordinata non sunt contraria Our Spirituall priviledges do not abrogate our civill respects to our Superiours And though beleevers as they are in Christ are all one and equall yet considered as they are members of a Politick body and in civill respects so there is an inequality and though Christ hath freed us from the curse of the Law and from the Tyranny of sin and Satan yet he hath not freed us from subjection to men according to those ranks and callings he hath set us in Hence even in Gospell-times we read of Master and Servants Superiours and Inferiours with directions how Inferiours should walk towards Superiours Rom. 13. and Servants toward their Masters Ephes. 6.5 6 7. with promises to reward such as conscienciously perform the duties of their place V. 8. Object But my Master is harsh and cruell Answ. Yet you must obey and so be subject not only to good Masters but also to the froward 1 Pet. 2.18 Sarah dealt hardly with Hagar yet the Angell bids her return and submit her self to her Mistris Genesis 16.6 'T is a crosse and affliction which the most wise God hath allotted to you and you must bear it patiently 7 Vnthankefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ingrati The sin of Ingratitude is one of those sins which do more especially render these last times so perilous Men will be unthankfull to their Benefactours for favours received and how can it be otherwise since they that are Blasphemers of God the great Benefactor of all the world and disobedient to Parents who are the Instruments of their being must needs be ungratefull to inferiour Benefactours who have deserved better at their hands Quest. What kind of unthankefull persons doth the Apostle here speak of whether such as are unthankefull to God or man Answ. To both In the last dayes men shall be ungratefull to God for peace and the Gospel of Peace and to Parents Natural Politicall Spirituall and to other their Benefactors Those that bred them bare them and defended them those that fed them with the bread of life and spent themselves like Lamps to give light to them such is and will be the ingratitude of the last times that men will seek their lives who endeavoured to bring them to life and will labour to cast them into prison and darknesse who laboured to bring them to light and liberty and will tread them under feet whose feet they shuld esteem pretious and as for the God of their mercies either they forget him and his wondrous works Psal. 106.21.24 25 26. or else they ascribe all to themselves as if if they had merited and deserved them Hab. 1.16 2. They do not once think of the God of their mercies they forget him dayes without number he is seldom in their thought like swine they eat the Mast but look not to the Tree from whence it comes like the Lepers â—en cleansed and but one in ten that returnes to give thanks Luke 17.17.18 Like Patients when once cured they forget the Physician Like Mariners when landed on the shore forget what they promised in the storme Psal. 78.34.36 37. 2. Instead of acknowledging his favours they fret and murmur at the least afflictions if God bestow a thousand curtesies and lay but one crosse on them they forget their mercies to think on the present misery 3. In their works they render evill unto God for all the good which he hath shewed them which is the highest ingratitude no favours can win them but if God had been their deadly enemy they could not have acted more violently and virulently against him This makes men like the Devill To render good for evill is Divine To render Good for Good is Humane To render evill for evill is Brutish But to render evill for Good is Devillish This brings ruine to a man and his house Ier. 18.20 21 22. We know what befell Sauls family for his ingratitude to David So true is that of Solomon Prov. 17.13 Who so rewardeth evill for good evill shall not depart from his house Though such may escape the lash of mens Lawes yet the revenging hand of God will find them out This we see in the Jewes who for their Ingratitude to Christ in cursing and crucifying him who by his doctrine labours and miracles would have converted and saved them are to this day the people of Gods curse dispersed and despised over the face of the whole earth And if he deserve punishment who renders evill for evill but to man what shall be done to him who renders evill for good and to his God who never did him hurt This is not onely notorious ingratitude but perfidious violating the very Law of Nature which the God of Nature will not suffer to passe unpunisht 1. Let such consider that Ingratitude is a sin against the very Light of Nature It 's naturally ingraven in the hearts of men to do good to those that do good to them Mat. 6.46 Hence Heathens have condemned it as one of the vilest sins call a man an ungratefull man say they and you need to call him no more Some vices are pleasing to Nature and applauded by it but Ingratitude is generally abhorred of all 3. It debaseth men and sets them below the beasts that perish all sinne doth so but this especially Hence the Lord complaines of ungratefull Israel that they were worse then the Oxe and Asse two creatures the most dull and heavy of all the rest yet these have some expression of affection to those that feed them they know and acknowledge them they be ready to serve and obey them Isay 1.3 The kindnesse of the Lion to the man which pulled the thorn out of his foot who lists may read in Aul. Gellius Noct. At. lib. 5. cap. 14. 4. The Scripture sets a blot and a brand on such Thus Laban is branded for his ingratitude to Iacob Gen. 31.2 c. and Saul and Nabal to David 1 Sam. 19.10 and 25.10 and Pharaoh's butler who when he was promoted forgot Ioseph Gen. 40.22 and Ioash who slew Zechariah that had been loyall to him 2 Chr. 24.22 23. the Lord suddenly punisht him for it 2 Chr. 24.25 Especially the Scripture sets a black mark upon those sordid unrighteous disingenious spirits who fight against God with his own blessings and bestow his silver and gold
when renewed is the most noble sublime and choycest part of man not only her Tongue or Hand but her soul yea her spirit shall praise him Luke 1.46 47. The Spirit is more then the Soul Hence some by soul would have the Inferiour part of the soul to be meant as the sensitive powers common to us with bruits which respects naturall things And by Spirit the Superiour faculty of the Soul the Rationall part especially when enlightened and renewed by the Spirit of God which respects divine and spirituall things So the Apostle distinguisheth between soul and spirit 1 Thes 5.23 2. Zealously and Transcendently with the highest intention of affection As God is the most High so our Praise must be answerable We must extoll and exalt his Name Isay 25.1 as the Angels in heaven do though not in Equality yet in Conformity and Similitude Hence the Saints call up all the Powers of their soules to this work and make new songs of praise Exod. 15. Psal. 69.30 See how Deborah rowseth up and quickens her self that she might the better quicken others Iudg. 5.12 The reiteration of the words do shew her earnest affection to the work 3. Speedily without delay so soon as ever we recive a mercie we should presently give Thanks So did Deborah Iudg. 5.1 the same day that she received a victory the very same day she sings praise We may begin too late we cannot begin too soon As God loads us daily with mercies so we should daily praise him Psal. 68.19 20. 4. Voluntarily freely chearfully all Gods people are Voluntiers Psal. 110.3 it 's no service that is not Voluntary compulsive Praise is no Praise 'T is for beasts to be driven against their wills aguntur non agunt As in alms God loves a chearfull giver so in this Spiritual alms God would have our praises flow as water from a spring freely not as fire from a flint with much hammering and striking 5. Beleevingly and in faith As our Prayers so our Praises must be put up in the Name of Christ he must sweeten our odours with his incense Revel 8.3 he is that golden Altar which sanctifieth all our services Colos. 3.17 Ephes. 5.20 givnig Thanks unto God alwayes 1. Habitually and dispositively our hearts should be kept in such an holy frame that on all occasions we should be ready to praise God 2. For all things that God shall send on us or ours for prosperity and adversity for sicknesse and health for poverty and plenty what ever God doth with us we must Thank him 3. In the Name of Christ these calves of our lips must be offered on this Altar Hos. 14.2 6. Humbly none can give Thanks Rightly but he that gives Thanks Reverently Heb. 12.28 our very rejoycing must be mixt with trembling Psal. 2.10 make a man first Humble and he 'l soon be Thankfull as we see in Iacob Gen. 32.10 and the Prodigall Luke 15.19 he counts it an honour to be Gods hired servant Such a one looks upon all as mercy no merit Hence when the Lord would make men truly Thankfull he sets before them their misery Ezek. 16. and commands the people of Israel to keep the feast of Booths in remembrance of their misery in Egypt Nehem. 8.17 and to remember that their Father Iacob was a poor perishing Syrian Deut. 26.5 they must acknowledge the meanness of their Originall that they might the better magnify Gods goodness and free Grace in raising them 7. Holily from a pure heart Praise is unseâ—mly in the mouth of sinners Their sacrifices are an abomination to God 'T is in Sion and not in Babylon that praise waits for him Psal. 65.1 'T is only Saints that are called to this work Psal. 33.1 and 145.10 they have speciall mercies as Justification Sanctification Salvation c. and therefore it much concerns them to be Thankfull 8. Considerately We must weigh and ponder all circumstances as spices pounded smell more sweetly Hence David descends to particulars Psal. 136. per totum 1. Consider the freeness of Gods mercy when thou wast dead in Trespasses and sins and hadst no eye to pity thee nor loveliness in thee yet then God spread his skirt of love over thee and said Live 2. Consider the fulness of Gods mercies They are for number numberless Psal. 139.17 18. Mercies to soul to body in estate in the Church and in the Common-wealth c. Meditation on these things will be like oyle to the Lamp it will inflame and inlarge our hearts it will sweeten mercies to us Psal. 104.33 34. and strengthen us in Gods way Neh. 8.10 Since this duty is so highly pleasing unto God be much in it The repetition of the Act will intend the Habit and therefore be practising it on all occasions Hast children give Thanks for them Gen. 29.35 Hast victory over thy enemies give Thanks for that 2 Sam. 22.1 Hast good success give Thanks for that Gen. 34.48 He that would see more for Thanksgiving may peruse Mr. Sam. Wards Serm. on 1 Thes. 5.18 and Mr. Bridge on the same Text. Mr. Ieanes Thanksgiving Serm. for Taunton D. Holseworth on Hos. 14.2 Mr. Gataker on Gen. 32 10. Church his Treasury p. 318. D. Spurstow on the Promises chap. 20. 8. Vnholy Fitly hath the Apostle yoaked these two together Unthankfull Unholy seeing every act of Unholinesse hath much Unthankfulnesse in it every sinne we commit against God is a Transgression not onely of the Law of Holinesse but also of the Law of love and kindnesse there is much ingratitude in sin An unholy man is a profane man one that slights God and his wayes one that savours not spirituall things but is wholly addicted to the world and its pleasures preferring these Earthly and Temporall things before Eternall Now this Unholiness and Profaneness is twofold 1. In Doctrinalls 2. In Practicalls 1. In Doctrinalls In the last dayes men shall publish unholy Doctrines and profane Principles Profane men will invent profane Tenets and profane fables which the Apostle commands us to shun 1 Tim. 4.7 6.20 what profane doctrines are publisht in our days who lists may see in Mr. Edwards his Gangreen 1. Part. p. 15. c. Edit 3. and London Ministers Testimony and Mr. Bartlets Balsom in fine 2. In the last dayes men will be profane in Practicalls No true piety will appear in their lives but they will be full of Pride Self-conceit Covetousness Hypocrisy Malice and all Unrighteousness They will violently rush into sin without any Fear of God or Reverence to man Hence the Apostle rangeth profane persons amongst the vilest sinners 1 Tim. 1.9 10. 3. Such as rend the bowels of their Mother that bare them these are impious and profane in S. Austins judgement 4. A prophane man most properly is one that lightly esteems the holy things of God one that slights God his Sabbaths Sacraments Servants Ministers and all Gods holy things In a word he is
cap. This Text I may call the Drunkards Looking-glasse wherein they may see the woe and sorrow that attends them To whom is woe to whom is sorrow i. e. who draw all manner of sorrow upon soul and body but drunkards They meet to be merry but the end of such mirth is heavinesse It 's dear bought that hath so many curses attending it What madness is it for a few moments of pleasures here to endure eternity of sorrow hereafter Fur the enjoyment of a little wine here to drink the Vialls of Gods wrath and lye in Seas of misery for ever 2. To whom is strife and wounds without a cause q. d. Drunkenness breeds contention quarrelling and needless wounds 3. It hurts the Body and brings Diseases Rheumes Dropsies Apoplexies and Redness of eyes by reason of abundance of hot humours How many have shortned their dayes and extinguisht the Radicall moysture much water poured on a little flame doth soon extinguish it This makes even Kings sick Hos. 7.5.2 Verse 30. Solomon tells us how we may know a Drunkard 1. He loves to tarry at the wine he spends houres dayes and years at it 't is his Trade and Calling 2. He goes and seeks mixt wine q. d. He goes from house to house to inquire after the strongest Liquor 3. But how may we shun Drunkenness V. 31. look not on the wine when 't is red i. e. Shun the occasions and allurements to this sin set a watch over your eye and stay the beginnings of it 4. What hurt will it bring upon us V. 32. In the end 't will bite like a Serpent q. d. Though for a time it may seem pleasant yet at last 't will sting thee very sore it will bring upon thee troubles Internall Externall Eternall Wherefore fly from it as from a Serpent 2. 'T will hurt the soul and fill it full of noysome Lusts. The soul is the best and noblest part which if corrupted becomes the worst V. 33. It breeds adultery and lust Thine eyes shall behold strange women i. e. Harlots Drunkenness and Whoring oft go together A belly filled with wine foameth out filthiness Rom 13.13 Lot though a holy man yet addes Incest to his Drunkenness And though Adulterers are not Drunkards yet there are few Drunkards but are Adulterers V. 33. It breeds evill speeches Thy heart shall utter perverse things i. e. preposterous foolish filthy matters V 34. It makes men stupid and fearless secure and careless in the greatest dangers He 's as one that sleeps on the top of a Mast in the midst of the Sea Though he be in great and continuall danger yet he 's insensible of it He 's in great danger that sleeps in the midst of the Sea for he 's soon overwhelmed with waves and he 's like to fall suddenly that sleeps in the top of a Mast yet such is the Drunkards Lethargy that he cannot feel when he is stricken nor know when he is beaten V. 35. which is the height of misery it makes men desperate incorrigible and incurable They become impudent in sin those sins which men tremble to commit when sober yet they 'l venture on when drunk I will seek it yet again saith the habituated Drunkard q. d. Notwithstanding all these dangers and mischiefs I will not leave my drunkenness As perseverance in goodness in despight of all opposition is the height of goodness so perseverance in wickedness in despight of Judgements is the height of wickedness That 's our misery which attends on drunkenness that it 's usually accompanied with impenitency Hos. 4.11 4. It robs men of their good name Call a man drunkard you need say no more Hence when the Pharises would accuse Christ as a great sinner they call him a Wine bibber Mat. 11.19 of old they were accounted sons of Belial 1 Sam. 1.14 15 16. when Eli thought Hannah mas drunk count not said she thine hand-maid for a daughter of Belial i. e. for a lawless loose disordered person It takes away the man and lays a beast in his room yea it makes a man worse then the Beasts that perish for you cannot force them to drink more then will do them good 5. It wastes and weakens the Estate and so disables men for works of Piety and Mercy Prov. 21.17 He that loveth wine shall not be rich Not he that drinketh wine but he that loves it so as to set his heart upon it such lose both Temporal and Eternal Riches 6. It layes Kingdomes waste Isay 5.11.13 14 15. as a good man is a publick good so such a wicked man especially is a publick evill 7. The loveliness and beauty of Temperance and sobriety should make us loath excess luxury How sweetly doth the sober holy man enjoy himself his soul 's in Peace his house is in Peace his goods are preserved his family is the better for him he 's a blessing and ornament to the place where he dwells His judgement is clear his memory strong his affections regulated he 's fit to pray read hear meditate c. He hath a healthfull body and a comely countenance wise discourse In a word he enjoyes himself and sees God in all the blessings he enjoyes There 's no sin but hath some pretences and so hath this 1. Object Ioseph made his Brethren drunke Answ. That 's false for Ioseph was a holy man and one that feared God and therefore durst not do such a thing for a world God puts a Spirit of ingenuity in the hearts of his people and writes the Law of love there which constraines them to be pure and sober in all their actings and undertakings they are born of God and cannot sin viz. deliberately wilfully and habitually 2. The word Shacar is taken in Scripture in a good sense for a free and liberall use of the creature ad hilaritatem non ad ebrietatem for mirth and not for madness for chearfulness and not for drunkenness So the word is used Hag. 1.6 they shall drink but not to drunkenness i. e. not plentifully So Cant. 5.1 drink ye drink abundantly to an holy inebriation So Ephes. 5.18 be not drunk with wine wherein is excess but be filled with the Spirit q. d. If ye will be drunk let it not be with a bodily carnall divellish drunkenness but let it be with a spiritual holy ebriety do not sip or taste of the Graces of the Spirit but be filled with the spirit of Joy Love Peace Temperance Patience Acts 2.13.15 compared with V. 4. spiritual joy is there likened to wine which revives and quickens dead and drooping spirits So Cant. 1.2 thy love is better then wine This is Crapula sacra The word is likewise used in the New Testament Iohn 2.10 for a more free and liberal use of the Creature for mirth and comfort not for excess and riot God hath given wine to make glad the heart of man Psal. 104.15 and so far as
scriptures vilify Prayer and all Ordinances never give Thanks at their meales Rayle on Magistrates and Ministers dishonour their Parents out-run their wives neglect their families being full of Lying Rayling Idlenesâ— and all unrighteousnesse If these be Saints who are Scythyans These sin not through weakness but through wilfulness not through Passion or precipitation but deliberately electively resolutely they tell the Magistrate to his face that they will seal their high and horrid blasphemies with their blood 't is time such corrupt blood were let out of the body they devise mischiefe and set themselves in a way that is not good Psal. 36.4 as the liberall man deviseth liberall things and by them is establisht Isay 32.8 so the wicked man deviseth wicked things and by them is ruined V. 7. Though favour be shewed to the wicked yet are they so wedded to their sin that they will not learn Righteousness Isay 26.16 'T is the height of misery when men have sinned so long that they have brought themselves into a necessity of sinning These are not only in a dangerous but in a damnable condition what Solomon saith of the Harlots guests is true of them they are in the depths of hell Prov. 9. ult all such for present are far from salvation such as frequent the Ordinances and live soberly though they be not yet alive yet they sit in the winds way and there 's more hope of them as Christ said of the discreet Scribe thou art not far from the Kingdom of Heaven Mark 12.34 Now if a man may live civilly soberly religiously confess his sinnes Fast Pray frequent Ordinances give Almes and reform many things and yet come short of Heaven where then shall the wicked and ungodly appear who come short of those that come short of Heaven 2. Let us shake off this foul murthering sin and awaken our selves that we may awaken God if ever there were a time to cry aloud 't is now when the Lord seems to be asleep the work of Reformation seems to go backward children are come to the birth and there wants strength to bring forth By our Prayer let us play the Midwife and help the Man-child of Reformation into the world let us give the Lord no rest till he make Ierusalem the praise of the world Isay 62.1 See how the Church expostulates the case with God and by an holy violence doubles and trebles her suit the better to awaken God Isay 51.9 10. Awake O Arme of the Lord awake awake and put on strength God by his judgements hath made many gaps in the Nation let us humble our selves and lye in the gap and make up the breach when the Sea hath made a breach so long as the breach continues the water overflowes the land but the way to stop it is not to murmur or quarrell one with another but we must fall every one to his work and so make up the breach Remember our time is short our work is great and our wages unspeakable we serve a Master who will not let any man serve him for nought He 'l reward every man according to his works such as sow liberally shall reap liberally and the more active we have been for God the greater our reward shall be Let us not then give Satan occasion to insult and say Lord my slaves and servants are more active for me then thine are for thee mine can spend their Time their Estates and their Lives for me and in my service but thine grudge at every thing they do or suffer for thee Let us by our selfe-denying lives confute this slander let the zeale for Gods honour consume us and all that we have And if ever there were a time to rowse up our selves out of our formality 't is now when sin is grown so impudent and insolent 1. Let us sweep before our own dores and stirre up our selves against our own personall sinnes against that Atheisme Hypocrisy and Formality that sticks so close unto us Let 's know the Plague of our own hearts and arm against the sins of our complexion constitution vocations So did David Psal. 18.23 2. Let 's stirre up our selves against the sins of the age we live in The Apostasies Heresies Blasphemies that we daily hear of should be as a sword in our bones we should be deeply affected with them and shew our dislike of them Neh. 13.11.17 Ier. 13.17 Ezek. 9.4 Rev. 2.2 We must out of an holy singularity witnesse against the sinfull courses of the world Rom. 12.2 we must do more then others Matth. 5.47 the way of the righteous is on high above the reach of carnall men Prov. 15.24 and therefore when we Pray it should not be pro forma but with life and quickening Hence David prayes Psal. 80.18 quicken us O Lord that we may call upon thy Name We should stirre up our affections in this duty fire not stirred dyes but stirred gives heat 2 Tim. 1.7 there 's no stirring in formality and so no heat Hence Christ baptizeth all his not only with water but with fire Matth. 3.11 which makes them full of activity and zeale 2. Take heed of Formality in Hearing attend as for your lives with Life Faith Obedience come to these lively Oracles with lively affections Acts 7.38 be transformed into the Image of the word Rom. 6.17 act the Graces of the spirit in Hearing when you hear of Judgements tremble of the Promise believe of the Commandements obey 3. In observing the Lords-day we must not barely do the duties of it in a flat and formall way but we must make them our delight Isay 58.13 we should rejoyce that we have such a day wherein to glorifie God and to meditate on his word and works we should esteem it as an Honourable day it 's one thing to keep a Sabbath another to keep it as an high day a day of honour laying aside all worldly thoughts words and works as too base and meane for so high a day 4. In works of Mercy we should not barely shew mercy but Love mercy Micah 6.8 God loves a chearfull giver Wee should be glad of an opportunity to expresse our Love and Thankfullnesse to God We should think nothing too good for God who hath thought nothing too dear for us Bring costly services put him not off with light aud slight duties which cost you nothing David would not offer to the Lord of that which cost him nothing 2 Sam. 24.24 The fat and best must be given to him Levit. 3.9 Numb 13.12 Learn of worldly men see how active they be in Seed-time and Harvest for a little temporall gain consider how active and stirring the devill is to do mischiefe Iob 1. 1 Pet 5.8 and if Heathens have been so resolute to walk in the name of their Dung-hill-Gods Micah 45. we should much more resolve to walke in the name of our God for ever who is a better Master hath better work and better wages 2.
people using all means both by an holy inoffensive life and sound doctrine to win them to God this is our crown and rejoycing 2. Cor. 1.12 2. Take it for saving faith and so this Grace is very nessary for a Minister that he may constantly and couragiously go on with his work being hereby assured 1. Of Acceptation hereby assured 2. Protection hereby assured 3. Remuneration 1. Of acceptation both of his person and performances in Christ. Ephes. 1.6 2. Of protection in all his ways Christ holds his stars in his right hand which shews his special love and tender care over them Rev. 2.1 as we are exposed to greater tentation so we are under more special protection 3. Of Remuneration ánd reward Isay 49.4 5. though the Labans of the world change our wages ten times yet our reward is with the Lord. 5. Long-suffering Lenity and Long-suffering is a vertue which consists in moderating our anger and keeping us from revenge 't is needfull for all men but specially for Ministers who must not presently cast men off as reprobates and dogs but wait when God will give them repentance Hence the Apostle makes this one speciall Qualification of a Minister 2 Tim. 2.24 25. and 4.2 Rigour rather alienates wicked men from the truth and drives them further off instead of winning them but gentlenesse calmnesses and humility melts them and brings them into their right mind Now this Lenity and Long-suffering must be exercised towards all in generall 1. Thes. 5.14 but specially 1. Towards wicked men that are as yet unconverted there is a possibility of their conversion and therefore we must shew all meeknesse towards them remembring what we our selves sometimes were Titus 3. 2 3. 2 Tim. 2.25 26. 2. Towards those that are lapsed and fallen through infirmities Gal. 6.1 1. Thes. 5.14 3. Towards such as differ from us in opinion we must not presently cast off every one that saith not as we say but wait till God shall further enlighten them and discover the truth unto them Philippians 3.15 16. 4. Towards persecutors and open enemies of the truth We must bear and forbear even when many and great wrongs are done unto us Hence Christ prayed for those that crucified him and Steven for those that stoned him and Paul for such as persecuted him he was not enraged with anger against them nor did he raise tumults or seek revenge but he takes all quietly and resists opposers with a raise heroick yet calm spirit 1. This will make us like unto God who is slow to anger Exodus 34 6. and bears with much long-suffering the Vessels of wrath Rom. 2.4 and 9.22 we cannot be so wronged and abused every day as God is and if he beare with such we may well beare Our natures are very apt to revenge to give blow for blow and reproach for reproach but happy is that man which hath the command of himselfe in whom this vertue dwells How oft is it commanded and commended to us 2 Cor. 6.6 Gal. 5.22 Ephes. 4.2 Colos. 3.12 2. Consider we live not amongst Angels but amongst Devils incarnate amidst a forward perverse rebellious nation so that without Patience yea Long-suffering which is patience heightned and extended there is no quiet nor comfortable subsisting in the world Patience may enable us to endure the common and ordinary crosses and calamities of this life but there is need of Long-suffering to endure those great and grievous injuries which we must expect from malicious men yea and sharp trialls oft-times from God himself 5. Charity or Love Though in our ordinary speech we confound the words yet Love is the more proper and comprehensive word as including both the Affection and Habit of love as also the actions and duties of Love But charity is too narrow and oft notes but the effects of love in works of charity and mercy 2 Cor. 2.7 8. Heb. 6.10 A man may have much charity and yet no love he may give all his goods to the poor and his body to be burnt and yet want Love 1 Cor. 13.3 Hence the Geneva Translation and others render the word Love both in the Text and in 1 Cor. 13. ult So then we have here in Paul those three Theologicall Graces saith Aquinas of Faith Hope and Love for in Long-suffering and patient waiting saith he Hope is included By Love may here be meant Pauls Love both to God and man but especially it may seem to relate to his love towards men He loved all both good and bad friends and foes the one with a love of delight and complacency the other with a love of pity and compassion And 't is well observed by a Reverend Divine that we must love bad men but not bad manners and that 't is an act more of faith to love such then good men c. Good men love not to confine their Love but as the Sunne diffuseth its beames to all so good men wish well to all Revel 22. ult Grace be with you all This Grace is very requisite especially for a Minister Love is an active thing it will make us willing to spend our selves and be spent for Christ it will even constrain us to use our gifts for Gods glory and the good of men 2 Cor. 5.14 for as reward hath an attractive and punishment an impulsive so Love hath a compulsive faculty it 's a kind of omnipotent Affection it answers doubts removes feares lessens difficulties conquers tentations makes the Coward valiant the covetous prodigall the slothfull active so that then we begin to live when we begin to love Nothing workes kindely upon the heart but what comes from love the wheeles never move well till they be oyled with it Hence the Apostle would have all things done in Love 1 Cor. 13.16 out of love to our people we should labour to preserve their love by being helpfull hospitable courteous patient mercifull c. preferring their soules before our dues that they may see we seek not theirs but them not that we should betray the Rights of our places but claime them with all tendernesse and evidences of Love and Peace 7. Patience Q. d. Thou hast fully known my Patience in bearing and forbearing in a quiet and submissive way undergoing all those adversities afflictions and persecutions which I met with from an ungrateful World Our life here is surrounded with trials Internal and External so that without Patience we shall sink under the burthen This keepeth us in the Possession of our selves Luke 21 19. and enables us to bear injuries with a quiet moderation of mind God will try us Satan will sift us and the world molest us so that unlesse we be armed with Patience with All Patience and Long-suffering we can expect no joy Colossians 1.11 A little Patience will not doe for we have no little enemies to oppose us it must be All Patience and all strength This also is a
direct us in paths of Piety Here 's a salve for every sore a medicine for every malady even a perfect Rule of found doctrine and good life See more in Mr. Leigh's Body of Divinity l. 1. c. 7. p. 80. c. VERSE 17. That the man of God may be perfect throughly furnished unto all good works THe Apostle here addes the end of the Scriptures usefulness viz. to make the man of God perfect i. e. that the Minister of Christ may be perfect and compleat every way fitted for the work of his calling for althoâ—gh this be true of every good man that the word of God is able to comcompleat and perfect him for every good work yet the context and scope of the Apostle shewes that he especially speaks of a Minister of Christ whom by way of honour he stiles The man of God This Title did properly and peculiarly belong to the Prophets of the Old Testament who were by way of honour and excellency called Men of God 1 Sam. 2.27 and 9.6 1 Kings 13.1.13 Deut. 33.1 2 Pet. 1.21 1 Kings 17.18 and 2.4 7. 1. Because of their Mission and Commission which they had from God to dispense his word and Sacraments to his people they are Gods Legates and Embassadours and therefore are they called Men of God 2. In respect of that singular Holinesse which is or at least ought to be in the Ministers of Christ and in respect of their neernesse and familiarity with God 'T is an Hebraisme very frequent in Scripture when they would expresse an excellent thing they joyned the name of God to it as the City of God Cedars of God Harps of God men of God i. e. excellent Cities Cedars Harps Men. The Apostle applies this Title to Timothy 1 Tim. 6.11 in the Text he applies it to all the ministers of the Gospel How basely soever this ungrateful world esteems of them yet they are men of God set apart by him for the noblest imployment They are not only men of God by right of Creation for so are the wicked nor by right of Redemption so are the Elect but by special delegation God imployes them on his Embassyes and Messages to the sons of men Hence Observe That the calling of the Ministery is an Honourable Calling They are men indeed but they are men of God They are Ministers and Servants but 't is for Christ. They are Embassadours for him 2 Cor. 5.20 'T is an Honour to be an Embassadour to an ordinary King but to be imployed as an Embassadour for the King of Kings how great is that honour Three things make a service Honourable 1. If we serve an Honourable Master 2. If our work be honourable 3. If our wages be Honourable All three things concurre here No Master no Work no Wages like ours The Physitian looks to your bodies the Lawer to your Estates and the Minister to your soules These are the Light of the world the Salt of the Earth the Stewards of Gods house Friends of the Bridegroom and the Saviours of the world Kings by way of Reverence and Honour have called them Fathers 2 Kings 13.14 This is an Honour which none are capable of but such as God is pleased to call Heb. 5.4 How great then is the sin of those Atheisticall Quakers who load the faithfull Ministers of Christ with vile and reproachfull language If the Spirit of God call them Men of God and give them Honourable Titles then they are certainly led by the spirit of the Devil who vilify them and miscall them The time is at hand when such shall answer for all their hard speeches against God and his Ministers Iude 15. But 't is no wonder that we sinful dust and ashes are abused when our Lord and Master himself suffers if they have called the Master of the house Beelzebub what may the servants expect 'T is some comfort that we are abused by none but such as abuse God his Sabbaths Scriptures Orders and Ordinances But though Israel play the harlot yet let not Iudah sin Love you the faithful messengers of Christ. Let their faces yea their feet be beautifull in your eyes Isay 52.7 have them in singular love for their works sake Children should love their Fathers the sheep their shepherd and the convert the Instrument of his conversion Though our persons may deserve but little yet our Callings are Honourable The Apostle would have you give them double honour 1 Tim. 5.17 not onely your countenance but honourable maintenance 1. That they may live like the Embassadours of Christ. 2. That by Hospitality and works of mercy they may adorn their profession 3. We must give our selves to Reading but without book we cannot read We need books Philosophicall Theological Textual Polemical Practical Historical 500. l. say some will buy but a competent study for a Minister of the Gospel 4. Our breeding is chargeable and our paines very great besides we have no worldly way of Trading whereby to subsist 5. If the Levitical Priest had honourable maintenance then we that are put to greater cost and pains may much more expect it from our flocks 2. If Ministers be men of God near and dear to him then he 'l defend them His starres he holds in his Right hand he hath a speciall care over them and respect unto them 2. Observe 'T is lawfull to give honourable Titles to men according to their places and callings The Scripture approves not of any rude uncivill language but expressely commands us to give honour to whom honour is due Rom. 13.7 Exod. 20.12 The Saints of God in Scripture did not use to Thee and Thou men but gave respectful and reverent language to their betters Sarah calls Abraham not Thou Abraham but she calls him Lord or Sir 1 Pet. 3.6 Luke calls Theophilus most excellent Theophilus Luke 1.3 Obadiah a Saint meets Elijah and falls on his face before him and calls him My Lord Elijah 1 Kings 18.7 here is both reverend gesture and language and that to a Prophet a Minister of God whom men hate now not for any evill that we have done but solely for our office because we are Ministers of Christ and witnesse against their wickednesse therefore they call us Conjurers Juglers Limbs of the Devill Covetous Proud Tithe-mongers Legall Preachers Baals Priests Witches Devils Lyars c. with such Billingsgate language they stuffe their lying Pamphlets The Lord rebuke them Solomon will teach them if they be not past Teaching better language Eccles. 12.11 he calls Ministers Masters of the Assemblies The Jaylour calls Paul and Silas Sirs or Masters Acts 16.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domini a Title of Honour and they reprove him not for it which they would have done had it been unlawfull Paul commands us to give them double honour Iohn gives a Title of Honour to a good woman and calls her an Elect Lady 2 Iohn 1.3.5 Object These were good and godly persons but we shew
Devils at the great and glorious day of the Lord is the honour of our honours Christ will not onely be thy Compurgator but thy Enchomiast at that day Alexander admired the happiness of Achilles because when he lived he had Patroclus for his friend and after he was dead he had Homer for his Encomiast But O the happiness of a Christian who hath God for his friend and Christ for his Encomiast He hath a Book of Remembrance wherein he registers all the good we do with all the circumstances which may any way illustrate our goodness Mal. 3.16 All thy good works shall be brought forth not as meritorious causes but as signes and evidences of thy faith Christ instanceth in works of mercy because they are most manifest to the world and more visible then faith Matth. 25.35 And this should make us to abound in the work of the Lord since our labour is not in vain in the Lord. 1 Cor. 15. ult Ob. The Godly have had their failings shall not those be publisht in that day A. I conceive not all their sins are forgiven and forgotten and nothing shall be remembred in that day but their goodness 1. This is most agreable to the promises which God hath made of pardoning our sins and remembring them no more of blotting them out and casting them into the depths of the Sea Psal. 32.1 Esay 33. ult and 43.25 Ieremy 31.34 Micah 7.18 2. God hath oft confirmed these promises both by his Spirit inwardly and by the Word Sacraments and Prayer 3. The godly are said not to come into judgement viz. of condemnation but of absolution Iohn 3.18 And there is no condemnation to them Rom. 8.1 they are already perfectly justified and absolved from all their sins Rom. 3.24 25. and 8.33 4. The godly confess and forsake their sins they daily repent of them and judge themselves for them and therefore God will not judge them but according to his promise he must and will forgive them Prov. 28.13 1 Iohn 1.9 and by consequence forget them as if they had never been Ier. 31.34 If men must forgive and forget shall not God much more Levit. 19.18 3. Is Christ the Judge of all the World then this speaks terrour to all ungodly men who would not have Christ to raign over them but grieved his Spirit abused his Ministers contemned the Gospel persecuted his Saints and trod under foot the Son of God These will not be able to stand in the judgement of that day Psal. 1.5 1 Pet. 4.18 Rom. 2.5 This will be a comfortable yet terrible day a day of the greatest comfort to the godly and of the greatest discomfort to the ungodly that ever was The good mans best and the bad mans worst are both to come Now God executes some judgements on wicked men but these are but praeludia futuri judicii tokens and fore-runners of that great judgement Some are now punisht as Sodom Old World Egypt Ierusalem the Jews c. that we may know there is a providence taking notice of all yet all are not punisht that we may know there is a judgement to come to which the wicked are reserved 2 Pet. 2.10 Here Gods way is in the clouds and we see not the reason of many things but then his Justice and Righteousness shall be gloriously apparent to all the world Rev. 2.5 The judgement of God righteous now but 't is not so manifest to the world but at the great day there will be a publick revelation of the righteous judgement of God Here wicked men have their day of sinning and God beares I but the day of the Lord will come 2 Pet. 3.10 when the wicked must answer for their abuse of his patience and God will bear no longer Who can conceive much less express the horrour of that great and terrible day of the Lord when the Sun shall be turned into darkness and the Moon into bloud Ioel 2.31 Acts 2.20 which shall burn as an Oven and all that do wickedly shall be as stubble Mal. 4.1 when the Heaven shall passe away with a great noise and the Elements shall melt with fervent heat the Earth and all that is therein shall be burnt up 2 Pet. 3.10 When Christ shall come in his glory and ten thousand times ten thousand of Angels shall attend him Dan. 7.9.10 when he shall come in flaming fire to take vengeance on such as disobeyed him When all the kindreds of the Eearth shall weep and wail before him Rev. 1.7 And shall at last hear that fearful sentence passed on them Depart ye cursed c. When Kings and Captains and mighty men of the earth shall cry to the Rocks and Mountains to hide them Rev. 6.15 16 17. They that made others fly into Caves and Dens shall cry themselves to be hid in Caves and 't will not be Then Alexander Caesar and others that made the World to tremble shall themselves tremble and cry for fear If we hear but a crack of Thunder in a Cloud we are ready to tremble and with Caligula seek a place where we may hide our selves What then shall we do when the whole frame of Heaven and Earth shall break in pieces and all the World shall be on a flame about us Oh who may abide the day of his coming and who shall stand when he appears Mal. 3.2 If Felix a Heathen trembled when he heard of a judgement what will Infelix Felix do when he shall feel it This was one meanes to convert S. Austin and if thou be not past grace it may be a meanes to work on thee And if Moses in the Mount did so exceedingly fear and quake at a glimpse of Gods presence Heb. 12.21 and Daniel and Iohn were so affrighted at the sight of an Angel tho he came with good tidings and they were men of good consciences oh then how dreadful will the sight of all those thousand thousand of holy Angels be to the wicked with their guilty consciences It will be a terrible day especially to all Ignorant impenitent sinners who know not God nor obey his Gospel 2 Thes. 1.8 Isai. 27.11 They would not hear his soft Voyce in the Ministery and now they must hear his terrible Voyce in Judgment They say unto him depart for we desire not the knowledge of the wayes Iob 21.14 and therefore Christ will say to them Depart from me I know you not 2. To the Persecutors of Gods People 2 Thes. 1.7 3. To all cruel mercyless rich men Iames 2.13 and 5.1 to 6. Matth. 25.41 42. 4. To all whoremongers and adulters those sins are ofttimes so secretly committed that the Magistrate cannot punish them and therefore God himself will judge them Heb. 13.4 Iude 7. 5. To all gross offenders at the day of judgment he 'l be a swift witness against sorcerers murderers c. Mark 3.5 Revelat. 22.15 6. At that day will Christ reveal all the secret abominations which have been
said of one that preacht before him of death this man saith he preacheth of death as if 't were at my back So Ministers should preach so powerfully of judgement as if 't were at mens backs ready to arrest them This Christ himself expresly commands us to preach unto the people Acts 10.42 As they should desire to hear of that day that so they might be kept in a continual preparedness for it so we should delight to be setting it forth in its lively colours for the comfort of the godly and for the converting if it may be of others for if this will not work nothing will if the terror of this day will not awaken thee thy case is dreadful and desperate The hearing of this day made a Felix to tremble and if thou be not past grace it will make thee to tremble When Solomon would fright young men from their sinful pleasures he tels them of a stinging But. Eccles. 11.9 but remember that for all these things he will bring thee to judgement If our heart be not harder then the Adamant the remembrance of this day will quicken us to amendment And this is the reason why Gods servants in all ages have been so careful to mind people of this day Enoch of old prophesied of it Iude 14.13 so did Moses Deut. 32. and David Psal. 96. ult and Solomon Eccles. 11.9 and Daniel 7.13 14. and Ioel 3. and Malachy 3. and 4. and Christ Matth. 24. and 25. and Paul Rom. 14.10 1 Cor. 4.3 4. and Iude 6. and Iohn Rev. 1.7 and 20.12 So that this is no such Legal Doctrine as some Illegal and Lawless Atheists do imagine for Christ Paul Peter Iohn c. that were Evangelical Preachers oft treated of it yea before ever the Law was publisht by Moses this Doctrine was preacht presently after the fall by Enoch Jude 14. 3. It must quicken Iudges and these in authority to execute righteous judgement remembring that they judge not for men but for the Lord whose Vice-gerents they are and to whom they must shortly give an account He judgeth among the Gods by discerning whether their judgement be right or not 2 Chron. 19.5 6 8. He is with them in the judgement though Iehoshaphat could not ride circuit with them yet God did he is with them not onely by way of assistance and protection but also by way of observation he takes notice of every sentence that passeth and will bring it again to judgement for one special end of that great day is judicare non judicata malè judicata To punish those sinners which have escaped unpunisht here and to rectifie the unrighteous judgments of the world Let there be no partiality bribery oppressing of the fatherless and the widow but hear both sides patiently fully indifferently so acting and so judging as remembring that you your selves must ere long be judged See more in M. Clerks Mirrour cap. 74.75 M. Gataker Ser. on Psalm 82.6 7. p. 71 c. M. Henry Smiths Ser. on Psalm 82.6 p. 336. M. Sam Wards Ser. on Exod. 18.21 p. 395. M. Strong 31. Ser. p. 389. and 623. Let every one watch and prepare for this day let the thoughts of it sleep with us and wake with us rise with us and rest with us and be familiar with us think you hear that voyce sounding in your ears Come give an account of your Stewardship for thou must be no longer Steward Put not the remembrance of that day farre from your souls least you draw neer to the seat of iniquity Amos 6.3 Most certain 't is that the day of the Lord will come but when we know not 2 Pet. 3.10 Hence he 's said to come as a thief in the night 1 Thes. 5.2 1. Secretly suddenly terribly and unexpectedly blessed therefore is he that teacheth Mark 13.35 36 37. Rev. 16.15 We should shun those sins which breed security as drunkenness gluttony and. the cares of the world Matth. 24.38 39 42. Luk 21.34 God hath hid this day from us that we might be prepared every day Let 's get the Oyl of grace in our Lamps that we may be ready when ever the Bridegroom shall come Be much in works of piety and mercy get your souls cloathed with Christ and his righteousness which onely can shelter you from wrath to come and make you stand with comfort and comfidence in that day Let 's realize that day to our selves if we were sure the day of judgment should be the next week what a strange alteration would it make in the world how would men sleight these worldly things as fine houses fine apparels fine fare c. which now they doat on Then they would fast and pray weep and repent Why this day may be the day of thy particular judgement and therefore whilst 't is to day we should do these things Now let 's deny our selves follow the Lamb whithersoever he goes part with all for Christ take him on his own Termes and give him no rest till he have assured thee by his Spirit that thy sins are forgiven thee and then you may bid that day welcome and rejoyce in the thoughts of it 1 Iohn 2.28 Walk exactly and sincerely before God now live soberly righteously religiously do all as for Eternity Xeuxies being asked why he was so curious in his painting answered Quia Aeternitati pingo 't is for Eternity said he So should we be exact in our walking and working in our doing and suffering remembring 't is for eternity None can dwell with that devouring fire but he that walketh uprightly Isai. 33.14 15 16. To such as faithfully discharge the duties of their callings this will be a day of blessing Luke 12.43 and of comfort Isai. 38.3 2 Cor. 1.12 1 Iohn 3.21 We should therefore get and keep a good conscience which will be a feast to us especially at that day Acts 23.1 and 24.16 Whilst 't is called to day then let us return and cause others to return and so fly from the wrath to come preventing it by judging our selves and setting up a Judicatory in our souls examining arraigning inditing and condemning ourselves for our sins and then will Christ acquit us if we humble our selves he will exalt us if we remember our sins he will forget them if we take an holy revenge on ourselves we shall prevent his vengeance The serious remembrance of this day hath a great influence on our lives and therefore 't is good to possess our minds with the truth of it and our hearts with the terrour of it that it come not upon us unawares If this Principle were truly beleeved oh what holiness humility fear Rev. 14.7 Patience in suffering Iames 5.8 Constancy in well-doing 2 Pet. 3.11.14 and contempt of the world and weanedness from these low things which must then be consumed with fire 2 Pet. 3.10 11. Would it work in us At his Appearance and his Kingdom Hence Note That the second coming of Christ will
Saviour what in us lieth to all the world this is to do the work of an Evangelist viz. soundly and sincerely to publish the Gospel True Ministers must preach the Law but then it must be preparatory to the Gospel to convince them of their sin and misery and so fit them for mercy and after their conversion as a Rule for direction c. This work is so that Christ tells us it was the primary end of his coming into the world viz. to preach the glad tidings of the Gospel Isai. 61.2 3. Luke 4.18 'T is true the four Apostles which wrote the Gospel are properly or rather appropriately called Evangelists but in a large sense he 's an Evangelist that teacheth the Gospel Observation 8. Timothy was no Diocesan Bishop He was an Evangelist and so not fixt as Bishops were to any particular Congregation City of Diocess but he was to go up and down pro re natâ as occasion required and to preach the Gospel as other Evangelists did Objection In the Post-script 't is said that Timothy was Bishop of Ephesus Answer These Post-scripts are no part of Canonical Scripture but were added by the Scribes who wrot out the Epistles 2. It contradicts the Text which expresly calls him an Evangelist which was a distinct Officer from a Pastor or Bishop Ephes. 4.11 3. It may help to take up the Cavel of Sectaries who would have us live as Timothy and others did without Tythes or fit Maintenance when the case is not the same For 1. They were not tyed to any particular charge as we are 2. The Magistrate was an Heathen and an Enemy 3. They had all things common and they sold all and brought the money to the Apostles 4. The Apostles had their learning by inspiration and they could work miracles and so could not want maintenance Observation 9. Make full proof of thy Ministry Observe Ministers must fully and faithfully discharge all the duties of their callings They must so behave themselves in their office that they may be charged justly with nothing Thus Barnabas and Saul fulfilled their Ministry Acts 12. ult and 14.26 so did Paul 2 Cor. 4.1 2. Archippus Colos. 4.17 must not do his duty to halves but he must perform it in every respect as it ought to be done and accomplish all the parts of his Ministry strengthning the weak comforting the afflicted raising the lapsed reproving the wicked convincing the erronious and confirming the strong adorning our pure doctrine with a pure conversation This is to fulfil our Ministry Verse 6. OBSERVATIONS 1. When God takes away faithful and laborious Ministers those that survive them must stand up in their stead supply their loss and be so much the more active careful and vigilant in the discharge of their office When Paul dyes then Timothy must double his diligence If Eliah be taken away Elisha must pray for a double portion of his spirit to carry on the work Eleazer succeeds Aaron Haggai and Zachary supply thâ— loss of Daniel and Christ ariseth in Iohn Baptists stead Observation 2. 2. The godly by a spiritual instinct and sagacity foresee their ends so did Iacob Gen. 48.21 and Ioshua 23.14 and Christ Iohn 17.2 and Peter 2.14 They alwayes watch and wait for their Masters coming Their acts diseases and disquietments which they meet withall from the world are as so many petty deaths unto them A man that dwells in an old crazy house where the walls fall down the foundation sinks the pillars bend and the whole building craks concludes such a house cannot long stand As for the wicked they are insensible and secure and though gray hairs which are signes of old age and death approaching be here and there upon them yet they know it not Hos. 7.9 Observation 3. 3. Death is not dreadful to good men The Apostle speaks of it here not by way of Lamentation but of Exultation and in an holy triumph tells us that he had fought a good fight and finisht his course and now the time of his departure was at hand when he should receive a crown of glory Death to him was but a departing from one room to another from a lower room to an higher from earth to Heaven from troubles to rest from mortality to immortality They are long since dead to the world and so can part with it more easily Paul died daily he was sending more and more of his heart out of the world so that by that time he came to dye he was fully weaned from the world and desirous to be gone Phil. 1.23 When Moses had finisht his course God bids him go up and dye that 's all Deut. 32.49 50. Death which to wicked men is the King of terrours and makes them fear and tremble Iob 18.14 That to a good man is the King of comforts and like the Valley of Achor a door of hope In an holy security at death and destruction they can laugh Iob 5.21 22. The wicked look on death as a dreadful dismal thing but Gods people looking on it through the Spectacles of the Gospel sâ—e it to be a conquered enemy having its sting taken out Hos. 13.15 so that what Agag said vainly and vauntingly Christian may speak truly and seriously The bitterness of death is past 1 Sam. 15.32 As Christ said of Lazarus this sickness is not to death but unto life so may we now say this death is not unto death but unto life So that now the Saints can embrace it go forth to meet it and bid it welcome They know 't is but winking and they are presently in Heaven This made the Martyrs go as cheerfully to their Stakes as others do to a Feast or Marriage when Basils enemies threatned to kill him if he would not turn he boldy answered Oh that I might dye for the truth Hilarion chides himself for his backwardness why dost thou fear Oh my Soul to dye thou hast served thy God these seventy years and art thou now afraid to dye Egredere anima egredere Even Seneca makes it the property of a wise man to desire death We must not judge of death or of any other thing as Sin Riches Afflictions c. as the world judgeth of them but as Scripture speaks Now the Spirit of God in Scripture cloaths death with very lovely and pleasing expressions 1. It calls it a going to our Fathers Gen. 15.15 A going to the Spirits of just men made perfect Heb. 12. 23. A going to God to Christ and to the blessed Angels Phil. 1.23 2. It is called an Exaltation or lifting up Iohn 3.14 3. A sowing which will rise in glory 1 Cor. 15.43 4. An undressing and uncloathing of our selves a putting off our rags that we may put on immortal Robes 2 Cor. 5.2 2 Peter 1.14 5. A going to sleep when men are wearied with labour they desire their beds The grave is a bed of rest Isay 57.2 Iob 3.13 Dan. 12.2 Rev. 14.13
and so thou art rich Rev. 2.9 In him we are Lords of all all is yours 1 Cor. 3.21 22. though we have little in possession for present yet we have much in reversion Onely it behoves us to walk as Spiritual Kings leading Holy Heavenly Spiritual lives It is a debasement to a Christian who looks for a Crown of Glory to mind earth and to pursue these low things this is as if a King should leave his throne and go rake in a kennel or fight for bones We may well trust God for crusts who hath promised us a Crown he that hath given us his Son which is a greater gift then ten thousand worlds with him will much more give us all things Rom. 8.32 Observation 5. 5. Christians may have an eye to the recompence of reward In our race we may eye the crown which is set before us to quicken and encourage us in our course Though our work be hard yet our wages is great We shall have a sure Reward Prov. 11.18 a full Reward 2 John 8. an everlasting Reward 2 Cor. 4.17 1. That which God himself hath used as an Incentive and Motive to Obedience that we may use as a Motive and by consequence have an eye to it But God hath used Heaven and Happiness as a Motive to quicken us to obedience as appears 2 Tim. 2.12 Iames 1.12 and 5.7 Rev. 2.10 God will not be served by his creatures for nought all his precepts are backt with promises he never saies to the house of Iacob seek my face in vain Isay 45.19 2. The Servants of God have practised it Moses had an eye to the recompence of Reward yet was no mercenary man Heb. 11.26 and so had Christ who was greater then Moses Heb. 12.2 Paul had a most free and ingenuous Spirit yet he had an eye to the price of the high calling of God in Christ Philip. 3.13 14. Colos. 1.5 and David comforted himself in the midst of his conflicts with this that God would yet bring him to glory Psal. 73.24 Onely this Caution must be remembred that in all we do or suffer Gods glory must be the ultimate and primary end we look at 1 Cor. 10.31 Colos. 3.17 We must love Christ for himself and for his own excellencies and not for loaves or self-respects We are never sincere till we can serve Christ simply out of love to himself purely in obedience to his Commands onely because he requires it The Lord. Observation 6. 6. Christ is the Lord. He is God coeternal and coequal with his Father See this largely proved V. 1. Observation 7. 7. Christ is a righteous Iudge Yea righteousness it self He will give to every one according to his works His Judgment is the Judgment of God and so must needs be true and just Rom. 2.2 He is the Iudge of all the world and cannot act unrighteously Rom. 3.5 6. He may as soon cease to be as cease to be just with him is no respect of persons no power kindred gifts or greatness hath influence upon him Rom. 2.11 1 Pet. 2.17 He judgeth not according to the outward appearance and colours of things Isay 11.3 but according to the truth of every case cause Rom. 2.6 His judgment is true without errour or mistaking Rev. 19.11 Then poor afflicted oppressed ones shall be relieved Psal. 72.24 and the wicked shall not be able to stand in Judgment Psal. 1. ult God smites his hands in anger against unrighteous persons here Ezek. 22.6 7.12 13. And bars them out of his Kingdom hereafter 2 Cor. 6.9 Be Patient then my Brethren till the coming of the Lord and let the remembrance of this righteous Judge comfort thee against all unrighteous judgments which shall here pass against thee Eccles. 3.16 17. and 5.8 1 Cor. 4.3 Iames 5.7 2. Labour to resemble Christ in Righteousness As we must be perfect as he is perfect so we must be righteous as he is righteous by way of similitude though we cannot by way of equality yet in our degree and according to our measure we must resemble him having righteous Habits righteous Principles and righteous Practices God loves to meet those in wayes of mercy who are not onely Praisers but Practisers of righteousness Isay 64.5 The eye of Gods special Providence is on such Psal. 11.7 and 34.15 He will so openly and visibly reward them that even the wicked shall say Verily there is a reward for the Righteous Psal. 58.11 When Families be habitations of righteousness then they are blessed habitations and prosper Ier. 22.15 and 31. 23. This exalts a Nation Prov. 14.34 and brings peace to people Psal. 72.1 2. Isay 26.2 and 32.17 To such God will reveal his secrets Prov. 3.32 Their memorial shall be precious here Prov. 10.7 Psal. 112.6 2 Cor. 8.18 and they shall have Heaven hereafter Psal. 15.1 2. Ier. 33.15 16. The Crown of righteousness belongs to such righteous ones Matth. 11.43 and 25.46 Though the wicked may kill them yet they cannot hurt them for the righteous have hope even in death Prov. 14.32 Magistrates especially must do Justice impartially to all like Levi in this case they must know neither father nor mother Deut. 33.9 they must resemble Christ for whom they Judge who is no respecter of persons Iohn 2.4 No Star so beautiful as Justice It pleaseth God above all Sacrifices Prov. 21.3 It is a mean to stay plagues Numb 25.17 18. When Achab was stoned there was peace in Israel Iosh. 7. When Sauls sons were hanged the famine ceased 2 Sam. 21.24 It is not Cruelty but Mercy to cut off incorrigible evil doers from a land with such Sacrifices God is well pleased Shall give me Observation 8. 8. Eternal blessedness is the free gift of God Here is no fore-seen faith works merit desert but from our Election to our Salvation all free grace love and mercy Grace is the spring-head of all our mercies it is the Title page of the book of Life 1. Our Election is wholly free It is but a remnant through the Election of grace that are saved and if it be of grace then not of works else grace were no grace Rom. 11.5 6. and 9.11 18. 2. Our Vocation is of free Grace When we were dead in trespasses and sins he quickened us Ezek. 16. Ephes. 2.1 he called Abraham when he was an Idolater Iosh. 24.2 Manasses a blood-sucker Paul a persecutor it is not for any merit of ours but of his own meer goodness that he calls us 2 Thes. 1.11 2 Tim 1.9 God freely called and quickned the Ephesians 2.5 when they were dead in sins .i. Insensible Impotent and odious to God and good men by reason of their Idolatry Acts 19. And hatred of piety there is but one good man amongst them and it is said they banisht him out of their city Magick and witch-craft abounded amongst them witness those Magick books which they burnt at their conversion Acts 19.19
Gods 1 Pet. 1.5 and so it is safer then Adams was in the state of Innocency 3. It may comfort us in respect of the Nation though we be a sinful rebellious people a Nation unworthy to be beloved by reason of our Apostasy unfruitfulness unthankfulness and unanswerable walking to the light and love which God hath shewed us yet as he saved Israel with a Notwithstanding all their ingratitude and disingenuous walking towards him Psal. 106.8 So we have hopes that for his own Names sake he will save ungrateful England No Nation under Heaven hath such cause to admire free-grace as we have The Lord hath made us wait on him in a way of mercy when for our great provocations he might have made us wait on him in a way of Judgment We have great reason to serve him with gladness in the aboundance of all things since he might justly have made us serve him with sadness of heart in the want of all things He hath made us the Head of the Nations when he might for our abominations have made us the Taile he hath set us above in Victories and successes at Sea and Land when he might justly have set us beneath Well let these mercies improve our Graces and not our Vices least the Lord consume us after he hath done us good and as he hath made us famous for blessings so he make us infamous for our abuse of them to all generations Iâ—sh 24. â—â—0 If we still do wickedly what can we exspect but that we and our Rulers should perish 1 Sam. 12. ult Oh then let the remembrance of Gods free-grace and mercy Humble us nothing melts the heart like this when the Soul considers how God hath pardoned his sins washt him and cleansed him who was a poor loathsom polluted wretch quickned and revived him who was dead in sin nothing works such an absolute and strong aversation of the heart from sin and fortifies it against it as the remembrance of this free love doth This makes a man even to loath and abhor himself for his disingenuous carriage towards God Ezek. 6.9 and 16. and 20.43 44. and 36.31 This makes the soul to say as Mephibosheth said sometime to David 2 Sam. 9.8 and 19.28 All my Fathers house were but dead men before my Lord the King yet didst thou set thy servant to eat bread at thy own Table At that day Observation 9. 9. The day of Judgment is a signal remarkable day It is That day of dayes that great and glorious day of the Lord when Christ shall come in flaming fire attended with all his Holy Angels to execute vengeance on all his enemies hence the Scripture puts an Emphasis on it That day .i. that great and terrible day to the wicked Iude 6. when Angels and men shall be brought to the bar and the great ones of the world who have judged others must now be judged themselves That great and comfortable day to all the Saints when Christ will own them with an Eâ—ge before men and Angels but of this before V. 1. Observation 10. 10. The full reward of Gods servants is reserved till the last day 'T is at that day the day of judgement when Gods Pauls be fully rewarded 'T is true the righteous have some gleanings here some clusters of Grapes they have before they come to their Celestial Canaan and as soon as ever their souls depart they be in bliss but their full reward and blessedness is reserved for the last day 2 Cor. 5.10 Hypocrites are all for present reward they must have it here and they have it out and out they must expect no more Matt. 6.2 But a gracious soul looketh for his reward herefter he expects his recompence at the Resurrection of the just Luke 14.13 14. This then must comfort us against the base usage of an ungrateful world here many times Labans of the world change our wages ten times Genesis 31.7 Aye but remember great is your reward in Heaven 'T is not in this day but at that day which we must look for our full reward Here is the place of fighting Heaven is the place of rewarding The Butler may forget Ioseph men may forget our kindness yea and the Saints themselves may forget what they have done but God is not unrighteous to forget our labour of love Heb. 6.10 Never any lost by serving God not onely For but In the very keeping of his Commandements there is great reward Psalm 19.11 Prov. 3.16 17. Secret Obedience at that day shall have open recompence Matth. 6.6 and the least service shall not lose its reward Mal. 1.10 Matth. 10.41 42. Be it but a cup of cold water yet if it be given in sincerity it shall be surely rewarded Water is a common Element and cold water costs us no charge to heat it yet this almost undiscernable Charity shall in no wise loose its reward 't is a Meiosis i. it shall be fully and surely rewarded And because we are hardly brought to believe this our Saviour useth a double Negative and to put yet further past doubt he addeth a Verily a note of asseveration to confirm it He that receiveth a Prophet shall have a Prophets reward i. the Prophet shall teach him the Truths of God and instruct him in the way of life 2. After this life God will give him the reward of the Prophets in Glory Gaius lost nothing by entertaining Iohn nor the Shunamite and Widow of Sarepta by loving Prophets Yea he that receiveth a Righteous man though no Minister of Christ yet receiving him because he is Righteous and for the Truths sake shall not miss of a reward yea he that shall shew the least kindness to one of Christs little ones so the Saints are called 1. Because they are a little little flock Luke 12.32 2. Because they are little in their own eyes 3. And most genuinely because they are accounted as Abjects and little set by in the world 4. They are beloved of God as little ones are of their Parents they shall surely be rewarded Now if such small works of mercy be thus rewarded what shall be given to those who are magnificently liberal for Christ and give as Arannah to David as Kings unto the King 1 Samuel 24.23 If water be thus rewarded what may we expect for our blood that is shed in Christs cause and if cold water from the Spring which can hardly be called ones own be thus recompensed what may we expect for warm water from our browes and bodies in sweating and labouring for the Church of Christ There is not a man that serveth God faithfully but he shall be rewarded fully Numbers 14.24 If Cornelius pray and give Almes they come for a memorial and standing Monument before the Lord Acts 10.4 God hath a Book of remembrance for all that we do Mal. 3.16 or suffer for him our tears flittings when driven from our habitations by wicked
experimentally see and therefore we confidently conclude that he will still deliver So Isay 51.2 3. One Blessing is a pledge of another he that hath subdued such a lust for me will do it still he that helped me in such a strait will do so still he that hath been with us in six troubles in the seventh he will not leave us Job 5.19 20. We should therefore treasure up our deliverances and record and file up our former experiences that they may be as Mannah for us to seed upon when we come into the Wilderness of New troubles Psal. 74.14 He smote the head of the Leviathan .i. He broke the power and policy of Pharaoh and his army and drowned them in the Sea and why so That he might be meat for his people in the Wilderness .i. That he might be food for their Faith to feed upon they were to pass through many difficulties in the Wilderness but God gave them this mercy as a pledge to assure them that he would also cast out the Canaanite and bring them to the possession of that good Land How quietly and comfortably might we live did we but take this course The Victories of old Souldiers encourageth them for a new conquest By this resting on God we ingage him to help us still if a man will not â—â—ceive his trust much less will the God of Heaven hence David useth this as an Argument to move the Lord Our fathers trusted in thee and thâ—u didst deliver them we also trust in thee and therefore deliver us also Psal. 22.4 5. hereby we bring much honour to God then indeed we make him our God when we make him our onely stay and trust God knowes and acknowledgeth such for his Nahum 1.7 From every evil work 2. Observation 2. Though God doth not save his people from suffering yet he will save them from sin and though he leave in them infirmities yet he will free them from enormities and from total Apostasy He will keep them from evil from every evil work that may any way be scandalous or a reproach to their profession He convinceth them of the Vileness of sin and discovers to them the snares of Satan he plants his fear in their hearts that they may not sin against him and inclines their hearts to an Holy Observation of all his Precepts And he will preserve me to his heavenly Kingdom 3. Observation 3. God is the Preserver of his people He doth not onely preserve their lives and estates with a general preservation and so is stiled the Preserver of men Job 7.20 But especially he keeps their Souls in an Holy Frame till he bring them to glory All Beleevers are preserved and kept as in a Garrison by the mighty power of God through faith unto Salvation 1 Pet. 1.5 And this is called special preservation peculiar to the Godly 1 Sam. 2.9 Psal. 41.12 Iude 1. It is not sufficient that we light a Lamp but there must be a continual supply of Oil else the light will go out So it is not sufficient that we have Preventing Preparing Renewing grace but we must also have Subsequent Conserving Perfecting Persevering grace daily given in to preserve us from Apostasy We have alwaies need of a Divine manu-tenency till we have finisht our course Psal. 73.23 As he calls us out of sin so he must keep us from sin and confirm us to the end 1 Cor. 1.8 And this he will do in despite of all our enemies if any thing destroy us it is sin and for that we have Gods hand here that he will deliver us from every evil work that might any way ruine us and so preserve us till he have brought us to Heaven He keeps Heaven for the Saints and the Saints for Heaven 4. Observation Gods Goodness to his people is wholly free All his dispensations to his are free-grace and pure mercy 1. By his Preventing Grace he keeps us from evil works 2. By his subsequent grace he preserves us to his Kingdom Where then is our Merit if all be grace But of this before on V. 8. 4. Observation 5. God is a good and bountiful Master to his people None like him for 1. He delivers them from sin which is the greatest evil 2. He preserves them maugre the malice of all their enemies till he have brought them home to himself who is the chiefest good Who would not serve such a Master who first enables us to do our work and then payes us for it Can the son of Iesse give you Olive-yards and Vine-yard said Saâ—l to the followers of David So say I can the World the Devil and Sin give you grace and glory They cannot do it they can bewitch you and deceive you in promising pleasure and giving pain in promising liberty and bringing you into bondage in promising you life yet bringing you to death Come away then from the Garlick and Onions of this Egypt ascend out of the wilderness of this world and like spiritual Eagles soare aloft in your Meditations and desires after things above .i. Grace and glory Colos. 3.2 6. Observation 6. In our deepest distress we should have an eye to this Heavenly Kingdom So doth Paul here What ever thy sorrows or sufferings be here yet remember there is a Heavenly Kingdom will pay for all This will raise our spirit and uphold our heart in the midst of the greatest troubles Rom. 8.18 2 Cor. 4.17 Heb. 10.34 and 11.35 But of this see more on V. 8. Obs. 3. 7. Observation 7. God will bring his people to a Kingdom to an Heavenly Kingdom It is not a Millenarian earthly kingdom that fancy was not heard of in St. Pauls time yet Paul was an eminent Martyr and Piscator and Alsteed make this Millenarian raign most proper if not peculiar to the Martyrs But the Scripture generally makes the Reward of the Saints and Martyrs to be in Heaven and not on earth Psal. 73.24 Matth. 5.12 Philip. 3.20 1 Pet. 1.4 The Godly long to be with Christ in Heaven 2 Cor. 5.1 Philip. 1.23 In this heavenly Kingdom we shall enjoy everlasting Communion with God and shall be for ever with the Lord which is the heaven of Heaven 1 Thes. 4.17 God himself will there be all in all 1 Cor. 15.28 Rev. 21.3 There we shall keep an Everlasting Sabbath Heb. 4.9 and shall be for ever free from sin and from the very possibility of sinning There we shall have light without darkness health without sickness peace without war joy without sorrow strength without weakness and life without death This should set our Souls a longing to be there As S. Austins Mother said when she heard of the Joyes of Heaven What then make â— here Onely we should labour to be fitted and qualified for this heavenly Kingdom Heaven is a Pure place and none but pure ones can come there all unclean dogs are shut out 1 Cor. 6.9 Rev. 21. ult there is