salvation this is the condition of the Covenant of Grace without which we have no interest in Christ as is clearly and learnedly proved by a Reverend Divine of ours Oh then make much of this Grace preserve her and she will preserve thee exalt her and she will exalt thee to Honour As David said to Abiather so Faith saith to us abide you with me fear not for he that seeks my life seeks thy life but with me shalt thou be in safety 1 Samuel 22. ult This is the Mother of all our Graces the Fountain from which they flow All Grace is in Faith Originally Radically Fundamentally Virtually 'T is the primum mobile which sets the other wheels agoing 'T is that work of God which contains all other good works in it Iohn 6.28 29 40. All duties all doing and suffering without Faith are displeasing unto God Romans 14. ult we must pray in Faith Iames 1.6 Hear in Faith Heb. 4.2 communicate in Faith by this we feed on Christ and lay hold on him crede manducasti Aug. This makes all we do to prosper 2 Chron. 20.10 'T is a Grace of perpetual use in prosperity and adversity in sickness and health in prosperity it keeps us watchful and humble Iob 3.25 in famine feares wants it keeps us cheerful Heb. 3.17 18. such righteous ones excell their wicked neighbours Prov. 12 26. they are the onely excellent of the earth Psalm 16.3 God accounts them too good to live in such a wicked world Heb. 11.38 This is that golden grace which makes us truly rich a well tried faith is more pretious then gold 1 Pet. 7. Rev. 3.18 This brings plenty and propriety in all All is yours to believers Christ gives his choycest blessings as Justification and Sanctification Peace of Conscience Victory over the world sin and Satan Rom. 3.30 and 5.18 and 9.3 Acts 15.9 and 16.31 Luke 7 50. 1 Cor. 1.3 Gal. 2.16 1 Iohn 5.12 freedom from death Natural in respect of its sting 1 Cor. 15.55 from death spiritual Iohn 5.29 and from death Eternal Iohn 3.16 To a believer Christ is all in all Colos. 3.11 1 Cor. 3.22 23. All comfort and salvation is terminated in him Zach. 9.9 In him doth fulness all fulness dwell Iohn 1.16 Col. 1.19 and 2.3 in Christ is a fulness of wisedom to answer for our folly 1 Cor. 1.30 a fulness of life to deliver all believers from death Iohn 14.6 We are dead till Christ by his Spirit quicken us Ephesians 21. hence he is called a quickning Spirit 1 Cor. 15.45 a fulness of Liberty to free us from our Spirituall bondage to sin and Satan Iohn 8.36 2 Cor. 3.17 He is that Valiant Ioshua which frees us from the Tyranny of our spiritual enemies going forth conquering and to conquer 1 Cor. 15.37 Rev. 6.2 In Christ is a fulness of Glory a man without Christ is a Tohu Vabohu without form or beauty an Ichabod in whom is no glory like Reuben he can never excell Genesis 49.4 but being clothed with Righteousness we are wholly fair and there is no spot in us Cant. 4.7 Ephes. 5.27 the Church and Spouse of Christ is actually and presently fair 2. She is Universally fair in all parts though considered in her selfe she may erre doctrinaliter in matters of Faith and moraliter in respect of manners yet consider her in Christ whose righteousness is imputed to her for righteousness and so she is wholly fair and albeit the law accuse her of blots and spots yet the Law is answered by the Gospel and the Wife cannot be sued so long as the Husband lives Though in our selves we are black yet in Christ we are comely though poore in our selves yet rich in him though black in the worlds eye and black in her owne eye by reason of sin and misery yet she is fair in Christs eye who is a faithfull friend and soul-solacing Ionathan to comfort his in all their distresses Iohn 15.14 15. A Physitian to heal them of all their maladies Mal. 4.2 a Rock to support them 1 Cor. 10.4 and Mannah to feed them So that now believers with Paul may challenge all their enemies to do their worst Rom. 8.33.34 For the excellency of Faith See D. Reynolds Vanity of the Creature p. 476. Rogers of Dedham of Faith chap. 4. D. Bolton in folio 18. Royalties of Faith on Iohn 3.15 M. Perkins on Heb. 11. Doctor Preston on Faith Doctor Sibbs third Volume on Hebrews 11.13 Dykes Righteous mans Tower p. 32.33 and on Sacrament Chap. 11. Boltons Directions for walking page 52. Barlow on 2 Tim. 1.5 Watsons Charter chapter 20. M. Sam. Ward Sermon 2. p. 43. and 131. Master Ioseph Symonds sight and faith chapter 11. Master Ieremy Burrowes Treatise of Faith Vol. 8. and Saints Treasury page 68. Dan. Dyke on Matthew 4.3 Doctor Holydayes Nature of Faith Smith on the Creed p. 2. and Ambrose his Media page 162. VERSE 16 All Scripture is given by inspiration of God and is profitable for Doctrine for reproof for correction for instruction in righteousness 17. That the man of God may be pefect throughly furnished unto all good workes THe Apostle the better to incourage Timothy to study the Holy Scriptures goeth on to prove that they are able to make one wise unto salvation and that by an Argument drawn from a full and sufficiâ—nt enumeration of those things which are necessary to salvation Where he commends the Holy Scriptures upon A three-fold account 1. For their Dignitie and Authoritie 2. For their Vtilitie 3. For their Perfection 1. He commends them for their Dignity and Divine Authority as coming more immediately from God Verse 16. All Scripture is given by Inspiration of God 2. For their singular Utility which is foure-fold First For Doctrine to teach the Truth Secondly For reproof of Errour and false Doctrine Thirdly For correction of sinne and evill manners Fourthly For Instruction in Righteousnesse and good Workes 3. From their compleat perfection enabling a Minister for his Office verse 17. especially those foure Parts of it before named v. 16. 1. The Apostle commends the Scrpitures in respect of their Divine Authority they have not Angels or men for their Authour the Prophets and Apostles were but the Penmen Secretaries and Instruments of the Holy Ghost to write what he should Dictate to them So the Angels were but Gods Messengers to declare the Law to his people Galathians 3.19 The Scriptures have God himself for their more immediate Authour All Scripture is given by Inspiration of God i. all and every part of Scripture is Divinely inspired or breathed by God both for Matter Order Style and Words Those Holy Men of God did not onely utter their words by the Holy Ghosts immediate Direction but by the same Direction did commit them to Writing that they might be a standing Rule to the Church for ever For the bare memories of men would not have kept them for
stead of confessing it he useth all means to hide it and so runs himselfe into five sinnes more 1. He useth unlawful means to father it on Vriah 2. He draweth him into that foul sin of Drunkenness 3. After he had made him Drunke he contriveth how to kill him 4. After he was dead he Fathers his death on God 5. He continued a considerable time in this sinne without Repentance All this David did when he changed his condition and came to be a King Hence we read of Davids first wayes which were his best when he was afflicted and low 2 Chronicles 17.3 Solomons great prosperity proved a snare to him 1 Kings 11.3 Ionah sleeps when in the Ship but Prayes in the Sea we have more cause to fear then to desire prosperity When the Moone is in the full it is nearest an Eclipse When Iesurun waxeth fat he kicks at God Deuteronomy 32.13 to 17. When men are fed to the full then they goe by Troups to Harlots Ieremiah 5.7 When once men are become Lords they care not for God Ieremiah 2.31.32 When Hazael is a King he is not the man he was his condition was changed and he changed with it 2 Kings 8.13 Honores mutant Mores How humble was Saul before he was a King and how insolent and cruel after he came to a Crowne Cataline whilest poore had many seeming vertues but when rich he put off all Modesty and Honesty Many like Ionathan march well till they come to this Honey They are good servants but ill Masters Like Ieroboam before he was a King we do not read of his wickednesse but after he makes the golden Calves 1 Kings 12.18 20. Innopem copia fecit Many had ben rich if they had not been rich they had been rich in Grace if they had not been rich in Goods The temptations accompanying prosperity are more dangerous as being most sutable to our corrupt nature and most subtile to deceive Mark 4.19 1. Then we are most prone to Pride Vzziah when strong then his heart is lifted us 2 Chron. 26.16 yea good Hezekiah had a taint of this 2 Chron. 32.25 So hard it is to have Honour without Tumour 2. Then we are most apt to forget God Hos. 13.6 and ready to say with those prosperous wicked men Depart from us Iob 21.13 14. when men have no changes they fear not God Psal. 55.19 but their Table becomes a snare to them Psal. 69.20 and their prosperity their ruine Prov. 1.32 most are like to Aesops Hen the more she was fed the worse she laid Hence the Lord gives so many cautions to his people that they should take heed of forgetting him in their prosperity Deut. 4.1 to 15. and 8.11 3. Then we are apt to trust in the Creature and so expose our selves to knocks and falls Psal. 30.6 7. and 20. 4. Then we are more prone to cruelty Psal. 73.6 7. Babylon that sits at ease like a Queen murders the Saints of God Revel 18.7 5. Then we are most prone to riot and security Luke 12.19 Prov. 30.9 God may speak to men in their prosperity and they will not hear Ier. 22.21 The Sun-shine of prosperity makes men put off all when the storms of adversity make us wrap our garments about us Hannibal and his army became effeminate by the spoyles of Capua which could not be conquered by their distresses in passing over the almost unpassable Alpes Superfluities in the body breed more dangerous diseases then defects A wicked poor man cannot do that mischief that a wicked rich man may Both extreams are very dangerous Hence Agur prayes Give me neither Poverty nor Riches Prov. 30.8 Great Riches are great Temptations as well as extream poverty As to be very rich and very good is rare so to be very poor and very good is rate When the Devill tempted our aSviour his first temptation was but the hungry Temptation Matth. 4. to turn stones into bread But the Devils last temptation was the sorest when he offered him all the Kingdomes of the world to worship him By the Order of the Devils temptations we may see which is the greatest for the Devill keeps his greatest Temptations till the last Fret not then at the prosperity of wicked men they are to be Pitied rather then Envied The sword of Gods wrath hangs over their heads ready every moment to drop upon them Their prosperity is Transient but their sorrows are permanent Fear not their power and pomp for they shall soon come dowm Psal. 37.1 2 c. and 49.16 their joy is but for a moment Iob 20.5 8. and 21.13 like the crackling of Thorns which make a great blaze but are soon extinct Psal. 58.3 4 5 6. Hence their pomp is compared to a Dream which quickly vanisheth Psal. 37.20.35 36. and 73.20 Isay 29.7 8. and 38.13 Like Ionah's gourd they suddenly rise and as suddenly wither Like Counters now they stand for pounds and anon for pence Neither let any man conclude of Gods favour because he enjoyeth temporal blessings and outward prosperity for all these be blessings and such as God hath promised with condition to the obedient Deut. 28. yet they are but blessings of the left hand and the wicked whom God hates oft-times have them in greatest abundance They prosper many times usque ad invidiam Psal. 73. they that do wickedly oft-times are exalted Mal. 3.15 The great Turk that fat Hog and great Dog of the world yet what rich possessions hath he and if the Lord do thus for his Dogs and be so bountiful to such as hate him oh what will he not do for his children who serve and obey him These outward things are oft given in judgement as God gave Israel a King in his wrath and Saul gave Michol to David for a snare so riches oft fit and fat men for the slaughter Those beasts which the Butcher intends to kill he puts them into fat pastures Iob 21.30 Let us then improve our prosperity to Gods praise let our Health Wealth Peace c. improve our Vertues and our Vices let us not fight against God with his own weapons but the more he exalts us the higher let us exalt his Name 'T was Jehosaphats great honour that when he had riches in abundance his heart was lifted up in the wayes of the Lord. 2 Chron. 17.6 He was made thereby more zealous and couragious in Gods cause and went forward with an high and Heroick spirit We should serve him with gladness and singleness of heart in the abundance of all things Deut. 28.47 This is the end why the Lord hath made so many promises of Temporall good things even to make us good Deut. 28.1 to 15. Prov. 3.16 17. and 22.4 Isay 1.19 and 30.23 Ier. 32.39 Hos. 2.21 22. The things are good in themselves and enable us to do good to others but 't is our corruption that turns them into poyson by abusing of
onely in Reference to the Gospell The expresse words of our Commission are Goe Preach the Gospel to every Creature i. to every Rational Creature of what Nation Language Sex or Condition soever make a tender of Christ to them all Hence we are called Ministers of the Gospel because it is our Primary worke to publish Christ and his Benefits to the World The Gospel inlightens enlivens us it purifieth pacifieth the soul light is a desirable thing this is a light to them that sit in darknesse Esay 9.2 'T is the Horn of Salvation Luke 1.69 The Scepter of Christ Kingdome Psalm 44.7 The Kingdome of Christ because it sheweth us the way thither By it we receive the Spirit Galathians 3.2 Hence the Preaching of the Gospell is called the Ministery of the Spirit 2 Corinthians 3.5 by which the Spirit is conveighed into our souls 'T is the greatest Honour any Nation can have to be the Seat of the Gospel As the Arke was the Glory of Israel so is this of Gods People It ennobles and raiseth mens spirits and enables them to doe more then others Matthew 5.47 We dishonour the Gospel when we suffer Heathens by their Moral low Education to excell us who have the Gospel which is mighty to raise us to supernatural Operations Hence the Apostle blames the Corinthians because they walked like Natural men 1 Corinthians 3.3 We are Redeemed from the Earth Revlations 4.3 and therefore must not live like men of the Earth but must walke up to our Principles and Priviledges leading lives sutable to the Gospel Philippians 1.27 Let us highly prize it and receive it with all readinesse As Rachel cried for Children Give me Children or I die so say you Give me Christ or I die A man may want liberty and yet be happy as Ioseph He may want Peace and yet be happy as David Want Children and yet be happy as Iob. But he that wanteth the Gospel which should discover Christ to him wanteth every thing that is good A Throne without the Gospel is but the Devils Dungeon Wealth without the Gospel is but Fuel for Hell and Honour without Christ is but meere dishonour and a Cypher Let us then intreat the Lord to discover to us the deep Mysteries of it Ephesians 1.17 18. They are above Natures reach 2 Corinthians 2.9 and 1.2.14 Nil dat quod non habet The Vegitative Creature cannot doe the Acts of the Sensitive nor the Sensitive of the Rational nor the Rational of the Spiritual and believeing Christian Hence more Errours have risen about the Gospel then about the Law because the Principles of the Law are written in mens Natures Heathens have made Lawes against Drunkennesse Whoredome Theft c. But the Gospel is Supernatural Hence Arians Arminians Socinians and Papists have erred exceedingly concerning it 4. Observation Ministers must be Instant and Vrgent Active and Zealous in the discharge of their Dutie Many tentations from profits and pleasures from ease and quietnesse will assail us on the one hand and many discouragements from an ungrateful malignant world on the other hand so that if we be not instant and earnest we shall never breake through them but shall be ready to look back yea and to leave Gods Plough in the open field Men are dead in sin and therefore we had need to Cry aloud and lift up our voyces like Trumpets that we may help to raise them Isay 58.2 Cry it is not Say or Read a Sermon but Cry it and that aloud with fervour and affection that the dead may hear and live 2. Be impartial spare not for fear or favour but be they high or low rich or poore shew them their sins 3. Lift up thy voyce like a Trumpet i. set to all thy strength and rouse up others the speech is borrowed from souldiers in battle where if any be faint-hearted or drowsie yet the sound of the Trumpet quickens them to the battle 4. Shew my people their transgressions viz. plainly and particularly cause them to know their own abominations Thus it is good to be earnest and zealously affected in a good thing Gal. 4.18 We cannot be zealous in a better cause for it is Gods cause the Churches cause and the cause not of bodies but of souls their Eternal happinesse depends upon it This made Apâ—llos so fervent and diligent in teaching the things of God Acts 18.25 and Isay and Christ to labour and spend their strength Isay 49.4 lazinesse is naught in any calling but most odious in a Minister who is called to the highest and hardest work in the world This will require the whole man and therefore we should give up our selves wholly to it Acts 6.4 1 Timothy 4.15 for who is sufficient for this alone 2 Cor. 2.16 There is no grace that more graceth a Minister then zeal for God and his Worship hence Christ sent not fleshly but fiery tongues on his Disciples that thâ—y might inflame the hearts of their hearers Acts 2.3 The Angels that publish the Everlasting Gospel to the world doe not creep or walke but speedily fly upon that service Revelations 14.6 We must be Seraphims with â—ix wings which are most ready to doe what ever God shall command us Isay 6.2 we must be burning and shining lights Iohn 5.35 So was Elijha Isay Ieremy Iohn Bâ—ptist they were all men of fire who helpt to â—haw the frozen and cold hearts of their hearers Such a one was Luther what ever he spake or writ was operative on mens hearts what an intense and high degree of zeal was in our Saviour Iohn 2.17 his zeal for Gods House and the purity of his Worship was so vehement that like fire which eats up and devours that whereon it lights it even eat him up it even consumed his very moysture and exhausted him and made him unmindful of himself He neither regarded life nor limbe but exposed all to hazard in defence of Gods honour against a pack of malicious covetous Scribes and Pharisees Zeal in an Holy Sense consumeth the Flesh and eateth the bones Ierem. 20.9 many waste and consume themselves some in drunkennesse some in whoreing some in moyling for the world woe to such as dye of these unholy and unhappy Consumptions but when the zeal for Gods Glory consumes us happy those that dye of such holy consumptions Thus to loose our lives is to save them and to wast them is the way to preserve and renew them no man ever yet lost by spending himselfe for God And though we cannot be zealous as Christ was by way of Equality yet by way of Conformity and similitude we must in our Degree labour to resemble him Christ will owne none for his peculiar people but such as are zealous of good works Titus 2.14 The dull Asse is no sacrifice for the Living God Exodus 13.13 and the lingring Snail is reckoned amongst uncleane creatures Leviticus 11.30 Grace is no sleepy
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
to rule over us Thus when men are stout in heart they are far from righteousnesse Isai 46.12 as we see in Pharaoh Absolon Haman c. Pride is the Nurse of Covetousnesse the Root of strife envy and cruelty the Mother of Murder this put Athaliah upon slaying the seed Royall that she might get the Kingdome to her selfe 2 Kings 11. In a word 't is the Root of all evill which made Solomon to joyne pride and the evill way together Prov. 8.13 as Humility is the foundation of all Vertue so is pride of all Vices and as that is the badge of Gods children so is this of the Devills 'T is so base a sin that even the proud themselves hate it in others 4. The great contention that is in the land shewes there 's much pride in it for by pride saith Solomon comes contention Prov. 13.10 and 28.25 Pride makes men drunk with their own conceits Hab. 3.5 and drunkards we know are quarrelsom The strife that is in Church State Families comes from hence Men should strive to love but now men love to strive not that 't is a sin to contend for the truth for that 's our duty yea our glory and is commanded Iude 3. but when men shall contend against the truth and the true Churches of Christ for Vanity and Heresy making lyes their Reâ—uge this argues pride with a witnesse 5. Naturally we are all as full of pride as a Toad is of poyson The Sea is not more full of Monsters the ayre of Flyes the earth of Vermin and the fire of sparkles then our corrupt natures are of proud rebellious imaginations against God 'T was the sin of our first Parents Gen. 3.5 and we their children resemble them in it 'T was not only the sin of Pharaoh Haman Herod Sodom Ezek. 16.49 but Gods dearest servants have been tackt and tainted with it David out of pride numbers the people 2 Sam. 24.1 Hezekiah's heart was lifted up with his Treasures and Riches 2 Chron. 32.25 Peter had two good a conceit of himself Mat. 26.33.60 even Christs poor disciples dreamt as our Millenaries do that Christ would set up an earthly Kingdom upon this they begin to dispute who should be the greatest amongst them Mark 9.34 Hence 't is that the Lord lets corruptions and infirmities cleave even to the best to keep them low in their own eyes Paul that holy mortified man must yet have a Thorn in the flesh a messenger of Satan to buffet him and keep him humble 2 Cor. 12.7 Naturall and Hereditary diseases are hardly cured when a man is born blinde deaf lame c. such are seldom cured Pride is very pleasing and connatural to us 't is deeply rooted in our natures we all carry a proud Devill within us till the spirit of regeneration dispossesse him For the expelling of this poyson take these four Antidotes 1. Consider that Pride is a sin which more especially fights against God and God against it The Proud do as it were challenge and provoke him to set upon them God accepts the challenge and sets himself in battle array against this chaffe and dry stubble They resist God his Word Ministers Chastisements and God resists them and comes against them as an armed man Iames 4.6 1 Peter 5.5 Other sinne is a turning from God but this turns against him and fights with him in other sinnes we flye from God in this sin we flye on him and God le ts flye at such he dischargeth all his Artillery in the very face of it He resists them this resistance presupposeth an assault and did ever any man assault God and prosper let the Potshards strive with the potshard of the earth but wo unto him that striveth with his Maker Isay 45.9 whose hands can be strong and whose heart can endure in the day when God shall deal with him Ezek 22.14 what they said of Iohn is much more true of God 2 Kings 20.4 Behold two Kings could not stand before him how then shall we So not two but ten thousand Kings and men of might have not been able to stand before him how then darest thou contend with him 'T is madnesse for a man to provoke Angels or a potent Host against him but by his Pride to provoke the great Lord of Hosts and God of Angels is the height of madness These are six things which the Lord hates yea seven are an abomination to him a Proud look is the first Prov. 6.16 17. and 16.5 he 'l have no communion with such he cannot endure the breath of them Hence he is said to behold them afar off Psalm 138.6 and if David could not endure that the Proud should stand in his sight Psal. 101.5 let them not think of coming into Gods Kingdom 2. Consider how severely God hath punisht such in all ages with remarkable judgements They go about to rob him of his glory which is as the apple of his eye and which he will not part with unto any Isa. 41.8 and therefore God is more quick in cutting off Proud persons his patience waits on other sinners but his justice suddenly finds out these Iob 40.11 12. Dan. 4.27 Psal. 18.27 and 119.21 when once Pride begins to bud and shew it self ruine is not far off Prov. 16.18 and 29.23 Isai 3.24 Ier. 13.9 Ezek. 7.10 11. when mens hearts are lifted it is to their own destruction 2 Chron. 26.16 If Herod once assume Gods glory to himself an Angell shall suddenly smite him dead and he 's devoured of lice Acts 12.22 23. God spared him whilest he persecuted the Saints though that was a crying sin but when once he assumed divine honour to himself down he comes God loves to levell such and lay them low Matth. 23.12 He pitties the poor weak bended reeds but 't is the Cedars of Lebanon and the Oaks of Bashan i. e. men that in their own conceits and in the worlds eye are as tall as Cedars as strong as Oakes as invincible as walls of brass 't is these God loves to be dealing with that he may bring them down Isai 2.12 13. to 18. when Pride is in the Premises destruction is ever in the conclusion This sin turned Angels into Devills Sodom into ashes Ezek. 16.49 drowned Pharaoh hanged Haman turned Nebuchadnezzar a grazing with the beasts This destroyes mens dwellings Prov. 15.25 and is oft punished with madness There is but this difference between a mad-man and proud-man we hate the one and pity the other 3. Consider that Pride is Partus Satanicus the Devills first-borne wherewith he layes his plot for our downfall Gen. 3.5 For as God abaseth men that he may exalt them so the Devill puffes men up that he may destroy them blowes them up that he may the better break them 'T is the first Book which the Devill reads in his School Hence Pride is called the Devills Grammar which teacheth ill construction and ill versifying viz. to measure
rent then whole clothes and scarce a whole garment to be found amongst us 2. Let us shew our dislike of blasphemy by reproving the broachers of it This is the greatest love that we can shew them Hence we are commanded not to hate our Brother but rebuking to rebuke him i. e. freely plainly soundly and sincerely Levit. 19.17 The converted Thief reproves his fellow for blasphemy Luke 23.39 40. So when the Devill began to utter blasphemy and to challenge all the world for his own and began to call for worship our Saviour cuts him short and in a holy detestation bids him begone for he would reason no longer with him Matth. 4.10 yet if we perceive that men are incorrigible and incurable Prudence must be used we may not give holy things to dogs which will but rend us for our pains Mat. 7.6 reprove not such lest you increase the flame instead of quenching it This was one Reason why Hezekiah commanded his Commissioners when they heard the blasphemous Menaces of Rabsheka not to answer a word deeming it in vain to make any Reply when it would but incite him to further rage Isay 36.21 But where we see any to be teachable or Tractable and may be wonne by our Reproofes of those let us take compassion pulling them out of this flame They will one day blesse God for you as David did for Abigail when she stopt him in a way of sin 1 Sam. 25.32 33. 3. Let all that professe Religion be exact and circumspect in all their wayes and walking lest they cause the Name of God to be blasphemed The world is apt to accuse us withouâ— a cause as the Devil did Iob and to call us blasphemers as Iezabell did Naboth 1 Kings 21.10.13 and the Pharises Christ. Matth. 9.3 Iohn 10.33 and the Jewes Steven Acts 6.11 13. when themselves were the persons guilty of that crime So those Hypocrites that called themselves Jewes and seemed to worship God when they were the Synagogue of Satan and worshipt the Devill yet could blaspheme and revile the true Saints Revel 2 9. A spot in fine Cambrick is soon seen and one dead flye marres a whole boxe of pretious oyntment when a hundred may fall into a barrell of pitch and no body regards it The sinnes of a David will quickly cause Gods Name to be blasphemed and therefore Gods hand vvas sharp upon him and upon the Jewes rather then the Gentiles Ram. 2.9.24 Hence the Apostle exhorts Wives and Servants to walk as becomes the Gospel that the Name of God be not blasphemed Titus 2.5 1 Tim. 6.1 Some are afraid of blasphemous words but how many live blasphemous lives they praise God with their words and reproach him with their covetous cruell unrighteous conversations These are botches in Christianity Let the falls of others make us fear when Cedars fall let the Firre-tree howle Zach. 11.2 The Falling-sicknesse was never so common as now One falls to Atheisme another to Papisme one falls to Quakerisme and another to Rantisme How many professors that could have pull'd out their eyes to have done us good formerly yet now be ready to pull out their Ministers eyes Many that prayed and prized Ordinances formerly yet now have cast off all and are become scandalous both in their Practice and in their Principles This is a Lamentation and should be to us all matter of Lamentation for this our eyes should run down with Tears even for the slain in a spirituall sense of the daughter of Gods people Ier. 9.9 4. Instead of blaspheming get a habit of good speaking God loves to do good to those that speak good of his Name As in our hearts we should have High and Reverentiall thoughts of God so with our words we should Blesse him that is the proper use and end of the Tongue Psal. 51 15. Iames 3.9 with the Tongue we bless and praise God declaratively and God blesseth us imparatively and this is the advantage a man hath above other creatures that we can be distinct and explicite in Gods praise Psalm 145.10 all thy works praise thee and thy Saints shall blesse thee The creatures offer the matter but the Saints publish it their Tongue is as the Pen of a ready Writer to set forth Gods praise Psal. 45.2 Hence our Tongue is called our Glory Psal. 16.9 and 30.13 and 57.9 Gen. 49.6 what David calls his Glory the Apostle applyes to the Tongue Acts 2.26 because with it we should praise and glorify God Let your words be alwayes modest and Gracious The Jewes were so carefull of their speeches and so abhorred blasphemy that they would not name the word but by an Antiphrasis and Euphemisme they called it by the contrary and oft put the word Blessing for cursing and blaspheming and this did not only holy Iob 1.5 but even wicked Iezabel 1 King 21.10 Iobs wife Iob 2.9 yea the devil himself Iob 1.11 we should Answer all Satans Temptations this way as pious and couragious Polycarp did the Pro-Consul who bid him deny and blaspheme Christ and he should live He sweetly answered Fourscore and six years have I served Christ neither hath he ever offended me in any thing how then can I revile my King that hath thus kept me It had been good for wicked men if they had never any Tongues rather then to abuse them to the dishonour of that God that gave them Now since the sin of Blasphemy is Epidemical and very common in the land I shall set down some considerations against it 1. Consider that the sinne of Blasphemy is one of the highest and most horrid sins in the world Some sinnes are more directly and immediately against mens own persons as idleness prodigality c. some are against other mens persons as coveting lying slandering but the Blasphemer fights directly against God Other sinners strike at God but this pierceth him and strikes through his name with his maledictions execrations and therefore God will have him stricken dead Levit. 24.10 11. Isay 36.6 Hab. 3.14 2. 'T is an high contempt of of God 't is a desperate flying in his face and charging him with folly cruelty and Tyranny Iob 1. ult This provokes God to wrath so that he beares not with blasphemers as he doth with other sinners but cuâ—s them off more speedily as a people ripe for ruine 3. It argues the highest Ingratitude in the world For a man like a mad dog to fly in the face of his Master who keeps and feeds him and to use that Heart and Tongue which God made for his praise to the dispraise and disparagement of his Creator to load him with injuries who every day loads us with mercies and to curse him who blesseth us What greater Ingratitude These crucify Christ afresh to themselves Hâ—b 6.6 and are in a worse condition then many of those who did actually crucify him for they did it ignorantly but these willfully against light and
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
vices are conquered by resisting but this by flying swiftly from the objects and occasions of this sin To quicken you consider 1. That this great sin never goes alone Idlenesse Luxury Lying and Murder usually accompany it as we see in David and the Sodomites Ezek. 16.4.9 the harlot by her inticements doth not only increase the number of Transgressors but of their Transgressions also Prov. 23.23 when a great beast hath made a gap the rest follow after If Solomon delight in Idolatrous women they will quickly draw his heart from God If once you give way to this sin you know not where you shall rest 2. 'T is a sin that is most opposite to the nature of God who is the most Holy and will dwell in none but chast and Holy ones Fornication is directly opposite to Sanctification yea 't is made one part of our Sanctification to fly fornication 1 Thes. 4.3 It makes men like the Devill who is stiled by way of Eminency The unclean spirit Matth. 10.1 and 12.43 and that 1. Affectu because he delights in such uncleannesse 2. Effectu because he drawes men to it 3. Habitatione because he dwells in unclean soules he finds them foul and he makes them worse 3. 'T is a violation of Gods most sacred Law Exod. 20.14 which is set down negatively because it binds most strongly allwayes and to all times The Pope may give dispensations but God gives none to any to violate his commands Every man must keep his vessell pure 1 Thes. 4.4 5. even the King must not multiply wives much less strumpets to himself Deuteron .17.17 4. Adulterers are Covenant-breakers the Marriage knot is called the Covenant of the Lord. Prov. 2.17 Mal. 2.14 15. now Covenant-breakers are ranged amongst the vilest sinners Rom. 1.31 5. 'T is worse then Theft The thief steales out of want the Adulterer out of wantonnesse The one may make satisfaction this can never Prov. 6.31 6. 'T is a sin that doth pollute and defile the body more then any other sin Hence the Apostle useth many excellent Arguments against it 1 Cor. 6.13 2. That which is consecrated to God must not be polluted with whoredome but the body is consecrated to God and made for his honour and service and not for fornication Ergo. 2. V. 14. From the Resurrection of our bodies to Glory thus he argues If our bodies shall be raised to Glory then may we not pollute them with fornication But our Bodies shall be raised to Glory 3. V. 15. Our bodies are the members of Christ and therefore 't is a great indignity and dishonour to him to have them given to an harlot 'T is in a manner to make Christ one with an harlot then which what can be more reproachfull to him 4. V. 16. He makes himselfe one with an Harlot and what can be more dishonourable then for a member of Christ to be joyned to such a creature 5. V. 18. He sins more especially against his own body The body is abused by other sins in part not wholly as the Tongue by lying the Hand by Stealing Murder but here the whole body is abused and abased 6. V. 19. If our bodies be the Temples of the Holy Ghost then they may in no wise be polluted or profaned And if all Temples must be kept clean then specially the Temples of the Holy Ghost who is a Pure spirit and will not inhabit a Swine-stye 7. From the work of our Redemption V. 19 20. We are not now our own to live as we please but we must live unto him that bought us and hath paid so great a price for us None are given over to these sins but such as God hates It 's a fearfull sign of his Anger to be given up to Harlots Prov. 22.14 He that 's hated of God shall fall by her Oh that young persons would consider this Text that it might be to them a perservative against this Soul-destroying sin when young persons grow proud or walk not answerable to the Light and Means which they enjoy but are barren and fruitlesse trees in Gods Vineyard then in his fierce wrath he leaves them to this sin as a punishment of their former sins Rom. 1.21.26 Amos 7.17 Ephes. 4.18 19. Let us therefore walk humbly with our God that he may delight in us and save us from this exceeding sinfull sin to such the promise runs Eccles. 7.26 Who so pleaseth God shall escape the Harlot but the sinner shall be taken by her God by his speciall grace will preserve such as are dear to him from this sin but the sinner that is left to himself cannot but fall into this pit and snare 8. Consider the sad Effects of this sin 1. It destroyes Nations for this the Lord had a quarrell and controversy with Israel Hos. 4.2 and cites them to answer it at his barre This makes a land to spue out its Inhabitants Levit. 18.24 25.28 29. as a man whose stomack is overcharged can have no rest till he have eased himself so the land is sick till it have eased it self of such Inhabitants Such sins and sinners put the Justice of God to a stand so that he knowes not how to pardon them Ier. 5.7.8 9. This was one of those sins which made the day of Ierusalems calamity to draw near Ezek. 22.4.11 This brought the flood on the old world Gen. 6.2 fire on Sodom Gen. 19.25 Iude 7. the plague on Israel to the losse of 24. thousand men Numb 25.1.9 and the sword on Benjamin to the losse almost of the whole Tribe Iudg. 18. and 19. By all this we may see that this is not so light a sin and such a small trick of youth as the profane world makes it 2. It consumes the Estate How many great men hath it brought even to a morsell of bread Prov. 6.26 and 29.3 Luke 15.30 't is a fire that burns to the destruction of all that a man hath Iob 31.12 3. It robs a man of his good name which is a pretious jewell and by all good meanes to be preserved Prov. 6.33 a wound and dishonour shall he get and his reproach shall not be wiped away Though the wound may be cured yet the scarre will abide as we see in David Sampson Solomon Neh. 13.26 Lot So Prov. 5.9 Gen. 49.4 Levit. 21.9 Hos. 1.2 Est peccatum maximè probrosum 'T is a most infamous sin 1 Sam. 2.22 23 24. Neither doth the unclean person only blemish himself but his posterity also What dishonour is it for a man to have many lovely children and to have a Bastard stand in the midst of them claiming kindred of them and so become a living shame to them This makes men odious not onely to God but to all good men Ier. 9.2 oh that I had a lodging in the wildernesse and might leave my people Why so for they be all Adulterers This makes a man to be esteemed as
and violence of Temptation we have fallen into especially since we are humbled and judge our selves for them Preservatives against this sin 1. Take heed of Intemperance in eating and Drinking when men are fed to the full then like pampered Staliâ—ns they neigh after their Neighbours wives Ier. 5.9 Ezek. 16.49 Take away the fuell and the fire goeth out take away the provender and you 'l tame the beast Drunkennesse and Whoring are joyned together Proverbs 23.31.33 Hos. 4.11 2. Idlenesse breeds uncleannesse as standing Pooles doe mudde Ezek. 16.49 even a David if he be sleeping at home when he should be at Warre may catch a fall 2 Sam. 11.1 Dinah by wandring abroad exposed her selfe to a Tentation Gen. 34.2 and the feet that wandred in the streets became a booty to the Harlot Prov. 7.5 we should do by our false hearts as Commanders do by unruly souldiers they keep them in action that they may keep them from doing mischief 3. Take heed of evill company come not neare the house of the Harlot Proverbs 5. Verse 8 9 10 11. Hee that would not bee burnt must not come too neare the fire Suppose wee had bodies made of Gunne-powder or Flaxe oh how fearfull would we be of coming nigh the fire for fear of being consumed This made Ioseph so carefull to shun the company of his wanton Mistris Gen. 39.10 4. Set a watch over the Eyes The Devill gets into our hearts by these windowes of the soul. Eve by seeing the forbidden fruits Gen. 3.6 David by seeing Beethsheba 2 Sam. 11.2 Sampson by seeing a Harlot Iudg. 16.1 Potiphars wife by seeing Iosephs beauty and Herod by seeing Herodias dance they were all ensnared and caught When mens eyes are full of Adultery they cannot cease to sin 2 Pet. 2.14 Gen. 6.2 The Eye is the Devills Broker that gets between the heart and the Object to make up a sinfull bargain Lusting and looking in Greek differ but in a Vowell Hence David a mortified man prayes the Lord to turn away his eyes from beholding Vanity Psal. 119.37 and Iob though a holy man and in years yea and married too yet durst not trust his eys without a Guard Iob 31 1. Quid facies facies Veneris si veneris ante Non sedeas sed eas ne pereas per eas Sphinxs Take heed of reading evill books they contain evill words and evill obscene words corrupt good manners 1 Cor. 15.33 Ephes. 5.4 Take heed of Stage-playes where many lewd speeches and lascivious Gestures are used They are the very sinks of sin and Schooles of profanenesse As you may see in that elaborate Treatise of that industrious Patriot of his countrey Mr. William Pryn in his Histrio-mastix a book that well deserves Reprinting and to be made more common in these loose times when lascivious Balls and profane Practises are so frequent in the chief city of the land Take heed of gazing on lascivious Pictures Beware of Painting Poudâ—ing Patching Naked-necks and other inticements to sin He that will not be taken with a sin must shun the occasions Alexander did very wisely in refusing to see the beautifull daughters of Darius that were his Captives lest he should be ensnared by them and he that conquered the world should be conquered by women Lewd pictures are worse then evill words for those abide and infect others when words vanish and are gone 5. Stop your eares against profane Songs and Ballads Suffer not your children once to hear or read them Nil dictu foedum visuque haec limina tangat Intra quae puer est Juven Sat. 14. Little do people consider how sorely and suddenly the heart is infected with rotten unsavory speeches Ephes. 4.29 Colos. 3.8 they soon corrupt mens manners 9. Take heed of mixt Dancing which is a great incentive to uncleanness and therefore is oft condemned in Scripture Iob 21.11 12. Isay 3.16 1 Kings 18.26 Exod. 32.6.19 Matth. 14.6 Mark 6.22 Iob made a Covenant with his eye not once to look and darest thou wantonly dance with a maide neither are the dancers only themselves but the spectators also endangered by beholding those light and immodest embracings kissings motions and wanton gestures of the body The flame of lust is hereby enkindled and oil is added to that flame and our hearts which are bad enough by Nature by beholding such practises are made farre worse The ancients have condemned it We read saith Chrysostome of Iacobs marriage but we read of no dancing that was there and where wanton dancing is there is the Devill saith he None but Mad-men or Drunkards dance saith a Second none but Adulterers saith a Third Saltatio ad Adulteras non ad pudicas pertinet Promiscuas saltationes Virorum Mulierum in divinis literis non legimus Pet. Martyr Loc. Com. Clas 2. cap. 2. p. 339. De Choreis Aretius Problem 1. Locus 14. Ames C. C. l. 5. c. 39. Q. Taffin on Amendment p. 228. Piscat in Matth. 11 17. in Observat. Pryn's Histrio-mastix Index Dancing Lastly take heed of barrenness under the meanes of Grace and of being dead under lively Oracles God oft makes this sin a punishment of other sins Rom. 1.21.24 the man that is good and sincere before God shall be preserved from the harlot but the sinner the careless secure formall hypocritical sinner shall be taken and ensnared by her Eccles. 7.26 Oh then let us walk watchfully and humbly with our God shunning the occasions and provocations to this sin then will God preserve us from the sinne it self but if you will not fly the occasions of sin God will not preserve you from the sin and if he keep you not you are undone Otia mensa libri vaga lumina verba sodales Haec tolle hanc minus hos muta haec cluade naec fuge vita hos The warre is not done so long as the enemy lives He that will keep the Jewell of Chastity must fight for it Let us therefore keep a strict Guard over our hearts Proverbs 4.23 Resist the first motions to sin Parle not with a Temptation Gen. 39.9 Taste not of the Devills Broath lest you eat of his Beef Isay 65.4 Kill the Cockatrice in the shell quench the fire when 't is a spark mortify sinne in the Affection Colos. 3.5 Pray for supernaturall strength 2 Cor. 12.9 It 's a good sign we hate a sinne when we can heartily pray against it Walk allwayes as in Gods eye that 's a speciall preservative against this sinne Iob. 31.4 Prov. 5.20 21. Ioseph might have sinned secret enough but the remembrance of Gods All-seeing eye awed him Gen. 39.9 He 's a Martyr indeed who can thus conquer his lusts and stronger then Sampson who was entangled with them Chastity in youth Temperance in plenty Bounty in Poverty one calls them Martyrdome without Blood-shed See more in Mr. Iohn Downams Treatise against Whoredome Mr. Hildersham on Iohn 4. Lect. 15. p. 66. D. Ier.
and frequent them 2. We begin to cry down Sabbaths and make every day alike they observe Gods Sabbaths and make Leagues for the strict observing of them We meet to wrangle they meet to pray and instruct each other in the things which they have heard 3. We begin to contemn prayer and think our selves above it they set up Prayer in their families and are earnest in it 4. We grow weary of the Lord and begin to deny him in his Attributes these begin to fear know and acknowledge him 5. We fall away to loose Opinions and loose Practises we are barren under all the meanes of grace dry under all the droppings of the Sanctuary and therefore the Lord may justly take away his Gospel and give it to a people that shall yeeld him better obedience then we have done God hath forsaken better Churches then England The Jewes that were sometimes his peculiar people and adorned with many rich Priviledges are now for their unbelief a dispersed despised accursed people The seven Churches of Asia once so famous are now a wildernesse God hath no need of us he can call them his people which were not his people and them beloved which were not beloved Hos. 2.23 God cannot want a people if he please to call he can raise up out of dead stones and wild Americans children to himself Oh that the poor naked Indians might quicken our backwardnesse and their fruitfulnesse rowse us out of our unfruitfulnesse and their zeale and power of Religion shame us out of our formality As Christ said to Peter Luke 7.44 Seest thou this woman Simon dost thou observe how bountifull and active she hath been for me compare her zeal and love to me with thine and learn to be ashamed As the Lord set Israel to Schoole to learn of the Oxe the Asse the Stork the Ant So he may set us to learne zeale of Indians Many are like dead Wether-cocks they turn and turn and turn again but they never crow against sin nor be active for God Eâ—salice non è quercu orti They are bending Willowes not rooted Oakes The living fish swimmes against the streame 't is the dead fish that goeth down Rest not then content with a form sit not down content with gifts and parts as most do but covet that more excellent way of Holinesse Humility and the power of godlinesse 1 Cor. 12.31 Lastly Prize all Gods Ordinances and walk in the power of them He that despiseth them shall never thrive in Grace if you take away this spirituall fuell the fire of zeale will soon decay Ordinances are services though not Saviours Meanes though not Mediatours to be used but not Idolized we must not cast them away but cast them down at Christs feet as the 24. Elders did their crownes Revel 4.10 God will be found in his own way and though he hath promised us grace yet he hath said we shall seek it before we have it Ezek. 36.37 as Baths have their warmth from the Mineralls which they run through so the soul by Ordinances draweth a spirituall taste and sweetness from them We should therefore shew our love to them by promoting them with our Riches Prov. 3.9 and coming with the first to them Luke 1.21 Prov. 8.17.33 Ezek. 47.10 Acts 10.33 Hereby we shall bring glory to God in all his Attributes We shall continue and increase our communion with God The repetition of the Act will intend the Habit as fire by blowing burns the brighter Object We live not now under the Law but under the Gospel and so are above Ordinances and Duties which are poor low legall dispensations and breed a spirit of bondage in men and therefore ought to be abolisht as appeares Heb. 3.11 1 John 2.27 Rev. 21.22 See these Texts answered in my Sal Terrae cap. 3. Answ. Ordinances do not vanish in Gospel-times but must endure to the end of the world the end of the world 1. The Ministery must endure so long as the world endures Matth. 28. ult Ephes. 4.11 12 13. See my Sal terrae cap 3. 2. Baptisme is of the same continuance Matth. 28.19 20. 3 The Lords Supper must endure till Christs second coming 1 Cor. 11 26. and if there shall be Ordinances in the most glorious times of the Church to come even when the Jews shall be called and the spirit powred out in an abundant measure Isay 2.2 3. 66. Zach. 14. then much more have we need of them And though they be outward Forms yet they are not empty Forms but efficacious to the salvation of believers Rom. 1.16 1. Let such prophane Atheists consider that Ordinances are Formes which Christ hath instituted they are divine Formes and when you reject them you reject Christ himself 2. They are Forms which are the purchase of the Death Resurrection and Ascension of Christ therefore when you reject them you reject the purchase 3. They are such Forms as are made by Christ the Conduict of all grace Christ and the grace of Christ are ordinarily conveighed by these Forms They are golden pipes to conveigh grace and blessed and admirable Instruments in the hand of God for the good of our soules 4. Having begun in the spirit will ye end in the flesh was there not a time and was it not your best time when you durst not omit Prayer Meditation Self-examination c. was it not your best time when you practised Self-denial Mortification and all holy duties and will you now turn Libertines and Apostates and so make your latter end worse then your beginning may not the Lord expostulate with you as he did sometime with Israel Ier. 2.5.31 What iniquity have your Fathers found in me that they are gone after vanity have I been a barren wilderness or a land of darknesse to you So what evill did you ever find in God or his Ordinances that ye thus grow weary of them speak now before the Lord what evill did ye ever find in Praying Preaching Sacraments that ye thus reject and contemn them Time was when ye frequented them found joy and sweetnesse in them if you have lost your taste the fault is in your selves and not in the Ordinances you are grown cold dead formall worldly Prophane c. and now instead of falling out with your sins you fall out with Gods Ordinances instead of casting off your iniquities you cast off duties For such I shall onely say Remember from whence you are fallen repent and do your first wâ—rks Rev. 2.5 Use Ordinances and improve them but rest not in a naked formall performance of them beseech the Lord to make you profit by them Isay 48.17 18. In Heaven we shall enjoy God immediately without the use of Ordinances there is and indeed there needs no Temple there Rev. 21.22 but whilst we are on earth we must serve providence in the use of meanes and he that despiseth them despiseth his own salvation both Temporal and Eternal For Ordinances see Mr. Lawrence for
Ordinances Mr. Bartlets balsom Mr. Bridge his Treat for Ordinances M. Brooks his Remedy against Sat. Dev. Device 11. p. 142. Symonds sight of faith chap. 15. Mr. Ant. Burges Spi. Refining 1. Part. Ser. 40. Mr. Strong 31. Ser. p. 314. Clapham against the Quakers Sect. 7. p. 38.42 Mr. Strong Ser. 31. p. 314 315. Against Formality see D. Preston on 2 Tim. 3.5 D. Hall and Mr. Hooker on 2 Tim. 3.5 Mr. Hierous Bargain of Salt the second Sermon 2 P. p. 484. Mr. Mantons Ser. on Rev. 3.2 preacht before the Parliament 1648. M. Strong Ser. 31. on 2 King 31. p. 294. M. Ant. Burges Spiritual Refining 2 Part. Ser. 32. to 37. and on Iohn 17.8 Ser. 37. Mr. Murcots Ser. on Ephes. 3.15 and Matth. 25.1 M. Chishals Ser. on Acts 26.28 M. Beesly Ser. on Iohn 12.24 From such turn away The Apostle comes now to shew us how we should behave our selves towards such self-seeking covetous proud blasphemous heady haughty formall glozing Hypocrites viz. we must shun their society and have nothing to do with them Since they erre not through weaknesse but wilfulnesse not through infirmity but obstinacy not through ignorance but against light and conviction and so are become habituated hardened desperate compounded sinners its time to shun them and avoyd them that so we may testify our dislike of their ways and walking Yea we should not only shun them lest we be infected by them but directly oppose them as the word signifies and do what in us lyes to have them corrected that if it be possible they may be amended 1. This admonition shewes that the Apostle speaks not only of evills to come but also of present evills for how could Timothy shun those evills and errors which should arise when he was dead and gone It appeares then that the Church began to be troubled and tortured with those corruptions both in doctrine and manners at its first arising Though 't is true those sins are too much improved in these last and worst times 1. Observe That no sooner doth the truth appear but errour begins to appear also No sooner doth the wheat arise but the weeds begin to peep up with it and if it may be to overtop it As soon as ever the work of Reformation began in Germany what abundance of Sectaries and Hereticks did the Devill raise to oppose it if one Heresy die the Devill who never sleeps but is is alwayes at his plough raiseth up seven in its stead I my self saith Luther in his Preface to his comment on the Galathians who have been 20. years in the Ministery can truly witnesse that I have been assailed with more then 20. Sects of which some are already destroyed others as the parts and members of Wormes and Bees that are cut asunder do yet pant for life But Satan the God of all discention stirreth up daily new Sects and last of all which I most wonder at he hath raised up a Sect that cry down the ten Commandements Alas how would this good man have wondred had he lived to see our dayes wherein Law and Gospel Christ and all his Ordinances are cast out of dores wherein there are so many Deceivers and Devils incarnate gone forth into the world white Devils black Devils Pyed and skewed Devils that are white in their words and black in their works that halt not between two but 20. opinions Menstruam habent fidem they change their Religion every month and are as mutable as the Moon they are spiritually mad and drunk with errors and so are truly Lunaticks Thus the Church of Christ in this world is alvvays militant it must never look for Peace so long as there is corruption within us and the Devil and his agents without to oppose us therefore marvel not when you hear of Hereticks blasphemers c. such there were in Timothies time such in ours some such there will be to the end of the world the world will ever be wicked and like it self 2. Observe That Christians must shun familiarity with the enemies of Christ these compounded sinners are Christs professed enemies and it becomes not the spouse of Christ to hold correspondency with the open-enemies of her head husband It may be thou hast not power to punish them yet thou mayst shun them perhaps you cannot confute them yet thou canst and mayest avoyd them since they are such as are given to changes we should not meddle with them Prov. 24.21 Hence 't is that the Holy Ghost hath given us so many Caveats against familiarity with such wicked ones Prov. 4.14 15. and 14.7 Rom. 16.17 2 Iohn 10.1 Cor. 5.11 and 6.9 Ephes. 5.7.11.14 1 Tim. 6.5 Sometimes our callings may bring us into their company but then we must do as wise Physitians do who if they be called amongst such as have the Plague they fortify themselves against it they will not go with an empty stomack but they fill all the Passages that no emptinesse be found they usually in such cases carry some preservatives about them The Application is obvious When Saint Iohn went to Ephesus to bathe himself and saw Cerinthus the Heretick there he would not stay for fear the bath should fall on him We should save our selves from an untoward generation Acts 2.40 Zach. 2.7 and not once sit with them lest we be tainted by them Psal. 26.4 in this sense we must not once know a wicked person Psal. 101.4 though a man be never so great if he be not good he 's but a vile person though he be a Monarch Dan. 4.17 and 11.21 and though they be high in their own eyes yet they must be little and low in ours 2 Kings 3.14 Hester 3.2 Psal. 15.4 All their Honour is but a bubble and all their pomp a fancy Acts 25.23 Hence the Scripture calls them chaff Ps. 1.4 dross and scum Ps. 119.119 Dogs swine Mat. 7.6 Caut. Yet in some cases there is a lawfull society even with open sinners as first there is a necessary society of civill commerce as in buying and selling Trading and Trafficking and thus we may be sociable with Turks and Indians and the men of the world if 't were unlawfull to Trade wich such we must go out of the world 1 Cor. 5.9 10. we may and must carry our selves fairely civilly affably and curteously towards all though we must be familiar and intimate onely with the godly as they are men and usefull in their places in Church and Common-wealth we ought to reverence and respect them for their gifts but as they are wicked men we must shun them 2. When we have a Call to go amongst them we may go with safety comfort and confidence when another that goes without a Call runnes himself into danger It 's one thing electively to chuse wicked company and another thing by vertue of a Call to go amongst them As 't is in the Case of the Plague for a man to run desperately without a Call
Now subtle seducers resemble Frxes in 10. particulars 1. The Fox is a very subtle creature so the Churches enemies are subtle Foxes Exod. 1.10 2 Sam. 15.4 Nehem. 6.2 to 10. if Tobiah and Sanballat cannot hinder the work by threatning and force then they put on the Fox skin and try what promises will do They are Wolves but in Sheeps cloathing the better to deceive Matth. 7.15 Dragons but with Lambs horns Revel 13.11 Vipers which hide their teeth in their gummes Matth. 3.8 They are like their father the Devill who is an old Fox having his Methods and Depths as he hath mille nocendi artes a thousand devices to do mischief withall so are these as full of all subtlety as the Devill can make them Acts 13.10 2. 'T is a wild creature and so are these wild unteachable untractable men Nomine tenus Christiani re bellua 3. It s a ravenous creature night and day he 's ravening for his prey he goes from fold to fold making foul spoyle where-ever he comes So these are active to do mischief they run from Parish to Parish making foul havock amongst the flock of Christ doing evill with both hands earnestly Micah 7.3 4. The Foxes skin and out-side is better then his flesh So these Hypocrites have a form and out-side and that 's all within they are full of guile and rapine 5. Foxes love to live in Deserts and Wildernesses where none may disturb them Lam. 5.18 So these delight in ignorant places where there is no light to discover them nor preachers to disturb them 't is the dark places of the earth that are habitations for such Psal. 74.20 6. The Fox is all for it selfe it flayes but never feeds the flock So these feed themselves but destroy the flock Ezek. 13.4 5. 7. 'T is a stinking creature ore ano foetet so these have rotten stinking hearts words and works and when they are dead their memoriall stinks and rots Prov. 10.7 8. It never goeth in a strait path but turns and winds in and out So these go not in the strait path of Gods commands but in the crooked paths of sin and errour Psal. 125.5 Prov. 2.15 Philip. 2.15 like Thieves they keep not the ordinary road but now they are in the way and anon they crosse it 9. When caught in a snare they look pitifully they seem to he gentle whilst in a chain but let them loose and they are Foxes still and none play such Rekes as the tame Fox that hath broke loose and is turned wild again So these when in prison or in distresse they 'l submit recant do any thing but no sooner are they at liberty but they play the Fox again worse then ever 10. It 's an hard thing to catch a Fox especially an old one Birds are caught with chaffe wild beastes in grinnes at annosa vulpes haud capitur laqueo but an old subtle Fox is not so easily caught if you pursue him he hath many holes and dens to hide himselfe in Matth. 8.19 if you lay for him at one hole he hath another to creep out at So these when convinced of their error yet will not be convinced but have their holds and distinctions and evasions to creep out at Now lay all these together Seducers are Sorcerers Thieves Wolves Cheaters Dogs Foxes and the point is clear That seducing Hereticks are very dangerous and may help to take off that plea which many Sectaries make for themselves viz. That those of their way are Holy temperate Religious men Answ. So have many Hereticks been seemingly but pull off the sheep-skin and you shall find a Wolfe under it Thus Arrius Pelagius Laelius and Faustus Socinus with Arminius were Satans messengers transformed into the Ministers of Christ. The Devill never deceives more dangerously then when he appeares like an Angell of light 2 Cor. 11.14 nor is he ever more a Devill then when he seems a Saint even those that came to apprehend our Saviour pretended holinesse and feined themselves to be just men Luke 20.20 The Donatists seemed pure in their own eyes yet held desperate Doctrines The Anabaptists in Germany pretended they were Saints yet at last proved to be fire-brands The glosse of Profession without sincerity will soon fade as we see in the Scribes and Pharises and in the Monks Nuns Hermites and many Sectaries of our time 'T is a sign men are unsound when they Trumpet out their own abilities Sanctity Sufferings Strictnesse that they may get the more followers Rom. 16.18 the Apostle there gives us two marks of false Prophets 1. They give out that they are the servants of Christ but saith the Apostle they serve not Christ but seek themselves 2. They have fine words and fair speeches to deceive the simple out of their mouth comes nothing but Gentlenesse Meeknesse Love Liberty Free-Grace that one would think that God and goodnesse were even confined to their lips This Sanctus Satanas this white Devill hath deluded many Many follow such as Asoloms followers did him in the simplicity of their hearts But if you will walk wisely and safely you must live by Rule not by Example To the Law and to the Testimony Isay 8.20 The Bereans judged of Pauls doctrine by comparing it with the Scripture and not by Pauls life Acts 17.11 Let mens lives be never so seemingly pious and Angelicall if they bring not purity of doctrine with it count them accursed Gal. 1.8 9. yet how many are carried away with the bare names of men chusing rather to erre with them then to speak truth with others Whereas we should not pinne our Faith on another mans sleeve because we know not whither he may carry it The best men are yet but men still and have too often their failings and observable imperfections They know but in part they believe but in part and they are sanctified but in part and therefore the best may erre and be deceived 1 Cor. 13.9 Peter an eminent zealous Apostle yet was not in all things imitable nor did he walk up to the truth of the Gospel but by his example which seemed a Law to others he compelled the Gentiles to be circumcised Gal. 2.11.13 14. and Christ called him Satan Matth. 16.23 Origen Tertullian Austin Apollinaris all learned men yet had their naevos and failings Let us therefore take heed how we have mens Persons Parts or Performances in too great admiration Love them we may but not Idolize them prize them for their gifts and graces but prize the truth above them all though they be never so great or good 'T is great folly to promise our selves more from the creature then ever we shall find in them 5. Observe That false Prophets may be known Hence the Lord gives us here so many Characters and Notes of them And since the land swarms with such I shall give you twenty marks by which you may know them and the better shun them 1. The
is one end why we came into the world viz. that we might bear witness to the truth Iohn 13.37 We are Gods salt and therefore must by our Prayer Preaching and Practice help to season men and keep them from rotting in sin and error One part of our work is to convince gain-sayers Titus 1.9 This others of abilities may do ex charitate but we ex officio We are the keepers of the Vineyard and must take care that the Foxes spoil not the tender Grapes We are Fathers and must see that the children have not a stone given them insteed of bread nor a Serpent instead of a fish Let the zeal of others quicken us How zealous was Elijah and Paul against the false Prophets of their times How zealous was Athanasius against the Arrians Austin against the Pelagians and the Donatists Luther Calvin Beza c. against Papists and Sectaries of all men it becomes not us to be silent and meal-mouthed when our Lord 's dishonoured 3. Let every one stand upon his guard Christ warned his own Disciples to beware of such Matthew 7.15 the best know but in part and Satan is so subtle that we may soon be deceived How quickly did the Galathians fall from the faith to justification by works in so much that the Apostle wonders they were so soon fallen to another Gospel Galathians 1.6 'T was Luthers complaint that an ignorant rayling sot could in a moment overthrow what we have been building many years Such is the cursed depravation of mans heart I shall therefore give you some preventing Physick against the pestilent attempt of seducers 1. Get your judgements rightly informed especially in the Principles and Fundamentals of Religion as Faith Repentance Justification Sanctification and new-Obedience Our greatest care should be about the greatest things of the Law Lay a good foundation else the building will totter When men are children in understanding then they are tossed to and fro with every winde of Doctrine Ephes. 4.14 Heresie is most strong where knowledge is most weak 'T is the weak flies which hang in the spiders web when the strong break thorough The simple are apt to believe every thing Proverbs 14.15 and like children swallow all that 's put into their mouths There are 7. things as a Reverend Divine hath well observed which are apt to be carried away by the Flood of Heâ—esies 1. Light things 2. Loose things 3. Weak things 4. Low things 5. Rotten things 6. Tottering things 7. Ventrous things How many erre for want of knowledge Psal. 95.10 Matth. 22.19 upon this account the Apostle would not have a Minister to be a novice 1 Tim. 3.6 The Devil deals with men as the Cow doth by the Lamb which first picks out the eyes and then devours it Or as the Philistims dealt by Sampson they first put out his eyes and then they make him grind like a slave Thus he dealt with Eve Gen. 3.4 5. First he deludes her judgement with ye shall not die and then he easily perswades her to eat of the forbidden fruit We should therefore be wise as Serpents that we be not deceived and innocent as Doves that we prove not deceivers Vt nulli nocuisse velis imitare columbam Serpentem ut possit nemo nocere tibi 2. Walke alwayes as in Gods eye have respect to all his commands be ready to obey in revelatis in revelandis whatsoever God shall discover to you to be his Will be not Nominall but Reall Christians rest not content with the form but get the Power of Godlinesse Hereticks are a mere scourge for Formalists and Hypocrites When men reject Gods call he gives them up to delusions Isay 66.4 and the lusts of their own hearts Psalm 81.11 12. Hosea 4.12 13. When men will not be schollars to truth they shall be masters of errors and teachers of lies well verst in the blackest and basest Art 'T is just with God that they who will not have Truth for their King should have falshood for their Tyrant being given up to the Efficacy of errour or to errour in the strength and power of it 2 Thes. 2.10 11. If Pharaoh will not believe the real Miracles of Moses he shall be deluded with the false ones of the Magitians If Ahab will not hearken to Micaiah a true Prophet he shall be deluded by lying spirits in the mouths of false ones and this is one end why the Lord suffers not onely Schismes but Heresies to abound viz. to discover mens hearts to themselves and others Deuterenomy 13.3 So long as the glasse is still no dregs appear but stir it and then they shew themselves Fire discovers the mettle and storms shew us which were rotten trees No man fully knows his own heart till a temptation comes If a man should have told our Apostles 1500. years agoe that they should have denied the Trinity Scripture Sacraments Ordinances c. they would have been ready to say as Hazael am I a Dog that I should do such things as these 3. Grow in Grace This is a special preservative against Apostacy 2 Peter 3.17 18. To this end sit down under a sound soul-searching Ministery God hath ordained this as a special means to establish us in the truth Ephes. 4.10 Better have a biting Gospel said Bradford then a toothlesse Masse better it is to sit under the saddest shade of the true Vine even weeping then to frolick it under the greenest trees and most pleasant Oakes of Idolatry and Heresie We have been barren stocks in the Vineyard of the Lord we have been dead under lively Oracles like the Smiths Anvill we are the harder for beating on such is our corruption that we are the worse for preaching Isaiah 6.9.10 Now God in his just judgement punisheth sinne with sinne he punisheth such contempt of the Gospel with Heresie Witchcraft Apostacy c. 4. Try before you trust Tho your Minister be a Holy man yet ' try what he teacheth you will tell money and weigh gold after your father and shall we onely take Doctrines on trust Since there are not a few but many false Prophets gone forth into the world as Anabaptists Arrians Quakers c. it will be our wisedom to try all things weigh them in the ballance of the Sanctuary bring them to the touch-stone of Gods Word and what upon trial you finde to be sound and right hold it fast retain it against all adverse power whatsoever 1 Thessalonians 5.21 Prov. 23.23 buy the truth at any rate part with it at no rate Prov. 4.21 Luke 8.15 Rom. 12.9 2 Tim. 13.14 Heb. 2.1 and 10.3.3 Rev. 3.3.11 The world was never so full of Spirits as now There is the spirit of Errour the spirit of Fornication the spirit of Pride the spirit of Slumber the spirit of Giddinesse the spirit of Delusion c. Had not we then need to try the spirits 1 Iohn 4.1 Hath not God given us the
give him for all those successes and deliverances which he hath given us will not this provoke him to repent of all the mercies he hath shewed us and to consume us after he hath done us good These are worse then Papists denying the Trinity Sacraments Old Testament and New Testament affirming that there is no word but only the word Christ so did the Swenckâ—feildians in Germany herein betraying their grosse ignorance that cannot distinguish between the word Christ and the word of Christ Colos. 3.16 so called because it hath Christ for its Authour Christ for its Object and Christ for its end between Christ the coessential and coeternall word of the Father Iohn 1.1 2. Heb. 1.3 the substantial word of God 1 Iohn 5.7 Rev. 19.13 and the expresse Image of his Father and the written word of God which is contained in the Old and New Testament and is called the written word of God Luke 8.11 12. and 11.28 Acts 4.31 and 6.2 7. and the Bible or Book as being the book of books i. e. the most excellent book in the world 2. As the Papists when they are Non-plust fly to Traditions so do these fly from Scripture to Revelations As the Jews have their Talmuds and the Turks their Alcorans so the Anabaptists have their vain Visions and etraordinary Revelations whereas the Scripture is a surer Guide then a Voyce from heaven 2 Pet. 1.19 for that may be more easily counterfeited Satan can with ease transform himself into an Angell of light See this more fully cleared by the Authours in the Margin 2. We have those that cry up a Light within them and extoll it above the word of God like false Tradesmen that preferre false Lights before the clearest Sun-shine He that takes the light of nature for his Guide hath but a blind deceitful Guide which will lead him into a thousand bogs and ditches of filth and errour The natural man cannot endure the light of Gods word Iob 21.14 Isay 6.10 and 30.10 2 Tim. 4.3 he raiseth cavils against it and hates the light that discovers him He 's dead in sin and cannot once discern the supernatural things of God 1 Cor. 2.14 hence he 's called not onely dark but darknesse it self in the Abstract Ephes. 5.8 and therefore great is the sin of those that tell men they have need of no other teacher but onely the light within them 1. This overthrowes all Scripture in vain did God bid us search the Sciptures if this natural light within us were sufficient to lead us to salvation 2. This is the way to make men Heathens and to set up a natural light instead of a supernaturall 3. This would overthrow the Ministery and all their gifts which Christ gives them for the edification of his Church Ephes. 4.11 4. This would overthrow the Magistracy for to what end are his Laws and sword if every man had a light within him sufficient to direct him thus if Aaron go down Moses cannot long endure Ministery and Magistracie usually fall together Numb 16.10 13. 5. Religion hath mysteries and depths in it which no natural man can fathome 1 Cor. 2.9 14. 6. The Scripture speaks onely to Saints when he saith Christ is in you the hope of glory Colos. 1.27 but to the world he 's a stumbing-block and rock of offence 7. Christ calls them slow of heart who believe not all that the Prophets have spoken it seems they were to look to the Scriptures without them and not onely to a light within them 8. The Beraeans are commended for searching the Scriptures Acts 17.11 and not for harkening to a light within them and we are commanded to try the Spirits by the Touchstone of Gods word and not by a light within us 3. Great is the sinne of the Socinians who make not the Scripture but Reason the Judge in matters of Religion and will believe no more in Religion then they can comprehend by Reason whereas we make not our Reason a Rule of faith added to the word but we use it as that light which God hath given us wherewith to search into the meaning of his word and by studious inquisition and observation to discover it and by good Reason out of the Text to convince others of its truth Reason raised and rectified is the candle of the Lord and good Prov. 20.27 so long as 't is subordinate to faith but when it goeth about to judge it then it quickly overthrowes all as we see in the Socinians who abound with such grosse Heresies that Divines Question whether we may call them Christians 4. Others boast of the Spirit in opposition to the Scripture these are certainly led by the spirit of the Devill Gods word and Spirit go together as you may see Prov. 1.23 Isay 59.21 Galatians 3.2 Gods Spirit teacheth us to try the spirit and doctrines of men by Scripture Isay 8.20 and if they speak not according to this word 't is not because they have New-light but no light in them Christ who was full of the Spirit of the Lord yet doth not go about to prove things by the Spirit within him but he sends men to the Scriptures as their Rule Iohn 5.39 and when he disputed with men and Devills he doth not appeal to the spirit or light within him but he cites Scripture without them against them for though Gods Spirit do enlighten the Saints on earth yet it is but in part this illumination is imperfect and mixt with much darknesse within them so that they have need also of a light without them which is the Scripture And if Timothy who was inlightned by the spirit in a more then ordinary measure he being an Evangelist yet must give himself to reading the Scriptures how much more have we need to read and study them who have not that measure of the spirit as he had And if the spirit were our Rule how many would be deluded with Satanical spirits but God hath given us a surer word of prophecy so that we must not trust onely to the Testimony of the spirit concerning it self but we must bring every spirit to the Trial and Touchstone of Gods word 1 Iohn 4.1 2 3. yea though they pretend to have the Spirit of God yet must it be tried by the word of God Object The Scriptures are for Novices and young beginners but after men are regenerate and grown up they must leave these external rudiments and be guided onely by the Spirit Answ. This is a most pernicious and dangerous opinion for take away the Scriptures and you take away the Rule both of good life and sound doctrine and so open a gap to all Heresie and profanenesse 2. Neither is the Scripture onely necessary for young beginners but also for the regenerate and most holy men as appeares by the Inscriptions of almost all the Epistles which are written even to the Saints themselves Rom. 1.7 8. 1 Cor. 1.2 and
unrighteous so are not Gods they are perfectly just and righteous altogether 13. 'T is precious 1. In respect of profit 't is better then Gold â— In respect of pleasure 't is sweeter then hony By gold David notes all riches and the things of greatest worth in the world and by much fine Gold he meaneth all gold how pure or precious soever even the finest refined gold that hath been oftnest tried in the fire No riches like the word Hence David calls it his Heritage and Portion Psal. 119.11 as if he had nothing else in the world to trust to and therefore he prefers it before all worldly excellencies Psal. 119.72.127 the Law of thy mouth is better to me then thousands of gold and silver It excells Gold in five respects 1. Gold is but an Earthly good but the riches which the Scripture brings is Spirituall 2. 'T is but a common good wicked men as Esay Ahab Nabal the Turk the Pope have it in abundance a man may be outwardly great and yet inwardly miserable 't was great Caesar that said I have been all things and yet am never the better But the Grace which the Scripture brings is a speciall blessing peculiar but to a few 3. Gold cannot comfort a man in the day of distresse whether it be personal or national 'T is rather a snare then an Helper then Proverbs 11.4 Ezek. 7.19 Zeph. 1. ult But the word of God hath breasts full of consolation for the people of God in all their distresses Psalm 119.92 4. Gold cannot breed contentment yea the more men have oft-times the more they covet But the word teacheth men godlinesse and this in the power of it breeds contentment which is better then gold 1 Tim. 6.6 5. Gold may be lost Thieves may rob us of it rust may consume it and especially when death comes we must part with it But true Grace which is wrought in us by the word and spirit of God can never be lost Where ever we go it will go with us 'T is fidus Achates a faithfull friend which will never leave us till it have brought us to glory Rev. 14.13 Oh that I could convince men of the truth of this viz. that the saving knowledge of God in his word is better then Gold Tell men where they may have gold and we see how they ride run dig delve and all for a little perishing gold which cannot satisfy them Isay 55.2 But this true Treasure which is hidden in the word of God very few labour for and the Reason is mens hearts are earthly carnal sensual and savour not the things of God Oh that such would hearken to the counsell of Solomon Prov. 8.10 11. receive instruction and not silver and knowledge rather then choice gold Prov. 3.14 15. and to a greater then Solomon Revel 3.18 Buy of me gold i. e. the Graces of the Spirit as Knowledge Faith Obedience c. Build not on the Hay Wood Stubble of mens fancies and inventions but build on the pure sure sound doctrine arising from Gods word this is called Gold 1 Cor. 3.12 and one day will be better to us then all the gold in the world 14. For delight and pleasantnesse Gods word is sweeter then Honey yea then the purest finest honey which flows from the comb Prov. 24.13 14. and 16.24 the lips of the spouse are said to drop as the honey comb i. e. her words are very pleasant sweet and grateful Cant. 5 3. and when the Scripture would express the sweetnesse of any thing it borroweth this allusion sweeter then honey Ezek. 3.3 Revel 10.9 10. Old men are all for profit and young men for pleasure here is gold for the one and honey for the other Gods word brings more true pleasure to the soules of those that obey it then the sweetest honey doth to the taste Quest. If the word be thus precious and sweet how comes it to passe that most men in the world see not the preciousnesse nor taste the sweetnesse of it Answ. The God of this world hath so blinded their eyes that they cannot see the Excellencies of the word The Sun is full of light and lustre but the blind man for want of sight cannot discern it The word is full of sweetnesse but mens hearts are so taken up with the enjoyment of present things that they cannot taste nor relish the things of God 'T is but lost labour to put a cordial in a dead mans mouth The fault then is not in the word which is as precious pure delightfull and sweet as ever but the fault is in our corrupt minds which are so blinded and hardned with sin that we cannot perceive nor receive the word Let 's beseech the Lord to spiritualize our hearts and then we shall be able experimentally to say How sweet are thy words unto my taste yea sweeter then Honey to my mouth Psal. 119.103 As none know the sweetnesse of honey but such as have tasted it so none know the sweetnesse of Gods word but the people of God who experimentally know the worth of it To them and to them onely 't is more precious then gold and sweeter then honey To them the most excellent and delightfull things in the world are base and bitter drosse and dung loathsome and noysome in comparison of Gods word 15. 'T is a speciall preservative against sin V. 11. and Psal. 119.11 't is one speciall piece and part of our spiritual armour whereby we defend our selves against sin and Satan Ephes. 6.17 by this Christ Steven Paul and the Martyrs defended themselves and offended their enemies Matth. 4.47 This will Antidote and arm us with invincible arguments against sin and Satan Doth the Devill tempt thee to covetousnesse cruelty Usury the word will tell thee that no such person shall come into Gods Kingdome Psal. 15.5 Gal. 5.22 Art given to fornication adultery uncleannesse the word will tell thee that God will judge such Heb. 13.4 Art tempted to Apostasy remember Heb. 10.38 Mark 8. ult Rev. 21.8 Art tempted to pride remember God resists the proud Iames 4.6 1 Pet. 5.5 Art tempted to hypocrisy remember Hypocrites have the lowest place in hell Matth. 24.51 Art tempted to defraud and over-reach thy neighbour remember the Lord is an avenger of all these things 1 Thes. 4.6 though men may carry many things so subtilly as to escape the justice of men yet they shall never escape the hand of God Art tempted to break thy Covenant the Scriptures still tell thee what befell Zedekiah for this sin Ezek. 17 18. The very root of all that Atheisme and Profanenesse that is amongst us is this that either men do not know the Scriptures or else they do not believe them 16. It brings a great Reward not to those that onely hear it know it praise it but to those that practise it V. 11. yea the very obeying of Gods commandements is a reward it self
mention not Vain-gloriously but Thankfully against both men and devils and beastly Barbarians I have contended for the Gospel constantly and couragiously My life is a race and I have run my course even to the very goal in despight of all opposition I have maintained and defended the truth of Christs Gospel inviolably according to my Christian profession and office Apostolical and now from henceforth I comfort my self with the expectation of that crown of immortality which upon the gracious promises of a righteous God is laid up for me and not for me onely but for all the faithful who love Christ and long for his coming Observations 1. 'T is lawful sometimes to speak of those gifts and graces which God hath given us that we may comfort and quicken others by our example But of this see the Observations on chapter 3.10 2. The sweetest songs of the Saints have been towards their last ends The sun shines sweetliest when it is setting the wine of the Spirit is strongest in the Saints when they are drawing to an end His motions are quickest when natural motions are slowest as we see in Moses his Swan-like Song Deut. 31. and 32. and 33. and David how sweetly doth he sing a little before he dies of Gods mercies to himselfe of the covenant of free Grace which God had made with him and his judgements on the sons of Belial 2 Samuel 23.1 to 8. Ioshua dying how sweetly doth he exhort the people to obedience by setting before them the mercies of God Ioshua 24. All Christs sayings are excellent but none so sweet and comfortable as those which he delivered a little before his death His last Sermon and Prayer how sweet are they Iohn 13.14 15 16 17. Iacob dying how sweetly doth he bless his sons Gen. 49. Steven dying prayes for their life who put him to death so did the Martyrs Doctor Prestons last Sermons were on the Attributes Doctor Sibbs his last Sermons on that comfortable Text Iohn 14.1 and Master Robert Boltons on the Joyes of Heaven Wicked men when they die they set in a Cloud and like the going out of a candle they leave a stench behind them as their bodies so their names rot and stink when they are dead and gone As wicked men grow worse and worse and their last dayes are their worst so good men grow better and better and their last dayes are their best having hut a little time to live in the world they are willing to leave it with a good savour Observation 3. 3. The sweet resent which a good Conscience hath of a well spent life is matter of singular comfort and rejoycing in death The Apostle was now near to death and what doth he rejoyce in why 't is in this that by the assistance of Christ he had fought a good sight and finisht his course and therefore he had hope as the righteous have even in death Proverbs 14.32 Elijah that had been zealous for the Lord of Hosts can with comfort desire the Lord to to take his soul 1 Kings 19.4.10 Hezekiah that great reformer when he heard that he must die yet comforteth himselfe with this that he had walked before God in sincerity and singleness of heart Isay 38.3 this upheld Iob in the middest of all his trials Iob 27.5 6. This comforted the Apostles when they were in deep distress 2 Corinthians 1.12 This is our rejoycing the Testimony of our Conscience that in simplicity and godly sincerity we have had our conversation in the world Not that the conscience of our sincere walking is the Deserver but the Assurer of our salvation Well-doing may Evidence to us our Election though it cannot Merit it 2 Peter 1.10 Men of good consciences sit at a continnal Feast Proverbs 15.15 a good heart or a quiet merry heart as some Translations render it Is not may be or shall be hereafter but is already a reall Feast and hereafter shall be consummate 'T is not a dead Ignorant secure benummed erroneous seared Conscience but it is an inlightned inlivened renewed pure conscience which is purged from the guilt of sinne by the blood of Christ and delivered from the Tyranny of sinne by the Spirit of Christ This this onely is a good Conscience This puritie of Conscience breedeth Peace and Peace breedeth Joy and Spirituall Mirth this reconcileth those Translations which render it a quiet or merry heart which is true in respect of the effects and fruits of a good conscience Now this good conscience is called a Feast 1. Because at a Feast there is variety of dainties and dishes abundance of cates and delicates 't is not a Feast without variety and plenty and more then ordinary fare So at this Feast there is great variety 1. Here is Ioy this is most sutable and seasonable at a Feast not a carnal sensual external inferiour joy but a spiritual supernatural Holy Heavenly solid serious well-grounded durable Joy which none can take from us Iohn 16.22 They rejoyce in the Lord alwayes Psalm 33.1 Philip. 4.4 yea even in Tribulation Romans 5.3 Iames 1.2 and that with a superlative transcendent Joy hence called Ioy unspeakable and glorious 1 Peter 1.8 and compared to Joy in Harvest when the husbandman after long toyl reapeth the fruits of his labours Isay 9.3 yea it surpasseth that joy Psalm 4.7 it mortifieth our delights to these low things makes us to rejoyce in them as though we rejoyced not 1 Cor. 7.31 Lo this is the first dish which is served in at this Royal Feast Matthew 13.44 Acts 16.34 and therefore it is called by a special propriety the joy of Gods people Psal. 206.5 2. At this Feast here is Peace not a Fading unsetled transitory Peace such as wicked men have but 't is a well grounded and a well bottomed Peace 't is built on the Word and it's foundation is laid in Humiliation it had a storm before it came to this calme 2. 'T is not an ordinary but a transcendent Peace such as passes all human understanding Phil. 4.7 mans wit cannot sufficiently conceive it nor value it according to its worth To have Peace with men and Angels is a mercy but when the soul lieth groaning under the sight and sense of sinne then for the Spirit to speak Peace to us to assure us that God in Christ is reconciled to us this is a mercy of mercies David had this Peace and therefore he fears not though ten thousand should compass him about Psalm 3.6 Peter that was in great danger of his life yet having a good cause and a good conscience he sleeps in Peace Acts 12.6 3. 'T is an everlasting peace Christ hath bequeathed it to his for ever Iohn 14.27 Peace I leave with you my Peace I give you The Lord hath bound himself by Covenant to continue it it is more firme then the pillars of the Earth or the Poles of Heaven Isay 54.9 The mountains shall depart and the hills be removed but my
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