14. 3 The occason of this miracle this is ver 14. The original of this custome is from that which is written Deut. 14. 24. The Jewes were at this time scattered throughout almost all Nations now that they might not at their repairing to Jerusalem for worship be constrained to run up and downe to provide sacrifices it was agreed by the Priests and Scribes c. that those things which were necessary for sacrifice should be sold about the Temple This was their pretence but that which really caused this was the covetuousnesse of the Priests who made great gaine by these merchandizings 4 The manner of it ver 15. 5 The reason rendred ver 16. make not my Fathers house c. The Temple was a shadow and type of those things the lively Image whereof is in Christ therefore it was to be applyed onely to spirituall uses for this reason our Saviour denyes it to be lawfull to convert it to such a common use as a Market place 2 The effect or consequence of this miracle 1. The effect it wrought upon the Disciples ver 17. Not that they presently remembred this but afterwards when they had been better instructed then God brought this Scripture to their minds as the reason of this act of Christ with which they were satisfied 2. The effect it wrought upon the Jewes this is twofold 1 Some quarreld with him ver 28 19 20 c. 2 Others did seemingly professe faith and subjection to him ver 23 24 25. upon this and other miracles whom Christ did not trust The Text is the effect which this great Heroick act of Christ wrought on his Disciples They remembred c. This Scripture is Psal 69. 9. where David writing of himselfe as a Type of Christ hath these words The zeale c. I shall handle them distinctly as spoken of Christ In them we have two things 1 An excellent vertue or grace of Christ 1. Grace in the Habite the zeale of thy house 2 The operativenesse of this grace hath eaten me up the activity of it Grace in exercise Zeale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we consider the word it comes from a verbe that signifies to boyle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Whâ—t zeal is it signifies the hissing noyse of water when it boyles If we consider the Nature of the thing we find it used both in a good sense and in a bad sense There is a zeale which is a fruit of the Spirit And there is also a zeale which is a fruit of the flesh Gal. 5. 20. The fruits of the 2 Cor. 7. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh are manifest which are these Adulteries c. Emulations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When it is used in a bad sense it signifies 1 Envy Acts 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Acts 7. 9. the Patriarchs moved with envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 3. 14. If ye have bitter envying and strife in your hearts glory not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Bezam in textum de zelo distinguentem 2 For misguided blind zeale Phil. 3. 9. concerning zeale persecuting the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 1. 14. being more exceedingly zealous of the Traditions of my Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 For contentiousness of spirit Jam. 3. 16. where strife and envying is there is confusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 For pretended jealousie and affection towards another Gal. 4. 17. They zealously affect you but not well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When it is used in a good sense it signifieth 1 Godly jealousie 2 Cor. 11. 2. I am jealous over you with a godly jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 For a good Emulation when we desire to be followers and imitators of others in that which is good Gal. 4. 18. T is good to be zeâ—lous alwayes in a good matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 31. Covet earnestly tâ—e best gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 For the violent fervor of all the affection towards others whom we love Gal. 4. 13. I bear him record that he hath a great zeal for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so t is used here in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some of the Schooâ—men there are who only place this in the affection of love others make it to be a mixture of love and anger but its clear that it hath place in every other affection as well as these and the heighth and intention of every affection is called zeal The heighth of anger is the zeal of anger the heighth of pitty is the zeal of pitty and the heighth of love is the zeal of love c. Of thy house This is the Object of Christ's 2. What Gods House is zeal the house of God which by a Synechdoche doth comprehend the whole worship and service of God appointed to be observed in the Temple All matters of Religion and Worship Hath eaten me up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This 3. What to devour is shewes the fervor and heat of Christs zeal it was not any ordinary heat but an extraordinary and violent which put forth it self by such an heroical Act as this was Christ was even as if he had had fire in his bowels he could not refrain himself The Lesson which we may learn is this The Lord Jesus Christ was exceeding zealous Doct. against all manner of Corruptions and defilements in Religion in the worship of God He had in his breast a very hot zeal for his Fathers house and all the Ordinances and Services thereof As it was prophesied of him that he should come as a Refiner to his Temple and should be very hot for the worship of God so was his carriage from his taking upon him the publick Ministry to the day of his Death and crucifying There are three things wherein Christ manifested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proved 3. wayes his zeal this way 1 He did very zealously assert the purity of Religion and Gods worship in his publick Ministry and zealously defend it against the corrupters of it In the 5th 6th and 7th Chapters of Matth. in that excellent Sermon upon the Mount we shall finde many Instructions given by our Saviour both concerning matters of Doctrine and concerning matters of worship as Chap. 5. vers 21. ad finem and Chapter 6. concerning prayer fasting vid. Chap. 6. v. 5. ad 16. concerning prayer and v. 16. ad 19. concerning the right manner of fasting And Mat. 15. v. 1. ad 21 Christ preacheth against their Traditions which they had brought into the Church And Matth. 19. 3. ad 10. preacheth against the Doctrine of Divorce which they had introduced And Chap. 22. v. 23. he cleares the Doctrine of the Resurrection against the sadduces And he that reads seriously the Evangelists will finde that there was no corruption either in Doctrine or worship but Christ boldly and zealously refuted it in his Ministry 2 As he had zeal
Baal how zealous were they 1 Reg. 18. 28. The Ephesians for their Diana what extraordinarie zeal when they perceived that by Pauls preaching against gods made with hands was like to overthrow their Religion they cryed for the space of two Iudg. 6. 28 29 30. houres together Great is Diana of the Ephesians Acts 19. 34. Motive 6. If you will be zealous for the House of God God will be zealous for your houses vid. 2 Sam. 6. 10 11. Obed Edom he had a zeal for the Ark when others were afraid of it God blesses him vid. Hag. 2. 18 19. If you will be dead and cold for the matters of God God will be cold for your civil concernments Motive 7. It s one of the best wayes to take off and abate the heat of enemies against the House of God The colder you are the more hot will they be and the more zealous you are the more cold will they be in promoting their designes 2. Rules for zeal 1 Your Zeal must be universal and that 1. In respect of things you must be zealous for everie part of Gods House for all and everie part of Truth against all and everie kind of corruption in Worship some are zealous against Schisme and Heresie but they have no great Zeal against superstition and humane inventions others have a Zeal against Superstition but they have not against Heresie c. This is not right heat vid. Psal 119. 104. Josiah his Zeal was against everie Corruption 2 Reg. 23. 4. ad 20. God commands him vers 25. Such was the Zeal of Christ also He leaves nothing behinde Sacraments Preaching Prayer 2. In respect of persons he that hath a right zeal for Truth will oppose all is contrarie to Truth in one person as well as in another in great as well as in small c. in a Friend as well as in an Enemie Zeal is like God in this there is no respect of persons with it Whosoever defiles the House of God let his Profession his Power be what it will Zeal will oppose him Zeal doth not hate error in a Prelate and love it in another c. Christ will throw down the Tables of the Money-changers whosoever they be that fit there c. 3. In respect of times True Zeal for Gods House hath no winter it burns in one Age as well as in another Manie men were verie zealous against corruption in Worship and Doctrine in the raign of Prelacie which now are cold against the same or worse corruptions in the raign of Heresie These were never truly zealous for Gods House Corruption of Truth and Worship is as bad one year as another c. 2 Zeal must be joyned with prudence and knowledge Rom. 10. 2. God hath given to man an understanding as well as affection Zeal without Discretion is rashness like mettle in a blinde Horse or a sharp edged Sword in a mad mans hand Those 4. Beasts Rev. 4. 8. which represent the Churches of the Gospel they had 6. Wings and they were full of Eyes a Christian must have Eyes as well as Wings Knowledge as well as Zeal Zeal with Knowledge saith one is like an Unicorns Horn in the hand of an Artist verie precious but Zeal without Knowledge is as the Unicorns Horn in the Beasts Head verie dangerous Zeal without Knowledge is like Pegasus without a Bridle or like an Offering without an Eye which God accepts not Lev. 22. 22. Mal. 1. 8. It s like Phaeton in his Fathers Chariot may burn himself and the World too 3 Zeal for Gods House must be confined within the Compasse of our Calling The Minister in his place the Magistrate in his the private person in his place 'T is a good glosse which Calvin hath on this Text. All must imitate Christ all must as much as in them lyeth preserve the Temple of God from defilement yet everie man must take heed that he go not beyond his bounds Non omnibus protinus licet flagellum arripere ut vitia manu corrigamus neque enim eadem nobis potest as data est nec idem injunctum munus Zeal out of its place is like fire in the Thatch Private Christians they must express their zeal by Prayer Teares Dispute complaining to the Church to the Magistrates where they are if they be such as care for Religion He that should being a private person do as Phinehas did and pretend zeal would be a murtherer or as Christ here did would be seditious c. 4 Our zeal for Gods House must be for the glorie of God not either to get our selves a name or to oppose men or to please others c. but meerly discharge of duty respect to Gods Honour This was the ground of our Saviours zeal make not my Fathers House c. Jehu lost all his zeal for want of a right end vid. 2 Reg. 10. He did verie much and he calls it zeal for God vers 16. but the truth is it was meerly for his own house and therefore God threatens Hos 1. 4. to avenge the blood of Jezreel upon the House of Jehu c. look well to this 5 It must be put out against private corruptions in your own case 3. Meanes to get zeal for Gods House 1 Consider often the worth and excellency of Gods House Truth Worship they are glorious things beauties of holiness Psal 110. 3. the glorie of God the glorie is departed from Israel c. 1 Sam. 4. latter end the Tabernacle of God with men c. 2 Beg much of the Spirit of God that spirit of fire the fire of the Altar came down from Heaven so doth the fire of zeal get much of that fiery Baptisme of the Holy Ghost c. vid. Acts 2. 3. 3 Be much in the Company of zealous persons he that kisseth the lips of the Servants of God who are zealous will get heat from them 4 Take heed of too much carnal policie This will make you but cold and dead for the Worship of God He whose zeal is extreme hot for outward things will be extreme cold at least luke-warm for the Worship of God a little Earth cast on a hot fire puts it out Mary Wolâ—oth Septemb. 30th 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 19. 47. And He taught daily in the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere are five principal Passages or Stories recorded of Jesus Christ in this Chapter which is the best division can be made of it viz. 1 The story of the Conversion of one Zacheus a Publican a little man but a very great sinner this we have from the first verse to the 11th He came out of curiosity to gaze upon Christs person having heard the fame of his works and he did not only behold his Person but was converted by his Power we may note from his conversion 1. It s good to be in the way in which Christ travels Zachâ—us being in Christs way was apprehended by Christs power and made partaker of
from others for their good 5 Men of all Employments when they do meet together will be discoursing about the things which belong to their own Calling and kind of life Your Lawyers will be putting Cases Physitians about Cures c. Statesmen of Politicks c. Yea even wicked men when they come together will be reasoning consulting their wicked projects c. And should not a Christian be discoursing about his Trade 6 There is sometimes a greater liberty of speaking in private then in publique Christians have greater liberty in private then the Minister in the Pulpit 7 You will exercise your own Talents much by this meanes warm your own hearts There is that scattereth yet increaseth he that watereth shall be watered himself 8 By this meanes you may prevent much sinful speaking Grace and Piety hath a majesty in it even amongst wicked men a few who are godly and religious may by speaking of holiness stop the mouth of prophaneness 9 Consider how much hurt you have done in many Companies heretofore perhaps you have deaded many a heart c. 10 How greatly God hath blessed the endeavours of many of his Servants in matters of this nature Our Saviours Discourse in private was the first conversion of that Samaritan Woman c. John 4. and in this place vers 3 2. he sets his Disciples hearts on fire many have found a Reproof in private carried home by God and an Instruction brought to the heart c. The very presence of some good men hath restrained swearers c. and restrained sin Mark 6. 19 20. 11. All those Motives which moved Jesus Christ may be as goads in our sides Was it his work to convert men so should be ours did this argue grace in Christ that he was full of grace so it will argue thou hast grace this will evidence thy affections to the precious and immortal souls of the Brethren When thou hearest a swearer c. thou mayst die before thou see him again or death may snatch him away c. do all the good whilest you may When others get Play-books Newes-books into their hands or Sr. Philip Sidney c. Do you take Moses the Prophets and the Apostles and read them together c. This would recover the decayed power of godliness bring a new spring after a long winter and be very much to the honour of God and Religion The Trade of godliness would be driven on and prophaneness will wither and go down exceedingly The Trade of error is driven by peoples jangling and disputing this course would drive on the Trade of godlinesse You are to have a care of others as well as your selves Thy Brother is thy charge and thou art his charge c. Heb. 10. 24. Others have a share in your gifts c. A Minister in a private Family may do as much good sometime as in the Church It is a sad thing to consider that many a Christian Minister is very familiar with this or the other great man but the family gets no good by their comming c. Elijah did good in that Family where he lay in his sojourning Objection Let none put off this duty with this excuse I shall be but scorned and slighted and hated for my endeavour c. Sol. 1. He that observes the wind shall not sow Eccles 11. 4 5 6. Success belongs not to thee but to God meddle not you with that Duty is thy work every good work hath its difficulties 2. Whether they will hear or whether they forbear thou hast delivered thy soul and they shall be left without excuse Vid. Ezech. 2. 5. 7. Chap. 3. 11. 3. As our Saviour saith to his Disciples in another Case so say I Thy peace shall return into thine own bosom Matth. 10. 13. Vid. Psal 35. 13. 4. If some one get but benefit by thee if God incline but the heart of the meanest in the Company to hearken c. Thy labour is abundantly recompenced c. 5. Though they regard not for the present yet God may perhaps afterward awaken Conscience to remember and regard what thou hast said Prov. 28. 23. He that rebuketh a man afterwards shall finde more favour then he that flattereth with his lips FINIS Mary Wolnoth December the 10th 1648. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 53. 7. He was oppressed he was afflicted yet he opened not his mouth c. THis Prophet is well stiled by one of the Ancients the fifth Evangelist because there is so much Gospel in his Writings He that doth exactly consider these Sermons shall finde Jesus Christ in his Person Natures Offices Doctrines Sufferings Glory Benefits Effusion of his Spirit c. almost as clearly described as by those who had been Eye-witnesses of them all This Chapter is the Model and Compendium of the whole Gospel Here we have both the Humiliation and the Exaltation of Christ his low debasement and his high advancement The former is from Vers 1. ad 10. The latter is from vers 10. ad finem In the 〈◊〉 we have two things especially 1 A sad complaint of the Worlds rejection of Christ ver 1. Who hath believed c. or to whom the Arm of the Lord revealed i. e. the Gospel in the preaching of it Rom. 1. 16. Few of those who heart the Gospel do truly receive and embrace it The Arm of God is stretched out to many it s revealed effectually to a very few Many are called few are chosen It was so in the Apostles time in Christs time it will be so in our time It may be a support to the Ministry and Ministers when their labours prove succesless if the Ministry of Christ and his Apostles was fruitless to many why should we be dejected 2 The Reason of this Rejection viz. 1. The meanness of his person and Kingdom outwardly in the first Original of it vers 2. He shall grow up c. 2. His sufferings and afflictions vers 3. c. his Kingdom was but mean and his sufferings were great his crosse was a scandal to many The Exaltation vers 10. ad finem hath many things in it Christs exaltation in his seed v. 10 11. His exaltation in his person v. 12. In the Text we have two things 1. A Description of the great sufferings of Christ in these words Oppressed afflicted brought as a Lamb to the slaughter as a Sheep to the Shearer In voce Pecudis forte allusio est ad legales victimas quo sensu alibi vocatur Agnus Dei John 1. 29. 36. Calvin in Locum 2. His carriage under those sufferings He was dumb he opened not his mouth so he opened not his mouth Expressions of his patience and contentment which is amplified by the resemblance of a sheep Here are two Lessons in the words 1. Doct. The Lord Jesus did suffer very much of men while he was in the flesh 2d Doct. Jesus Christ did with great patience and contentedness bear those sufferings which he lay under
suffering his spirit Rom. 8. 37. is quite overcome whereas the patient Christian doth tryumph and gets the Victory over all distresses Iob by his patience did conquer all his troubles 3. It preserves and keeps a Christian from many snares and temptations which affliction and distress puts a man upon There is no condition but it hath its peculiar temptations Poverty reproach persecution c. As it is a hard thing so it is a happy thing to be preserved from these snares Not to steal in poverty not to apostatize in persecution c. Now patience is the best Antidote and Preservative to keep us from these The patient Christian will not think of any shifts which are sinful to deliver himself The faith and patience of the primitive Martyrs was that which kept them from accepting of deliverance upon sinful termes Heb. 11. 35. The answer of that Martyr to his friends when they would have had him to make an escape out of Prison was wrought by his patience No He would stay Gods time He would not come out when his friends desired then he should come out too soon nor when his enemies would have him then he should stay too long but when God would have him that was the best time So Paul and Silas Acts 16. 26. The Prison-doors were all open c. yet they would not stir Patience prevents many such Temptations It prevents sinful complyances c. 4. It fortifies the soul against the fear of troublous conditions when threatned or imminent T is a happy thing to be freed from fear of evil and t is promised to the godly Psal 111. 7 8. Now nothing is more likely to support the soul against the fear of such storms then this grace of patience The patient Christian is provided for the worst storm Patience is his Tower his Anchor c. It 's a setling grace 4th Motive Consider that the present condition is also simply the best condition for thee if thou art a true Christian Poverty is better then riches sickness then health bondage then freedom Winter then Summer c. T is best for thy self t is best for thy graces t is best to bring thee to Repentance t is best to humble thee c. T is best considering the distemper which is in thy heart Consider 1. Gods Wisdom that he knowes what is best 2. His goodness that he will not put any Child of his out of a better estate into a worse God sees thou hast a proud heart God knoweth thou hast an ambitious heart therefore disgrace is better then a state of honour A tender Father would never correct his Child but that he thinks that correction is better at that time then cockering and indulgence he would never deny him a meales meat but that he sees that fasting is better then food c. so God vid. Heb. 12. 10. The Apostle teacheth us that God doth aym at his Childrens profit and advantage in all his dispensations Now if one State or Dispensation were better then another and God should cast him into a worse out of a better then it could not be true that God in all his dealings aymes at their benefit 5th Motive Consider that there is a far greater good in patience and Christian silence then there is or can be hurt or evil in the forest Crosse For mans happiness lyeth not in comforts but in a complyance in his will to the will of God Patience is absolutely a grace affliction is not absolutely a curse Ergo. 6th Motive Consider that God will put a good issue to all your sad conditions The end will undoubtedly be good vid. Jam. 5. 11. The hopes and expectation of this prevailed upon the Church to be silent under all her long and tedious darkness vid. Mich. 7. 9. When I sit in darkness the Lord will be a light unto me therefore I will bear c. Your reproach shall end in honour your disgrace in glory Isa 61. 7. yea your glory shall exceed your shame yea it shall be double to your shame And your Crosse shall bring you to a Crown vid. Isa 66. 5. It may be in this World they who reproached you shall change their Language and blesse you It sometimes falls out so You have a promise of this made to the Church vid. Isa 60. 14. and Rev. 3. 9. We have examples and instances of this Haman and the confederates with him and so did Iobs friends Cap. ult Iob. However death will take away the remembrance of all your sadness vid. 1 Cor. 10. 13. There are three great Arguments in that one Text. Explain it 7th Motive Consider the evil of Impatience 1. 'T is a mighty torment to the soul 'T is a worm at the heart which gnaweth continually It weakens the Spirits and renders a man more unable to bear his crosse yea impatience and discontent is heavier then the burden it self The nayl in the yoak is much more oppressing then the yoak it self and galls more Impatience is as a nayl in the crosse What Solomon saith of the cruel man Prov. 11. 17. we may say of the impatient it s a degree of self-murther it wasts and exhausts the Spirits what the Apostle saith of worldly sorrow that it works death 2 Cor. 7. 10. is true of impatience 2. It doth exceedingly indispose the heart for those holy duties which an afflicted and distressed condition calls for There are four things calld for in a state of distresse 1. Prayer Jam. 5. 13. Psal 50. 15. Hos 5. ult Now a wrathfull impatient spirit is not fit to pray The heart must be composed in prayer One principall qualification in prayer is That it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 8. See how Jonah prayes when he is angry vid. Iona. 4. in it a meer quarrelling and scolding with God 2 Accepting the punishment of our iniquity and lying low at the feet of God vid. Lev. 26. 41. Repentance selfe searching Impatience hinders all this the calme Spirit will see the cause and bewaile it when the discontented mutinous passionate soul passeth it by vid. Lam 3. 39. 40. Complaining hinders selfe-judging vid. Mic. 6. 9. This will not be done in an angry passion fury will not hear any message 3. Teaching and instrusting others in affliction This is a duty sick mens words have a sharp point Paul writes many excellent Epistles to the Churches in his bonds Gal. Eph. Phil. Col. 2 Tim. c. Philem c. He begat Onesimus in his bonds Philem. 10. we are to discover our supports our encouragements c. Now impatience will take us off from this duty Impatient and angry men are very bad Tutors men can aske them no questions Nabal 4. Hearing and receiving comfort from others This is a duty in affliction to have our eares opened to instruction c. Iob. 36. 9. 10. Now impatience hinders us from this Physitians will not give Physick in a fit The seed sowed in a storme is lost
Pearles before swine Impatience is as bad a Scholler as a Master 3 It provokes God to smite harder to add to our misery As a father by a spiritfull angry child he will beate him into a calme Iona Psal 107. 17. got nothing by his contending and discontent cap. 4. 8. The bleak East wind blew but the harder had he been quiet he had kept his screen and not been exposed to that violent blast 4 It provokes God to deny or remove those inward comforts which might support us and sweeten our Crosse Iobs impatience lost him many a lightsome look which he might have had had he been calme A man's frowardness in sicknesse hinders himself of many a good word which friends present and of many a visit which absent friends would give were his spirit quiet 5 It will provoke God to keep on the burden longer No man ever got off his load by kicking it makes it the more snarld and intangled A wild Bull in a Net Esa 51 20. God doth not usually take off the burden till the spirits of men be willing to beare it when Iob was out of his heare then did the Lord remove his Crosse Iob. 42. 3 4 5. ad ver 10. Contentment of Spirit is the best way to get rid of any trouble many of Gods servants have found by experience both in the troubles of conscience and other griefes that when they have been brought to such a frame of spirit as to be contented to be in the dark then hath light shined forth when the wound is healed the plaister drops off of it self 6 Impatience will put the soul upon unworthy unwarrantable wayes of being freed and delivered An angry Spirit will not stick at any thing so he may remove the cause of his discontent If Rachel be impatient of barrenness she will not stick to give her Maid to her Husband so shee may have issue Gen. 30. 3. so ver 1. If the unjust Steward know not how to work or beg patiently he will steale Luk. 16. 3 4 5. If Eliah cannot beare persecution he will flee from his work and pray God to take away his life 1. Reg. 19. 4. so Moses Num. 11. 7. 15. If a man cannot beare sickness he will flee to Witches or any body or help 2 Reg. 1. 3. Ahaziah Or lay violent hands on himself with Saul 1 Sam. 31. 4. If Peter cannot be content to dye he will deny Christ Any Casement discontent will fly out at vid. 1 Tim. 6. 9. Will is opposed to Content ver 8. he that will have liberty health c. and not be content wirhout them is hurried into many and dangerous snares Three Directions or Helps unto Patience Take this medicine which consists of these ingredients 1 Get self-denyall Matth. 16. 24. Could we deny our selves in point of honour we would not storme at reproach So of Bondage c. He that cannot deny himself will deny Christ Self-love hinders from suffering or from patience Eccles 7. 8. self denyall is to lay self aside 2 Labour for humility consider the opposition patient in Spirit is opposed to pride of Spirit Price is the mother of murmuring and discontent Pride makes the Spirit furious vid. Pro. 13. 10. A proud man will contend with God Pride thinks all the good he hath too little all the evill he endures too much humility contrary 3 Labour for a life of Faith To make up all wants in God Phil. 3. 20. This quieted David psal 42. 11. This kept the Apostles from fainting under their trouble 2 Cor. 4. 18. This was that which kept David quiet under great afflictions 1 Sam. 30. 6. It was a very sore trouble that his own guard should now set upon him c. 4 Consider often the patience of Christ vid. 1 Pet. 2. 19. 20. 21 22. This if it were well studied would alone allay all discontents Afflictions had a sting in them to Christ and yet he was meek in induring They were full of Divine wrath Christs suffrings were scorpions yours are but rods of men Christs were unjust yours are just Christs were for others yours are for your selves we should not be such lions as we are if we could but get our hearts upon the meeknesse of this Lambe If this copy be out of our eyes our hearts will rise 5 Consider how many present comforts you yet enjoy If superfluities be gone you have conveniences still you have peace within still c. vid. 1 Sam. 1. 8. we have our eyes still poring upon what we want or upon what we desire This mercy is removed this mercy cannot be attained c. This heates the heart and makes it mutiny whereas if we would but set before our eyes our present enjoyments we would be quiet for we shall see that what is removed is justly taken away and what is denyed is not only justly denyed but in mercy we want nothing but that the presence whereof would be for our disadvantage neither do we lose any thing but that the presence whereof would annoy us We are like Haman in this respect All he had was nothing while Mordecai the Jew was at the Kings gate and would not bow to him vid. Est. 5. 13. one discontent deprives us of the sweetnesse of our comforts Rejoyce in what you have still 6 How little improvements you have made of any prosperous condition or of any mercy you have enjoyed vid. Neh. 9. 35. the misery was great ver 37. yet this quiets them They had long lived in a good land to no purpose He that shall well consider what little use he hath made of his health while he enjoyed it will not rage against God in a time of sicknesse so for strength in a time of weaknesse for liberty in a time of bondage what good use did you make of your liberty while you had it so for riches in a time of poverty Did not you use all these for Gods dishonour for your brethrens hurt for your own prejuddice 7 Consider the patience of Saints Their spirits were quiet under as great sufferings as yours can be Look upon Prophets look upon Apostles see their carriage This is the Apostles direction Iam. 5. 10. Thus were men highly honoured of God so much is intimated in that expression Who have spoken in the name of the Lord. They suffered much and they suffered quietly Now the argument is strong Shall a holy Prophet shall one who came in the name of the Lord to the world shall they be patient under their sufferings and will you speak Thou who art far behind the meanest of the Prophets in worth in grace in knowledge c. will you be unquiet Shall such as Esay Ieremiah Ezekiel Daniel and other great Prophets be so silent and will you rage Nay we may not onely take the Prophets for an example of patience but the Apostles too They suffered not onely silently but joyfully 8. Consider How much better it is with you then with
our dayes because brotherly love and charity are so Icy-cold 3 Often read over and think upon that golden Rule of our Saviour whatsoever ye would that men should do to you do ye even so to them Mat. 7. 12. It s a very equitable and a very comprehensive Rule The remembring and observing of this one Rule would sufficiently help us to discharge all the Duties of the 2d Table if there were no more said of them There 's not a man upon Earth but would have his concernments cared for by others he would have himself and his affaires taken into thought by others how unreasonable and unjust is it then that any man should only seek and act for himself when as he would have no other to do so 4 Consider often of the Union and Conjunction there is between thee and others There is Vinculum Gratiae between Believers and believers They are members of one mystical body There is Commune vinculum Natura between man and man They are one Communi humanitate There is Vinculum Nationis Cognationis Amicitiae we shall finde ties enough upon us to take in the care of more then our selves yea to leave out the care of none if one member of the body seek it self only the rest will soon wither and come to nothing You know the fable of the Hands and other members which would take no care of the Belly they thought the belly was given to pleasure c. The hands would not procure any more sustenance c. the issue was Both the belly and the rest of the members were sodainly wasted c. vid. 1 Cor. 12. 26. The like may be said for the members of political societies c. 5 Often think of the meaness of self what a low unworthy and mean end he propounds who confines his care thoughts c. only within the narrow compasse of Self Noble Spirits aym at high ends Now the more that are concerned in your actings the more noble your actings are Ronum quo communius e◠melius And I may say further he seeks himself most profitably who doth not seek himself solely but lodgeth with others Every mans self every mans interest lyes truly and properly more in Community then in Unity more in the general then it doth in his particular good Self is a shadow a nothing 6 Often consider of that of the Apostle the Ministration of the Spirit is given to every man to profit withall 1 Cor. 12. 7. God hath given nothing to any man for himself alone neither parts graces comforts c. others have a share in them vid. 2 Cor. 1. 4. it may be applied to all things received as well as comforts c. And as no man should please himself so especially those who are in places of publick trust Magistrates they are for publick good Rom. 13. 4. They are Fountains Pilots Stars c. Self-seeking in a Magistrate is the transgressing of his main end which is to be for others They are to stitch up the breaches of the Common-wealth nor to share it in parts amongst themselves What was said to Shebna should be minded by such Esa 22. 15 16. c. Wise Citizens would chuse such into no publick employment 7 Seek your selves spiritually that you may be taken off from sinful self-seeking Did but men seek pardon of sin seek to make their Calling and Election sure seek salvation as they should c. They would have no time nor no heart to seek such poor things as self is I shall conclude all with this one Consideration That its just that God should leave such to themselves who seek only themselves vid. Ezech. 22. 16. Thou shalt take thine Inheritance in thy self in the sight of the Heathen 'T is a threatning as vers 14 15. sheweth Self will do a man more mischief then all the Devils in Hell Eripe me à meipso should be our prayer vid. Prov. 14. 14. To be given up to self is worse than to be given up to Satan To do what is right in our own heart To walk after the sight of our own eyes how sinful is it Mary Wolnoth July the 8th 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 3. 5. Joh. 2. 17. The zeale of thy house hath eaten me up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVE have a prophecy of the Messiah by Malachi the last of the Prophets that the Messenger of the Covenant should come to his Temple and sit as a refiner and purifier of Silver to purifie the Sons of Levi that they may offer unto the Lord an offering in righteousnesse Mal. 3. 1 2 3. And in this Chapter we have the accomplishment of this prophecy Jesus Christ as was foretold beginning his propheticall office comes to purge his Temple of those corruptions which through the ignorance and profanenesse of the people and the covetousnesse of the Priests and Scribes had been introduced and continued in that place In the Chapter we have two great miracles 1 The turning of water into wine at a marriage-feast in Cana of Galile ver 1. ad 12. 2 The reforming and purging out of the abuses of the Temple ver 12. ad finem It is Jerome in Math. 21. 12. the opinion of Jerome that this was all circumstances considered one of the greatest miracles which Christ wrought Multi arbitrantur maxima esse signorum quod Lazarus suscitatus est quòd caecus ex utero lumen accepit quòd transfiguratus in monte gloriam ostendit triumphantis mihi autem inter omnia signa quae fecit Dominus hoc videtur esse mirabilius quòd unus homo illo tempore contemptibilis in tantum vilis ut postea crucifigeretur Scribis Pharisaeis contra se saevientibus videntibus lucra sua destrui potuerit ad unius flagelli verbera tantam eijcere multitudinem mensasque avertere confringere cathedras talia facere quae infinitus non fecisset exercitus There were at that time a very great multitude of people come from all parts to observe the Passeover The Scribes Priests and Pharisees were sufficiently enraged against Christ and the Tower called Arx Antonia wherein were the Souldiers of the Temple was neere at hand and yet that no man should dare to oppose Christ in this act that one man under tempt and scorne not with sword and armes but with a whip made of small cords which they who brought Sheep and Oxen had laid there for their use should drive so many out of the Temple and not one of the Merchants or people so much as speake a word in opposition this is miraculous and more then prodigious In this miracle we have these two things 1. The miracle it selfe in which 1 The time when A little before the Jewish passeover ver 13. 2 The place where the Temple Not that part of it into which the Priests onely entred but the Atrium or outward Court in which the people prayed were taught and offered sacrifices ver
he will soon put to flight all opposers 2d Vse How unlike to Jesus Christ are the greatest part of Christians in our dayes we may take up sad complaints against sundry sorts of persons 1 There are some like Gallio that care for no such things as the worship of God They are Act. 18. 17. indifferent whether they have Religion amongst them or no if they have the worship of God they can be content and if the Tabernacle of God be removed they can bear it without grief it doth not much trouble their spirits though all the Synagogues of God in the Land be burnt up So they may enjoy their civil liberties have free Trading secure their Estates raise their Families fill their Treasuries with the good things of this life they are not much solicitous for the concernments of Religion or the worship of God They will not much dispute against Religion neither will they contend for it with any great life the presence of Religion is no great burden to them and the want of it is no great losse They will not repine if they have the Ark and they will not be greatly offended if they have it not if the Ordinances of God be in the Temple t is well and if the buyers and sellers there be t is not much amisse They stand in aequilibrio as to these matters if Religion dwell in their Coasts they will not thrust it out of doors and if it be removing they will not lament after it nor beg its continuance They are affected with these matters as some men are with their ordinary friends if they will stay with them they will not bid them be gone and if they have a minde to depart they will not desire their stay c. They are concerning Religion of that minde which Paul commands believing Husbands to be of towards their unbelieving Wives 1 Cor. 7. 13. 15. If she be pleased to dwell with him let him not put her away but if she will depart let her depart so they say and so they act concerning Religion and the Ordinances of God I have a few things to say to such They are not like the Gaderenes Matth. 8. 34. Nor are they like the two Disciples Luk. 24. 29. 1. Certainly they are not acted by the Spirit of Jesus Christ his was a fiery Spirit but theirs is a cold Spirit he had life they are dead 2. God hath threatned that he will spue such luke-warm Christians out of his mouth Rev. 3. 15 16. They are just between Heaven and Hell They are like Ephraim Hos 7. 8. Half-baked The Prophet Elijah chides such halters as these 1 Reg. 18. 21. 3. The Ordinances of God are not very like to do much good upon the Spirits of such Christians The Kingdom of Heaven suffers violence and the violent take it by force Mat. 11. 12. Heaven must be stormed or never entred 2 Others there are who are zealous against the worship of God and against Religion Some are very zealous for superstition the Traditions of their Fathers Unsawful and unwarranted Ceremonies and sinful Inventions of men in the worship of God such was Demetrius and his Associates Acts 19. 24. He was as hot for the golden shrines for Diana as if they had been the golden Plates of the Temple Great is Diana of the Ephesians Such were those old Idolaters with whom the Prophet Jeremiah had to do Jer. 44. 16 17. We will do as we have done We and our Fathers to burn incense to the Queen of Heaven They are grieved to see any endeavour to purge the waters of the Sanctuary from defilements Others are zealous for errors in Doctrine They would have an unlimited Toleration of all opinions and all kindes of worship in the Church of God The Woman Jezebel shall have liberty to vent her falsehoods as well as the Prophets of God to preach their Truths Antichrist shall have his Throne as well as Christ Altars shall be set up to the unknown God as well as to the true God the Ministers of Satan shall keep as free Markets as the Ministers of Christ the envious man shall have Field-room to scatter his Tares as well as the Seeds-men of the Gospel their wheat And if any of the Ministers of Christ out of zeal to Gods glory endeavour to whip out these abuses out of the Temple they are looked upon as firebrands Incendiaries by them who are the true Incendiaries They are reputed worse then Theeves because they disturb this Den of Theeves from nesting in the Temple of God They are looked upon as abominable because they would sweep out these abominations They are thought unworthy to have a liberty in the Kingdom because they will not proclaim a liberty to all these false wayes in the Church the Kingdom of Christ This zeal is certainly none of that which was in Christ It is Diabolical zeal like the unruly Tongue set on fire of Hell James 3. 6. Jesus Christ whipt the buyers and sellers out of the Temple and these lash such as would whip them out Jesus Christ was sore displeased with the Angel of Thyatira for suffering such corruptions Rev. 2. 20. and they are displeased with the Angels of the Churches because they will not tolerate such corruptions Jesus Christ would not have any bid God speed to such 2 Epist John 10 and they would have such embraced and encouraged Jesus Christ saith the mouthes of such as teach false Doctrines must be stopped Tit. 1. 11. And they are ready to stop the mouthes of such as would have these disturbed Jesus Christ layes a Command upon Ministers and Magistrates to apprehend these Foxes but they lay snares for such as would have them apprehended vid. Cant. 2. 15. Take us the Foxes the little Foxes c. Answ By Foxes there we are to understand Hereticks and false Prophets as Ezech. 13. 4. they are Foxes for their subtilty therefore the Apostle calls them deceitful workers transforming themseâ—ves into the Apostles of Christ 2 Cor. 11. 23. Now Christ would have these taken and rooted out The Church is to take them by censuring confuting and casting them out of the Church and the godly Magistrate is to take them by penal lawes civil punishments c. vid. Deut. 13. 6 7 8 9. which is again Zech. 13. 3. applyed to Gospel-times And that Law was given by Jesus Christ the Mr. Cotton Bloody Tenet washed c. p. 66. 67. Angel of Gods presence whom God promised to send with his People Exod. 33. 2 3. And that Angel was Christ whom they tempted in the Wilderness 1 Cor. 10. 9. Therefore Jesus Christ appointed the civil Sword for a Remedy in such a case and hath not repealed it in the Gospel And accordingly the good Kings of Judah exercised this power Asa Joash Josiah and are commended for so doing Nor are only the greater and the worser sort of Foxes to be taken but even the little Foxes the lesser sort of errors
We may leave yea we must leave our particular callings if need be to attend upon the sick to quench houses on fire c. The works of our generall calling on the Sabbath day may yea must be left upon any such occasion I will have mercy and not sacrifice Hos 6. 6. By this Scripture our Saviour warranted and justified his Disciples plucking of the eares of Corne Math. 12. 7. though it was done upon the Sabbath day c. much more must the works of our particular calling give way to such acts Paul leaves preaching and the people hearing to take up Eutychus fallen down from a window Acts 20. 9 10. 4. Rule Diligence in our particular calling doth not forbid the use of naturall rest or of lawfull recreation both to our selves and to those under our charge God would not have the very beasts overburdened or overwrought a good man sheweth mercy to his beast Pro. 12. 10. much lesse would he have a reasonable Creature overtoyled beyond his strength There must be a time for sleep as well as a time for labour Man goeth forth to his work untill the evening Psal 104 23. To deny either our selves or others that rest which God hath afforded unto all living Creatures is not diligence but sinfull worldlinesse and excessive labour and indeed oppression And so for Recreation diligence doth not forbid the use of that There is a time for every purpose under Heaven Eccles 3. init A time for work and a time for relaxation Onely in our recreations we must observe these things 1 It must not be used but when the body or mind are by wearinesse made unfit to wait upon the particular calling without hurt or prejudice 2 It must be of such things as are not scandalous but lawfull now for this that Rule of the Apostle is well to be considered and carefully practised Phil. 4. 8. Whatsoever things are true c. 3 It must onely be so much and so long as till the body and mind be repaired the spirits and strength recruited and so made fit for the following of the particular employment in which God hath placed us the end of recreation is to fit for labour in our generall and speciall vocation And when the body and mind are fitted for employment then the end of recreation is accomplished and it is a sin to use it any longer 2. These Rules being premised I shall now proceed to give some Motives to stir us up to be like Christ in diligence And they are 1 Motive From the mischiefe of idleness And that 1 In regard of the sinfullnesse of it 2 In regard of the evill effects of it 1 Idlenesse is a great sin in it self It is a sin 1 Against the Law of Creation God created man to labour before he had sinned he was put into the Garden to dresse it and to keep it Gen. 2. 15. and after sin this Law was put upon him In the sweat of thy face thou shalt eat thy bread all the dayes of thy life Gen. 3. 19. Sweating labour is a fruit of sin but labour was imposed upon man though he had not sinned Now the idle person doth violate this Law of Creation and doth by idleness cast off the Authority of his Creator who made him for labour God hath given to man hands which are the Instruments of working and a head furnished with understanding to contrive and finde out employment for the hands Now the idle person doth frustrate one principal end of God in bestowing such apt Instruments of work upon him And it s no small sin for a man to pervert the end of his Creation 2 Idleness is a sin against the Law of justice Justice requires that a man should subsist and live on that which is his own Now the idle person like lice and vermine lives upon other mens sweat and so sins against justice Our Saviour hath commanded us to pray that God would give us our daily bread That bread which is not gotten by labour either of body or minde is not our bread but anothers the idle person enters into other mens labours whereas justice requires that every man should eat the labour of his own hands Psal 128. 2. 3 It s a sin against the Law of Charity Charity requires that every man should be useful to that society whereof he is a member And there is no Calling that is lawful so meane but by diligence in it a person may be serviceable to mankind Now the idle person breaks this Law he is telluris inutile pondus and like a dead member in the natural body confers no good but much prejudice to the whole body Ambrose calls idle persons Creaturas Domini superfluas 2 Idleness hath evil effects 1. Sinful effects and 2. Poenal effects 1. Idleness is an inlet to many other sins It is indeed pulvinar Diaboli the Devils Cushion on which he sits and the Devils Anvile on which he frames very many sins Toads and Serpents breed in standing waters so in the idle person 1 It s the door of lust and uncleanness of body Quaeritur Aegistus quare sit factus Adulter In promptu causa est Desidiosus erat The Scripture makes this to be the cause of Davids Adulterie with Bathsheba 2 Sam. 11. 2. David was out of employment he was sloathfully lying upon his bed in the day time and walking upon his roof when he should have been employed about the matters of his Kingdom and now Satan takes this opportunitie and excites lust in his soul 2 It s the way to theft and purloyning your idle person is within a few steps of this sin if he have but a temptation and a fair opportunity You know how it was with that idle Steward Luk. 16. 3 4 5. He could not dig he had that foul Disease of idleness upon him and therefore could not dig and he that cannot dig will steal and cheat and defraud He that will not work will not stick to set down 100. for 50. c. The Apostle hints this also Eph. 4. 28. Let him that stole c. but let him work c. And indeed idleness is a degree of Theevery in its own Nature it breaks that Commandment Thou shalt not steal 3 It brings in tatlings and tale-bearings which is a great sin The Apostle 2 Thes 3. 11. puts these two together as the Tree and the Fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is idle in his Calling or lives without a Calling he will go up and down as a busie-body either to hear newes or to tell newes He that is idle when he should work will be sure to be busie where he should not meddle 1 Tim. 5. 13. And 4 To wrap many things together the idle person is as tinder to take any spark of temptation which the Devil or evil Company the instruments of the Devil shall let fall upon him he sits at Satans receit of Custom ready to