is the very formalis ratio the quintescence of zeal to be intense and increased to the utmost 'T is not every degree of Affection for a formalist may have some cold Vellieties and Luke-warm desires and a carnal man may have some joy and fear But zeal is another thing 't is a boiling over again with extremity of heat 'T is sacra ebullitio a holy heat and rising of the heart against sin It makes a man fervent or seething hot against sin Rom. 12.11 Water may be hot in some measure and yet not seeth seething hot is the highest degree of heat But the Hypocrite is affraid of being too zealous and active for God whereas we can never be too zealous in that we know to be good in it self and good for us to do We cannot exceed in our love to God nor in our obedience to him No vertue in its formal reason can be too much intended a man cannot be nimis liberalis tho he may be nimius in largitione Keep the horse under the bridle and in the right way and keep the stream within its banks let it run in a right channel and then the stronger the better 3. It will make us sharp and severe against our own sins but pittiful and compassionate to others As charity so zeal begins at home no man can speak so sharply against him as he doth against himself though others may excuse him yet he 'l not excuse himself 2 Sam. 24.10 But the Hypocrite he 's parcus sibi severus aliis High and harsh in his censures of others but indulgent to himself Matth. 7.4 the worst men are usually the greatest censurers Acts 28.4 4. It makes a man more zealous in great matters then in lesser In great causes he sheweth great zeal and in lesser causes lesser zeal He calls not for a Sword to kill a Flea nor for an Axe to crack an Egge He well knows that the same fire is not requisite for the roasting of an Egge as is for the roasting of an Ox. But the Hypocrite he 's magnus in minimis he 's fiery in small matters and cold in weighty ones With Saul he kills the lean but spares the fat And with the Pharises he Tythes Mint and Cummin but neglects obedience in the great things of the Law Matth. 23.23 5. He 's more zealous in Gods cause then in his own Moses how meek and quiet in his own cause Numb 12.3 Yet how hot in Gods Exod. 32.9.19.27 Hezekiah mourns more for Senacherib's blasphemy then for the Sword that was drawn against himself 2 Kings 19.3 4.16 David when himself was persecuted became as a deaf man but when Gods Law is transgressed his zeal consumes him and rivers of tears run down his eyes Christ himself in his own sufferings was as a Sheep before the Shearer dumb but when Gods house is profaned he doth not onely by words but blows drive them out with an holy violence Nehemiah how silent when himself was reproached but when Gods Sabbaths are profaned he contends even with Nobles about it Ioshua 7.8 is more tender over Gods Name then his own he doth not say what shall our names estates and lives do but what wilt thou do for thy own name The Church of Ephesus could bear any suffering but not sin Rev. 2.2 But the hypocrite is hot in his own case and key-cold in Gods let any wrong him or rob him he 's all on a flame but let Gods Name Sabbaths Servants be wronged he cares for no such things 4. True zeal may be known by it's concomitants and companions which are 4.1 'T is ever attended with wisedom and discretion 'T is not a rash ungrounded zeal but a wise sober well-grounded fervour As a good dish may be spoiled in the dressing so a good reproof for want of observing due circumstances of persons time and place may loose it's due operation Hence Solomon commends a word that 's spoken Beophman super rotis suis running on the wheels of all due circumstances Psal. 25.11 Fire on the hearth is good but fire in the top of the house is dangerous Love allows us to be warm and plain but not scalding hot in our reproofs A well-ordred zeal will teach a Nathan to catch a David in a parable Caut. Yet must we beware least under pretence of discretion we destroy zeal of which see more in the Objections 2. It keeps the bounds of its calling It dares do nothing without a call from God Simeon and Levi were good men and the cause was good but the prosecution of it was ill for they assumed the Magistrates power without a call Gen. 3.4 Excessive heat or excessive cold is poysen 3. He loves to see and to make others zealous It 's the nature of fire to multiply one livingâ—coal kindles another zealous Abraham will not keep his goodness to himself but he 'l communicate it to his family So Moses Numb 11.29 and Paul Acts 26.29 4. 'T is of a growing nature we must grow in zeal as well as in other graces A grain of mustard seed though it be little yet 't is lively Fire on the Altar might not be suffered to go out Levit. 6.13 As natural strength so this is increased by exercise To him that hath true zeal shall be given more Lastly this must quicken us all to an holy zeal and emulation in well-doing Most men seek to excell their Neighbours in riches fine houses fine fare but who labours to excel in vertue The living God delights not in dead hearts dead spirits become not his servants cold wishes and faint desires please not him we must be active and stirring if we desire that God should be with us for our God is not the God of the dead but of the living Who should be zealous and active for God if we be not as Nehemiah said in another case Neh. 6.11 Should such a one as I fly I that am under such special promises special protection special providences should I dishonour my profession and in a fearful manner fly so should such as we be cold and dead who live upon the bread of life and drink the water of life who have lively Oracles and lively Ordinances and all meanes to make us lively Let us therefore do what we do with all our might as David did when he danced before the Ark. 2 Sam. 6.14 Let us oppose sin with all our might Preach Pray and praise God with all our might Iudge 5.12 Psal. 103.23 Rom. 12.11 We should burn and boyl up in our spirits in duty By this meanes we shall prevent aboundance of dangerous temptations which seise on Luke-warm professors When Honey is cold every Fly and Wasp robs us of it but when 't is boyling and scalding hot they dare not come neer it When men are cold and indifferent in Religion every Sectary and Seducer which are the Devils Flies and Emissaries makes a prey of us but when we are hot
fare the better for them every day why is the heap of chaff kept from burning but because there 's some wheat mixt with it but if once the wheat were out the chaff should soon be set on fire When once the number of Gods Elect is accomplisht the world shall not stand a moment 'T is just with God to take them from us for our abusing them we cast dirt and God casts dust on them many great men are fallen of late in this our English Israel nigh an hundred godly Ministers are taken from us within the space of three years past many of them young and eminent for Piety so that we this day are weakned both in Church and State Ioseph is not and Simeon is not and Benjamin is not all these things are against us This is and should be a Lamentation to us Now since there is such aboundance of false fire and fein'd zeal in the world we had the more need to try our own Some are mislead by a blind zeal Rom. 20.2 Others by an indiscreet zeal Matth. 26.51 Luke 9.52 53 54. Iohn 8. ult Others by an hyrocritical zeal they pretend Religion but they intend their own inriching So Demetrius pretended the preservation of Religion when indeed he intended his own silver Trade Acts 19 24. 1. True zeal is known by the Rise and Original of it 1. If it be wrought in our hearts by the Spirit of God we are not born zealous for God his Truth and People but by nature are full of enmity to all these Acts 9.1 Phil. 36. Paul in his natural state persecutes the Church out of a blind zeal many mistake the fire of their own flints and the fire of Hell for this celestial fire But the Author of all true zeal and Heavenly fire is the holy Spirit of God which is oft called fire Acts 2.3 4. Matth. 3.11 because like fire it inlightens and heats our cold and frozen hearts Luke 24.32 A man that hath fire in his bosom will quickly be sensible of it Prov. 6.27 28. 2. T is operative like fire daily burning up our lusts purging out our dross and working out our scumme 'T is the true purgatory fire which all beleevers pass through Isay 4.4 2. It springs from knowledge as David first beleeved and then spake so the zealous man first knows Gods Will and then is zealous in the prosecution of it Blind zeal is rather fury and madness rashness and rudeness then zeal 'T is celeris cursus extra viam It 's like mettle in a blind Horse which carries the Rider into many dangers Like a Ship without a Pilot which runs it self on many Rocks and Sands Like wild-fire in a Fools hand or the Devil in the Demoniack which cast him sometimes into the fire and anon into the water The Jews had a zeal after Legal Rites and Ceremonies but 't was a blind zeal that But spoiled all Rom. 10.2 as without knowledg the mind is not good so neither is the man nor his zeal Prov. 19.2 as blind obedience is no obedience so blind zeal is not zeal Such is the zeal of Papists and Sectaries 3. It springs from a Love to Christ this constrains us to do and suffer for Christ. 2 Cor. 5.14 As Christ loved us and spent himself for us so the sense of this love being shed abroad in our hearts will make us to spend our selves for him This fire of Gods love to us will make us contemn all other fire 4. When it springs from a Love and Compassion to our Brethren when all our admonishions and reproofs come from a spirit of love and tenderness and are mixt with meekness and mourning this is true zeal Thus Samuel 1.16 tells Saul plainely and sharply of his sin yet mourns for his person Lot reproves the Sodomites for their wickedness yet calls them Brethren Gen. 19.7 Christ was angry at the sin yet mourned for the sinners Mark 3.5 So doth Paul 2 Cor. 12.22 Hot and moist is the best temper both in nature and grace When men rave and rage and are full of bitterness then Satan casts out Satan and they do more hurt then good These hate the sinner and not the sin when the good man is merciful to the sinner but cruel and unmerciful to the sin 2. True zeal is known by its End viz. Gods glory It can be content to decrease so Gods honor may increase Iohn 3.30 As true zeal comes from God so 't is for God and his glory and not for self The hypocrite may seem very zealous but 't is for his own ends like the Shecaâ—ites that would be cirumcised that they might get cattle Gen. 34.33 Iehu did an act that for the matter was good but his selfish Vain-glorious ends marred all and made it murder Hosea 1.4 3. By the properties and effects of it which are five 1. It increaseth by opposition Like Fountain-water 't is hottest in the coldest weather As water cast on lime by an Antiperistasis burnes more fiercely The more the wicked oppose Gods Law the more David loves it Psal. 119.126 If Michol mock David for dancing before the Ark he 'l resolve to be yet more vile 2 Sam. 6.22 True zeal over-looks and over-leaps all lets and impediments difficulties are but whet-stones to fortitude Heroick spirits know not what discouragements mean Many waters of opposition cannot quench this ardent love but intend it rather Cant. 8.6 7. As we see in Iacob Gen. 32.24 25 26. and the Woman of Canaan Tell Caleb there are Anakims and he 'l say le ts go up couragiously against them Numb 13.30 Tell Paul of bonds why he fears not death Hypocrites make a great shew till they meet with oppositions and then like snailes they pull in their horns 2. It will make us abound in duty if there be the fire of zeal within there will be a flame of a holy Conversation without love especially zealous love is bountiful it thinks it can never do enough for God he 's glad he hath any thing of worth to lose for him and resolves with the Martyr if he had as many lives to lose as he hath haires on his head and as much blood to venture as there is water in the Sea it should all go for Christ. They are ready to act to their power yea and beyond their power 2 Cor. 8.3 Zeal is a very high and intensive heat of all the affections it makes us burn in our love to God in our desires after him our joy in him our fear to offend him our indignation against all that speak or do any thing against him or his Psal. 139.21 Ier. 13.9 10. 'T is not so much any one Affection as the intensive Degree of all when they are all improved to the utmost for the furtherance of Gods glory and the good of his People A zealous man is a man of mettle and spirit he 's all life and activity 'T
cap. This Text I may call the Drunkards Looking-glasse wherein they may see the woe and sorrow that attends them To whom is woe to whom is sorrow i. e. who draw all manner of sorrow upon soul and body but drunkards They meet to be merry but the end of such mirth is heavinesse It 's dear bought that hath so many curses attending it What madness is it for a few moments of pleasures here to endure eternity of sorrow hereafter Fur the enjoyment of a little wine here to drink the Vialls of Gods wrath and lye in Seas of misery for ever 2. To whom is strife and wounds without a cause q. d. Drunkenness breeds contention quarrelling and needless wounds 3. It hurts the Body and brings Diseases Rheumes Dropsies Apoplexies and Redness of eyes by reason of abundance of hot humours How many have shortned their dayes and extinguisht the Radicall moysture much water poured on a little flame doth soon extinguish it This makes even Kings sick Hos. 7.5.2 Verse 30. Solomon tells us how we may know a Drunkard 1. He loves to tarry at the wine he spends houres dayes and years at it 't is his Trade and Calling 2. He goes and seeks mixt wine q. d. He goes from house to house to inquire after the strongest Liquor 3. But how may we shun Drunkenness V. 31. look not on the wine when 't is red i. e. Shun the occasions and allurements to this sin set a watch over your eye and stay the beginnings of it 4. What hurt will it bring upon us V. 32. In the end 't will bite like a Serpent q. d. Though for a time it may seem pleasant yet at last 't will sting thee very sore it will bring upon thee troubles Internall Externall Eternall Wherefore fly from it as from a Serpent 2. 'T will hurt the soul and fill it full of noysome Lusts. The soul is the best and noblest part which if corrupted becomes the worst V. 33. It breeds adultery and lust Thine eyes shall behold strange women i. e. Harlots Drunkenness and Whoring oft go together A belly filled with wine foameth out filthiness Rom 13.13 Lot though a holy man yet addes Incest to his Drunkenness And though Adulterers are not Drunkards yet there are few Drunkards but are Adulterers V. 33. It breeds evill speeches Thy heart shall utter perverse things i. e. preposterous foolish filthy matters V 34. It makes men stupid and fearless secure and careless in the greatest dangers He 's as one that sleeps on the top of a Mast in the midst of the Sea Though he be in great and continuall danger yet he 's insensible of it He 's in great danger that sleeps in the midst of the Sea for he 's soon overwhelmed with waves and he 's like to fall suddenly that sleeps in the top of a Mast yet such is the Drunkards Lethargy that he cannot feel when he is stricken nor know when he is beaten V. 35. which is the height of misery it makes men desperate incorrigible and incurable They become impudent in sin those sins which men tremble to commit when sober yet they 'l venture on when drunk I will seek it yet again saith the habituated Drunkard q. d. Notwithstanding all these dangers and mischiefs I will not leave my drunkenness As perseverance in goodness in despight of all opposition is the height of goodness so perseverance in wickedness in despight of Judgements is the height of wickedness That 's our misery which attends on drunkenness that it 's usually accompanied with impenitency Hos. 4.11 4. It robs men of their good name Call a man drunkard you need say no more Hence when the Pharises would accuse Christ as a great sinner they call him a Wine bibber Mat. 11.19 of old they were accounted sons of Belial 1 Sam. 1.14 15 16. when Eli thought Hannah mas drunk count not said she thine hand-maid for a daughter of Belial i. e. for a lawless loose disordered person It takes away the man and lays a beast in his room yea it makes a man worse then the Beasts that perish for you cannot force them to drink more then will do them good 5. It wastes and weakens the Estate and so disables men for works of Piety and Mercy Prov. 21.17 He that loveth wine shall not be rich Not he that drinketh wine but he that loves it so as to set his heart upon it such lose both Temporal and Eternal Riches 6. It layes Kingdomes waste Isay 5.11.13 14 15. as a good man is a publick good so such a wicked man especially is a publick evill 7. The loveliness and beauty of Temperance and sobriety should make us loath excess luxury How sweetly doth the sober holy man enjoy himself his soul 's in Peace his house is in Peace his goods are preserved his family is the better for him he 's a blessing and ornament to the place where he dwells His judgement is clear his memory strong his affections regulated he 's fit to pray read hear meditate c. He hath a healthfull body and a comely countenance wise discourse In a word he enjoyes himself and sees God in all the blessings he enjoyes There 's no sin but hath some pretences and so hath this 1. Object Ioseph made his Brethren drunke Answ. That 's false for Ioseph was a holy man and one that feared God and therefore durst not do such a thing for a world God puts a Spirit of ingenuity in the hearts of his people and writes the Law of love there which constraines them to be pure and sober in all their actings and undertakings they are born of God and cannot sin viz. deliberately wilfully and habitually 2. The word Shacar is taken in Scripture in a good sense for a free and liberall use of the creature ad hilaritatem non ad ebrietatem for mirth and not for madness for chearfulness and not for drunkenness So the word is used Hag. 1.6 they shall drink but not to drunkenness i. e. not plentifully So Cant. 5.1 drink ye drink abundantly to an holy inebriation So Ephes. 5.18 be not drunk with wine wherein is excess but be filled with the Spirit q. d. If ye will be drunk let it not be with a bodily carnall divellish drunkenness but let it be with a spiritual holy ebriety do not sip or taste of the Graces of the Spirit but be filled with the spirit of Joy Love Peace Temperance Patience Acts 2.13.15 compared with V. 4. spiritual joy is there likened to wine which revives and quickens dead and drooping spirits So Cant. 1.2 thy love is better then wine This is Crapula sacra The word is likewise used in the New Testament Iohn 2.10 for a more free and liberal use of the Creature for mirth and comfort not for excess and riot God hath given wine to make glad the heart of man Psal. 104.15 and so far as
our own hearts and dwell at home Hence God not onely commands it Psal. 4.4 Zeph. 2. viz. Hag. 1.5.7 Isay 46.8 but he even beseecheth us to practice it Psalm 50.22 oh consider his dreadfull Judgements to prevent them and his pretious mercies to improve them 1 Sam. 12.24 this awed Iob 23.15 See the Excellency of Consideration Barlow on 2 Tim. 2.7 Baxter's Saints Rest. P. 4. p. 147.179 D. Sibbs's Beames of Light on Ier. 8.6 p. 103. Fenner on Hag. 1.5 17. High-minded The 17. Character of the last times is this men will be high-minded being puft up with pride and high conceits of themselves Insolent persons that pretend to great depth of knowledge yet preferre their lusts and pleasures before Christ such as make their own wills their Lawes and preferre their own idle opinions before the judgement of all the Churches of Christ in the world These are like empty bottles full of nothing but wind They are so highly conceited of themselves that they are even fanatick and mad again So much the word signifies Properly it signifies to puffe up and metaphorically it s taken for Pride So 1 Cor. 4.6.18 19. and 5.2 1 Tim. 3.6 and 6.4 This is a branch of the fourth Character before mentioned men shall be proud and they shall shew their pride by their High-mindednesse and lofty carriage Get Love and then you will be Humble and not swell with pride because of your Honours Riches Gifts or Graces Love is not puft up with such vain conceits 1 Cor. 13.4 'T is knowledge without love that puffes men up 1 Cor. 8.1 But I have spoken fully against Pride in the fourth Character I shall referre you thither for fuller satisfaction 18. Lovers of Pleasures more then Lovers of God This is the 18. sin which renders the last times so perilous men will be so voluptâ—ous that they will prefer their carnall and Temporary delights before Spirituall and eternall ones As the Gnosticks in those times did who were gâ—ven up to filthy lusts and placed their felicity in living deliciously and this is one speciall and signall note whereby we may know the Hereticks and Seducers of the last times they are men given 1. Not to spirituall delights in God and his Ordinances as the Saints are Psal. 16.11 and 65 4. and 84. 2. Nor onely to honest and lawfull delights which God allowes us in the liberall use of the creature Genes 49.20 Eccles. 2.1 but 3ly They will be given up to caâ—nall sensuall sinfull delights such as are agreeable to corrupt nature 1 Tim. 6.5 which consist in drunkennesse fornication riot and excesse They will be given up to loosenesse and licentiousnesse which is one Reason they have so many followers As Epicurus had more disciples then the rest of the Philosophers not because of any truth he publisht but because he invited men to pleasures and carnall delights to which our natures are very prone Such were those Libertines Iames 5.5 2 Pet. 2.13 Iude 4.18 19. peradventure they may give God some externall worship of Cap and Kâ—â—â—e but they keep their hearts and best rooms for their carnall Lusts and Pleasures Naturally all our hearts are full of this spirituall Adultery from the wombe we run from God after the vain delights which cannot satisfy Iames 4.4 Titus 3.3 How many love their Hawkes Hownds Horses c. more then Jesus Christ and are at more cost and pains to maintain them then they are in maintaining a Minister of the Gospel Many are so bewitcht with their Lusts and Pleasures that they do even sacrifice their Time Wit Wealth Lives Soules and all unto them They are even led by them 2 Pet. 2.10 as an Oxe to the slaughter Prov. 7.22 23. They make them their chiefest good and place their happinesse in them How many spend their precious time in Playing which they should spend in praying and in serving God in some vocation Those are dead whilest they live 1 Tim. 5.6 i. e. they are of no use in their places as Paul said of the wâ—dow that lives in pleasures though her body be alive yet her soul is dead So the voluptuous prodigall that spent all on harlots is said to be dead Luke 15.24 It argues a noble and a rised spirit when we can live above them We are now Kings sons and being born to more high and noble pleasures we should contemn these base and low things If we are Christs we must crucify our lusts Gal. 5.24 deny our selves keep under our bodies 1 Cor. 9.27 and enter in at the strait gate Matth. 7.13 To this end consider 1. That sensuall pleasures are the very poyson and bane of all grace in the soul they war against the peace and purity of it 1 Pet. 2.11 they blind the eye that it cannot attain to saving knowledge 2 Tim. 3.6 7. the love of pleasures eates out the love of God and goodnesse out of the soule There may be a form of godlinesse but there can be no power where pleasures are preferred before God Rom. 13.13 14. Ephes. 2.2 3. such make the râ—bellies their God whose end is destruction and woe Luke 6.25 Rom. 16.18 Philip. 3.19 Many would fain joyn God and their lusts together but they are contraries which do mutually expell each other Iames 4.4 1 Iohn 2.15 Sad it is to consider that those base impure delights should expell those pure and heavenly pleasures that those poor fading low things should be preferred before God who is an everlasting fountain of pure divine and spirituall joy That men should chuse rather to serve this worldly Laban who so oft changeth their wages rather then God who is better then his promise to his people 2. 'T is these sensuall pleasures which stop the eares against Gods call so that no Reason nor Religion can work on men These choak the good seed of the Word that it cannot grow Luke 8.14 let a Minister preach never so powerfully perswade never so convincingly yet if the heart be stopt and stuff'd with sensuall delights we do but preach to deaf men who have stopt their eares against Christs calls and invitations so that they cannot yea which is worse they will not come to him though he tender them life and salvation Luke 14.19 20. Iohn 5.40 those whose hearts were set on their Oxen Farmes Wives had no desire after Christ. Some make excuses but he that had married a wife was most peremptory He could not come Concupiscentiall lusts draw very strongly the wife draws more then five yoke of Oxen so strong are women that Solomon the wisest of men and Sampson the strongest were yet overcome by them The Italians have a Proverb that one haire of a woman will draw more then a hundâ—ed yoke of Oxen. We had need then to watch over our hearts in these lawfull delights least they should be stollen from Christ. Licitis perimus omnes We must be moderate in the use of them
under it and useth all means to overcome it and yet cannot shake off this Thorne in the flesh this may be thy crosse it shall never be thy Curse Suppose a man be sayling on the Sea his intention is for such a Haven but there comes a violent gust and carries him into his enemies coast against his will so the godly resolve to keep Gods Commandements Psal. 119.106 and pray against sin Psal. 19.13 yet through the violence of Temptations are oft overcome against their wills Now 't is one thing to sell a mans self to do wickednesse and another thing to be sold. Ahab sold himself but Paul was sold against his will Rom. 7. The Virgin that resisted and cryed out was innocent Though she were ravisht Deut. 22.25.27 Quae non placent non nocent The sins that do not please us hurt us not The godly and the wicked both sin as Pearls and Peebles both fall into the dirt yet the one is a Pearle still and the other a Peeble Two men may fall into one and the same sin yet there 's great difference in the manner though for the matter they may be the same 3. Even sins of infirmity are displeasing to a gracious soul. As a man that hath a blemish is ashamed of it so he 's made more humble and watchfull by it Psal. 73.22 But to plead for an infirmity is more then an infirmity 4. He that sins through infirmity is soon recovered and easily reclaimed he 's like a light that is newly put out which is quickly blowen in againe Let Nathan but once reprove David and he 's presently on his knees Let Christ but look on Peter and he weeps bitterly They are truly wise and so a reproof works more on them then a hundred stripes doth on a fool Prov. 17.10 A sheep may fall into a puddle but a swine loves to lye wallowing there If therefore no admonitions nor reproofes can win thee or work upon thee it 's a sign thy sins are Enormities and not Infirmities sins of Wilfulnesse and not of Weaknesse Object I see so much sin in my selfe that I dare not perform duties for fear of increasing sin Answ. Infirmities are no warrant for us to neglect duties 't is a greater sin wholly to omit a duty then to fail in the performance of it for in the one our disobedience is Totall we fail both in matter and manner in the other 't is but partiall 2. Neither do they pray formaly and for fashion who see their infirmities in Prayer and are grieved for them when in humility we like our services worst they may please God best Nehemiah 13.22 desires to be spared when he had done excellent service The sense of our imperfections doth more please God then our imperfections displease him If thy heart be unprepared he hath promised to prepare it Psal. 10.17 and if you be subject to Passions and Infirmities so wâ—s Elias yet God heard his prayer Iames 5.17 Obedience is most pleasing to God when there is nothing but a bare command to quicken us Blessed is he that beleeves saith Christ Iohn 20.29 and hath not seen so blessed is he that obeyes simply out of a respect to Gods command though he can see no benefit at present by it 3. Christ by his Mediation and Intercession perfumes all our services though weak and imperfect in themselves and makes them acceptable to his Father Ephes. 1.6 Rev. 8.3 where God findes the mind to be willing and the heart sincere there he accepts affecting for effecting willing for working desires for deeds purposes for performances pence for pounds and mites for millions a little that the Righteous hath in a spirituall sense is better then the seeming riches of self-conceited Pharises A little spring is better then a great Pond In all duties God ponders the spirit and if that be right all 's right Prov. 16.2 2 Cor. 8.12 as we see in Asa David Iob and those that came to the Passeover 2 Chron. 30.15 This is Evangelicall perfection Legall perfection and Righteousnesse God doth expect from Christ he onely requires faith and sincerity in us and then though Satan doe accuse us for our imperfections yet we may put him over to Christ our husband who ever lives to make intercession for us Vxori lis non intenditur the wife cannot be sued so long as her husband lives All that he hath is hers 1 Cor. 3.22 Vxor coruscat radiis mariti Helps against Formality 1. Go unto God who is a quickening spirit and beseech him to quicken thy dead heart So did David of Psal. 119. God can make dry bones to live Ezek. 37.4 c. and raise Lazarus out his grave when he stinks again He that at first raised thee out of thy Deadnesse can much more raise thee out of thy dulnesse All men and means are but dead things unlesse he put vertue in them Beseech therefore the Lord to abide with you for as Martha said to Christ Lord if thou hadst been here my Brother had not died so may we say Lord if thou hadst been here my soul had not been thus dead and disordered nor should I drive on so heavily When the Sun went down Abraham fell asleep Gen. 15.12 and when the Son of Righteousnesse withdrawes his powerfull presence 't is night with us and we grow heavie but whilest we have Gods Spirit to assist us our souls are full of Spirit and Life Christs yoke then is easie and 't is meat and drink to us to be doing Gods will 'T is the policy of Satan when he cannot hinder us from Duties then to make us formall and lazie in Duties or else he layes clogges on us to make duties irksome and unpleasing to us and so to bring us out of love with them and thus he hath prevailed with too many in our dayes Let us therefore spread our case before the Lord and beseech him who is life it selfe to put life into our dead and frozen hearts that they may live unto his praise and that we may love his wayes and then nothing will offend us 2. Act and use your Graces this is the way to increase and quicken them bring good motions into resolutions and actions blow till the spark become a flame This stirring is Painfull but Gainfull drowsy dead formall professors lose all when the active stirring Christian goes forth like the Sun in its strength To him that hath it shall be given exercise your faith daily vita fidei vera vita be much in meditation and self-examination whetted knives are both bright and sharp 't is the diligent hand which makes rich in spirituals as well as Temporalls Proverbs 10.4 3. Delight in quickening company get acquaintance with humble holy active â—en and shun the company of dead formall earthly minded men we must stand up from the Dead before Christ will give us Life Ephes. 4.14 There 's a quickning vertue in the society of Gods people As
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
idle drowsie habit but an active lively operative thing hence all Gods servants have been men of fire Abraham how zealous in Praying for Sodom how ready to circumcise himselfe and all the men in his house how ready to part with all at Gods bare command Lot doth not onely abstaine from the sins of Sodom but his soul was tortured and tormented with their wickednesse 2 Peter 2.8 Moses one of the meekest men in the world yet when God was dishonoured in an holy heate he throweth down the two Tables of stone and breaketh them signifying thereby their breach of Covenant with God by their sins yet did not the Lord checke him for it He onely bid him goe make new ones where we may observe the goodnesse of God that if our zeal transport us too far yet the Lord pardons the errour of our fervency rather then the Indifferencies of Security and Luke-warmnesse Thus Barâ—e how earnestly doth he act in Gods work Nehemiah 3.20 Nehemiah forsooke all his Court preferment passed through many dangers and difficulties and contends even with Rulers for profaning the Sabbath he cursed them i. he caused them to be excommunicated and driven out of the Congregation or he sharply reproved them telling them they had made themselves guilty of the curses whereinto they had entered Nehemiah 10.29 and 13.25 Holy David was a man even compounded of zeal as appeareth Psalm 119.53 97.136.139.158.174 How did he prepare with all his might for the House of God and thinketh all the gold and riches he had given to be as nothing 1 Chronicles 29.2 3 4. he prepared an hundred thousand Talents of Gold and a thousand thousand Talents of Silver he gave of his owne proper goods thirteen Millions eight hundred seventy five thousand pound sterling But what makes David so magnificently liberal Why it was his zealous affection to the House of God It is want of affection not want of money that makes men give so basely to the promoting of Gods Worship yet so inlarged was Davids heart that he accounts all this but a poor gift 1 Chronicles 22.14 In my poverty so 't is in the margin of your Bibles have I prepared all this he accounts his 1300. cart load of gold and silver but a poor gift it was noâ— answerable to his desires nor according to that which the transcendent Majesty of God might require but it was according as he was able by reason of his continual troubles and afflictions what a Seraphim was Paul how did he burn with a zeal for Gods Glory how was his Spirit kindled in him when he saw the Idolatry at Athens Acts 17.16 How gladly doth he spend himself for the Church of God 2 Cor. 12.25 What pains did he take what hazards did he run that he might win souls Rom. 15.19 He surpassed Alexander the Great and all the Conquerours of the world for they conquered men by the Sword but Paul by the Word they gained Kingdoms to themselves but Paul for Christ they conquered bodyes he souls they men he devils But where shall we now find a zealous Elijah a man of fire against sin and errors where are our Luthers Lattimers Bradfords that fear not the faces of great ones Blessed be God he hath many in the Land that both in the Pulpit and by their Pens do witness against the enormities of the times yet in comparison of the swarms of idle heretical profane self-seeking Ministers they are thin sowen for 1. Some are ignorant and cannot 2. Others are scandalous and dare not reprove sin for fear of being upbraided themselves 3. Others are Time-servers and to keep their places they go along with the current of the times and say as the great ones would have them Are the times for liberty so are they Are the times for Anabaptists c. so are they Doctores aerei like wax ready to take any impression that the Rulers and great ones will put upon them 4. Others are zealous but 't is against zeal instead of being instant in Preaching they are earnest against zealous Preachers and preaching Instead of heavenly fire they are full of strange fire They are zealous but 't is for Superstition Will-worship Anabaptisme c. When they should use all means to keep in and increase this holy fire as the Priest was commanded Levit. 6.12 13. not to suffer the fire of the Altar to go forth but he must bring wood to it and nourish it that it alwayes might burn yet these by their negligence suffer it to decay 'T is said that the Image of Isis was carried by a dull Asse such a servant may fit such a saint but dead Ministers are no servants for the living God I rejoyce not in these victories of the devil but shall turn my complaint into a prayer that the Lord would purifie the sons of Levi and purge them as gold that they may offer in righteousness Malac. 3.3 And that all Zions Nazarites may be purer then snow and whiter then milk Lam. 47.13 That all those whom the Lord hath set apart for his own immeditate service may in some measure resemble their Lord and Master in the beauty of holiness that they may be like Apollos who was fervent in spirit mighty in the Scriptures and taught diligently the way of the Lord. Acts 18.25 26. that like Micah 3.8 we may be filled with the Spirit of God and so may be enabled to fulfil our duty That he would flame us with the fire of love that we may help to inflame others Did Ministers love their peoples souls more they would be more zealous for their good Love is an active thing it will make one do and suffer much for the party beloved A mother loves her child which makes all her pains with it light One being askt out of what book he got such fiery fervent Sermons answered I get them out of the Book of Love This will make us fervent in prayer for our people and faithfully to discharge our duty by admonishing the wicked comforting the afflicted resolving their doubts sympathizing with them in their sorrows and visiting them in their distresses as Esay did Hezekiah in his sickness 2 Kings 20 1. The false Prophets are branded for feeding themselves but not the flock the sick they did not heal nor bind up the broken Ezek. 34.24 Much of the sins and errors of the times lie at Ministers doors and cold Ministers make bold sinners Hence Christ blames the Angels and Pastors of the Churches for the sins of the Churches Rev. 2. and 3. Our Apostysy makes others to apostatize many begin like thunder but they end like smoak We may say of many Ministers as they say of Butter 't is gold in the morning silver at noon and lead at night or like one Baldwin Archbishop of Canterbury whom Pope Vrban greets in the stile of a fervent Monk a warm Abbot a Luke-warm Bishop and a key cold
the body that I may be presently with Christ in Heaven Or as the word will bear I desire to depart this life and to dislodge as those that quit their Innes to further their travel homeward or such as goe to Sea and set sail for another Countrey who weigh Anchor and are gone So saith the Apostle I am here as an exile and like as a stranger I desire to be freed from this banishment and to set sail for Heaven Thus the Word is often used for a departing Luke 8.38 and going home Luke 9.31 and 12.36 Matthew 14.23 Observations Observation 1. 1. But watch thou The Apostasie and loosenesse of the times we live in must make us the more watchful Their falls must be our fears their Levity must quicken us to Constancy and their negligence must quicken our diligence in keeping the Watch of the Lord. Like Salmons we must swimme against the streame of corrupt times and keep our selves pure not onely from the grosse Blottes but even from the Spottes of the Age wee live in Good men in evill dayes are compelled to be Singular in many things as Lot in Sodome and Iohn in the Land of Vz but they never affect singularity affectation of singularity argues pride Observation 2. Good men desire the Churches good after their departure Paul is dying yet he commands Timothy to improve his talents for the Churches good when himself was dead Moses before he dies prayes the Lord to set up a fit Ruler in steed Numbers 27.16 17. Elisha wept for the mischief that Hazaâ—l would doe to Gods people when he was gone So did Isai 22.4 5. when he saw a day of trouble coming on the Church though himself lived not to see it yet he wept bitterly David set his son upon his Throne before he died and gave him a strict charge to maintain the truth Peter 2.1 15. endeavoured to keep the truths he had taught in remembrance after his death Christ prayes for the welfare of the Church after his departure Iohn 17. Wicked men care not what becomes of the world when they are dead and gone let heaven and earth come together and all be in confusion they care not But good men have publick spirits Observation 3. As all persons so Ministers especially must watch The Devil hath a special spight at them he commands his agents as the King of Aram did his followers to fight neither with small nor great but against the King of Israel so he bends all his strength against the Ministers of Israel What Luther said of Magistrates is most true of faithful Ministers They are the common Buts which the Devil and his Factors shoot at We are watch-men by office and so are bound to the duty by a double tye 1. As Christians Mark 13. ult What I say unto one I say unto all watch Christs Disciples must not be secure Luke 21.34 The better the man the more watchful must he be The Pyrat sets on the laden Ship and the Thief upon the wealthiest Traveller But we must watch as Pastors too we must stand upon our watch-tower to descry dangers and discover Wolves that would destroy the Flock 2. We must watch at all times 1. In prosperity as Pigeons when they fare best fear most Then we are most apt to forget God Hence Iob 3.25 in his highest prosperity foresaw a storm and prepared for it Christ would have his to watch and pray alwayes Luke 21.36.2 Watch in adversity the Devil is busie then in laying snares as the Fowler doth for Birds in frosty weather When we be in tentations then watch and pray that you be not overcome by them Matth. 26.41 3. In all places in publick and private at home and abroad the world is full of snares Art solitary yet watch for then Christ was tempted Matth. 4.1 Goest thou to Markets fairs and publick meetings thou art encompast with dangers Ibi latet imò patet anguis in herba 4. Watch in all things so runs the Text. Watch unto prayer take the fittest opportunity for that duty Ephes. 6.18 1 Pet. 4.7.2 Watch in prayer against destractions sleep c. Colos. 4.2 So watch unto hearing take all opportunities to hear Iames 1.19 Wait on wisedoms posts Pro. 8.34.2 Watch in hearing take heed how ye hear Luke 8.18 5. Watch against all sins We carry about us a proness to all sin Even the best men have the root of the basest sins in their bosoms as we see in Lot Noah David Solomon How fouly did they fall when they did but a little neglect the watch of the Lord especially we must watch 1. Against the sins of our natures and constitutions Psal. 18.23 2. Against the sins of our particular callings There are several sins which accompany several callings Ministers are prone to idleness and flattery Magistrates to covetousness and bribery Trades-man to consenage and forgery c. Watch against the sins of the Nation which thou livest in The sins of our age are Atheism Formality Hypocrisie Pride and Impenitency 6. Watch over all thy senses stop thine ears make a covenant with thine eyes Iob 31.1 Set a watch before thy mouth The whole soul is out of order and therefore we must set a Guard upon all its faculties especially upon the understanding which is the primum mobile and sets all the rest on work Warring and watching go together Our war is perpetual and so must our watch be Iob. 14.14 We are beset round with many dangerous enemies which calls for sobriety and watchfulness 1 Pet. 5.8 1. The Devil is a dreadful enemy if we consider his power malices subtilety and sedulity If one of these make an enemy terrible how terrible must that enemy be in whom all these four meet if an enemy be malicious if yet he want power or if he have power and malice yet if he want pollicy or if he have malice power and policy yet if he be lazy and careless there is the less danger But where malice is accompanied with power and that seconded with craft and all heightned with diligence it concerns men to watch against such an adversary The World also hath many dangerous tentations and above all we our selves are the sorest enemies to our selves Saul Goliah and Absalom now of the three Absalom was the worst because a child and so a bosom enemy This inbred enemy which lies in our own bosoms is that which doth us all the mischief God who hath made our hearts and knows them better then we our selves hath told us Ierem. 17.9 That the heart of man is deceitful 2. Deceitful above all things 3. Wicked 4. Desperately wicked 5. Yea so desperately wicked that none can thoroughly know how wicked it is A sad clymax and gradation By which we see that the heart is the most deceitful and the most deceiveable both actively and passively of any thing in the world This should make us keep a very strict watch
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