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
terminis for the out-works of Religion but for the Fundamentals and for the whole possession We must contend with Papists about our Justification with Arminians about our Election with Antimonians for the Law with Socinians for the Gospel and with the Antiscripturists for all 2. The Lord commends this in his servants he hath recorded the zeal of Moses Phinees Paul Apollos c. to their everlasting prayse they are the Apple of his Eye which is Oculus Oculi the glory of the Eye Zach. 2.8 They are his jewels he counts himself honoured and adorned by such and therefore he calls them his glory Isay 4.5 These glorifie God on earth and therefore we will glorifie them with himself Iohn 15.8 and 17.4.5 God hath more glory from his little zealous flock then from all the world besides Hence he so much glories in him Iob 2 3. Acts 13.22 3. He Rewards it where ever he finds it Phinees for his zealous execution of Justice was blest both he and his posterity Numb 15.11 12 13. Levi for his zeal in vindicating Gods Honour was exalted to the Priesthood Exod. 32.29 Deut. 33.8 9 10. Zabulum and Napthali that ventured their lives in Gods cause Iudge 5.18 God remembers the kindness and rewards it many years after in sending Christ to preach the Gospel first to them Matth. 4.13.14 yea so greatly is the Lord delighted with zeal that Iehu his Hypocritical zeal went not unrewarded 2 King 10.30 4. It graceth all our graces and is the Honour of our honours All Grace without this is nothing Dead Knowledge Faith Repentance are of no esteem with God dead Prayer is not Prayer As under the Law no sacrifice was acceptable without fire so no duty now is acceptable without the fire of zeal 5. Christ hath paid best for our zeal The fair price that he paid to Redeem us the same precious blood he gave to purchase us to himselfe a zealous and peculiar people Titus 2.14 If any have paid dearer for it or can shew better Title to it let him take it 6. Our zeal doth denominate us that we are that we are zealous for 'T is true we may love the creature but it must be with a subordinate inferior love but our zeal which is the cream of our affections must be given only to God 'T is a glory which he will not suffer to be given to another 7. Our zeal may provoke others the Corinthians zeal provoked many 2 Cor. 9.12 When the Love-sick Church began to commend Christ Cant. 5. ult This is my friend and this is my Beloved in the very next Chapter 6.1 Others begin to inquire Where is thy Beloved that we may seeke him with thee 8. Such help to save a Land from ruine One zealous Moses kept off judgement from Israel Psalm 106.23 One zealous Phinees stayes the Plague One zealous innocent man may save an Iland Iob 22. ult 9. This makes a man to excel we are all by Nature of one blood 't is Holy zeal that makes the difference This makes the Righteous to excel his Neighbour Prov. 12.26 both in life and death one of these Pearles surpasseth ten thousand peebles as one living creature excels a thousand dead ones These are called lively stones 1 Pet. 2.5 1. They are stones in respect of stability and solidness they stir not from their principles but are an everlasting foundation Prov. 10.25 2. Lively because of their Zeale and Activity they are prompt and ready for every good work 2 Timothy 2.21 Their spirits are raised to the highest excellencies and so are capable of the highe stactings They live the life of God Ephesians 4.18 or a godly life because it is from God as the Author it is according to God as the pattern and it tends to God as the end Others may do well but the zealous man excels them all Hence he 's called in Scripture not Adam a common man but Ish quasi Esh a man of fire heat and courage a man of spirit life activity a man of men an excellent man fitted to honour God and rule others 10. You will have no cause to repent of this zeal yea if the saints in Heaven were capable of sorrow they would grieve for nothing so much as that they had not done more for God in their generation How many have repented of their superstitious carnal zeal as Cardinal Woolsy sometimes did Had I served God as diligently as I have done the King he would not have given me over in my gray hairs but this is my just reward for serving men before God 11 There is an absolute necessity of it in respect of the many enemies that oppose us So soon as ever a man begins to look towards Heaven he must look for Giants and sons of Anak to oppose him We have the Devil above us with all his methods Eph. 6.11 depths Rev. 2.24 Devices 2 Cor. 2.11 The world about us with all its baits and snares and an evil heart within us ready to betray us into the hands of our enemies So that unless we be resolute violent men we shall never get Heaven Matth. 11.12 't is not the lazy somnolent Christian but the active and the violent that take Heaven by force 12. All thy gifts and parts without zeal to improve them become useless A Stag or Hart that hath great strength and horns yet doth little with them for want of courage As a bird without wings a body without a soul and salt without savor so is a man without zeal like Ieremiahs rotten girdle that was good for nothing Ier. 13.7 Zeal is to the soul that which spirits are to the body and wine to the Spirits it puts activity and quickning in us 'T is as wheels to the Chariot which make us run the wayes of Gods Commandments as courage to a souldier as mettle to the horse and as manure to the ground which makes it abound in fruitfulness Now that you may get and keep this Gace we must shun those Quenchâ—coals which extinguish this holy fire in us 1. The first is the retaining of any one bosome beloved sin be it Pride Idleness Formality Covetousness either thy zeal must destroy thy sin or thy sin will destroy thy zeal Zealous affections are the wings of the soul but sin like bird-lime intangles them that they cannot fly Heaven-ward They are the feet of the soul but sin like fetters hindereth us from runing They are the fire of the soul but sin like water quencheth this fire We must resolve therefore against all sin if ever we would have the Spirit of zeal to dwell in us 2. Take heed of the inordinate love of the world These thornes will choak our zeal and this outward heat extracts and consumes our inward Cast earth upon fire and you put it out Demas and Iudas the love of the world drew them off we must get our affections loosened from the world and use it as though we used it not Use
and flouds of error which have appeared in former ages will meet in this Ocean They will come forth in a Third Edition Auctiores non Emendatiores enlarged but nothing bettered The Sinners of former times were but children in wickednesse the Sinners of the last times shall be men As that old Serpent the Devill the older he growes the more subtle and experienced he is so it is with the wicked who are the Seed of the Serpent the elder they grow the more skillfull Practitioners they be in sin they are wittily wicked and understand more how to contrive Sin and defend Errours by the improved experiences of their own and former times As it is in every Art by length of time custome and experience it is improved to a greater degree of finenesse and exactness so it is in this of sinning time and experience make men more cunning in wayes of sin and more subtle to defend them Those Sins and Errors which formerly were dammed up shall in these last and loose times break forth with greater violence Now Heresie Blasphemy Envy Pride Atheisme Hypocrisie Apostasy contempt of the Gospel prophanation of holy things c. will exceedingly abound The Devill is broke loose and now there appeare amongst us with open face Arrians Arminians Socinians Anabaptists Familists Separatists Mortalists Perfectists and a compendium of all these in one Quakers The common crying Sins of other nations are riâ—e amongst us here you may find the Drunkennesse of the Dutch the Lust of the French the Italians Ambition the Spaniards Treachery the Laylanders Witchcraft the Covetousness of the Jew the Cruelty of the Turk and the Monsters of Munster The Reasons are obvious 1. In respect of Satans rage the last times will be the worst The Devills time now growes short and therefore his wrath grows great Revel 12.12 Satans malevolence is a Spur to his diligence and he labours to supply the shortness of his time with the sharpness of his assaults insomuch that the Devills themselves seem to be possest of far more violent Devills they rage above their ordinary rate since their Kingdome is so near an end Dying creatures bite most fiercely Besiegers make their last onset upon a Town or Castle the most resolute and terrible of all others Satan now sets upon Soules by seduction most furiously because when these Times are at an end his Work is also at an end in this kind He 's like a malicious Tenant who perceiving that his Term is almost expired doth what he can to ruine the house Or like a bloudy Tyrant who suspecting the loss of his usurped Soveraignty makes havock amongst his Subjects 2. This is the Worlds Old age 't is its last and worst time for Old age is the Winter of a mans dayes the dregges of his life full of weaknesse coldness diziness and virtiginous all our dayes are few and full of misery but Old age in respect of those diseases and infirmities which oppress both Soul and Body is most miserable and therefore Solomon calls it an Evill day Eccles. 12.2 This evill day in a spiritual sense is come upon the World it 's come to its Old age I had almost said to its Dotage it drawes upon the Lees and its dregges are apparent 'T is now Winter with the World it growes old and cold according to the Prophesy of our Saviour Matth. 24.12 speaking of the Fore-runners of the end of the World he sets down this as one speciall Sign That iniquity shall abound and the love of many shall wax cold That Sin abounds and superabounds none can deny that Love waxeth cold there are many complaints Where 's our fervent love to God his Ordinances his Wayes and People The World saith one hath been once destroyed with Water for the heat of Lust and shall be again with Fire for the coldness of Love Latimer saw so much lack of Love to God and goodness in his time that he thought verily Doomes-day was then just at hand what would he have thought had he lived in our age wherein it were farre easier to write a Book of Apostates then a Book of Martyrs yea so grossly degenerate shall the last dayes be that Christ makes a question whether he shall find Faith in the Earth when hee comes Luke 18.8 false Prophets will so abound in those last and loose dayes that if 't were possible they would deceive the very Elect Matth. 24.24 2 Pet. 3.3 4. 1 Pet. 4.1 1 Iohn 2.18 19. 2. Old mens Heads by reason of weakness are full of Phantasies so the World in this its decrepit Old age and declining time abounds with fantastick fopperies and follies The world is crazed in its Intellectualls and Crazed in Moralls crazed in its Doctrines and crazed in its Discipline It hath many gray hayres Signes of old age and death approaching yet such is its Security that it is insensible of them She knowes it not Hos. 7.9 but as it was in the dayes of Noah so it is and will be in these last dayes Men give themselves to eating drinking marrying c. and other sensual delights till judgement arrest them Matth. 24.37 38 39. Yea so prolificall and fruitfull are the vaine Fancies of these last doting times that they may not unfitly be compared to a Mathematicall line which is semper divisiblis in semper divisibilia and hath no end We are so divided and subdivided that Love and Unity are fled the land Non enim partes solùm sunt inter nos sed partium novae partes This should be matter of Lamentation to us and cause sad thoughts of heart 3. Old age is testy and troubled with morosity old persons usually are froward and hard to please So in this dotage of the World men are very froward and perverse they cannot endure sound doctrine but are ready to fly in the face of a Reprover 2 Tim. 4.3 4. In Old age the Senses decay Seeing Hearing Tasting are impaired 2 Sam. 19.35 So in this decrepit age of the World it 's Spirituall senses are lost 't is so blind that it cannot discern between Light and Darknesse Truth and Errour so deaf that it cannot hear the voyce of the Charmer charme he never so wisely so senselesse that it cannot savour the things of God Vse Whilst we complain of the badnesse of the times let us not make them the worse for us but let us so walk that we may make these last times the best times and these Perilous times Glorious times Get convincing lives be burning and shining lights Walk up unto your Priviledges answer your Gospel-light with Gospel-lives how oft is this duty prest upon us Eph. 4.1 Phil. 1. â—7 Col. 1.10 1 Th. 2.12 We should all make the times and places we live in the better and not the worse for uâ— Magistrates should be so zealous against evill-doers and Ministers so active against Sin and Error and Governours of Families so carefull to Rule for God that
that albeit he do not Actually bâ—eak them all yet Habitually and Dispositively he doth Oh then stop Sin betimes resist the very beginnings of it kill these Cockatrices in the shell dash these brats of Satan against the stones fly the very appearance of evill else you will grow worse and worse and fall away more and more till you be ruined for Sin is like to Water give it a little passage and it will eat a way for it self till it become irresistible Prov. 17.14 as little Thieves let in at a Window unbolt the dores for greater so small Sins allowed in the Soul will soon bring greater with them Covetous This is the second Character of the men of the last times they shall not only be Self-lovers but Silver-lovers and Money-lovers such as account gain to be godliness 1 Tim. 6.5 In all their actings be they never so Pious they have an eye at gain One being asked what was the sinewes of War he answered Money being asked the same question a second time he answered Mony and being asked the third time he answered still Money So if you ask me what is the moving and primary cause that makes so many leap out of a prophane course of life into a great profession of Religion without any proportionable measure of humiliation The answer is ready Money Money Money 'T is to get an office or that they may be rising men just like the Shechemites they would be circumcised why so For their cattell and their substance will be ours Gen. 34.22.23 This sin of Covetousnesse is Self-loves First-born As all good comes from Love which diffuseth it self for the benefit of all so all evill and especially this of Covetousnesse comes from Self and Private spiritednesse which contracts the Spirit and sordidly makes it all for it self This Sin is become generall and so the more dangerous like a Leprosy it hath overspread the land as the Lord complained of Israel so he may of England Jer. 6.13 From the least of them to the greatest every one is given to Covetousnesse See what followes ver 19. 2. This sin is now commited against very great Light which aggravates it much The Ministers of Christ have testified against this sin by Preaching Printing Light and Life however we are bespattered by the Libertines of these degenerate times and yet men desperately break forth into it The men of Nineveh shall rise in judgement against the men of this generation for they had but one Ionah to preach unto them and they repented but we have had many Ionahs Ieremies Daniels Ezekiels and yet we abide impenitent 2. They had but one Sermon and that a short one yet they repented of their Covetousnesse and cruelty but we have had many large ones and yet we continue the same men still Let such know that if Preaching will not mend them Judgements will end them If the old World will not return at the Preaching of Noah the flood shall drown them if Pharaoh will not hearken to Moses voyce the sea shall swallow him if Elies sons will not hearken to the voyce of their Fathers 't is a Sign God hath a purpose to destroy him This Sin of Covetousnesse is a sin that the Scripture testifies against very much there is scarce any sin that is branded with fouler Titles and all to make us out of love with it 1. 'T is called Idolatry Ephes. 5.5 Colos. 3.5 which is one of the greatest sins and breaks the marriage knot God bears with other sins but this is a God-provoking and a Land-destroying Sin When people once chuse new Gods war and judgement will soon be in the gates Iudges 5.8 when Idolatry comes in God goes out Now the Covetous man is a grosse Idolater for he loves his money above God he trusts in it and saith to the wedge of Gold Thou art my hope Iob 31.24 He thinks himself more safe with his money in his bagges then all the Saints who have Gods promises for their Portion and the losse of his money grieves him more then the loss of Gods favour Hence Bernard compares Covetousness to a Lady riding in in a Chariot whose wheeles are four Vices 1. Contempt of God 2. Inhumanity towards men 3. Forgetfulness of death when they must part with all 4. Diffidence and distrust in Gods providence and promises 2. 'T is called the Root of all evill 1 Tim. 6.10 nor money but the inordinate love of money is the Root of Pride the Root of Theft Murder Bribery Perjury Usury Heresy Apostasy Oppression false weights false wares c. in a word 't is the Root not only of one or two but of all evill Then have at the Root saith Father Latimer and have at all down with that and down goes all Preachers should not stand ticking at the branches but they must strike at Covetousness which is the Root The Covetous man whose affâ—â—ctions are inordinately set on money will not stick at the breach of any one Commandement for gain Hence Solomon setting forth the vile practisâ— of lewd mâ—n Prov. 1.10 to 18. in the nineteenth verse he sets down the Root of all that Murder Theft Villany c. So are the wayes of every one that is greedy of gain Hence Habbakuk 2.9 calls it an evill Covetousness 'T is easie to lead it through all the Commandements for although the Covetous man do not actually break the mall yet he breaks them habitually and dispositively there is an inclination and a disposition in him when a temptation comes to break them all Hence David prayes Psal. 1 19.36 incline my heart unto thy Testimonies and not to Covetousnesse Implying that Covetousnesse drawes a way the heart not from one or two but from all Gods Commandements 1 The Covetous man is an Unbeliever he trusts in his riches and loves them more then God if they increase he sets his heart upon them Psal. 62.10 2. He 's a gross Idolater Ephes. 5.5 He must worship Caesars Image and makes a clod of earth his God Iob 31.24 His Bills are his Bible his Goods his God and his Pictures his Scriptures 3. For gain he 'l swear and forswear he 'l abuse the word and works of God 4. He thinks all time lost which is spent in the Service of God Hence usually they keep their Feasts go to Faires sell their Wares visit their Friends and send their servants on needless errands on the Lords day they can spare no time for the Sabbath before it comes to prepare themselves for it Hence it is that they come weary drowsy heavie to those sacred solemnities and cry out as those cruell covetouâ— Jewes Amos 8.5 When will the New Moon be gone that we may sell corne 5. For Money he 'l go to Law with his own Father abuse his Mother wrong Magistrate Minister any one for Money This makes men cruell and unnaturall to their Relations 6. How many Murders are committed and all for
the heart doth the mouth speak When men boast how many dozens they have drunk and how many men they have layd asleep when men shall inquire for the strongest liquor and encourage each other to the drinking of it Isay 56. ult that is one sign of a Drunkard Men will be discoursing of what they love be it good or evill 3. By a mans Actions 1. When men stagger and reel by reason of strong drink so that the same legs which brought him into the house cannot carry him out again thus both the Law of God and man have made a sign of a Drunkard Psal. 107.17 They reel to and fro and stagger like a drunken man 2. By their Vomiting by the rednesse of their eyes stinking breath deformed countenance gastly looks fighting and quarrelling swearing and swaggering Isay 19.14 Prov. 23.29 30. 3. By your companions if you delight in drunken company it argues an inclination to the sin Like will to like and birds of a feather will flock together As sheep love sheep and Saints will delight in Saints Psal. 16.3 So swine will delight in swine and sinners in sinners 4. When men delight to make others drunk as a woe is denounced against such Hab. 2.15 16. and to this end put ingredients into their drink and by pickle and salt meats draw men on to this sin this is to adde drunkennesse to thirst and so become lyable to the curse in the very Letter Deuteron 29.19 20. 5. When men call for Healths A Health to their Master and a Health to their Mistris a Health to this man and to that and at last a Health to the Devill himself as Pope Iohn the thirteenth did whose Vicar doubtlesse he was This is a Shiboleth to distinguish between a drunkard and a sober man The drunkard drinks Healths so long to others that at last he leaves none for himself Such Healthing hath brought many men out of Health Vna salus sanis non est potare salutem Non est in potâ vera salute salus 2. This sin is so odious that a Heathen condemned it Hest. 1.8 then drinking was according to the Law which the King had set viz. That none should be compelled to drink more or oftner then it pleased himself The ancient Brittaines drunk no Healths as Sir Edward Cock observes Ecce Britannorum mos est laudabilis iste Vt bibat arbitrio pocula quisque suo Oh that some strict Law were made for the suppressing this sin That as Iael was blest for driving a Nayle into the Temples of Sisera so the generations to come may blesse those in authority for suppressing this In-let to so much sin 2. All occasion and provocations to sin must be avoyded Ephes. 5.15 1 Thes. 5.22 Iude 23. But drinking of Healths is a provocation to sin viz to drunkennesse fighting murder c. Ergo. Many think it a small matter but there is no sin small simply in it self A spark of fire is a small matter and yet it hath set a whole Town on fire 3. All abuse of the creature must be avoyded but drinking of Healths is an abuse of the creature God hath ordained the creature for his Glory and our comfort but God hath no Glory and we have no comfort by such abusive drinking Ergo. 4. That which is of ill report amongst the Saints must be shunned Phil. 4.8 But drinking of Healths is a thing of ill Report amongst the Saints Ergo. 5. That whose rise and Originall is from the devill is to be abhorred But drunken Healths had their rise and Original from the devill The ancients called it The devills shooeing-horn to draw men on to drunkennesse So that 't is no Novell Puritanicall precisenesse but it hath been condemned many hundred yeares agoe by the Ancient Fathers Yea the sounder sort of Papists have condemned it and thought it most unreasonable that another mans belly should be my Rule Object Suppose a man begin a Health to a Prince or to the Protectour will you not pledge him Answ. We are commanded to pray for these in Authority but not to drink Healths unto them 1 Tim 2.2 As the Lord Virulam said I will pray for the Kings Health and drink for mine own I will not for drinking in Alexander stand in need of Esculapius said Calisthenes He is the best subject that prayeth most not he that drinks and catouseth most Object Drinking of Healths is the fashion now adayes Answ. We are forbidden to follow the sinfull fashions and customes of the World Rom. 12.2 nor may we follow multitudes in evill Exod. 23.2 See more Pryn's Healths Sicknesse Mr. Young's Drunkards Character Sect. 76. p. 3.9 Pryn's Histriomastix V. Index Healths Mr. Gerec against Healths To arm you against Drunkennesse take these few Considerations 1. Consider that drunkennesse is one of the vilest sins in the World the Mother of most abominations As all waters meet in the Sea and all the Creatures met in Noah's Ark so fighting killing lying swearing c. meet in this sin 'T is a Master-sin which never goes alone Shew me a lyar we use to say and I 'le shew you a Thief So say I shew me a drunkard and I 'le shew you a whore-master a swearer a dissolute unteachable person Isay 28.7 8 9. A drunkard is Diabolus explicatus a Devill in his colours the devill in his Pontificalibus a devill cloathed with flesh and blood He cares not to break all the Commandements 1. He feares not God 2. He makes his belly his God 3. He profanes Gods sacred Name many wayes 4. He profanes his Sabbath he 's unfit to say truth for any service of God or man 5. He dis-regards Superiours he 's an ill Example to Inferiours 6. He 's accessory to his own death he shortens his dayes by his Intemperance and is ready to kill all about him in his drunken fits 7. He abounds in acts of uncleannesse and adultery the fire of Drunkennesse kindles the fire of Lust. 8. He spends that on himself which should maintain his family and so is the worst of Thieves even worse then an Infidell which provides for his own 9. He 's apt to belye and slander his Neighbour 10. His heart is full of lust a brothel of sin a sink of uncleannesse full of wicked devices against God and man 2. Consider the dreadfull curses which God hath denounced against such every Prophet almost hath a woe to throw at them Isay 5.11 22. Hab. 2.15 Isay 28.1 Ioel 1.5 awake and weep ye drunkards here that ye may not weep for ever and at last it brings everlasting woe 1 Cor. 6.10 no drunkard i. e. no Habituall Impenitent drunkard shall come into Gods Kingdome If Turks imprison them and we 'l cast them out of our houses let none think that God will receive them into his holy Habitation 3. Consider the sad effects of drunkennesse These are excellently set forth Prov. 23.29 ad finem
10.15 Phil. 3.15 2 Pet. 1.1 1 Iohn 2.12 Iude 1. Now the more these wicked ones cry down Gods Law the more we should cry it up the more they loath it the more we should love it As fountain water is warmest in the coldest weather by an Antiperistasis so should we by an holy Antiperistasis grow more hot and zealous in the defence of Gods word by how much the Atheistical and profane oppose it So did David Psal. 119.126 127. 't is time for thee Lord to work for the wicked have made voyd thy Law q. d. 't is time for thee Lord to shew some remarkable judgement upon these wicked men who go about to destroy not one or two but all thy Lawes Though men may connive and tolerate such yet the Lord who is a jealous God will not bear long with the tolerators of such blasphemies nor with the persons tolerated See how this opposition increased Davids love to the word verse 127 128. therefore do I love thy commandements above gold q. d. The more the wicked contemn thy Law the more do I prize it even above all the Riches and Treasures of the world See more against Antiscripturists in Mr. Ioseph Symonds's sight and faith cap 15. Mr. Lyford's Plain mans senses exercised p. 17. c. Brinsley's Virtig p. 165. c. Mr. Bourne against the Quakers p. 3 4. c. Mr. Fowler against the Quakers p. 47.52 Mr. Clapham against the Quakers p. 1 2 c. 2. If the Scriptures be the very word of God then it must needs follow that they are pure perfect infallible of highest Authority Majesty Antiquity Excellency the best Judge of controversies and the onely Rule of our lives both in Doctrinals and Practicals This we shall see clearly proved to us in Psal. 19.7 to 12. where we have sixteen Excellencies and Royalties of the word of God The Law of the Lord is 1. Perfect 2. Powerfull 3. Sure 4. Makes us truly wise 5. 'T is Right 6. Comfortable 7. Pure 8. 'T is a Light 9. 'T is cleane 10. 'T is eternall 11. 'T is true 12. Righteous 13. Profitable 14. Pleasant 15. A preservative against sin 16. It brings great Reward 1. 'T is Perfect V. 7. The Law of the Lord is perfect i. e. the whole word of God As God is perfect and hath a self-sufficiency in himself so is his word 'T is so perfect that nothing may be added to it or taken from it 'T is perfect formaliter in it self and perfect effectivè making us perfect and if the Five Books of Moses which was the first holy Scripture that was delivered to the Church was sufficient for the instruction of the people of that time so that they might not depart from it either to the right hand or the left Deut. 4.2 how much more compleat is the doctrine of the Prophets and Apostles which doth more clearly set forth what Moses delivered both in Precepts and Promises in Practice and Examples Here is nothing superfluous nothing defective 't is a perfect Law of Liberty Iames 1.25 which admits of no addition or diminution Proverbs 30.6 Revelations 22.18 19. Caut. Not that Preaching is to be counted an adding as the Quakers vainly and ignorantly imagine and therefore cry out when they hear us expound the word oh take heed of adding to the word whereas adding of mens Traditions and inventions is one thing and Preaching and expouding the word in its proper sense and meaning for the edification of Gods people is another thing This the Levites practised Nehem. 8.7 8. they gave the sense of the Law So did Paul Acts 9.22 he confounded the Jewes how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collatis testimoniis by comparing one Scripture with another So Christ expounded the Scripture Luke 24.27 and so did Philip. Acts 8.30 Explication is one thing and adding is another we coyne no new Scriptures but only expound the old what we deliver is for substance agreeable to Gods word and must therefore be believed and obeyed by us David had seen an end of all created perfection but Gods Law is exceeding large Psal. 119.96 he had seen Riches in Saul Beauty in Absolom Strength in Goliah Policy in Achitophel and he saw an end of them all they were but finite transitory things too low to give any true content to the mind of man but he found Gods word perfect and All-sufficient nothing pertaining to Holinesse or Happinesse comfort or coâ—tentment is wanting to Gods Law nor shall be to him that believes and obeyes it for the dimensions of it are large as God himself in truth and goodnesse infinite permanent and soul-satisfying Hence David expresseth his Transcendent Love to Gods transcendent Law by a Patheticall exclamation Psalm 119.97 O how I love thy Law it is my meditation all the day 2. 'T is exceeding powerful there 's latens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hidden efficacy in it to convert the soul Psal. 19.7 and save the soul. Iames 1.21 Luke 16.29.31 Ioh 20.31 which no Philosophy nor humane eloquence can do Nature cannot cure us of our Hereditary connatural sins but the Scripture offers more grace Iames 4.6 i. e. it gives grace and strength to conquer and subdue the strongest lusts Hence it 's called a Hammer which can break the hardest hearts Ier. 23.29 a fire that consumes our strongest lusts Salt that keeps us from rotting in our sin 'T is as a Naile and an Arrow in the hearts of Gods enemies to subdue them Psal. 45.6 and fasten them Eccles. 12.11 The Majesty and Power of the Scripture is wonderfull almost in every line so that it breeds admiration in a considerate Reader By this the spirit changeth Lions into Lambs by it he raiseth us from death to life from bondage to liberty from darknesse to light and from the power of Satan unto God Insomuch as a wicked Minister by preaching it may convert soules Ier. 23.22 It must needs be powerfull because the spirit is in it which is mighty in operation and the promise is with it that if we hear and obey we shall live Isay 55.3 This can can change a Saul into a Paul it can make a Felix tremble and an Herod feare It never returnes in vain like the bow of Ionathan and the sword of Saul it never returnes empty from the battle 2 Sam. 1.23 This is that two-edged sword by which we offend our adversaries and defend our selves I may say of it as David said of Goliah's sword There is none like that 3. 'T is sure Psalm 19.7 the Testimony of the Lord is sure the word is called a Testimony because it testifies our duty de facto de jure de praemio it tells us what hath been done by others what we ought to do our selves and what our Reward shall be for so doing This word is more sure then the Pillars of the earth or the Poles of heaven they may fall and faile but not one Jod