. ,"• ■ 1 q5 -j *•*> Z5 « 1-3 Cs3 w S is fc _J o c ^ 5 1 ** O *S En 3 ^ g Q fe ^ ^ ^ <* M o .^ ^ \> ^ « *-p •5 •* $ -+■* Ph "5 % 1 *** "5 o O & % ** & #> < *S5 4 / / 2£ £ a A Chriftians 'Delight - 9 OR Scripture- MEDITATIONS: I Being the firftEffay* In one Century. "herein many Difficulties are unfolded, • and fundry Texts are profitably applyed* And an Appendix againft promifcuous Admiffiortto the Sacrament. 1 Submitted to Cenfure By Mauritius Bohemus. Ifa. 2 9 i 8 ,24. And in that day fball the deaf hear the words of the book, and the eyes of the blind /hall fee out ofobfeurity , and out ofdarknejfe. They alfo that erred in Sfi* ritjhallcome to under ft anding % and they that murmured fhalllearne dottrint. LONDON, Printed by T # Af. for John Rothvveii, atthe Fountain and Bar in Cheap-fide. 165 4. ,*&$' tZHO itioircftimoit .TM31 tatWt « Ml** ^ DEDICATIO Nobilifsimo Heroi, D ao ARTHURO HESLERIG, Equiti Aurato, ct Baronctto, Do- mino ct Patrono fuo honoratiffi- mo,Salutem et Obfequia. Uantis benefici- is tibi obftriji- gar, Heros No- bilifsime , non Uteris fatis ex- primere^nccfcri- ^eado aflequi valeo.Quicquid A 2 Dcus Dtdicatio'i Deus inmc immerentem con- tulit, omnia hujus praefentis vitac commodajtua^poftdeum, munificentix debeo , idquc gratus palam hie agnofco. Qua rationc tuis ex aequo re- fpondeam meritis nefcio.Atta- men debitum hoc gratitudinis teftimonium divulgo,atque ut- ut exiguumac jejunum nimis, manibus tuis fupplex ofFeroj obfecrans ut qualecunque mu. nufculum asqui bonique confu- lere,etceutefleram grati animi fronte ferena accipere digneris. Majora fcio , et meliora a me mereris ; quam tenuitas mea praeftare queat,et(ut ingenue fa- tear quod res eft)tua benevo., lentia in conferendo beneficium loa^e Dedieatio. longe 1 uperat meas in refcrendo vires.Sedea eft nobilifsima tua indoles, ut non tarn quale mu- nufculum , quam quali animo detur, obfervcs ; idque a Patrc ccelefti didicifti , qui non tarn curat bonum opus quod prx. ftatur, quam bonum animum inoperebono : fkpequc Dcus quod opcri deeft/ua benignita- te fupplet. Quicquid huic dccft opu(culo,ex tua numanitate, et indulgentiafuppleatur. Accipc, amabo, quod exhibeo, non de- bit! mei folutionem, fed animi in teprompti, indicium, meqj porro favore tuo prolequi ne cfccfine. Sedne prolixior lim quam par eftjConcludOjDeum duntaxit rogans , ut nil A 5 tibi Dedicatio. tibi tuisq; defic quod ad perfe^ dam beatitudinem pertinct. Vale. Nobilitati tu«e ob- USSSSSi ftnaifsimus fervus, Ann» 1654. . Mauritius Bohemus. Ad r Ad Pium et Cordatum Leclorem Pradfatio. TAlem te efleflualem te appello (Le- tt or ) pium fcilicct & cordatum, excharitate tftimo. Si non es^utfit^ te moneo^dr Deum obfeero^fi es^allo* quendum te cenfeo in hac arck,et fane is mo- nendum y ne in ipfo libri limine offencUs. Primum^ ne mihi arrogantia die am fcri- bas,nec temeritatis not am inuras, quod tantil- lusego^ ikax'^W*^*' * Eph.5.8 .mini- ma et infimus omnium , qui unquam publi- cam [cribendi provinciam fufciperunt jrsanus tanto operi adhibeam, pofl tot eminentiffimos pietate et eruditione viros , quorum praclar* exftant in Scripture lucubrationes. Non e~ nim hoc labor Ufufcipio ex fingulari quadjim de me9 ingenio opinione, nift meipfum fallo in- fcins , ( prout fallacijjima efi humani animi indoles ) Jed ex intimo Deum in verbofuo honorandi dejiderio et ftudio^ nt ipjius gloria ex tmbecilitate mea altiut furgat. ZJtut A 4 vero Prarfatio ad Le&orem. 1/ fro alii, qui longe me ant ece Hunt f mult urn lucis ex (acris Uteris ecclefia Chrifti attulc- runt; attamenficca ha ajfuU met communi fcooinjefta aliquantulum lucis addent.Fortajfc \ it pufillus gigantum iftorum humeri* impofi- tusjpforum beneficio alterius proffieiet. j£uid quod himei conatus aliis,qui adhucfuperftites flint, fcribis adregnum ccelorum eruditis oe- conomis divite fupellettili inftruttis.calcar ad* dent, utexfuiscopia cornibus thefaurosvete- ns et recontes , apud fe delitefcentes dcpro- mant, et publico bono non invideant. Etfi hie fait em fruEius fuerit pr&fentis opera me a, nm srit quod vel me pcenireat, vel tu, LeEior i in- dignerisi Deinde^quam bona fide in his page His ege- tim t judicandum cenfeo. Non te fallacia cir- eumvenio, optimas qu> Ch° #I ^/ raenduS) etfupra omnia, inveftigan* , p e * l4 \ ," iuseft. Ethocfcrutinium facrum omnium ftudiorum longt praftantiffimum^ facile reliqui* pa Imam pr&cipit. Hoc ergo imprimis ante oculos habeo in prxfenti fcripto, ut meipfum et alios ad font em et fcaturiginem cmnis cos left is luminis ( quantum fci licet Deusinfcriptoverbofuoimpertirivoluit ) a flacitis hominum retraham. Video pluriwos ex aliorumfenfu^ et partium vel temporum ftudio i&ritatem metiri^ unde ftt ( per per am ) ut ceujudices pedanei, alienis oculis videant; cum tamen fine dubio Veritas & pietas ex fotim Dei arbitrio et Cbrifti authoritate pen- Jeazt^et inde folum petenda fint. N$n tarn refert.quid Plato aut Ariftoteles. quid Ponti- jices % Concilia aut ^atres fentiant quam quid Deusftbi velit. Per Dei praecepta ob- trnemusintelligentiam, &verbum ejus eft fnceraa pedibus noftris , atque lux itineri quotidiano, ( Pfal. 119 104 105.) Et vet> bum Propheticum certius" eft voce coelitus jdemiffa , ut Petrus monet % ( 2 Pet. 1 . 19. ) ad quod ii attendatis,re&e facitis,tanquam ad lacem lucentem in obfcuro loco , ufque parodies iiluxertt,et Lucifer exortu^fueric in __ — — — Prefatio ad Le&orem. incordibus veftrts. Quantum captivus in carcere caligine phno etiam minimum affettat lucem tantum nos in hoc caligwfo nojtro er- raftulo lucem verhi divini jummo dejiderio Appetamus. Verum quidem eft hone lueem lucere (w&vyjMf&TQ'XGj^ in loco cbjeuro^ quamdiu nos remanemusintenebris infcitU et ignorantU y (w*wif>* ) neque dum dies illuxerit , donee ( ut Mai .4. 2. ) Sol juftitiae,Chriftus,/^ lace diem det cordibus mftris in hac nofte et umbra peccati ifed cum anima per intcrnam regenerationem a tenebru ad lucem transfertur, ammi nostra fummd luce illuminantur ; nee ulla amplius remanet ebfcwitM in verbo, nifi quatenm nos in cO- citate et tenebris noftrts remanemus. Etftcubi Script ur a obfeufa videtur y non ipfius viti&fit, (ednoftr* ignorantU et peccato imputandum eft. Ccecorum oculis ip/a lux meriaiaua nox denfijpma eft. Quantum Chrifius nos iUu* minat ex verbo, tantum luck nobis exoritur, necunaquidem fcintilla minus vel amplhs. Chrifius inverbo'Dei, eft nobis Sol et fons omnis divini luminis.lpfe eft Lvcifer de quo Vettusfcribit. Scrivtura vero eft prtftanttj* fiwum Corpus dottrinae Chriftianae jrnnibm nuweris abfolutum y nee ullum Syntagma fa- crae Theologian hnic ccelefti volumini compa- randum.Hot Vrimitns menti divin* imprejjum tn Prarfatio ad Leftorcra. in caelis, poftea perfettifime edit urn fuit in terris % et di ft ante jpiritu fanfto confcriptum manibus Prophet arum , EvangeliHarum & Apoftohrum. Quicunq^ nofte dieq; htcfcripta volvunt % ad fummum eruditionis cacumtn a- fcendunt; (Pfal. 1 19. 97, 98,99. ) hdcqui negligent er tr aft ant vel difpiciunt f Slultef- cuntet (immune quantum I ) dejipiunt.i Cor. 1.18,19,20. proximo loco, err antes ncFlras d$ Deo & faeris opiniones refcindere mthi prop of ui , idfe gladio fpiritus, qui eft verbum Dc'h(Epb.^ 17.) fortumefto fiulUm dari meliorem me- dicinam adfanandum tot ftupendas hlefto cfidunt, nunquam fallent , nee fallentur in rebus adreligionem pertinentibus.^ui vero fuis infiftuntprtconceptii notionibus ab huma- no ingenio prof eft is , nunquam ab erroribus mmunes erunt. Si Veritas folide exfacro vo* famine Praefatio ad Le&orcm. famine tradatur , facile fua authoritate et cjnantaenn- que fieri potefi lenitate et manfuetudine. S* fie trattenturharefes, fubito in fumum *b*> ibunt et pra indignations rumpentur^atque in- ft ar bulla evanefcent. Nolim equidem nllam veritatis etpietatis dottrinam filentiofepeliri % ne minimam quidem ; veruntamen non id honoris Urgiamur erroribus , Ht in public* catu, et pro frequenti condone fapius nomi- nentur; qua ratione fibi nomen et famam ac- quirunt^ et magis in vulgus fpargnntur, id qmd unice affeftant harefiarcha % nt public t innotefeant, et ut nomina ip forum ab imperita flehcfufpiciantur* Eft enim hoc genus hemr num valde ambit iof urn et van a gloria avir dijfimum. Non defuerunt verb noftra at ate in Anglia^qui temerario bello inditto ad invar denda errorum territoria male confultiy omni- bus erroribus clajficum canere viji funt , & dudum fepultas harefes ex cineribus rejufcit tarunt. Minimus error, fateor , non fine maximopericulo eft , et dato uno abfurdofe- qunntur infinita ; at fi videos homines cceco impetu ruentes % et Vfrti no lent es, non jam ani- mofis Praefatio ad Leftorem. fnojis conteftatiombus, fed precibus tt Lachri- wis eos impugna. Qiando ex verb') Dei vcram dottrinavi afiermfti, Deo eos relinque- Satis (ft, [i tn quod tHHtn est pr totover bo Dei fjsfi quod Sat anas inf eft iftimns pacis ho- ftio y e$ affccla ipjfus y VoUm\cum reddid^unt. Ap. f z. 1 7. Sea h&c defeopo ad quern collimo, dilia frtfficiarjt. P ftremo de Methodo libri verb urn audi. VHe; mehlc nulla or dine Scripturas collc- cajfe: Sedfi Deus vires mihi conadat y ct pii ac eruditi animum addant ad majora & .pleniura CcttomeniarU , qua quotidie fuk rnanH Prafatio ad LcAorem. manu verjantur^ et crefcunt indies ^publican- da % Script ur a vejiigiis infiftam, et libros Biblior&w capitate juaferie fingula percur* ram. £luhciji h.a meditationes piis et fanis Chrt fit fide lib us arrideant,plures ifliufmodi & me habebunt y mcdo vitam Deus protrahat jet vires fufpedst at. Si vero infuper habeantur, ha prima erunt ft ultima y at que una hoco- pujculofcribendi initium et finem faciam .H* funt frimitUy quas infpetimenfutura mejji* pramitto. AieJJis verh nulla fequetur, fipri- tnitia repudiabuntur . Vt finem faciam epiftola^funt pauca qua- Aam qua 7V, Lettor , in calc* hujus prolog* obfiecrare et obtefiari % fiatui ; utpote fummi tibi necejfaria; videlicet t primum y ut quaras quarenda; turn ut credas credenda ; porrh ut agas agenda^ tandem ut vites vitanda% ultimo nt timeas timenda et [peranda fperes. H&cfi prafiiteris^ nihil tibi ad [anil am et beat am vitam deerit^ hacfi neglexeris^ nee unquam fius evades ,nec unquam beatus.Pro weipfo ve- ro unum efi quod pet o ab omnibus quotcunquc Deo fe tradiderunt , *** ajftduis precibns mihi in hoc ftudiorum genere jnppetias ferant 9 ut Sacratifsimas Scripturas pro fua dignitate trattem , fo&p.* £ & $ h warty t i T iro.4. 1 5 . Vt profeElus meus appareat in cm- mbtis* Prote vicifsim erOyUt Deus cmnis vc- ritatii Pratfatio adLedorem. r hatisjpiritam veritatis animo tuo immittat y %t te ducat in omnem veritattm & tternat* falutcm. SicDeum trattfui Dabam HtlUngb- toni* in Comir. Like ft. e mufoej mco> 8.Cal.Maii. Annoi6f4* Tuus eft ad omnia pietatis ct falutis officia paratif- fimus, Mauritius Bohemus Coibergcnfis Pomcranus. Reader, ■$"$"$"&"&'#' Reverend Attthour of thit HS&lgfi C^rytfMe&mionsvrOb- £gl X SL fervations upon fo man? feleft ^i^iH v prepared them for the Prejfe ; before he would have his Labours come abroad to the publickjviewjvasf leafed to put them into mj hands , de firing me to perufe them myfelf, andalfo to /hew them tofomeof my Brethren in the City^ for their more able and impar- tial judgment : This hath been done for the gratifying of the osfuthour (my mofi wort hie Friend) according to his modefi requefl. Vp* on the whole , my Brethren (to Wave mj own judgment ; for wherein is it to be valued ?) do unanimoujly judge this Treatife to befound 9 Yvholefome^ favouring a fpirit of piety , and that which may be profitable to humble Chri* ftians, if God give a bUffing. Give mee leave therefore ( Courteous Reader)^ commend thee it to thee for thy fre- quent reading and ftriom meditation. 1 do not not intend to bang ont a Garland of praife, thereby to flatter thee into that which I de- fire of thee: Read the Boo^thy felf, and then judge of it ; 'tis of age >, and able tofpeakjfboth for it felf and the Author too) if thou bee ft At abletojudg. Its own merit , 1 hope , will be enough ; Goodftine wants no bu ft, and a beautiful! face needs no paint. Onely to re- move difcouragements, let me tell this, 'Tts neither tedious to wear,] thee, nor intricate to ferplex thee, nor barren to vex thee for the loffe of thy time, nor erroneous to endanger theeintheloffe of thy foul (as too many un- found Difcourfes are in this fcribling age.) This w*y and method of writing is very ufe- full, the Church of Cjod hath reaped much ad- vantage bj it already, and I hope, will receive more, iffuch painfull, pious, public^ spirited men at our Authour is {according to the Ta- lent he hath received) be not difcouraged ; for here thou haft the Text, the Comment % axd the pr attic all Application in a little compare : Here's fomething exegeticall for the judge* ment, and fomething energetical for the Af- feElions ; the former is Uke the Jhewing of a Rin%, the latter is the putting of it on. Reader, I will not detain the longer ; Read over thefe few fleets , if they do thee good, bleffe God for it ; if thou re ape ft no good, blefs God for the deftres of the A ut hour to do ;hee good good y for that ( lean ajfure thee) is the ve* ry breathing ofhisfoule to will, ifhoty toper* form he knowe snot. Such are to be loved and honoured ; and L heartily wifh we had but more fuch % who would cordially deftre in their fphear, to be doing good. For my f elf, I Jay with Luther , utinam effem dignus in hoc ordinc ultimo, ultimus cfle. Pra- fat. ad Com. in Gen. Now the God of all grace be With thee y and*{anftifie all the helps and means that are afforded both from the Put* pit to thy eare, and from the Preffe to thy eye y that thou may eft grow in knowledge, and in every grace, that the Word of God may dwel richly in thee, that there may be more light in the head, more heat in the heart , and more fruit in the life. Pray for the Author, and for him who is July6,i6j 4 Thine in Chrift to fcrvc thcc f Tho. Jacomb in4f.LHdg.Min. L Qbrijls polber in our weaknejfe* 2 Cor. 12.9. That the porter of Cbri ft may reft upon me* EYii omniporency, Q\ gta- ciousfoul, wherefore doft thou complaine and fay, My grace is »m^ and I am the weakffi , the pooreft % the mefi worthlejfe wretch, that ever" difc ' live and breath} Cbrifts fufficiency will fupply all chy defici- ency, Chnfts blood is valid enefugh to fa- tisfie for thy finfull defers, and his Power ftrong enough to refcue thee ouc of all thy infirmities. If thou zxtinfu§cient, Chtift is all-fnfficient) What! doft thok think Chrift \i but a 'Bytbj , able to doe no- thing for thee? Or what doft thou mike of Chrift? 3Doftchou makt* but a Bmriet of him in the bufinefle of taJvarioh, that can favetfie ftrong at>d not the weak? Know this, tint Chrifts power is the power of a Cod] andthyW^keftwcakneffeis not too wttk to be ftrerigthned by him. It is thtproper and peculiar effedl of -his Power to make up *our weakneflcs. Eph. i. 19* Did we but know the exceeding greatnejfe of his power to us Ward who believe , according to't he working of his mighty potter, out weak- neffe might rather tayfe our faith with in- couragement, then cajft it doton with dif- couragements. When Ghrift rears up a C^ft s P°^ er ™ 0Hr weakneffe. 3 tabernacle for himfelfe, bee takes not the tafieft and ftrongeft timber-flick** but pur- pofely choofeth the weakeft reeds andru/bes^ and by his incomparable power hee puts fuch ftrength into them, that they fhall bear the greateft ftreffe, and out-laft the higheft Cedars, and firmeft Oafa*- O ad- mirable mafter-b wider I God was more glorioufly feen in the wilderneffe , when the Arkjf God dwelled in curtains, ( which are but weak andfubjefl to be worn with wind and weather ) and when God walked in a TentandinaTabernacle^ ( 2Sam.j.6> ) then afterwards when the great Temple was built of huge ftones and tall Cedar- trces,when Gods wayes were leffe miracu- lous. Let us fetch an advantage from Weak*etfe y to reft more confidently upon the ftrengthofchrifl. Matth.iz.io. B z The Therighteoufntjfe of 'faith. II. The rigtheoufnejfe which is of faith. Rom. io. 5, 6, 7,8. For Aftfes defcri- beth the right eoufnejfe which is ef the /aw* That the man which doth thofe things /hall live by them. t But the righteoufnfjfe which is of faith fpeaketh en this Wife : Say not in thine heart jwhofhal afcend into heavent that is, to bring Chrijl down from above. Or who [hall defcend into the dee ft that is, to bring up Chrift again from the dead. But rvhatjaith it > The word is nigh thee f even in thy mouth \and in thy heart ; that is the word of faith which we preach. WE need not betake our fclves to a fecretr^a/^or myftical and alle- gorical conception to find out the right in- terpretation of this place, and to make good the Apoftles allegation in order to his fcope. The Apoftlc is plain and clearc enough wnout it. He arguetb only dminoriad rftfui^ alledging the place cf Mojes^ vcrfe 5. ( out of Levtticus 18. ) which fpeak- eth efche law, for and on the behalf of the Gofpel or of the righteoufneffe of faith. His Argument tHones excellently thus, well agreeing Therighteoufnejfe of faith. agreeing co the Apoftles purpofe, if it be but well obfcrved. If Mofes could fay thu$ and thus of the law , and the righteoufneffe thereof which law is near to every man in his natural con/ciencf; much more then may we fay thus and thus of the Gcfpel 9 orof the rrgbteoufneffeof faith » which comes as near tour^ yea nearer by the reoperation and in- application of the / pint. This is a moil ftrong and invincible argument for our juftificati- on by faith in Chnft drawn out of Mofes* % owne words. If the man that doth the lav* . f/ r ^/f/ 9 (houldbe juftified by the perfect doing of it ( which doing was yet impefli* blc by reafon of the diftance and encnicie betwixt mans heart and Gods law,aithought the law be home- born, and bred in rhe con^ fciences of men i ) then how much more (hall that man be juftified, that takes hold of Chrijls righteoufnejfe by faith , thereby Gods wrath is appeafed, the law of God is new printed in his hcarr,and alfo his hearc is reconciled to the law of God 9 and made in love with it, fo that there is a neerer af- finity, and clofer propinquity betwixt the heart of a believer and the holy law of God, then ever there was ot could be betwist the heart of a legal law-keeper and the law of Mofe<> Thus for the connexion arid iju.o* B 3 tauoa 5 The right eoufnefte is of faith. cation of this text , and how it fuitswith Pauls inrention. Lee forae things further be obferved for the explaining of the fenfeof the words as they follow in the text.:tbe place is not eafily underftood by moft readers, and the want of underftanding it y keeps men from tailing that fweetneffe that is in it, Befides the former quotation put of Le vix .cap. \ 8. mentioned above, the Apoft lc alledgeth other words ofMofes out of Deu- teronomy c. 30.1 2,1 3,14. partly as a proof or argument, partly by way of fweeMMrfb, al- lufion and iiluftration,as who (houldfay:// Jlfojts did (peak^fo of the laft^w? m*y much mort fpeak^fy of the Cjofpel, &c. Thus Paul comparing the Law and the Gofpel, doth (till give thepteheminence to the Gofpeli- bove the L cm , becaufe the Gofpfl exceeds the Law by far in thefe two things. F irft^ the word ofthe Lavp , although it bee nigh thee, yet is nothing neer fo nigh thee as the word ofthe Gofpel ,or the rigbtcoufnefle of fairh. Secondly* the word of the Law is not fo abie to affure thee of thine eternall eftare. Let us confider the laft firft, and the firft laft, as they lye in order in the text. 1. The Gofpel doth afford us better Af- furances of eternal life then the Law. The RighteoHJneffe which is of faith fpeaketh on this The right eoufne^e of faith m this wife : Say not in thy heart ; who fitdl afcend into heaven ? that u,to bring Chrift do^n from above. Or who {hall defcend into the deep? that u^to bring up chrift againe from the dead. Faith afiures us that Chrift Jfcendingi bath made all things in heaven fare for us, and now to doubt of our right to heaven were to call Chrift back againe from thence, or to deny his Afcenfion. Faith confirmcs us thac Chrifts Death is our life, and now to doubt of eternall life, were to nullifie the Death of Chrift, or to undoe alfctfiat Chrift hath done or fuf- fered for ^yjlainly thus it is •. that by the Law weUffat an infinite uncertainty about our eternall eftate. True; the Law faith: Doe this and live y ver^. butwecan- not tdlwhen we have done enough, nay the truth is, we can never have done enough, to be certaine thereby, that we are well foe ever. But by the Goffsl all our doubts and fcruples, and queftions are buried in Chrift, Naturallfoenthinke they cannot be certain of their falvation^unlefTe they (hould afcend into heaven to know the minde of God about ir, whether- they (hall be fayed ovtio; or unleffe they (hould defcend into the deefy.o know whether they muft goe to bell ox no ; jail as if Chrift had not died or .afc?n*nd I have prcp«rc(i a place *n Heaven for thee. A Chriftian needs not to be anxious, fearfuli, diftraflfuH, or difiruft- fu1; he needs not ajcevd into heaven, or de- fected into the deep about this matter. By the eye of Faith we may fee our foules out of He! and we mav fee ourfoulesin Heaven in the bofome of God, in rhe ftjt*>f glory. By the Law »t felfe no man can know affurc dly whether his place be Heaven or Hell- As many as are under the Law muft needs be in perpetuall perplexities, by reafonof the irregnUritie of their hearts , and the feve- ritj of the bw, and the bit t erne ffe of the Curfe. Bat by f 411 & falvation is put out of all queftion. Without contrbverlie, the . belecving foule may be as confident of his falvation, as if he had feen his name written in thebookeoflife, and he ntei no more fear his , and Q brifi in the Gof- pcl^o two feveral fchool-raafters;/!/*/*/ and the Law is a rigid and fevere Mailer , who by threuning and whipping exa^eth an hard task of his Scholers , and will needs require it of them, whether they be able to do itor not; If they do it not , they maft look for blows from his hard hands. By this means the fcholcr is fo fcar'd and frighted that he cannot now do as hee would and con Id have dofie^ yea by this means he hateth both his book a.nd his Mafter,and would be gtad to be rid ot both,noc caring how fat his mafterbe from him, or how long he be out of theway.But ffatfi in the Go/pel is a mod mild and gentle Teacher t who by fweet promifrs and good rewards invites his fcho- iers to their iearning, and he guides them and helps them to do what they cannot do. He is more like a loving Father, then a cruel task-mafter unto them , and by his kind afid gentle ufage, the fcholer is made in love with his learning, that he growethand encreafeth every day, out of love to his book and bis Matter both, being glad when his Matter is neereit to turn , to dired him in his ftadie?. This is Chads kindnefle to as, Stlf-rightetttfnejfi it contrary to Chrifi . \% a$, in the adminiftration and difpenfation of the Go/pe /.which far exceeds the old «co- nomieof the Law of Mofts t Gal. 4-i,2o3 4 4? Epb.yi. Rcm.iz.i. 2 Cor. 5.19,20. III. Stlf-righteoufnejft is contrary to fneffe is Grift. Phil. 3 .9. N*t having mint ownc rightonf* nefft which is of the Law* IN the Gicek, rhUvby.*: that which m out of the Law, is oppofed to that righte- oufneflc which is in Chrifi for ut. And \jA 1x* v B ] *o't having , may be rendred not holding i as ic is ufed, Matth. 21 . 46. A Chriftian mud not hold a righteoufneflc for hit justification which flo weth forth out of a legal principle from himfelf * and is qoc derived from Chrift by faith in his name a- lone.No righteoufnefs is available with God, but that which is through the faith of Chrift, even the right coufnejfe which is of God by faith. Rom. j. 2 1,22, There is an irreconci^ table antipathy becweene tht righteouiheft of Chrifi f and the righteoufneue of ma» f which man hath in his owne cittern, which is 14 Self-righteo#fne(fe is contrary to Chrifi. is of his ewne hammering and hewing out, bread of bis own baking, and drixk^ of his own brewing. Chrifi alone is the fountaine and well-fprinq of righteoufneffe, from whence we muft draw all our water of life. Our pureft hoiinefle is not pure enough for the pure eyesofamoft pure God. Why fhould we make that a bottome for our af- furance,wherein we can find no reft for the foles of our feec to reft upon, no more then Noahs dove found out of Noahs Ark? Why (hould we gaz? upon our good works, feeing they are full of roctennefTe , and the beft of of tltfm are fhrfcfttnking naught, if Chrifi do not perftime them with his fweetfran- kincenfe? Ye*vby our corruptions we pol- lute the very grace vthac Chrifi infufethittto os atmir converfibn. , Let us learn careful- ly to fteer the cowfe of our foules , that when we turn fibm Aamongft many doubtings, then afalfe faith in carnal ftcurity and proud preemp- tion, fer.j. 4. 8. I fa. 48. Z, Chrifts fakh, and a Cbriftians faich (hines mod in tbtdjtrkj //* 50.10. P/*/. 22.1. Oh pure good , and brave Faith , that comes all bloody out of battell with defpaire , and yet alive ! I find Sarah lifted amongft per- fect believers, (Hebnivs n. 11.) and yet flie believed not perfettiy , laughing at the rcry things which God told her , count- ing it a rediculous abfurdity that (he fhou!d have a child, bring part aM pofTibtliry of conception in the common courfe cf na- ture, though the Lord promifed it to her. Gen.i2.n,ii. Sometimes faith travels iri 1 Fid$sinp*rtH. fo^^ a $ at the beginnings of The degrees cf faith. 17 of converfion, Aft. 2. yjx. 8. 37. c. g. f. * F/iez i* t r *- Sometimes Faith fights in bat- lie, tell , being r affulted with doubts and relations, as here in this text; compare 1 Tim. 6. 12. 2 Cor. 1. S,9. 34> 39- Sometimes Faith mif- carries in the wombe, and this proves but a < Fides in eh- Baftard-faith, a fpurious , tm. illegitimate brood, that ne- ver comes to any perfedion. This hath nothing of true Faith, beftdes the name and fome outward (hapeor forme,being defli- CUtC Of holy fen[e> heat. fpirit> life, p6vccr y and motion, fam.i.i6. Of this there are alfo many degrees , thereafter as Hypocrites doc more or leffe counterfeit Faith. For fome excell others in the art of Hypocrifie, and there are Hypocrites of feverall forts and feverall fizes, € V.7*f /*0/e of this wicked world, that we (horrid rather affeft the envie or hatted of it , for Gads fake and for ReIigions.;fakc. He 1 >od Chriftiaa chat is.'nac a martjr tlion. But he is a Saint of a noble and divine fpirh , that is ambitious of fuffsring for .Chrift,th« Eavie,aad malice,and reproaches of ere whale wurld.' AH the Prophets and holy men of old were men of this fpirit ,-as Abe! , Noah. Lot ^ Abraham, &c. It lliould be a Chriftians motto daily : ZkroSS (fSoyop j I long for Emie.* The La- tine Proverb isneare it; &ferc r. invidiam* N01 The Envie of the World. 1 9 Not that wcfliould defire or hope for £«- vie as it is Envie^fot that were to defire a fin J but it is Metonymia effetti y ^nd the meaning is, that we defire and hope for fucb a condition, the effett of which is En- ah from our enemies. Or it may be under- stood comparatively ; That we fhould ra- ther defire thz Envie of the world in the wayes of God ; then the friendjhip of the world in the wayes of fin. Let us fay , Rumpantur & ilia mundo % Let the world bnrft with envie : 'Bonus non eft>qui non ad invidiam ufque bonus eft. This text doth not fpeak of aflive envie, whereby we envie others. No, This is a great (in , and the holy Spirit that dwclleth in us , doth not prompt us to fin. Neither can our corrupt nature be meant here by the fpirit dwelling in us , becaufe the fcope here is not to treat of Originall fit^ and befides , it is no where called in the Scriptures with that name , but it is the Spirit of god that keeps up our hearts above, and againft the world. fok 14. 1 6, 17. I will pray the Father and he /hall five you another Comforter % that he may abide with you fir ever t even the Spirit of Truth ,\\>hom the world cannot receive % &c. but ye hnoty him^forht dwelleth in you^ and fhall be in you. And by Envie here is meant C 2 T a five 20 The envj of the world. fajfive envj y whereby we arc envied of the world., and hated, and pcrfecuccd in the world. Nor doth the Apoftle aim at any one particular place of Scripture, feeing the whole Scripture is full of this truth almoft everywhere, as gen.*}. 15. cap. 4. 8. Gen.6. ^compared with 2 P*M.5.andof £<>*, fee ver.7. of CW$fcs % (tc Hekl 1.16. of David, fee Pf.69.9N0t to fpeak of all the prophets of old time , aud the holy Apoftles in their times, 1 Or. 4. 13. Gal. 6. 14, This Apoftle in the fourth and fifth vcrfes of this chapter ufeth two arguments againft the love and friendfhip of this wicked world. The firfi is taken from the Antipathy be- twixt God and the world, ver. 4. The 0- ther is taken from the whole con fern of Scrip- ture, which teachetb us that the fpirit of Saints is willing and defirous to beare the worlds e»vj, malice aad hatred in all ages, - ver. 5. To thefc be addeth a third argument for our confort, afterward in the fixch rerfe ; thaB God lives more grace then all the favour or friendfhip of the world comes to f and the Grace of God is incouragement enough againft all the dif- grace of the world. And this grace of God is properly and peculiarly promifed tothofe bumble hearted Chriftians that willingly and * Idolatry is Atheifm. 21 and humbly deny t hsmfdvcs of their efteem in the world for God. Bat as for tbtprouA, that proudly affed worldly applaufe, and worldly greatneffe, they are not in fa- vour with God; but muft look for all the enmity and refinance from God, that God is able to make againft them. This is clear in the place. And we may fee this verified in Mofes on the one party who for the fa- vour of God bore the envy of the Court and Kingdome of Egypt, being weak and feeble; and in Pharoah oh the other part , who being proudly lifted up in his worldly glory, was overthrown. And many other fuch like examples might eafily bee produced to en- Urge this meditation. VI. Idolatry is Atheifm. Eph.2.12. Without God in the }W or Id. Qu THc Sphejians wbileft they were Pagans, had Gods and Goddejfes good ftore.Di*- *M of the Ephefians was a moil famous Fe- minine-idol-ftrumpcc , with whom the whole world ajmoft committed fornication, C 3 woxlhip- 22 Idolatry is Atheifm. w r(hipping her wich moft (lately and fo- l^mne Devotions. And befides her, the re was a fwarm of many other godlcffe Gods, whom the people of the world ferved with great and greivous foperflitions. Yet for al this,thcfe Ephefians and the reft of the heathen people were *8sM f tGodleffe pto- ple, an atheiftical company, without God in the world, although they had falfe dei- ties enough and to fparc. Falfe gods are m gods, Jtr. 2-i i. Thofe that have many falfe gods are altogether without God, true Atheifts,let them have never fo great a num- ber of golden otfilver Gods : Yea the more Gods any people worfhip, the more god- leffethcy are. When the world was full of Gods, then men were altogether with- out God in the mrld. VII. Ex Excejfe is evil, &c. 23 VII. Excejfe is will. Vaine glory is no glory y frov. 25.27. It is not good to eat much ho- ney: fo for men to [torch their own glory , is not gbrj. IT is a true pro vcrb,ifapplyed to creature- comforts: Omnenimium vertitur in vi- tium* Too much of one thing is good for no* thing* The excejfe even of a good and law- ful thing is evil and unlawful. Homy is very fweet and comfortable, but too much hony caufetb gripings in the belly, breedeth choiler, and bringeth difeafes. Fragrant flowers are fweet to fmel to, and refrefh the brain, if ufed moderately , but too much fmellingonthem, caufeththe head-ach,as experience teftifieth* How delightful 1 is the light to our eyes? But too much flaring into the Sun-beams is the dazling of the eye: ; if not the blinding of them. We may take of the good creatures of God, upon a kniv-5 point (as it were) or a fpoonful at a dm ; I niean.a ftintrd, raod r rate quantity, in due meafure. If we fall agufping with C 4 % both 24 Eexcefles Art wilt. both hands, or drink down deep draughts at once,we may eafily furfet unto deatb,un- iefTe we evacuate one way or other after our exceeding?. The rule of Tbilofopky holds true, Vehement fenfibile Udit [enforium. Mo- derateyW^/ 9 fuch as in mufick, may much affed the eares with fingular pleafantnefle, but vehement founds, as your ringing of bells neer band , or beating of drums f or blowing of trumpets, benumsthe hearing. Temperate joyes and delights arc ever beft, leafl: hurrful , and moft contentful! and comfortable to our fpirits; whereas immo- deratcnelTe marres all pieafures and de- lights,though never fo plcafant and delight- ful in themfelves. Now to make Solomons application accor- ding to this texr, Let it be obferved that the middle fovt of Honour and glory here upen eatthuthe fafeft and fureft. Hcethatis climbing higher, and afpiring after more and greater eminency , lofetb often that which he hath, by ftnving to have that which he would have and cannot obtain, as Solomon fpeaketh; F$r men tofearch their cwne glory % is notgUrj. To feek and fcarch after glo# ry, is the oncty way to lofe it. The force of the fentence is iiyd upon the word ( ^P™ ) farthing, when a man will ea- gerly Vain glory ^is no glory. 2 J gerlyfearch, feek and ftrive affer more and more honor and glory , not being fatisfied wirh his degree or place chat God hash al- lotted him,he lofeth his true gfory in the hearts of thofe that are wife and able to dif- ccrneand difcover his smbiticn.TheJiW/* runsperfefliy upon both leggs,and it is not a lame or halting companion:^ fweet hv- nj) if too much of it bee eaten* turnes its fweetnejfe into bitternejfe in the belly • fo ho- nour and glory much fought after, turnes but to difgrace or difbonour in the end* And at honj is not fit food fcr a gluttonous perfon: /# honour or glory is not fit for an ambitious perfon. That man (of all men^ is not wor- thy of glory, that feeks to glorifie himfelfe. Man muft not get honour as he gets a wife, by wooing , but as the wife gets a husband, by being wooed. True glory muft come un- fought for, and unlook'd for. Gloria Cro- codilm, honour is like the Crocodile in the river Nilus in Egypt , which pmfues onely thofethat file from him,& flyethfrdnJ thofc that purfueafter him. Salvftius faith ofCato, £1*0 minus gloriam petebat ; hoc eamnsagu. afjequebaturi the lejfe he fought fcr honour, the more fee found it. It were to bee wiftied that it might bee written as an unalterable Law upon the gates of all the Courts of, States 26 Labour after perfection. States and Princes, according to this faying of Solomon: Let no man have honour that feeks it. Certainly it is an unglorious thing to Search glory, and a vain-glorious mind, is the charafter of a vain man. The moft tforing fpiriti that lay deep defigns for the higheft honours in the world, are indeed the moft abjeft, bafc, vile, unworthy and diflionourable perfons in the fighcofGod and all good men, and their honour found by their own feeking (hall be loft, and not be long enjoyed. On the contrary ,that ho- nour is true honour, and moft lafting,which God cafteth upon a perfon that is an hum- fcle defpifer of earthly glory , and he findes true and real glory , that finds it , though he never fought after it. VIIL Labour after perfeftion. Mttth.<5.io. Thj wiHh eUne on earth as it is in heaven* IS this a poflible thing , that men on earth fhouldbesnd do as Angels in heaven? No fare, yet notwithfhnding we rauft pray this prayer whileft we arc on earth, yea it ought Mans vanity* 27 ought to be both our prayer and our endea- vour in our earthly weaknefTe to attaine to heavsnly perfeflioo, and befoTe wee dye, to attaine to the fame degree which fhali be ir the refHrrethicn of the dead, Philip. 3. 1 r. It is the nobleneffe and divine height of a Chriftian fpirit, to ftrive after eternal per- feftions, in this temporal imperfeflion; and it is the excellency of an excellent Ipirie, to feek for that infinite excellency abovtyevsn whileft we live in this finite w or Id below, The heroic!^ heart of a holy man is not daun- ted to grapple with appearing imfojfibili- tteSo IX. Mans Vanity. Pfal. 39.5. Verily, every man at his hep: e- ftate it altogether vanity. NOt to fpeak of .the Vanicie of other creat&res, how vsinea vanity is Man bimfelfe* even thehigheft Kings and Em- feronrs in their greatefi fhte 3 pomp and glo- ry f When fcholers of large ft rea&ng have ftudied moft , dived deepeft, ™nd fearched fartheft into the paflages of huma cc 28 LMans Vanity. humainc affaires , piercing through the Res geftat of all Nations in the world, from the firft day of the Creation, to this prefent momentjthcy muft needs confefie & lament at lad the exceeding Vanitie of man. For what is thtfttmmc of all the vafte volumes of HifioryanA Chrenolo* Tacit, annil. L J. gJ > *? uc a continuall tcfti- Mibi qa&uti plura monie of mans vanity? rtecntiumfcu vat- The Records of all the rumtntivhtmi Kingdomes on Earth arc ^SSmL botlatge iV«„org«« 9k in ncgocib oh- Commentaries upon this vcrfmur. one point. When one The more I 'con- CMonarchy is down , an- *der old and new othef ; s up againe whcn paiuzes, the more rr . • ° ^ i_ 1 pcrdve the ridi* ? nt Kwg-M off, another culoustovesofhu- is on againe ; when one mainc affiires in roinneth^ another lofeth; all matter* when one goes to the r*w£, another comes out of the womb into his roome. AH things wheel abous from one pint of vanity to another , in much variety , with a certaine uncertain* ty , and with a, conftant Incenftancy. Weil may the world be pidured as a round globe > caft it which way you will, and it will runne round. It hath been counted a matter of herefie in philofophie, to hold the earth. Mant Vanity. 2p earth moveable: but upon eoquirie we (hall finde , that this lower globe hath walked about, as well as the Spheares of Heaven. (.Man and all that is about him is in afwimming motion^ni the beft Muftcl^ man can make, is but a #01/1 of vanity , and idinne of Mutability. Extra&thc quint ef* fence of all the greateft: matters of man- kinde , and you (hall fee them prefently diflblved into a fmoak*> or into the fpirit of vanity. The changes of Nations and Kingdomes, the fecret fufphions of friends, the con/piracies of Commonwealths , the falfc Impeachments of one againft another, the treafons, ihemurthers 9 the majfacres, thebloodie wars that have been f and the certaine unavoidable Death of all men, may minde us of the mutabilities of Mam Alas 1 what a ridiculous y or rather piteous hurley-burley hath ever been up and down in the world amongft all the fonsof men I Here is matter enough for Democritm laughter, and Heraclitus teares. If wee look upon Man not onely in his worft con- dition, of weaknefle or Adverfity, but m bis be ft eftate , in bis full ftrength f in his greateft wealth, in his higheft Profperitj, we (hall finde him ftuft full and pufc up with all manner of Vanity. By Experience it go Heave* in hand. U may be made good , upon Efficient proof and tryall,that (i.) Every man (i.)At hisbefi eftate (3.) Is vanity, yea (4.) Al- together Vanity. Not onely vaine , in the Concrete ; but Vanitit , in the AbftraS. Even Vanity it fclfc cannot be more vaint y then vaine man is. X. Heaven in hand. Hcbr. 10.34. Knowing in par /elves , thai ye have in heaven a better and enduring fubftance. THe Englifh hath made a tranfpofition of the words without need. In the OriginaH it runs moft excellently thus : yiydffKQplu 'iyjw v> iavloif ; (knowing that you have in your [elves ) with a prepofition, as fomc Copies read , f («v ^7«^)or without a prcpofition , as other Exemplariei, have it, onely in the Dative cafe (W]o 2 XIII- Scrip- 3 6 Serif tun Rotations. XIII. Scripture Quotations, Matth. 2. I 5. That it might bee fulfilled Which was Jpcken of the Lord by the Trophet,fajing, Out of Egypt have I $ ailed my Son. THE Prophet from whence this is quo- ted, is Hofe*,\n the eleventh Chapter, thefirftverfe. It is here an Allegation by way of Illuftrativn or fpiritual Allufion, to make the matter the more remarkable and confiderable, rather then by way of Proba- tion or demonftration ; or if it be by way of Prvof and Argument, it is for the fettling and confirming of Believers^ rather then for the convincing ofVnbelievers. We may obferve the like upon the feventeenth and eighteenth verfes of this Chapter, where the prefent condition of BethLhem is com- pared with that ofBamah; juft as here CknUa coming out of Egypt in his Infancy is compared to the coming of Ifrael out cfE- gypt, for the greater Illuftration and Mag- nification of this ftory of Chrift. And it is in effed as much as if he had /aid, This coming Scripture Quotations. 3 7 coming of Chrift back again out of Egypt y may be as much obferved, remembred,and admired by us; as the Israelites deliverance is obferved and rcmembred by Hofea. Yea in common difcourfe, and in other Writers it is a ufual thing to fay upon fome occasi- on, Now the old faying is made goody &c. You may compare that zTet.zzz, It is the ordinary phrafe of any fort of Quota- tions to ufe this exprefilon, That fuch a fay- ing might be fulfilled- Sometimes by way of proof and demonftration, and fometimes only by way of effe&uatl Application, There is in every particular Hifiory ofScrip- tare fome general vertue, or fecret i$fim f^f .applicable to all times and places, and pcrfons, whentoever the like happenetlv as might be eafily proved from very many Scriptures, Hebr.^j. &c. c. 12. 16. Rom. 8.36. In a time of great deliverance, I would not doubt to quote this fame faying of Hofea to magnifie Gods Mercy ; Out cf Egypt have I called my Son. And where- fore hath God made it the Preface of the Law, or of the ten Commandments, [7 m m the Lord thy Cjod that brought thee out, 3 but that it may be applied (in fome re- fpeft) to all perfons whatsoever, at one time or other, in one notion or other ? D 3 Like- 3 8 Scripture Quotations. Like wife in a time of Maffacre,fuch as that ofTaris, I would not doubt to quote the words of feremah, and fay, Now is fulfil- led that which was fake* h Jeremiah the Prophet paying* In Ravish was there a v$ict heard , ' Umentation 9 *ud weepings and great mourning, Rachel weeping for her children^ and would not be comforted. There are ma- ny hundredpaflages in the Scripture which have a fecret tendency and inclination in them to fit any times and feafons, whether they concern good men or evil men. See Alls 28.25,26. Who wil fiy that the fame words of Ifaiah may not as juftly be apply- ed to impenitent Chriftians now by us, as Paul applies them to thofe hard-hear- ted Jcwfs of his time? So Hebr. 13.5. ThcPromife made to foJhuah y is apply- ed t0 all Believers in all ages, the word? o$t>avid % out of Pfat.i 18.6, are put into th* mouth of every Chriftian. The truth is, we may fitly apply the word to all times and perlons, foit be done f*tably % accor- ding to the prefent condition, 1 Cor. 10. §. Ufliw.15.4. Both Saints and finnets, are in all ages and in all places of the fame difpofi- tion, ever like themfelves; the former in Holinefs, thelatte^rin Jinfulnefe, that we may Well fay with the Poet, Scripture Jgu&atiom. 39 ■ Afutato nomine 9 de te F A^ula narratur*' The times do but change the names of good men and bad men, their natures and man- ners, difpofitions and ad ions ever agree in the general • and therefore nothing is done well or ill of good or bad men, but fome- thingorotherin the Scripture doth meet with it exactly, Heb 4.1**15 • 2 Tim. 3.16- alfo the providence of God is ever, and eve- ry where the fame for effence, but there is only a change in the circumftances of time, place,and perfons. Inthefe confiderations the Scriptures are fulfilled more then once, and whenfoever any thing falls out ac- cording to any Scripture-fcntence, then is that Scripture truly fulfilled. There is not any one paflage in the Bible, but it hath beeir fulfilled again and again one way or other, many times over in every age of the Church : yea, the whole Scripture mufi be fulfilled in every foul that (hall befaved, and God doth ftill fulfil the Scriptures eve- ry day, when he performeshis promifes to Che faithful, and his thrcatnings againft the Wicked. $ 4 JlV.God 4° GodtheObiettofoitrTruft. XIV. God the Objeft of our Trufl. Mich. 7. 5. Trufi ye not in a friend , \ut ye not confidence in 4 guide , &t. N O creature whatsoever , muft be the adequate cbjeft of our Faith and truft, neither may we confide in any thing befides God, with an Abfolute truft, or unlimited confidence. We mud not lay all Hit-Height of our hearts upon the head of any creature, but only and alone upon the Lord, vtr .7. Pfal. 1 1 8 8,9. Whom would you truft moft of all, in all your concernments ? Perhaps a near and dear friend, whom you dare make your guide, whofecounfel vou dare follow in all things univerfally. But CMi- cah fayes^o not d'^fo^Tr^fije notinaf?ienc} y putjenot confidence in a %nide ; that is, no abfolute, or infinite, and unlimited, univer- fal, total confidence. A friend\ though never fo true, yet may die^ when his friend-' (hip (hould moft advantage you; or he may become rntk* an ^ unable to help you , or lie may prove/^/,i ind deceive you, and flicwbimfelfa very enemy to you. Take heed God the Objett ofourTYttft. heed how you be guided % arty man, be •not overconfident or over-cfedulous , fo as to lay your whole truft upon any. The fureft friend or brother, wil certainly dis- appoint vour truft one time or other, if not by Wilfull ireacherie, yet by unavoi'cP able Mortautte ; he muft certainly leave you ojie time or ocher, and forfakeyou, cither when thou ditft, or when he hifafelf departeth. Thus Jonathan failed and ; dif- appointed David, of whom he faith, I ani difirejfedfor tl : ee y my brother Jonathan. &c. lSam.i:26,2j. Perhaps thou thinkeft thou dareft truft the wife of thy bofome with all the fecrets bfthyAfirr,' and with all the treafures of thy hands. But ftil take along Micatii counfel, and take heed thou be not decei- ved. K eep the doors of thy month from her that lie th in thy fa fame. Thou muft not caft an abfolute confidence upon thy dear- eft wife, for (he may be either falfe , or if (he be not falfe, but of a true heart , yet (he is fraile and mtrtal ; yea too many love to fisw^iid hate in heart: Remember what Samfons Bride did on her wedding day, and What Ddtilah did to Sdmfon ; when Ae hadhteheadinhorlap/ Nay there is a love bfitjveen man and wife, Which feems to 43 Ccdthe Otjefi cfcurTruft. a to be true to both, *xA yet is worfe then hatred $ as when fezafol put Nabotk to death, out of /of* to her husband Ahab\ or as JXrr*J killed ^A^ the Baptift out of ieve to hit Herodias. God keep man and Wife from fuch hateful love ! It is not fafe foraetimes for a man to fpeak all his mind Co his moft beloved wife ; nor for a wife to open every thing to her mod beloved hus- band Many have undone thcrafclvcs chis way , both for foules and bo- dies. Haply you have many children, of whom you boaft, and in whom you truft, think* ing that they will be a fure ft&ffe in your tiands in your old age. But be wel advifed, and take Aiicah's counfel, confidenng thaC the Son difbonourrth the Father \and thc&augh- ter rifit hup again ft her Mother^ &e> v 6 It had been wel for fome, if they had never been parent?. Children oftentimes prove proud perverfe, and rebellious , yea un- natural : the^e* many times feeks his Fa- thers death that gave him life. Let no Pa- rents venture to caft themfelves upon their ehildrent cturtefies. So degenerate is man- kind grown, that men forget their natural rejfpeasdueto their parents; and curfed Ham isreidy to look on and Uugjh ;at bit Fathcrt God the Objetl ofoprTruft. 4 j Fathers nakednefle. Remember how wtcki. cdly wicked Abfolom dealt with his godly Father David. It fals out fometimes, and that not fejdorae, that thofe prove mans wrft cnemies,who (hould be his heft friendsj and many a man harbours his enemies un- der his own toof, feeds his foe with his own bread,or lodgeth him in his owne bed and bofome. If this be the deceitfulnefle of the crea- tures , whom then may we fafely truft? The Prophet Micah makes a good anfwer to this queftion ; c. 7. 7. Therefore will I Uokjtnto the Lord, I will wait for the (jod of my Salvation ; my iQod will hear me. When all is done, God is the beft and fnreft friend, in whom we may only confide with fafety and abfoluteaffurance without the leaft dubitation or fufpicion. If we do truft in him, our trutt can never be deceived; neither by treachery, for Godismofttrue and faithful; nor by mortality , for God is immortal, and neve rdieth; nor by iaco#- ft**cy y for God is unchangeable, the fame yefterday, and to day, and for ever, and his Truth tndureth to all generations: nor by imfotency, for all power belongeth unto God. And for our better encouragement ( to truft in God alone, MicahtdX us, that n* 44 if* ipn :, was a Zeal of God in their own fenfc and opinion, having the glory of God before their eyes, as they did verily think in themfelves. According to Gods judgment it was not the Ze l 4 W Gcd, nor for his glory in truth and reality, but in their tiftn conceit^ as thofe that kill the^ Saints think to do God fervifce ^hereby, (John 16.2,3. ) though they know neither Chrift nor the JFather. Zeal which is not according t& Knowledge, is not the right Zeal of God, wbatfoever it may feem to be to men that have it. The Scripture of- ten /peaks according to mans fenfe, as X Ccr.4.8 Now ye are full, now ye are rich\ whereby Van I Ironically upbraids them with their own conceits of their fptritual fulneffe. The Apoftle 7W (Phil.i.6.) had been a xealous Jew himfelf, and wel remem- The guilt of Chrifts blood, 49 reraembrcd his own miftakea Zeal in perfe- cuting the Church of Chrift : His Zeal all that while was fcarce fo good as the Zeal of fehu € who flew the Priefts of Baal, and boaftedofhisZcal, faying. Come, and fee mj Zeal for the Lord. Tatt! laboureth to wean the Jewes from their blind Zeal by mild and cnodeft exprefiions, and to win them to the Gofpclj he will not make the worftofit, but yet tells them the defeSof their Zeal, that it wanted knowledge, and proceeded from ignorance in them. It is the ufual way and method of this Apoftle, by mild and gentle inflnuations fweetly to convey a reprehenfion. See iC°r. 112,17 £*/.4.iS,i6. c.5.7.8. fo^o**Mtcrr0*-- XVII L ■ The guilt of Chrijis bloud. t Cor. 11. 37. Whofoever fhall eat this bread, and drinkjhis cup of the Lord unworthily, {hall be guilty of the body and blond of the Lord. SUch a perfon as wilfully abufeth Chrift in his Holy Suffer by his unfutable, un- comely, and unworthy approaches te hit E Tabic ?0 The guilt of Chrifts blend. Table, hath verily no better affeElion to Chrift, and no better opinion of him, then they that (bed his precious bloudupon the Crofs, and gives no more refpeEl to Chrift, then the worft of his enemies,and therefore is guilty of thrift-murder. If a man had been alve at thetime when, and the place where Chrift was crucified, and had feen him upon the Crofs bleeding and dying, without any fympathining in his heart at the fufferings and death of Chrift, this man had been guilty of Chrifts death \ as one fecretly and tacitely confenting to it. No lefle guilty is hee that comes to the Lords Suffer and is not inwardly affefted wich Chrifts death, nor affliftedfot hi$ owne fins as the caufe of his death. The guilt of Chrifts bloud* (hall certainly be laid to that mans charge. VV-bbfoe^er feeth another commit a_y*n f and is not grieved at >t y he beares a fecret liking, or approbation to chat fin in his fpirit, and commits the fa^e fin inwardly, which another commits outward- ly ; and fo he that can fee fchrift crucified before his eyes at the Lords Supper, and grieves not a-: his own fins and the (ins, of others as the caufe of it, hee doth fecretly and inwardly approve of the fame fin,which fufa committed to betraying Chrift, or the Chrifiian purity. 51 the Jewes in accufing Chrift, or the Souldi- ers in crucifying Chrift, and therefore in the fight of God he will be found guilty of the moft wicked deed that ever was done upon the face of the earth by the hands of men in flaying the Lord of life, the King of glory, the Son of God. Unholy, unhumblcd and impenitent Communicants, are no better then theMurderers of Chrift, and fhall fare no better ; yet neverthelefs if fuch repent and Return to Chrift, there may bee mercy for them, as well a$ for thofe that repented ifterthey had crucified Chrift, ^#. 2 .36.&e XIX. Chrifiian Purity* i fir 5.7$. Purge out therefore the old leaven, that ye may be a nety lump* as ye are unleavened . For (fhrift our Paffeover isfaerificed for us % Therefore let Us keep the Feafi $ not with old lea- ven^&cc. THis ^Exhortation beares an allufion to the old rite of the pafsover,whef n they vere to caft out all leaven out of their hou- es,£W.i2 t i5 and 13 ,7. which is here ap- E 2 plyed 5 l ChrifiUn Tnritj. plyed to the purging of our hearts from all evil, as corrupt principles pride, hyyocriiie, fikhmefs. The jewes did three things about their leaven: Fir ft they made diligent jW the world and the things of the world I XXI. The end of Baptifme , and the effi- cacie of the Death of Chrtfl. Rom. 6. 4. We are buried With him by Bap- tifme into death^ that like as Qhrift was raifed up from the dead bj the glory of the Father , even fo we al/o (hould "fcalke in neVpnejfe of life. AChriftianis fo bound over to Cbrift by his Baptifme , that he dieth with 'Chrift and he rifeth with Chrift ; and eve- ry baptized perfon ought thus to improve his Baptifme for the time to come all the dciyes of his life. The former words are weighty and worthy to be pondered, ver. 3. Knotiv ye not , that at many as were bapti- sed into Jefpu Chrift , were baptised into his dfath I In the Originall thus : Uoi ig&v I^Wf-v \n x$irov 'Imcw, ii$ Tdv Sdvctjov *V]* tGAtfli&nn*v f We as many as are baptised 1 unto pfus Chrift , (Chrift being the termi- ng 4'd quern of our Baptifme : ) are bap- tifed unto his Death , not onely the perfon of Chrift , but alfo the Death of Chrift is E 4 the 56 Thetndof Btftifme &c. the end of our Baptifme unto which wee are baptized. In fuch tearmes it is faid that the Jewes were all baptized > *** ™V ***>,that cut the throat of his dear childe , he cannot ufe that kpife as another knife , but his very heart rifeth againft it. Every fin is as a kgife in Chrift s throat , and (hall we not looke upon fin as a curfed thing with utter de- teftationjWhich flew and killed Jcfus Chrift the dearly beloved of our foules ? When fofar was murdered at Rome, Anthony came to ftirre up the Romane people a- gainft the murderers , taking fofars bloo- dy cloathes and holding them forth to the people with thefe words : Here is the blood of jour Emperour , whereby they were fo enraged that they rofe up againft the Mur- derers, and pulled downe their houfes over their heads. Thus our hearts are ftirred up to holy indignation and godly revenge againft Sin which hath murdered Chrift, and thus we come to hate fin with an im- placable and irreconcileable hatred , be- caufe it hath fhed the bloud of Chrift A Saint is fo far from being incouragtd to fin, by The i ni of fiaptifmf &c. 59 by the death of Chrift expiating fin,where-> by he holds the pardon of his fin 3 that he is rather thereby imaged againft fin, and be- comes the more careful to avoid fin. Did any man know that thefp ots of his garment could not be purged but by the bUod of his deareft wife or childe i how carefully would he keep his cloathes , and how wa- nly would he pick and choofe hisftepstQ avoid the leaft [pot ? fo a faint knowing this , that the leaft of his fas cannot be expiated without the bl&od of Chrift his dear Redeemer, will have a lingular care of all his fteps , left he [fill the blood of Chrift ,and befpot himfelfe with fin ; feeing no mancanypcr hs foule with .fin, but it muft coft the [piling of Chrifts blood to purge away fin. Therefore they that fin wiliully upon Chrifts fcore, doe trample up n the blood of Chrift, Heb. 10. 29. But a true Chrjftian beares fuch Reverence to Chrifts blood . that he dare not for his blood , fin againft the blood of Chrift. The lfraelites would not eat f of the finew which Ihranke, becaufe facob was hurt on the hollow of his thigh, in the "linear that Ihranke, Gen. 32. Yea the Priefisof Dagon dare not tread on the threlhold of Dagon, becaufe their Idol- God *Dago* was fallen 60 The Hypocrites religion- fallen upon his face to the ground, and the head of Dagon^ and bothjthe palms of his hands were cut off upon the threfhold, I Sam.^Mow much more and greater Re* iwrtfcedoChriftians ow to Chrift, fo as not to make bold with fin, becaufe fin coft Chrift his precious life? But fourth/j , by Chrifts Afperfim or fprinkling of his precious blood upon our confidences, Heb.10.22. cap. 9. 13,14. Rev. 12. 11. which is done when Chrift him- felfe inwardly baptizeth us with his owne blood for our juftification, and fan&ifica- tion, and falvation, Thus the death of Chrift is the death of fin , in the foules of Saints. Our believing in Chrifts blood and Chrifts fprinkling us with his blood, are two relative ads unfeparable XXII. The Hypocrites T^ligion. Gen. 4. 3, 4. Cain brought of the fruit of the ground an offering unto the Lord. B Oth ("cln and Abel prefent their fa*- crifices unto the Lord, and Cain is as forward 7 he Hypocrites religion. 61 forward as Abel can be, for outward per- formances. Nay Cain goeth before Abel, and feems to be the leading card, and be* ing the Elder brother,may well be thought to give example to the younger. Wicked hypocrites would fainefeem to be religious^ and many will do as much as true faints do in the out-fide of religion, but there is great difference in their in- fides. Heb. 114. A* be Is facrifice was fpiced with true grace, and perfumed with faith, but Cains offe- ring was pickled with pride, and leavened with hypocrifie, and poyfoned with felfe- opinion. Was there not great difference between Sauls facrifice and Davids} Whileft Saul pretended the worfhip of God, he projeded for his own* honour. Honour me now J pray thee kef ore the Elder s of mj people ^and before Ifrael^and turne againe with me that I may worjbip the Lord % 1 Sam. 1 5. 30. Hee would go to worfhip the Lord* that he might be worfhipped himfelf. And indeed all the worfhip of hypocrites U lit- tle better then felf-^orjhip. One way or other they worfhip themfelves while they worfhip god. But holy ^David^ when hee had offered burnt-offerings and peate-of- ferings before the Lord, he was contented to be mocked and defpifed by Michal y and gave 6l The Hypocrites religion. gave her this humble anfwer: I vill yet bee more vile then thus > and mli be baft in mint otone fight, 2 Sam. 6. 18. Oh great is the \ difference between the religious a&s of deceitfoll hypocrites, and of fincere-beart- ed Saints, even then when they both doe oneand the frme thing, Cain, Efan^Tha- rmh>Saul and fudat repented in force kind. (Gen.q. 13 ,14. He//, iz.ij* €xd. 8.8' 25. cap. 9.27,28. 1 Sam.26.z1. Afttth 27.3, 4.) but not as fob, Davids-Solomon ; Manaf- feh and Peter repented. (7*M°-4> 5- P/i/. 18.23.119^95. Ecchf.i. 1,2. IChron. 12. 13,15,16. Mdtth\ 2675 . ) 7"£e Tbariftcs ft ft ed, prayed and gave alius; but not right- ly.-they asked ay?£«of Chrift,but not as^a- jhua,Gideon And Hez,ekiah % with a fiftcerede- firetoglorifie God,&c.Ihat pQSttyktnjfa, & the poor Publican went ^A to the tern- pfe,and prayed &>r/? ? but were not £etf& alike jiiftified. i#^W rejoycrd to fed Chrift Outofloveitonoveltie, but Z*chws out of love to Ch?ift; the fame Herod heard ^o&« the Haptift- gladly , and did many things, and yet went to hell. 'Afar 1^.6. 20. ^Abraham is commended for his willing- neffe to offer Ifaae his fon, but the Idela- terr that did facrifice theif children are juftly condemned. Balaam was a Prophet* and The Hypocrites Religion. 6$ and prophefied the true vifions of God,and yet an enemy to God and his people. Zj- lihti was very zealous and did the fame work that Elijah did in flaying the Priefts of Baal, buthisaime was upon his owne intereft. fudas was a great profefTor and followed Chrift,till he bewrayed his hypo- crifie in betraying Chrtft. Men may have great gifts, without the leaft grace,arid do great Vvorkes without the leafl truth in their inward parts. An hypOcriticall cunning diffembler may equal a Saint , yea exceed him in many good things to outward ap- pearance • may be more nimble and more glorious in the external part of religion, and exceeding forward & eager in tht form of £odlines^zTim.3^. though his heart hath nothing of the power of godline.s An hypocrite is but the godly mans Ape y andno more. An Ape is more nimble with his feet and hands then 0**#,buc hath notthe fame reafon that Afanh&th: fo all hypocrites and fuperfti- tious perfons mayfperfbrm as many or more outward a&ions in their apifh devotions, then thofe that are truly religious, x .but not by the fame principle , 2.nor with the ftme reafon, 3.noriupon|thtfamegrd#/Mf, 4. nor with the fame manner. 5 - nor with the fame intentions. The Heathen Idolaters took 6 4 The Hypocrite religion > as much paines in the fervice of their ido Is, as the Israelites in the worfhip of the tr ue God. Baals Priefis put themfelves harder to it when they called on i?fer. 9 1. ■ But this curled BaLiam would have exceedingly rejoyced in his heart, if he might have been the meiTenger of mifchief to come upon the lfraelites, and this out of love to che re- F 3 ward 70 Godly Sorrow. ward that Balak^ offered to him. Non tarn quid agatur^ fed quo animo , confideran- dum. XXVI. Godly Sorrow. Zach. 12 io. They /ball locke upon mee whom they have pierced , andfhall mourn for him as one mourneth for his onely Son. THe beleeving foule mournes moft , when it feeth moft of Chrifts love , in dying for fin. When Chrift looked up- on Peter J and Peter looked upon Chrift, he went out and wept bitterly. A gracious eye cannot keep his teares at the fight of Chrift upon the crojfe. The mutuall af- pefts of a crucified fhrift and a faithful foule are full of holy meltings. Indeed thofe are the beft mournings , which are drawn from Chrifts lookes^ and have Faith for their fpring. The lefle of fear and the more of Faith is in our forrowes, the pu- rer, and deeper, and longer lading they are, Teares and terrours may occafion greater floods , but Faith in Chrift and love Patience. 7 1. love to Chrift yeefil thz pureft and fin- cereft fprings of -godly fcriov.\ Withou:: thefe r men"may htzgwvwflj fnaken and beaten ,: But not kindelj brailid and iV/e£t-r ly broken, I am fur e a dying iked^\$4t viour -i* the slrongefi £f?art I. The beft-of ; to»T.rare fhed in our grcaceii sp» prehenfions of Chrifts dear love to us'. And that heart of fione orofarocke, chat will not turne into an heart' of fie fo , at the fight of the blood cf Chrift , fhall forever and ever lie under the heavie hammer of Gods wrath. XXVII. Tatience. Hebr. 12. 3. Confidir him that endured fitch Contradiction of ■ finners againft him- felfe. LEt Chrifts Patience 4 of fteele move ys to godly Patience. Was not this the height of Patience ,that Chrift woi)!d fuffer himfelfe to be contradified by a company of fin full wretches, whom he might eafi- ly have fent to Hell in a moment with a Word of his mouth? It is almoll intolera- F 4 ble 7 2 True Obedience. ble to a wife man to be contradi&ed and cenfured by a foolc. But that Chrift, who is the wifdome of the Father , (hould fuffer himfelfc to be eroded and contradi- cted by fools and finners,here was fuffering, here was pitience ! Why (hould we be fo hot-fpurred and hot-fpirited y when Chrift himfelf was fo long-fafferings ? XXVIII. True Obedience. Rom. 16. 19. Tour Obedience is come abroad unto all men. THe Apoftle willing to commend the Romans for their Religion, com- mendeth their Obedience , picking out this grace among all other graces , becaufe a perfonora people have no more true Re- ligion then they have true obedience. Gof pel-Obedience is a grace of much worth find of great force upon the whole man ; when it is wrought in the heart , it worketh a conformity to all Gods will, be it for life or Death, One word from God will com- mand the whole Man with eafe, as foone 35 this Obedience findes admittance. It is reported True Obedience. 7V reported of the old Kings of Peru , that they were wont to ufe a TafTell, or Fringe made of red wooll which they wore up- on their heads and when they fent any Governour to rule as Vice-Roy in any part of the Realme , they delivered him one of the threads of their TafTell , and for one of thofe fimple threads , he was as much obeyed as if he had been the King himfelfe. Yea it hath happened that the King hath fent a Governour onely with this thread to flay men and women of a whole Province without any other Com- miflion. For of fuch Power and Autho- rity was the Kings Ta[fe/i with them,that they willingly fubmitted thcmfelves even unto Death 9 at the Ci fig!t of one thread of it. How much x>ught men to fubmic themfelves and humble themfelves under the mighty hand of God , in obeying his exprefle word, fpeaking to us daily in the Gofpell? We fhould labour to be as ex- emplary in our obedience towards God, and his Word, asthefe Romans were, of whom Paul tells us, that thdr obedience ypM come abroad unto all men. XXIX. The *74 The preva lency of Grayer* XXIX. The precedency of Tray er. Matth. 7. 9, 10. What man is there ofjou t whom if his J r on ask bread , mil give him aftone ? or if he ask^ fifb, mil give him a ferpent? &c. y GOd is not an unnatural Father to crofs his children in their honeft defires, or to give them things hurt full 9 when they *ask for things helpfull. riee will beefure never to give us nmrfe then we asi; he can- not find in his heart to give us a ferpent when we ask for zfi/h y or & ft one when wee ask for bread. But 'hoc is a tender-hearted father lo give us as good as wee can ask, wfatfo ver it be , Yea he fome times mends our ft quefts,and gives us better thing* then we do, or can>or will defirc of him. If wee fhauld ask Soxftones^ or ferpents Y ot knives\ to wrong our felves by our foolifti deiircs, he will give us bread in ftead of &ftonc 9 and a fifh in ftead of ti Serpent - f or a good rod in ftead of a knife 9 which is better for chil- dren, Haply wee he* and crave things temporal^ and he will grant us things fpiri- tnal and eternal, which are the beftof blef- fings, Sins propagation. 75 fings, and the higheft favours that heaven can afford. It may be thou frameft thy re- queft according to thy //^, ( fam.4.3. ) and God of his own infinite mercy croffeth thee in chy luft , and gives thee a Chrifi to cure thee of thy toft. If fo, then thou mayeft bleffe God for ever, that thou hadft not thy requeft, but that God was better to thee then the defires of thine own heart; and in this cafe thy praier is not /*/?,though thy toft be croft. XXX. Sins Propagation. Rom.5.17,18, J 9. If by one mans offence death reigned by that one, &c. Therefore as by the offence of one judgement came upon all men to condemnation^ &c. For as by one mans difobedience many are mads fmners^&c, RSafon cannot eafily reach the bottome of this myftery; that one mans fia and judgement ftiould bee transferred to pofterity to all that come out of his loynes after him, by generation and propagation. Mans blind underft.wding is ready to plead thus, 7 6 «S7/if propagation. thus: If Adams firft tranfgreflion be pro* pagated to all that were in his loynes,thea by the fame account all his other perfonall fins, andalfo the fins of all other parents (hould be like v if j tradu&ed i wh.ch would go in infinitum, and would be moil abfurd j neither comes it fo to pafie. For wee fee the tyorft parents have fometimes the left children. But to reftifie our thoughts and reafonings in this point, let it bee well confidered that Adam was Radix & fms generis humani 9 the root and fpnng of Mankind, and as the root is, of fuch fort muft the branches be, and if the fpringbe; poyfoned, all ihe Oreames, rivers and ri- rulets are unfound. The firii fin of Adam was a fin of a common nature^ wherein all mankind was involved. For he was in Pa- radife a public^ person , ftanding in our ftead, the A***/ of us all, the Father of all the families upon earth to come , the Reprefentative perfon of all men to be borne. Heewas ouxFattourot *Agent^ whatj hce did, we did in him and by him. He was Godsfirji Tenant. Now if the firft Tenant perform not the articles of the bar- gain, a!l his poftericy are juftly outed with him. As a Generalls aftings are afcribed to the whole Army, if hee make or break a Trul, Gods power upon all creatures. Tru$, the whole Army whofe Generall he is, is acceflbry to it ; So Adam the Cap- tain Generall of all mankind breaking co- venant with God, we all in him and through him are involved in the fame tranfgreffion. The cafe is otherwife wirh the fins of Adam, as he was a private perfon , and with other mens fins, which are fince committed^ not ftanding in fuch a publick cr.p^city, finning every man for himfelf. The; Father fhall bear his own iniquity, and the fen (hall not fufferforit, unlefshedo perfonally com- mit the fins of his father , which is at large declared in S^ek. cap. 18-2,3,455,6,10. &c. i4,&c. 19,20. XXXI. Gods po^er upon all creatures. Pfal, 1 1 4. 3 ,4- The Seafaw it and fled Jor- dan j?w driven back. The LMountaines skipped like Rams , and the little hills like Lambs. IN the firft words is a CMetaphor : The Sea behaved it felf as if it had fecn the necefiity of Gods people. God can give eyes to the fea to fee and pity his peoples cxiremity,and the leaft puff of Gods breath can 78 Gcds power ufon all creatures. can Mow away all the waters of the fea at an inftanf.the Icaft finger of God with the leaft touch can ber.t the gr^ateft mountains to powder,andcrufhthe rocks to duft. Ail creatures muft pull in their homes, retire tfteir ftings, and bite in their poyfon, being but once (nibbed and awed of God. The red fea and the river Jordan muft retreat, and open their files, and make a lane for Ifrael to march through; the adder upon Tatils hand muA hold in her venorne^ the fun on the firmament muft ftand full that fojbu'a may purfqe; the lions muft put off their falvage nature and be as lambs^ that 'Daniel may not be hurt ; the ravenous ra- vens, who by their nature are birds of prey, moft contrary to their nature become ca- terers, cooks and nurfes to Elijah; the flames ofa fiery furnace muft hold in their heat and not fo much as finge one haire or thred about the three childrens bodies,- and the whales belly muft bee Jonah's (hip to keep him from drowning, and to carry him to the fhore. What is not that God able to do, that hath done all thefe thing Pfal.62.ll. Mark:* 0.97 \ XX3QH; Thr The prevailing payers of. the gcdly> 79 ; I. The prevails ig Jfj ayen { of the godly. Exod.32.1c. Njw therefore let mee aloKe that my wrath rr,aj waxe hot agahfi them. GOd fpeaksas if he were able to do no- thing again ft Ifraei for UWofes Pray- .- crs, andin a manner begs Mofes leave and perrniffion. .. Qffuch prevailing fonre are the prayers of holy men, that even. God himfetf will -firft keep off their prayers*. as great obftru&ions y wiieu hee hath 4 miad to bring deftru&ion won a people, ffr.7. i6.cap 11.14. The prayers of fuck men as Mofes and Abrahaw y wcA David^rc of great power with God.Gf^. i^ij.&c. Pf. 66,19, 20.And every righteous man/hath the fame priviledge jirdmifed tohtoj fam'-j}. 16. This is marvellous condefcenfion in God to humble himfelfe To low as to defire Mo- fes to let him alone, that hee might deftroy the Ifraelitesy as if God could do nothing, (I am fute) he w$uld do nothing againft Mofes his praiers for his people.But we rnuft undcrftand ic after fuch a manner, as w£?n a 2o The prevailing f raters of the go&ly . a Father is about to corred one of his chil- dren, and his young darling comes in the mothers armes , and holds the father by the~4iand , and then the father faith: Oh Jet me alone ', that I may lafh him to the bloud; this is the fathers indulgence, hee needed nofi to ask his leave, but he fpeaketh thus, being of himfelfe willing to pardon his offending child. So here it is Gods infi- nite indulgence in the midft of his wrath, to fay unto Mofes, Let me alone % &c. being ready of himfelfe in his unfpeakable mercy to pardon his people, but hee was willing that the entreaties of CMofes (hould car- ry as great credit among his people , as they were of great efteeme with God, and God lets M'fes fee at what a rate hee valued his prayers. XXXIII. Qhrijl dying for our fins . Efo 3 . 5 . He was bounded for onr tranfgref- fims>&c. AS our bodies live upon the death of other creatures, that muft lofe their live* to preferve our lives. So our foulet live Chri ft dying for our [ins. 8 1 live upon the death of Chrift, who loft his life to fave our lives. Certain difeafes there are that may bee cured by killing of fome living creature*, to have the bloud of them, or their flefh,or fome of their entrals for a medione: It is true of fin, the difeafe of ourfottles^nd the worft of ail difeafes, that wee could never 1 ave been cured of it but by the death of Chrift , whofe bloud is the onely plaifter for our wounded anddiftref- fed fouls, a remedy none like it. The death of other creatures is not the onely means to prefervethe life, or recover the health of our bodies, for we may have many other meats and medicines befides- but the death of Chrift is the onely means, yea both meat and medicine to fave the life of our poor foules. If this bcedefpifed or neglected* heaven and earth cannot afford fuch *«n y but not beloved nor entertained. Mat. ii.2o,2i,2i,23,24.AU^W^inaman 5 & ail -conviBion upon a man, that is held wife & learned,aslong as he remains ftil unnge- nerate^ is but like a ption that ftirreth the humours, but is not ftrong enough to purge them, it moves them, but removes them not. Thus corruption once moved be-* comes more violent, the affeftions are but more enraged and ready to overrunne all banks, yea confeience it feJfe is over-born, the light of reafon is put out , all the bands of Gods word are fnapt in funder like a thread of towe, all truth is detained inun- righteoufricfTe , and a perfon of fo much knowledge , illumination and convi&ion is carried on furioufly beyond the limits of ordinary iniquity, to a fuperlative degree G % off 84 Grace lejfe- knowledge . of tranfcendent wickednejflfe. Commonly none are fo defperately evill as they that know how to be good, and will not. When wickedneffe is J pice d with wir % and farced with learnings it is moft peftilently pernici- ous, both to him that hath it, and to others that fee it. For if they that have good knowledge venture to do evill, they that are ignorant will not doubt to do the like; and if learning and knowledge will not keep men out of the bonds of iniquity, and fnaresofthcDevill, how (hall rufti- call rudenefie, fimplicity and ignorance efcape ? The chief part of religion is not to know onely what to do , but to doe what vrt'kpoto- Todoe ? and not to k*cw , is the brutifti religion of a beafi ; to knoVe, , and not to doe, is the hellifh religion of a Devill; but to kitfto* an ^ to do, is the hea* venlyxejigion of a Saint And Angel, XXXV. Faiths Faiths Miracles • 8 J XXXV, faith's Miracles. Hcbr. ii. 34, /Quenched the violence of fire. THis is fpoken with reference to the three children in the fiery furnace, Dan's. 17. 27. which was a great mira- cle indeed. But me thinks it is a greater wonder that fome of the Martyrs burn- ing in the fire , yet were fenfible of no f aines in the midft of the fire, even then when the flames did feed upon their bo- dies , as Bainehttm , who when the flames of fireflafhed about his ears , faid thefe words : ye Tapfis, ye looke for miracles ; be-' old here jott may fee a miracle in feeing Vtc. For in this fire I feel e no more paine then if I were in a bed of down, it is to mee as fw.et as a bed of rofes. In this manner Faith quencheth the Violence of fire , either by reftraining the force thereof from the Martyrs bodies, that it dare not execute ics burning faculty upon them ; or by Heeling their courage that burning is not painfull, but rather delighcfull to them. G 1 The g6 Scrip are- Search. The lively fenfe of Chrifts love doth deadden the feeling in a burning flame. But thegrea- teft miracle of all miracles is this, when the flames burne the bodies of Saints,and their bodies feel the greateft^w in the flames, and yet the flames cannot confume their Faith &c.This is a miracle with a witneffe. XXXVI. Scripture-fearch. Pfal. I. 2. But his delight is in the La-fit of the Lord, and in Ins Law doth he me- ditate 4 a J an ^ **ght. FOure things are here defcribed as cha- racters of a bleffed man in order to the word of God. i. An inward delight in the Law. 2. Refpe&ing it as it is the Law of the Lord\ in that notion and upon that account, confidering it is his Law , who is the liigheft and wifcit Law-giver. 3 . Me- ditation, or a diligent mufing of the minde, fearching into it, and framing the thoughrs of the heart unto it. 4. £on{lancj , to continue an unviolable courfe of ftudie in the word of God , as duely as men keep their frt times for their meaUs t and, for Scripture- Search. 87 for their fleep ; intimated by the words Night and day , that is : No night and day fhould pafTe, but we fhould have focne intimate converfe with the word of God unceffantly] ; Now as much as men hit or miffe thefe foure particulars ; fo much they get or lofe for their Soules in the way of Gods Truth and Wifdome , be it more or leffe. As the beft vefTel or inftrument among men is ufeleffe , if it be either not ufed at all , or not rightly ufed : fo the Scripture, if it be not thus managed, muft needs be unprofitable to the foules of men % not for any defed: in it felfe, but for the negleA or flackneffe of them that either ufe it not , or ufe it amine ; where- as other perfons, that ufe Godfvnrd ac- cording to Gods vpAjy finde excellent fruit from it in their foules. But a heart fur- charged with covetous defires, ambitious defignes , luxurious appetites , voluptu- ous anduncleaneaffe&ions^isfajr unfit for the ftudic of facred writings, and remain- ing thus ill difpofed, (hall never come to the right meaning and faving undcrftan4- in^of the word of God. That man that itudies more how to doe, then how to dif- pute, (hall know the minde of God m- deed,vvhen others difputing what to doe, G 4 doe $8 Scriftunfearch. doe juft nothing. Gfyett. But you will fay : The Scriptures are hard, and thou canft not underftand them > Anj\\\ Then obferve this rule : when thou canft not found the bottome admire the depth, kifTe the word, and Jay it down with humi- lity , weeping over thine Ignorance g and fending this hearty figh to heaven ; oh ypfen [hall I come to know as I am known ? In every hard place thou meeteft with , fee thine owne fclindeneffe , and feele thine pwnhardnefle of heart, which makes the clear light fo obfeure and darke to thee. Let this humble th£e , and keep thee in a waiting frame for the meaning of Gods words. Whatever thou doeft, bee fure thou brin^ not an unholy* heart, nor a' proud arrogant prefumptuous p.nttothe Scripture , but come to gather HolinefTe and Humility fr- m every leafe and iineof it. Thus thou fhait foonc learr e the true -meaning of Wifdomes words.when others erroneoufly miftaking them , are thereby but more and more Itrengchned and kt- led in their own pitifull follies ; and their inward fecret pride, haughtimfle andjofti- neffe of heart is but ftill more advanced by all their prepofterous Scripture^&fovv- kdge. Kence it corner to paffe, that their foules Satans abufe of Serif twe. 89 foules profper not inward iy,they grow not more humble, holy and heavenly, but but more felfe-conceited, felfe wilted, ab- furd arid unrcafonable; and if they doe a- void fin in the flefh or outward man, they feed and fofter fin in the fpirit or in the inward man.Pride,and felfe., and hypocrifie take deeper root? inwardly in their hearts, wherein confifts the very life and fouleof all fin. xxxvir. Satans abufe of Scripture. Matth.4.6. The devil faith unto him: If thou be the Son ofGodjafi thj felfe dow-i. For it is written fa ftatl give his ^Angels charge ever thee, &c. THe devil hath the fcripture at his fin- gers ends, but he ufeth the fcripture as fezabeiukd falling. She appointed a faft to flay Nahoth : So Satan ufeth the fcrip- turestoflayChrin-, and would faine per- fwade Chriil by the fcripturcs to bre:\ir\)ote\y to de- ceive the more fubtilly, and to carry his defigne the more covertly : but Chrift knew that it was much out of his -way to caft himfeSf down from the pinacle of the Tem- ple. ;^Yet Chriit feems to take no notice of his fophiftication , but onely anfwers him with Safaris abvfe of Scripture. 91 with another dire A place of fcripture con- taining an expreffe command to the con- trary ; Thou Jbalt not ttmpt the Lord thy god y Deut. 6.16. which is both a defenfive and offenfive blowagainft Satan, For jfr/?, hereby Chrift refuteth Satans cavil egregi- oufly, holding it not fit for himfelfe, to tempt the providence of God by a rafti adventure of cafHng downe himfelfe ; and fecorMj, hereby Chrift fharply rebuketh Satan for his impudency in tempt inghim that was his God. If Satan had either fear orfhameinhim, hee would not thus have aflaulted Chrift his God and maker. Let uslearne this moft excellent leffon from Chrift his proceedings with Satan in thefe tentations. That exprefle commands of the word muft take place above and agalnft uncertaine and doubtfull deductions, which are made either for finne, or againft duty. If any fcripture be quoted ( as Satan did here ) that thwarteth an exprefle cleare precept, it is but aSatanicall allegation, a diabolical delufion, and no true fcripture conclufion, whatever fair (hew it makes : plain precepts muft bee obeyed , however fcripture maybe feemingly pleaded to the contrary. Let Chriftians lay but faft hold on Gods commandementSy and they wil find that 92 Contrition, true orfalfe. that the belt way to refute Satans ftrongeft arguments. He that hath the precepts of God planted in his heart , and is thereby Eiade acquainted with the true meaning of Gods will and word in his own foul iball not eafily be drawne to take into his foul Satans fenfeand meaning in the reading or hearing of the word of God. With this weapon Chrift beats Satin out of the field three fe- veral times one after another,ver. 4. ver.7. ver. 10. teaching us thereby , that though Satan and his internments make a perverfe ufe of the fcriptures to carry on a Satani- cali Interejl in :'.:: world vet notwitftand- xngthe holy fcriptures taken in Gods mea- ning, arethefivord.+ftbe fflrit\ Ephef. 6. 17. to overthrow Satan and all his inftru- ments 5 &c. X XXVIII. Qontnuon , true or falfe. Matth. j 2. 20. *A bruifei reed /ball bee not breaks and fmoaking flax [hall be not quench. E Very one that i c brcifed :• not a bmfed reed, and every one that lmoaketh is not Contrition true orfalfe. 9$ tot a fmoaking flax.Some are bruifed thorns^ hat keep their pricks and flings though hey he broken and brmfed, as A i that will know how toedifiethehoufe of God This ftiorc Rule is of long and large pradice , and therefore require h large and long delibe- ration, that it benota6ufed by our mif- application. Above all things le: this be especially obferved and praftifed in Mini- fteriall teachings T and adminiftrings of Or- dinances, that thofe methods be followed, and thofe practices be accurately put in execution, which in their owne nature conduce mofc immediately, and tend moft effeftually to the fdying of 'foules. This it the chiefeft edifying aimed at in this text, mofc Earthly comforts ceafe. 97 moft pleafing to God, and moft profitable to men. XL Earthly Comforts ceafe. Matth.22.30. In tht Refurrettion they nei- ther marry , nor are given in marriage 1 . IN heaven.whereis theftate of the high- eft perfection 9 there (hall be neither eat- ing nor drinking, nor marrying, nor any of thefe earthly comforts. 1 Cor. 6. 13. All thefe things are but as : appendixes of our prefent Imperfection^ and wee (hall be glad to be rid of them, when we come to glory, as a beggar advanced to honour is glad to be rid of his (linking and rotten rags. Why (hould wee feek our felicity in thefe things which are but the pledges of our in- firmity? Yet men make much matter of fuch things as thefe ; meat,and drink, and cloaths, and marriage delights. But tru Saints rather look upon them as burde' fome and troublefome in fome refpeds,bc- ing at beft but as props to a falling houfc. H Were gg Earthly amforts ceafe. Were it not for the necefiity of natures re- lief in her prefent Indigency , we might well wilh to live without meat , and drink, and marriage. Onely for the prefent ftate wee are in, God hath appointed thefe comforts as helps to be ufed, but not as our happinefs to take up our reft in. Gen.z.iS. The time is coming,and is near at hand^hen we fhal fling away thefe neceflary cripples-crutches, which we muft ufc in this time of our lame- nejfe. XL I. The lafl judgement bath different Ttegrets* ROHU2.I2. As many as have finned rvithcttt the Law<> /hall alfo perijb without the Law j and as many as have finned in the Law, {hall be judged by the Law. A LI men (hall not be proceeded againft in the day of judgement after one and the fame manner, but every man according totht demerit of his fin, and according to tha: degree oicapacity wherein he flood in this Hfe* Thofe Gentiles that had not the Law The lafi judgment hath different degrees. 99 Law ofCMofes t but onely the Law of no* ture> (hall be judged by the Law of nature* and not by the Law of Afofes. The Jewes having both the Law of nature , and the Law oiMofes, (hall be judged accordingly; fo alfo confequently, Chnfttans that have the mturall L^^p unwritten , the Mofaical Law written , and the Evangelical Law both written and preached, (hall have the more to anfwer for, and if they negletlfo great falo 'at ion , (H^.2.1,2,3.) their con- demnation will be the greater. The great, ter mere j any man refufeth, ths greater pu- nifhment he deferveth. Chrift will exa&ly proportion every mans hell to his fin. Mttth. \\.z\>&c. Hekio.28 y 2g,&c, Thchottefi hell will be the prifon of the vildefi Christi- ans, and the greater tigt it we have quench- ed, the greater darkneffe (hall bee infli&ed. Rev.$ 4 i6.Matth£.i2. chap.22.13. Hz XLII, lOO The Scriptures Sufficiency. XL II. The Scriptures Sufficiency. 2 Tim. 2.1 5,16,17. The Scriptures Area- ble to make thee wife unto Salvation. &c. That the man of God way bee perjeflr, thr&ughlyfurnifhed unto all good workes. FRom hence wee juftly maintain theuni- verfal and com pleat fuffciency of the hMy Scriptures without humane traditions^ becaufe here is a cot^pleat enumeration of all pariculars neceflary to falvation>yei, whatfoever is required to Mixiftcrial per feclionjs to be found in theScripture,which is profitable for doctrine Jor repro-fe.for cone- £iton,for infiruUion in righteoifnfs C^.But what perverfeneffe is this v that there (fcould be fuch difcord between mens cpinicn and prattice herein? Many that ftiffely main- tain the all-fvffcicr.cj of the word of God, yet pratticallycondemne it of infuffciency^ by beftowinc the greateft part of their t me and pannes in ftudy^pon humane Wr-tcrs, prepcfteroufly proceeding in their method of D;zinitj y fcarfe allowing the ter.th part of The S rlpures fufficiency . 101 of their labours upon chc i'earching of the facrtd Scripcu es. Yea, what fhame is it that fome are more aff & or fubftantially furnifbtd to all good workj, for all mimfterial adminiftrati- ons. Thofe that in their hearts are more in love with humane writings^ then the Divine fcriptures, dofecretly accufe and condemn the Scriptures of imperfection^ and by the beft of their ftudies obtaine but a humane divinity at the beftj whereby themfelves grow no better then humane Divines. As all rivers run into the rna\ne Ocean y fo let ail our Jiudies run into the Scriptures , which are the Ocean of all true knowledg and pure wifedome. Wee may allow to other Au- thors zfubferviency to Divinity, but allow them a predominancy we may not. Tfalme 119.98,99. Joo, XLIII. Stlft-_ Se/fe-exaltaticn. 163 XLHL Self e- exaltation. Gen.4.7. If thou do well , Jhatt thcu not bee accepted ? and iftkjtt dofl not we 11 j fin lytth at the doore : and unto thee Jhnll he his ciefire , and thou /halt rule over him: r T^He plaineft and eafieft exprfit'on,mofl: i pertinent and proper to the fcope, beft . fating with the context , and 1 ending the mind of God in thefe words , is this : If thou dofi well, art thou not e xalted, or lifted up? and if 'thou dofi not well \ fin, or thepu~ nijhment of fn, (by a Aietonjmia, as Tifca- tor excellently noteth , and as the word *2V) 9 my fin ?, is afterwards ufed by Cain himfelfe for his punifhmcnt t ver. 13.) /jeth at the doore * yet Abel fb all bee fub]etl unto thee, ox his defire /ball be unto thee, and thou fhalt ru'e over hlm> Cain was very wroth with God that his facrifice was fo flighted, when Abels was accepted. But^ere God tells him the true reafon of it ; that it was becaufe he was exalted, or lifted up in himfelfe with his facrifice in his owne con- H4 ceit, 104 Selfe-exa ltati/ 508.9,21. 'Zech.j .$£.' Ifai.i.io-l 1.12,13, 1 4, 1 5 chap. 5 8. 3 ,4. Hypocrites think by their good works to ingage God to them, and that God doth them wrong , if he re- ceives not their" offerings , as Cain here; but God abhors both them and their per- formances. Faith and botfting are diame- -allyoppofjce^and where Fkiffcfc there can r, Stlfe* exaltation. 1 05 can be no hooping , as is evident from Rem. 3.27. and I Cor. 1,29. Abel offered in Faith Heb. ii. 4. a more excellent facrifice then Cain; and fain contrarily offered without faith, and boafted in his offering. Thus it is, the more faith, & the leffe boafting,the more excellent is the facrifice before God tstx.Abel and Cain are the firft patterns of the two forts of men in the world, the former of ail believing Saints, the latter of all unbelieving, felf- willed, proud and felfe- conceited finners. Selfe conceit is as great a fin as any fin whatfoever,and overthrows all good duties; it is worfe then murder or adultery , being abfolutely an enemy to faith. Cains facrifice was refufed before he murthered his brother,and only becaufe he wanted/tf/r/? in Chrifi , and was exalted and lifted up for his facrifice , not being humbled for the natural wickedneffe of his hearts We fee ftill every day, that wicked men ( like unto Cain in all points) ate Ufa t hing humbled for their great eft fins and jet much lifted up for their leaft duties. Cain thought fo marvellous well of his perfon and performance, that he expeded to be honoured and dignified of God, looking for great thanks for his facrifice; whereas \Ael was poor in fpirit.of a broken and con- trite j 06 Seije-txAtai iih trite heart, and dm i* not look unrn his own worth or merit, but faw a need of Chnft, relying upon his merit and mercy. Hee humbled himfelfe not onely before God, but below his brocher Cam , even as a wife fubjedsher felfto her husbands authority, as thefc words import; his deftre fhaU be un- to thee, or he Jhali be fubjtEl unto thee y and thou fait rule over kw\ which phr.de is before ufed of the womans fubjVdion to her husband, chap. 3 . verfe 16 Bat Cain on the other hand was wonderfull cocket, and fcornsthatta, the elder brother, fhould have his brave facnfioe fo flighted , and gets upon his proud tip-toes, ready to quarrel and dispute the cafe with God him- felfe, in great fume and fury. Therefore the Lord here juftifiethhimfeife in his pro- ceedings and accufeth CW*j to takedown*' the fwellmg tympany of his proud fpirit, he tells him, That when he did well, he was pnft up for it f and therefore the punifcnicnt wasreadjfor him ' O Cam (faidGod) thy facrifice isjuftly rejeded, as a puniftiment of thy feife exaltation. If thou wilt con- tend with me, come on, and enter into the lifts;thou wilt be considered for thy work*, * and therefore I will deal with thee accor- ding to thy works. Thou that art fo proud of Self exaltation* 107 *, of thy good deeds, muft know that th*m ,, haft not yet fati*fied mee for thy evill ^ 'deeds. Let me call thee to a reckoning £ for the wickednefTe of thy heart. Out ,, of thine owne mouth I condemne thee. „ Pay me firftfor thy fins and evillwork*, ,, and then I will pay thee for thy facri- i9 fices, and for thy good works. The common Englifli tranflation will afford the fame Interpretion, and may carry the fame fenfe : If thou doft well^ fbalt ihm not be accented ? God fpeaketh this fuita- „ bly to Cams difpofition and affe&ion, ft thus : Thou th nkeft, O Cain , that if „ thou doft well, thou (halt be accepted „ for thy deed done • but I tell thee ano- ,, ther tale , ( feeing thou ftandeft upon „ fuch termes) That if thou repenteft not 6f ,, thy naturall wickednefTe , I may juftly : , fend thee to Hell prefently; yea, thou n wilt fall from fin to fin, and bring cter- ,, n^ll puniffiment and deftru&ion upon ,, thy felfe, thy pint foment lies at the doore. This is a faire warning, and thus the words have a fecret Sarcafme , and a bitter ex- probration of his f elf e-conceited righttouf* vejft, touching himto the quick, antf gaul- ling him at the very heart, becaufe hee fought to juflifiehimfelfe ex opre operato r by 1 08 Selfe-exaltation* by his own merit without a Chrift. Cer- tainly this was Cains fond and falfe con- ceit, that he fhou id be accepted for his W // doing. However , yet God allowes faint a temforall fvferimtj over Abel, as Efau alfo afterwards was above Jacob in the world. This is all that Hypocrites may expeft for their hypocritical! religion. *Abel ' Jha/l befub-eEl to thee , and thou [halt rule over him. Wicked men may have the better end of the ftaffe in this world. God affords them temporall eminencie, fecular. dignity, worldly accommodations, outward advantages , profits ,' ple^fures, applaufe , honour , wealth and things of this nature, VfaL-ji. 4, 5, 6, 7, 8, 9 10. Much good may it doe them. This is all their reward , &nd : thej hai e their reward, Matth. 6. 2. 5. a goodly boone, a bone for dogs to gnaw upon and to fight for. Such wages are good enough; for fuch worke,and for fuch workmen. XLIV. Spirits all Spirit a a! I Prefer vat ion. 109 XL IV. Spirituall 'PreferVation. Ep. Judcver 1. T thim that are (an- ttified by God the Father , and fre- ferved in Jefus Chrift. A LI they that arc fan&ificd by God the Father, may exped afluredly to be prcferved in Jcfus Chrift. 1 By veitue of their relation to the Father, whofechi'dren they are. Ifa.6$. 15, 16. 2. By their union with Chrift. 1 Cor. 6. 17. 3. By their daily converfe with God. Gfn. 17,1. 4-*By the inward operation of the Spirit. John 14.26. 5. By the continuall influence of Chrift upon their hearts, fchn 15.4, 5. 6. By an in- ward application of the Ordinances. 1 The/. 5.20. 7. By continual! exercifes of grace, i Tim. 4. 7. Hebrew, 5.14. 3. By con- ftant fePowfhip and converfation with the Saints lphnj.$.Heb{. 3.13. XLV. The 1 1 o The Babylonian Captivity. X L V. The Babylonian Captwitv. Ezek. 12. 13. And I w'll bring him to Baby lm y to the Land of the Caldeanr, yet fhall he not fee tt^ though hee [hall die there. THis threading conccrneth ZeJekjah, who was then King in Je'ufalem: And here are two great doubts to be cleared, or two riddles to be unridled. Firft • how he could die in Babylon % and jet mt fee it ? To which we muft anfwer that the Babylo- nians did put out the eyes ofZedekUh, and fo carried him to Babylon bound with fet- ters of brafle,2 King. 25.7. But yet he faw the King of Babylon before his eyes were put out, as Jeremy prophecied , c. 32.4. and c. 34. 3 . though he did not fee the Land of Babylon. The wicked Jewes (bt like J) counted Jeremy and E^ekiel to be a cou- ple of lying Prophets, that could not agree in their words , not underftanding the meaning of them. Yet they both agreed. For Jeremy faid, he fhwild fee the King of Babylon^ and fo it came to paffe ; and JE<,e- kid. The BubjlvnUn Caftivitj. I n kjti faid , he (bould not fee the Land of Babylon* though he fhould die there, and fo it fell out. Seandly\ howfirange feeme3 this, that Ezekiel threatens the Captivirj of Baby- lon, when himfelfe and Gods people were at this time already in the Captivity, as it is plaine from the firlt chapter the firtt verfe? To folve this doubt, we muft know there were feverall captivities fucceffively one after another. The firft was onely by the fervants of Nebuchadnezzar in the reigne of Jekeiakjm King of ferufa/em, ( i King. 24. 10 11.) who was carried away captive to Babylon,and then this Ze- dek:ah being his fathers brother , and be- ing otherwise called CMattaniah^ was made King in his Oead. (Ibid.verf. 17, iS.) At this firfi captivicie Ezekjel was earned a- way to Babylon among the rett of the cap- tives, and being there he prophecied, that K'wgZedekiah (u'ias CMattaniah ) (hould notefcapeby his rebellion, and fare no bet- ter then his Uncle did before him. And accordingly it befell him. For there was* another Captivitie managed afterwards by King Nebfivhidxezzjir himfelfe in Per! on, when Zevn it is plaine th&tfeven and eleven rrake juft eighteen yeates. The third % ( it appears) ' was a yeare after the fecond , in the nine- I teenth yeare of N buchadne\\ar y as it is ex- preffcd , verf. 12. when it is likely the Cap- taine of the Guard returned, of purpofe being fent fry the King to burne ferufe'em in cold blood, and to raze it down to rile! ground, verf. 13,14.^. The fourth and laft was in the thre* and cwenriet^ yeare of NebuchaJnew, Vfr£ 30. forne fo»ryea r s after the third, to make an Ci,d of ah the I Jewiih 1 14 The £aby/oxi*n Captivity. Jewifh Nation. Thus by little and Httlc fyrvfalem was ruined, and many gleanings p*fled upon her, till (he was deprived of all hpr glory, beauty and bravery. Thefc fourc fevtrali turnes are thus ex- actly and palpably diftinguiftied in this* chapter. But obferve that the third and fourth were fo near together, that they may well runne into one. Neither doe I finde any thing but the ruining of fert*fii/em mentioned at the third bout ; fo that I am apt to thinke at that time no people was carried away , but onely at three times which are fpecified and related Chronolo- gically, 1/^/28., 29 30. Dubium. But why faith Jeremy here that three thonfandand three and twenty were car- ded away in the feventh yeare, (which was the firft rout,) when we read of ten thou- /and carried away at that time, 2 King.z<\. 14? I anfwer to this Doubt, that Jeremy fpeaksftridly and onely of the fe^es* or people of the tribe of fudah. , exprefieiy mentioning them and none but them. But in 2. King. 24. is made a double ac- count. Firit the whole Body of all the cap- tives is call into one fumme of ten thnf^nd. verf, 14. reckoning all together; and then [even The Babylonian Captivitj. 115 [even thonfand are accounted by themfelvcs a part, verf. 16. abftrafting therein three thonfandand oddeof the tribe of ftfdah t an& adding another thoufand more oyer and befides the faid account, verf. 16. Let us not ftumble at it,that the number of the cap- tives is fo fmall, when we confider the nu- meroufneffe and populoufnefle of feryfa- lem. For the Scriptures in this hiftory do onely reckon the moft confiderable per- fons, as appeareth evidently from 2 King. 24. 14, 15, 16. the reft were not fomuch taken notice of, and the poorer fort cfca- ped better then the richer, as wee read m this chapter verf. 16, and befides many fled away into Egypt^ and multitudes were fcafc- tered into other Nations. XL VII. the Souks %eft. Jer. 50.6- They have forgotten their refting place. GOd is the onely refting place of our foules, and he that doth truly believe in God, fendeth his foule outof himfelfe, and out of all creatures , to reft onely in God, andfeeketh no reft any where elfc. 1 a But l\6 'The Soulesrefi. But whofocver feeketh reft in lufts and plea- fures , or any faife wayes of Religion, or in any other thing whatfoever, his foule forfakeshis rcfting-flace, and fits down be- fides the culhion, as the Proverb is. He al- fo that fets up his reft in high honours and preferments, or in riches, wealth and trea- sures, being never better pleafed then when thefe things come in with a plentiful ftrearn, forget teth his refting fUce. is*that m^n a fit perfon to lie in beds of downc trimmed with embroidered hangings, clothed with cam- brick fheetes,and velvet coverlets,that hath with the fwine foiled himfelie in puddles,or upon dunghills in his dranken humours, or bath the fcab or Leprofieupon him, or is full of crawling vermine? No fare/ Much idle is that man fit to -eft in Godsbofome, that walloweth with the fow in the mire' and returnes with the dog to the vomit,un- lefle he be cfeanfed from his filthinefi. Car- nali fkafures and flefhly delights arc great enemies to the enjoyment of God, and Paul tcftifies,that flefhlj lufts war againft tbtfoul y becaufc they keep the foulc from the center of reft ^ that is, from refting in God. Verily he that hath his bofome full of loufie lulls, or hath the itch of Ambition upon him is not fit for the prefencc-chamber of the Lord. Com. Mans miftaking thoughts. 117. Compare Pf.i 16*7. Mat. 11.2%. 29. XLVII!. Mans miftaking thoughts 5 Jo. 1 6. 2. whofoever killeth you will thinly that he doth Cjodgoodfervice. IT matters not fo much what LMen think of us, as what God thinks ofus. Some arc ready to fay, when they are exhorted un- to hoHnefle, Men will think^l am fmgular , if I Uvethtis {irittly , or that 1 am an hypo- crite; and if I ketp not company with my com- panions in their wonted wayes^ they wtl thinly I am proud andfeornefud^ if I read the bible , andfpeah^ of Gods word , they will thinks I love to befeen and to foe w my felfe. But what art thou the worfe if men have evil thoughts of thee faflv without caufe? Thou ougnt'ft neverthelefs to do that which is^^though men thinkjvil* or fpeak^ evil of thee for do- ing good. Yea , if men ihould think ofus, that it were a good deed to kill us for our religion, yet notwithftandingwe muftnot therefore forfake the duties of religion. .They that have evil thoughts ofus for be- ing good, or doing good , may wrong us, but I 3 cannot Ii8 Mans mifiakhg thoughts. ' cannot hurt us; they onely hurt themfclvcs in wronging us. Although they thinl^to doGod fervice by it, yet chev fhall/utt/ and feel one day what dijfervice they have t done to God and to their own fouls for e- ver. Their good meaning cannot make good their ill dealing with Gods people ; good meanings doe not , and cannot excufe^. attingt. The Jewes zeale againft Chrift and Gofpel light will avail them nothing. The worft of fms are ufhered in by good me an* iffgs; Jeroboam pretended a good meanings when he fet up the Calves at Dan and Be- thel % faying, Beheld thy God O Ifraeljvhich brought thee up out of the land of Egypt. I Kip£j I2.."i§. His meaning was not toca- fhiere or caft off the true God, but to fet him forth by fome vifible refemblance, thinking this might be as good a way of re- ligion as the Ark and Cherubims at fern- falerr,- Aaron with the Ifraelkes in the Wildernefs pretended z\(o * good meanings intending nothing elfe but to worfhipthe true God in, at y and by or through the gol- den Cafe, Sxod. 3 2. 4,5. So Micah and hU mother had zgool meming when they ere&ed an Ephod and Tcraphim for the fervice of the true God. Jndg . 17.3,13. It was with a good meavinz that the Jewes called Mans f&iftuking thoughts. I j 9 called God their Baal, in HofcaiAO. To this day the Jewes, Turks, Pagans, Papifts, the worft of them all , doe not want for q^oed meanings. It is the good meanings of tad men that brings them to an evil end. Poets prate much of Pluto $ Ferry-boat to carry men through the infernal river to the infernal place. Iftherebeeany Ferryboat to hell, it is this thing that men call a gad meaning^Hiis carries men and women down to hell by multitudes, by millions-We (ball not find fo many paffengers in all the boats upon any river,as there are in this dne wherry wafced down to the pit of perdition. Every man that (ifnetb, thi-^eth his finnc no fuch great matter as indeed it is. From mens miftaking in their thoughts proceeds all their milcarriage in their lives Bad men will think well of their wayes, be they ne- ver fo bad. Chriftians , be careful that ye think of things , 0/ perfons and acti- ons (yea of your owne things, perfons,and a&ions,) not according to feeming appea- rances, but according to Scripture-rules, which are the moil exact lines of truth and righceoufneffe,whereby we muft fquare all our opinions, affections, expreflions and actions.Compare 2 Kings 8,1;* 13 When EUfbatoli Hawtl how he (hould dajh If 1 4 rat Is 120 Matter for prayer. raels little ones, and rip up their women with child, be had fo good an opinion of himfelf, that hefnufft at it,faying, what ! is thjfer- I VAntadog} &c. XLIX. Matter of Grayer. Rom, 8.26 We kpoto not what we&ovld praj for as V?e ought, m IT is the cafe of the moft holy man alive, to want matter for prayer at feme times; but it is the cafe of unholy and unregene- rate perfons at all tmem'o want matter for prayer;yea,then when their mouths are full of words of praier,yet their hearts are emp- ty of the true fpiritual matter of praier. A Saint Sorntimes knows not Vvhat he Jhmldpray for as he ought; a firmzt, Never knows What he Jhould praj for as he oUght ? and is deftitute jof holy matter ,and ignorant of the fpiritual nature of praier.lt is a common excufe with men to fay: we know not what or how to pray. Men might learne from children how to pray to the heavenly Father, and (hould goeto God as chddren goe to their pa- rents for every thing they need^hich Paul feemes to intimate, verje 14,15,14; Evpry one jMaitcr jcr pay in 121 one can makerequefts to men , to friends, to great ones, and to rich ones, with moft earned fiats, and why not as well to God? Let us goe to God as to a mighty friend, a- ble and willing to relieve us , and let us goe by the hand of that great Favourite the Lord Jefus,to whom we muft truft for affi- itance, audience and acceptance. Though thy tongue ftammer, and thy lips ftagger, yet let not ttiy heart ftante , nor thy faith ftumble. Put thy felfe upon the fpirits help $ and he will freely help thine infirmities. Hee will (hew thee njfms, to afford thee mat- ter of conftjfion\ he will (hew thee thy wants, to give thee matter of petition ancl fuppiication; he will (hew thee Gods mer- cies and bleflings, to yield thee matter of thanksgiving; he will (hew thee the Chw» ches miferies and nsceflities,to furnifh thee with matter of intercejjion; fo that thou (halt have Jfore of matter for a fioc!^ of Prayer, when thou feeft the infinite fums of thy (ins toconfejfe and crave pardon for; thy manifold wants and needs to beg a [tip - ply; Gods innumerable blefiings to prayfe \ his name; the great diftreffes of Gods peo~ pie to intercede for then). The fpirit will rot leave thee dry and barren inthy-ad- drefles unto God, L. fa 122 Carnal Afirth. L. Qarnal Mirth. Ecdcf.7.6, As the crackling of fkotrits uk der a pot \ jo is the Uught. r of r fa foe!. THe mad mirth of the mad and merr Blades of the world is not folid, no longlafting.Thcy [ivealiccie while in mirtl mA jovial joy finging and revelling with; pleafant fplcen , as if their haryeit wouh ever laft. and never have an end; orasi, their life were but a Mar-rame 9 tor a play o a merry Comedy. But their joful Come* muft foon be turned into a doleful Tragedy when God fends them an heavy heart when griefe and trouble drawes fnrrowe in their faces; and then they look as if the; were yeaned into the world to aft a fa( mans part upon the ftage. Thus they (W their pares and perfons; and fometime their fides are ready to break with laugh ter, and by and by their belly is ready i< burft with heavineifc of heart. The lorn laughters of carnal mirth is very fitly com pared to the crackling f homes under < pt y which make a great noife , and as fooi onttmpt of Death. 1 23 istbey arc kindled make a great blaze of laming fire, but it is quickly out; even like imfpoffirarv which fuddenly flafheth all ;>f a fire, but prefently goeth out and dy- *th . Loud laughter isangne of a foolifh bean, and is moft uncomely in man or wo- man. The very noyfe of loud laughter ■, if it be well obferved, doth much refcmble the noyfe of t homes crackling under a ptt y 6eing fee on fire, LI, Qontempt of Death. 1 Sam. 1 5. 3 2. And Agagfaii % furely the bitterneffe of death ispaft. Either this was bis falfc hope, thinking now he fbould efcape death, and that the word was part now,bccaufe he was fetch- ed away from the Kings guard of Souldicrs to Samuel the Prophet, who was Vir tog*- tus, a man of peace, whereupon hee might haply conclude that his life (hould be faved: or if the meflengers told him why he was fent for, then hereby he exprefled his falfe courage,fpeaking this out of ftomack, inti- mating his relbluteneffe and contempt of death 124 frntemft of death. death that he was refolved to die bravely ar it became a king.He made nothing of deathj but in his bravery and gallantry he put it 06 thus; Surely the bitter ntfs of death is fa ft: as! if he fhould fay , / am not a coward , I care not for death y I can hok^deathin the face. Ol carnal gallantry! Thus many a man AgtgA like may contemn death , and a!l Gods! judgements out of ftoutnefs and ftiffnefle of heart. But a true believing Chrittian may gracioufly defpife death, and fay thus from a principle of faith, and from certaine hopes of heaven: Surely the bhrewejfe of death is f aft. For certainly Chnft by his death hath taken away the bitteweffe of death : and hath fweetly perfumed our graves bv the burial of his own body, that we (hall tafte nothing but the fweetnefsof death, and we may now fay couragioufly and triumphantly, not onely as Agagdid, Surely the bit t erne jfe cf death n pafi ; but as 7aul 9 O death where is thy fling, &c. 1 Cor. 15.55. and tome to dye is gaine. Phil. 1.21. LW. Gods Gods mfedome in the Gofyel. 12S LII. Gods tp'tfedome in the GofpeL % i Cor. 1.25. The fooliftnejfe of Cjod is mfer then men, and the WeakneffecfGodis ftrongtr then men. THat is, the Gofpel of Chrift f which is counted but foolifbnes and we^knes in the opinion of. the wicked men of the world, is wifcr then all hnmtne wifedome, and ftronger then all humane ftrength,and is be- yond the reach of the higkeft wit or ftrength of man God difcovers 1 nr;bre profound and fublime wifed'.m in the Gofpel,(though it be counted abfurd , redjculous and foo- lifhj then the greatell Politttians in their greateft policies, or the rareft Thilofophers in their deepelt fpeculations. There is more accutenejfe in the lead finger of Divinity, then in the whole body of Phdofophy. O whatdefperace and horrible impiety is it to afcribe fooliftineffe to God! as molt men, yea, learned men do in defpifing the word of God as a foolifli thing! If a godly Chri- ftian do but offer to fpeakfer foully of God and of Chnft to the higfcfttyters of the world* 126 Gods wifedome in the GofpeL world, how ridiculous is it to them, and how do they laugh atfuch a man, if not to his face, yet behind his back! Such is the athieftical nature ofmans heart , that fin- ful man accounteth the word of God, and all the wayes ofGod mcer fooliftinels, and ("with trembling be it fpoken) accoun- teth God himfelfe a fool. This is the moft dreadful blafphemy, and moft peftilent he- refie in the hearts of all that flight Chrift in theGofpcl. Chrift crucified was unto the fewes a ft ambling- block > s face,becaufe his confidence in bis religion, & his hope in theuprjghtnefle of his waves proved falte and deceitful, as at leaftwife ElipbJtit in- terprets the matter. Pi/cato* rendreth it thus: Annonreligio tut erat [pes tna> an- non expeclitio taa erat integritas via*um tn- arum ? Was not thy religion thy hope ? and the integrity of thy vraes thy expectation} that is thou didft hop? that God would aiwa*.e§ favour thee to thy rehg on , be- caufe thbu thoughteft thou d;dft fear God; and now thy hope hath deceived thee f and itrfoth a pear that thy religion was not iiricere,buc that thou art full or h< pocrifie. In this manner E/ip^az impeacheth f$b t he lead* t^e dance, and the other two friends dance afier his pipe ; as B Idah the Shtshite, chap. Mifconfiruction of afflictions. lag chap.S. 6 and Zophar the Na*wtathite 9 ch. 11.14,20. It may well feeme veryftrange to us, that thefc three good men, yea able and wife men (whofe (ayings are canonic zed in this book , and are full of excellent holineflej (liquid be in fo great an crrour concerning Jobs cafe. Certainly it was for want of experience, that they were fo mis- taken in their judgements, haply they bad never in their lives met with fuch an extra- ordinary cafe of an affii&ed Saint as foS was, and they gave their verdift according to their ordinary obfervations of Gods dealings. And it is true, that ufually and ordinarily miferj is a pumfbment of iniqui- ty. But Jobs affli&ion was an exception from the common way of God* difpenfati- on , and this heavy affliftion was not for any a&ual eranfgreflion f though for his natural! corruption hce deferved the fame. I am perfwaded that the D$£triHc of the Lx ~Qfr* was not fo fully andciearely revealed unto them as unto us, but was a myfterie hid from their eyes, and that fuch great affli&ions upon godly perfons were more unufual in thofe dayes, & amongft them % as wc may perceive by the words of ifr/^,which are fbort,and (harp, angrie and taunting, chap. 18.4. Shall the K earth i 3 o Mifconftruclion of afflictions. earth be forfaktn for thte? Shallthe rcc^bee removed out of his place} As much as to fay, jyhatdoft thou makeofthjfelfe fob, what an abfurd thing u this, that thou holdejl thjjelfe upright and innocent under the manijeji to- kens of gods difpleafure upon thee ? Dofi thou thinkfiod for thy fake hath changed the ufual order and method of his proceedings in the pajfages of his providence, which are as fureandfaji as the earth, and as the rock> mil he change his way for thee ? mil he take anew courfeVetth thee, and deale other ways Veith thee then with all other men in the World? What a p, oud conceit is this in thee > We fee that good men may mif- plead pro- vidences , and mifconftrue the aclings of God in the world, as well as the fpeakings of God in the word. Thefe good men up- on their beft experience and obfervation bad gathered this conclufion.TW great af- flictions were always inflicted for great f.nnes not allowing -cafes of tryal and exenije, when God afflitfs his people to prove and exercife their graces, their faith pati- ence humility, perfeverance , and fince- rity 'which was the cafe of fob. It may be wondred at, that they did not remember the cafe of Abel, the Father of all the Mar- tvrs in the world; Aire it was not unknown 1 to Mifc9nftrh£lioH of afflictions. 1 3 1 to them how be was perfecuced and flainc for his holinefle. Probably they did not think upon it, nor confider it in this heat of difputation , elfc it might have given them much light in this matter. But God now and then leaves his people in a mift of darkjieffe in fome point or other. The beft and wifeft of men are fubject to miftake in their judgements and to mifcarfjy in their pra&ifes. Therefore we muft neither reft in other mens judgments, be they never fo able perfons, nor fet up our tribunal of ri- gid eenfure, with fire and fword to cut off memerrours and miftakes, which rather crave our pity then deferve our an\er. A godly man may verily think himfelfe to bee in the truth } when he is in an errour , as Jobs three friends; and may verily believe another to bee in an errour who hath the truth on his fide, as ^had. Tfalme J9* 1 2 Withall it muft be noted; that plurality of voices even among godly men is no found argument to prove the truth of an affertion or opinion. For here were three to uted hypocrites,not only among the wicked, but even among the godly , as holy fob here.But hypocrifie is an heart-fa, fitteft to be judged by the heart-Searcher* LV. God is a^och Bfal. i8.2* The Loriis my Rock^&c. WE in our Countries are not fo fen- fiblc of the elegance and emphafis of the phrafe, as the Jewes in their Coun- try, becaufe we know not the ufe ofRocks fo weJl as they did. Their rocks were their fecurity when they were invaded by the e- nemies,and in them they were wont to hide themfelves , being unacceffable to thofe that were not acquainted with the paflage unto them, fo that no enemy could well find th em out, or approach near unto them. We read 2 Sam. 24. 2. that David fought for fhelter in the rocks of the wild* goats, God is * Rockz J 3? goats, where Savl fought for him.Seeaifo i Samuel 13. 6, But David making ufc of thofc rocks, did not altogether truft in them for fafety. but bethought himfelfof a better roch^ looking to the hgeft rock^ of ages, and in the midft of the craggy rocks he was wont to think thus with himfclfe: Alas I thefe are but foor anA wal^ Roches to fave or fecure we from harme, if the Lord be not my Rock^ And now being delivered from all his enemies ( as wee read in the title of this Pfalme ) he attributes his de- liverance not to the hard and flinty rocks on earth , but to the everlafting rock in heaven. Compare Tfal. 61. 2.& 62.1.6, 7. Deuteronomy 32.4. & 31. 37. Pfalme 94-2*. LVI. De/ire is more then deed. Matth.5 28. whomever } looketh on a yeoman to lufi after her^hath committed adultery rvith her already in his heart. IVfmfull defires and luftfuli looks bee eiteemed as bad as adultery committed in K3 the 134 Deftre id[more then deed. the judgement of God; lure then by the rule of contraries, holy dt fires and gracious endeavours are taken for grace and holinefs in the fight of God : God is a fpirit and regards more what we do for him or againft him with our fvirits inwardly, then with our fodies outwardly- We find i foh. 3. t$\ that the hatred of the heart is accounted as badasadual Murder* certainely then an inward love to, zn&Unging after holineffe, will be accounted ho/iwjfe with God. J/ai. 16.8. 2CV.8.12. Provided thatourde- fircs be net onely verbal and lazy defires, but real and indufirious in the ufe of the means to holineffe. Trov. i 3 .4. LVII. Corrupt judgement* Ifai.5 20, TVo unto them that call evill good, and good evill. AS thofe that have the JaxrJife fee all things yellow by reafon of the hu- mour of that difeafe, corrupting the fight, by the overflowing of the gall over the whole body; fo men oi corrupt minds mil- indc*e I Mans Nothingnejfe. 135 judge of matters and perfons, and are not able to deliver a right judgement accor* ding to truth, but judge according to their fancies. A blind man can fee no more light at noon-day then at midnight , and muft needs miftake day for night , and night for day. LVIII. Mans ISLothingneffe. Pfalme8»4. what it man that thin art windfall oj hin>> &c. PHilofophers fetoutman in his excellen- cy, but Saints fet out themfelves , and all men in their nothingnefle and vanity. Man is called ^t^Uoa^o^ a little world, and , the world a great man. One called God, an immortal man, and man a mortal God. Another calls him all things , becaufe he partakes of the nature of plants, of beafts, and of fpiritual creature*./ 7 *?**'/**' mar- velled at nothing in the world but ma'n,and at nothing in man befides his mind. Ab'Aald the Saracen king -of Toledo being asked what he moil wondred at upon the ftage of the K 4 world, 136 Peacublcxefie . world? aniwered, Man. But thcfe were ignorant: of Gods word , and of tJMans finnt , and of the matter that LMan was made of. But wee that know God in his moft excellent glory,and LMan in hi* bafe- neffeand vanity, turned from his innoccn- cy to iniquity,muft acknowledge our felves tobcleffe then the lead of Gods. mercies. Gtn. 1 8.27^.32.9.^/^. 39-5- LIX, (Peaceablenejfc. Heb.12.14. Follow piace with all mc*. GOd hath not created man armed with deftrnttive weapons, but man is made nsked; to teach us by our make, that man fhould not be a fighting creature, but a peaceable. God hath given armour and weapons, offenfive and defenfive to other creatures, as prickles, tallons, tusks,horns f and hoofs, as weapons to offend; and fhels, crufts, fleeces, feathers, fcales, and thick iiidcs as fhields to defend • whereas man is naturally unarmed, and is fain to borrow armes from other creatures both for of- fence Peaceablenejfe. 137 fence and defence in fighting , as clubs, bows and arrows, fwords and guns, (heilds and buff- coots, &c. Let us confider this to provoke us to folk* peace with all men , and let us love to live peaceably.and not fting all that touch us, like the hedge-hog with his pricks,or fcratch one another like the cats with their claws, or flay and rent one another like wild bores with their tuskes, or teare like wolves and and lions , or putfi and thruft or gore o- thers like wild bulls, or mad unicornes with their homes. Let man prove himfelf man made for peace, and not for war. But fome men are not of Davids temper. PjaL 120.7. (/ am for peace, or a man of peace,) but rather of the breed of his adversaries; (when IfpeaK* thej are for war^) as unquiet as Ifimae I, of whom the Angel told Hagar, gen* 16.12. that he would be a wild man 9 his hand againfi every man, and every mans hand agafnjt h\m y &c> Compare Aiatth, 5-9- LX. Saints — — 1 3 8 Saints are more then men. LX. Saints are more then Men. I Cor. 3.3. Are yee not carnal andrvrfk^as men % or according to man} IT^is a common excufe among men to cloak and cover their fins and corrupti- ons with this faying, JVe are but men: Ho- mo fum, humania me nihil alienxm puto,&c t But Saints (hould not wallas men , and a Chriftian* excellency (houid exccll the ex- cellency of a meere man. If we can doe and fuffer no more then other men, we are yet carnal. n fg zo Sinners think themfelves above men, yea put themfelves above God, though they 6e but men,and fcarce men, but more like bruit beafts.But Saints are parta- kers of the divine nature. 2 7Vf. 1 .4. And by regeneration a Saint is raifed a degree a- boveaman, and his carriage (hould not be according co Man^but according to (j^d. LXI. chrft 1 Chriftis a {tumbling- ft $nt. 139 LXL Chrift Is a {tumbling flont . 1 ?rt*.2.8. Chrift is a ftone of {tumbling and a rock of offence. CHrift is called aftone offtumbling^ and a roc\ cf offence^ bccaufc many have Humbled, and do ftumble at his abafement, and fall off from him for his low condition in the world, taking offence at hrm for his poverty, fhameanddifgracej as the wife Phi/ofophers among the Heathen 9 who fcorned to have a crucified Chrift for their God; and as the feVres- who to this day. are offended at him, and defpife him upon that account Z^.2.34. LXII. A bare faith without works jnjitfies not. Jam. 2.24. Ye fee then , hm that by workes a man is juftified, and not bj faith ontly. J Ames and /Wdoe not diftent in the dodrine of justification , feeing both were 1 40 A bare faith without Murks jufiifies not. were a&ed and infpired by one and the fame fpirit both in preaching and in wri- ting, they cannot difagree in fo great a matter. Both make choice of ^Abrahams patterne to prove their affertions ; Taul beats downe the opinion of thofe Jewes that fought to bee juftified by works, and layes downe this conclusion.- That a wan is juftified by faith without the deeds of the Law, Rom.$.2%. fo that no work of ours is any ingredient of our juftification before God, But here fames beats downe another opini- on of thofe Chriftians of the Gentiles that abufed their juftification by faith alone, cafting away all good works at once,yield- ing no obedience to the law of God; and therefore he layes downe this Conclufion, not contrary to the former, bur rather con- fonant with it,yea an infallible confequent of it : That it is not a bare and naked faith defiitute of Works f that canjxflifie am*n % fo that it is not a meer notional faith that juftifiesus, nor a verball or mental faying thus, I believe in Chrift; but he that hath true faith, muft by good works manifeft and declare the truth of his faith,and prove the realty of it before God and man, which is the onely thing intended by fames , as it is palpably propounded in the fou-teenth verfe, f bare faith without workj juftifies not. 141 /Crfe, What doth it profit my brethren, though 1 man fay he hath faith, and hath not worses, -an faith fave him ? That is, a verbal faith snb faving faith, but a faving faith is a working faith. And this he illuftratcs by ifimile, verfe 15,16,17. Asanakedbo- iy cannot be clothed and warmed with fine vords, with complements without fire md garments; fo our naked fouls cannot >e juftificd by a complemental faith,without ovc and works. This is clear e enough, md all that is aimed at; which is plaine, ;erfe 20. where he tells usjhat faith with* ut works is dead. In verfe 21,22,23. he (hews us the in* vies or inward difpofition of faith, in that If after copy or pattcrnc of Abrahams faith, rhofe faith (it is moft true ) was imputed him for rightcoufneffe. verfe 25. Tet hU aith wrought Veith his works, and by worlds >as his fair h made ferfett. verfe ZZ. Yca s ifome fenfe Abraham may bee faid to be« vftifiedby ^cork^s, ver. 21. viz,. In fames his mfe^becaufe his works did juftifie his faith > i his faith did juftifie his pcrfon ; and if his ikh had been without works , it had been o faith. This if the confonant do&rine f both the Apoftles , that man is justified f faith f but faith muft be proved by Work*** Boti 14 1 B-ire Faith without ^porksjuftifies not. Both thefe points mutt be prefled to the life : when wee have to dealewith proud Worke-monge s , we muft beat them off from Juftification by workes, and bring them to Faith, to be juftified onely by Chrifts righteoufneffe • and when we have to deale with fond and vaine.beleeversfNt muft difcover to them the emptinefle of their Faith without workes, and the falfe neffe of their conceits. Let it beobferved, that the Apoftles agree in thefe three points, raifed from Abrahams example : Ft* ft, that Faith will prove it felf to be true Faith by works.GW 5.6. fam.z> 14. 17. Awi.3.13. Thus did ^r^^demonftrate his Fatfch,by offering Ifaac , which was the fruit of his Faith He was juftified before the doing of this worke , by Faith in the Promife Gen. 15. 6. Secondly , That good works,though they muft evidence juftifiing Faith, yet they doe not and cannot juftifie a finner in the fight of God , but onely Faith in Chrift. Thus ^Abraham was juftified onely by beleeving, Rom. 3. 28. Jam. 2. 23. Thirdly , that Faith cannot bee good without workes , and workes cannot be good without Faith. In thefe three points T^hI and fames uke one another by the nand Bare Faith without workes juftifies not. 14. hand, as friends of ooemmde. Thefummc and fubftance of all is this : Workes cannot juftifit themfelves nor the work-man be- fore God, but demcnttrate the Faith of a beleever before men ; but Faith in (Thrifts righteoufneffe onely doth juftifie the per- fon and all his workes : And thefe two arc as foule and body never to be parted , or if they *be parted tbey die : Faith is dead Faith without workes , and workes are dead works without Faith. See verf. 17. 20, 26. LXIII. The Earth hangs upon nothing. Job 26. 7. He fire tc bet h cut the North over- the empty place , apd hangeth thg Earth *pcn nothing. BY this wptie place is not meant the Aire-but Tbohu in the Hebrew ifigmfies Emptinejfe , Vanity , or Nothing- r.ejfe y as I fa. 41.24. where the molten Ima- ges are faid to be 7^A#,tbat is, nothing, as Paul faith elfewhere, 1 Cor. 8. 4. c\ 10,1 9] that an Idol is nothing in the world. Compare 146 The Earth hangs upon nothing. 1 Sam. 12.21. But the word efpecially fig- nifies that fame NothingnefTc that was be- fore ever the Aire or Earth was made , as Gen. 1. 2. (at which f^here alludeth) where it is faid that the Earth was Thohu, that is, nothing : and the LXXII. &v&\lu i»vifibi- lUy namely in refped of God himfelfe, who was then the onely £ns or Being extant, to whom all things are vifible, and not any thing can be invifible but what is nothing. Whence it is faid Heb.11 .3 . fc jl tf u i&t- vof/ivap 1d@tevhfA.iv&ytyovivcu, ( by a meta- tbtjis or tranfpotftionof the words, for U l^h $clivoi*.*wv $ ex non apparentibfts, ) that the vifible things are made of things which did not appeare. Now whatsoever did not ap- peare to God, muft of nccefiity be an *Ab- folate nothing. Over fuch a Nothing God ftretched the North or whole Firmament, which is meant by the North, by a Synec- doche part i6 pro tot ; and God hanged the Earth upon the fame nothing ; firetching the North over emptineffe , and hanging the earth upon nothingnejfe. Mercator devifeth prettily that Goa in the firft beginning ftruck a Center into the Thohn or Inane, endned with an inward powerfull quality to call into it felfe ajl the congeniall parts of the Chaos i which immediately applied themfelves The Earth hangs upon nothing. 145 themfelvcs thereunto, and fo were coag- mentcd into one globe , as if the frame of this Fabrick confided by an equilibration of parts to the center of Gravity. And this is the moft common opinion. Indeed it is worth our Inquiry ,how the earth can hang thus of it felfe upon pothing^having no nails or pinnes to fatten it, no ropes to hold it, no pillars to underprop it, but fixed in the mid'ftofthe world, having the Aire and the heavens about it , without any vifible fuftentation. One would thinke that the Earth did hang ponderibus libratafuis^y aq even weight or poife in it felfe ; but we may rather conclude that it is done by a Magneticatt vigour impreffed and implanted upon the whole frame at firft by the maker, but efpecially and principally communica- ted from the cetiter to both the Poles (the Ardick and Antar&ick ) by meridionall Pro je&ion, by which ftrong tie or engage- ment and naturall combination or Con- junction of parts , as by firme bonds or hqopss, the whole world fo ftedfaftiy, com- paftly,and (if I may ufe a Catachrefis ) fo wilfully and obftinately confifteth, that if by Staticall impulfion or by an higher di- ftreffe it ftiould ever be forced froci this Situation ( as Archimedes undertook the L removing 1 46 The Earth hangs upon nothing. removing of the earth, if he had but ano- ther earth for a foundation to fet his feel and his engines upon ) it would without doubt eagerly and inftantly returne to it* proper place againe. This may be proved for a certainty from the univerfall confor- mity of the Magneticall needle to the Axi of the Earth, being all alike in all the parti of the world, if you travell never fo farrd^ Eaft, Weft , South or North. We majj alfo confider the reafons of Variation cauf- ed by theunequall proportion of this Mag- neticall force in the feverall parts of the globe. Likewifc we muft take notice of the terrelU or little earth of the load ftone, the poles thereof being found out by the fi- lings of fteele or the like, if a needle or any fmall wire be but applied to the equi- no&iall parts, it will exa&ly place it fclfc upon a Mendian,but removing from thence it will make an acute angle toward the Ax* is, and about 24. degrees from the *y£qm tor it makes a right angle , and then fur- ther from thence it continues to be rttt* ma]or£\\\ it come to the Pole it fclfc, where it will ftand perpendicularly , as worthy Authors relate. Hereby it may fceme evi dent that the globe of the Earth fubfifts by a Magneticall dependence of the parts from The Earth hangs upon nothing. I 47 from which they cannot poflibly ftart a- fide. And thoagh the earth be thus ftrong- ly fetled,yetit is faid to hang upon nothing, becaufe the Creator in the creation placed it thus within the Thohn,ot emptineffe, and vacuity, or nothingneffe , even as now it hangcth in the aire, which alfo may be faid to be nothing , as for any Balis or fuftcn- tation and foundation to the earth; for the aire cannot bear up the leaft piece of earth, or the l?aft ftone, &c. LXIV. The fan&ifying of the Sabbath. £ xodus 20. 8. Remember the Sabbath- day tp keep it holy, verfe 10/ In it thoujhalt not die any wor^^c. SOme things are commanded to bee done upon the Sabbath-day as the wo ^kes of piety and religion in the worftiip of God^ concerning which God chargcth us here, ^bidding us to keep holy the Sabbath % which is done by holy performances in the fervice of God . Some things are onely permitted, as the workes of necej/ity, for the prefcrvation Lz of — r *a - * 48 Thefanttifjing of the Sabbath. of the life of man or beaft. Some thing are well approved of, as the workj of pity % mercy and charity, vifiting the fick, relie- ving the poor , and fuch like. But fomc things are utterly prohibited, as the workes oftbeWorld, buying, felling, labouring, travelling; and the works of the fie jb, wakes, feafts,fport*, Plaies, games or recreations; and the worl^of iniquity tlying>(!keal\ng 9 (vie&- ring,&c.what is finful at other Dimes, is dou- bly finfull at this time.The Jewes will dreffe no meats upon the Sabbath- dayes, which amongft us is condemned for fuperftition. But this may be confidered, whether it may not be done more conveniently the day be- fore, fince we may well fuftaine nature by feeding upon cold meats that day , unleffe in cafe of weaknefle or ficknefle , which may require warme provifion. By our common pra&ife in every family almoft one or more perfons are kept from the publick worfhip of God ; to look to the fire and meat at home, whereby a confiderable number of people are detained from atten- ding publickly upon God in the word and Prayer,which may deprive them of much fpiritual benefit. This great inconveniency might eafily be avoided.But let the judici- ous and religious fudge of this propofall, wherein fVedrinejfe of good. 1 49 wherein I am not peremptory , nor dar* impofe a law upon my felfe or others with- out a general confent, this being but a mo- tion ftibmittedtothedifquifitiofl of Gods people. LXV. Wearinejfe of good. Mai. 1. 13. Ye faid alfojvhat a Wearinejfe uit> AGodl y man may be weary with pray- ing, or with preaching, or with hea- ring* but will not be weary Spraying, or of preaching, or ^hearing. It is through theweaknefle of our bodies that we are weary With good duties, but it is through the wickedneffe of our hearts, that we are weary of good duties. In Saints many times ths fpirit indeed is willing , and the flf/b is weak. Afatth.26.41. But in wicked finners their fiejh is ftubborn, aijjl their fpi- rit is rebcllious.ft?;w.7> 1 8,19,20,2 1. L 3 LXVI. The 150 The bodies vileneffe . LXVI. The Bodies *m. 14. LXVII. Inward Inward doubtngs* 151 LXVII. Inward Voubtings. Pfalm. 77.7*8,9. Is his mercy c leant gene forever} dth his prcmife failefore- vermore ? IN the explaining of Scriptures wee muft not barely confider what is fpokea, but with what affe&ion , with what intention, by what perfon, and in what ftate or con- dition. It would bee ftrange divinity to raifc from thele words fuch a do&rine as this is; That Gods mercy is cleane gone for ever^ or that his prcmife doth faile for ever- more. But if we confider the pcrfon , af- fedion, and condition of Af*ph % and his in* tention in thefe words, wee may fafely lay down this pofition as a truth; Tha>; the beft of Gods people may fmetimes be in fuch a di* Jirejfed condition, that by reafon of their in- frm'itie in their griefs and forrowes they are ready to thinkjtnd tofpeakjioubtfully of Gods mercy, as if God had no more mercy for them, or would never perform his prom if e unto them. Thispropofition agreeth with the fcopeof L 4 this 1 5 2 We are the pur chafe of (fhrifis bltod. thisPfalmc, with the reft of the Scriptures, and with the experiences of Gods dear chil- dren. The Saints of God in a mift of mif- takes, feares and doubts, under clouds of trouble, are ready to charge God with breach of promife,and failing of mercy.//*. 49.14. LXVIII. We are the pur chafe of Qhrifts mood. I Pet. 1 . 1 8,19 . Te were not redeemed with corruptible things , as filver and gold , &c. but with the precious blood of Chrift. THe more wee py for any thing, the more we prUe it , and whatfoever a man gets by the (bedding of his blood or the hazzardofhis/i/i? , is dearer to him then what he gets at a cheaper rate. So great wasChrifts love to us, that he would ra- ther lofe his life , and every drop of his blood, then lofe our foulcs. Among the Romanes thofe their proper goods ande- ftates which men had gotten in the wars with We art the purchase of Ckrift* blood. 155 with the hazzard of their lives, were cal- led peculium caflrenfe, or diField-purckafe. The Church may wel be Chnfls peculium ca- firenfe Jkis purchafe gotten not only by the jeopardy of his life,buc with the lofs of his life & blood. Our fouls colt Chriftdear,though they cofthim neither filver nor gold , nei- ther mony,nor monies worth, yet they coft him more then all themony in the world was worth, even his owne mod precious blood, which was the blood oftheSonof God.^ff 20. 18. Mat, 16. 26 Lee us highly efteeme of the loveofChrift. If he loved us to lay down his life at-ftake for us,he wil not now lofe chat which he bought fo dear- ly with his hearts blood. If it were pofli- ble, he would rather lofe his lifeafecond time, ere he would lofe the leaft limb for which his life was layd down. Many a man would rather lofe his life indeed, then lofe that which hath coft him the hazzard of his life. Much leffe will Chnft part with what his blood hath purchafed. LXIX. Go/pel- i 54 Gofpel-Treachers are a peculiar office. LXIX. Gofpel-Treachers are a peculiar office. Aft. I. 23. And they appointed two,fofepb and Matthias. A Mongft an hundred and rwentie per- fons thefe two arc onely fingled out, and but one of them two is by lot folcmnly feleded and appointed to be an Apoftle, why were they fo curious and punduall in this matter , when there were many other perfons that had conftantly accompanied Chrift from firft to iaft ? Why muft onely one of them all be chofen and kt apart for this fervice ? Might not both thefe ,or any other good Chriftian , goe and preach out of love to Chnft , and be a witnefle of his Refurrcftion? No ; by no meanes. Chrifts order muft be obierved. Though we might think inourcarnall wifdom it would migh- tily advance the Gofpel if every Chriftian fhould be allowed to preach, yet this is not agreeable to Chrifts order ; neither could Satan Gof pel-Preachers a peculiar office. 155 Satan have any better method to bring the Church of Chrift into confufion then this. No man may take the honour and office of preaching tohimfelfe. Bebr. 5.4. Chrift himfelfc would not be fo bold as to take the office of a Prophet or Pricft upon him- felfc of his ownc appetite f as it is expreffe and plaine , I hid. verf 5. Chrift glorified not himfelfe to be made an High-Pri*ft , but he that [aid unto him , Thou art try fon % this day have I begotten thee. Yet Chrift might have taken it upon him of his ownc head better then any man. But no , hee made himfelfe a matter- patterne of Modeftie and Humility to us. It is a very high degree of Pride and Prefumption for any prrvate per- fon of his own inftinft or by the motion of friends to invade a publick office of Chrift, without a publick dcfignation to it. Here the Apoftles, They appointed two , verf. 23- and they prayedyVerf. 24. and they gave forth lots ^ verf. 26. when the people were prefent and gave but a filent and ta- cite confent to what was done. See ver* I3> *4, *5- No man will be fo abfurd as to imagine that any of the men and wo- men did oft the lots . or pray Minifteri- ally, orordaine Matthias. The Apoftles did that to him, appointing and fending him 1 5 6 Guff el Preachers are a peculiar office. him, as formerly Chrift had lent them. We fhall tinde a manifeft fucceffion of Government in the Church ever fince Chrift. Fitft the Father ordained Chrift and folemnly fent him unto the worke. CMatth.^. 17. fob, 7. 18. Hebr. 5.4,5. Then Chrift osdained and appoint- ed the twelve Apoftles^ juft fo many, not one more nor one leffe, not permitting all his difciples to be Publick Teachers, fob. 17. 18. Matth. 10. 1, 2, 3, 4, 5. yea they were ordained for that fervice. Mar\^. 3. 14. foh* 15. 16. Afterwards the Apo- ftles ordained Timotbie and Titus t and El- ders orVrefbyters in every City, All. 14. 23. 1 Tim. 4. 14. Againc Timotbie and Titns and the Elders or Presbyters were toordaine others fucceflively from time to time by the laying on of hands, Tit. 1- 5. 1 Tim. 5. 22. Hebr. 6, 2. But if it be objetSedthat Antichrlft hath fince or* daincd Minifters by the Bifhops , and therefore the fucceffion is broken and in- valid; we (hall finde that thefe are but words of ft raw. For the Corruption of Man, though it miy po/iute the Ordinances of Chrift, yet it cannot difanull the Or- der that Chrift hath fee up, nor infringe his Ordinance. If fndas the Traitor did baptize GofpeUPreachers are a peculiar office . 157 baptize any, (ball therefore their Baptifme be invalid ? No fure. If a knave or a vil- laine doe conveigh the great Scale fealed by the Judges, (hail his villanienullifiethe great Seale of England? No fure; The Miniftrie is Chrifts undoubted Ordinance, the great judge hath ftamp'd his Seale up- on it, which cannot be nullified though it may be corrupted. And fuppofe it had bc^n broken in the great Apoftacie, yet it doth not therefore follow that aow every Chri- ftian of his own head, or by the inftigati- on of his friends, may intrude himfelfe into that Pu61ick and Sacred fervice ; But it fliould be reftored againe to the fame regu- larity as it was before. Chrift and his A- poftles never permitted that private men and women ihould be pnblick Teachers. All Chriftians indeed ought to be Chrifts -ntt- nejfes occafionaIly,andfpeakof him and for him out of their love to him in their private capacities ; but onely the Jpoftles and Mini- fiers folemnly ordained thereunto, arc by Chrifts Authority Stewards and Embaffa* dours from Chrift, and for Chrift unto his people, and the Government of Chrift is a regular and orderly Government. Privet* men may no more undertake to be Public^ Teachers and Preachers in the Church, thca to 158 The narrow way. to be Public^ Rulers, Judges or Officers in the ftate-.though we could find in our hearts to wifh Mofvs wifli , Would god that all the Lords people were prophet? % yet it was never the Lords mind and will that all the Lords people (hould be prophets. LXX. Tlx narrow way. Matth. 7. 13,14. Strait is the gate, and nar- row is the waj which leadeth unto life, and few there be that find it. THc kingdome of heaven is like unto a city that hath fuch obfeure and difficult paffages to it, and fuch a dangerous accefs that few can get to it, having a narrow foot-bridge over a deep river or over a lake burning with fire and brimftone. Whe- ther there be fuch a City in the world I know not, though we read of fuch an one in the Apocripha, 2 E (I here. 7. which is but a fable, but we may make a parable of it. For this we know, that the paffagcto heaven is very ftrait and difficult , yea, im- pafTable to flefh and blood, fo that none can find it but they th at are well conduced by a moft skilfull and faithfull guide , even bythefpiritofGod. And wee may fay of heaven True dt fires are attivc. 159 . ,... * ...■ — heaven as the proverb is of Corinth : Non cuivis contingit adire Corinthum^ It is not every mans aappinefle to get to heaven. When we g6e to the City, the meft beaten -path is the Turrit wayj but in our journey to heaven the mofi beaten path is the way quite from it. LXXI. True deftres are attive. Prov.18 1. Through deftre a man having fe- parated himfelje , feeketh and intermtd- leth With all mfedome. WHen any man hatha defire kindled in his heart after any objed what- foever which is defirable to him,and having once feparated himfelfe , or fet apart his thoughts from other ohjeds for the ob* taining of the thing defired, he thtnfee ke th, firiveth, and intermedleth with all ^ifedome^ that is , he manageth and tranfads ail his affaires with the beft of his wit and wifdora as far as he is able to accomplish his defired content, and contriveth with all his power & policy to bring to paffe his defign for the fatisfadion of his defire . Thrs obfervation is mod true both of fpiritual and tempo- ral 142 . True defines are aEiive % rail defires and defignes. It is every mans pra&ife in one thing or another. A godly man through his&tfire after God, having feparated himfie /fie from all other creatures and contencs, as wfiofly fequeitred from all things, and dedicated unto God, he fieeketh after God, and inter medleth with all holy wifedome, that he may more clearly, ana more freely and fully injoyGod in all his holy wayes. So a fcholer through his de- fire after learning, having fieparated himfelf from all other affairs and imployments that he may attaine to much knowledge, maketh ufeofallhis wits , memory and ttndcrftan- ding to become a learned Rabbi. So a foldier, a merchant, a mariner, a traveller, an husbandmen, a tradef-man, a lover t yea, every man, whatfoevtrhefets up in him- fclfe as an objed of his defire,he will wifely anddifcreetly forecaft the meanes and make ufc of them to attaine to his end. For the whole man is ftirred up, a&ed and moved by the defire of his mind, giving up himfeif, his wit, and all his ability wholly tcthe tbingdefired, with all his endeavour labou- ring to gain the fruition , pofTeflion and injoyment of his beft de fires , even to the hazzard of his life. Let it be a rule for all men being to chufe their callings whert in to True de fires are aRive* i 6 1 to fpend all the time of their life, that they pleafe their minds, and follow their bent and natural genius for that way lof trade or imployment they can moft delight in. And parents fhouM not therein crofle their children, and inforce them to fuch a calling as is againft their inclination. A man is moft fit for that vocation which his owne minde doth moft defire. Hee that is forced to be a fcholler, when he defireth to be^ a merchant or tradef-man, will hardly proVc any better then a duncf at hi* book, LXXIL Gods Invitations. 1 Cor. 5. 20. Now then we are Embaffadors for Ckrift, as though God did befeeebjou by us; we pray you in Cbriftsftead,beye reconciled unto God. A Re not thefe moving words ? Might not a heart of ftone yield to thefe I winning invitations? What (hall wee think of this ? Shall wee think God is onely in jefi with us , when he fends his meflcngers to invite us to heaven ? It will bee terrible M fport 1 6z Gods invitat ions . Jport in the day of accounts, for men to laugh at *nd deride the preaching of the Gofpel. Then God will fend another kind of LMeffengers to draw and drag thofe downe to Hell, that will not bee al- lured to walk in heaven-wayes , by all the meanes that God can ufe. Now God ymoes us, Chrift intreateth us , his meffen« gers and minifter9 befecch us to be friends with God. But God will not ever be beg- ging at our doores. Hee waiteth that hee may be gracious, Ifaiah 50.18. to beftow mercy upon us , fo far as it may (land with 4 the credit of his Ma jeity, which will not alwayes beare affronts, and endure injuries and indignities without revenge. PatientU ftpitu Ufa fit furor; The abufed Tatience of God will make way for vengeance. God will bear much , but not all things; long^ but not ever, LXXIII. 7ht The worlds greatnejfe is nothing. 1 65 LXXIIL The Worlds Greatnejfe is no : thing* Jer. 45.5. Seek:ft r ^ 0H S reat &**&. f° r *h felf* Seeh^them not. THcfmall things of this world are parn^- ted out in great appearances^ as if they were fome great matters. It is not difco* vcrcd here, what great things they were that Bantch fought after.Perhaps fin houfe $ or lands, oseftate, orfomefuch like great matter. Satan is a cunning limner that fets out little things \n greater (hapes, *n& great things xnfmall and very little figures. Hee makes the fmall and worthleffe things o£ this life 1 bear a great flew; and contrari- Iy he prefentsthc great and glorious things of heaven in the fmallejl portraitures. Hence it comes to paffe^that moft meo, and I oftentimes good men too (as Baruch here) are catched with the bait, and feek for great things in this life T where no great things are to be found. The great things indeed M2 are 1 64 Divine pleafures. arc to be found yonder in that Palace, where the great God hath his royal rcfi- dcncc. LXXIV. Divine Tleafures. Pfal. 1 6. 1 1 . li\ thy pre fence is fulnejfe t>f joy t at thy right hand are pleafures for e&cr- mere. PUre are thofe joy es , and fweet are thofe pleafures that are with God , to which all other joyes are but grievous, and all o- ther pleafures are bitter. Epicurus an hea- then Philofophcr held Tleafure the higheft good and chiefeft happinefTe, whence all voluptuous pcrfons are called Epicures, or Epicureans, fwine of Epicu- rus herd. If he meant it offlefily pleafures, he well dcferves the cudgels of all the Phi- lofophers , yea, the fcourges of all rational men, for placing mans happineflc in fen- fual and beaftial pleafures. But fome fay his Philofophy was all for the pleafures of the mind, and this is more tolerable. Nay f if the pleafures of the mind be fetled upon the Divine pleafures. 1 who profper- ed and flourilhcd in his Kingdome , and had all fill at will, whep poore David was in 1 74 Saints are never forfaken. in fuch ftraights, that he fcarceknew where to get a piece of bread to put into his head: whereupon he forcifieth himfeife againft^ the Testations arifing from the Profperity of the wicked and the Adverfjty of the godly , by confidering that God will not forfake the godly when the wicked are cut of£ The fcope of this text is this: That Gods children are never in a forfaken and forlorne condition , though they be in a low and beggarly condition ; which is fe- condedby many other Scriptures, 2 Cor. 4. 8, 9. Hebr. 13.5. Pfal. 73.1. They are as foore % and yet making many rich. 2 Cor. 6. 10. LXXVIIL Gods Glory is his ultimate end. PrOY. 16. 4. The Lord hath made all things for himfeife , yea even the wicked for the daj of evil. A LI things are made for Qod. eventhe wicked for the day of evill, is Mo for god. All things in generail , and an evill man Gods Glory is his ultimate end . 175 man for an evili day in fpeciaJi is made for Gods glory , as the Scripture ipeaks of Pharaoh , Exod. 9. 16. Rom. 9. 17. In ve- ry deed for this caufe have Iraifed thee up, for tofbtw in thee my fewer &c. By the day of evill is here meant adveriity, tribulation, perfecution , oppreflion or mifery in this world , in which fenfe the fame phrafe is ufed by Solomon alfo, Scclefj.i^. CZTPan H^l, which is englifhcd, And in the day of adverjitj, conjider. And we may take it here in fenfu disjuntto, either a&ively or paffively ; actively, as a wicked man is the meanes and inftrument or fecond caufe of much evill and mifchief in his place , fo Cod turnes him in all his rage to his own glory, Tfal. 76. icOrpaffively^as a wick- ed man fuffers evill for a punifhment frora God for his wickednefle, even fo God doth it for his glory , Eze\. 6. 7. c. 7. 9. 27. c. 11 10. 12, c. 12. 15/16. Godhim- fclfe is the ultimate end of all his a&ings. God may lawfully ad all for himfelfe , be- caufe he onely ads all from himfelfe. No- thing can come to pafTein the world, but God will fetch his glory out of it, be it good or evill. The Damnation of the wick- ed (hall be as much for his glory as the Sal- vathn of the godly. This text faith not that Ij6 Gods glorj is his ultimate end. that God hath made a wicked man for De- ftru&jon ; but the weight of the fentence lies in thefe words y for bimfelfe. The bare Damnation of a man is not the abfolute end of his Creation, neither doth this text import any fuch thing. God appoints no man to Deftru&ion but for fin , to gtari- fiehis own Juftce in his juft deftruftion. The end of the wicked is deftruftion • true, Phil. 3.19. but the end of God in crea- ting them whofeend is deitruftion , is his own glory for ever. If God out of the corrupt Maffe of Mankinde, being all one and the fame lump, makes one man a veffel of glory , another of dilhonour {Rom. 9. zi, 22, 23.) the former is his mjperegood- neffe and mercy , the lacter is no injury to any man, becaufe the whole lump was 3. lump of iniquity before, and all men by their owne corruption would have fallen into condemnation , if Gods mercies had not made a diftin&ion in his eternal prede- (Hnation. No man is created of God (im- ply for hell , but every man is borne an heire of hell by his innate pravity. To be born a man , is Gods benefit- but to be a (inner, and to be damned for fin, is mans owne fault, and Gods juft feveritj. Rom. 1 1 . 22 Let us rather wonder that anj man is fa- ved The Apo files Agreement, &c. 1 77 ved, then quarrel that all are not laved, This is molt clear and certain, that all crea- tures, Angels, Saints, Sinners and Devils themfelve* muft and (hnWferve Gods glory % either a&ively or paflively, either willing* ly or forcedly, one way or qther, either here or hereafter, or both here in this world and hereafter in the world to come. God is a moft exquifitcAlchymift,whocanextra& the pure gold of his glory out of fin , the word of all evils. . LXXIX, The A fifties agreement , and the Saints failings. Gal.2. ii,I2, 13. But when Peter Was come to Antioch^ 1 withfiood him to the face, becaufe he was to be blamed; for before that certaine came from James, he did eat with the Gentiles , bnt when they were come joe withdrew andfeparA- tedhimfelfe , fearing them which Were of the CircHmcifitn. IT is thought by a quick(ighted*interpre- Tbccpi ter.that *Peter did purpofely carry him- ***• N felfc 1 78 The Afofiles agreement, and fclfe tbus,for to give unto "Paul an occafi- on to reprove hrs pra&ife, conceiving it would be for the advantage of the GoSpel, and for the fpiritual benefit of the people,if Paul did opex/y rebuks him, which would be an expedient to weane them from that le- gal principle that was rooted amongft them, of the neceflity of the obfervation ofthefaw. "Paul being ignorant of this fioly plot of Peter , rebuked him lharply, and publickly, which Peter borenotonly with filence , but very good liking. Aad who knowes but fames might fecretly agree with Peter before hand, unknown to Paul, to carry it fo that Paul fhould be moved to rebuke him ftarply before them all, to the end that thefc men (whom fames had fent purpofely from fernfalem) being too much addi&ed to the Jewifti rites & ceremonies, might by this meanes be beaten off from their zeale towards the'law. I cannot be- lieve but threfe Apoftles fames, "Peter and "Paul (being all aded by one fpirit ) did fully and wholly agree in the abrogation of Mofaical rites and ordinances, and were all againft justification by the works of the law. Onely there were fome others co- ming down from fudea thai upheld Cir- cuit* cifi on and the law 69 tweflary to fal- vation f | The Saints failings. I Jg — i vation* t*4ft. 15. i, That Paul and "Peter did not d^ffent is .evident from 1 Pet. 3, 15. where Pester put his hand to all the writings oiPaul&cA Peter together with James did over-bear and overthrow the Legaiilb, as we have read Act. 15. 7, 13. But yet I airti apt to think that fames and Peter at ferufa lemhad very much adoe to holtl the hedge togethcr,and to keep the Chriftians there from turning Jews again,which the devil ai- med at.For Paul and Barnabas joynivg with Peter and fames had no [mall diffention with them ztferufalem that were legalifts, sAct. 15,2. and no doubt but Satan hadaftiffe andftickling partie, that would rather de- ny Chrift* then forfake Mofes law; (o that fames and Peter were often hard put to it, and likely to lofc all their plantings and waterings. This might make Peter and fames fomewhat to indulge the Chriftians of the Jewes to plea ft them out of policy, left they fhould lofe them all together, a nd the fame Peter that formerly fell for fear of the Jewes that crucified Chrift, might hap- lytrefpaffe againe in favour of thofe Jews that profeffed Chrift,& were yet too tena- cious of the rites of the Law. Good men are not without fome drojfe, and it Was an eaile thing to mifcarry in thefe matters. N 2 Peur 1 80 The Jpofi/es agreement,^. peter perhaps (hewed more refped to the Chriftiansfrom among the fewesfhm to the Gentile-Chriftians , who were fcandatized andftumbledat his pra&ifc, as being un- acquainted with, and unaccuftomed to the obfervation of the Law ; by pleafing the fc**0#rofthcJcwifh-party, heedid haz- zard the fmceritj of the Gentiles. Saints fometimes do give offence to one another, especially when they that are or ftiould be more perfc&,do ufe their liberty to the fubverfion of the impcrfeft , who by their example may be tempted to do as they do, although not convinced nor perfwaded of the lawfulnefle of it. If we clofe with men in any part of fuperftition, wee ftrengthen thole tnat are in fuperftition, and caufe o- thers to ftumblc , when by our example they relapfe into their former fuperftition, from which they had efcaped. LXXX, Extrme Extrjeme Vnttionisfuperftition. 18* • ' ■ ' ' ' ' ' * j - LXXX. Extreme Unftion is Superftition. Jam. J. 14. Let them pray over him, anoint- ing him with oyl> in the Name of the Lord. THePapiftsdoc fqueenethe holy ojle of their Extreme Vntlion out of this Texr, and with it they bake one of their fev en Sacraments. But when we well confider the ordinary and conftant cnftome of thofc Countreys f where the ufe of oyles and a- nointings was fo common and fo frequent, both for the living and for the dead bodies alfo , and is fo to this day , this Popilh Sa- crament will prove as flippery as the oyfe of which it is made; efpecially when we look well upon the Greek text, which ftands thus : vwjdjtcL&uf** tif ivTh > &c. Where it is not in the pre- fenttenfe a*«W7e^ anointing him ; nor is there an Imperative to enjoyne anointing, but it is Amftxs primus fParticiyii, (having N 5 anoin* 182 Extreme Ztn&ion is fttyerftition anointed him , ) whereby it is prefuppofed and taken for granted, that according to their conftant ouftome in other times and Countreys, they would not faile to beftow their undions upon ftck perfons ; but now the Apoftle would perfwade them to make prayer the chiefe thing, as a meanes to doe good, both to foule and body , being a remedy beft againft^ , and good againft Jtckpejfe: Tray over him , having anointed him, think not that anointing will doe him any good without praying; but the prayer of faith fkall fave the fick^ Therefore joyn (ap- plications with your un&ions, JefusChrift who is the fole author of Sacraments , and hath all power given unto him in heaven and in earth, Matth. 28*18. and who onely can put pswer into earthly things for hea- venly purpofe$ 3 hath never inftituted this to be a Sacrament. As for the place, MarkG. 13. They ancintrdVcit hoy le many that were fiekj aid healed them; it is not faid that Chrifi commanded that anointing, but they mi^ht very well doe it as a received rite a- mongft all of that Countrey: for it appca- reth by many places of Scripture compared together that anointing with cj/e was a moft frequent, common and ordinary thing amongft them. Prov.27. 9. Ecclef. 9.8 .La. 23.56. Extreme Vn&ion tsfuferftition. 183 23 $6.foki2.$.Gen.')0.26.foh.i9.40.Ez,ekj 16.9 Jfki.6i.$.Pfalm 10^.1 $.Tfainf 45.7. Deut.2% 4. where it is threatned as a judg- ment, that the olive (hall not yield oyleto anoint therafelves withal : as alfo, Micah 6 15. 2 Sam. 14.2. Dan.io.i. Amos 6.6. it was as common to anoint with oyle, as to drink wine,&c. Marki^Q. Matth.6.17. where the anointing of the head ; and the wafhingof the face, are by Chrift put into one reckoning together. Ob]e£t. But if they objeft that this muft needs be a Sacrament. Fir ft , becaufe the Elders were to doe it: and fecondlj, becaufe it was to be done in the name of the Lord ; I anfwer to the Firft, that the text doth not neceffarily lay it upon the Elders. For the participle Ahjeir\.dLv\uj having anointed^ may as well re- late to any other perfons aboat the fick. For we finde in the courfe of the Scrip- ture,that Participles are not alwayes to be reftrained to the fame perfons whereof the » next verb fpeaks , but may imply other perfons; as in thehiftoryof Chrift crucify- ing, 23. Verily, verily I faj unto you, Vchatfcever ye fkall aske the Father in my name he will give it you. But to winde up this difcourfc, let us hold faft this Truth, That nothing is a Sacrament but what Chrift bath folemnly ordained as avifible rite to fignifie feme fpirituall and invifible Thing, with a con- iiderable note of frequencie or chara&er of perpetuity put upon it. Such are onely Baptifme and the Supper of the Lord,which Chrift by his ^utjionty hath ordained fo- Jemnly. Firfi Baftifme, at the time of his folemne departure out of this worid by Afcenponj by water to fignifie the pour- ins Extreme Vntlion isfttferfkitien. 185 ing out of the Spirit of grace,and the wafh- ing away of (inne by his blood, with a pro- mife of perpetuity annexed ; Loe I am with yuualway to the end of theworld^Mat. 28. Secondly the Lords Supper, at the time of his Death,with great folemnitie after the Paffeover; by Bread and wine to fignifie hisflefhand blood, with a manifeft cha- ra&er of frequencie and perpefuitie ; This doe as oft as ye drinke it in remembrance of mee. For as often as Sic. ye doe fhevp the Lords death till hee come. 1 Cor. 1 1. If eve- ry thing that the Apoftles have ufed or commended, muft needs be a Sacrament, then (hould we have more then feven, perhaps feventy and feven Sacraments. Why doe not the Papifls make ofcutem facrum an eighth Sacramenc, becaufe the ApoiMe willeth the Romanes to fyj]e one (incthrr W'ith an holy ki (fe ? Rom. 16. J 6. Cajetanj one of their own Standard bear- ers, fights againft them in thiscaufe of Ex- treme VxclioH, in his Commentary upon this of James , who grants there was an Unftion ufed by the Apoftles for a time , as a Symbole of miraculous heal- ing ; and now fuch Miraculous healing being ceafed t why foould the Ceremony be continued ? Icorfcffe ingenuoufly that this 1 86 Extreme Vnttioni* fuptrftition. this cuftome of Anointing might int?nfi bly by little and little degenerate into ; facred folemnitie, or rather fuperftkion (having no warrant from Chnft) througt the unadvertency of the fiift ages. Foi after this manner many other Corrnpti ons and frivolous traditions were propa gated, from the Jewes to the Christians, to the Greek and Latine Churches, a^ the Religious obfervations of holy dayes and fundry Judaicall Rites and Ceremo- nies, which had begun to iofcft theChri- ftian Churches of (jdlatia. and the Church of Coloffe even in Pauls, time , Galat. 4. 1 0, X 1. c. 5. 7, S, 9. this little haven lea- vened the whole lump , Colofs. 2. 16, 1 7 and many of thofe fuperttitious praftifes are not yet expunged to this day. He .that feet h the publick pompand Stately Solemnities of Po* pifh Religion, may juftlythinkehimfclfe a- mong the foas of Levi in all their Pontifi- calibus. c LXXXI. Marriage with Qbrift. Hof. 2. 19,20. I X'.ili betroth th-e unto mee fo r cver y &tc. TO know if you be married to Chriftjn- quirc 1 . How Chrift hath wooed you ? 2. How Chrift s curfe is our blefftng. *%7 , How you have yeelded to Chrifcs woo- ing ? 3 . Do you love Chrift above all Crea- tures? 4. Can you (hew a Contra A or Cove- nant ratified on both fides? 5. Are you brought home to Chrifts bofome , bed and board- fellowship ? 6. Is your will fubjed to Chrift in all things? LXXXIL Qhrifts curfe is our hleffing* Gal 3 13. Chrift hath redeemed us front the curfe of the Law , being made a curfe for us. CHrift being put under the curfe , is the caufe of our redemption/no? the curfe, Thecurfeof God held us fo clofe prifo- ners, that we could not get out , till Chi ifk himfelfe went in in our ftead. And why (hould we be ftiie to fay that Chrift hath bom the wrath of Cjod, when Paul faith, that Chrift w 06 made a curfe for us} Which ,15 worfe of the two ? The curfe of God , or the wrath of God ? Are not both all one ? What elfe is it to be mode a curfe for us, but to beare the wrath of (Jodiixt to us ? Indeed when 1 8 8 Cbrifl curfe is our bit fling. when Chrift was crucifiediov us, he wasai that time curfed for us Paul aflertsthis and proves it from Deut.n. 23. He that u hanged^ is accurfed of 'God, or He fa. Is the curfe of god. Had not Chrift once been cur^d for us for a time, we could not have been made b/ejfed creatures 6y him for ever; God himfelfe contrived this way to bring ustohisbkjfednejfexvcn by bringing Chrift under our enrfedntffc. Queftionleffe Chrift did bear our curfe when hee did beare our fins ^ for fin and the curfe are unfepara- ble. Oh the abundant and admirable , yea fuperabundant and fuperadmirable love of God f that would make Chrift a curfe to purchafe a bleflmg for u?l As facob put on Efaus rough garments to get his Fathers blefiing: ib Chrift put on our fins and our curfe to procure a bleflmg from the Father for us. This is the rareft exchange thate- verwas knownc , that Chrift ftiould ex- change his righteoufneffe for our fins , and his bleffednefTe for our curfe. This may well call us into a trance of admiration to all eternity! Compire 2 £V. 5.21. GW4. 4,5. £/>/?. 3. 18, ick LXXXIII. The The founding of the Bowels. 1 89 LXXXIII. The foundmg of the BoTbels. [f ai . 1 6. 1 1 . ^wherefore my bowels flail found as an harp for Moab y and mine inward parts for Kir-harejb. HEre the confcqucnt is put for to figni- fic and fet out the antecedent. Great mourning ( which is exprefled by the in- ward founding of the bowels , or by an in- ternal fighing , or rather groaning aloud, that cannot be uttered vocally, nor written !>y letters and fyllables, yet makes an audi- ble noife after the manner of an harp, a noife very ufuall when men are inwardly troubled or grieved ) is put here to de- scribe the grievous trouble and mifery of Af^whichfhouldcaufc great griefe and mourning. The Prophet hereby defcribeth the extreme calamity of Moab , and it is as much as if he had faid : The deftru&ion of it (hall be fo greivous, that it (hall caufe moft grievous mourning , fighing, and groaning, LXXXlV.JTfe 190 Thejlighi ing of Cjodt buffings* LXXXIIIL The flighting of Gods Bleffings. Gen.25.3i. And Efau faiA, behold I am at, the point to dje ; a>;id t what profit Jhall this Birth-right do to me} ESa* defpifed the blefiing of God, both in corpcraland- vnjpiritaal things.anxi the fe/lingofhls Buthrighc was but a conco- mitant fymptomeofthe/iZ/Mg of his foul, and together with his birthright hce fold. Chrift. We fee it often, that men negleft* ing the profits and benefits of their foules, doe alfocome to (light anddefpife the blef- fings of God for their bodies together with them, turning ill husbands for their pre* fenteftates in this world , as well as for their future eftates in the world to come, being profane perfons t ( as Efau is called, H^.12.16,17. ) equally prodigal of foulq t and body. There are not a few prophane* jEfaus, facrificing themfelves wholly to' tb&fcrvice of their luftfull affedions, fin- fuldcfires, and carnal appetites, both to (he breaking of their eftates , and to the damning The flighting of Gods hleffings. \ 91 damning of their foules. God jiftly punU ftieth men with this folly , that they who will not know the worth of heavenly blef* fings, (hall not know the worth of earthly bleilingsbut by the want of them, as this Efdu, and a generation of E [suites to this day. As fome men finfully love the world, and the things of the world , fo thefe men finfully defpife the world, and flight the good, things of the world , and not per- ceive the true ufe and comfort of thefe things;but as Efan fold his primogeniture, fo have we known fame of Efaus fed, that have fold houfe«,lands,andeftates of great value, foranoldfong (as the faying is) onely to make mcfly to fpend in tavernes and ale-houfes among their companions, to pay for their pots and pipes, to make mer- ry at their cups and caxds, and to have their dear-bought pleafure with their queans and harlots. Let men learne wifedome from £fau's folly, not lightly and vainely to part with their civil and temporal rights , whe- ther it be birth-right or any other tru* and real right juftly belonging unto us, (much leffe with our Spiritual priviledges, ) but to ufe our beft indeavours by all honeft and lawful wayesto preferve them , if poffible, to our posterities, as bleffings which God hath 1 9* The flighting* of Gods Hejfings hath bellowed upon us and ours. Efau fhould rather have parted with his life,then forfeited fo great a priviledpe for himfelfe and ail his children after him. But let his falling be for our warning. Likewife note this from Efau's carriage, That men of corrupt minds, if they want but one fmall matter , which they eagerly and inordinately defire, prefently vilifie and undervalue all the great mercies of God both prefent and to come. Efau wanting Jacobs red pottage, maketh no reckoning of any thing elfe, no not of his life, nor of his birthright. So did Ahab i King. 21.4. and proud Human, Eflher 5.13, and Am- non 9 zSamAS.Z. LXXXV. ji CburcLtnan may be a Hell-man* Mat. 7. 21 ,22 compared with Lu. 1 3. 25.26 . Not every one 1 that f tit h unto me Lord,Lord, fhal enter into the kingdom of heaven, &c> Many fhal fay unto me in that daj , Lord, Lord, have we not prophefied in thy name? &c.and thoH haft taught in ourflreets, &c. T is no good plea to plead for admit- tance to Chrift in heaven , becaufe men have A Church-man may be a Hell-man • 193 have had admittance to Chrift on earth in his ordinances. AH that pafTe for Church-members on earthy fhall not pafle for the members of the Church in heaven. Let no man footh upjhipifelfe with this,that he muft needs goe to heaven hereafter, be- caufe he goeth to Church here , and is cal- led a good Church-man. Some goe to Church ,that (hall go to Hell ; and it is nei- ther hearing of Sermons onely, nor prea- ching of Sermons that can keep a man from damning, There are already fome of the divels limbs in hell , that were Church- members, yea Church-preachers here on earth, even by Chrifts owne reception , as futfas- r of whom it is faid, foh.6. 70. Kgw not Ichofenyou twelve, and one of you is a di* veil ? Compare ABs 5.1. and chap. 8.13. iCor.6jf.chap.UA2. 20.12.20,21. Tit. 1. io,i 1, 1 2,1 3 , 16. All the good that we can find in fuch kind of people , is , that they chufe the fair eft path to hell , and pafle through fome pare of the way of heaven unto hell- wherein they are like that man who was led to be executed, but would by no meanes pafle through that ftreet where- in the plague was prevailing, but would needs goe that ftreet to the gallows that was not jgfe&ed : fo thefe mea paffc O through 1 94 Good men failejometimes. through the profeffion of Chriftiariity to eternal deftru&ion,and hopekfle,hclplcflc mifery. LXXXVI. €ood menfaile fometimes. Jodg.8. 23,24. J mil not rule over joujtei- ther Jball my fon rule overjoy the Lord Jhall rule over joh. I Am in doubt whether Gideon bee more to bee commended for his humility in thefeverfes, or to bee difcommended for his imprudence and indifcretion, yea fuper ftitkn , in the following vcrfes. Sure I am J] he is worthy to bepraifedfor, and to be in-jn tirriated in the former, and to be difprai/edm, for ,. and not to be followed in the latter, to No man in this world can earn pure prmfes tk without difpraifes; if he be worthy ofpraife tat in one thingjhe may be as worthy of difpraift k\ in another thing-as the Corinthians whom fe| jPWbothpraifeth and difpraifeth in one con< Chapter, iCor.li.j. andwr. 17. It wasjijtty moft excellent felfe-denjal in Gideon toca away his orwe honour, and to caft all hi glory Good men faile femetimes. 1 9% - ■ -~—~—^— *** ^^ glory upon GW, fecting up the Lordonely for a Ruler over himfelfe, and over the people ; a rare example for all Magiftrates* teaching them to fet up Gods authority and foveraigntj above their owne> and to ftand more for Gods Prerogative then for their owne preferment. But by and by his foot trippeth , that he may well fay of him at the common proverb is, It itagoodhorft that never ftumbleth. He took from the people all their gol- den ear-rings, and as ssiaron made a Calfe, fo Gideon made an JBphod out of his owne devotiw, putting it in his owne City in O* phrah , and all Ifrael committed fpiritual whoredome or idolatry with it,which thing became a fnare to him and to his houfe. This was finfull wi/l-worjhip, and a piece of religion of his owne inventing/ which is as iunlawfull before God, asicis before men to vent mony of their owne coyning. And though in humility he refufed before to take a Kings place upon him to rule ; now he is bold to take Gods place upon him, to fet up a new piece of religion , and he that conquered Pride before, now falls into fpi- ritual Pride ;*n& having refufed to be a Ru» Vr of the people, now he will be a Ruler of M|W, to prefcribe him a new forme of his m . O? fclfe- TQ6 Good men failfometimes. felfe-deyifed religion, This was too bad. It is not enough for us to render to God what fervice we pleafe, but what bee plea- (eth; and out religious worftup muft bee fach as he hath appointed, not fuchaswee have eleded or imagined. Note,thatg™4f men, and good men , after great and good achievements \ may fall into foul faults; examples whereof abound from Scripture and experience. Good men doe not al- wayes ad like good men , but fometimes a good perfonmay doe an evil adion. I fliouid wonder much, if the beft tree in the orchard (hould not have fome unripe fruit, and fome rotten, or worme~eaten y &c % LXXXVII. Justification not by works • Rom4.9,iO* For we fay, that faith Vcas rec- koned to Abraham for righteoufneffex How tvo* it then reckoned ? when he was in C\r- CHmcifevn or in xncirctfmcifi not in cir- cumctfezn^ httt in uncircumcifton. HEre Paul proves that we are not justi- fied by the works of the Law f be- caufe Abraham was juftified by faith , and his faith was reckoned to himfcr ighteouf- purification not by woy^es. 197 nejfe, even in his uncircumcifion^ or before he was circumcifed. This is cleare in the hiftory from Gen. 15.6. Circumcifion was the firji work of the Law, being applyed to children eight dayes old; and it was one of the hardeft tasks under the Law, beinga difficult piece offervice f both for Parents in circumcifing their children, and in chil- dren being circumcifed,which fetched blood and skin from their bodies, and put them to great paines; this was more then all the Sacrifices ; yet this work did not juftifie Abraham^ who was before declared juft by imputation. And iffuch a prime work of the Law, as circumcifion , was no ingredi- ent unto Abrahams juftification , then certainly other workes of an inferiour na- ture wili hold no water in the matter of ou£ juftification. Abrahams circumcifion was btift an outward fign or feal to declare his righ^ teoufnefs, fo are all other good works(in a manner) but outward fignes of our juftifi- cation by faith in the righteoufneffe of God in Chrift ; whereby it is evidenced as by certaine fruits, that a man is juftified. Onely this is the difference; that circumci- fion was a figne of Sacramental obfignati- on, ver.ix. but other good works are figns of manifeftation or" demonftration to O 3 prove T 98 Gods pre fence infoknejfe. prove our faith to bee found faith, ?am.2. 18. , Thus Paul writing to the Romanes* who were uncircumcifed Gentiles, makes it appeare, that they in their uncircumcifion hid a right to juftification by faith in Chjcift, notwithftanding their uncircumci- fion or non-obfervation of the Law, as well as the Jewcs in their circumcifion. LXXXVIII. Gods prejence infickneffe. Gen. 1 8. 1 . And the Lord appeared to him in theplaines of Mamre. I Had almoft fubferibed to that Rabbini- call notion; that this apparition of God came to Abraham as foon as ever hee was tircumcifed, to comfort him and his family in their forenefle, whilft they were in pains in the circunrcifed parts; becaufe his cir- cumcifion w&s the laft thing related in the former Chapter. But when I fee Abraham running to meet his ghefts,w>/* 2. 1 cannot believe thakhe had any paine of a wound in the circumcifed parts, and therefore this pafTagecame to pafle at fome other time. But Gods frefence infakneffe. Ixjq But yet wee have fufficient caufe to believe* that God did comfort Abraham alfo at that time with his blcffcd prefence in that con- dition, when both himfelfe , and all his Houftiold were full of painefull ache$ t and ftood in need of extraordinary com* forts. For God hath given a ftanding promife to this parpofe , that hee will be oar Bed-maker in oar bed-rid eft ate . tpfalme 41. 3. And though that pro* mife was not extant in writing in <*A~ brahams time , yet it was certainly writ- ten in the heart of God primitively, and from thence tranfcribed into the hearts of the Patriarchs of old., who undoub- tedly received and perceived the pro- mifes of God, and found and M^ the molt fweet and comfortable accomplrfo- ments of them in their hearts, though they never read them in any books. O4 LXXXIX.;7*# >00 The fe^r of God is the beftmfedotne. * *' i . H . . . , . . * LXXXIX. The Fear of God is the beft wife- dome. Job. 28. 18. Andante Manhefaidi Be- hold the fear of the Lord , that is wife- dome; and to depart from evil is ttn- derfianding. A Weighty emphafis lyes in the word, J^jLMan: and unto Man he faid> &c. Job having fpoken of other creatures , and their natures or properties in the former verfes, he fppaketh this as from God runto Man, being moft fit and accommodate to the nature and property of Man , as Man. Wifedome and underftanding is moft pro* per for Man, and moft futable to Man^ as he is a Man. Becaufe Man is a reafonable creature, and mi/^ is the peculiar dignity of CMan in the fpbere of his place, where- by he is elevated above other narures,ther- fore it is the moft proper property of Man beyond beafts and other inferiour creatures to look after wifedome ,which is the beft per- fe&ion ofreafon. As every other creature doth The fear of God is the be ft rvifedome. 20 1 doth aft according to its principle in its owmekind- foftiouldC*/rf/*in his kind aft by a principle of wifedome, which confifts in the fear of God. As the clouds fend forth raine , the aire wind, the earth all manner of fruits, the vine bringeth forth grapes, th* fig* tree figs,8cc-So Mans fruit,as LMan, fhould be reasonable fervice toGod,walking in his fear, and departing from evill. Rom. 1 2. 1 . This was to have been the very -wife- dome of Adam in innocency, but that Satan led him to folly, fob here declareth that it is the beft improvement ofreafon to fear God: when a man walk^according to this prime principle of right reafon, then he guides his affaires with dtferetion, feeking hischicfeft good arid higheft happineffe in Gods way. This becomes CMan well , and this makes 'him wife. It is the moft reafonable thin&in the world,and the firft leffon of pure wife- dome to fear God.Prov, 1.7. And contran- ly it is the moft abfurd and unreafonable thing in the world for CMan to caft off Gods will , and to fet up fin above God. Hereby Man do's degenerate into the dif- pofition of the bruitijh nature that is be- neath him, becoming void of right reafon, and of gdod underftanding, fruftratingthe end of his crcation,difa'ppointing Gods or- der, 202 Scriptures reconciled. der f and depofng himfelfe from his own c cxcellencie. The Feare of God is fo farr e from abating Man , that it rather heigh- tens his excellencie, and advanceth him to higher elevation of honour and Dignity with God. That Man that ftoopeth to God, (hall be advanced a>s high as God can lift him, i Sam. z. 30. The Lord teach us this true and pious policy. XC Scriptures reconciled. 2 Sam. 8. 1 3. And David gat him a name % when he returned from fmi'ting of the Sy- rians in the valley of Salt, being eighteen thoufand men. | THis Valley of Salt was in the Coun- j trie of the Edoraites, a place famous for feverall battels. See 2 Kings 14. 7. Ama^iah King of Jndah few of Edom in the valley of Salt ten thoufand. Belike it was a great vale betwixt the Edomites and Ifraeiites, where, in Davids time the Edo- mites and Syrians joyned their forces in battell againft David fverf 5.) To let us reconcile the feeraing difference becwixt this place and the title of Vfal. 60. where it Or- Serif tures reconciled. 20$ it is faid,that foab [mote of * Edom in (be val- ley of Salt twelve thoufand , and in \ this chapter verf 5. David flew of the Syrians two and twenty thoufand men ; and contra- ry to both, it isfaid here verf 13. in this recapitulation, eighteen thoufand. (Here is great oddes.) And in 1 Chron. 18. 12. this exploit is afcribed ttyAbifhai, which is here given to David ;and in the tit. ofT>faL 60. to f oak Firft it is eafily feene in the hiftory that there is no difference at all in this, that our text fpeaks of the Syrians , and the tfotb. Pfalmi fpeaks of Edom ; becaufe Edom and Syria were both one in this expedition, and therefore fometimes one is named and fometimes another , as appeares by compa- ring the 5th. verfe and v. 1 3 th. Secondly \ as for the Summes of the flaine it is evidently thus : The whole furame of all that were ilaine, called Syrians ^ver. 5 . but containing the Edomites together, was 22000. This account is fet down on the head of the Hiftory, taking all into the reckoning, both fighting men , andthofe that looked to the Ammunition, verf 5. But then thofc 18000. verf. 13. were onely the maine Battalia , omitting them that looked to the ftuffe. Thefe Abifhai routed 204 Scriptures reconciled- routed firft , which is reported , i Chron. 1 8. 12. But they were reckoned onely i2coo. in the6o^ ^falme f becaufe it is very probable, that after Abijhai had once begun the battell and broken the ranks of the whole fighting body of the enetnie ( confifting of eighteen thoufandy) fab did then fecond him,and chiefly fought with twelve thoufand Edomites , and foil- ed them, whileft Abijhai the brother of fo- ri was buiie in beating the reft of the Sy- rians , being fix tboftjand. Both which latter numbers being added together make up 18000. But the twelve tboujandvtt on- ly mentioned in the Pfalme, which was the chiefe part of the Viftory , and the reft are paft by in filence. And for the title of a cpfalme that was fufficient. Thirdly^ Concerning the Terfons by whom this piece of fervice was performed, viz* David, Abijhai and fab, we need not ftum- ble at a ftraw , nor feek a knot in a bul- rufh. For David did it asKing,by imploying of Abijhai and fab. The fons ofZerviab, as the Gtneralls over his forces. XCI.^ A good mans end is goo A. 20 c XCL j( good mam end is good. Pfal. 37. 37. Marh^ the perfect man, and behold the upright , for the end of that man is peace. A LI is well that ends well. Though the life of a good man feemes fad, yet his end is joy full. Wicked men doe ad a Tra- gedy, they beginne merrily and end dole* folly. But the godly ad a Comedy , they hegin dolefully and end merrily. This made Balaam fo defirous to die the Death of the righteous, though he cared not to live the life of the righteous , as we may rcade in his (hoft prayer : Let my lafi end be like his, Numb. 23. 1 o, A Saint may have a fotile morning , but he (hall not faile of a faire evening. Exitus aEla probat • the event proves the atchtevement. This Pro- verb will be found very true, if we can but ftay for the ultimate event of all things,tili the laft Exit comes. We (hall fee after Death, and the day of Judgement what fucceffe every mans a&ion hath. Stay but a little 206 A good mans end u good. a little to fee the Claufe of this Scene, and then you (hall meet with a true decifion of all Controverfies that ever have been fince the beginning of the world. A good Souldier will not determine of his good fuc- cefle, by the heat of the Skirmifti , or by the ftrokes and wounds given and taken in the battcll, but by the lafi end and ijfue of the Day. If at laft he can put his foes to the foile, the Vi&ory is his and he hath profpered. Chrift hirafelfe had no Peace nor Vi&ory till after his Death. A Mer- chant Adventurer doth not judge of the good Succefle ofhis adventures by the pre fent tempefts , ftormes and dangers where- in he is ; but if in the end of his troubles he arrives fafely at home with his veffell full of treafure , his voyage is counted a good voyage , and every man faith , He hath fped we/l. Such is the Conclufion of s godly Mans life. XCII. The Improvement of Peace* 207 XCII. The Improvement of Peace. 1 Chron. 4. 1. He made an altar of brajfe 9 twentie cubits was the length thereof and tTventie cubits the breadth thereof and ten cubits the height thereof MOfes Altar was but five Cubits in length , and five in breadth , and three in height, Exod. 27. 1. but Solomons Altar is foure times as big and above. One reafon hereof was this, becaufe Mofes was in a warfare, man unfctled condition, in the wilderneffe , incontinuall travel!, full of troubles , and could not conveniently carrie about an Alar of that bignefle. But Solomon was on his throne , in a tranquil- lous cftate, fetled in quiet poffeffion of his Kingdome,andas his name was, fowashe, a trxxt Solomon fix Peaceable. Thus it ought to be, when we have more Peace and Pro- fpcrity then others , our fervice muft bee more then theirs according to proportion. Solomons Temple muft outftrip LMofes his tabernacle in beauty and glory , and Solo- mons 20$ Improvement of peace. mons Altar muft exceed the bigneffe of Mofes his Altar. In our peace and plenty ourholineflc fhouid out-fhine theirs that are in want and mifery. When God layes not fo much forrcw upon us as upon others, we ftiouM lay the more duty upon our felves. If God fend us fewer erodes and more comforts f let us return more fervice, and commit leffe evill. We living under „ Chriftian Governours, free from Terfefuti- cn y fliould give our felves the more to fanttificationin a holyconverfation. Sinfe God fpareth our pafftve obedience, let us not fpare our attive obedience. Our fore- fathers were fighting againft /harp flinging^ paines and torments , let us now war a- gainft faeet finging tufts and pleafures. They conquered the torments of fire and Flames, lee us now conquer the fiery darts of flaming lufts. The more mercy we have from God , the more duty let God have from us; according to the patterne of that Infant-Church, Att. 9. 31. Then bad the Churches reft throughout all Judea and Galilee, and Samaria, and were edified , and talking in the fear of the Lord^andin the com- fort of the holy G 'ho ft , were multiply ed. With< the children of God it is thus • the better it is with them,the better they are.but with the children The Pafiors Dntie. 209 children of the divellit is thus • the better it i 5 with them , the worfe they are; and perhaps it were better for them if it were not fo well with them. XCII. IhePajlorsVutie. -». Joh. 2.1. 15. Feed mj Lambes. Verf. 16 Feede my Sheep. Verf. 17. jFW wjr Sheep. CHrift having asked fV^r of his love no leffe then three times, fecrctly to put him in minde of his threefold D email of Chrift " he charges him fo many times with the feeding of his Jheef • intimating thereby that it was expe&ed that he fhould ufc double and treble diligence in looking to Chrifts flock, to make fome amends for pis former double and treble mifcarriage, ^ihe Pope, calling hirofelfe Peters Succef- nor, from hence claimes an Uniyerfall Epi- J copaere over the whole Catholick Church. ^ 5ut certainly fuch a thing was never in rt Shrifts intention when he fpoke thefc tf'i fords. And how can the Pope be "Peters P Sncceffor, 210 The P aft or s Dutie. Sftccetfor t that does not Teters Wcr^f ? He is fo farrc from feeding Chrifts Lambes and (heep, that he rather fleeces the flock, flayes the (heep, and like a wolfe worrieth che lambes. Verily hee is the great ^Mttr- der of Soules, like, his Father the Drvel, who was a Murderer from the beginning. How can he be a Feeder of Chrifts flock, who keeps their me ate from them, prohi- biting the Scriptures , the fincere milk of the word of God ? All that Chrift here aimesat is plainly this; thzt Peter asaPa- ftor fhould be carefull to guide the foules of men and women like a faithful! Shep- herd, and to feed them with the bread of life, the word of God , and this with all diligence , prudence and perfeverancej which the threefold charge doth tacitcly import. This is aifo the generall Dutie of all Bifhops , or Paftbrs and Elders , as Texe r himfelfe informeth us, putting him Utft into the lift of Elders, i Pet. 5. 1,2, 3. This Dutie confifteth in two parti the one is cenftant Inftruftion by teaching and preaching, 2^.4. 1,2. the other is. a carefull Infpeftion or overfeeingof the flock, Hebr. 13. 7. 17 24. It is the dutie of a carefull Shepherd or fervant thatlooke* to cattel, not ontXytofted** rrattti 1 ThePaftorsDutie. 21* water them in due fcafon , but alfo to oh- ferve and take notice of their feeding and drinking; and the fcrvant is blame-wor* thiefor hiscarelefle negled, if he regard not when cattell refufe their meat and drinke: Noleffeare the Miniffers of Gods houfe to blame, if they doe not obferve what perfons there are that feed hpoh the bread of life, and who they are that refufe it. And as a faithfull Shepherd orKeepec of cattell will fee that his cattell doe feed, and if any forfake their meat or water, he will tell his mafter of it : fo a faithfull Paftor will looke to the feeding of the foules of Chrifts people; and if any foulei forfake the word of life , he will fpeakc to Chrift his Lord and Mafter in a way of prayer, left fuch foules (hould pine and pe« ri(h for ever. P 2 XCIIL »I2 Idolatry reprtvtd. XCI1I. Idolatry reproved. Atnos 5.26. You have borne the tabernacle of your Moloch <> ( or Siccoth your King ) and Chicn your images , the ftar vf your God y which jee madt to your/elves. • IN the Hebrew ?VD Chijun figmfcs Sa- turnc, whom the Perfians or Arabians called fhijun 9 and Amos here aimes at that time when Ifracl was in the wildernefle of Arabia f where they committed this foul I- dolatry, and called the Heathen God after the Arabick language, chijun, or fhivan, whence the Prophet Amos retained ftill the fame name. The images of this idol- god, as it appeares by. this Scripture, were enftmned in fome little portable ta- bernacles, (as Diana alfo of the Ephefians, AZhs 19.24.) which the people, as many of them as were given to idolatry, carried about with them among their ftuffe.The Hebrew word Sicccth is Tabernacles, (a ra- dietj "pO tegere y cferirt ; frotegere y obduce- Idolatry reproved. 21 £ re,) it being in the plural numbcr^mportsi a great number or multitude of them. The figure which they made to worfhip, was aj?*r, the figure of the Planet Saturne. But why doth Steven in AUs 7. 43. call him him Remphan? Bccaufc he fpeakes by the tranflation of the Septnapnt,who tranflate Chijun in the Egyptian appellation, as be* ing Tranflatours and Interpreters of the Bible for Ptolomy the King of Egypt , and foretaine the Egyptian name Remphan in their Greek tranflation. For the Egypti- ans call Satmn Remphan in their lan« guage. XCIV. The Idolatrie of the Gentiles. Aft. 19.24* which \made Jilver Shrines for ^Diana. THe Greeke hath it thus : UoiSy va.** £}- yvfis 'Aflipifoti making thejUver Tern* pies of Diana. Thefe were no great Tem- ples, but little portable Silver Chappels, fmall Tabernacles, moveable, which they P 3 might 21 4 The liolatrie of the Gentiles. might carry about with them , represent- ing the forme of the Jlpbefian Temple of Diana , after whofe patterne thcfe were made, having the Image of Diana enftirin- ed in them ; even as the Jewes of old in the Defers of Arabia carried the Planet Saturn in Shrines, according to the former Note upon fiAmes 5 . 26. and as the fame Grove, which foftah the Reformer brought out of ihe houfe of the Lord ( 2 Kings 23. 6.) was not a natural but an artificial! grove, or a graven Image of the grove , carved either in wood , or Lead , or Silver, or fome other mettal, as is exprefled,/^'. c. 21. verf. 7. Thefe prettie little Silver- Chappels of Diana were bought up in great abundance , and brought great gaine to that Trade that made them, of which De- metriu* was on^ who with the reft of the Crafts-men grew rich by this Superfluous Invention, and throve very well by this gainefull piece of Devotion in the Wor« Ihip of Diana. Hence arofe the quarrell and Controvetfie. The great God defle Diana was pretended, but their owne pro- fit was intended. It may very probably be thought , that at this time there was a folemne confluence of the peo- ple of tfee leffer JJia, to the holy Sports called The ldolatrie of the Cj entile*. 2 1 5 • * • called the Olympick Games, which were celebrated once in five years, from which they reckoned their yeares , as wee doe from the birth of Chrift , which is the Chriftians Epocha all over the World. Thefc publick folemnities they obferved for the honour of their Gods, and Di- ana was now one of the chief of their female-Deities. Now if the people could have beene perfwaded ( as Paul did en- deavour to doe) thauthefe enfhrined Idolilloes of Diana, fo much bought up by the people, were no Gods , becaufe made with Mens hands , it would have been much out of the Craftsmens way, at this time efpecially looking for a rich Market and a quick return. Eeza on this tells us of ^6/^5/, and that himfclf faw two old Coiner with the Tem- ple of Diana and the GoddefTe in it ftamp- cd on the one fide, imprinting the Figure thereof in his Annotations. Let the Reader chufe either this or the former opinion. Haply both Silver-coins and Silver-fhrines might be in great requeft for double honour of Diana .-and who kriowesbut Silver- fhrines or Chappels were of the neweft fafiiion? perhaps Demetrius his owne late Inventi- on, which be-like mifihr goe dff the more - P 4 curramly 21 6 fkrijts pre fence in the Lords Supper. currantly for the novelty of it. But I will not urge this, being but my ghefle. Nei- ther need we trouble our felves much a- bout their Surerftitions, which rather de- fervc to be flighted and forgotten , then to be curioufly inquired into. Blefled be Chrift who hath delivered us from that groffe Darkeneffe of Ignorance and Ido- latrie. xcv. Chrtfls pre fence in the Lords Supper. Mat. 26. 26. This ismj Bodj. verf. 28. This is mj bloody HEre we mud faile by, and avoid two dangerous Rocks, upon which fome have fplic themfelires. The one is Tran- fubftantiation , whereby the Papifts deceive their people, teaching that the Bread and Wine is tranfubftantUted, or turned into the very fubftance of Chrifts flefli, and blood, by a Supernaturall Alteration , re raining onely the accidents of Bread and Wine. A ftrange Metamorpbofis. Hence proceeds their Adoration of the Hoftie of the Chrifts preface in the Lords S upper 9 nj the Maffe , the relicks of which Adorati- on, is ftili among fome of us in kneeling to the Elements of Bread and Wine. But Chrift here did not undertake to turn Bread and Wine into flefti and blood , as hee turned water into wine at Cava in Galilee* but to inftitute a Monument and Memo^ riall of his Death for ever in his Church. If Chrift had turned the Bread and Wine into the fubftancc of his flefh and blood, ic would have incorporated it felfe into Chrifts Body, and it would have ftuck to his fingers as ancffentiall part ofhimfelf: Chrift himfelfc did eat of this Bread , and drinke of this Wine ; and what horrible ]mpiety would this be, to aflertthat Chrift did eat and drinke the very fubftance of bis own flefti and blood ? Did not Chrift appoint this Bread and Wine for a retnem* trance of his Body crucified ? Then his body is abfentfure, or elfe we could net be faid PO doe this in remembrance cf him y if he were eflentially prefent. And hereby we (hew his Death till hee come , and therefore he is not effentiaiiy there prefent with his Body. Neither may we beleeve that the Apoftles had any thoughts of eat- ing of CJmftx very fie(h and his very blood fubftanti&Ily , when Cbr!ft was yet alive at 1 1 8 C hrifis pre fence in the Lords Suffer. at the tabic eating and drinking with them. The other Rock to be avoided is Con- fubftantiation r which fome affert , hold- ing that Chrifts flefla and blood is Con* fubftantially in, with, and under the bread and wine, fer indiftantiam JubfiantUy or per contaEtum [ubflantialem ; chat is, by an unioo or conjun&ion of fubftances, or by a ftibftantiall contaft or touch. To up- hold this opinion, they maintaine the Ubi- quitie of Chrifts Humanity by vertue of its perfonall conjun&ion with the Deity. This makes the Body of Chrift fubftantt- ally prefent to all other things. And if fo, what advantage hath the Sacrament more then other creatures have, by this ? Chrift fpeaks not any thing to this pur- pofc neither dire&ly nor indire&Iy. But the plaine and true meaning of Chrift isi this briefly: cl This Bread is the Sacra- „ ment, or vifible Monument and pledge 3 , of my Body broken foryou. In this manner Paul faith , i Ccr. n. 25. Tbe\ Cup is the New Tejlamcnt in my blood. How ? Is the Cup the very effence and fubftance of a Teftament ? or is the New Teftament effentially in the Cup ? No But the Cup, or rather the wine in the Cup (continent Chrifts pre fence in the Lor ds Suffer. 2 1 9 (continens fro re contents ,) is the folemne Sacrament, or the ftanding Monument of the New Teftament in Chrifts blood , or a token of the fame J and a Spiritual! ^^/^ unto it, even as Circumcifion is called the Settle ef the Right eoufneffe of Faith, Rom. 4 11. Thus the Eafter-Lamb, the Sacrament of the old Teftament, is caHed the Pajfe* over, becaufe it did fignifie the pafling over of the deftroytng Angel. Chrifts words muft beeunderftcod after the man- ner of a Teftament. When a dying man dclivereth his Teftament in writing , hee faith j This is my lafi will and Teftament* The will of the Man is properly in the foule of man , and the thing wilicd or de- fired by him is but configned ; declared, manifefled in the Paper , and the writing js onely a Conjignatiun of his will , the eflence and fubftance of his will is notcrept into the paper Likewife when a dying man beftowes a bond upon his friend , hee iatth , This lond is twenty pounds , which I give you. AH men know that Ins meaning is, the bond is an affurance of twenty pounds. W hen a hus&and pives his Spoufe a ring, faying, This is my love to yon ; every Ti;in knowerii his meaning is, chat that ring is a token and pUdge of his love. In the fame 2 20 (thrifts prefence in the Lords fftpper. fame fenfe Chrift being now to leave the world,making his laft Teftament for a fare- well, he ordaineth bread and whe as a per- petual ordinance, faying, This u my Body , this is my bLod ; meaning thereby that the bread and wine fhould be a vifible token, a Aire pledge, acertaineteftimony, a lading monument, a (landing memorial^ perpetual Sacrament of his body broken , and of bis blood fhed for us. XCVI. Affli&ion is to be cbofen rather then fen. Heb, 1 1.25. Chosjing rather tofuffer afflitfi- on with the people efGod , then to enjoy the pleafures of Jin for a feafen. IT is better to chufe godlineffe with mife- ry, then wtckedneffe with profperity.Yea , it is far better to fuffer and dye with Chrift and his people, then to reigne and rule in this world with wicked Kings and Empe- rours. There is a greater fweetnefTe in the teares, fighs, groans, and crofles of Gods children J Affliction is to be chofen &c. 22i children, then in all the merry laughters of the Theaters among the Scage-Players of this world. I would rather be whipc with the fame la(h wherewith Chrift was fcour- ged,then be crowned with the fame crown wherewith Herod was adoroed. Mofes is jviftly commended for making a wife choice to joyne rather with the fuffenng party, with the people of God, then with the fin- ing party, with the King and Court of JE- gypt. Teach us this wifedome O Lord, rather tofuffer a thoufand fufferings, then by finning to fave our felves from fuffering. See fob 36. 2 1 . . AfiliEled Godlmejfe is better at any time then proffering rvickednejfe. XCVII, Trejumptuous fins reproach God. Numb. i$.-$O.Tbe foul that doth ought pre- ftimptmufly (Hebr. with an high-hand^) the fame reproacheth the Lord. WHen Gods people fin boldly and proudly without fear,it doth much refleft upon God,and turns to his reproach exceedingly. Such a finner doth in effect revile 222 prefumptuous fins reproach God. revile God to his face, andvilifie him not onely in his heart, but prodaimeth to the whole World, that God is not to be regar- ded, nor to bee obeyed, nor to bee feared. This is as bad as if a man (hould lift up his hand on high to heaven, and threaten to pull God out from thence, as the Hebrew intimates. Every prefumptuous fin is an a&uall bUffhtmj againft God,and it draws others to reproach God. It caufeth the Heathen to caft duft and durt upon his ho- ly Name, when lewdneffe is committed a- mong Chriftians. 2^.2.23,24. JS«^.26. 27,28. We had need to pray , Keep bacl^ thy ferv ant from prefumptuous fins , let them not have dominion ever mc.Pfal. 19. 1 3 « FINJS, Sacramental Examination, 2 2 3 An APPENDIX, Finding that there lackethbut two Notes of a full Century, there being printed in the Treatife XCVIII Titles (though the Printer mifreckoneth them but XCVIt whofe miftake^ I pray, maybe corrected in the Numbers of the Titles frdm the XCIII Title to the end of the Book) I thought it fitting to add two more Titles to make the number a compleat Hundred, XCIX. Sacramentall Examination. i Co R. 1 1 . 28. But let a man examine him* felf, and fo let him eat of that bread, and drinks of that ctif. IN this and the adjacent paffages the A- poftle doth endeavour the publicly Re- gulation and Reformation of the publicly Ordinance of the JLofds fupper in thcChurch gf Corinth , where it was much profaned. To this piirpofe among other Directions this is a chife one : Let a man examine bim- felf 9 and fo let him eate &c. (jr. let him prove, or approve, or allow himfelfe, a* a man is faid to prove a Veil, that is, to ap- prove it. No man may be received to factampnt - communion without previous CL prp- 224 Sacramental Examination. Probation, examination and approbation. Let no man think that he may have a tic- ket to paffe, by his fecret,private, retired, perfonal , un-obferved, horn- performed, clofet-examination, as if this were aH here aimed at, that a man fhould only and fingly examine himfelf. No fuch matter. For all the paflages of this Difcoarfe in general do wholly tend to an Eccleftaf ticalprocefs. His fcope is not now to re- difie private mifcarriages, but to reform the publicly mifgovernment of the Church about this ordinance, and in order there- unto he prefcribes this as a publicly Rule^ which the Church of Corinth ,and all Chur- ches and Churcterulers ought to walke by. The Gteek is JW//**£4t« Uifjou , which fignifies not only a probation of himfelf* terminating in himfelfe for his own private fatisfaftion (though this be neceffary, yet this is nothing to the Church )but it im-. ports oyer and abpve a Probation alfo, or Approbation of himfelf to others, for the fa- tisfa&ion of the Church , proving himfelf fo>*s |hat the Church of God can approve ofhirrk* The Apofde here doth not drive a Ciofet'Aefigne, but all his counfel is for a Church Reformatio* f not prefcribing clofet auties y but appointing the public^ order in Sacramental Examination. 2 2.5 in the Adminftration of the facrament* Verba intelligenda [unt fecundum fubiettam materiam. Words muft be tatccn accor- ding as the fubjeft matter doth require. boKipot) (from whence «Powf**'£» is derived) fignifies probus, prMtttts, tfettatus, proved, approved, or allowed ; as &%yv&w fUi^m fro bapeennia, currant and lawful money. It is alfo ufed of a perfon of approved fi- delitie and integrity in this chapter, verfe 19. And accordingly jy^*£w denotes fuch a probation or examination as makes a man fotti^dvi a proved, or an approved man. Hence JW/jmwi* , probatio , doth import fuch an Examination, probation or Inquifition as is ufed fthen a Man is to be admitted -to an office, to trie his fitnefs or unfitnefs for it. That this Examination or Probation fhould be performed before the Church as Church-Rulers , is neither abfurd nor hard to prove , if we confider, Firft the univerfal praflice of al the for* mer Churches of Chrift in all ages ever fince the Apoftles dayes , taking its origi- nal undoubtedly from the Apoftles prac- tife, as might eafily be evidenced from ( Antiquitie. It was neyer knowne that Church members and [upper-Communicants Q^ 2 were 2i6 Sacramental Examination. were both of on and the fame latitude or extent. Secondly, if we confider the bad and fad fruits and effe&s that muft inevitably fol- low, when no fuch Probation is ufed before the Sacrament, as theafinful Proftitution and Profanation of that ordinance, the hardning wicked men in their fins, and the lamentable foule-murder that by this meanes is multiplied, and we may fay that hence is that epidemical frofanenefs in the midft of us, becaufe no diftinction at all hath beene made amongft us betwixt the frecidns and the vile, between the holy and profane , ( fer. 15.19 Enek. 22 . 26) befides the confufion and dif order in the Adminiftration of the Lords Supper, that muft needes proceed from a promifcuous Communion without preceding Examinati- on; whereby not only ignorant and fcan- dalous perfons, but very Idiotcs, and na- tural fools, and diftra&ed men may par- take of the Sacrament, as we have known it in fame places. Yea, what fhould bin- der, but thai a Turk, or a Jew, or a Hea- then may receive it in meere mockage and indefpightof Chrift, when no account at all is given or taken beforehand by the €ommunicants,and no inquiry is made in- to Sacramental Examination izy to the qualities and fitn*ffe or unfitnefle of perfons, ere they receive the facra- mentf Thirdly, ifweconfider the eflential Na- ture of the Ordinance, which ts of fuch high Dignitiej that it may not be expofed to every mans privat intrufion, but muft be regularly and deliberately bellowed. Chrift himfelfe did not inftitute the Lords Supper til he had fpent along time in teach- ing and inftrufting hisDifciples^and train- ing them for his way of Gofpe) Do&rine and gofpel worfhip. This Ordinance was the hft Accemplifhment of all his Ordi- nances- Undoubtedly there is more requi- red to the Adminiftration of it then to that of Baptifme, and a man may be ca- pable of other Ordinances before he may be admitted unto this. It is faid the Apof- tks aid breakbreadfrorr houfe to houfe, AH. 2. 46. This was to know their Comnm- nicants;they did not break bread with the promifcuous multitude in the Temple-, this contradiftinction is very punctually accor- ded thus, and exa&ly to be marked by US; Thej continuing daily with one accord in the Temple , and breaking bread from hotffe to hofife^&c. intimating that Preaching was more public)^ and the Sacrament morepr*- Q^ 3 vate 22,8 Sacramental Examination. vate. Though Commonly this is interpre- ted of their own urdinarie meals, yet (under : .Corre&ionJ that is too to fmall a matter, and indeed a thing too penurious to deferve fuch afolemne Record in this compendious hiftorie, neither is there ani^ proof at all for it. But admitc there was eating and drinking in an ordinary way,yet it was their Agay&fK Feafts of love, which were com- monly ioyned with the Sacrament toge- ther, as is wel known. It is nothing a- gainft us in this caufe, that Breaking of bread is mentioned once before, Ver.42. as if therefore this muft needes be meant? only of common eating. Nothing is more frequent in the Scripture then to mention one thing twice even in one chapter, as I could abundantly prove, if it might not be tedious. How exact was Chrift himfelf, who might have given the firft facrament to all the multitude of his baptized Difci- ples, if it had bcene his mind to have it .a Common Ordinance. But No. He makes choife only of the btft of his Difcples, and takes fuch a comfe a* to bring them fi ft to an open Bxdvsjen and Probation (Afat. 26.21,22, and eveue one faid, Maft-r is it 7? jwhich practice certainly fnould teach us fbmething, if we had but teachcabie fpirits. Sacramental Examination. 229 Spirits. For all this was written for our Pattern and imitation ; Nay, f udas was cafhiered,and by a Publick difcovery made to quit the place, before the fupper was given, if John may be believed, who is the moft exquifite Chonologer, and relates things moft %icely in order to time. See foh. 13.30. He then having received thefof^ -went immediately out\ furely this fop was no part of the Lords fupper, but this was done before, as Mather* and Chlarke alfo teftifie. Reade cMat.26.20 &feq. CMarh^ 14 18, & fey. As (ox Luke (it is true) he reports it as done after, but that is no mat- ter, becaufe Luke doth not report things Chronologically, andobferves not the fuc- ceflion of time in the Hiftorie, as the ju- dicious reader may prefently perceive by Luke .22 24 where things are related after the facrament, which were done long be- fore. Thefe things are cleare . But if any man feeme to be contentious , tye have nofnch tuftome , nor the Churches of God. Verily the Lords Supper was not ordai- ned and appointed for a Converting Ordi- nance, whatfoever fome -{elf-Wife perfons have lately invented and vented to the contrary* who, forgeting their Catechifmes, will be the bold Corre&ors not only 0^4 of % 3 O Sacramental Examination. of the late aflembly, but of all the refor- med Authors, whounanimoufly hold the LorJs Supper a confirming, and not a con- verting ordinance. The Lords Supper was never ufed by Chrift and his Apoftles for the converting of the uncory/erted ; for Chrift did not institute the Lords Supper, til all the feioules were converted to him that (hould be converted by hi'mfelf before his death. But juft when Chrift was at the point of dgfth, and there was danger left they might fal off, Chrift then ordained this knitting ordinances eftablifti them to hold what-they had. But when men arc refolved to maintaine their owne wayes , they will find out many a fhift rather then be beaten out of their way, and fuch a poor fhift is this ; That the Lords Supper is con- verting, though not frsm Heathenifme to Chrifiianity, yet from common C hrijiianitie, to the life of Grace and Holinejfe. See what logickhereis : Though this wind' can- not blow a feather over the gates , yet it may eafily from the gates over the higheft fteeple, &c. Though this Coach be not fit to conveigh a man from our towne to Mdr\et» Harbcrouih, yet it is fit to convey him from thence to London , or to Canter* hurj % &c* Though this horfe cannot car- ry ' I " - ' » - Sacramental Examination. a 3 * ry me to Bedford^ yet the fame horfe may well cany me to finftantinople Sec. Though this boat be not able to x (hip me to Gravef- end^tx. the fame may (hip me from Gravtf- end to Amfterdam. So wifely do men here argue. Though the Lords Supper may not convert a man to become a common Chrifiian; jet it may convert a looftChriftian to become afpiritml^ foly and heavenly perf on. Is there not a wider diftance becwixt nature and grace, then betwixt nature and natifre ? Fourthly and laftly, confiderthis, that if every private Chriftian by his private t lamination may intrude himfelfe into the Sacraments, and if it be his right upon his oVcne private account to lay hold of it, with- out Church Approbation ; then what great ufe or neede is there of a Miniftry at all to difpenfe it ? By the fame Authority wher- by he allowes himfelfe to the Sacrament , he may give himfelfe the Sacrament, and adminifter Baptifme to himfelf , or intrude himfelfe into the office of preaching. All thefe things are of equal Authority ; yea, fince rhe Lords Supper is commonly taken lor the greateft and higheft ordinance, (which we will not now difpuce) certainly they that may licence themfelvcs to the greater,may as wel licence themfdves to the kffer. rf2 " Sacramental Bxamintion. leffer. I am apt to think, that our late exorbitances and diforder ly Vfnrpations of the pttblick office of teaching and preach- ing, hath beene a juft punifhment from Godfwho often puniflies one fin with ano- ther in the fame kind) for our diflblute* neffe about the Sacrament ; and if we re- forme not this fin, God may not repent of his judgmentjbut may fay thus to the Mi- niftry : If you fuflfer men uncatecbized and untryed, to intrude themfelves into the communion 3 meerly upon a blind-fold con- ceit of their private Self-examination, you (hall have them alfo intrude themfelves in- to Minifterial offices meerly upon the like blind-fold conceit of their owne Self appro- bation* But Chrift make us wife, to know our duties, and willing to doe them, to pre- vent fin and judgement. C, Beft Beft known Truths are &c ' 23 3 !BeJl knowne Truths are mojl to be preffed. 1 Cor. 6. 2. "Doje not know that the Saints Jballjudg the world ? The Apoftle urgeth and preffeth the Corinthians with their own knttoUAge, no lefs then fix times in this one chapter, faying, Kno\X> ye not this or that? ver 2,5, 9 15,16,19, whence we muft learne this Noce, That the moft 'known truths an mofi to be preffed. Though men may objeft and fay : We know all this j on tel us, yet that matters not, butftilthe more they know a thing the more it muft be urged upon them, for berter and more fpiritual im- provement. This is the conftant method of the Apoftles, and it is fie that all mi- niftersfhould follow that Apoflolical way of teaching. Compare to this purpofe J\.m 3.19-^.6.3,16 ch 7.1,14.^.8.22,28. 1.O.3.16C/?. 5 6. Ch .8.4^.9.13,24. Ck 12 2. Eph.5.2. 2 Pet^.iJ. J fo-2,21. Phil. 3.1. All which place* fliould make us fall 230 BeftknoVen truths are % &c. in love with ancient truths, and caufe us to difrelilh novelties. The old, plaine, ob- vious, common and vulgar ordinance. Truths are to be much inculcated with all cirneftneffe andeagemefle. Itching fares i and itching tongues are :>oth alike daage- ious. That Spmt is not a Goffel-fptit , which cannot abide to hear of any thing, but what was unheard ofbefore;no* fpeake of any matter but what may car y the name and notion of a new l ; ghr. Whofoever loves truth in truth, the mote he heares of it 5 the more he loves tt ft*»l - and a true be- believer will nut readily receive any thing but what hath beene received before, GaL i.8,9.It is but an impure and an adulterous, unchaft love to virgin7V^/?,to be weary of her when you are molt acquainte d with her, and to caft her off with contempt in a fcorn- ful and disgraceful manner when you have had your fil of her. Thus bafely dealt Am- non with his fifter Tamar ; butaChriftian muft not deale thus unworthily with his fi- fter Truth. That man is juftly counted high bafe,and not fit to live, that for fakes his e- ijpoufed and bethrothedBride after the moft familiar entertainment /;andindeed,he is no better thatferves truth no better. { Veritas quo noihr e» charior % Reader, Before thou read this Treatife, fa f leafed to amend what the ^Prefs hath made amiffe, which will be afiece of equity to the Authored a count fie beneficial to thy f elf . ERRATA. Firft in the Preface to the Reader. Page I. I; n.r. fufcepcrunr. p. 1J.4. r. focj in)eda?. 1,6 r. ulto rius. I 11. r^recemes. I.i7>r, indicandum. I.i8.r. venditans. 1. 19 r.fele&as. p.jj. ir. reliquarunu p. 4.I.7 r. praeripit. p.5. 1.8. r