A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 1 · Subpart 5

A Practical and Polemical Commentary Upon 2 Timothy 3-4 · Part 1 · Subpart 5

p. 123VERSE 5. Having a Form of Godlinesse, but denying the Power thereof; from such turn away.

THis is the last, but not the least sin of the last times. That we may the better know and avoyd the Impostors of the last times, the Apostle comes now to give us some speciall marks (for the former 18. are common to the seducers, and the seduced) by which they may be known; as

1. By their Hypocrisy, they will be glozing Hypocrites, who, under pretence of piety, will practice all manner of iniquity, making religion a cloak and stale to cover all their villanies. Such were the Gnosticks of old (to whom some conceive the Apostle had an eye) who were fleshly Libertines,Epiphan. Haeres. 26. given up to sensuality, and all manner of wickedness, yet made a shew of Piety, and pretended extraordinary holiness, Such are the Papists now on the one hand, and the sectaries on the other; both pretend singular piety, when their lives abound with all manner of iniquity. These painted Sepulchers (in all ages) have been the greatest enemies to Reall Saints, as you may see. Cant. 1.6. Isay 66.5. Matth. 23.34. Iohn 16.1, 2. Acts 13.50.

In these words the Apostle tels us

1. What these men have, viz. A form of Godlinesse.

2. What they want. viz. the Power of it.

3. How we must behave our selves towards them. viz. we must shun their society, from such turn away.

1. For the first,Speciem & inane pietatis simulachrum. Beza. Hypocritae sunt, qui latentem impietatem specie virtutis tegunt. à Lapid. Forma est per quod res est illud quod est. they have [foreign] a vain and empty shew of Faith and Holiness. They are not men without the Pale of the Church, such as Heathens and Jewes, which are open enemies to the Gospel; but they have a forme of Godliness, an externall profession of Religion in Words, Ceremonies, and Gestures; they make great shewes, and put on the Vizard of piety; like stage-players, they act the part of a King, but strip them of their robes, and they are beggarly Rogues. They have non foreign sed foreign, not the true form and essence of Godliness, which consists in an invvard change, and doth denominate and give being to things: but they have formality or an outvvard shevv and shadovv of Holiness. Like Pictures and Images,Against Hypocrisy, See Dyke on the Heart, and M. Corshels Treatise against it, and M. Ant. Burges Spi. Refining. 2 P. Ser. 38, 39, 40, 41, 42 M. Youngs Cure of Misprision. Sect. 70. p. 130. Bolton of Psal. 1. p. 24. &c. Fenner on Isay 58.4. p. 407. Fol. p. 2.Ps 1Isa 58:4 vvhichwhich have an external shevv and shape of a man, vvhose lineaments and proportion may be so dravvn to the life, that there vvants nothing but life indeed to act them: they vvill be great professors, and look vvhat a sincere Christian hath in Substance, that have these Formalists in Semblance, they have no life, no povver, no principle of operation in them.

2. They vvant the povver (i. e.) the truth of Godliness,Quidam volunt foreign poni pro foreign, nam veritas tei cujusque ex vi & operatione deprehenditur. Gerhard. in locum. vvhichwhich consists in true faith, purifying the heart. Act. 15.9. in love unfeigned to God & our neighbour. 1 Tim. 1.5. & in the internal & spiritual obedience of the heart, worshipping God in Spirit and in Truth. Iohn 4.24. 'Tis a professing of the truth in truth, and walking in the power of it. But alas where shall we find this? The form indeed is frequent, but where shall we find the power of grace, the beauty of Holiness, and the efficacy of the new creature? do not most resist that inward vertue & power of godliness, by which the heart should be renewed, & the conversation rectified? So that formality, formality, formality is the great sin of England at this day, under which the land groans. True, the form & profession of religion abounds, but alas for the vain, carnal, covetous, proud, censorious, p. 124sensuall walking of the professors of it. The complaint is generall, there is not that Mortification, Self-deniall, and Circumspect walking as formerly. There's more light, but lesse life; more shadow, but lesse substance; more profession, but lesse sanctification, then formerly. There is more fasting, praying, preaching; but where's the Practice and Power of Religion? as Isaack said to Abraham, behold the wood, but where's the Lamb? so behold the Duties, but where, oh where's the life, the power, the truth of what is done? The voyce is Iacobs voyce, but the hands are the hands of Esau; for they deny the power of Religion not only in their hearts, but also in their works. Titus 1.16. 1 Tim. 5.8. they so live, as if Godlinesse were but an aery notion, and a matter of fashion without all force or efficacy. The form of godlinesse is easie,Quid prodest si Deum gestamus in frente, & vitia in animo recondamus? Aug. and cheap service, and so hath many followers; bodily exercise, and a bare observation of the Letter of the Law, is delightful even to Pharises; but the life and power of Godliness, is hard and ha…sh to flesh and blood. Matth. 7.13. Luke 13.24. 1 Pet. 4.18. it teacheth high and hard Lessons, such as Self-deniall, Mortification, resisting sin and Satan, living by Faith, Patience, yea, joyfulness in sufferings, &c. these spiritual Lessons are distastefull to carnal men, and therefore few they be that goe this way.

The Text may be considered two wayes, Relatively, or absolutely.

1. Relatively, as it relates to the 18. sins before mentioned, so this sin is the cloak to hide and cover them all, men will be lovers of themselves, but under a form of Godliness. Hence Observe. That a man may have a form of Godlinesse, and yet live in all manner of wickednesse. 'Tis true, the Power of Godliness, cannot consist with the power of Ungodliness; but the more the power of Godliness is lifted up in the soul, the more the power of Ungodliness will be supprest, as the house of David grows stronger and stronger, so the house of Saul grows weaker and weaker. But yet the form of Godliness, may stand with the power of Ungodliness. A man may be a glorious Professor in the highest form, and yet a Puny in the form of Grace. He may be a blazing Comet for profession, and yet be a Devill incarnate, in life and conversation. The Scribes and Pharises were glorious Professors, and yet but painted Sepulchers, filled with pride and oppression, even when they were murdering Christ, they had a form of godlinesse. Iohn 18.28. they would not go into the Judgement-Hall, lest they should be defiled, yet think it no defilement to crucify Christ, and after they had crucified him, they had a form of godlinesse; when Iudas brought the money to them. Matth. 27.6. they refused to take it, because 'twas the price of blood; and yet they refused not to crucify Christ. Thus Herod when he beheaded Iohn Baptist, doth pretend Religion, it was for his Oaths sake; and under pretence of a Vow at Hebron, riseth in rebellion against his Father, and Herod under a pretence of worshipping Christ, seeks to kill him. Matth. 2.8. Iehu pretends the destruction of Baal, but intends the Kingdom to himself. Saul made a great shew, and killed Witches, yet at last runs to them for help. Demetrius is zealous for Diana, but 'tis to preserve his own Silver Trade. The Anabaptists under pretence of Liberty, destroy Magistracy. The Pope began his Bulls. In nomine Domini. The Papists cry up the Church, that they may the better destroy it. They put on a fair glove on a foul hand, and get on the Vizard of Holiness, the better to deceive. The Devill gets much by such, and therefore he transforms himself into an Angell of light. No sword like Goliahs, Vomicae sunt & dehonestamenta religionis, qui sub forma ejus vim abnegant, quorum culpâ fit ut religio malè audiat, D. Sibbs Concio ad Clerum. In 2 Tim. 1.14.2 Tim 1:14especially when wrapt up in an holy Ephod. Of all Devills, the Sanctus Satanas, the white Devill is the worst, and most dangerous; and therefore when they cry Ave, do thou cry Cave, when they cry Domine, p. 125remember 'tis but in Nomine. Saul may tell David of a marriage,Ab hypocritis multò majus est periculum Ecclesiae quàm à manifestis hostibus; nam Tyranni sunt extra Ecclesiam & omnes eos metuunt & fugiunt ab illis sicut à lapis …ves: sed hypocriti sunt in external societate Ecclesiae, & veniunt …ecti induviis ovium. Alesius in locum. when he intends his funeral. 2 Sam. 18.21. many are Cato's without, and Nero's within; open enemies are better then such secret ones, for when the dogge barks, we may prevent the biting. The Devill cannot endure that sin should be seen in its proper dress, for then it would be so odious that all men would abhorre it; the Devill therefore puts a garment and cover upon it; Hence we read of a cloak of Covetousness. 1 Thes. 2.3. and a cloak of Malice. 1 Pet. 2.16. So Pride goes under the cloak of Decency, and Drunkenness of good fellowship. Ungodliness could drive no Trade without these cloaks; as a Fisher-man could take no fish, if he had not a bait as well as a hook; so in every sin there is a bait as well as a hook; a bait of profit, pleasure, &c. now the Devill hides the hook, and shews the bait, and so makes it take. How many in our days pretend Religion, but intend their own interest and advancement. Like Maximilian the Emperour, that pretended to Reformation, and thereupon pulled down many golden Images, but (saith Sleiden) it was not out of love to the Reformation, but out of love to the gold of the Images. To make you abhor this sin, consider.

1. That this dissembled Piety, is double iniquity; what a cursed Practice was it for Iesabel to proclaim a Fast, that she might murder Naboth?

2. As his horrible Hypocrisy, so 'tis horrible Atheisme also. 'Tis one of Machiavells Maxims. I would (saith he) have great men to have a shew of Holiness,Religion it self should not be cared for, but onelyonly the Appearance; because the credit of it is an help, but the use a cumber. Machiavell. because it makes for their advantage; but the power of Godliness is a burden. They may serve themselves with a shew of Holiness, but the truth of Godliness will not abide it.

3. 'T…s a sin that makes Religion a foot-stool to iniquity, and God himself a Pander to your lusts.

4. 'Tis blasphemy against Religion, and causeth it to be blasphemed, and therefore God never suffers it to go unrevenged, but sooner or later he will uncase all those that dawb over their wickedness with pretences of Godliness. He will send the sword against such Hypocritical ones, as a people of his curse. Isay 10.6. Oh then let us take heed of this Land-destroying, and soul-murdering sin of Formality, which so exceedingly abounds at this day; if any sin ruine England, 'tis this. 'Tis said of King Shishak (1 Kings 14.25, 26, 27.) that he should take away the shield of gold out of Solomons Temple, and Rehoboam made shields of brass instead of them. There was a time when the Professors of England were shields of gold, when we lived together, and served God with one heart, aud one way, in sincerity and simplicity of heart: but now our shields of gold are turned into shields of brass (brass may shine more then gold, but there's great difference in their worth) True devotion is now turned into Hypocritical dissimulation; and therefore seriously ask your selves this question, Am I a shield of gold, or of brass? am I a fixed Starre, or a blazing Comet? a painted or a living man? a Formall, or a Reall Christian? if you have only a Form: So had Iudas and the Pharises which are now in hell. Matth. 5.20. This may as soon carry you to heaven, as a dead horse can carry a man a journey, a painted ship save a man from drowning, a painted Helmet save the head from wounding, or painted food keep a man from starving.

Quest. But how shall I know whether I be a meer Formalist, or whether I have the power of Religion in me?

p. 126Answ. First see whether any of those 18. sins before mentioned, do live and raign in thee; if so, thou hast but a form of Godlinesse: for if thou hadst the Power, it would conquer the power of all those sins.A form of Godlinesse, and the power of sin may dwell together, but the power of godliness, and a form of sin, cannot dwell together, much le…s the power of Godliness, and the power of sin. Venning. As we say of a furnace; it is of no use, if it s…parate not the dross from the silver; and a sieve is of no use, if it separate not the bran from the flower; so may I say of godlinesse, if it conquer not all thy ungodliness, it is but a naked, empty, powerless thing.

2. The formall Hypocrite is all out-side in his most spirituall performances; all duties must be serviceable and subordinate to his private ends, and interests. View him in his intellectuals or Morals, and you shall find self and formality in all.

1. His knowledge is meerly notional, discursive, and speculative, 'tis in his head,Habent cognitionem purè speculativam, non affectivam. Aquinas. and not in his heart. Hence it is called a Form of Knowledge, (i. e.) a meer empty shadow, and shew of Knowledge. Rom. 2.20. But he that hath the Power of Godlinesse, hath a Rooted, Affective, Saving, Sanctifying, Experimentall, Practical knowledge. He knowes Christ as the truth is in him. Ephes. 4.21. he knowes, and doth Christs will. Iohn 13.17. 'Tis a soul-convincing and converting, a sin-crucifyng, and conquering Light. Ephes. 5.14. 'Tis not a dimme, glimmering, vanishing Light; but a through, soul-awakening, soul-enlivening Light.

2. The Formalists Obedience and Practice is meerly extenal in words and shews; In their deeds they deny the Power of Godlinesse; they live as if Godlinesse were but an empty name, and matter of fashion, voyd of all force and efficacy. Such are like a wicked Minister in a white Surplice, Extimè lineus, intimè lanius, fair without, but foul within; or like an Inne that hath an Angell without, and a Devill within. Of such we may say as Erasmus said of a Friars-cowle, it covers a multitude of sins. But the truly godly man doth all with Life, Spirit, and Power, as David when he danced before the Ark, did it with all his might. 2 Sam. 6.14. so what ever he doth for God, he doth it with all his might. Eccles. 9.11. As they that love the Lord, so they that serve the Lord, are like the Sun when it goes forth in its strength, which consumes & dispells those mists and clouds which hinder its light▪ Iudg. 5. ult. This Power of Godlinesse doth infinitely transcend all Forms, for what is the shadow to the substance, what is the Husk to the Kernell, the Chaffe to the Wheat, or the box to the Jewell? what is darknesse to light, deadnesse to life; the picture to a man, the counter to gold, or Earth to Heaven.

3. He comes short in all Ordinances, if he Read, Pray, Hear, or frequent the Sacrament, 'tis all pro forma. God is nigh to their mouthes, but far from their reines. Ier. 12.2. they perform all the duties of Godliness, without Godliness, they do (externally) what the good man doth, and yet like Iudas, they are but Devills. Ordinances may be frequented, and yet no change wrought. Let us therefore labour for the Life and Power of Religion in our souls. Let's not be slothfull in business, but fervent in spirit, serving the Lord. Rom. 12.11. Let us Hear the word attentively, receive it beleevingly, Practice it conscientiously; Pray with Power, communicate with sincere and earnest desires after Christ, rest not in the outward baptizing with water, but get the inward baptizing with the holy Ghost, which may be like fire, to refine and purify the soul. Rouse up your selves, end shake off that spiritual dulness, and drousiness which clogs you in duties, lets break through all those difficulties, and dangers, which lye in the way of Grace. Like so many spiritual Sampsons, we should break all those cords of Sin and Satan, which would hinder us in our Christian course. To this end consider.

p. 1271. That formality and spirituall sloth is very displeasing to God, it being directly opposite to his nature, who is a spirit infinitely active and stirring, and cannot endure dead services. Seee how contemptibly he speaks of outward services, which separated from inward obedience. Isay 1.11. to 16. To what purpose is your Sacrifices? I delight not in them, who required this at your hands? your Oblations are va…n, your Incense are abomination, I caunot away with your Assemblies, my soule hates them, they are a trouble to me, I am weary of them. Scarce any sin hath harder terms given it in Scripture, then this of formality, 'tis compared to Idolatry and Murder (two crying sins;) to the offering of a dog or a swine in sacrifice, which (in the time of the Law) had been a hainous offence. Isay 66.3, 4. A bare performance of duties, is cheap and easie, and is praised in the vvorld; but inward obedience is hard and hateful to corrupt men. Hence like Ephraim (Hos. 10.11.) men love to tread out the corn where they may eat at pleasure, but they love not plowing; that's hard and hungry work.

2. Consider, formality and spiritual sloth loseth all, a man may go a great way in Religion, and yet for vvant of a little more paines lose all. Prov. 12.27. The sluggard roasts not what he took in hunting; he took some paines to hunt for it, but for vvant of a little more paines, he lost all. The wicked and slothfull servant had his Talent taken from him. Matth. 25.26. he lost not his Talent, but because he did not improve it to his Masters advantage, he lost all. 'tis not sufficient we do no hurt, but we must do good, else we are but like painted fire, which as 'tis heatlesse, so 'tis uselesse.

3. He layes himself open to Satans Temptations, by his carelessnesse he Tempts the Tempter, and gives him great advantage against his soul; like secure Laish, which became a booty to its enemies. Iudg. 18.10. we are like men upon a river, if we row not against the stream, we go down; like the Smiths forge; no blowing, no burnig. 'Tis the seething pot which keeps off flyes, as for the field of the sluggard, its growen over with nettles, and the stone-wall thereof is broken down. Prov. 24.30.

4. Consider that formality and spiritual sloth is alwayes a fore-runner of ruine to a person,A Reverend Divine observes four sad presages of some judgement, yet coming on England. The first is the great indifferency about the truths of Christ. 2. The great want of the power of godliness. 3. The great contempt of the Ministers of the Gospel. 4. The great inconsideration of the Death of so many choyce Prophets and Servants of God. Mr. Obad. Sedgwick at Mr. Strongs Funerall. or Nation; where this sin raign…s, destruction is at the heeles of it. Isay 64.7. as soon as ever the Prophet had complained, There is none that stirres up himself to call on God, he presently addes, Thou hast consumed us because of our iniquities. There's nothing hastens judgement, and provokes the Lord to remove the Gospel like this. Rev. 2.5. and 3.15, 16. This ruined the Prelacy, they were (of late) all for outward pomp, and formall service, in bowing to Altars, setting up Images, reading of Service, &c. but deadly enemies to the Power of Religion, and for this God spued them out. As zeal and favour is a meanes to turn away wrath. Numb. 25.10, 11. So formality and coldnesse increaseth it. Certainly, if England go on to contemn Gods Ordinances, despise his Ministers, prophane his holy things, and to slight the tenders of grace made in the Gospel; God will slight us, and give his Gospel to a people that shall yeeld him better obedience. And since we will not awaken our selves, God will awaken us by some dreadfull judgements; and since we will not strip our selves of our sins, he vvill strip us of his blessings. Hos. 2.3. and consume us after all the good vvhichwhich he hath shevved us; Iosh. 24.20. that as vve have been famous for Priviledges, Victories, and Successe; so novv vve shall become infamous to the Nations round about us, for our abuse of these mercies. If any sinne ruine Eugland, 'tvvill be the Formality, Hypocrisy, and unfruitfulnesse, under those rich meanes vvhichwhich p. 128wee enjoy, which will certainly doe it.

Now if the state of those that have but a form of Godlinesse be …o dangerous, how sad is their condition, that have not so much as a form? that have neither shadow nor substance, but are open Godlesse, Gracelesse, worthlesse men, that are hardned, habituated, desperate sinners; such as from top to toe,See Schooles-Guard. Rule 12. inwardly, and outwardly, are nothing but sin; as 'tis said of Antichrist, that he's a man of sin. 2 Thes. 2, 3. So are these, men composed an… compounded of it; they draw on iniquity with the cords of vanity. Isay 5.18. and are so set on sin, that they use all means and provocation, to draw the…selves to a violent acting of it, and continuance in it. He that hath but a form of godlinesse is an Hypocrite, but he that hath not a form, is an Atheist. An Hypocr…e is a masked Devill, and an Atheist, is a Devill unmasked; such are our Quakers;See an excellent description of these Monsters, not men; in a book intitled the Irreligion of the Northern Quakers. p. 28. &c. an Atheisticall generation of prophane men, that neither fear God, nor Reverence man; Gods Sabbaths they profane, they neglect their callings, contemn the scriptures, vilify Prayer, and all Ordinances, never give Thanks at their meales, Rayle on Magistrates and Ministers, dishonour their Parents, out-run their wives, neglect their families, being full of Lying, Rayling, Idlenes…, and all unrighteousnesse. If these be Saints, who are Scythyans? These sin not through weakness, but through wilfulness; not through Passion or precipitation, but deliberately, electively,V. The Relation of Nayle…s Triall before the House. resolutely, (they tell the Magistrate to his face, that they will seal their high and horrid blasphemies with their blood; 'tis time such corrupt blood were let out of the body) they devise mischiefe, and set themselves in a way that is not good. Psal. 36.4. as the liberall man deviseth liberall things, and by them is establisht. Isay 32.8. so the wicked man deviseth wicked things,Monstrum nullâ virtute redemptum. Juven. Q…id eo infelicius cui jam esse malum necesse est? Seneca. and by them is ruined. V. 7. Though favour be shewed to the wicked, yet are they so wedded to their sin, that they will not learn Righteousness. Isay 26.16. 'Tis the height of misery when men have sinned so long, that they have brought themselves into a necessity of sinning. These are not only in a dangerous, but in a damnable condition; what Solomon saith of the Harlots guests, is true of them: they are in the depths of hell. Prov. 9. ult. all such (for present) are far from salvation, such as frequent the Ordinances, and live soberly, though they be not yet alive, yet they sit in the winds way, and there's more hope of them; as Christ said of the discreet Scribe, thou art not far from the Kingdom of Heaven. Mark 12.34.

Now if a man may live civilly, soberly, religiously, confess his sinnes, Fast, Pray, frequent Ordinances, give Almes, and reform many things,How farre a Reprobate may go. See my Beauty of Holiness. cap. 2. Edit. 2. p. 26. and Hildersham, Iohn 4. Lect. 37. and Ward on Matth. 5.34. and Doctor Bolton. See on Isay 58.2. p. 263.265. &c. Altingius; Problema 51. Tom. 2. p. 192. Suffragium Britan, in Synod. Dordrech ad Art. 5. p. 246.John 4Matt 5:34Isa 58:2 and yet come short of Heaven; where then shall the wicked and ungodly appear, who come short of those, that come short of Heaven?

2. Let us shake off this foul murthering sin, and awaken our selves, that we may awaken God; if ever there were a time to cry aloud, 'tis now, when the Lord seems to be asleep, the work of Reformation seems to go backward; children are come to the birth, and there wants strength to bring forth: By our Prayer let us play the Midwife, and help the Man-child of Reformation into the world, let us give the Lord no rest, till he make Ierusalem the praise of the world. Isay 62.1. See how the Church expostulates the case with God, and by an holy violence, doubles and trebles her suit, the better to awaken God. Isay 51.9, 10. Awake O Arme of the Lord, awake, awake, and put on strength. God by his judgements hath made many gaps in the Nation, let us humble our selves, and lye in the gap, and make up the breach; when the Sea hath made a breach, so long p. 129as the breach continues, the water overflowes the land, but the way to stop it is not to murmur or quarrell one with another, but we must fall every one to his work, and so make up the breach. Remember our time is short, our work is great, and our wages unspeakable, we serve a Master, who will not let any man serve him for nought. He'l reward every man according to his works, such as sow liberally, shall reap liberally, and the more active we have been for God, the greater our reward shall be. Let us not then give Satan occasion to insult and say, Lord, my slaves and servants are more active for me, then thine are for thee; mine can spend their Time, their Estates, and their Lives for me, and in my service; but thine grudge at every thing they do, or suffer for thee. Let us by our selfe-denying lives confute this slander, let the zeale for Gods honour, consume us, and all that we have. And if ever there were a time to rowse up our selves out of our formality, 'tis now, when sin is grown so impudent, and insolent.

1. Let us sweep before our own dores, and stirre up our selves against our own personall sinnes, against that Atheisme, Hypocrisy, and Formality, that sticks so close unto us. Let's know the Plague of our own hearts, and arm against the sins of our complexion, constitution, vocations. So did David. Psal. 18.23.

2. Let's stirre up our selves against the sins of the age we live in.See Mr. Strong on that Text. in his 31. Ser. p. 735. The Apostasies, Heresies, Blasphemies, that we daily hear of, should be as a sword in our bones, we should be deeply affected with them, and shew our dislike of them. Neh. 13.11.17. Ier. 13.17. Ezek. 9.4. Rev. 2.2. We must out of an holy singularity,See Mr. Gournalls accurat… Treatise on Ephes. 6.10. p. 7.Eph 6:10 witnesse against the sinfull courses of the world, Rom. 12.2. we must do more then others. Matth. 5.47. the way of the righteous is on high, above the reach of carnall men. Prov. 15.24. and therefore when we Pray, it should not be pro forma, but with life and quickening. Hence David prayes, Psal. 80.18. quicken us O Lord, that we may call upon thy Name. We should stirre up our affections in this duty, fire not stirred, dyes; but stirred, gives heat. 2 Tim. 1.7. there's no stirring in formality, and so no heat. Hence Christ baptizeth all his, not only with water, but with fire, Matth. 3.11. which makes them full of activity and zeale.

2. Take heed of Formality in Hearing, attend as for your lives, with Life, Faith, Obedience; come to these lively Oracles, with lively affections. Acts 7.38. be transformed into the Image of the word, Rom. 6.17. act the Graces of the spirit in Hearing, when you hear of Judgements, tremble; of the Promise, believe; of the Commandements, obey.

3. In observing the Lords-day, we must not barely do the duties of it in a flat and formall way, but we must make them our delight. Isay 58.13. we should rejoyce that we have such a day wherein to glorifie God, and to meditate on his word, and works; we should esteem it as an Honourable day, it's one thing to keep a Sabbath, another to keep it as an high day, a day of honour, laying aside all worldly thoughts, words, and works; as too base and meane, for so high a day.

4. In works of Mercy,See Mr. Iohn Downam's plea for the poor. and Mr. Bernard of Bat. his way to good works. we should not barely shew mercy, but Love mercy. Micah 6.8. God loves a chearfull giver. Wee should be glad of an opportunity to expresse our Love and Thankfullnesse to God. We should think nothing too good for God, who hath thought nothing too dear for us. Bring costly services, put him not off with light aud slight duties: which cost you nothing. David would not offer p. 130to the Lord of that which cost him nothing. 2 Sam. 24.24. The fat and best must be given to him. Levit. 3.9. Numb. 13.12. Learn of worldly men, see how active they be in Seed-time, and Harvest, for a little temporall gain; consider how active and stirring, the devill is to do mischiefe. Iob 1. 1 Pet, 5.8. and if Heathens have been so resolute to walk in the name of their Dung-hill-Gods [Micah 45.] we should much more resolve to walke in the name of our God for ever, who is a better Master, hath better work, and better wages.

2. Get your Graces quickened,

1. Let your faith be a lively, stirring, operative faith. Gal. 5.6. Iames 2. by this wee conquer the world; to conquer the material world; (with Alexander) is not so great, and so glorious a work, as to to conquer the malignant world.

2. See that your Hope be an active, lively hope; doth it make thee contemn both the worlds promotions and persecutions, its frowns and favours? canst be content to perish, so Christ may flourish; to be nullified, that he may be glorified? then hast thou cause to blesse God. 1 Pet. 11.3. Blessed be God, who hath given us a lively hope.

3. Let your Repentance be sound and saving, even Repentance unto life, a turning from darknesse to light; converted men, are quickened men. Ephes. 2.1.

3. Get all the Powers of your soul quickened and enlivened.

1. Get your understanding enlightened with saving knowledge, this is the life of the mind, Psal. 119.144. Give me understanding, and I shall live.

Maxima pars sanitatis est, Velle sanari. Clemangiis.2. Get your wills conformable to Gods will. 'Tis the happinesse of the Creature, to resemble the Creator. The will is the man, get this bended, rightly byassed and reformed, and all is done.

3. Get your affections quickened, they are the feet upon which the soul runs the way of Gods Commandements. Eccles. 5.1. Psal. 119.32. and the wings by which we fly in his service,Affec…us virum indicat. they shew what we are, and do denominate the man; that we are, that we Love and Desire to be.

Object. But methinks I hear some gracious souls bemoaning themselves, and groan under that formality, dulnesse, deadnesse, heavinesse, and indisposednesse, which they still find within them, notwithstanding all their stirring and striving, and praying against it.

Answ. This hath been, is, and will be still, the condition of Gods servants, whilest they are in the world. Heavinesse and Holinesse, weaknesse, dulnesse, and dutifulnesse, may subsist together in the same soul; as we see in David, Asa, Iosiah, Iob, Peter, Luther, no Saint on earth; Sine omni macula. Iames 3.2. In many things we offend all. David was a man after Gods own heart, yet how doth he beg for quickening, and for life, which implies a sensiblenesse of dulnesse and deadnesse in himselfe. Psa. 73. and 119. and yet he had an intensive love to God, to his Saints, his truth and worship; what bitter lamentation did Paul make on this account. Rom. 7. the purest gold hath yet some drosse, the best corn some weeds, the finest wooll some moaths, the best wine some lees. The best man whilest he is in the Vale of Tears will have cause to cry, A necessitatibus meis libera me Domine. Deliver me O Lord from my invincible infirmities. viz. Faintness, Drowsinesse, Indisposedness, &c. the best here are like Prisoners, which though they be got out of prison, yet have bolts on their legs still, so that they cannot run so fast as they would. Like a bird with a stone tied to the leg of it, that fain would ascend and be gone, but cannot. p. 131Though they find sometimes a loathnesse and indisposition to duties; yet have they no loathing of Duties, or decrying of Ordinances. There may be a wearinesse in, but not a wearinesse of Duty. Grace is still predominant, and so denominates.A parte praedominante fit denominatio. We call it a Corne-field, though there be some weeds mixt with it; and white paper, though it have some spots on it. Hence Christ excuseth his sleepy and heavie disciples. Matth. 26.41. the spirit (i. e.) the regenerate part is willing, ready, chearfull, to watch, pray, do and suffer for me; but the flesh (i. e.) the unregenerate part, is weak, impotent, and unwilling to spirituall duties, till grace subdue it, and bring it into obedience. Christ in much love and pitty doth pass by and pardon the weaknesses and infirmities of his people. A bruised reed he will not break. Matth. 12.20. he that will not have us to reject such as are weak in the faith, will not reject them himself.Though it be but smoak, and not a flame, though it be but a wick in the Socket, likelier to dye and go out, then continue, which we use to throw away: yet he will not quench it (i. e.) he highly prizeth it. 'Tis a Me…osis. Love. Rom. 14.1. See how gently he deales with Peter, Iohn 21.15. to put him in mind of his threefold deniall, he doth not harshly upbraid him with it, but only in a mild manner ask him thrice, Peter lovest thou me? He takes no notice of the sins and infirmities of the people, so as to impute them to them, or condemn them for them.See that Text clearly vin…icated …nd expounded in Mr. Ley's Annot. on the Place. See Mr. Trap on that Text. See Mr. Bridge his Ser. on that Text, and Hildersham on Iohn 4 16. Lect… 1.John 4:16 Numbers 23.21.22▪ Cor. 5.21. As a Father pit…eth his children, so doth the Lord pitty his. Psal. 103.13. he spares them as a man spares his Son that serves him. Mal. 3.17. and will not reject their Services, though mixt with many weaknesses, Zach. 3.3, 4. we have a mercifull High Priest, full of compassion, who is touched with the sense of our infirmities. Heb. 2.17. and 4.15. In all our afflictions, he is afflicted. Isay 63.9. he knowes whereof we are made, and remembers that we are but flesh. To expresse his Pastorall and Paternall affection towards them he hath promised, To gather the Lambs with his arm, and to carry them in his bosom, to bind up the broken, and strengthen the weak, to seek that which is lost, and bring again that which was driven away, and to punish their stout and strong enemies. Isay 40.11. and Ezek. 34.16. Christ will have none to despise his little ones. Matth. 18.5. Be humbled then, but be not dejected or discouraged,Quicquid sumus, imperfecti sumus, ad intelligendum difficiles, & tradi, ad obliviscendum faciles & proni, Abbot contra Thomson. cap. 20. ubi plura. for these invincible infirmities of weaknesse, passion, forgetfulnesse, &c. which clog us here. Every Christian carries his clog with him, (saith Luther.) God hath reserved perfection for Heaven, there our hearts shall be alwayes in tune; here our greatest perfection is to bewayle our imperfections, and our greatest Righteousnesse, to lament our Unrighteousnesse. We are apt to have hard conceipts of God, and to judge of him by our selves, but his thoughts are not our thoughts, nor his wayes our wayes. Isay 55.8. There is no God like our God, for pardoning, and passing by the sins of his people. Exod. 34.6, 7. Micah 7.18. our distempers cannot distemper him, nor our infirmities interrupt his favour. The marriage knot is not broken by every falling only, nor the League between Princes broken by the wrongs done by Pirats. The sicknesse or weaknesse of the child, doth not make the Parent reject it, but rather makes him more pittifull, and tender towards him.

Caut. Yet lest any should mistake, and take his Enormities and grosse sinnes for infirmities, I will give you foure differences between them.

1. He that sins through infirmity, hath the life of Grace begun in him, so Paul, Rom. 7. there is not weaknesse, but deadnesse, where there▪s no life.

p. 1322. That's a sin of infirmity, which is committed against the bent, purpose and resolution of the soul, when we suddenly fall into sin without deliberation, either through Passion, Feare, &c as Peter did. This is called a falling by an occasion. Gal. 6.1. he doth not run himselfe into sin, but accidentally he stumbles at sin, and catcheth a fall; so that when a man fully resolves against a sin, Prayeth against it, strives against it, groans under it, and useth all means to overcome it, and yet cannot shake off this Thorne in the flesh, this may be thy crosse, it shall never be thy Curse. Suppose a man be sayling on the Sea, his intention is for such a Haven, but there comes a violent gust, and carries him into his enemies coast against his will: so the godly resolve to keep Gods Commandements. Psal. 119.106. and pray against sin. Psal. 19.13. yet through the violence of Temptations, are oft overcome against their wills. Now 'tis one thing to sell a mans self to do wickednesse, and another thing to be sold. Ahab sold himself, but Paul was sold against his will. Rom. 7. The Virgin that resisted and cryed out, was innocent, Though she were ravisht. Deut. 22.25.27. Quae non placent, non nocent. The sins that do not please us, hurt us not. The godly and the wicked both sin, as Pearls and Peebles both fall into the dirt; yet the one is a Pearle still, and the other a Peeble. Two men may fall into one and the same sin, yet there's great difference in the manner, though for the matter they may be the same.

3. Even sins of infirmity are displeasing to a gracious soul. As a man that hath a blemish, is ashamed of it, so he's made more humble and watchfull by it. Psal. 73.22. But to plead for an infirmity, is more then an infirmity.

4. He that sins through infirmity, is soon recovered, and easily reclaimed; he's like a light that is newly put out, which is quickly blowen in againe. Let Nathan but once reprove David, and he's presently on his knees.See more in Mr. Gatakers Serm. on Watching Sect▪ 77, 78.81 Ames Anti-Synodus, cap. 6, p▪ 371. Let Christ but look on Peter, and he weeps bitterly. They are truly wise, and so a reproof works more on them then a hundred stripes doth on a fool. Prov. 17.10. A sheep may fall into a puddle, but a swine loves to lye wallowing there. If therefore no admonitions, nor reproofes, can win thee, or work upon thee; it's a sign thy sins are Enormities, and not Infirmities, sins of Wilfulnesse, and not of Weaknesse.

Object. I see so much sin in my selfe, that I dare not perform duties, for fear of increasing sin.

Answ. Infirmities are no warrant for us to neglect duties, 'tis a greater sin wholly to omit a duty, then to fail in the performance of it; for in the one our disobedience is Totall, we fail both in matter and manner, in the other 'tis but partiall

2. Neither do they pray formaly, and for fashion, who see their infirmities in Prayer,Optimi sumus, dum infirmi sumus. and are grieved for them; when in humility we like our services worst, they may please God best. Nehemiah (13.22.) desires to be spared, when he had done excellent service. The sense of our imperfections doth more please God, then our imperfections displease him. If thy heart be unprepared, he hath promised to prepare it. Psal. 10.17. and if you be subject to Passions and Infirmities so w…s Elias, yet God heard his prayer.When Christians cannot do duties with life, yet they should do them with obedience; when not with comfort, yet with fear and trembling; when not as they were wont, yet as they are able; that what is wanting in strength, may be made up in their Humility. Mr. Clerks … Nosegay. Iames 5.17. Obedience is most pleasing to God, when there is nothing but a bare command to quicken us. Blessed is he that beleeves (saith Christ, Iohn 20.29) and hath not seen; so blessed is he that obeyes simply out of a respect to Gods command, though he can see no benefit (at present) by it.

p. 1333. Christ by his Mediation and Intercession perfumes all our services (though weak and imperfect in themselves) and makes them acceptable to his Father. Ephes. 1.6. Rev. 8.3. where God findes the mind to be willing, and the heart sincere, there he accepts affecting for effecting, willing for working, desires for deeds, purposes for performances, pence, for pounds, and mites for millions; a little that the Righteous hath (in a spirituall sense) is better then the, seeming, riches of self-conceited Pharises. A little spring is better then a great Pond. In all duties God ponders the spirit,Voluntas est mensura actiounum. Omnis actio tantum habet virtutis aut vitii, quantum voluntatis. Aug. and if that be right, all's right (Prov. 16.2. 2 Cor. 8.12.) as we see in Asa, David, Iob, and those that came to the Passeover. 2 Chron. 30.15. This is Evangelicall perfection; Legall perfection and Righteousnesse God doth expect from Christ, he onelyonly requires faith and sincerity in us; and then though Satan doe accuse us for our imperfections, yet we may put him over to Christ our husband, who ever lives to make intercession for us. [Vxori lis non intenditur] the wife cannot be sued so long as her husband lives. All that he hath is hers. 1 Cor. 3.22. Vxor coruscat radiis mariti.

Helps against Formality.

1. Go unto God who is a quickening spirit, and beseech him to quicken thy dead heart. So did David of Psal. 119. God can make dry bones to live (Ezek. 37.4. &c.) and raise Lazarus out his grave, when he stinks again. He that at first raised thee out of thy Deadnesse, can much more raise thee out of thy dulnesse. All men and means are but dead things unlesse he put vertue in them. Beseech therefore the Lord to abide with you, for as Martha said to Christ, Lord, if thou hadst been here my Brother had not died; so may we say, Lord if thou hadst been here, my soul had not been thus dead, and disordered, nor should I drive on so heavily. When the Sun went down, Abraham fell asleep. Gen. 15.12. and when the Son of Righteousnesse withdrawes his powerfull presence; 'tis night with us, and we grow heavie, but whilest we have Gods Spirit to assist us, our souls are full of Spirit and Life; Christs yoke then is easie, and 'tis meat and drink to us to be doing Gods will.Note. 'Tis the policy of Satan when he cannot hinder us from Duties: then to make us formall and lazie in Duties; or else he layes clogges on us, to make duties irksome, and unpleasing to us; and so to bring us out of love with them, and thus he hath prevailed with too many in our dayes. Let us therefore spread our case before the Lord, and beseech him, who is life it selfe, to put life into our dead and frozen hearts, that they may live unto his praise, and that we may love his wayes, and then nothing will offend us.

2. Act and use your Graces, this is the way to increase and quicken them, bring good motions into resolutions and actions; blow till the spark become a flame. This stirring is Painfull, but Gainfull; drowsy, dead, formall professors lose all, when the active, stirring Christian, goes forth like the Sun in its strength. To him that hath, it shall be given; exercise your faith daily [vita fidei vera vita] be much in meditation, and self-examination; whetted knives are both bright and sharp; 'tis the diligent hand which makes rich in spirituals, as well as Temporalls. Proverbs 10.4.

3. Delight in quickening company, get acquaintance with humble, holy, active …en; and shun the company of dead, formall, earthly minded men, we must stand up from the Dead, before Christ will give us Life. Ephes. 4.14. There's a quickning vertue in the society of Gods people. p. 134As one living coal, sets his fellow on fire, So God hath ordained the gifts and graces of his people, for the benefit of others, that those who dwell under their shadow, might return. Hos. 14.7.

4. Get Sincerity, for therein lyes much of the very power of Godlinesse. Let your Faith, Love, Obedience, be unfeigned, and without hypocrisy. Be not onelyonly Nominall, and Formall, but be Reall Christians, be Israelites indeed. Christ sayes to us as Alexander said to one of his name, Aut fortitèr pugna, aut nomen depone. either fight like Alexander, or never bear his name; so either act like Christians, or else put off that name.

To quicken you, consider that this Grace is

Commanded.

Commended.

Rewarded.

Tamim, signifies a plain, honest, religious, simple disposition without guile or wickednesse. See Doctor Boltons Ser. on Isay 58.2. p. 299. Folio,Isa 58:21. 'Tis often commanded, as 1 Sam. 12.24. Gen. 17.1. be perfect, (i. e.) sincere, he speaks not of an absolute perfection, that's reserved for Heaven; but of an Intentional perfection, when we desire and endeavour to walk sincerely before God. Matth. 5.48. be perfect, as your heavenly Father is perfect; not by way of equality, (that can never be) but by way of analogy and resemblance; not with a perfection of Degrees, but with a perfection of Parts, q. d. Let grace be sound and sincere in every Part. God doth even beg this of us. Deut. 5.29. O that there were in them a heart to fear me, and keep all my Commandements alwayes, that it might go well with them, and with their children for ever. God doth earnestly seek, and desire such worships. Iohn 4.23, 24.

2. God commends such. He glories in them as a Captain doth in a tried and faithfull souldier. See how the Lord makes his boast of upright Iob. 1.8. and 2, 3. and glories in David, as a man that fulfilled all his wills and commmands.foreign (i. e.) omne quod ipsum jubebo. Beza. Acts 13.22. for this he commends Iacob, that he was Ish tam, a plain, simple, single-hearted, sincere man. Gen. 25.27. for this Christ set an Ecce on Nathaniel. Iohn 1.47. and Paul commends the Romans 6.17.

3. God highly rewards it. Such shall have the Upper and the Nether springs, the blessings of this life, and of a better. Psal. 84.11. and 15.1, 2. to them God will be a Sun for refreshing and consolation, and a shield for protection, they shall have Grace and glory, and as if that were not sufficient, he addes, They shall want no good thing, God will do good to those that are truly good. Psal. 73.1. and 126.1. if Caleb follow God fully, he shall possesse Canaan. Numb. 14.24. such as walk uprightly, their place of defence shall be the munitions of rocks. Isay 33.15, 16. when dangers, come, he shall dwell in a safe place, in an impregnable fort, and may with Luther sing. Psal. 46.

4. 'Tis the Grace of our graces, 'tis not properly a distinct grace, but the perfection of them all. If a man have Faith, Repentance, Obedience, if they be not sincere, they are worth nothing. A Pearle if counterfeit is good for little. Gold if mixt with brasse or baser mettle, is debased. 'Tis sincerity that puts a lustre on all our Duties. 'Tis the salt that seasons them, and makes them savory. God loves Adverbs better then Adjectives, benè better then bonum; if the matter be never so good, if we faile in the manner, we marre all. The most glorious actions done in Hypocrisy, are as undone. [Quod cor non facit, non fit] The Pharisees made long Prayers, gave much Almes, &c. yet, because leavened with hypocrisy, they lost all. Amaziah did many good things, but not with a perfect heart (2 Chron. ….2.) that But spoyled all. 'Tis sincerity that crowns all our Duties, when we heare without Guile. 1 Pet. 2.1, 2. and give almes purely out of love to God, and p. 135Pray in sincerity; such services, (though weak) yet find acceptance. (Psal. 145.18. Pr…v. 15.8. Cant. 2.14.) for 'tis not the multitude, but the Truth of our services, which God regards. This gives a kind of perfection to our Duties and Graces. Hence an upright and a perfect man, are made Termes convertible in Scripture. Iob 2.3. Psal. 37.37. and the Hebrewes call sincerity by the name of perfection. Gen. 17.1. what ever then you part withall, resolve not to part with your integrity. Iob 27.5. for 'tis this that will yeeld you comfort in every condition. This Tob leb, this good heart will be a continuall Feast. Prov. 15.15. other Feasts may last for a day, for twelve dayes, or one hundred and fourscore dayes, as Ahasuerus Feast did, but they have an end, but the good man keeps an everlasting Feast; his joy shall no man take away: he sits at a Feast every day, [Omnis dies justi festus] as 'tis the misery of the wicked, that their worm never dies, so 'tis the happinesse of the Saints, that their Peace and Joy shall never end. They feast at home, and they feast abroad; they feast in prosperity, and they feast in adversity; they feast in publick, and they feast in private; they feast by day, and they feast by night; Lo this is the blessing of those that get and keep good hearts, be it clear or cloudy, fair or foul, he enjoyes a continuall serenity, and sits at a perpetuall feast. He can see light in darknesse, Psal 112.4. food in famine. Hab. 3.17. Joy in sorrow. 2 Cor. 6.10. Riches in Poverty. Prov. 19.1. 2 Cor. 6.10. comfort in discomfort, 2 Cor. 1.12. and life in death. Iob 19.26. Psal. 16.9.

[He that would see more of sincerity, may peruse D. Preston on Gen. 17.1 Ser. 6.7. Mr. Ball on the Covenant. chapt. 11. Mr. Gataker, and Mr. Barlow on Psal. 97.11. Mr. Love on Iohn 1.29. D. Downam on Psalm 15.2. and on Luke 1.57. D. Clerks Ser. on Iohn 1.47. Mr. Scudders dayly walking. chapt. 12. Mr. Robinson on Ephes. 6.14. Lect. 9.10. and Mr. Anthony Burgesse Spiritual Refining. 2 Part. Ser. 8. &c.

5. Let the noyse of Gods judgements awaken thee out of thy sleepy formality, if a man be in a dead sleep, a great noyse will awaken him. Gods judgements have a voyce, and we should mark what it sayes. Micah 6.9. God brings his judgements to light every day, either on our selves, or on others, these should fear us, quicken us, and mend our pace [timor facit consiliativum. Arist.] when Gods judgements are in the earth, we should resolve to learn righteousnesse. Isay 26.9.

6. Let the signes and fore-runners of Gods departing from us, quicken us, God is making a way for his wrath, he hath taken away lately above 60. precious Ministers, burning and shining Lights. When Pillars goe down, the house cannot long stand. When men are packing up their wares, it's no time to sit still, you must buy then, or never. The Lord is now removing his Gospel to New-England, the Son of Righteousnesse begins to rise there, and set here.

Religion stands on Tip-toe in our Land,

Ready to passe unto th' American Strand.Herbert. Poem. in fine.

1. We begin to contemn Ordinances, and loath them. Those poor Indians begin to prize Ordinances, and frequent them.

2. We begin to cry down Sabbaths, and make every day alike; they observe Gods Sabbaths, and make Leagues for the strict observing of them. We meet to wrangle, they meet to pray and instruct p. 136each other in the things which they have heard.

3. We begin to contemn prayer, and think our selves above it, they set up Prayer in their families, and are earnest in it.

4. We grow weary of the Lord, and begin to deny him in his Attributes; these begin to fear, know, and acknowledge him.

5. We fall away to loose Opinions, and loose Practises, we are barren under all the meanes of grace, dry under all the droppings of the Sanctuary, and therefore the Lord may justly take away his Gospel, and give it to a people that shall yeeld him better obedience, then we have done. God hath forsaken better Churches then England. The Jewes that were sometimes his peculiar people, and adorned with many rich Priviledges, are now for their unbelief, a dispersed, despised, accursed people. The seven Churches of Asia, once so famous, are now a wildernesse. God hath no need of us, he can call them his people, which were not his people, and them beloved, which were not beloved. Hos. 2.23. God cannot want a people if he please to call, he can raise up out of dead stones, and wild Americans, children to himself. Oh that the poor naked Indians, might quicken our backwardnesse, and their fruitfulnesse rowse us out of our unfruitfulnesse, and their zeale, and power of Religion, shame us out of our formality. As Christ said to Peter, (Luke 7.44.) Seest thou this woman Simon? dost thou observe how bountifull and active, she hath been for me? compare her zeal and love to me, with thine, and learn to be ashamed. As the Lord set Israel to Schoole to learn of the Oxe, the Asse, the Stork, the Ant; So he may set us to learne zeale of Indians. Many are like dead Wether-cocks, they turn, and turn, and turn again, but they never crow against sin, nor be active for God. E…salice, non è quercu orti. They are bending Willowes, not rooted Oakes. The living fish swimmes against the streame, 'tis the dead fish that goeth down. Rest not then content with a form, sit not down content with gifts and parts (as most do) but covet that more excellent way of Holinesse, Humility, and the power of godlinesse 1 Cor. 12.31.

Lastly, Prize all Gods Ordinances, and walk in the power of them. He that despiseth them, shall never thrive in Grace; if you take away this spirituall fuell, the fire of zeale will soon decay. Ordinances are services, though not Saviours; Meanes though not Mediatours; to be used, but not Idolized; we must not cast them away, but cast them down at Christs feet, as the 24. Elders did their crownes. Revel. 4.10. God will be found in his own way, and though he hath promised us grace, yet he hath said, we shall seek it, before we have it. Ezek. 36.37. as Baths have their warmth from the Mineralls which they run through, so the soul by Ordinances draweth a spirituall taste and sweetness from them. We should therefore shew our love to them, by promoting them with our Riches, Prov. 3.9. and coming with the first to them. Luke 1.21. Prov. 8.17.33. Ezek. 47.10. Acts 10.33. Hereby we shall bring glory to God in all his Attributes. We shall continue and increase our communion with God. The repetition of the Act, will intend the Habit, as fire by blowing, burns the brighter.

Object. We live not now under the Law, but under the Gospel, and so are above Ordinances and Duties, which are poor, low, legall dispensations, and breed a spirit of bondage in men, and therefore ought to be abolisht, as appeares. Heb. 3.11. 1 John 2.27 Rev. 21.22. [See these Texts answered in my Sal Terrae. cap. 3.]

Answ. Ordinances do not vanish in Gospel-times, but must endure to the end of the world.

p. 139the end of the world. 1. The Ministery must endure so long as the world endures.V. Mr. Blake on the Sacraments. cap. 8. Sect 2. Matth. 28. ult. Ephes. 4.11, 12, 13. [See my Sal terrae. cap, 3.]

2. Baptisme is of the same continuance. Matth. 28.19, 20.

3 The Lords Supper must endure till Christs second coming. 1 Cor. 11, 26. and if there shall be Ordinances in the most glorious times of the Church to come, even when the Jews shall be called, and the spirit powred out in an abundant measure. Isay 2.2, 3. & 66. Zach. 14. then much more have we need of them. And though they be outward Forms, yet they are not empty Forms, but efficacious to the salvation of believers. Rom. 1.16.

1. Let such prophane Atheists consider that Ordinances are Formes which Christ hath instituted, they are divine Formes, and when you reject them, you reject Christ himself.

2. They are Forms which are the purchase of the Death, Resurrection, and Ascension of Christ, therefore when you reject them, you reject the purchase.

3. They are such Forms as are made by Christ the Conduict of all grace. Christ and the grace of Christ are ordinarily conveighed by these Forms. They are golden pipes to conveigh grace, and blessed and admirable Instruments in the hand of God for the good of our soules.

4. Having begun in the spirit will ye end in the flesh? was there not a time (and was it not your best time?) when you durst not omit Prayer, Meditation, Self-examination, &c. was it not your best time when you practised Self-denial, Mortification, and all holy duties? and will you now turn Libertines and Apostates, and so make your latter end worse then your beginning? may not the Lord expostulate with you as he did sometime with Israel? Ier. 2.5.31. What iniquity have your Fathers found in me, that they are gone after vanity? have I been a barren wilderness, or a land of darknesse to you? So what evill did you ever find in God or his Ordinances, that ye thus grow weary of them? speak now before the Lord, what evill did ye ever find in Praying, Preaching, Sacraments, that ye thus reject and contemn them? Time was when ye frequented them, found joy and sweetnesse in them, if you have lost your taste the fault is in your selves, and not in the Ordinances; you are grown cold, dead, formall, worldly, Prophane, &c. and now instead of falling out with your sins, you fall out with Gods Ordinances; instead of casting off your iniquities, you cast off duties. For such I shall onelyonly say, Remember from whence you are fallen, repent and do your first w…rks. Rev. 2.5. Use Ordinances and improve them, but rest not in a naked formall performance of them, beseech the Lord to make you profit by them. Isay 48.17, 18. In Heaven we shall enjoy God immediately without the use of Ordinances, there is (and indeed there needs) no Temple there. Rev. 21.22. but whilst we are on earth, we must serve providence in the use of meanes, and he that despiseth them, despiseth his own salvation, both Temporal and Eternal.

[For Ordinances, see Mr. Lawrence for Ordinances. Mr. Bartlets balsom. Mr. Bridge his Treat. for Ordinances. M. Brooks his Remedy against Sat. Dev. Device 11. p. 142. Symonds sight of faith. chap. 15. Mr. Ant. Burges. Spi. Refining. 1. Part. Ser. 40. Mr. Strong 31. Ser. p. 314. Clapham against the Quakers. Sect. 7. p. 38.42. Mr. Strong Ser. 31. p. 314, 315.]

Against Formality, see D. Preston on 2 Tim. 3.5. D. Hall, and Mr. Hooker on 2 Tim. 3.5. Mr. Hierous Bargain of Salt, the second Sermon. 2 P. p. 484. Mr. Mantons Ser. on Rev. 3.2. preacht before the Parliament. 1648. M. Strong Ser. 31. on 2 King. 31. p. 294. M. Ant. Burges Spiritual Refining. 2 Part. Ser. 32. to 37. and on Iohn 17.8. Ser. 37. Mr. Murcots. Ser. on Ephes. 3.15. and Matth. 25.1. M. Chishals Ser. on Acts 26.28. M. Beesly Ser. on Iohn 12.24.]

p. 138From such turn away,

The Apostle comes now to shew us how we should behave our selves towards such self-seeking, covetous, proud, blasphemous, heady, haughty, formall, glozing Hypocrites, viz. we must shun their society, and have nothing to do with them. Since they erre not through weaknesse, but wilfulnesse,, not through infirmity,Non simplici errore sed pe…ve…sitate anim… …esistunt Ve…ati, proinde sunt ave…sandi. Beza. foreign, aversare, & adversare; plus est quàm foreign de vita, venit à foreign, coh beo, fugio, rejicio, abscindo, non consentiendo, non approbando, ab illu …e subducendo, & jugum cum illis non trahende. but obstinacy, not through ignorance, but against light and conviction; and so are become habituated, hardened, desperate, compounded sinners, its time to shun them, and avoyd them, that so we may testify our dislike of their ways, and walking. Yea, we should not only shun them, lest we be infected by them, but directly oppose them, (as the word signifies) and do what in us lyes, to have them corrected, that (if it be possible) they may be amended.

1. This admonition shewes that the Apostle speaks not only of evills to come, but also of present evills; for how could Timothy shun those evills and errors which should arise, when he was dead and gone? It appeares then that the Church began to be troubled, and tortured with those, corruptions both in doctrine and manners, at its first arising. Though 'tis true those sins, are too much improved in these last and worst times.

1. Observe, That no sooner doth the truth appear, but errour begins to appear also. No sooner doth the wheat arise, but the weeds begin to peep up with it, and (if it may be) to overtop it. As soon as ever the work of Reformation began in Germany, what abundance of Sectaries and Hereticks, did the Devill raise to oppose it? if one Heresy die, the Devill (who never sleeps, but is is alwayes at his plough) raiseth up seven in its stead. I my self (saith Luther in his Preface to his comment on the Galathians) who have been 20. years in the Ministery, can truly witnesse that I have been assailed with more then 20. Sects, of which some are already destroyed, others (as the parts and members of Wormes and Bees, that are cut asunder) do yet pant for life. But Satan the God of all discention stirreth up daily new Sects, and last of all (which I most wonder at) he hath raised up a Sect, that cry down the ten Commandements. Alas how would this good man have wondred, had he lived to see our dayes, wherein Law and Gospel, Christ and all his Ordinances are cast out of dores: wherein there are so many Deceivers, and Devils incarnate gone forth into the world, white Devils, black Devils, Pyed and skewed Devils, that are white in their words, and black in their works, that halt not between two, but 20. opinions; Menstruam habent fidem, they change their Religion every month, and are as mutable as the Moon, they are spiritually mad and drunk with errors, and so are truly Lunaticks. Thus the Church of Christ in this world is alvvays militant, it must never look for Peace so long as there is corruption within us, and the Devil and his agents without to oppose us, & therefore marvel not when you hear of Hereticks, blasphemers, &c. such there were in Timothies time, such in ours, & some such there will be to the end of the world; the world will ever be wicked, and like it self.

2. Observe. That Christians must shun familiarity with the enemies of Christ, these compounded sinners are Christs professed enemies, and it becomes not the spouse of Christ to hold correspondency with the open-enemies of her head & husband. It may be thou hast not power to punish them, yet thou mayst shun them; perhaps you cannot confute them, yet thou canst and mayest avoyd them, since they are such as are given to changes we should not meddle with them. Prov. 24.21. Hence 'tis that the Holy Ghost hath given us so many Caveats against familiarity with such p. 139wicked ones. Prov. 4.14, 15. and 14.7. Rom. 16.17. 2 Iohn 10.1 Cor. 5.11. and 6.9. Ephes. 5.7.11.14. 1 Tim. 6.5. Sometimes our callings may bring us into their company, but then we must do as wise Physitians do, who if they be called amongst such as have the Plague, they fortify themselves against it, they will not go with an empty stomack, but they fill all the Passages, that no emptinesse be found; they usually in such cases, carry some preservatives about them. The Application is obvious. When Saint Iohn went to Ephesus to bathe himself, and saw Cerinthus the Heretick there, he would not stay for fear the bath should fall on him. We should save our selves from an untoward generation. Acts 2.40. Zach. 2.7. and not once sit with them, lest we be tainted by them. Psal. 26.4. in this sense we must not once know a wicked person. Psal. 101.4. though a man be never so great, if he be not good, he's but a vile person, though he be a Monarch. Dan. 4.17. and 11.21. and though they be high in their own eyes, yet they must be little and low in ours. 2 Kings 3.14. Hester 3.2. Psal. 15.4. All their Honour is but a bubble, and all their pomp a fancy. Acts 25.23. Hence the Scripture calls them chaff. Ps. 1.4. dross and scum. Ps. 119.119. Dogs & swine. Mat. 7.6.

Caut. Yet in some cases there is a lawfull society even with open sinners; as first there is a necessary society of civill commerce, as in buying and selling, Trading, and Trafficking; and thus we may be sociable with Turks and Indians, and the men of the world; if 'twere unlawfull to Trade wich such, we must go out of the world. 1 Cor. 5.9, 10. we may and must carry our selves fairely, civilly, affably, and curteously towards all; though we must be familiar and intimate onelyonly with the godly, as they are men, and usefull in their places, in Church and Common-wealth, we ought to reverence and respect them for their gifts; but as they are wicked men, we must shun them.

2. When we have a Call to go amongst them, we may go with safety, comfort, and confidence, when another that goes without a Call, runnes himself into danger. It's one thing electively to chuse wicked company, and another thing by vertue of a Call, to go amongst them. As 'tis in the Case of the Plague, for a man to run desperately without a Call from God into a Pest-house, 'tis a Temptation, and he runs upon his own ruine. But for a Physitian, a Midwife, or a Tender of the sick to go when sent for, they may go boldly, for God hath promised to keep us, whilest we keep his wayes. Psal. 91.11, 12. Thus Ioseph lives in Egypt, Nehemiah in the Court of a Heathen King, Lot in Sodom, Iob in a land of Vz, Daniel, in the Court of Darius, God had called them, and he kept them there.

3. We must distinguish of wicked men, some are curable, others are incurable; some are obstinate, desperate hardened sinners, which hate reproof, those shun; others are simple, tractable, and hopefull, these we must pitty. If when we would cure men, they will not be cured, we must forsake them. Ier. 51.9. when Christ saw the Pharisees to be proud, captious and contentious, he denounceth woes against them, and leaves them. But the poor Publicans that were sensible of their low and lost condition, and came to Christ as the sick to the Physitian for health and cure, those Christ delighted to converse with; for his mission and Commission runs to such. Mat. 15.24. So that 'tis not simply and absolutely unlawfull for a good man sometimes to converse with wicked men, how else should we convince them or convert them if we have not some converse with them? A love then of pitty & commiseration we must shew to all, remembring that we also were sometime foolish, disobedient, & as vile as the vilest. Tir. 3.2, 3. But a love of complacency, familiarity & delight we must express only to the godly. Ps. 16.3. & 119.63.

4. See that your ends be good, viz. to convince the wicked of the evill p. 140of ther way, to convert them & bring them home to Christ, many are familiar with the wicked in their wickednesse, with the Drunkard in his drunkennesse, with the Idolater in his Idolatry, &c. such harden and confirm wicked men in their wickednesse, but they will never convert them.

Motives and Disswasives from familiarity with wicked men.

I come now to the Motives.

Tales ple…úmque sumus, quales ii quibus…um vivimus.1. Consider that familiarity with wicked men, will make us like them, we are very apt to resemble those that we converse with, and as he that walks with wise men, shall be wiser, Prov. 13.20. So he that walks with wicked men, shall be worse. When the Israelites were mingled with the Heathen,Aspice quid faciunt commercia! Juven. Sat. 2. they learned their works. Psal. 106.35. Ioseph living amongst Egyptians, had learnt too much their language. Gen. 42.15, 16. the holy Prophet living amongst a polluted people, complaines of his pollution, by living amongst them. Isay 6.5. we cannot touch such pitch, but we shall be defiled by it, a little of this leaven (tolerated) will quickly sowre the whole lump. 1 Cor. 5.5, 6. one scabby sheep, oft, infects the flock;See Clerks Mirrour. cap. 48. one rotten grape, corrupts all such as are near it. Wofull experience tells us how many that were hopefull, and well given when young, yet by frequenting lewd company, have proved very lewd and profane. There is a secret poyson and venom in ungodly company; if Solomon be familiar with Idolatrous women, they will quickly draw him to Idolatry. Nehem. 13.26. Iehoram was wicked himself, but watching with the daughter of Ahab, made him worse. 1 Kngs 8.18. Hence such mixing and and marrying with Idolaters, is called an abomination. Mal. 2.11. Ezra 9.14.Rem, rem, quocúnque modo rem. Hor. Nehem. 13.6. many care not who they match withall, so they have money; no matter how light the Person be, so the Portion be heavie. They make matrimony a matter of money, and so run themselves into many snares and noysome lusts. 1 Tim. 6.9. Remember we are Denizeus of another society, and therefore must have no needlesse society with wicked men.

2. This familiarity with them, may harden them in their sin, God hath ordained our separation, and withdrawing our selves from them, as a means to humble them, and turn them from sin. 1 Thes. 5.22. Withdraw your selves from every Brother that walks disorderly, that he may be ashamed. Our familiarity with Sectaries and Libertines, is a tacite and Interpretative approbation of their lewd principles and practices; thereby we partake with them in their sins, and so become accessary to their Plagues. Numb. 16.26.32. Go not to their meetings, frequent not their houses, read not their books, have as little to do with them as possible may be. Sectaries are called Dogs. Philip. 3.2. now 'tis a debasement for a man to be familiar with Dogs. The best mettles when mixt with baser, are embased thereby; mix gold with brass or silver with copper, and you debase the coyne; for Saints familiarly to joyn with the limbs of Satan, not onelyonly endangers, but debaseth them. Man is a poor, weak, uuconstant creature, and apt to go astray, and therefore we should shun Temptations. The Devill will challenge thee for his, when thou goest to such meetings, as he did the young woman which he found at a Play-house, the Devill carried her away upon this account, [Quia in meo eam inveni] I found her on my ground.

3. There's no comfort to be found in such society, when trouble comes, miserable comforters are they all. When Iudas fell into trouble of conscience, he ran to his wicked associates, but see what miserable comforters they are to him in his extremity. Matth. 27.4.

p. 1414. 'Tis a dishonour to our Lord and Master, to be familiar with knowne Traytors and Rebells to him. Every wicked man rebells against God, there's an enmity and an hatred in him to God, his wayes, his word, his worship, his people. Rom. 8.7. Colos. 1.21. now how can he be a true subject, who is familiar with open Rebels to his Soveraign? or how can an obedient Spouse delight in her husbands enemies? we cannot approve our selves faithfull to God, unlesse we hate such as he hates.

5. It's impossible that ever we should be good so long as we delight in wicked company; Hence David resolving to keep Gods Commandements, first he bids the wicked depart. Psal. 119.115. when a man is changed, he changeth his company; Paul when converted, forsakes the Pharises, and joynes himself to the Church of God. Acts 9.19. what communion hath light with darknesse? Psal. 1.1, 2. and 26.4.6. if ever we would live the life of Grace here, and glory hereafter, we must forsake the wicked. Prov. 9.6.

6. By familiarity with such we do not onelyonly endanger our Spiritualls, but our Temporall estate also. Lot living amongst wicked Sodomites, suffered with them. Gen. 14.12. when they were plundered and taken prisoners: Lot also was plundered and taken prisoner with them. Iehosaphat had well nigh lost his life by loving those that liated God. 1 Kings 22.32. and 2 Chron. 18.31. and 19.2. a companion with riotous persons shall come to poverty with them. Prov. 23.20. David by entertaining a league of amity with Hanun, for the curtesies he had received from his Father N…hash, had his kindnesse suspected, and his messengers disgraced. 1 Sam. 10.4.

Caution. Yet if God have tyed us by any Relations to wicked persons, we must not presently forsake them, or out-run them. Some children have wicked Parents, some husbands have wicked wives, some servants have wicked Masters; now these Relations must not be contemned or violated.

1. The husband may not leave his wife, nor the wife her husband, for any cause but for adultery. Matth. 19.9. no other cause can annull marriages, and therefore those Sectaries that out-run their wives, pretending they are carnall, they are not Saints, nor called, nor spirituall; such must remember what Christ saith, Whosoever puts away his wife, except it be for adultery, and marries another, commits adultery, and if the husband be wicked, yet the wife must abide still with him, because she may be a meanes to convert him. 1 Cor. 7.16.

2. If a godly child have wicked Parents, he must not out-run them, but by Prayer and Patience, and leading a convincing life, he must labour to win them, shewing all due Honour and respect unto them.

3. If a Religious servant have an Irreligious Master, he may not out-run him, but must, by a holy, just, religious walking, labour to win him. 1 Tim. 6.1. yea, though they be froward and pervense, yet must they be reverenced and obeyed as Masters. We must obey evill men, but not in evill. Saul was a wicked man, yet David gives him all due respect.

2. Caut. When I say we must forsake communion with the wicked, take heed of forsaking Sion instead of Babylon. Many (especially in these loose times) call the Church of England Babylon, a whore, a false Church; which yet the God of Heaven, and his Churches, acknowledge for a true Church. This makes so many turn Separatists, and instead of running from Babylon, they run into Babylon; they run from a supposed, into a Reall Babylon of confusion, and disorder. 'Tis ill to …ast off communion with one good man without a cause; but to un-church all the Churches of God in the world, and to forsake the Assemblies of Gods people, where he is purely worshipped, is the high way to des…uction; a member cut off from the body, must needs dye. I observe that …he first Lesson which the p. 142Devill teacheth his Schollars, is separation; and after that comes a Troop of errors and miscarriages, both in Doctrine and Practice. Such Practices are very unseasonable, especially now, when all had need to unite against the common enemy.

Object. There are Defects and corruptions in our Church.

Answ. And what Church on earth is free? Had not the Church of Ierusalem, the Church of Corinth, and the seven Churches of Asia, their defects? and yet they were called Holy. Segregatione, because they were separated by God, and set apart for his service and worship, the name of God is called on there, the Oracles of God are taught there, and Religion is profest there, and therefore they are called Holy.

2. A parte praestantiori fit denominatio, because there are some Saints there; as we call a man a Rational creature from the soul, which is the better part, and a heap of corn is called Wheat, though it have much chaff mixt with it.

3. Iudicio charitatis. When people make an externall profession of Holinesse, in the judgement of charity we must hope they are Holy. Thus 1 Cor. 1.2. the Apostle calls them Saints at Corinth, such was his charity,Per sanctos intelligit Apostolus baptizatos & Christianam religionem profitentes, tales enim charitas praesumit esse reverà Sanctos. Davenant. that he hoped they were such. It were to be wished, that all Gods people were Reall Saints, but Christ tells us his Church is mixt, it hath Tares as well as Wheat, and will have, do what we can. **The Church of Christ is called a fold in which are Goats as well as sheep; a Noble-mans house, in which are vessells of Dishonour, as well as of Honour.Matth. 13.24. It's a dangerous thing to think that there's no Church where there is not perfect Purity, such a man must separate himself from all societies, and like Acesius, find a new way to Heaven. [Erigito Acesi scalam, & solus in coelum ascendito.] or else joyn himself to a few Hypocrites, and if our Churches and Ministers be not true ones, I wish the Anabaptists would shew us where we may find better. Oh say they, the Anabaptistick Churches are purer, there they are all Saints.

Answ. As Samuel said to Saul when he boasted of his sanctity, and how he had kept the Commandements of the Lord, What means then the bleating of the sheep, and the lowing of the Oxen in my eares? so say I, if the Anabaptists be so pure, what makes them raile on those that are pure indeed? what means their railing on the faithfull Ministers and the true Churches of Christ; yea, do not many of them deny Scriptures, Sabbaths, Sacraments, and all Ordinances, &c. If these be Zion, who are Babylon?

2. Were they Saints indeed, they durst not call themselves so. It savours strongly of spiritual pride, for men Pharisaically, and Donatistically to appropriate to themselves the name of Saints, and the godly party, and the spiritual people. The language of Reall Saints, is more meek and modest in Scripture.

Object. We admit such as are openly prophane to the Sacrament.

Answ. This is easily said, but not so easily proved. To call a man a Drunkard is one thing, but to prove e man a Drunkard, is a harder matter. Let them prove if they can, that the Ministers of England do admit of such to the Sacrament, as have been convicted (by two competent witnesses at least) of Drunkennesse, Adultery, &c.

2. Admit this were so, yet another mans sin cannot hurt me, if I no way partake with him in it. He that eats and drinks unworthily, eats and drinks judgemeut to himself, and not to me. Suppose I could have no meat for my body, unlesse I would eat in the company of wicked men, must I famish my self rather then to eat with them? much lesse may I reject p. 143my spirituall food because some wicked men (without any fault of mine) eat and communicate with me.

Object. The Apostle forbids us to eat with such. 1 Cor. 5.11.

Answ. The Apostle speaks not there of the Sacrament, as the scope and context clearly shew. v. 9, 10, 11. he forbids us intimate, private, voluntary familiarity with wicked ones: for though in respect of publick communion and commerce in Church and State, I cannot avoyd society with such, yet in respect of private, intimate familiarity, 'tis in my power to avoyd them.

The Apostle speaks here of civill familiarity (saith Reverend Mr. Blake, in his Treatise on the Sacraments, Chapt. 7. Sect. 16,) the Apostle speaks not at all of the Lords Supper in this Chapter, and 'tis clear in the Text, that the Apostle gives direction about the common course of our life, to shun all voluntary and free converse with wicked men. So he.

Let us not then forsake the Assemblies of the Saints, as too many do. Heb. 10.25. forsake not the Lords barne, because there is some chaff there. If once the Devill get you to swallow this errour, you know not where you shall stop. As that great Grand-mother said sometimes, Rise up daughter, and go to thy daughter, for thy daughters daughter hath a daughter. So will you say in a short time, Rise up separation, and go to thy separation, for thy separations separation, hath a separation. Such have no foundation, but run on in infinitum.

[See more against Separation, on Verse 1. Hildersham on Iohn 4.21. Lect. 28. and Lect. 35. Mr. Bernard against Ainsworth and Smith: Pagets arrow against Separation. Ball against Cen. Mr. Gage his Vindication of our Parish Churches. Mr. Vines on Sacr. cap. 2. and c. 20. Mr. Cawdry, Independency a great Schisme.]

[Against familiarity with the wicked. See instar omnium. The Drunkards Character. p. 689. to 863. Downams Guide to Godlinesse. l. 5. c. 32. D. Cheynell against Antritin. cap. 10. Downams Warfar. l. 1. c. 17, 18, 19.