Elijahs Abatement, Sermon

Elijahs Abatement · Sermon

p. 1ELIAH'S ABATEMENT: Or, CORRUPTION In the SAINTS.

James 5.17. Elias was a man ſubject to like paſſions as we are; and he prayed earneſtly that it might not rain, and it rained not upon the earth, &c. And he prayed again, and the Heaven gave rain.

THe words are a demonſtration or evidence of the power and efficacy of prayer; That prayer rightly managed cannot want ſucceſs. The inſtance is taken from Elias; of what prevalency his prayers were p. 2with God; the influences of the Heavens were bound up in his prayers, It raineth not, and raineth, as Elias will. He prayed earneſtly, Vir iſte potuit quod voluit.and it rained not, &c. And he prayed again, and the Heavens gave rain.

Elias, might ſome one ſay: Yea, He, indeed, might do much with God; a mighty Prophet, a man of eminent holineſs, and of high acquaintance with God; a Favourite of Heaven, à Secretioribus, one of Gods privy Counſellours (as it were:) no wonder if his prayers were of ſuch potency with the Almighty: But I am no Elias, but a poor ſinful creature, preſſed down with a double weight, a body of fleſh, and a body of ſin: and ſhall the prayers of ſuch a weak ſinful wretch as I am, find acceſs to, or acceptance with, the Holy God?

To obviate this objection, and to remove this diſcouragement out of the minds of poor ſinners, p. 3ſenſible of their own unworthineſs, the Holy Ghoſt addeth a clauſe, or note of minoration, or abatement to Elias his Name: whereby he gives us to underſtand, that Elias was not heard ſo much for his Sanctity, as for his Sincerity; not for his own merit, but for the gracious reſpect which God beareth to the prayers of his people. He was indeed full of grace, highly favoured with the Lord: but he was neither God, nor Angel; he was foreign, but a man, Elias was a man. And a man he was, not exempt from the Common Law of humane frailty. He had his infirmities, as well as other of the Saints of God, he was foreign, of like paſſions with us; like unto us in all things, ſin it ſelf not excepted. Hereupon inferring, that infirmities in the meaneſt of Gods Saints, ſhal no more prejudice the acceptance and ſucceſs of their prayers with God then p. 4they did in Elias himſelf. Elias was a man ſubject to like paſſions aſ we are, and he prayed earneſtly that it might not rain, and it rained not, &c. And he prayed again, and the Heavens gave ſhowers.

— Subject to like paſſions as we are.] The word paſſion doth ſometimes ſignify onelyonly the affections and motions of the mind, implanted in natures which in themſelves are neither morally good or evil; but as they are ſet upon their objects and are acted upon them in a regular or irregular manner.

Sometime Paſſions ſignify ſinful infirmities; ſinful perturbations of the mind.

And ſometime paſſion is taken more ſtrictly for the ſpecial affection of anger and wrath.

In this place it may very well be extended to all: in my diſcourſe I ſhall manage it ſpecially in the two latter references, and in the doctrinal part, more largely, as importing ſinful perturbations; p. 5in the application to our preſent occaſion, to the particular paſſion of anger.

Firſt, I ſhall handle it in the larger ſignification of ſinful perturbations; which, without injury to this holy Prophet, we may underſtand are aſcribed to him, by the Holy Ghoſt in this place: and that firſt, becauſe Elias is here called a Man; and ſecondly, becauſe level'd with the reſt of the ſons and daughters of men, foreign; of like paſſions with us. The ſame minoration and abatement which Saint Paul uſeth to reſtrain the ſuperſtitious Lyſtrians, Act. 14. from verſ. 11. to verſ. 16. foreign.Acts 14from giving himſelf and Barnabas divine worſhip, ſaying, Sirs, why do ye theſe things? we alſo are men of like paſſions with you.

And ſo this inſtance in the Text, joined with this parallel of the Apoſtles, men of eminent holineſs; will warrant this general Obſervation;

The beſt of Gods Saints and p. 6Servants, have not onelyonly their natural, but their ſinful infirmities and perturbations.

This ſad truth is of that univerſal experience, that it would be as impoſſible as it is needleſs to make an induction of particulars. I ſhall onelyonly therefore adde this Aggravation to make the obſervation more impreſſive; ſc. that, The greateſt paſſions and infirmities which the Saints have diſcovered, have been in thoſe very things wherein they have been moſt celebrated for the eminence of their graces.

Abraham his eminence above other Saints, was in the grace of Faith. Whence he is called the father of the faithful; as much above other believers in faith, as the father is above the reſt of the Family, in dignity and honour. He is ſet forth as the ſtandard and exemplar to all the Children of promiſe; and yet his eminent infirmity was infidelity; he ſtumbled twice upon the p. 7threſhold of unbelief, notwithſtanding God had priviledged him with a promiſe of his ſpecial preſence and protection; Say, I pray thee, (Gen. 12.13. and 20.2.) Thou art my ſiſter.

And Iſaac, the ſon, not of his loins more then of his infirmities, halt's upon the ſame foot in the like temptation, Gen. 26.7.

Moſes, the Man of God, Numb. 12.7, 8.Num 12:7Num 12:8honoured above all other mortals with the beatifical viſion on this ſide glory: yet even Him we finde miſcarrying through unbelief, when upon the promiſe of God to give fleſh to the people, his faith was ſo low, that it could riſe no higher then ſecond cauſes: 2 King. 7.1, 2.2 Kgs 7:12 Kgs 7:2Shall the flocks and herds be ſlain for them? not much better under that temptation, then ſometime Ahabs Nobleman, who becauſe he could not ſee proviſion enough on earth to accompliſh the propheſie of plenty in Samaria, (under ſuch an extreme exigence as it was then p. 8reduced unto) thought there was not enough in Heaven; If the Lord ſhould open windows in Heaven, might this thing be?

David to whom God gave once this honourable teſtimony, A man after mine own heart: Yet afterward left a double blot upon his name, Adultery and Murder; firſt he polluted Ʋriahs bed, and afterward ſtained his hands in Ʋriahs blood.

Ye have heard, Jam. 5.11.Jas 5:11ſaith the Apoſtle, of the patience of Job; Yea, and we have heard of his impatience too; how, in the anguiſh of his ſpirit, he curſed the day of his birth, Job. 3.1.Job 3:1with a bitter curſe. And ſo did another famous Prophet of God after him, Jeremiah Chap. 20.14.

Into what an exceſs of paſſion did Jonas (an holy Prophet of God without queſtion) chafe himſelf, when, conteſting with his Maker, he is not afraid to anſwer that meek queſtion, doſt thou well to be angry? with that tremendous p. 9inſolence; Yea, I do well to be angry, even unto death? Jonah 4.9Jonah 4:9Jonah was angry becauſe God was patient; but it was well for Jonah, that he had to do with ſo patient a God, or elſe God had deſtroyed Jonas inſtead of Nineveh.

Peter, who thought his love to Chriſt as ſtrong as death, and his zeal as cruel as the grave, under a ſurpriſe of fear, not onelyonly forſakes his Lord, but forſwears him alſo. And what ſhall I ſay more? for the time would fail me to tell you of Gedeon, and of Barak, and of Sampſon, and of Jephtah, of Samuel alſo, and of the Prophets; All who, though emiment Servants and Favourites of God, yet, have left the veſtigia's, and prints of their eminent infirmities behind them, all witneſſing to this ſad truth that they were foreign, men ſubject to like paſſions as we are.

Elias, here, a ſeraphical Prophet, of whom glorious things p. 10are ſpoken in Scripture, He raiſed the dead, 2 Kings 4.34. &c. obtaineth fire from heaven againſt the Prieſts of Baal. 1 Kings 18.18. 1 Kings 19.8. 1 Kings 1.10.1 Kgs 18:181 Kgs 19:81 Kgs 1:10He could live forty dayes and forty nights without food; ſnatcht fire from heaven, on the Captains of two fifties, and their companies; was fed by Ravens; carried up to heaven in a fiery Chariot. He was of that prevalency with God, that his prayers could ſhut and open heaven at his pleaſure, as in the Text, &c. Even this Elijah was not without his natural and his ſinful infirmities; He was an hungry, 1 Kings 17.11. yea he was ſurprized with the fear of death, and under that fear flieth from the face of Jezabel: he that feared not a potent King, ſurrounded with 450 idolatrous Prieſts, and a numerous multitude of Apoſtate ſubjects; Flictus ſeipſo imbecilior.Yet now, as if it had not been the ſame Elijah, flyeth from the face of a woman. He that had faith enough to cauſe 450. idolatrous p. 11Prieſts to be put to death, begins now to ſink under the fear of death himſelf; yea, through impatience of ſpirit, requeſts to die; and, as if it had been but a ſtrein of humility, maketh this his apology, 1 King. 19.4.1 Kgs 19:4For I am not better then my Fathers. In a word, all kind of infirmities incident unto man, are here aſcribed to Him by the ſpirit of God.

More inſtances might be called in; but theſe are ſufficient to witneſſe this ſad truth, that, The beſt of men, are but men at the beſt; Saints have their infirmities, the thing it ſelf being ſo univerſal an experience.

What may be the Grounds or Reaſons of the point? Grounds.

1. The firſt is, Saints and ſinners are all one mans Sons; we are all tainted in our Original, and deeply poyſoned with the venom of Adams firſt tranſgreſſion: The Nature which we have traduced from his loynes, is a p. 12Dung-hill full of Vermin; Omnis ſanguis concolor. Petr.a Sea full of Monſters; an hell full of unclean ſpirits: a very bottomleſſe pit of corruption. Petr.All blood is of a colour. And though in Regeneration, the new creature is made partaker of the divine nature: 2 Pet. 1.42 Pet 1:4yet it is not with the utter abolition of the Old man. In Converſion, Corruption is mortified, but not annihilated: the Covenant of Grace hath taken order for the conquering of Corruption, not for the extinction of it; Sin ſhall not reign. Rom. 6.12.Rom 6:12Bleſſed be God for that, till more comes. And bleſſed be God, the time is coming when it ſhall not be; ſin ſhall not be caſt down only, but caſt out; not loſe its dominion only, but its entity and exiſtence. In the mean time, the beſt of Saints carry about them a body of death; Rom. 7.24. Rom. 8.7.Rom 7:24Rom 8:7the remains of a curſed enmity againſt God, which makes them weary of themſelves, and willing to groan their very lives out with their complaints. Rom. 7.14.Rom 7:14Oh wretch that I p. 13am, who ſhall deliver me!

It is true, They that are Chriſts, Gal. 5.24.Gal 5:24have crucified the fleſh with its affections, and luſts; yet, ſo notwithſtanding, as that ſin preſently giveth not up the Ghoſt: Corruption and nature in the Saints breathe out their laſt together, and are not buried, but in one and the ſame grave.

2. Reaſon. God will have it ſo, to keep the Saints in continual exerciſe. The infirmities of the Saints find them work: weeping work, groaning work, ſighing work: hence is their life called a warfare in Scripture.

3. Ground or Reaſon. More particularly, grace ſometimes meets with an ill nature: I mean, the Second nature, Conſtitution. All the ſons and daughters of Adam are equally depraved and corrupted by their firſt common nature, drawne from his loynes: but that vitioſity is differently determined and acted by their ſecond p. 14nature, which is nothing elſe but their complexion and temper derived from their next immediate parents: whereby one is inclined to this ſin, and another to that ſin; one to Covetouſneſſe, another to paſſion; a third to uncleanneſſe, &c. more to one then to another, according to the predominancie of the humour in their individual conſtiturtions.

Nor is this hereditary vitioſity altogether aboliſhed, though much corrected by ſuperveniency of Grace: And with ſuch an evill bent and diſpoſition doth God alſo leave his own children to conflict many times, in them to make experiments to the world of the efficacy of Grace, what excellent veſſels Jeſus Chriſt can make of knotty and worm-eaten materials: according to his anſwer to the Apoſtle, 2 Cor. 12.92 Cor 12:9My grace ſhall be ſufficient for thee.

p. 15Ʋſe.

Firſt for Caution.

In the firſt place, Caut. 1 Take heed of abuſing theſe inſtances of the Saints infirmities to lewd and wicked purpoſes, encouragements to ſin. Say not in thine heart, why may not I be overtaken with wine as well as Noah? impatient as well as Job? commit adultery as well as David? be paſſionate as well as Elias and Jonah, Prophets of God?

Nay, but, oh man, who ever thou art, theſe failings & infirmities of the Saints were not left out in Scripture for encouragement, but for Caution: they are not our Land-marks, but our Sea-marks, our Fire-lights in this dark world, crying to us afar off (as it were) Take heed, here is a Quick-ſand, there's a Rock; and, here David was like to ſuffer ſhipwrack, Job ran a ground, and Jonas was like to be caſt away, & ſic in coeteris. The Apoſtle tells us as much.

Now theſe things are our Examples p. 16or Types: 1 Cor. 10.6.11. foreign.1 Cor 10:61 Cor 10:11Examples, but not for our imitation, but for our admonition, upon whom the ends of the world are come; to the intent that we ſhould not be ſurpriſed with temptation, as Noah and David were ſurpriſed, neither be impatient as Job and Jeremy were impatient, nor paſſionate, as Moſes and Elias were paſſionate.

He that, upon theſe accompts, ſhould take liberty for the fleſh, and indulge ſinful diſpoſitions, perverteth the gracious purpoſes of Scripture, and makes God the patron of ſin, by interpretation. And therefore take heed to your own ſpirits.

If the beſt of Saints have their infirmities and ſinful perturbations. Cant. 2 Take heed of Cenſuring them for their failings. The world condemns the generation of Gods children for cenſuring others, while there are no ſuch cenſorious perſons upon the face of the earth, as themſelves.

If a profeſſor of Religion do p. 17but ſlip, it is a fall; and if he fall, it is a fall of hypocriſie, not of infirmity: while they themſelves do live, and lye, and wallow in ſin, and allow themſelves in all manner of bruitiſh exceſſes, they do moſt uncharitably judge and condemn the Saints, for their failings and infirmities.

Their own groſs ſins muſt paſſe for infirmities, but the Saints infirmities muſt be cenſured as groſs ſins: yea, not only the perſon, but the whole Profeſſion, muſt ſuffer for it; I, theſe are your profeſſors, theſe be your Puritans, your Preciſians, they are all hypocrites, never a barrel better herring. God ſhall ſmite ſuch whited walls, who under the pretence of Law, judge their brethren contrary to Law; Contrary to the Law of ecuity, Contrary to the Law of Charity, Contrary to that royal Law, Mat. 7.12.Matt 7:12Whatſoever ye would that men ſhould do unto you, do ye even ſo to them; p. 18for this is the Law and the Prophets.

Chriſtians, remember the children of God (whileſt in the fleſh) they are foreign of like paſſions, with other men; when they put on the Saint, they do not put off the Man; and when they begin to be Spirit, they do not ceaſe to be fleſh. The beſt of men are but men at the beſt. Remember they carry about them the remainders of original corruption; and many times their next Parents bequeath them a wretched Legacy of an ill Conſtitution; a paſſionate nature, a timorous nature, a cloſe tenacious nature, &c. upon which accompts, every piece is to be allowed his grains: which if we deny, we ſin againſt God; and wrong the generation of his children, Pſal. 73.15.

It is a moſt unrighteous partiality, in the men of the world to juſtify themſelves in habitual reigning ſinnes, and to judge the children of light, for their p. 19dwelling, and but rare infirmities.

Chriſtians at large do inſult over a few ſtrict ones for their failings, quaſi de ipſa juſtitia, (as one ſayes) as if they were ſitting in judgement upon holineſſe it ſelf; and ſo every day Chriſt hath many Martyrs.

Queſt. But how may a man know whether ſinful diſtempers, be but dwelling infirmities; or indeed reigning ſins? or how may they be diſtinguiſhed?

Anſw. The Anſwer to this queſtion, will lead us to a ſecond Uſe.

An Uſe of Examination. Ʋſe. 2 In which for your help, let me give you theſe Marks and Signs.

Firſt, 1. Evidence of Infirmities.ſinful perturbations are then but infirmities, when accompanied with converting grace.

Corruption in the men of the world ſprings from an unmortified, p. 20root, Deut. 29.28. Roſh, ſignifieth properly an head, improperly, a poyſonous leafe.Deut 29:28a root of bitterneſſe, as the Scripture calls it; or a root bringing forth a poyſonful leafe: original ſin is whole in every unregenerate perſon, whereby it erecteth a full power and dominion; further then as it is reſtrained by an external power. Sin is in every unconverted man and woman, as Rex in regno; as a King in his throne; upon which accompt no ſin that an unregenerate perſon committeth, (though never ſo ſmall,) is to be reputed as a ſin of infirmity; but a reigning ſin; ſin in the full force and vigour of it; ſo far as the act extends.

But the ſtrength of that curſed principle is cruſht and broken in regeneration; though Original ſin giveth not up the Ghoſt, at the inſtant of the forming of the new creature, yet it hath received that fatal blow, of which it ſhall never recover its priſtine ſtrength and activity.

The failings of Gods people p. 21proceed not from a want of Grace, but only from a want in Grace and that is properly called infirmity; Some weakneſſe and debility in the reſiſting faculty, whereby ſometimes grace it ſelf is ſurpriſed, and temptation gets the better, in the preſent aſſault. Make out therefore a work of grace, and the controverſie is determined; thy corruptions are but infirmities, and not preſumptions; ſlaves, not Lords and Kings; if thy nature be changed.

And this ſtrongly evinceth, that the ſins of the generality of thoſe that are called Chriſtians, are reigning ſins, thrones and principalities in the ſoul, not onelyonly becauſe they cannot evidence a work of grace in their heart upon any Scriptural accompt, (ſo poſſibly may not the New Convert by reaſon of the many fears and miſtakes, which darken his underſtanding.) Therefore not only (I ſay) becauſe they cannot, but much more becauſe p. 22they do not ſo much as go about ſuch work; they take up their intereſt in Chriſt upon truſt; and ſwim down the ſtream of ſecurity, thinking it enough to hope well, and to believe that they do believe: Whereas the new-creature works out his Salvation with fear and trembling, Phil. 2.12.Phil 2:12and giveth all diligence to make his calling and Election ſure; 2 Pet. 1.10.2 Pet 1:10never giving God or his Soul reſt, till God give reſt to his Soul; in ſome Goſpel evidence and aſſurance of Chriſt in him, the hope of glory: And this very reſtleſneſs in the Soul is an evidence, Coloſ. 1.27.Col 1:27in the abſence or dimneſs of other evidences.

A ſecond Difference, Diff. 2 or Diſtinguiſhing ſign, is this:

Sinful diſtempers are then our infirmities, when they are our afflictions. Men accompt themſelves miſerable, becauſe of their infirmities in the natural life; foreign. Rom. 7.24.Rom 7:24and ſo do the Saints in the ſpiritual: Oh! wretched man that I am: the word ſignifieth, a p. 23man beſet with, or cruſhed under affliction and miſeries: ex foreign ſuffero, & foreign, luctus.the corruptions of the Saints are matter of continual ſorrow and ſighing, cauſing them to go up and down as mourners in the world.

Unregenerate people think never the worſe of themſelves for their ſinful diſtempers: their pride, their paſſion, their ſinful fears, their inordinate affections, their evil concupiſcences, &c. they make them not to hold down their heads, or to look upon themſelves as miſerable. Groſs and ſcandalous ſins may trouble their conſciences ſometimes; but ſinful diſpoſitions, vitious habits, evil inclinations do not at all affect or afflict their Souls: They have learned to put all upon the ſcore of infirmity; even their moſt bruitiſh affections, and fouleſt turpitudes; they are their infirmities; and no man is without his infirmities this is their Apology, and herein they acquieſce, and are no more troubled.

p. 24But gracions Souls go bowed down under their infirmities; they ſpread them before the Lord, and judge themſelves for them daily at Gods tribunal.

And this is a good ſign, they are but infirmities, and no more, they cannot bear them patiently: wo is me for my wound is grievous: my wounds ſtinck and are corrupt.

Carnal people plead for their luſts, and make Apologies for their corruptions; did ever any godly man do ſo? This is a ſign, it is more then infirmity.

Third Evidence: Evid. 3 In the next place; Corruption is then infirmity when we labour to have them cured: gracious Souls carry their ſpiritual diſtempers to the great Phyſician, with the Prophet Jeremiah his petition, Jer. 17.14.Jer 17:14Heal me O Lord, and I ſhall be healed. Unregenerate perſons under a pang of conviction may go to God for pardon, but not for healing; p. 25they can live without a cure, though they cannot die without a pardon; Yea, let but the tempeſt be a little alaid in the conſcience, they will quickly forget pardon alſo. This is that which I ſay; Quiet will ſatisfie a natural conſcience, nothing but cure wil ſatisfy a renewed conſcience; and for this it ſtriveth, and this it purſueth to the very death: ſuffering any thing, and doing any thing, and denying it ſelf any thing, ſo it may have ſpiritual infirmity healed. It is a good ſign — paſſions are but infirmities, when Chriſtians are much in the duties of mortification: prayer, and faſting, meditation, & mourning; drawing power and influence from Jeſus Chriſt his Reſurrection and Sufferings, by vital acts of faith: with the holy Apoſtle, Phil. 3.10. and Gal. 6.14.

Fourthly, Evidential diff, Infirmities in the Saints, if no more, are medicinal; God makes uſe of their paſſions for the mortifying p. 26of corruption. The Diamond is cut by a Diamond; Corruption is curative to Corruption: God makes oil of ſcorpions: and turns poyſoninto an antidote. As,

Firſt, God makes uſe of the infirmities of the Saints to cure them of their Pride. Pride cured by Paſſion.The infirmities of the Children of promiſe, ſerve to keep them humble; whether they be the Miniſters of the Goſpel or private Chriſtians: I am confident all the afflictions in the world are not ſo influential to the mortifying of their pride as their Corruptions: Whence an holy Miniſter of great eminence, both for grace and parts, anſwered a friend that demanded of him, what he did to keep his heart humble under ſuch emiuent abilities? I will warrant you, ſaid he, I have corruptions enough to keep me humble. It was upon the ſame accompt that the great Apoſtle of the Gentiles, was exerciſed with a thorn in his fleſh; p. 27(which ſome conceive to have been ſome inward extimulations of concupiſcence,) 2 Cor. 7.12. A Corruption edged with Temptation. Trap. in locum.2 Cor 7:12leſt through the abundance of revelation, he ſhould have been exalted above meaſure.

It is not ſo with the ungodly, they can ſwear and be proud too, be unclean and proud too; paſſionate and proud, worldly and proud, baſely fearful, and yet be proud, & ſic in coeteris.

This ſhews theſe diſtempers are reigning mortal diſeaſes; not infirmities in them.

2. Gal. 6.1. foreign. circumſpicioGal 6:1God by the ſence of ſuch diſtempers, doth cure the Saints of Cenſoriouſneſs towards their brethren: Conſidering themſelves; or reflecting on themſelves, looking into themſelves; looking through and through themſelves; round about, as the word ſignifies: And have not I my blemiſhes, my ſpots, my ſinful incumbrances? and ſhall I judge my brother, and condemn my brother? God forbid; how can I judge him and not p. 28condemn my ſelf? who art thou that judgeſt?

Yea, the infirmities of the children of God, make them tender and compaſſionate, even towards wicked men, more ready to pray for them then to inſult over them: ſo runs the Apoſtles advice, Tit. 2.2, 3.Titus 2:2Titus 2:3Speak evil of no man, but be gentle, ſhewing all meekneſs unto all men: a great latitude and condeſcention! all meekneſs unto all men. And why? For we our ſelves were ſometimes fooliſh, diſobedient, deceivers, ſerving divers luſts and pleaſures. Aut fuimus, aut ſumus, aut poſſnmus; eſſe quod hic eſt.Ah! ſaith a gracious Soul, I am ſuch, or I have been ſuch, or I might have been ſuch as this drunkard, or this adulterer is, &c. I have the ſeeds of all theſe depraved affections in my nature: Luk. 18.11.Luke 18:11The voice of a proud Phariſee, is, God I thank thee I am not as other men are; extortioners, unjuſt, adulterers, or even as this Publicane: he ſeems to aſcribe the difference to God, but p. 29indeed he arrogates it to himſelf: his God I thank thee, is but a ſtirrop, whereby he mounts himſelf into the ſaddle of vain glory: and when he hath done, rides over his poor brother, and tramples him under feet with contempt & ſcorn, this Publicane; this argueth, his heart was elated not with thankfulneſs, but with pride.

A child of God pitieth and prayeth for thoſe that are worſe then himſelf. Lord, pitty this poor drunkard; Lord, convince and humble this proud oppoſer, & ſic in coeteris.

And all this upon the accompt of Self; He conſidereth what he was, what he is, what he might be, left unto himſelf.foreign, curi…ſus hoſpes alienae domus, alienarum rerum inſpector. 1 Pet. 4.15.1 Pet 4:15

The thing is this: he hath enough to do at home; Judgingwork enough to do there, and Condemning-work enough to do there; and therefore he dares not play the Biſhop in another mans dioceſs.

p. 30It is a pretty criticiſm, foreign otior, arguo. 1 Tim. 5.13. fuſt, foreign, and then foreign. First they do not what they ſhould at home, and then they do more then they ſhould abroad.1 Tim 5:13that the ſame word in the Greek, which ſignifieth to cenſure, ſignifieth alſo to be idle, implying this much to us, that he that is ſo buſie abroad, is firſt idle at home: and that is the reaſon why true Saints are ſo ſparing in their cenſures, becauſe God ſuffers their own infirmities to find them ſo much work at home, that they have little mind or leaſure to ſpend their ſeverities upon other men.

They that cannot bear with infirmities in their brethren, ſay their prayers, with more pride then faith: ſurely we are to allow our fellow ſervants for their infirmities, though we are not to allow them in their infirmities; God permits them a being in the choiſeſt of his ſervants, upon that very accompt.

p. 31Thirdly. By this meanes alſo, God weans his people from the love of the world. Look what extraordinary ſore-preſſing afflictions do upon men, made up only of Senſe and Reaſon; that the ſence of Corruption doth upon the godly; it makes them weary of the world, and forceth from them Davids complaint, Pſal. 20.5. foreign. Haec ſunt quae homines faciunt invitos mori. 2 Cor. 5.2, 3, 4.Ps 20:52 Cor 5:22 Cor 5:32 Cor 5:4Woe is me that I ſojourn in Meſech, and have my habitation in the tents of Keder: the Septuagint render it, Woe is me, that my pilgrimage is prolonged. Wicked men their luſts are ſo far from making weary of the world, that there is nothing makes them ſo unwilling to die. They would fain live for ever here, that they might ſin for ever. But under the burden of Corruption it is, that the Saints groan; die they would, that they might ſin no more.

Other advantages there are which God makes of the remainders of Corruption in the godly; but theſe may ſerve for a taſte, p. 32You may enlarge in your own meditations: by all which God expounds and fulfills Sampſons riddle to them, Out of the Eater comes meat, and out of the ſtrong comes ſweetneſſe. God maketh oyle of theſe ſcorpions and antidotes of poyſon. The Lord keep us from turning theſe antidotes into poyſon, Jude 4.Jude 1:4this grace of God into laſciviouſneſſe, this Doctrine of free grace into occaſions and ſnares for the fleſh: this were to imitate the Devil, not to imitate God; God bringeth good out of evill, the Devill brings evill out of good. So it is with wicked men; that which they call infirmity, expoſeth them to temptation, 2 Tim. 3.13.2 Tim 3:13and is an encouragement to them to ſin; evil men and ſeducers grow worſe and worſe, deceiving, Evidence. 5 and being deceived.

A fifth evidential difference is this, the Prophets and ſervants of God, notwithſtanding their ſinful diſtempers, are very ſerviceable in their generations.

p. 33Moſes notwithſtanding his Anger, of what a choyce influence amongſt the people? How oft did he ſtand in the gap, to turn away the wrath of God?

Job, notwithſtanding his fits of jmpatience, of what uſe? He was eyes to the blinde, feet to the lame. The poor mans Advocate in the gate to plead his cauſe.

David, for all his ſlips & ſurpriſes, what a Reformer? what an admirable Ruler in his Kingdome? In his Family: Pſal. 101. per totum, & ſic in …aeteris. Thus Elias, a man ſubject to paſſion, and yet what ſervice did he do for God? for his generation? wicked men, while full of luſts, are an uſeleſſe generation, good for nothing, Mat 5.13.Matt 5:13(as our Lord ſaith of unſavoury ſalt,) but to be caſt out, and trodden under foot of men. They are ſerviceable neither to God nor man: like the withered vine, of which you cannot make a pin to hang a veſſel on: they are of no ſupport or ſervice, meer Cumber-grounds p. 34they are, and the place where they live longs for a vomit, to ſpew them out. Their ſins are reigning ſins: and they are meer ſlaves to their corruptions, Tit. 3.2, 3.Titus 3:2Titus 3:3ſerving divers luſts and pleaſures: Gods children, though they have their decayes and feeble times; yet are like the living vine, which brings forth fruit to make glad the heart of God and man. This ſpeaks nothing in them but humane frailty.

A ſixth and laſt differentiall note, 6. Signall Difference.Gods dear and precious ſervants, though full of infirmities, yet they are a praying people: full of weakneſſes, but full of prayer too. Of Saul it is ſaid, As ſoon as ever converting grace took hold of his heart, Acts 9.11.Acts 9:11Behold he prayeth.

This is the eminent inſtance in the Text.

Elias had his paſsions, but Elias was a mighty man in prayer; he could ſhut and open heaven at p. 35his pleaſure. He could do what he would with God, foreign: in praying, Rom. 12.Rom 12he prayed: the righteous pray, and are fervent in prayer: their very infirmities ſet them a praying; to pray down their paſsions, and to pray out their ſinful diſtempers.

Carnal perſons are full of paſſions, but empty of prayers; they can ſwear, but they cannot pray, they can curſe, but they cannot pray; ſay prayers poſſibly they may (as they call it) but they cannot make prayers; they may ſay Our Father, &c. but they have not the ſpirit of adoption, to cry Abba Father: to pour out their ſouls to God in childlike ſupplications and importunities.

Yea ſome there be, that inſtead of making prayers, are more ready to Curſe prayer, & tantum non, to blaſpheme the ſpirit of prayer in the children of adoption. This evidences them to p. 36be under the power and command of ſin.

And now to apply our ſelves and the Text, The Application to the particular occaſion.to the ſad occaſion before us, the death of our dear and Reverend brother; Mr. Walter Roſwel.

I told you in the entrance, that beſides the two former acceptations of the word paſsions, ſc. natural affections and ſinful perturbations; there was a third acception of the word, namely, as it denoteth more ſpecially the affection of wrath; ſudden and irregular Anger.

And this the beſt of Gods Saints and ſervants have not been without. Numb. 20.11.Num 20:11Moſes, whom before you ſaw defective in faith, at another time you may behold exceſſive in his paſſion. He ſmiteth the rock, when he was but to ſpeak to it: and his anger maketh him double his ſtroke. He ſmote the rock twice. He revileth the people, p. 37when he ſhould have convinced them; hear ye Rebells. And, offended (as it ſeems) at his Commiſſion, he hardly forbeareth to murmur, muſt we bring water out of this rock? MƲST WE? And thus while he ſmiteth water out of the rock, he ſtriketh fire out of his own heart.

Behold and tremble, Numb. 12.3.Num 12:3The meekeſt man upon the face of the earth is tranſported into paſſion, and his paſſion hurrieth him into ſuch indecencies, Numb 20.12.Num 20:12that hereupon God denieth him entrance into the land of Promiſe; The Iſraelites whom he brought out of Egypt, could not enter in becauſe of their unbelief, and Moſes himſelf muſt not enter becauſe of his Anger? Rom. 11.3….Rom 11:3How ſwift and ſevere was God in this Cenſure? how unſearchable are his judgements, and his wayes paſt finding out?

David was under a very ſinful paſsion, 2 Sam. g 4.when he would have the people numbred: all the rational and religious diſſuaſives which p. 38Joab (the then Generall of his army) did uſe, could not allay the ſtorm, nor divert him from his ſinful purpoſe. Nothing can ſtand before the flame of his paſſion; Pſal. 4.Ps 4The Kings word prevailed againſt Joab, though that flame conſumed ſeventy thouſand of his Subjects. verſ. 16. Nor was that the onelyonly inſtance of Davids diſtempered anger, there was a time when the ſame fire had devoured and burnt down an whole innocent family to the ground, 1 Sam. 25.22. cum 18.1 Sam 25:22for the unnaturalneſſe of a Churliſh Maſter, had not the wiſdom of a prudent Governeſſe timely intervened.

The Diſciples of our Lord, becauſe the Samaritans; did not entertain Chriſt according to their expectations, Luke 9.53. Ver. 54.Luke 9:53(although the Holy Ghoſt ſeems to make ſome apology for the refuſal; his face was as if he would go to Jeruſalem) they break out into Paſsion, and fire preſently muſt be fetcht from heaven to conſume them.

p. 39For which, though they pretend the Example of Elijah, yet their Lord obſerved the diſtemper, and rebukes it; Ye know not what manner of ſpirit ye are of: q. d. Alas, you are miſtaken in the frame of your own hearts; this impreſsion is not zeal but anger. It was another kind of ſpirit which acted Elijah, when he call'd for fire from heaven upon the two Captains and their fifties: an inviſible flame of juſt zeal firſt fell from heaven upon his heart, before he ſatcht thoſe viſible flames from heaven upon their heads. There was cauſe enough to juſtifie ſo ſevere an execution.

The wicked King Abaziah, which ſent thoſe Purſevants for Elijah, (with his Grand-father Saul) had forſaken the Oracle of God to conſult with the Devill.2 Kings 1.6.2 Kgs 1:6

The Servants (of the ſame ſpirit with their Maſter) come in a proud imperious way; The King ſaith come down; with the Kings mandamus, they think to command p. 40heaven it ſelfe. Yea, while they ſeem to give him his title, thou man of God, they do at once deride his function, and blaſpheme his God. q. d, we will ſee what a man-God you are, and whether your God can deliver you out of our hand,will ye obey the King? or will ye not? Come down or we will fetch you down: & now there is nothing to determine the controverſie, but a ſignal teſtimony from God himſelf.

And therefore, to vindicate Gods glory, and his own Commiſsion, Elijah imprecates fire from heaven, and God, by this flaming anſwer, bears witneſſe to the juſt frame of his ſpirit, in ſo direfull a revenge.

This our Saviour found wanting in his diſciples, and therefore rebuketh their paſsion, rather then commendeth their zeale: Ye know not what ſpirit ye are of.

It were eaſie to multiply inſtances: but much work is yet behind. I would ſpeak ſomewhat, p. 41I ſay, concerning our deceaſed brother; and there is need of it; for many there be (I have too much cauſe to fear) who, themſelves tranſported with paſſion and prejudice, while they ſtudy parties more then truth, & having mens perſons in admiration, becauſe of advantage, would make others and themſelves believe that there was no other parallel to be found between theſe venerable ſervants and Saints of God, and our deceaſed brother, ſave only in their ſinful infirmities, and eſpecially that of paſsion. It cannot be denied, but that as he was (in the general foreign, a man of like paſsions with other men; ſo (in ſpeciall) that that black aduſt humour of choler, held the predominacy in his individual Conſtitution, which many times gave a tincture to his diſcourſe & action: and which ſtanders-by, more cenſorious then candid, interpreted to his unjuſt prejudice. But there is two things I p. 42ſhall without bluſhing take the liberty to ſpeak by way of juſt vindication both to his perſon, and the doctrine before us. ſc.

1. That, bleſſed be God, there is another, and more honourable parallel to be held out to the world between theſe Saints of God, and our beloved brother.

2. That the affection of Anger rightly qualified and managed, is of ſingular uſe in the life and work of a Chriſtian; eſpecially of a Miniſter of the Goſpel.

Firſt, The Parallel.I ſhall now for the juſt and neceſſary vindication of his Name, and Miniſtry hold out to the world a Parallel between Elias and our Reverend Brother.

A Parallel, not of Equality, but Conformity; not of Rivalry, but of Reality; to which my conſcience doth ſubſcribe as in the preſence of God; and to which (I am confident) the conſciences alſo of all judicious and impartial Chriſtians that knew p. 43him, will bear witneſs.

And why ſhould any man, conceive it a preſumption in me, and a boldneſs (almoſt to ſacriledge) to mention a parallel between Elijah, and this ſervant of Jeſus Chriſt? Conſidering,

1. They were both but Men. The Text ſaies Elias was foreign, A man of like paſſions with us. It is no in jury to perſons of the higheſt ſanctity, to look upon them as men like our ſelves: ſince the Holy Ghoſt himſelf is here our preſident.

2. It is the ſame Grace of God which we eye, & honour in both? One ſtar differs from another in glory, yet it is the ſame light which fills the ſtars, though of different magnitude.

3. Sic parvis componere magna ſolebam.Such compariſons do not level them in full and juſt proportions, but compareth them in a gradual and Evangelical Analogy and likeneſs.

4. Eſpecially (above all) in as much as the Children of God, p. 44even in their ſtate of mortality: are not onelyonly exhorted to, but celebrated for, Conformity and likeneſs to their Heavenly Father? Be you perfect as your Father which is in Heaven is perfect; Matth. 5. ult. 1 Pet. 1.15.Matt 51 Pet 1:15And, be ye Holy as he that hath called you his Holy; ther's the exhortation.

And, 2 Cor. 3. ult.2 Cor 3We all with open face beholding as in a glaſs the glory of the Lord are changed into the ſame image from glory to glory; ther's their commendation.

Warranted by theſe and the like ſcriptural conſiderations, I addreſs my ſelf to the Parallel.A Parallel.

1. Elias was a man of Extraordinary ſanctity and holineſs: Enoch-like he walked with God: a man of much acquaintance and converſe in Heaven, even while he was on earth.

Such (in his degree) was our Reverend Brother, He was a man of ſingular piety; he could ſay with as much ſimplicity, as p. 45moſt of his brethren in the fleſh (I believe) truly our fellowſhip is with the Father and with his Son Jeſus Chriſt.1 John 1.3.1 John 1:3

I am not afraid on his behalf to appeal to his Adverſaries, as once Chriſt did to his hearers, (ſetting aſide humane frailties,) John 8.46.John 8:46which of you could convince him of ſin?

I am confident he is gone to Heaven with as unſteined an holineſs, as moſt of the ſervants of Chriſt ever did, within our knowledge.

Secondly, Par. 2 Elias was an eminent Prophet of God, to whom God did in a ſpecial manner reveal and communicate his counſels and ſecrets.

This faithful ſervant of Chriſt, was a Miniſter of the Goſpel; de Arcanis Dei: a Miniſter, I ſay, by Scriptural ordination; no intruder, or up-ſtart of the times, who, like the falſe Prophets of old, run before they are ſent, Jer. 23.16Jer 23:16and ſpeak a viſion of their own heart, and p. 46not out of the mouth of the Lord. This ſervant of God was not ſo, but as his Call was from God, both inward and outward, ſo the ſecret of the Lord was with him; God was pleaſed to reveal much of himſelf, and of the myſteries of the Kingdome of our Lord Jeſus Chriſt unto him; which he did faithfully communicate to the flock, over which the Holy Ghoſt had made him overſeer; Act. 20.20.Acts 20:20and kept back nothing that was profitable unto them, but ſhewed them, and taught them publickly, and from houſe to houſe: a man he was of more then ordinary abilities both of gifts and graces, for the work of his Miniſterie.

Thirdly, par. 3 Elias was a father and Chief Governour of the Colledge wherein the children of the Prophet were trained up.2 King. 2.2 Kgs 2

Our dear Brother was, though not a father, yet, a ſon of the Prophets, though not the Governour, yet, an Alumnus in the Scools of the Prophets; where p. 47he improved his time and ſtudies to a great maturity; to give him his due, he was an excellent Scholar, both in the Arts & in the Tongues, and generally verſt in other kinds of learning; as thoſe that were intimately acquainted with him can bear witneſs. He had a notable faculty in Poetry, though his intention and attendance upon the Queen of all ſciences and profeſſions, the ſtudy of Divinity, allowed him no leaſure to indulge his fancy that way: as thinking it excentrick to his heavenly motion. He was ſingularly verſt, as generally, in the Controverſies between the Papiſts & Reformed Churches, ſo ſpecially in the Controverſies of the times, which rendred him very able, quick & potent to convince gain-ſayers, who in all their congreſſes with him, Act. 6.10.Acts 6:10were not able (as it was ſaid of Steven) to reſiſt the wiſdom and the Spirit whereby he ſpake: The Jeſuites.ſave that their Maſters have taught them this p. 48piece of their Myſtery; that what they cannot cleer by argument, Non perſuadebis etiamſi perſuaſeris.they will darken by clamour; that whatſoever the premiſes be, they will keep the concluſion, and whoever have the better, yet they will cry victory.

In the next place, Par. 4 Elijah was a powerful Prophet; His very name imports it, Eli-jah; which ſignifies, foreign quaſi foreignMy ſtrong God Jehovah, or the Lord: in the 1 King. 17.1. it is Elijahu: that is, the Lord, He is my ſtrong God. God indeed was ſtrong in Elijah; God manifeſted and magnified his mighty power in Elijahs perſon; mighty in DEED working Miracles. He called down fire from Heaven, 2 King. 1.12 14. 1 King. 17.14.15, 16.2 Kgs 1:121 Kgs 17:141 Kgs 17:151 Kgs 17:16once and again; He multiplieth the widows oil in the cruſe, and the meal in the barrel; as Elijahs Lord afterward multiplied the loaves and the fiſhes.

He divideth the waters of Jordan with his Mantle. 2 King. 2.8.2 Kgs 2:8The mighty power of God indeed reſted on him, for even the fire p. 49and water, obeyed him.

He was mighty in WORD; mighty Evidence whereof you have, 1 King. 18.39. whereas by one Sermon he brought back many thouſands of the Idolatrous Iſraelites to the acknowledgement and worſhip of the true God: a like inſtance of Divine power afterwards was that in the Apoſtle in the day of Pentecoſt, who by one Sermon, Act. 2.Acts 2converted 3000 Souls.

Such a monument of Divine power was this holy Prophet Elijah.

Hence John the Baptiſt (after him) inherits his name; Our Lord himſelf baptiſeth him with it, (as it were;) This is Elias which was for to come, Matth. 11.14.Matt 11:14the expoſition of which riddle (ſo it was to the Jews, with their very Rabbies, alſo) you have from the mouth of the Angel, Luk. 1.17. verſ. 13.Luke 1:17He ſhall go before Him, in the Spirit and power of Elias.

That promiſe of God to the p. 50Jews, Matth. 4.5.Matt 4:5Behold I will ſend you Elijah the Prophet, before the coming of the great and dreadful day of the Lord, was not to be literally underſtood, as the Scribes doted, Matth. 17.10. as if Elias had been perſonally to riſe again from the dead, before the Revelation of the Meſſiah: but foretold of John the Baptiſt, that he ſhould ſtand up in the Spirit and power of Elijah, as the Harbenger of Jeſus Chriſt; and wherein was this power to be exerted? Mark that, for it is very obſervable, Luk. Luke 16.17. verſ. 17.Luke 16:171.16. Many of the children of Iſrael ſhall he turn to the Lord their God; and, to turn the hearts of the fathers to the children, and the diſobedient to the wiſdom of the juſt; therein the Baptiſt was another Elias, for, as Elias turned back the Idolatrous Iſraelites to the true worſhip of the Lord their God, ſo did John the Baptiſt, Matth. 3.1.Matt 3:1by preaching the doctrine of repentance, thereby preparing them for the Miniſtry of Jeſus p. 51Chriſt; turn many to the Lord, ſo it is applied in the third verſe of that third Chapter of St. Matthew, This is he that was ſpoken of by Iſaias the Prophet, &c.

Thus John the Baptiſt was the Succeſſour of Elias, not ſo much in doing miracles, as in his powerful Preaching; his Miniſtry was a powerful Miniſtry; how did he thunder againſt the Phariſees & Sadduces who came to his Baptiſm? Matth 3.7.Matt 3:7O generation Vipers who hath warned you to flee from the wrath to come? &c. A terrible Exordium, and the whole Sermon is of the ſame ſtrein, ſtartling and convincing, full of terrour: I have not time to read it, much leſs to run a Paraphraſe upon it.

This gracious ſervant of the Lord, (whom we have this day followed to the Sepulchre) was Succeſſour (as I may ſo ſay) both to Elias and John the Baptiſt; not (as I ſaid) in working Miracles; but in a powerful Miniſtry; p. 52He was a Boanerges; foreign.his Miniſtry was a thundring Miniſtry; And I would to God, we had more of them; there is need of them; Thunder, they ſay, purgeth the air; and if ſo; we have need of more ſuch ſons of thunder amongſt us, and not ſuch as will preach placentia unto people, ſow pillows under their elbows, and ſing men to hell with ſweet Lullabies of peace, peace, when there is no peace. Our air is peſtilentially infectious, not onelyonly in the Phyſicians ſence, who tell us that the cauſe of the late mortality among us (yet not univerſally healed, though, bleſſed be the God that heareth prayers, wonderfully abated) was the infection of the air; but in the Divines ſence; our ſpiritual Phyſicions, who tell us our climate is mortally infected with the Peſts of Hereſies and Blaſphemies; and with the putrid ſtinch of all manner of poiſonous luſts: and this is the fatal ſource of all our p. 53plagues both in Church & State.

This our precious brother was deeply ſenſible of; and hence it was that his ſpirit was warmed within him to a more than ordinary degree of zeal, in his Miniſtry: that ſo he might be an healer in the land of his nativity, & in the places where he lived.

His Miniſtry was a ſtartling an awakning convincing warming clear, inſtructive, edifying Miniſtry: And it wanted not ſucceſs (through grace;) God ſet a ſeal to his Miniſtry, and he ſaw of the travel of his ſoul, in all the places whither Providence ſent him.

I hope in this place, there be many living monuments of the power of God, in his Miniſtry. As his preaching bare witneſs to God, ſo God bare witneſs to his preaching, in raiſing up a ſpiritual ſeed thereby, to his elder Brother, the Lord Jeſus.

I am confident there be many here, as in other places, to whom he might ſay, 1 Cor. 9.2.1 Cor 9:2The ſeal of p. 54my Apoſtleſhip are ye in the Lord: and that may ſay again of him, 2 Cor. 9.15.2 Cor 9:15My Father, my Father; who drew their firſt ſpiritual breath under his Miniſtry. Thanks be unto God for his unſpeakable gift.

Fifthly, Elias was faithful in ſtanding up for the Lord even when he thought himſelf alone; againſt the tide and torrent of the Apoſtacy of that generation: which might juſtly wonder to ſee it ſelf turned Baaliſt.

But the holy Prophet wanted neither zeal nor courage to appear, 1 King 19.14. Ingemuit terrarum orbis ſe Arrianum inveniſſe. As it was in Athanaſius his time. 1 Kings 8.22.1 Kgs 19:141 Kgs 8:22and proteſt againſt them and their Idolatry to their very faces; I ſay, alone; The prophets of Baal are four hundred and fifty men, but I, even I ALONE, am a Prophet of the Lord; let them therefore give us two bullocks, &c. His zealous ſpirit could not bear their halting between two opinions, and therefore provokes them to the diſpute, before all the people; the God that anſweareth by fire, let him be God.

p. 55And his courage was rival with his fidelity, and zeal. verſ. 21.He feared not the face of Ahab, verſ. 24.though a potent, and a cruel King; He ſpares not to tell him; verſ. 18.I have not troubled Iſrael, but thou and thy fathers houſe.

He feared not all the falſe prophets of Jezabel; though they had the people to back them; Take the prophets of Baal, verſ. 40.let not one of them eſcape. What a mighty ſpirit of God was that upon him, that he a ſingle unarmed man, ſhould not be afraid to command and ſee execution to be done, upon four hundred and fifty Idolatrous prophets, under the wing of an Idolatrous Queen, and before the very face of a wicked King? Thouſands of their ſubjects ſtanding by, who but now, were ſo cow'd with fear, that they had not a word to ſay for the true and living God! here was courage to a Miracle!

Our reverend brother had his proportion of this fidelity, zeal, p. 56and courage. He was faithful to Jeſus Chriſt, his truths and ordinances. In all the Changes that went over his head, in all the Controverſies of the times, wherein he exerciſed his Miniſtery, he he was a moſt ſtrenuous Aſſertor of the truth, and amoſt couragious oppoſer of Error and Innovation; and that even while ſome higher then other by head ſhoulders, (in their own eyes) did baſely and unworthily betray their Cauſe. Hee feared not the face of man, in the Cauſe of Jeſus Chriſt. He durſt tell the greateſt perſon he had to do with of their faults, Malleus haereticerum. Anabaptiſts and Antinomians, Arrians, Quakers, Antiſcripturiſts, &c.upon juſt occaſion, in the worſt of times. He was an hammer to beat down error and blaſphemy, where ever it met him; he could not bear with them that preach down Poedo-baptiſme; the Chriſtian Sabbath, Ʋniverſities, Schooles of Learning; ordination, and other ordinances and inſtitutions of Jeſus Chriſt. The Apoſtle p. 57propheſieth to us of ſome, and in the latter times, that will not endure ſound doctrine; it was the zeal and fidelity of our brother, that he could not endure unſound doctrine, 2 Tim. 4.3.2 Tim 4:3no not the liſpings, or likeneſſe of it, knowing the dangerous tendency thereof.

Falſe opinions do inſinuate themſelves by the uſe of dark & dubious expreſſions; and it is the policy of ſeducers and men of corrupt principles, when they dare not ſpeak out to ſhun the form of plain and wholeſome words, foreign. 2 Tim, 1.13. foreign. Plaiſtred coyned words. 2 Pet. 2.3. Rev. 2.2.2 Pet 2:3Rev 2:2and hide themſelves under the masks of ſuſpitious and doubtfull phraſes; or feigned words, as Saint Peter calls them; and ſo by new lights, and new language, they do inſenſibly undermine the truth, and introduce their looſe and rotten opinions.

This he could not bear with ſeducers, nor they with him; ſo that by this means he became a man of contention, 2 Pet. 2.8.2 Pet 2:8his righteous p. 58ſoul was vexed from day to day, in ſeeing and hearing.

Sixthly, Paral. 6 Elias was a man of a very tender ſpirit: tender of the glory of God. I have been very jealous for the Lord of Hoſts. Tender of his Saints and ſervants, and ordinances; ſo he continueth his complaint. The children of Iſrael have forſaken thy Covenant, 1 King. 19.10.14.1 Kgs 19:101 Kgs 19:14deſtroyed thine altars, and ſlain thy Prophets with the ſword: his ſoul bled within him, over the precious things and ſervants of God; though he had his own life for a prey, I onelyonly am left; this could not ſatisfie his zealous ſpirit.

Our honoured Friend (now with God) was a man (in his degree) of ſuch another ſpirit: He was jealous for God, and for the intereſts of Jeſus Chriſt: they lay upon his heart with a great weight, and made deep bleeding impreſſions: His word was oft with Joſhua, And what wilt thou for thy great name?Joſh. 7.9,Josh 7:9

p. 59Very tender towards the people of God, his bowels wrought and melted within him towards poor periſhing ſouls. Chattam in Kent.The Inhabitants of this place, are his witneſſes, before God and man; For your ſakes, that fear God here

What offers hath he refuſed?

What affronts hath he ſuſuſteined?

What temptations hath he endured?

What oppoſition and reproach hath he born?

With what difficulties and ſtraits hath he conflicted, for many yeares together, Phil. 2.30.Phil 2:30not regarding his own life, or the concernments of a numerous and neceſſitous family, to ſupply your ſpiritual neceſſities; He did ſpend and was ſpent, he even offer'd up himſelf upon the ſacrifice, and ſervice of your faith: Verſe 17.truly he was not only your Miniſter; but even a Martyr, among you.

p. 60What love, and honour, and mercy, and liberality, you owe unto his Name, and poor Orphanfamilie, left with you, judge ye? Surely if he ſowed unto you ſpiritual things, it is no great matter if his poor family reap your carnal things, through his poverty you were made rich; in the midſt of your riches let not his Relicts remaine poor. But to proceed.

Elias, Paral. 7 was a mortified man. He was ſo far from living to the world, that he hardly lived in the world: like his ſucceſſor and anty-type, John the Baptiſt he lived ſeparated from the world while he was in it, Matth. 3.4.Matt 3:4chooſing rather to live among bruit beaſts, then among bruitiſh men; 2 King. 1.8.2 Kgs 1:8his fare hard, and his raiment courſe, both ſuitable to a wilderneſſe, not to Court or City.

This man of God, now with God, was a man dead to the world, while he lived in it. He was not a man of the mode, his p. 61habit and diet ſpake a mortified frame of heart. He was not given to juncating, and feaſting, and ranting, with vain and wanton perſons, as the manner of ſome is, to the infinite ſcandal of the Goſpel.

He ſought not great things for himſelf, nor laid about him to fether his neſt, as ſome do that would be counted Saints of the firſt, magnitude. (Verily covetouſneſſe never ſo invaded the profeſſing party, as in this hypocritical generation wherein we live;) no, our brother was crucified to the world, Gal. 6 14. 2 Cor. 4.18.Gal 6:142 Cor 4:18and the world to him; He lookt not upon the things that are ſeen, but upon the things that are not ſeen.

He coveted no mans ſilver or gold, never any man paſſed under harder preſſures, with greater ſilence and contendedneſſe: He had but little, yet when demanded how it was with him? he would alwayes reply (with much p. 62cheerfulneſſe, he had enough, and wanted nothing.

Yea, in the midſt of all his ſtraits, he was not only unquerulous, but liberal, liberal even to profuſeneſſe: He never cared how little was given him, nor how much he gave to others, that were due objects of charity: Covetous he was, only in laying out for Chriſt, not in laying up for himſelf: and ſurely his compaſſionate ſpirit had undone him long ſince, had not that promiſe recruited him. Iſa 32.8.Isa 32:8The liberal man deviſeth liberal things, and by liberal things he ſhall ſtand: and Pſal. 37.26. he is ever mercifull, and lendeth, and his ſeed is bleſſed. The Lord make good this his promiſe to this ſurviving Orphans.

In the next place, Paral. 8 Elijah was a man much and mighty in prayer: the Text repreſents ſo much unto us, Elijah was a man ſubject to like paſſions as we are, yet he prayed earneſtly, &c. & (in another place) the Scripture calls him the Interceſſor p. 63of Iſrael. Wote ye not how Elijah mirketh interceſſion to God for Iſrael: Rom. 11 2.Rom 11:2Elijah by his prayers was a Mediator between God and his people.

And ſurely our Brother was a man of prayer, much in prayer, both with the people of God, and for them: in publick, in private, in their houſes, and in his own houſe and cloſet, he poured out his ſoul to God night and day. Surely England hath loſt one of her Interceſſors, one of the Lords remembrancers, a Moſes, a Samuel, a Jacob, a wreſtler with God, who ſtood in the gap, and helped to turn away the wrath of God from a ſinfull nation.

Elijah was much in faſting, Paral. 9 as well as in prayer, 1 King. 19.8.1 Kgs 19:8he faſted forty dayes and forty nights, at one time. This holy man was frequent in this duty, he joyned faſting with prayer not ſeldom; ſo that he might well, with the Apoſtle, put it into his Catalogue, 2 Cor. 11.27.2 Cor 11:27I cannot call it, the Catalogue of ſufferings, p. 64becauſe he counted ſuch dayes as his feaſting dayes, in faſtings often. It was his meat and drink, thus to do the will of his heavenly Father.

Elias was a perſecuted Prophet, Paral. 10 one of thoſe our Saviour mentions, Mar. 5.12. 1 Kings 10.18. Ch. 19.1, 2, 3.Mark 5:121 Kgs 10:18in his Beatitudes: ſo perſecuted they the Prophets that were before you: perſecuted by Ahab, and perſecuted by Jezabel, put to flye for his life; and often driven by the ſeverer diſpenſations of providence from place to place: he was one of thoſe holy wanderers, the Holy Ghoſt makes mention of Heb. 11.37. they wandred about in Sheep-skins, and Goat-skins, being deſtitute, afflicted, tormented.

This faithful Miniſter of the Goſpel he had his ſhare in the perſecution of the times wherein he lived, from his very firſt entrance upon his Miniſtry: according to the propheſie of our Saviour; Matth. 5.11, 12. and truly it had been a wonder if he p. 33ſhould have eſcaped it; For as our Lord ſubjoyns the reaſon to his prediction of the Apoſtles ſufferings, verſe 13. His Miniſtry was ſalt, he was ſalt in his life, and ſalt in his doctrine; not only ſavoury, but quick and corroding, ſmart and ſearching, which corrupt times and ulcered conſciences, could not bear, 2 Tim. 4.3.

This enraged and enflamed the ſpirits of unſound men; and raiſed much trouble and perſecution againſt him, whereſoever he came; which gave him occaſion often to flit from one place to another, to avoyd the fury of unreaſonable men: Pſal. 56.8.Ps 56:8And this David put among his ſufferings: Thou telleſt my wandrings, put thou my tears into thy bottle: And others of the faithfull Miniſters of Jeſus Chriſt, have had their ſhare with him in this kind of perſecution. Math. 10.23. The world cannot beare the plain dealing of Goſpell-Miniſters: there is none ſo hated as the p. 66Reprover in the gate.Amos 5.10.Amos 5:10

Elias was miraculouſly fed and preſerved in the midſt of all thoſe hardſhips and perſecutions by immediate Providence. Paral. 11 A widow ready to periſh, 1 King. 17.5, 6. Verſe 9.12, 15, 17.1 Kgs 17:51 Kgs 17:6is his Suckler, and a bird of prey, his Caterer, &c.

The providences of God toward our Reverend Brother, were highly obſervable; ſurely in the eyes of many ſtanders by, it was little leſſe then a miracle, how he and his numerous family have ſubſiſted, for divers years laſt elapſed; his viſible revenue not having exceeded 30 l. per annum. But he lived by Faith, and not by Senſe; that promiſe was his beſt ſalary, Pſal. 37.3.Ps 37:3Truſt in the Lord, and do good, and verily thou ſhalt be fed. He was not a man that would take Gods work out of his hand, and neglect his own, as many do; he look't to the condition, and truſted God to make good the promiſe.

Elias appeared with Chriſt in the Mount of transfiguration. Paral. 12Mat. 17 3.Matt 17:3

p. 67This ſervant of Chriſt had his tranfigurations alſo, Though he acknowledged with Bern. Rara hara, brevis mora. 1 Pet. 1.8.1 Pet 1:8Jeſus Chriſt did ſometimes call him up into the mountain, where he ſhewed him his glory; he had in his proportion his viſions, and revelations ſometimes full of joy unſpeakable and glorious.

Elijah when he was to leave the world, 2 King. 2.8.2 Kgs 2:8his way lay through Jordan, Pſa. 130.1.Ps 130:1and our Brother had his Jordan alſo, to paſſe through, deep waters of deſertion, which threatned to go over his ſoul, and out of theſe depths he cried to the Lord. But it was his happineſſe and honour that he found Elijah's mantle as well as his Jordane, his faith I mean. For ſurely, it was the faith of Elijah that divided Jordan, and not his garment. And by the vertue of this faith, did this precious man go through his Jordan, ſo that the waters did not drown him; God hid his face from him for a ſeaſon, and he was troubled: Pſal. 30.7.Ps 30:7But he was pleaſed to diſpell the cloud, and cauſed his p. 68face to ſhine upon him again: which cauſed his departing ſoule to break forth into this triumphant foreign, a little before his laſt breath. VICTORY, VICTORY, VICTORY.

The Devil was a Coward, and durſt not ſet upon this holy man, till he thought Faith and Reaſon, and (almoſt) Sence were exhauſted, and could make no refiſtance. But the Lord Jeſus having loved this his Diſciple, loved him to the end: and was ſtrong in his weak ſervant to overcome the Devil, in this laſt encounter, ſo that he breathed out his ſoul and his doxologie together, THANKS BE TO GOD FOR JESƲS CHRIST.

And yet let us follow Elias a ſtep or two further with Eliſhah his ſervant: Paral. 14 2 Reg. 1.6.2 Kgs 1:6Elias went up to heaven in a fiery Chariot: our Brother was carried up in a burning fever, or rather he aſcended up into glory in the triumphant Chariot of victorious aſſurance p. 69of the love of God in Jeſus Chriſt. Rom. 8.37.

Laſtly, Paral. 15 Elijah let fall his mantle upon his ſervant Eliſhah, who followed him in his aſcenſion, both with his eye and voyce. My Father, my Father, 2 Rings 2.12.the Chariot of Iſrael, and the horſemen thereof. This good man let fall the mantle of bleſſings and prayers, upon his dear Friends and Relations; that ſtood crying about him, in ſome ſuch kind of phraſe. My Father, my Father, &c. a bleſſing ſuitable to the ſtate & condition of every ſtander-ly: And thus this ſervant of Chriſt made his LAST Will and Teſtament, & (if I be not miſtaken) his ONLY Will & Teſtament of Praiſe and Prayer, praiſing God, and bleſſing men. And thus much for the Parallel between Elijah and our Reverend Brother.

I come now to the ſecond thing, propounded for the juſt vindication of our Brother, & of the truth it ſelf, and that is to ſhew you.

That the affection of Anger p. 70rightly qualified, and managed, is of ſingular uſe and advantage in the life and work of a Chriſtian, eſpecially of a Miniſter of the Goſpel, which ought in no wiſe to be branded with the uſual ſcandal of choler and paſsion.

I make no queſtion, the falſe prophets, and their ſeduced proſelytes, ſtuck not to blaſt the holy Prophet in my Text, with the ſame reproach, a furious man, a man of an intemperate and unbridled ſpirit, that valued not mens lives, but in his anger would not ſtick to call down fire from Heaven to deſtroy an hundred men at a time, &c.

The very meek Spirit of God records it here, in my Text; that he was foreign, of like paſſions with us; and yet without any diſparagement to his memorial in the land of the living.

To which end let me, 1. in general, put you in mind of this, viz. That the paſſion of anger, with other affections in nature, at what p. 71time the perſon in whom they are is regenerate; they do change their nature, and become regenerate too: and being baptized with the blood and ſpirit of Jeſus Chriſt, they receive Divine impreſſions, and ſo paſs into the catalogue of gracious affections and diſpoſitions, and become inſtruments of exceeding honour and ſervice in the hand of Jeſus Chriſt, Jam. 3.17.Jas 3:17who is pleaſed to make uſe of them in his own work: ex gr.

WIT, regenerate, becometh Heavenly wiſdom.

LOVE, ſanctified, Gal. 5.6. Faith working by Love.Gal 5:6becomes an active principle in the hand of Faith.

FEAR, beſprinkled with the blood of Chriſt, becomes a notable Andidote and prefervative againſt ſin.Hate I not them that hate thee, &c. Pſal. 139.21.Ps 139:21

HATRED, ſpiritualized, an holy Antipaethy with any thing or perſon contrary to God.

p. 72COƲRAGE, ſanctified by the Holy Ghoſt, Zach. He that is as David ſhall be like an Angel of God.is turned into a kind of Angelical fortitude. And thus to be ſhort.

PASSION, born again of water and the ſpirit, becometh the grace of Zeal; and holy jealouſy for God, and for the intereſt of Jeſus Chriſt.

Anger ſanctified is that to the affections, which edge is to the inſtrument, which varniſh is to colours, which wind is to the ſails of a ſhip; judgment is the ballaſt, but zeal is the full gale, it is as mettle to the horſe; it is the activity of every grace; every affection red hot for Jeſus Chriſt; Cant. 8.7.Song 8:7which much water cannot quench, neither can the floods drown it.

In a word paſſion refined and ſpiritualized, is every faculty of the Soul, acting to its height, for the glory of God: The zeal p. 73of thy houſe hath eaten me up. Pſal. 69 9.Ps 69:9To be ſhort; Sanctified anger in the Saints of God is not that which the world takes it to be; a ſhort madneſs, Pſal. 31. Furor ira brevis.Ps 31but a grace of the Spirit of God; yea, it is a compound and temperament of all graces, acting in ſummo gradu in the height of intention, for the promoting of the concernments of Chriſts Kingdom.

I told before, that Elijah was an uſeful man, though he was ſubject to paſſion; I ſhall tell you more now; He was therefore ſo uſeful, BECAƲSE he was ſubject to paſſion; his anger and paſſion being ſanctified, made him ſo abundantly active for God and the reformation of the publick worſhip, doctrine, and ordinances, in his generation; had he wanted his paſsion, he had wanted ſome of his zeal, for God.

And ſo it was with our worthy brother deceaſed. That which an idle wanton, looſe lukewarm generation, of profeſſors, as p. 74well as prophane perſons (for the palliating of their own hypocriſie and Gallio-like-indifferency in matters of religion) called paſſion and choler in him, was in deed and in truth nothing but his zeal, and courage and activity for Jeſus Chriſt, which truly did even conſume him.

Alas! in this apoſtate generation, all things have loſt their proper names; the Devil appears in Samuels mantle. Satan in the form of an Angel of light: and ſin puts on the habit of vertue: that it may deceive the more ſafely.

Thus Luke-warmneſs and curſed neutrality in religion, paſſeth abroad for meekneſs and ſweetneſs of Spirit.

Carnal Policy for Chriſtian Prudence.

Curſed Compliance with the luſts of men for moderation and command of a mans ſpirit, & ſic in coeteris.

While zeal and fidelity, to the p. 75truth, ordinances and government of Jeſus Chriſt heare ill, in the world; and ſuffer all the odium and ſcandal that a reviling world, and the venemous wit of malice can heap upon it. Truly, the earth is not able to bear their words.

And therefore, Jam. 2.14. foreign.Jas 2:14you that fear God, be inſtructed, and take heed, how ye became Judges of evil thoughts; that ye do not judge perverſly, according to your own corrupt thoughts, or according to the corrupt thoughts of the men of the world, whoſe judgment is totally perverted by carnal intereſt, and vile affections. Take heed, Iſa. 5.Isa 5ye do not call good evil and evil good, put light for daokneſs and darkneſs for light; and ſo condemn the generation of Gods Children, and bleſs the proud whom the Lord abhorreth.

And thus having premiſed thus much in general, concerning anger and paſſion in the Saints;

p. 76Becauſe indeed, even where this affection is ſanctified, it is not ſanctified quite through; but may have even in the beſt of Saints, and without queſtion in this ſervant of Chriſt, had ſome mixtures of the old corrupt nature, troubling and diſtempering it ſometimes, which makes the Saints go mourning and ſighing within themſelves, and wiſhing to be diſſolved, and to be with Chriſt; Let me come now in the ſecond place.

To a more diſtinct and particular reſolution of the queſtion;

Queſt. When, and in what Caſes, Anger and paſsion in the Saints is to be adjudged as ſanctified zeal, a pure flame of divine love?

Anſw. For Reſolution of this query, I ſhall give you four or five Notes or Rules, (and very briefly) for to guide your judgments in this particular.

p. 67Firſt, I muſt tell you, Firſt Rulethus much, that every warm and keen expreſsion, whether by way of reproof or Caution, is not to be accounted anger and paſsion.

A man may ſpeak earneſtly and vehemently in the calmeſt temper of his ſpirit: ſome matter requires a greater Emphaſis to ſet it on then other: it is the skill and wiſdom of an Oratour, to edge and accent his diſcourſe with a due pondus. He ſhould be but a dull ſpeaker, that ſhould deliver matter of weight in the ſame key, and tone as if he were but dictating to his Scholars, or reading a lecture. And yet this is the common miſtake of the injudicious multitude, to interpret every impetuous and pathetical poſture of the preacher (eſpecially when the matter lieth croſs to corrupt nature) for anger and intemperancy of ſpirit. Obſerve it, and you will find that … expreſs a great deal of rancor p. 78and venom in a ſlie and calm phraſe; Meekneſs & paſſion may dwell in the ſame, though a man may be paſſional & yet of a meek ſpirit. So was Moſes.ſo on the other ſide ſincerity may be accompanied, with much meekneſs and love in a keener and ſharper ſtile.

But, ſecondly; When the vehemency of a mans ſpirit is acted againſt ſin, then it is not to be accompted paſsion ſo much as zeal. It is the Apoſtles rule.

Be ye angry and ſin not; q. d. If ye would not ſin in your anger; Second Rule. Eph. 4 26.Eph 4:26be angry onelyonly againſt ſin. It is ſin which teacheth men to call it anger, when it ſelf is reproved; for this is the deceit; do but call the reproof paſsion and malice, and then men think they need not regard it: the guilt is tranſlated upon the reprover, and the delinquent is juſtified. What judgement would the tame ſpirits of our times have paſſed upon that act of Phineas, in that ſevere execution done, upon thoſe impudent adulterers, Nemb. 25.7, 8.Zimri and … in that generation? How would they have p. 79ſentenced it to the pit of hell, as an act of furious cruelty. What? to execute before trial! To make himſelf, both witneſs, judge & executioner? An that in the very act of ſin? thereby cutting them off from the hope or poſſibility of repentance, (in humane probability) he deſtroyed both body and Soul at once, paſsion above all hyperbolie! I, but the Searcher of hearts, the Righteous Judge of Heaven and earth; He calleth it zeal: Numb. 25.11, 12, 13.Num 25:11Num 25:12Num 25:13an act of juſtice whereby Phineas prevented the execution of divine juſtice, upon the whole Congregation; and for a reward whereof, God entails upon Phineis and his ſeed the Covenant of an everlaſting Prieſthood.

Thirdly, When anger is ſharpened againſt errour and blaſphemy; it is not to be reputed choler and paſsion! Brethren, what think ye, can a man indeed be guilty of paſsion againſt the horrid opinions and hereſies which ſubvert the very foundation? p. 80or can there be an Exceſſe in that paſſion? can a man be bitter againſt drunkenneſſe and whoredome? or can a man be guilty of railing againſt damnable Doctrines, Scepticiſme, 2 Pet. 2.1.2 Pet 2:1Arianiſme, (denying the Lord that **Bought them in ſenſu Eccleſiaſtico, or bought them, in their own perſwaſion.bought them) Antiſcripturiſme, Quakeriſme, Atheiſme? what not.

Did ye never read the Epiſtles of Saint Paul: Saint Peter, Saint Jude? oh how do they ſharpen their ſtyle againſt falſe Teachers, and ſeducers, branding them, wih the higheſt ignominies that can drop from an inſpired pen, Dogges, Phil. 3.2.Phil 3:2Wolves, Evill-workers, Wells without water; Clouds carried about with a tempeſt, 2 Pet. 2. per tot. Jude per tot. foreign. Full of the whore.2 Pet 2to whom is reſerved the myſt of darkneſſe for ever, preſumptuous railers, bruit beaſts; having eyes full of adultery; covetous, curſed children, raging waves, wandring ſtarres, to whom is reſerved the blackneſſe of darkneſſe for ever. Cains p. 81Balaams, Cores filthy dreamers, murmurers, Complainers, ſenſual Separatiſts, who pretend to the ſpirit, but have it not.

Theſe and many like, are the Marks which the meek ſpirit of God ſets upon theſe Cains: which if a Miniſter of the Goſpel ſhould but ſo much as repeat, in reference to the diſſeminators of the very ſelf-ſame curſed principles & practiſes in our times they ſhould be reviled, & well nigh Curſt, and ſtoned to death, as men of bitter & virulent ſpirits; the multitude of Sectaries, would tear off their clothes, and caſt duſt into the aire; and lift up their voices; and cry out as the enraged Jewes againſt Panl.

Away with ſuch a fellow, Acts 22.22, 23. 1 Cor. 4.3.Acts 22:22Acts 22:231 Cor 4:3it is not fit he ſhould live.

But brethren, it is a ſmall thing for us to be judged by mans judgement. The Meek Apoſtle, by the meek Spirit of God, Tit. 1 13. foreignTitus 1:13hath commanded us, to rebuke them p. 82ſharply, cuttingly; a metaphor borrowed from Chirurgions who cut, and ſearch, and lance, and apply corraſives, Ne pars ſinceratrahatur.that they may eat out the dead and putrified fleſh, that the whole body may not periſh. This is not to kill, but to ſave, not to wound, but to Cure; that they may be ſound in the faith. The meekneſſe, the love, the mercy, the gentleneſſe lieth in the tendency of ſuch bitter Corroſives. In this caſe tenderneſſe in the Mediums would be cruelty in the End, Levit. 19.17. Fourth Rule.Lev 19:17hatred, and not love.

Fourthly, Anger is no longer Anger, but zeal, when it is in the cauſe of God, & for his glory: this rule differs not from the former in ſubſtance, but in notion only, as ſomewhat more general. Gal. 4.18. foreign. &c.Gal 4:18It is good to be zealouſly affected in a good thing always: the word ſignifies to be red hot, to be boyling over; this is a temper becoming the ſervants, & the work of a jealous God. It is good when every paſſion is made to ſerve the intereſt of Chriſt. We p. 83ſhould be cold in our own Cauſe, but hot in Gods. Zeal in our own concerns, is paſſion, paſſion in Gods affaires is zeal; The temper of meek Moſes; Num. 12.1.Num 12:1who was ſilent in his own reproach, though by a Brother and a Siſter, (and therefore leſſe portable. Pſal. 55.12.) or if he ſpake, it was in prayer for them, verſe 13. not in paſſion againſt them.

And this was the temper of our dear brother. I dare appeal even to his Adverſaries, was not his anger againſt ſin, Againſt errour and falſe doctrine, of which he met with too much, in every place? Was it not (whether in publick or private) in the Cauſe of God, and of Religion, the concernments of Jeſus Chriſt, and of mens immortal ſoules?

Indignities and affronts offered to himſelf, did not tempt out the fervour and acrimony of his ſpirit, as thoſe which were put upon Chriſt and his precious Truths.

p. 84If ſo, & your conſciences cannot gainſay it, call him no more, an angry, paſsionate, cholsrick man; but call him a faithful, plain-dealing, zealous Miniſter of Jeſus Chriſt: leſt otherwiſe God hear and be angry, and judge you for your paſſion and partialty.

And laſtly, Rule. 5 When the warmth and keenneſſe of a mans ſpirit is acted not ſo much againſt the perſons, as againſt the wickedneſs of men, who hold the truth of God in unrighteouſneſſe. Call it not anger and paſsion, bat zeal for God, and compaſsion on mens ſouls. Paſsion lets flye its arrows againſt the perſons of men, zeal only againſt their ſins: Indeed ſins and perſons are ſo near, that a man can hardly diſtinguiſh ſometimes between the perſon and the ſin. to avoyd the danger therefore, let men ſtand furtther off from their ſins, that he that ſtrikes at their ſins, may not with the ſame blow be judged to ſtrike at their perſons alſo. But this is that which p. 85I ſay, the heat of anger muſt be againſt the crime, rather then againſt the perſon; and when it is mixt with grief, which ſets pity and prayer on work for the offending party, as it is ſaid of Chriſt, Mark 3.5. then it is pure zeal, and not diſtemper'd anger.

I have done both with the Sermon, and with the occaſion.

OnelyOnly in as much as the Paſſions of the Regenerate (as I hinted before) are not all over regenerate; nor have I made this Apology for the Saints in general, or this our brother (for whoſe loſs we mourn this day) in particular, as if I conceived there were no ſin in their Anger, no ſtrange fire in their paſſion, yea, becauſe the Saints of God, diſcover much diſtemper in their affections, and paſſions ſometimes, even when they act for God, (for which they judge themſelves bitterly in the preſence of God;) for the preventing of miſtakes on the p. 86right hand, or on the left, give leave to adde a word or two of Direction now in the cloſe, for your better improvement of the doctrine.

It is twfold. ſc.

1. A word of Caution.

2. A word of Comfort,

Caution

1. To all in general.

2. To the Saints in particular.

To all in generall.

Firſt, 1. Caution general.take heed of miſtaking your infirmities: take heed of putting a ſofter name upon your Corruptions, then God doth, and the Scripture doth; this is the general deceit amongſt Chriſtians; Sin takes ſanctuary under infirmity. Every wicked man calls his Iuſts his groſs ſins, his infirmities. The Drunkard ſayes, it is my infirmity, the Swearer ſayes, it is my infirmity, the Adulterer, alas! what would you have him do? it is his infirmity, & ſic in caeteris.

p. 87Every prophane wretched miſcreant hath taken hold of the horns of the Altar, and there he cries, alas, this is my infirmity.

Brethren, take heed, ſay not infirmity, when it is more then infirmity.

Queſt. When is that?

When ſin is more then infirmity?

Anſw.

1. When men are more ſollicitous for pardon then for Cure; they are more then infirmities: if pardon alone would quiet thy ſpirit without healing, thou art under a mortall diſeaſe. The Saints cry, heal me O Lord, and I ſhall be healed: and this is an argument of their ſincerity; deſire of pardon only argueth Self-Love, deſire of Cure argueth love to Jeſus Chriſt: deſire of pardon, argueth men fear hell only, but deſire of healing argueth men fear God; defire of pardon only ſheweth men would be content to live in ſin if they durſt; deſire of Cure p. 88ſhewes men would not live in ſin, if they might.

Secondly, much more, when men ſtudy the ſatisfaction of their luſts, In exordio adoleſcentrae petieram à te caſtitatem & continentiam, &c.more then the mortification of them; they are more then infirmities: Auguſtine confeſſeth of himſelf before Coverſion, he prayed (ſometimes) for the gift of chaſtity; but there was ſomething within that ſecretly whiſpered, Timebam ſi ne…citò exaudires & ſanares me à morbo boncupiſ…entiae, quam expleri malebam quam extingui.not yet Lord; for ſayes he, I was afraid, leſt God ſhould hear me too ſoon, and cure in me that diſtemper which I had rather ſhould have been ſaisfied, then mortified. This is the temper of every unregenerate perſon: Conviction may make them pray againſt their luſts ſometime, but love of ſin makes them indulge them: they cannot find in their hearts to lay violent hands upon them, they be yet as their own fleſh, and no man ever yet hated his own fleſh, but nouriſheth, and cheriſheth it, when men are ſo tenderly affected, to their Corruptions, p. 89they are more then infirmities; ſin reigns, when men dare not diſpleaſe it, nor riſe up in oppoſition againſt it.

Thirdly, Third note of reigning ſin.ſin is more then infirmity, when men are impatient of Conviction; when men are ſo tender of their corruptions, that a man muſt not touch them; He that toucheth them, toucheth the apple of their eyes. Gracious hearts are glad of conviction; let the righteous ſmite me, Pſal. 141.Ps 141it ſhall be a precious oyle, &c.

When reproof is a wound which men cannot bear, it is a ſign ſin is alive, and whole within them. Sin is then King …wor… the ſoul, Eccleſ. 8.4.Eccl 8:4when a man muſt not ſay unto it, what doſt thou? Prov. 3.31.Prov 3:31and againſt which there is no riſing up. The more any corruption is indulged, the leſſe infirmitie is in it.

Fourthly, Fourth note.when a man or a woman is never troubled with their corruptions, but when wrath is upon them, then they are more then infirmities. The godly go mourning p. 90under their ſecret corruptions, when the Sun ſhines upon their Tabernacles with the warmeſt influences, yea when God is pleaſed to ſhine into their hearts, with the cleareſt beams of love; the more ſenſible the Saints are of Gods love, the more they hate their own corruptions, becauſe they make them unlike to God.

They that are never troubled with corruption, but when wrath is upon them, it is wrath that troubles them, and not corruption. this is not infirmity. Carnal people are never good but when they are under the rod: and then, not becauſe their ſins diſpleaſe God, but becauſe Gods judgements diſpleaſe them.

Fiftly, when Infirmities ſerve men only for apologies, they are more then infirmities, when a man can ſay of any corruption, it is my infirmity, and acquieſce there, it is very dangerous. This is certain, men (in nature) do not ſit down patient under infirmities, p. 91becauſe infirmities, Corruption is all wed where infirmity is the apology, and allowed corruption is more then infirmity: The Saints infirmites are their afflictions, their burdens, not their apologies. Oh wretch that I am, Rom 7.24.Rom 7:24who ſhall deliver me? &c.

Sixthly, Sixth note.when the heart is more offended at the Law, becauſe it croſſeth corruption, then at corruption, becauſe it croſſeth the Law, it is more then infirmity. Gracious ſouls juſtify the Law, but condemn their luſts; Rom. 7.12. Verſe 14.Rom 7:12the Law is holy, and the Commandement is holy, and juſt, and good: all the fault they find, is with themſelves; I am carnal ſold under ſin: they have good thoughts of the law; it is good, it is ſpiritual, but they cannot find any word bad enough for themſelves. I am a wretch, &c. this is infirmity indeed. It is good when men ſtudy to bring up their hearts to the Rule, & not labour to bring down the Rule to their hearts: Gods children would feign have p. 92their lives as ſtrait as the Law. Pſa. 119.5.Ps 119:5Oh that my wayes were directed to keep thy Satutes, carnal people would willingly have the Law as crooked as their lives: Ezek. 18.Ezek 18The wayes of the Lord are not equall.

This is an hard ſaying, Joh. 6.John 6who can bear it?

Laſtly, Seventh note.when Corruption gets ground, and growes more impetuous and head-ſtrong from time to time; it is then more then infirmity: when ſin fortifieth it ſelf, and can make reſiſtance againſt whatſoever doth oppoſe it, it is Reigning ſin, ſin then in the foul, is as Rex in Regno; as a King in his Kingdome; ſtrengthening and ſecuring its throne againſt all oppoſition. Corruption in the Saints is upon the loſing-hand; infirmities will grow more and more infirm: as diſtempers in the body, when a man is upon recovery.

Object. Then are not my corruptions infirmities, will ſome poore ſoule be ready to object; p. 93for they grow ſtronger and ſtronger, and not weaker and weaker; my ſinful paſſions, and diſtempers, get ground of me, I do not get ground of my paſſions.

Anſw. To this I anſwer.

I. It is not uſuall for them that lye under the power and command of their luſts, to make ſuch complaints; they of whom luſt and corruption gets ground, ſeldome ſay ſo; they ſtudy apologies, (ut ſupra) not aggravations. Such poor Chriſtians therefore that thus object againſt themſelves, are not eaſily to be believed.

2. It is true, Satan may roare moſt, when he is caſt out; the laſt pangs of dying beaſts are ſtrongeſt, and ſo it may be with a dying luſt.

But, obſerve a few things.

1. Many times, the poor believer ſaies, his corruptions grow, when onelyonly indeed he growes more ſenſible of his corruptions: when light p. 94groweth, and grace groweth, and corruption growes more burdenſom: this doubting Souls, call the groweth of corruption: the new Convert, complains he hath more corruption, then ever; when onelyonly he ſees corruption more then ever, and is more ſenſible of corruption then ever. Witneſs this, that the poor Soul is more impatient now of the leaſt corruption, then formerly it was of the groſſeſt acts: this is certain, the more burdenſome corruption groweth, the more ground it loſeth.

2. Doth thy diſplacency againſt corruption grow? Doſt thou hate thy corruptions more then ever, & thy ſelf for them? Whilſt thou ſaieſt, corruption growes, doſt thou diſlike thy corruptions more then ever? Chriſtian, thou getteſt ground of corruption, corruption doth not get ground of thee. A Tyrant may grow more oppreſſive and more impetuous, but he growes more burdenſom p. 95and more intollerable. Why all this while he is upon the loſing hand; he loſeth ground in the hearts of the people: Let him think himſelf never ſo ſecure, he is upon the declining hand; he is afalling. So it is with ſin; the more it is hated, the weaker it groweth.

Thirdly, Doth thy watchfulneſs grow? Thou grow more vigilant, more jealous of thine own heart? More afraid of thy ſelf? Doſt ſtand at a greater diſtance from temptation, ſhunning the appearances and occaſions of ſin? Corruption gets no ground of thee, but thou of Corruption?

Fourthly, Doth thy oppoſition grow? As corruption and temptation growes ſtronger (in thy apprehenſion) doſt thou make ſtronger reſiſtances, doſt thou fortifie more againſt temptation? Doſt pray more and more fervently? Art thou more and more active in the dutie of mortification? Corruption i… a looſer.

p. 96Fifthly, Doth Chriſt grow more precious to thee? Doſt thou ſee more need of Chriſt? More beauty and excellency in Chriſt; not onelyonly for pardon of ſin, but for power againſt ſin? Not only for juſtification, but for ſanctification? Not onelyonly as a fountain of happineſs, but as a fountain of holineſs? And doſt thou go out in his ſtrength againſt (thy corruptions; labouring with the Apoſtle) to know the power of his Reſurrection, …. 3.10.and the fellowſhip of his ſufferings, that thou mayeſt be conformable to him?

Fear not, Chriſtian, thy God and the God of thy fathers, hath given thee treaſure in thy ack.Care concupiſcit adverſus ſpiritum, ſi non & ſpiritus aderſus carnem faciunt adul…e ium. …ug. … Gal. 1.5, 7.Gal 1:5Gal 1:7

It is a bleſſed thing when corruption drawes out grace; when, as the fleſh luſteth againſt the ſpirit, the ſpirit luſteth againſt the fleſh.

Behold, whilſt thou mourneſt and complaineſt that corruption gets ground; the truth is, Grace gets ground, of Corruption: Sence of corruption is a grace, and diſplicency p. 97againſt corruption is a grace, and watchfulneſs is a grace, and oppoſition againſt ſin is a grace, and precious thoughts of Chriſt a grace. Now if corruption be an occaſion to exert theſe graces, it is grace that gets ground of corruption, and not corruption of grace.

A ſecond general Caution.A ſecond general Caution.

Take heed of making the Saints infirmities, your encouragements in ſin.

For firſt, They are not for our imitation, but our admonition, Ut ſup. uſe. 1. make not the infirmities of the godly, Cur non ego? Salvian.patrons of your wickedneſs. Say not in your hearts, why not I? Why may not I be drunk as well as Noah? And commit adultery as well as David?

2. There is no ſuch folly in nature; was there ever any ſo ſottiſh as to imitate other mens deformities in nature, or misfortunes in the world? Did ye ever hear p. 98of any man ſo mad, as to put out his eyes, becauſe another man was blind? Or to throw away his riches, becauſe other men are poor?

Was ever any man yet heard to ſay, And why may not I ſit upon the dungh-hil as well as Job? Or lye at the rich mans door begging, as well as Lazarus? Why may not I dwell in the wilderneſs as well as John the Baptiſt? And not have whereon to lay my head as well as our Saviour?

Alas, Alas! that this folly ſhould onelyonly befal the ſons of men onelyonly in ſpirituals, in ſoul-concernments! This is a lamentation, and ſhall be for a lamentation.

3. There be in the Saints of God things more worthy of imitation then their infirmities.

There was meekneſs in Moſes, patience in Job, holineſs in David; zeal for God in Elijah; &c. In a word, there are Graces in Gods children as well as corruptions: p. 99Oh! how much more noble and excellent is it to imitate the Saints in their graces then in their infirmities? This were wiſdom, to pick out that which is praiſe worthy, 1 Cor. 11.11 Cor 11:1and be followers of them as they are followers of Chriſt! Every fool and baſe ſpirit can imitate the worſt part in men; what a ſordid criticiſm was it in him, that read over Homer, onelyonly to find out his faults? A wiſe generous ſpirit will obſerve what is honourable and excellent, Phil. 4.8.Phil 4:8and ſet up that for his ſtandard, and exemplar. You take notice of the Saints falls; but why do ye not take notice alſo of their riſing again? You ſee their ſins; but why are ye blind to their repentance, their tears, their broken bones, their ſelf-judging, their reſtleſs inquietude of ſpirit, till God be reconciled to them?

Their infirmities were but few, their graces many; their infirmities rare, their graces habitual: p. 100Here's work, Chriſtian, for your imitation.

Your would have Abrahams riches: oh! labour to get Abrahams faith: you would be like David in honour, be like him in holineſs: you would have Elijah's power, to call down fire from Heaven; labour to poſſeſs Elijah his zeal, his courage, his prayerfulneſs. This is excellent! ſtudy the graces you ſee in other men, not their infirmities.

4. Laſtly, Conſider, your ſins will be never the leſs, becauſe other mens infirmities are great: He that maketh light of ſin becauſe the Saints have their infirmities; to be ſure is no Saint himſelf; and his corruptions are no longer infirmities, but allowed preſumptions.

Take a third Caution.

Inſult not over the Saints of God, A third general Caution.becauſe of their infirmities. For conſider,

1. Thou ſeeſt their infirmities; p. 101their failings; thou ſeeſt not what they coſt them. Little doſt thou know what broken bones, what ſharp corrections, what bleeding Souls, what buckets of tears they pour out before the Lord, Pſ. 73.22.Ps 73:22becauſe of their corruptions. Oh! wretch that I am! &c. How do they ſhame themſelves before the Lord for their failings? So fooliſh was, I and ſo ignorant, and like a beaſt before thee; they cannot find language bad enough to revile themſelves withall in Gods preſence.

Surely if thou didſt know what the Saints infirmities coſt them, thou wouldſt reflect upon thy ſelf, and be aſhamed; and ſmiting upon thy breſt cry out with ſelf-abhorrency, oh! wretch that I am; I have ſinned as theſe ſervants of God have done, but I have never mourned as they have done: I have ſinned as David, but I have not repented as David: I have denied Jeſus Chriſt with Peter, but I have p. 102not with Peter wept bitterly;; my heart hath been a fountain of ſin, but my head hath not been a fountain of tears: I have been viler in Gods eyes then ever they were, but I was never ſo vile in mine own eyes as they have been; The Saints infirmities are their afflictions, but my corruptions have been my delight: God be merciful to me a ſinner: What cauſe have I to mourn, rather then to inſult, and cenſure.

Secondly, Turn in upon thy ſelf, and thou ſhalt find more cauſe of judging thy ſelf then thy brother. He hath his weakneſſes, thou haſt thy wilfulneſſes. He his failings, ſometimes, thou thy groſs falls (poſſibly) every day; He is ſurprized by a temptation; thou goeſt forth to meet temptation: Yea, to tempt temptation, to tempt the devil, to tempt thee; Yea, thou thy ſelf art a tempter to others, ſinning and cauſing others to ſin: and ſo doeſt the devils work, &c. p. 103and doſt thou judge thy brother? Thou hypocrite, Matth. 7.5.Matt 7:5caſt firſt the beam out of thine eye, and then ſhalt thou ſee clearly to caſt out the mote out of thy brothers eye. Ʋtimur perſpicillis magis quam ſpeculis. Sen.What is the mote of infirmity, to the beam of Preſumption? Be more in thy looking glaſs, and thou wilt have leſs uſe of thy ſpectacles.

Thirdly, Know this, oh man! who ever thou art; that in the very act of judging thy brother, thou condemneſt thy ſelf: Thy cenſures of thy brothers infirmities are ſo many aggravations of thine own wickedneſſes.

If his mote ſinck him ſo deep in thy judgment, Matth. 7 2Matt 7:2how deep will thy beam ſinck thee in Gods? With what meaſure thou meteſt, it ſhall be meaſured to thee again.

Take heed and prepare not ſtripes for thine own back. God wil not judge his people for their infirmities, but God will judge thee for thy preſumptuous ſins: yea, Rom. 2.1, 2.Rom 2:1Rom 2:2God will judge thee for judging thy brother, and wo unto p. 104thee when God cometh to judge thee; Luke 19.22.Luke 19:22Doſt not thou fear God, ſeeing thou art in the ſame condemnation? Ex ore tuo, &c. out of thine own mouth, thou ſhalt be judged, thou wicked ſervant.

Fourthly, It is much more honourable to mourn with the Saints, and to mourn for them, then to judge and cenſure them. Their infirmities are their burden; a burden (the Lord knows) which they are not able to bear: by ſympathy and compaſſion thou mighteſt help to bear their burden, by reproach and cenſure thou addeſt to it; a cruelty which in a leſſer model God doth ſeverely threaten, Zech. 11.15. And thus much for the Cautions in general.

In particular this doctrine may adminiſter Caution to the Saints themſelves.Cautions to the Saints. 1. Caution

Firſt, Although corruptions in the Saints be but infirmities, yet let even the beſt of Gods Saints, learn

p. 105To Mourn for their Infirmities.

To Watch over their Infirmities.

To Pray againſt their Infirmities.

There is a ſecret deceit in our hearts, and Satan ſets on the temptation; Conſiderations againſt ſecurity under infirmities.What need I be troubled and ſollicitous about my corruptions? They are but infirmities, and the beſt of Gods Saints have their infirmities, and many, greater then mine be: upon this very accompt many grow ſecure, and are at eaſe in Zion.

Nay but conſider,

1. Conſ. 1 Such reaſonings and diſcourſes, are no good-ſigns; when ſin takes ſanctuary under infirmitie, it is to be ſuſpected of more then infirmity, I know Satan is buſie, & the heart deceitful, ut ſup. but ſuch diſcourſes, yeelded to and reſted in, may juſtly cauſe a man to fear his heart is not ſound with God.

p. 106Secondly, Conſ. 2 Conſider, Infirmities in the Saints are of the ſame nature with the luſts of wicked men. It is ſin, though it be not reigning ſin: and this is enough to break a gracious heart to conſider thus with it ſelf; my corruption is my infirmity indeed: I, but not ſuch an infirmity, as a dim eye, or a palſie hand, or a lame foot, &c. They are but natural defects: my pride, my paſſion, my love of the world, theſe are ſinful diſtempers: they, do but prejudice the body, theſe defile my Soul; And look what ever may be ſaid of ſin in general, as that it is a tranſgreſſion of Gods Law, a contrariety unto Gods Nature, a contradiction to Gods Will; A practical blaſphemy againſt his Name, and Attributes, the rape of his mercies, the date of his juſtice; the challenge of his power, the blind of his omſcience; It gives the lye to Gods truth, and the fool to his wiſdom; This, and all this, and p. 107much more may be affirmed of the ſinful diſtempers of my heart: the leaſt corruption in my curſed nature, would ungod God; if my ſin could help it, God ſhould be God no longer. A man cannot give ſin a worſe name then it ſelf; & as a man cannot give the greateſt ſin, a worſe name then ſin; ſo he cannot give the leaſt ſin a better.

There is no difference in the nature of ſin in the godly and in the wicked: all the difference is in their perſons; the one is regenerate, the other is not; but ſin remains ſin ſtill, in the one as well as in the other. Is not this matter of deep humiliation, to the Saints?

Thirdly, Conſ. 3 As infirmities in the godly are of the ſame nature, ſo they are of the ſame merit with ſin in the wicked. All ſin is damning. And thus ſhould the children of God, Smiting upon their thighs, ſay in Gods preſence, It were juſt with God to damn me p. 108for my infirmities. And that he doth not, is not from the ſmalneſs of my ſin, but from the greatneſs of his mercy; not from the nature of my ſin, but from the goodneſs of his nature: 2 Sam. 23.5.2 Sam 23:5not BECAƲSE they are but infirmities, but BECAƲSE He hath made with me an everlaſting Covenant, ordered in all things and ſure. Is not this an humbling conſideration?

Fourthly, Conſ. 4 Not leſs, this, ſc. that the Saints infirmities grieve the Spirit of God. Indeed they are infirmities which properly may be ſaid to grieve Gods Spirit: the groſs ſins of wicked men, they are ſaid to quench the Spirit, and vex the Spirit, and deſpite the Spirit of God. The diſtempers that remain in the godly do grieve the Spirit; Epheſ. 4.30. Res delicata eſt Spiritus Sanctus. Tert.Eph 4:30even of thoſe who are by that Spirit ſealed up to the day of redemption: Gods Spirit is a tender, ſweet, delicate thing. A tender dear friend is properly grieved by unkindneſſes: p. 109the injuries of enemies do provoke, the diſpleaſures of friends do grieve and diſquiet. This ſhould touch a Saint to the quick, to grieve his **If he grieve his Cemforter, who ſhall comfort him!Comforter. The Holy Ghoſt delighteth to take up his habitation in a Sedate loving ſpirit.

Fifthly, Conſ. 5 The Saints infirmities are ſo many abatements of their Excellencies; oh what glorious creatures would the Saints be, were it not for their pride, and for their paſſion, for their love of the world, and for their impatience! Et ſic in caeteris.

They would be more then men, Angels incarnate, and glorious Saints, before, glorified. It is their diſtempers which do ſo diſguiſe them many times, that they are hardly known from other men. The Saints infirmities, are the dead fly in the Apothecaries ointment; the unſavory But, Eccl. 10.4.Eccl 10:4in their commendations; a good man, but cholerick; an holy woman, but high-ſpirited, &c. thus p. 110infirmities are a veyle to a Chryſtians beauty, and the flye-blow to their reputation.

Let your light ſhine as bright as the Sun in the Firmament, your infirmities will eclipſe them, and darken their glory.

Sixthly, Conſ. 6 The Saints infirmities, may, and ſometimes, do, darken their Evidences: ſinful affections eſpecially, if indulged, may hinder aſſurance, and keep the ſoul under jealouſies and doubtings: a Barly-corn layd upon the ball of the eye, will hinder the ſight of the Sun, as well as a Mountain, and the leaſt hair will caſt its ſhadow. They are believers infirmities, which keep them ſo low in comfort; and make them ſo oft call their eſtate into queſtion; crying out with that good woeman: Gen. 24.22.Gen 24:22If it be ſo, why am I thus?

Had they not need to watch over their infirmities?

Is this a ſmall evil in the ſmalleſt ſin, that it hinders our aſſurance, p. 111and intercepts between the ſoul and the light of Gods countenance, which is better then life it ſelf?

Seventhly, Conſ. 7 The infirmities of the godly (when they doe appear) obſtruct their influences; and, not ſeldom, render their endeavours of doing good ineffectual: while the ſence of their infirmities, quickens their endeavours, the notice which ſtanders-by take of them, hinders their ſucceſſe. It is enough to the proud world to reject and ſcorn the meekeſt and counſels of the godly, if they can obſerve but the leaſt failing in them: The Saints infirmities are wicked mens ſhields, whereby they fence themſelves againſt their holy admonitions, as if they were ſo many poyſoned darts and arrowes; they need not reprove me, they are as bad themſelves; they can do thus and thus: as if the Saints weakneſſes would juſtifie their own wickedneſſes. Yea, not only ſo, but to p. 112aggravate their own guilt: wicked men look upon the Saints failings with the multiplying end of the glaſſe which repreſents them in a bigger character, then they are in themſelves; and, not ſeldom, retort a tender reproof with a cruell reproach; Mat 7.6.Matt 7:6wounding thoſe that intend their Cure; and like ſwine, trampling the pearle under foot, turn again and rent them.

As thus in generall, ſo more particularly, Paſſion in the Reprover is a great prejudice to the reproof; a man ſeldom doth good in anger, Jam.the wrath of man worketh not the righteouſneſſe of God: mans anger ſeldom attains Gods righteous ends; the worſt ingredient we can put into good counſell, is wrath; partly, becauſe paſſion doth blind the judgement, and diſcompoſe reaſon; a man in anger ſees not where his advantage lieth.

Partly, becauſe anger acted beyond Scripture-limits, is not a ſuitable inſtrument for the meek p. 113ſpirit of God, to uſe: The God of peace delights to honour quiet and compoſed ſpirits.

Partly and eſpecially, becauſe the proud world will not bear it: behold they will hardly ſuffer the touch of the ſofteſt and tendereſt hand, (do but touch theſe mountains and they will ſmoke;) how much leſſe will they bear it, if ye ſmite them with a rod of reproof, as Moſes did the Rock, with an hear ye Rebels? they will not endure oyle to be dropt into their wounds; how will they endure the bitter Corraſive?

In all theſe reſpects the Saints of God had need to watch over their paſſions; anger is not always ſo juſt and righteous as it ſeemeth to be; we know not of what ſpirit we are: As the world is ready to call zeal paſſion; ſo we are very prone to call our paſſion zeal too often: and therefore it is not to be truſted without much holy care & jealouſie over our ſpirits, p. 114leſt our goud be evill ſpoken of.

Eighthly, Conſ. 8 The paſſions which are in the ſervants of God, do many times render their Converſes leſſe acceptable to their brethren; by giving way to their own diſtempers, they oft become burdens to others, and to themſelves too; Jer. 20.3, 4.Jer 20:3Jer 20:4very MAGOR MISSABIBS, a terrour to themſelves and their friends.

This ſhould make them ride their paſſions with a very ſtrict rein; leſt they tranſport them out into indecent exceſſes, & commotions of ſpirit; to the diſhonour of the Goſpel, and the grief of the godly.

Ninthly, Conſ. 9 The more infirmity, the leſſe grace.

Tenthly, Conſ. 10 But the more ſence of infirmity, the more grace. To be ſenſible of the leaſt corruption, and to mourn over it, argues a tender conſcience, and ſtrength of grace. A ſound eye cannot endure the leaſt mote in it, nor a p. 115tender conſcience, the leaſt defilement: Pſal. 19.12.Ps 19:12Oh purge me from my ſecret ſins.

Eleventhly, Conſ. 11 and yet this is a conſideration of greater weight, that Infirmities neglected may grow to dangerous diſeaſes; as we ſee in nature, a cold neglected may grow to a burning fever; a diſtillation from the head upon the lungs, if ſlighted, may turn to a conſumption, &c. and ſo in the ſpirituall conſtitution, a leſſer corruption not timely reſiſted and mortified, may grow to be an head-ſtrong luſt, which in the very godly ſhall keep grace at an under, and make the Chriſtian go halting to his grave. It is good to deal with our infirmities betimes.Obſta principiis.

Twelfthly, And laſtly, Conſ. 12 to be ſure, ſpiritual infirmities may bring temporal judgements upon the Saints. Moſes his paſſion, Num. 20.12.Num 20:12made him fall ſhort of the promiſed land.

Davids ſurprize into murder p. 116and adultery, entails the ſword upon him and his family to all generations.1 Sam. 12.10. Luk. 1.20.1 Sam 12:10Luke 1:20

Zechariah his unbelief ſtrikes him dumb for a ſeaſon.

Eli his indulgence to his Sons, 1 Sam. 3.13. Cum ch 4.18.1 Sam 3:13betrayes the Ark into the enemies hand, and then breaks his own neck.

Davids pride in a numerous people, 2 Sam. 24.15.2 Sam 24:15coſts him the lives of 70 thouſand ſubjects. And Hezekiah his unthankfulneſs brought wrath upon himſelf, and all Iſrael. 2 Chr. 32.25.

This is a ſtartling conſideration, 1 Theſ. 1.10. Strong infirmities may bring ſtrong afflictions.1 Thess 1:10that though the Lord Jeſus hath delivered his Redeemed from wrath to come: yet their very infirmities may lay them, and their families, under the bitter fruits of Gods righteous diſpleaſure in this life; God THEREBY vindicating his own impartiality, his hatred againſt ſin, & his unchangeable love to his people, in chaſtening them here, that they may not be condemned with the world.

p. 117And thus much for the firſt Caution. I ſhall adde a few more, very briefly.

Secondly, Caut. 2 Be tender to your brethrens infirmities, to the Saints.but ſevere to your own; this argues an excellent ſpirit, when a Chriſtian aggravateth his own failings, but extenuates other mens; when he maketh complaints againſt himſelf, but apologies for his brethren: Rom 7.24Rom 7:24I am a wretch ſold under ſin; ſaith the Apoſtle of himſelf, But as to other believers, Gal. 5.17.Gal 5:17The fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſh, and theſe are contrary the one to the other, ſo that ye cannot do the things that ye would: It is the very ſame apology, which our Lord Jeſus made for his ſleepy diſciples in the garden; the ſpirit is willing, but the fleſh is weak. True Saints have apologies for others, when they have none for themſelves; they can juſtify others while they judge themſelves: the greateſt fault they find is p. 118with their own hearts. A true child of God is made up of Paſſion and Compaſſion; paſſion againſt himſelf, and Compaſſion towards his brethren; they condemn that in themſelves, which they can excuſe in another, yet not ſo as to ſuffer ſin upon their brethren. Conſciouſneſſe to our own Corruptions, Gal. 6.1.Gal 6:1ſhould make us tender of our brethren; but our love to the ſouls of our brethren, ſhould make us faithfull to them. A careleſſe paſſing by an offending brother, Levit. 19.17.Lev 19:17is our ſin, not our love; and hatred, not compaſſion: we ſhould bear with one anothers infirmities: yet ſo as to be healers & phyſitians, to their ſoul diſtempers, not acceſſories. It is a ſin, to ſpeak of our brethren, but it is our duty to ſpeak unto them; Heb. 3.13. It is a bleſſed thing to be of an healing, and a restoring ſpirit.Heb 3:13Exhort one another daily, while it is called to day, leſt any of you be hardened, through the deceitfulneſs of ſin. The Lord reſtore this ſpirit to his people in England, or elſe we are like water ſpilt on the ground, that can p. 119never be gathered up again.

Thirdly, Caut. 3 When you begin to be proud, mind your infirmities: when your parts or graces lift up your ſpirits, think of your Corruptions; and ſay thus to your ſelves, What, have I within me an hard heart, and ſhall I be proud? an earthly heart, and ſhall I be elated? a luſtfull heart, and ſhall I be puffed up? what, ſhall I be covetous and proud? paſſionate and proud? poor (in reſpect of grace) and proud? unable to mortify any corruption, to ſtand before any temptation, to perform any holy duty, & ſhall I be proud? eſpecially, this conſideration added, nothing is mine own but my corruptions, my parts & graces are Gods; concerning which I may ſay, as the young Prophet of his Axes head; alas, for they are but borrowed. What have I that I have not received? and if received, why do I glory? To be proud of that which is none of our own, is folly; but to be proud of that p. 120which is Gods, is ſacriledge. If therefore the ſence of Grace at any time lift you up; let the ſence of corruption pull you down. There is infinitely more in corruption to humble, then there is in grace to elate and lift up the ſpirit.

Fourthly, Caut. 4 Strive againſt your infirmities to the very death.

Object. It may be, a poor dejected ſoul may reply, I have ſtriven, but I cannot prevaile; corruption rather gets ground of me, then I of corruption.

Anſw. To this complaint, (beſides, what I ſaid before) I reply two things.

1. Strive ſtill; for conſider, if corruption loſe no ground, notwithſtanding all thy wreſtlings and conflicts, what will it do if thou giveſt over ſtriving? if a man that rowes againſt the tide, get no ground, with plying his Oars, how will he be carried down the ſtream, if he ſtrike not a ſtroke? This thou muſt reſolve on, either p. 121to overcome thy infirmities, or to be overcome by them.

Oh do not throw away thy weapons, die not like a fool with thy hands bound: It is a kind of victory on this fide the grave, not to be driven out of the field; De gemi pugnare.to die fighting.

2. If thy infirmities be too ſtrong for thee, Carry them to the croſs of Chriſt; remember, Victory muſt be fetcht out of Chriſts blood. This Crown is reſerved for the head of Chriſt, the King of Saints.

Victory is purchaſed, and Chriſt hath overcome already, in his own perſon: there is **Phil. 3.10. Gal. 6.14. Eph. 1.2.Phil 3:10Gal 6:14Eph 1:2power in the death of Chriſt, as well as merit. And he that hath overcome for thee, on the Croſs; will overcome in thee by his ſpirit: becauſe greater is he that is in you, than he that is in the world. 1 Joh. 4.4. And therefore, Chriſtian, act faith upon the merit, and upon the power of Chriſts Croſs, and believe down thy pride, and believe out thy paſsion, believe thy corruptions to death: Faithfull is he that p. 122hath promiſed, who alſe will do it. Let it not be the reproach of the Croſſe of Chriſt, that any corruption or luſt ſhould be too hard for it: no, there is enough, and a redundancie in Chriſt: only the Well is deep, and therefore thou muſt bring the bucket of faith to it; and then, with joy, thou mayſt draw water out of this Well of ſalvation. Caut. 5

Fifthly, Be thankful, O ye Saints, & ſervants of God, if, upon thoſe ſcriptural diſcoveries already laid down, you can evidence it to your own ſoules, that the remainders of corruption in your natures, are but infirmities: that ſin, of a Lord, is become a ſlave, and of an obeyed Soveraigne, is become a reſiſted Tyrant. Oh! it is matter of great thankfulneſs, that the dominion of ſin is broken; Although the Saints have cauſe to be humbled, that they have infirmities, cauſe to go mourning to the very death; yet they have infinite, cauſe to be thankful that they are but infirmities; no longer domineering luſts, but p. 123baſe underlings, and vaſſals. And therefore, while the ſence of Corruption maketh them complain, with the holy Apoſtle, Oh wretch that I am, &c. the conſideration that ſin is dethroned, and remains now but as a blaſted infirmity in the ſoul, may cauſe them to triumph.

I thank God for Jeſus Chriſt. It was the merit of his Croſſe, that purchaſed this grace; Rom. 8.3.Rom 8:3Chriſt died that ſin might not live; He conlemned ſin in the fleſh. He adjudged ſin to death on his Croſſe, in his redeemed: And, by the power of his Croſſe he puts the ſentence into execution: Gal. 5.24.Gal 5:24they that are Chriſts have crucified the fleſh with the affections and luſts.

Hence, that ſecurity given, Rom. 6.14.Rom 6:14ſin ſhall not reign in your mortal bodies; it is an Exhortation, verſe …2. let not ſin reign: to ſhew it is our duty, to bring ſin to the Croſſe, to do execution upon every luſt; but it is a promiſe in the fourteenth verſe, ſin ſhall not reign, to aſſure the believer, that what Chriſt p. 124hath purchaſed with his blood, he will accompliſh by his Spirit: ſc. the final and total deſtruction of the body of ſin, whereof this is the pledge and firſt fruits, the dethroning of ſin in the ſoul, ſo that though it be, yet it ſhall not be as a Lord: ſin ſhall not reign in your mortal bodies: for ye are not under the Law but under Grace.

When the Lord turned again the Captivity of Zion, Pſal. 126.1, 2.Ps 126:1Ps 126:2our mouth was fill'd with laughter, and our tongue with ſinging.

The redeemed ſoul hath not leſs cauſe to rejoyce, whoſe ſpiritual captivity the Lord hath turned, & made them to lead Captivity captive; 2 Tim. 2.26.2 Tim 2:26to lead captive thoſe luſts, which led them captive before, take captive by the devil at his pleaſure.

So much for the Cautions.

I come now in the laſt place to cloſe with the Comforts. Comforts to the Saints ever their infirmities. 1. Comfort.Amongſt many take theſe:

1. Thy infirmities ſhall not prejudice thy acceptance with God. This is a Chriſtians comfort, Though p. 125the world either through blindneſſe cannot, or through malice will not diſtinguiſh between infirmities, and allowed wickedneſſe in the godly; yet, God both can, and will: He will diſtinguiſh between the Gold and the droſſe, between the chaffe and the wheat. He will not caſt away the gold, becauſe there is ſome droſſe mixt with it: nor throw the heap into the fire, becauſe there is much chaffe in it, if there be but ſome grains of good ſeed. God doth not caſt off his people, for their infirmities, when he finds any precions grains of ſincerity and grace in them. It is highly obſervable, concerning Sarah, David, Aſa, Jehoſaphat, &c. when the ſpirit of God comes in Scripture to give us their characters, he puts a veile upon their infirmities, and takes notice only of their graces. Gen. 17.12.Gen 17:12Sarah laughed through unbelief; yet, when the Holy Ghoſt makes mention of her in the New Teſtament, he takes notice only of her obedience and p. 126reverence to her husband: Sarah obeyed Abraham, 1 Pet. 3.6.1 Pet 3:6and called him Lord. David had two terrible falls, able to make every one that readeth to tremble: but, in his character, God only takes notice of his integrity, 1 King 9.4.11.4, 6 14.8.1 Kgs 9:41 Kgs 9:111 Kgs 9:6his perfection, the Ʋniverſality of his obedience: He did ONLY that which was right in mine eyes.

Aſa had his failings, He was wroth with the Seer: 2 Chron. 16.10.2 Chr 16:10and again, In his ſickneſs he ſought not to the Lord, but to the Phyſitians, ver. 12. yet in the accompt of his reign, you find nothing, 2 Chron. 14.17. 2 Chron. 20.35, 36.2 Chr 14:172 Chr 20:352 Chr 20:36but this high eulogie, The heart of Aſa was perfect all his days: And his ſon Jehoſaphat contracted a wicked affinity, he left reformation imperfect, verſe 33. yet, in the ſumma totalis, he inherits the teſtimony of his Fathers ſincerity. He walked in the way of Aſa his Father, 2 Chron. 20.32.2 Chr 20:32and departed not from it, doing that which was right in the ſight of the Lord. Oh what a Cordial is this for the fainting hearts of Gods dear children, ſinking under p. 127the ſenſe of their corruptions? When God comes to weigh them in the ballance of the Sanctuary, he leaves out their infirmities; and puts nothing into the ſcales but their graces; He overlooks what is theirs, and takes notice, onelyonly of what is his own; and ſo holdeth them forth to the world as models of perfection.

God will not onelyonly pardon, Com. 2 but pitty the infirmities of his people. When their infirmities are their afflictions, they be the objects of Gods Compaſsion. Of all the children in the Family, the Father pitieth the weak child, the lame child, and the ſick child; when the poor child crieth, Father take me, Father help me, Father hold me, Father carry me; the Fathers bowels melt within him, and his compaſſions are rolled together; Like as a Father pitieth his children, Pſ. 103.13Ps 103:13ſo the Lord pitieth them that fear him. Iſa. 63 9.Isa 63:9In all their affliction he is p. 128afflicted, and the Angel of his preſence ſaveth them.

When God ſeeth a poor believer ſtriving, and wreſtling, and conflicting with his corruptions; weeping and mourning over them, like a dove of the valley; ſighing, with the breaking of his loins, and crying, Lord help, Lord rebuke my temptations, Lord, ſubdue my corruptions; pleading, and preſſing the promiſe, Lord, thou haſt ſaid, ſin ſhall not have dominion over me; Rom. 6.14.Rom 6:14thou haſt ſaid, I will heal their back-ſliding, Hoſ. 14.4.Hos 14:4I will love them freely, &c. Why now Lord, Pſal. 119.49.Ps 119:49Remember the word unto thy ſervant upon which thou haſt cauſed me to hope; and, preſſing it again and again, Behold the ſervant of the Lord, oh! be it unto me according to thy word.

When God (I ſay) hears his poor Ephraims thus bemaoning themſelves, Jer. 31.19, 20.Jer 31:19Jer 31:20and ſmiting upon their thigh, with holy ſhame and confuſion, reproach themſelves, p. 129thus: Thou haſt chaſtiſed me and I was chaſtiſed; Lord, if blowes would have made me good, I had been good long ago; I have had affliction upon affliction, ſtroke upon ſtroke; but all this while I have been as a bullock unaccuſtomed to the yoke, unteachable and untractable: thou haſt drawn forward, and I have drawn backward; thou haſt ſtricken me, & I have kicked, I have lifted up the heel againſt thee; and hereupon, in an holy agony, turning Confeſſion into Prayer, Turn thou me and I ſhall be turned, heal me and I ſhall be bealed, for thou art the Lord my God; While thus (I ſay) the ſoul weeps, God weeps alſo; Ephraim weeps before God tears of contrition, and God weeps over Ephraim, tears of compaſſion. In all this affliction of the ſoul, Gods Soul is afflicted, his bowels are troubled, his compaſſions are kindled; and, as not able longer to refrain himſelf, p. 130(as Joſeph once towards his brethren) he breaks out into this paſſionate condolency; Is Ephraim my dear Son? Is he a pleaſant child? Is this the voice of my repenting child, pouring out his Soul & his ſorrowes over his ſinful in firmities? I do earneſtly remember him, I will ſurely have mercy upon him, ſaith the Lord.

Thirdly, Com. 3 In Caſe, your corruptions be but your infirmities, they ſhall be no obſtruction to your prayers. David his unbelief did not prejudice the ſpeeding of his prayers; I ſaid I am caſt out of thy ſight, nevertheleſs, thou heardeſt the voice of my ſupplication, Pſal. 31.32. Who would have thought that a prayer mixt with ſo much infidelity ſhould have the way to Heaven? But the inſtance in the text is full to this purpoſe; it is the very deſign of the H. Ghoſt; he proveth the general Propoſition, verſ. 16. The effectual fervent prayer of a righteous man availeth p. 131much; by a particular inſtance, (it being in materia neceſſaria, prayer being a duty of univerſal neceſſity) the ſpecial example of Elijah: And it was not for his ſake that it is written onelyonly, but for our ſakes alſo, the drift being a general encouragement, to ſtrengthen the hands of Gods Saints in prayer againſt the ſence of their infirmities: That, if Elijahs prayers were of ſuch prevalencie with God, his paſsions notwithſtanding, our prayers ſhall not return altogether fruitleſſe into our boſom, though we likewiſe be incumbred with manifold corruptions; it was not ſo much the dignity of Elijah his perſon, as the integrity and uprightneſs of his heart, which rendred his prayers acceptable with God. He was an eminent Prophet indeed, but he was foreign of like paſsions with us. The infirmities of our nature, ſhall not prejudice, the fervency p. 132of prayers. Prayer is ſtill of as much potency with God as ever. There may be leſs of miracle in our anſwers, then there was in Elijah's; but there will be as much of love: ſurely, returns of prayer are not the fruit of our merit but of Gods free-grace; they do not depend upon the worth of the ſupplicant, but upon the merit and interceſſion of our ſurety: Numb. 14.12.Num 14:12And if Moſes, a ſervant prevailed by his interceſſion for an whole Nation notwithſtanding their rebellions; how ſhall Chriſt the Son prevail with his Father for his dear Children notwithſtanding their infirmities? Eph. 1.6.Eph 1:6He hath made us accepted in the Beloved.

Laſtly, Fourth and laſt Com.The time is coming (and it haſtens apace) when infirmities in the Saints, whether natural or ſinful, ſhall be perfectly cured: death will be an abſolute cure, death will be the death of all your corruptions. Now they do not reign, bleſſed p. 133be God, then they ſhall not live: now they be but ſlaves, Hewers of wood, and drawers of water; (the infirmities of the Saints find them hewing work, and weeping work;) the time is coming when they ſhall not be; the time is coming when the Saints ſhall reſt from their labours, and all tears ſhall be wiped from their eyes. Here is good news for the conflicting ſervants of God.

They ſhall not alwayes pray in vain, nor ſtrive in vain, nor wreſtle in vain; God will not alwayes be wanting to their faithful endeavours; And, truly, now he is not wanting, but they are not alwayes ſo ſenſible of his preſence and aſſiſting grace with them in their conflicts, but the time is haſtning when they ſhall weep no more, & ſign no more; when they ſhall have no more cauſe to complain. Oh! my pride; Oh! my paſſion, and, Oh! my love p. 134of the world; and, Oh! my hypocriſy; and, Oh! my unbelief, &c. But, when they ſhall ſtand upon the ſhore, and ſee all theſe Egyptians lye drowned and choked in the red Sea of Chriſts blood; ſinging the ſong of Moſes and of the Lumb. Ʋnto him that loved us, Rev. 15.6.Rev 15:6and waſhed us from our ſins in his own blood and hath made us KINGS and Prieſts, unto our God and his Father; to him be Glory and Dominion for ever and ever, Amen.

In the mean time, let the ſenſe of corruption, ſet the Saints alonging for that day; Corruption will never be totally deſtroyed till this mortal put on immortality. This curſed leproſy of ſin is ſo ſoaked & penetrated into our natures, that it will never be got out till the walls of the houſe, be pulled down; Waſhing and rubbing and ſcraping will not ſerve the turn, but the whole ſtructure of nature muſt be demoliſhed: p. 135the body of ſin and the body of fleſt muſt be buried in one grave.

And therefore, Let the Redeemed of the Lord rejoice in expectation of this day; Rev. 22.20Rev 22:20let them lift up their heads with joy, Phil. 3.20.Phil 3:20becauſe their redemption draweth nigh; and having their converſation in Heaven, let them look for the Saviour, foreign.the Lord Jeſus Chriſt, who ſhall change THESE BODIES OF VILENESS, theſe veſſels of rottneneſs and impurity, to be like to his glorious body. Surely, I come quickly, (ſaith the Bridegroom,) let the Spirit and the Bride ſay, Come; even ſo, Come Lord Jeſus.

To God onelyonly Wiſe, be Honour and Glory for ever and ever, Amen.

FINIS.

End of the text · Thomas Case, Elijahs Abatement (1658)