A Practical and Polemical Commentary Upon 2 Timothy 3-4

3. Boasters. 〈 in non-Latin alphabet 〉 .

A second Branch that sprouts from that accursed Root of Self-love, is Boasting. This sin is fitly linked to the former; for when men by covetous Practises, have gained Riches, then they begin to boast and glory in them, [ Prov. 18.11, 1 Tim. 6.17.] because of the supposed good which they think riches will procure them, as Friends, Honors, Fine Cloaths, Fine Buildings. The Lord foresaw this, and therefore hath forbidden all glorying in Riches, and commands us only to glory in him, who is our Life, our Light, our Sun, our Shield, and exceeding great Reward. Ier. 9.23.

The Greek word is diversely rendered, yet all tend to one and the same thing, and are coincident; for he that is a Boaster, is usually a Vain-glorious, lofty, insolent, arrogant man: it notes one that is inordinately lifted up with an high esteem and admiration of his own supposed, or real excellencies; and thereupon arrogates and assumes more to himself then is meet; or, one that boasts of the Learning, Virtues, Power, Riches which he hath not, and brags of Acts which he never did. Such we call [ Thrasones & milites gloriosos. ] vain-glorious Thraso's. The proud man boasts of what he hath, and the Boaster brags of what he hath not. This Vice is opposed by Aquinas and othets, to Verity; and in proper speaking it consists in Words, rather then in the Heart; for as Pride, in exact and proper speaking, hath relation to the heart, rather then the words; so this sin of boasting hath relation to our words, rather then our hearts: so that this sin is the daughter of Pride, (and though by an Hysterosis, it be placed here before it, yet Rom. 1-30. Pride is set immediately before Boasting, as the proper root of it) for when Pride lieth hid in the heart, it shows itself by arrogant boastings, and high flown words.

Quest. Doth the Scripture condemn all kinds of Boasting, and is it unlawful in any case to Boast?

Answ. We must distinguish of Boasting. There is

• 1. A Religious Boasting.
• 2. A Necessary Boasting.
• 3. A Vain-glorious Boasting.
• 4. A Diabolical Boasting.

1. The Scripture mentions a Pious and Religious Boasting, when the soul makes her boast of God. Psal. 34.2. whilst others are boasting of their Riches, and Babels, which they have built, a gracious soul triumphs in God, as if it had found some great spoils, and rich Treasure. Psal. 27.1, 2, 3. So Paul having a holy confidence in Christ's merits, Glories therein. Rom. 8.37, 38. So he Glories in his sufferings for Christ. Gal. 6.14. and all Believers glory in their tribulations for him. Rom. 5.3. So Paul glories in the Prosperity of God's people. 2 Cor. 7.4.14. and 2.9.2. and 2.2.16, 17. This is comendable Boasting, and is commanded. Ier. 9.24. Isaiah 41.16. and 45.25. 1 Cor. 1.31. and 2.10.17. he that Glories must glory in the Lord : he dares not sacrifice to his own net, nor kiss his own hand, Job 31.17. he arrogates nothing proudly to himself, but gives all the glory of all his Goods, Gifts, and Graces, to the God that gave them.

2. There is a lawful Boasting for necessary defense, being urged thereto by the slanders of wicked men; on this account Christ apologizeth for himself, and defends his innocence against his adversaries. In Matth. 12.6.41, 42. So Job spends some Chapters in Apologizing for himself against the false accusations of his friends. Job 29. and 31. So Nehemiah 13. Paul spends 17. Verses at least in a forced commendation of himself, in relating his Service and Sufferings for Christ. 2 Cor. 11.16. to 33.

3. There is a Vain-glorious Boasting and Ostentation of what we are, and what we have done, that the world may take notice of us, and we may be admired as some great men in the world. Thus Simon Magus gave out, that he was some great man. Acts 8.9. he made himself his own Idol, and therefore he expected that all the beholders should fall down and worship it, which they are ready to do. V. 10. Thus when men set a high rate upon their own Parts and Perfections, they be very impatient and discontented, if others will not come to their price, and because other men will not, they will Canonize themselves for Saints. So did the proud Pharisee, when he boasted of his own perfection, and contemned the Publican. Luke 18.11. So Matth. 6. and 23, 5. John 12.43. and this is the Boasting which the Apostle here, and the scripture elsewhere oft condemns. Prov. 27.2. and 20.6. 2 Cor. 10.18.

4. There is a Diabolical Boasting, when men boast of their wickedness; like that Tyrant who boasted what mischief he could do. Psal. 52.1. So did Stockly B. of London, who lying on his death-bed, rejoiced that he had burnt 50. Heretics. These declare their sin-like Sodom, openly and impudently. Isaiah 3.9. and rejoice to do wickedly. Prov. 2.14. Ier. 11.15. The Idolater glories in his Idols. Psal. 97.7. Hos. 10.5. The fornicator of his Harlots, the Drunkard of his Dozens, and how many he hath laid asleep. Impudent beasts! that instead of being ashamed of such glorying; they glory in their shame, and are ashamed of [grace which is] their glory, their end is destruction. Phil. 3.19. These are ascended to the highest degree of wickedness. It's dangerous to excuse and defend sin, but to boast of Vices, as if they were Virtues, is the height of Villany.

By the abounding of this sin amongst us, 'tis evident we are fallen into the last times. How is the land over-spread with impudent, insolent Boasters, from Dan to Beersheba, from North to South ; they swarm amongst us like the flies in Egypt. The Papist boasts of his Traditions and M • racles, the Anabaptist of his Revelations, the Quaker of his Perfection, extraordinary Sanctity and Sufferings: never did any Heretics speak greater swelling words of Vanity, and more cry up themselves, and cry down others, then this generation of perfect Pharisees, They boast of themselves that they are equal to the Apostles of Christ; yea to that blasphemous impudency are they ascended (for want of Punishment) that some of them say they are Christ himself, and that their James is become a Jesus, the King of Israel, the Judge of the world; and therefore they worship him, kiss his feet, and strew their garments before him, &c.

Whither will not Toleration and impunity lead people!

Others boast of their own Sincerity, Sanctity, Innocency, Amiableness, and Moderation; they call themselves men of a Choyce anointing, the only spiritual people, the close walking ones, the meek and quiet of the earth. Real Saints are humble, modest men, and dare not give themselves such high Titles. Isai 6.5. Dan. 2.30. Prov. 30.2. they are content that another man's mouth should praise them, and not their own, Prov. 27.2. they are sensible of so much sin and corruption in themselves, that they are little and low in their own eyes. Others boast much of their extraordinary Gifts, and • ll to Preach, when upon trial they have neither the one, nor the other: but are merely stuffit with ignorance and impudence, like those self-confident ones, that thought themselves fit to be guides of the blind, before they had learned themselves. Rom. 3.19, 20, 21.

They boast much of the spirit; I, they are as full of it, as a Barrel is of wind. This is the Basis of their Pride, and the shelter for their Sin. Ask them how they dare presume to Preach without a Call? their Answer is ready, They are called extraordinarily by the Spirit: and yet they cannot sh • w it, by so much as ordinary Gifts. Let us therefore try these Spirits by the Touch-stone of God's word, and they will appear to be Satanical, deluding spirits: For those that are Sensuall, and Separatists (as these men are) have not the Spirit of God. Jude 19.

Against the sin of Vain-glorious Boasting, take these few considerations.

• 1. Consider that all such Boasting is evil; evil in its own Nature, and the cause of much evil. James 4.16. God will not have the wise man to glory in his wisdom, as the Philosophers did: nor the strong man in his strength, as Lamech did, Gen. 4.23. nor the Rich man in his Riches, Psal. 49.6. Luke 12.19. nor any man in men; 1 Cor. 3.21. but he that glories, must glory in this, That he knoweth experimentally, and savingly, the Lord his God, Ier. 9.23, 24.
• 2. Consider the Judgments of God on such as have boasted of their own strength and power, as Nebuchadnezzar, Dan. 3.15. and 4.27.30, 31. and the Israelites. Amos 6.13, 12, So the Gentiles, and Philosophers that gloried in their own wisdom, were punished with spiritual judgments, and given up to a reprobate sense. Rom. 1.22, 23, 24. Remember God's judgments on vaunting Pharaoh. Exod. 5.2. Sennacherib, 2 Kings 19.23. Haman, Hest. 5.11. Goliath, 1 Sam. 17.8. Absalom, 2 Sam. 15.4. and generally God hath threatened that all such as glory in Idols (and such are all those that glory in creatures) shall be confounded, Psal. 97.7. Now, as Judges hang up some in Gibbets, to make others fear; so, God's Judgments on those, should make all to fear.
• 3. 'It is a Sign of a Proud Heart; out of the abundance of the heart doth the mouth speak. Our discourses are discoveries of what is within.
• 4. It makes men like the Devil, who boasted what great things he had to give. Matth. 4.9. when he had nec ditionem, nec dationem, neither right to them, nor power to dispose of them. Men's gifts they boast off, are none of their own, what have we, that we have not received? 1 Cor. 4.7.
• 5. When men's mouths are so full of their own praise, it argues an emptiness of Grace within; full Vessels make little noise, when empty ones sound loud. Empty Carts make a great rattle, when the loaded ones go quietly by you; your poor Pedlars that have but one Pack, do in every Market show all they have, when the rich Merchant makes but a small show of that whereof he hath great plenty within. The worst mettle rings loudest, and the emptiest ears of corn stand highest. Labor therefore for the contrary grace of Modesty, whose excelle • cy you may find in that useful Peace. Mr. Robinson's Essays. Observation 58. p. 511.

4. Proud. 〈 in non-Latin alphabet 〉

This is a third branch of Self-love, viz. Pride in Heart. As arrogant Boasters show their Pride by their words, so these have it in their hearts, and show it in their actions, by contemning others, and exalting themselves. This sin is the daughter of Covetousness. Hence the Apostle would have rich men take heed of being High-minded. 1 Tim. 6.17 thereby implying, that Riches are apt to engender pride, Proud persons are like to Oil: which loves to be above; in their own conceits, they are wiser than all the world besides.

And is not this the Master-sin of this last and loose age of the world? when did pride ever more abound in City and Country, in Body and Soul, in Heart, Head, Haire, Habit; In Gestures, Vestures, Words, Works? what Painting, Poudring, Patching, Spotting, and Blotting themselves? How are men loaded, and bedaubed with Variety of Ribbons, before and behind, above and beneath, with yellow, red, black, blew; they have more colors then the Rain-bow, and are more like Morrice-dancers, then Professors. These fantastic garbs, argue fantastic hearts. They say to their fine clothes, as Saul said to Samuel, Honor me before the people : to this end every finger must have a Ring, and every joint a Jewell; what sad Bills of Indictment will one day be put up against such persons? Imprimis 20 l. for brave clothes, but not 20 s. for a pious use. Item 10 l. for Gold and Silver lace, but not 10 s. for the poor. Item 5 l. for Gew-gaws, and Ribbons, but not 5 s. for the needy. Item 20 s. for a pair of silver-laced shoes, and scarce 20 d. to the poor.—How will these one day curse themselves for their folly, and cry out when 'tis too late; What hath pride profited us? and what comfort (yea what discomfort) have these Vanities brought upon us? Be wise now therefore in time, and Honor the Lord with your Riches, which is the best way to keep and increase them; but waste them not on your lusts, lest you loose them. Hos. 2.8, 9. The plainness of former times will condemn our Vanity. the very trimming that some in our days wear, would have bought our ancient Kings a whole suit of apparel. Our Chronicles tell us that William Rufus (who in his time was accounted sumptuous in apparel) when his Chamberlain had brought him a pair of Breeches, and he demanding what they cost? it was answered, 3 s. The King bad him be gone, and bring him a pair of a Mark price. Heu prisca simplicitas! Whither is our ancient Simplicity fled!

2. For spiritual pride, which is the worst sort of pride, as fighting more directly against God, who is a Spirit, when did it more abound then at this day? There is amongst us. 1. Superbia de Religion, men are proud of their religious duties, as the Pharisees were.

2. There is Superbia in Religion, Religious duties are proudly performed amongst us.

3. Superbia cum Religion. Pride conjoined with Religion, the Professors of Religion are men of proud lives, and haughty spirits; and this is the very Mother of all those Hell-sprung Heresies, which have of late overspread the Land. Make a man proud, and he will quickly be erroneous. 1 Tim. 6.3, 4. Simon Magus that great Haeresiarch, was a very proud man; his picture had the Inscription, Simony Sancto Deo. Arius also that Arch-Heretic was notorious for Pride. The Gnostics of old conceited that they knew more then all the world besides, boasting that God had made them of his privy Counnsell, and had revealed those secrets to them, which others knew not, (this is the song of our Quakers now) but none were a greater scandal to Religion then these Gnostics. 'It is spiritual Pride which is the Root of all that separation and Semi-separation, of all those Divisions, and Subdivisions, which are amongst us. The proud Pharisees were great Separatists. Men of late have gotten very high conceits of themselves, they say even to the real Churches of God, stand off, for we are holier then you. They are so afraid of Popularity, that they run themselves into Singularity. Young Ministers are much to be blamed for their Pride and Self-conceitedness; every Novice now thinks himself wiser then the aged, Pious, experienced Ministers of the Land, yea then all the Churches of Christ in the world, I had almost said then Christ himself, These want a Rod, I mean the Discipli • e of Christ, to curb their exorbitancies.

'It is spiritual pride which makes so many boast of their perfections▪ when he that hath but half an eye, may see their gross imperfections.'It is this sin which makes so many to transgress the bounds of their callings, and to become Teachers, when themselves had need to be taught the fundamentals of Religion. These are wiser in their own conceits, then seven men that can render a reason. Prov. 26.16. though they were the seven wise men of Greece, yet were they all but fools to them. They know more by the the Spirit, of which they boast (they never boast of their learning, I cannot blame them, they are loaded with so little of it) then their betters can know by twenty years study, who yet have a greater measure of the spirit then they. The people of England were never poorer and prouder then at this day; even now when the Lord is beating us for our pride, and is staining the pride of all our glory, and hath brought into contempt the Honorable of the earth, Isai 23.9. yet (such is the height of our rebellion) that we sin under the Rod, and are the worse for beating; when the body swells, 'tis a sign it is diseased: the Tympany of pride, which is now in the land, is a sad symptom, that all is not well with us; I wish our State Physicians, and Spiritual-Physicians, may see to it betimes, before the disease become Chronicall, and incurable.

3. That inundation and overflowing of all manner of sin, too clearly shows the pride of the land. There is a kind of tacit interpretative pride in every sin: for in sinning we prefer our own wills before God's will, and seek to please and advance ourselves, rather then God. Pride affronts God, it stops the ear against his commands, and will not suffer mon to submit their necks to God's yoke. Ier. 13, 15, 17. and 2.31. Hence sin is called a despising, and contempt of God. 2 Sam. 12.9, 10. The voluptuous man saith, God shall not rule over me; and the worldling saith, He'l not leave his profit to be commanded by him; and every rebellious sinner stands it out against God, and saith, We will not have him to rule over us. Thus when men are stout in heart, they are far from righteousness. Isai 46.12. as we see in Pharaoh, Absalom, Haman, &c. Pride is the Nurse of Covetousness, the Root of strife, envy, and cruelty; the Mother of Murder, this put Athaliah upon slaying the seed Royal, that she might get the Kingdom to her self. 2 Kings 11. In a word, 'tis the Root of all evil, which made Solomon to join pride and the evil way together. Prov. 8.13. as Humility is the foundation of all Virtue, so is pride of all Vices; and as that is the badge of God's children, so is this of the Devils. 'It is so base a sin, that even the proud themselves hate it in others.

4. The great contention that is in the land, shows there's much pride in it; for by pride (saith Solomon ) comes contention. Prov. 13.10. and 28.25. Pride makes men drunk with their own conceits, Hab. 3.5. and drunkards we know are quarrelsome. The strife that is in Church, State, Families, comes from hence. Men should strive to love, but now men love to strive; not that 'tis a sin to contend for the truth, for that's our duty, yea our glory, and is commanded. Jude 3. but when men shall contend against the truth, and the true Churches of Christ, for Vanity and Heresy, making lies their Re • uge: this argues pride with a witness.

5. Naturally we are all as full of pride, as a Toad is of poison. The Sea is not more full of Monsters, the air of Flies, the earth of Vermin, and the fire of sparkles; then our corrupt natures are of proud, rebellious imaginations, against God. 'Twas the sin of our first Parents, Gen. 3.5. and we their children resemble them in it. 'Twas not only the sin of Pharaoh, Haman, Herod, Sodom, Ezek. 16.49. but God's dearest servants have been tackt and tainted with it. David out of pride numbers the people, 2 Sam. 24.1. Hezekiah 's heart was lifted up with his Treasures and Riches, 2 Chron. 32.25. Peter had two good a conceit of himself. Mat. 26.33.60. even Christ's poor disciples dreamt (as our Millenaries do) that Christ would set up an earthly Kingdom; upon this they begin to dispute, who should be the greatest amongst them? Mark 9.34. Hence 'tis, that the Lord lets corruptions and infirmities cleave even to the best, to keep them low in their own eyes. Paul, that holy, mortified man, must yet have a Thorn in the flesh, a messenger of Satan to buffet him, and keep him humble. 2 Cor. 12.7. Natural and Hereditary diseases are hardly cured; when a man is born blind, deaf, lame, &c. such are seldom cured. Pride is very pleasing and connatural to us, 'tis deeply rooted in our natures, we all carry a proud Devil within us, till the spirit of regeneration dispossess him. For the expelling of this poison, take these four Antidotes.

• 1. Consider that Pride is a sin which more especially fights against God, and God against it. The Proud do as it were challenge, and provoke him to set upon them; God accepts the challenge, and sets himself in battle array against this chaff and dry stubble. They resist God, his Word, Ministers, Chastisements; and God resists them, and comes against them as an armed man. James 4.6. 1 Peter 5.5. Other sin is a turning from God, but this turns against him, and fights with him; in other sins we fly from God; in this sin we fly on him: and God lets fly at such, he dischargeth all his Artillery in the very face of it. He resists them, this resistance presupposeth an assault, and did ever any man assault God and prosper? let the Potshards strive with the potshard of the earth, but woe unto him that striveth with his Maker. Isaiah 45.9. whose hands can be strong, and whose heart can endure in the day when God shall deal with him? Ezek 22.14. what they said of John, is much more true of God. 2 Kings 20.4. Behold, two Kings could not stand before him, how then shall we? So, not two, but ten thousand Kings, and men of might have not been able to stand before him, how then darest thou contend with him? 'It is madness for a man to provoke Angels, or a potent Host against him; but by his Pride to provoke the great Lord of Hosts, and God of Angels, is the height of madness. These are six things which the Lord hates, yea seven are an abomination to him, a Proud look is the first. Prov. 6.16, 17. and 16.5. he will have no communion with such, he cannot endure the breath of them. Hence he is said to behold them afar off, Psalm 138.6. and if David could not endure that the Proud should stand in his sight. Psal. 101.5. let them not think of coming into God's Kingdom.
• 2. Consider how severely God hath punished such in all ages, with remarkable judgments. They go about to rob him of his glory, which is as the apple of his eye, and which he will not part with unto any. Isa. 41.8. and therefore God is more quick in cutting off Proud persons, his patience waits on other sinners, but his justice suddenly finds out these. Job 40.11, 12. Dan. 4.27. Psal. 18.27. and 119.21. when once Pride begins to bud and show itself, ruin is not far off. Prov. 16.18. and 29.23. Isai 3.24. Ier. 13.9. Ezek. 7.10, 11. when men's hearts are lifted, it is to their own destruction. 2 Chron. 26.16. If Herod once assume God's glory to himself, an Angel shall suddenly smite him dead, and he's devoured of lice, Acts 12.22, 23. God spared him, whilst he persecuted the Saints, (though that was a crying sin) but when once he assumed divine honor to himself, down he comes; God loves to level such, and lay them low. Matth. 23.12. He pities the poor, weak bended reeds, but 'tis the Cedars of Lebanon and the Oaks of Bashan (i. e.) men that in their own conceits, and in the worlds eye, are as tall as Cedars, as strong as Oaks, as invincible as walls of brass, 'tis these God loves to be dealing with, that he may bring them down. Isai 2.12, 13. to 18. when Pride is in the Premises, destruction is ever in the conclusion. This sin turned Angels into Devils. Sodom into ashes. Ezek. 16.49. drowned Pharaoh, hanged Haman, turned Nebuchadnezzar a grazing with the beasts. This destroys men's dwellings, Prov. 15.25. and is oft punished with madness. There is but this difference between a mad-man, and proud-man, we hate the one, and pity the other.
• 3. Consider that Pride is Partus Satanicus, the Devils first-borne, wherewith he lays his plot for our downfall. Gen. 3.5. For as God abaseth men that he may exalt them, so the Devil puffs men up, that he may destroy them; blows them up, that he may the better break them. 'It is the first Book which the Devil reads in his School. Hence Pride is called the Devils Grammar, which teacheth ill construction, and ill versifying. viz. to measure ourselves by a large ell, and others by a short one; it makes long short, and short long: this Grammar also makes ill Declensions, teaching men to decline from good to evil.
• 4. 'It is the Poison of virtuous Actions; the meat may be good in itself, but if there be poison in it, it becomes deadly. Praying, Preaching, Alms, are good in themselves, but if pride get into them, it levens and sours the best performances. It's a worm that devours the wood that bred it. He that's proud of his Graces, hath no Grace; his Pride hath devoured it all, as we see in the Pharisee. Luke 18.11.14. other Vices feed on that which is ev • ll, but this feeds on good things. Many are proud because they are not proud: a man might see pride through the holes of Diogenes 's old Cloak; and see him tread on Plato 's pride, with greater pride. This makes some they will be called Goodman, rather then Master, and sit lowest, that they may more solemnly be set highest: when other sins are consumed to ashes▪ yet out of those ashes, will pride spring. 'It is a secret poison, a hidden pestilence, the Canker of holiness, the blinder of hearts, turning remedies into diseases. Every sin is a Thief, and robs us of our Grace, but pride is the grand Thief; for whereas Luxury robs us of our Chastity, Covetousness of Mercy, Anger of Patience, and Envy of Love; Pride robs us of our Humility, which is the Foundation of all Virtue.

Quest. But how may I mortify this sin of sins, this pestilent evil which makes us so l • ke to the Devil?

Answ. 1. You must show the Causes of it; The first and principal cause of pride is Ignorance, 1 Cor. 8.2. 1 Tim. 6.4. the Church of Laodicea was Self-conceited, and thought herself rich in Grace, but what was the ground of it? She knew not her spiritual nakedness and misery. Rev. 3.17. who prouder then the ignorant Pharisees, whom Christ calls blind guides? Matth. 15.14. and 23.16.24. Paul, whilst ignorant and unconverted, had a good conceit of himself, Rom. 7.9. he thought himself alive, and as good as the best, in respect of his own Righteousness and Duties. Phil. 3.6. but when the Law came in the spirituality of it, he was dead, and saw there was no trusting to them. Whilest men are in a dark room, they see neither atoms, nor beams; but let the Sun shine into it, and then we see the least moat there: So whilst men live in a state of Ignorance, they are pure in their own eyes, but when the spirit of God shall enlighten the soul, we shall see the least moats and spots of sin, and this will take down pride. When God had discovered himself more fully to Job, and given him a clearer manifestation of his Wisdom, Power, and Purity; it makes him dislike himself, even to abhorrency, which implies a vehement dislike, and extreme disesteem of himself▪ Job 42.5, 6. So Isai 6.5, 6.

2. Shun Idleness, this breeds pride, who prouder then lazy Gentle-folks? these were two of those sins that turned Sodom into ashes. Ezek. 16.49. like stones in an Arch, they help to uphold each other: get therefore a calling, and labor in it. It is an humbling thing, and requires some stooping; it helps to bring down our hearts. Psal. 107.12. and therefore God who knows what is in man, and knows our hearts better then we ourselves, hath ordained, that everyone should serve him in some calling, to keep him from pride and rusting.

3. Look not upon thy Gifts and Graces as thine own; remember they are but Talents lent us by our Master, to be improved for his honor, and are rather for service, then for ornament; for God's praise, and not for ours. Glorying is for owners, and not for borrowers. The Apostle with one Question blasts all our pride. 1 Cor. 4.7. Who made thee to differ, and what hast thou; that thou hast not received? We have no reason to be proud of our borrowed feathers; if the Sheep had his Fleece, the Silk-worm her Excrements, the Fowl his Feathers, the earth her Corn, Wine, Gold, Silver, &c. and the Taylor his Fashions, what poor, naked creatures should we be?

4. Labor for Humility. As one nail drives out another, so contraries expel each other: as Grace comes in, so high conceits go out. The way to make a stick straight, is to bend it as much the contrary way. Get thou Humility, which is the Grace of our Graces. It's not only our Duty, but our Glory; Hence it is called a garment. 1 Pet. 5.5. Be clothed with humility. Now garments are ornaments, a naked man is a loathsome man; so Humility is a most lovely and adorning grace; he that wants it, is loathsome in the eyes both of God, Angels, and men. 'It is the most attractive, winning grace; by this Hester gained on Ahasuerus, and Abigail on David. This distinguisheth between Saints and Sinners; Pride is the Character of the Devils children, as humility is the most proper badge of God's Children: and therefore of all Lessons, learn this Lesson; 'tis the A.B.C. the very first Lesson which God teacheth us. When one asked Demosthenes what was the first part of an Orator, he answered, Pronunciation; and what the second and third, he answered still, good Pronunciation and Action. So if you ask me what is the first Lesson of a Christian? I answer, Humility, and what the second? Humility, and what the third? Humility. Look what the sweet Violet is amongst the flowers, the Diamond amongst the Pearls, and Gold amongst Mettals; the same is Humility amongst Graces. 'It is not an aery, notional, empty, speculative thing; but it consists in practice. Christ will have us learn of him to practice it, and not barely to know it. Matth. 11.29. John 13.14.17. To quicken you, take these eleven considerations.

• 1. Consider Humility is a Radicall Fundamental Grace, when the soul is once truly humble under the sight and sense of sin, then is the Foundation laid for all Grace. Humility never goeth alone, 'tis the root of Sanctity, Sincerity, Peace, and Wisdom. Prov. 11.2. The empty vessel is capable of filling ( Elisha filled only the empty vessels) the low valleys of enriching, and the plowed ground of sowing. 'It is a great part of our holiness. The more Holy any man is, the more Humble: as we see in Abraham, Gen. 18.27. Jacob. Gen. 32.10. Moses. Isaiah 6.5, 6. Dan. 9.8. Ezra 9.6. John 1.27. Mat. 15.27. Ruth 2.10. Psal. 131.2. 1 Sam. 25.41. Luke 1.38.43.48. and 15.21. and 18.13, 1 Cor. 15.8, 9. 1 Tim. 1.15. To these the promises belong; when the soul is thus qualified, it may challenge them as as its Heritage. Psal. 119.111. Prov. 3.34. James 4.6. 1 Pet. 5.5. Luke 1.53. God gives his Grace only to the Humble, not to such as have only a Moral Humility, which springs from nature, and is mixed with much Self-seeking, and Vain-glory; this is but a shadow, like the apples of Sodom fair to the eye, at contacta cinerescunt, touch them, and they fall to ashes. True humility is a holy, spiritual, supernatural grace; 'tis a brokenness of heart for sin, as 'tis sin. Quia offensivum Dei, aversivum à Deo, because 'tis offensive to God. These empty souls God fills full of spiritual blessings; for as in Nature there is no Vacuum, so neither doth grace admit of any.
• 2. 'It is the conserver and keeper of all Grace. We lay up the richest Wines in the lowest Cellars, and God lays up the choicest mercies in the lowest hearts. The lowest combes are fullest of honey. 'It is a rich Treasury, and Storehouse of Virtue; every grace hath some mixture of humility, there's no Theological grace can be separated from it. This keeps the soul free from the dint of Satan's darts, as the low shrubs are from the violent gusts of wind which shake and rend the taller trees. These are not affected with Satan's proffers▪ nor terrified with his threatenings: so that he can hardly fasten a Temptation on such. I have read of one, that seeing, a Vision, many snares of the Devil spread upon the earth, he sat down and mourned, and said within himself, Quis pertransiet ista • who shall pass through these? whereunto answer was made. Humilitas pertransiet ; Humility shall pass through them.
• 3. It makes us conformable to Christ our head, who from his birth to his death, from his cradle to his cross, was even compounded of humility. He hath set himself before us as our Pattern, and commands us to learn Humility of him. Mat. 11.29. we cannot write after a better coppy.
• 4. 'It is the Path-way to Peace, both External, and Internal. As Pride breeds contention and disquietment; So humility quiets and composeth the soul, and makes it with a holy silence to bear those losses, crosses, reproaches, which would break the back and brains of a pround and wicked man. As Wool, by its yielding and softness doth dull bullets, and break their force, so by stooping to God and man, we pacify wrath. He is so little and low in his own eyes, that he cannot fall much lower. Christ tells us; that he that learns of him this Lesson, shall find rest for his soul: though he may have trouble without, yet he shall have Peace within. Mat. 11.22.
• 5. It helps to prolong our days, Impatience and fretfulnesse breed diseases, and shorten men's lives; but Humility, Meekness, and quietness, are a means to prolong them: as we see in Moses, one of the meekest men in the world, who lived 120. years, his eye was not dim, nor his natural strength abated. Deut. last. 7, God hath promised long life to such. Prov. 32.4. and Hypocrates observes that Gall-less creatures live long.
• 6. T's the ready way to Exaltation and Honor. Mat. 23.12. He that humbleth himself shall be exalted. 'It is not he that is humbled against his wi • l, as Pharaoh, Ahab, and the Israelites were, but he that freely humbleth himself; for many are humbled, which yet are not humble; there may be Humiliation without Humility; men's estates may be broken, yet their hearts unbroken, humbled they may be in body, yet high in soul. Many make it their study how they may rise and get promotion, behold the way, humble yourselves, and you shall be exalted, even to Honor here, if God see it good for you. As Joseph, Nehemiah, David, Daniel ; the Lord sets humble Mordecat in Haman's stead, and humble Eliakim in proud Shebna 's stead. Isai 22.15, 16, 20, 21. if men would but take this course, it would save them much trouble and travel, with chargeable expenses. However it would bring them to Grace and Glory, which is the highest and best preferment. 1 Pet, 5.5. There is no entrance into the Temple of Honor, but by the gate of Humility, for as Pride goes before a fall, so before Honor is Humility. Prov. 15. ult. and 18.12. and 22.4. God pulls down the high and haughty, but he exalts the lowly and meek. Luke 1.51, 52. all the world cannot pull down an Humble man, because God will exalt him; and all the world cannot exalt a proud man, because God will pull him down; if then you will build high, be sure to lay your foundations low.
• 7. The humble soul is God's House, where he delights to dwell, 'tis domicilium Spiritus Sancti, the Temple of the Holy Ghost. Isaiah 57.1 • . God hath but two Thrones, the highest Heavens, and the lowest Heart. God over-looks the frame of Heaven and earth, to look on a poor, humble, broken heart. Isaiah 66.1, 2. The Heaven is my Throne, and the earth my foot-stool. But to him, even to him will I look, &c. q. d. 'It is true, those are my creatures, I made them, yet do I overlook all these, to look on a truly humbled soul, not with a bare look of intuition, or general prudence, but with a look of favor, and an eye of approbation, complacency, and delight. Though the Lord be the most High, yet hath he respect to the lowly. Psal. 138.6. these are God's Jewels, and as we prize one jewel above 10. thousand peebles, so God esteems one humble Moses above 10. thousand other men. The lower we are in our own eyes, the higher we are in God's. These are God's Glory. Isaiah 4.5. they give all Glory unto God, and therefore God loves to exalt them to Honor.
• 8. These are God's Scholars, whom he hath promised to direct and teach, Psal. 25.9. these are of his privy Counsel, to them he reveals the secrets and mysteries of salvation, as Abraham, Lot, David, Daniel. with these he familiarly walks. Micah 6.8. He that is most humble, sees most of heaven. He that lies in the low pits rnd caves of the earth, beholds the stars; when those that walk on the tops of mountains, discern them not. The proud, God leaves to themselves, to be s • ared in their own imaginations. Luke 1.51. Had we less pride, and more Humility, we should have less Error, and more Truth. This is a comely Grace both in Speakers and Hearers. How many that have affected Metaphysical speculations, and high-spun Notions, have fallen into the pit of Sin, and Heresy.
• 9. These are the only prevailing people with God. These are fit to lie in the gap, and to intercede for a Nation. The prayers of one such a meek Moses, Samuel, Job, &c. may preserve a Nation from ruin. Job 22.30. 'tis their prayers which he hath promised to hear. 1 Chron. 7.14. Psal. 10.17. God will have communion with none but such. We must humble ourselves, if we will walk with him. Micah. 6.8.
• 10. Such are sure of protection, especially in times of common calamity; Ezek. 9.4. when wicked men are broken and cast down, thou shalt say, there is lifting up, and God will save the Humble man. Job. 22. 29. the bending reed is preserved, when the stubborn Oaks are plucked up by the Roots.
  Sic ventos vincit dum se submittit arundo,

  In pulsu quorum robora celsa cadunt.
• 11. They are Blessed men, Matth. 5.3, 4, 5. Blessed are the poor in Spirit, who are sensible of their own wants and weakness; of their own nakedness, and nothingness; these have the promise of Heaven and Earth. And if Heaven and Earth be taken up for the Humble, in what place (think you) shall the proud be billetted? not in Heaven, for it will receive no proud person; they must be like little children, for Humility, that will come thither. Matth. 18.3.

Now by serious Meditation, work these eleven considerations on thy heart, till they have wrought out pride, and made thee universally Humble; In Vestures, Gestures, Heart, Words, Works. A man may have it in his Tongue, and be full of complement (as your Servant, Sir, &c.) and yet be full of craft. But the most proper seat of Humility is the Heart: We must learn of Christ to be Humble, not only in Words, but in Heart. Mat. 11.29, For if the heart be once humbled, all will be humble; if there be a Treasury of Humility within, it will quickly appear in the Words and Works without: Such will stoop to any employment, whereby God may be glorified. They can well be content to be dishonored, so God may be honored; to decrease, so Christ may increase. John 3.30. This made Paul to become all things to all men, and make himself a servant to all, that he might gain the more. 1 Cor. 9.19, 20. How low did Christ stoop, that he might glorify God in the work of our Redemption, he made himself of no reputation, but laid aside his glory (for a time) and took upon him the form of a servant. Phil. 2.6, 7. he conversed with sinners, talks with women, heals the sick, & washeth his Disciples feet. Many could be content to serve in places of Honor, Pleasure, Credit, but a gracious soul can stoop to the meanest service, and lowest place, so God may be honored; yea, the Saints in their highest condition, carry humble hearts: David, when a King, yet is as lowly as a weaned child. Psal. 131. we need not level good men, they will level themselves, and carry low minds in high estates. The more they have, or have done and suffered for God, the more humble they be, they lay all their Honors, Learning, Riches, Excellencies, &c. at the feet of Christ, as the twenty four Elders cast down their Crowns before the Throne saying, Thou art worthy to receive Honor, and Glory, and Power, Revel. 4.10.

Even Agathocles, King of Sicily, being a Potters son, would always eat his meat in earthen Vessels, the better to mind him of his Original.

That you may learn this choice Lesson.

• 1. Be familiar with Humble men, make them thy bosom companions; for as he that toucheth pitch shall be defiled, so he that meddles with rich perfumes, will smell of their sweetness.
• 2. Remember thy last end, remember thou art dust, and must to dust again; we dwell in houses of clay, and our foundation is in the dust. Job 17.14.16. when the house is clay, and the foundation dust, such a house cannot long endure. What made Jerusalem so proud and filthy? Why, She remembered not her last end. Lam. 1.9. Pray that you may know in good earnest, that you are but men. Psalm 9.20. (i. e,) poor, frail, feeble creatures; what ever thy endowments be, yet this consideration, that thou art Enoch, a poor, wretched, miserable man, will humble thee. Remember what thou art by sin, and what thou shalt be in thy Grave; and thy Plumes will fall. Every proud man forgets himself.
• 3. To keep thee from pride in Externalls, and Natural excellencies, consider how the creatures excel us therein; the Lion in courage, the Horse in strength, the Birds in singing, the Lilies in Beauty, the Spider in spinning, the Be in working, the Eagle in Seeing, the Hare in running, the Dog in smelling, &c.

2. In obedience, every creature excels man in his pure Naturalls. All creatures are God's servants, and are ready to do whatsoever their Lord and Master shall command them: Even the Winds, and the Seas obey him. Hence the Lord sends us Dullards to learn Industry of the Ant. Prov. 6.6. Prudence of the Stork, Crane, Swallow, Ier. 8.7. and Gratitude of the Ox and Ass. Isa. 1.3.

[Against Pride, see Alsteeds Encyclop. Ethic. lib. 21. cap. 12, 13. Vol. 2. in Folio. p. 12.77. Perkins 2. Vol. on Gal. 6.14. Bernard's Thesaurus in the end. p. 134. Mr. Trapps Common-place on Arrogancy, in the end of his Comment on the Epistles. Mr. Woodwards child's Patrimony. 2. Part. c. 4. Sect. 1. p. 50. &c. Mr. Clerks Mirruor. cap. 102. B. Hall 's Ser. on Prov. 29.23. Vol. 2. Fol. p. 399.]

[For Humility, see Mr. Henry Smith 's Serm. on 1 Peter 5.5. p. 203. Mr. Rogers of Dedham his Comment on 1 Pet. 5.5. Bernard's Thesaurus in the end. p. 136. D. Ier. Taylor 's Rule of Holy Living. c. 2. Sect, 4. Sibelius in Psal, 132. Mr. Cawdry, Humility, the Saints Livery. D. Featly on Matth. 5.3.]

3. Blasphemers. 〈 in non-Latin alphabet 〉 .

This sin is fitly linked to the former, Sins go not single, but they beget one another; Self-love begets Covetousness, Covetousness Pride, and Pride Blasphemy. So that Blasphemy is the genuine daughter of Pride; when men have high conceits of themselves, they are oft punished with a fall, and Pride being properly a spiritual sin, is punished with spiritual judgments; God gives them up to a reprobate Sense, so that they fall from one sin to another, till at last they become Blasphemers.

2. Proud persons, are impatient, discontented persons, they can bear nothing: if God cross them, or curse them (as he delights to resist the Proud) they presently fly in his face with Blasphemies. Revel. 16.9.11.27. as Job's Wife would have had him do. Job 2.9. As a vile person utters Villany. Isaiah 32.6. So a proud Atheist utters Blasphemy.

Quest. But what kind of Blasphemy doth the Apostle here mean, when he saith, Men shall be blasphemers?

Answ. Blasphemy in Scripture is taken many ways, but especially two.

1. Largely, and generally, for any contumely or indignity which is done to men: so, reproachful speeches, tending to the disgrace of another man's name, is in Scripture called Blasphemy. Titus 3.2. that they speak evil of no man; in the Original 'tis, To blaspheme no man, and so much the derivation of the word imports, viz. to hurt the good name of another.

2. 'It is taken strictly and most properly for opprobrious words which are uttered to the reproach of God, his Word, his Works, his Spirit, his Ordinances, his Ministers, his People. Now, though some learned men do take the words in the former sense, viz. for defamers, and slanderers; yet, our Translation renders it truly from the Original, Blasphemers; as relating to the highest kind of evil speaking, even to all manner of Blasphemy against the God of Heaven. In all ages there have been such, but in the last days men shall attain to a higher Degree in this Devillish Art of Blasphemy. That the word is thus to be restrained, is clear from the Context, both before and after. The Apostle useth a kind of Gradation.

1. He tells us, men shall be Self-lovers, Silver-lovers, Boasters, Proud, insulting over their Brethren, and, which is worse, they spare not God himself, but are Blasphemers of him.

2. The Apostle in V. 3. mentions false accusers, slanderers, and despisers of good men, which he would not (in all rational probability) have done, if the word Blasphemy had been here restrained only to slanderers. So that I take the word here to signify Blasphemy against God himself; and this hath many Branches.

• 1. God's name is blasphemed Addendo, by adding or attributing that to God, which his soul abhors. As that he is the Author of sin, and approves of sin. Psal. 50.21. Mal. 2.17. or that he is cruel, unjust, improvident, not regarding how the affairs of the world go. This is the blasphemy of Epicures.
• 2. Detrahendo, by denying God that honor which is due to him; as when we deny his Omnipotence, and say God is not able to deliver; this was the blasphemy of the King of Assyria. 2 Chron. 32.17. or when men deny his Omniscience, Omnipresence, Eternity, Immensity, Immutability, and so upon the point deny all God's Attributes, as the Socinians do: who hold that the Attributes are not Essentiall, but Accidents and Qualities in God. So when men give the Honor due to the Creator, to the Creature, as the Israelites who called their Golden Calf, God; this is called a great provocation, and in the Original, Blasphemy. Nehem. 9.18.
• 3. When men abuse the glorious Names and Titles of God, by profane cursing, swearing, forswearing, murmuring, fretting, and storming a • God's dispensations, this is to set our mouths against Heaven. Psalm 73.9. and with Sennacherib, to rage against God. 2 Kings 19.28. Levite. 24.11, 25. Job 3.1. Ier. 20.14.
• 4. When men rail on Christ, and revile him, as the Jews did who looked upon him as a mere man, and a sinner; as one that was mad, and had a Devil. Mat. 27.39.63. John 9.24. and 10.20.
• 5. God's Name is blasphemed, when men speak contumeliously, and d • sgracefully of the Word of God, as if 'twere false, imperfect, and no Rule for our lives. Or of the Works of God, saying, This might have been otherwise, this might have been mended, &c.
• 6. When men revile the Magistrate, who is God's Vice-gerent, this is called Blasphemy, 1 Kings 21.10. Naboth hath blasphemed God, yea, and the King. So 2 Peter 2.10. speaking evil of dignities, Blaspheming them saith the Original. ( i. e. ) They make it their work, it is their Trade to go up and down reviling those in authority. So much the Participle of the Present Tense implies: this is forbidden. Exod. 22.28.
• 7. Such as slander and Disgrace the Ministers of Christ, not so much for any personal defects, but because of their office, because they are Ministers of Christ; now Christ takes the contumelies done to his Ambassadors, as done to himself. Luke 10.16. They are Christ's Organs, and primary instruments, to promote and propagate his Glory in the world; they are his Heralds to proclaim his Name and Truth unto the world, and he will not suffer any to abuse them unrevenged. Thus when the Apostles were defamed, it was called Blasphemy. 1 Cor. 4.13. Rom. 3.8.
• 8. When men calumniate and traduce the servants of God, merely for serving him: when they scorn and scoff at Saints for their sanctity, this is called blasphemy. 1 Pet. 4.4. they speak evil of you, 〈 in non-Latin alphabet 〉 , blasphemeing you. Such were those. Job 17.6. and 30.9. Psal. 69.12. and 71.9. Ezek. 5.15. Lam. 3.16. Nahum. 3.6. Mat. 11.18. 1 Cor. 4.9.
• 9. When men traduce and reproach God's Ordinances as low, empty, mean things, so did those false Teachers, 2 Pet. 2.2. by whom the way of truth shall be evil spoken off. [ 〈 in non-Latin alphabet 〉 , blasphemabitur ] the Christian Religion is the right way to salvation, yet those by their calumnies labored to turn men from it. So Acts 13.45. and 18.6. James 2.7. Revel. 2.9.
• 10. When such as profess Christianity, live loosely and licentiously, when they live not up to their principles, nor answerable to their holy profession, they cause God's Name to be blasphemed. 2 Sam. 12.14. Ezek. 36.22, 23. Rom, 2.24. and so do those that apostatize, and fall from the truth to Idolatry; they do, in an high degree, cause God's to be blasphemed. Levite. 18.21. Isaiah 63.7. Ezek. 20.27.28. they disparage the Lord's Pastures, and do interpretatively say, There is no loveliness, truth, or goodness in the ways and worship of God, and therefore they forsake it; what greater blasphemy! Thus Hymoneus and Alexander, making shipwreck of Faith, and a good Conscience, are said to blaspheme. 1 Tim. 1. ult. and if those whom Paul peresecuted, that did out of fear renounce the Faith, are yet said to blaspheme. Acts 16.11. oh how sad is their condition, and how high their blasphemy, who do electively, deliberately, and will • ully forsake Christ, and his truth, without any such temptation and trial. These come near to that irresistible blasphemy, and upardonable sin against the Holy Ghost. When men through Ignorance, & for want of Light, shall persecute Christ and his people; this blasphemy is pardonable, as we see in Paul, who was a persecutor & a blasphemer, but he obtained mercy, because he did it ignorantly. 1 Tim. 1.13. So did many of the Jews. Acts 3.17. But when men shall wittingly, willingly, maliciously, and despitefully oppose Christ, and his truth, as the Scribes and Pharisees did, this is that blasphemy, which shall never be forgiven. Luke 12.10. Mark 3.29.

Let us now apply this Character of the last times, to our times, and see if all these 10. kinds of blasphemy, may not be found amongst us. The Lord is my Record, that I take no pleasure in the Devils victories, now in raking in this loathsome dung-hill. I desire to write with Tears, what I have read with trembling. I could heartily wish that the Land were clear of all those blasphemies, with which it is charged. But alas, if we go about to plead not guilty in this kind, we shall but double our guilt. Our blasphemies, and blasphemers, our Copps, and Coppins, our Colliers, and Nailers, our Foxes, and Farm-worths, our Biddles, and Bests (I might say Beasts) are taken notice of by Forreiners, as well as by Natives: There needs no secret search, or digging for these abominations, they are Publisht and Printed to the view of all, so that they cannot be concealed, or denied. Had they kept their blasphemies in secret, we had been silent, but since they have been so impudent, as to Print blasphemy, it can justly offend none, if we Print against them: 'It is fit the Remedy should be as large as the Malady. Since Generalls are no charge, let us descend to particulars.

1. Are there not some amongst us, that have Printed, that God is the Author of sin; not only of the action, but also of the Ataxy, Anomy, Obliquity, and Sinfulness of the Action. Are there not some that accuse him of cruelty, and unjustice in his Decrees?

2. Are there not others that deny God in his Attributes with the Socinians ? and others that give out they are infallible, and equal to God, having no sin in them? Thus Nailer, Fox, and the rest of that Heretical, accursed, blasphemous Quaking Crew. Are there not such Ranters amongst us, that by hellish cursing and swearing, tear in pieces that great and dreadful name of the Lord our God? Are there not such amongst us as have reviled Jesus Christ, and with the Arians and Socinians, make him a man, whilst they publish to the world, that themselves are Deified, and become God's? they make themselves perfect, and Christ imperfect. Have we not those that speak basely of the sacred Scriptures, Cry down Magistracy, Rayle on the Ministry, Revile Real Saints? Lastly, is not God's Name blasphemed, and that in England by the loose lives, and licentious Tenets even of Professors ? and this is one sad aggravation of the blasphemies of our time, that many Professors are turned Blasphemers. Those that have been nursed up in the bosom of the Church, for 20, 30, 40. years, and had a form of godliness, and (as in Charity we hoped) some of them had the power of it: yet now are turned blasphemous Apostates, and have discovered their rottenness by persecuting the Truth, which sometimes they protest. Had they been open enemies, Turks and Tartars, that had thus blasphemed, it might have been easier born, but lo these are the wounds wherewith Christ was wounded in the house of his (seeming) friends. Zach. 13.6. they that eat of his bread, and drink of his cup, have lift up the heel against him. Had he been thus blasphemed and derided in Egypt, it had been no wonder. Hos. 7. ult. but to be thus abused and abased in England, where the Gospel hath been preached above 100. years! for us whom the Lord hath made his darling Nation, whom he hath loved and tendered above all the Nations in the world, for whom he hath broken the Power and Policy of mighty enemies, and hath given such success by Sea and Land, that all the Nations round about us, stand amazed; for us, after all these free and undeserved favors, to blaspheme the God of our mercies, and with the Beast, to crop the tree that shelters us, and bite the hand that feeds us; is an Act of the highest ingratitude, and basest rebellion in the world. Deut. 32.6. Good turns aggravate unkindnesses, and our guilt is increased by our obligations. Solomon's Idolatry was far worse then that of his wives, because he had better breeding, and God had appeared twice unto him, 1 Kings 11.9. As our Savior said sometimes to the Jews. John 10.32. Many good works have I shown you, for which of these do ye stone me? So may the Lord say to England, O England, I have been to thee a Rock, and a Refuge, a Sun, and a Shield, I have wrought wonders for thee in Church and State, by Sea and Land; for which of these favors dost thou blaspheme my Name, deny my Word, and overthrow the very Foundations of Religion? hath the Lord been a barren wilderness to us, or what iniquity have we or our Fathers found in him, that we should rebel against him? Ier. 2.5. as the Apostle said sometimes to the Galatians, am I become your enemy, because I tell you the truth? So is God our enemy, because he hath given us his truth, and all the tokens of his love? what could he do more for England then he hath done? if therefore instead of the grapes o • Faith and Obedience, we bring forth the wild grapes of Heresy and disobedience, what can we expect but to have our Vine-yard laid waste?

2. A second Aggravation of our horrid blasphemies, is this. That they have broke forth, since we have made a Covenant to the contrary, and that in the most solemn manner, that ever any Covenant was taken in this Land, with hands lifted up to the most high God, That we would extirpate Heresy, Schism, and profaneness, and whatsoever shall be found contrary to sound Doctrine, and the Power of Godliness. But alas, many of us act as if we had taken a Covenant to promote them.

3. Instead of an extirpation of Schism and Heresy, there is too much connivence, indulgence, and toleration given them, and that by some of them whose hands are at this day in Print, set to the solemn League and Covenant. Durst Heretics and Blasphemers be so bold to Preach, and Print as they do, if they had not (too) indulgence from some in Authority? Oh that they would no longer bear the sword in vain, but as they are a Terror to Drunkards, Swearers, Thieves, and Vagabonds, so the Lord make them a Terror to those that are Drunk with Heresies and Blasphemies. That Magistrate which hath power to punish such offenders, and yet spares them, becomes partaker with them. Men post the punishment of such offenders one from another; the Magistrate saith, Let the Minister reprove it, the Minister says, Let the Hearers reform it, and they say, Let the offerder answer it. Thus, when the Sea breaks in, all the Borderers contend whose right it is to mend the damme; but whilst they strive much, and do nothing, the Sea hereby gets further in, and drowns the Country. The Application is easy. 'It is long since observed, that England hath golden Laws, but leaden executioners ; and that we yet want one Law. viz. A Law to bind Magistrates to put all the rest of the Laws in execution.

Use. Let us be deeply affected with the blasphemies, and dishonors, that are done unto our God, in the land of our Nativity, Let's mourn for all the abominations, and specially for the prodigious blasphemies which are found in the midst of us. Let them deeply affect and afflict our hearts; if we love God, they will do so, for Love is very tender of any wrong, that is offered to the party beloved. Thus Moses burns with an holy zeal, when he heard that one had blasphemed God, he puts him in Ward, and at last stones him to death. Levite. 24.11, 12. David hated such persons with a perfect hatred, and counts them as his enemies. Psal. 139, 20, 21, 22. Hezekiah hearing of Rabsheka 's blasphemies, Rent his clothes. Isaiah 37.1. So did Paul and Barnabas, Acts 14.14. when they heard the blasphemy of the Lystrians, crying them up for God's, they rent their clothes, to express the rending of their hearts with grief and indignation, at what they heard. And wicked Jezebel 's proclaiming a Fast upon the false accusation of Naboth for blasphemy. 1 Kings 21.10. may teach us to be zealous against Real blasphemy. So the High Priest rending his clothes for conceited blasphemy. Matth. 26.65. if everyone of us should do so, when we hear God and his Gospel blasphemed, we should have more rent then whole clothes, and scarce a whole garment to be found amongst us.

2. Let us show our dislike of blasphemy, by reproving the broachers of it. This is the greatest love that we can show them; Hence we are commanded not to hate our Brother, but rebuking, to rebuke him, ( i. e. ) freely, plainly, soundly, and sincerely. Levite. 19.17. The converted Thief reproves his fellow for blasphemy. Luke 23.39, 40. So when the Devil began to utter blasphemy, and to challenge all the world for his own, and began to call for worship, our Savior cuts him short, and in a holy detestation bids him begone, for he would reason no longer with him. Matth. 4.10. yet if we perceive that men are incorrigible, and incurable, Prudence must be used; we may not give holy things to dogs, which will but rend us for our pains. Mat. 7.6. reprove not such, lest you increase the flame, instead of quenching it. This was one Reason why Hezekiah commanded his Commissioners, when they heard the blasphemous Menaces of Rabsheka, not to answer a word, deeming it in vain to make any Reply, when it would but incite him to further rage. Isaiah 36.21. But where we see any to be teachable or Tractable, and may be won by our Reproofes; of those let us take compassion, pulling them out of this flame. They will one day bless God for you, as David did for Abigail, when she stopped him in a way of sin. 1 Sam. 25.32, 33.

3. Let all that profess Religion, be exact and circumspect in all their ways and walking, lest they cause the Name of God to be blasphemed. The world is apt to accuse us withou • a cause, as the Devil did Job ; and to call us blasphemers, as Jezebel did Naboth ; 1 Kings 21.10.13. and the Pharisees Christ. Matth. 9.3. John 10.33. and the Jews Steven. Acts 6.11. 13. when themselves were the persons guilty of that crime. So those Hypocrites that called themselves Jews, and seemed to worship God, when they were the Synagogue of Satan, and worshipped the Devil; yet could blaspheme and revile the true Saints. Revel. 2, 9. A spot in fine Cambrick is soon seen, and one dead fly mars a whole box of precious ointment, when a hundred may fall into a barrel of pitch, and nobody regards it. The sins of a David will quickly cause God's Name to be blasphemed, and therefore God's hand was sharp upon him, and upon the Jews, rather then the Gentiles. Ram. 2.9.24. Hence the Apostle exhorts Wives and Servants to walk as becomes the Gospel, that the Name of God be not blasphemed. Titus 2.5. 1 Tim. 6.1. Some are afraid of blasphemous words, but how many live blasphemous lives? they praise God with their words, and reproach him with their covetous, cruel, unrighteous conversations. These are botches in Christianity. Let the falls of others make us fear, when Cedars fall, let the Fir-tree howl. Zach. 11.2. The Falling-sickness was never so common as now. One falls to Atheism, another to Papism, one falls to Quakerisme, and another to Rantisme. How many professors, that could have pulled out their eyes, to have done us good, formerly; yet now be ready to pull out their Ministers eyes? Many that prayed, and prized Ordinances formerly, yet now have cast off all, and are become scandalous both in their Practice, and in their Principles. This is a Lamentation. and should be to us all matter of Lamentation: for this our eyes should run down with Tears, even for the slain (in a spiritual sense) of the daughter of God's people. Ier. 9.9.

4. Instead of blaspheming, get a habit of good speaking, God loves to do good to those that speak good of his Name. As in our hearts, we should have High and Reverentiall thoughts of God, so with our words we should Bless him; that is the proper use, and end of the Tongue. Psal. 51, 15. James 3.9. with the Tongue we bless and praise God, declaratively, and God blesseth us imparatively; and this is the advantage a man hath, above other creatures, that we can be distinct and explicit in God's praise. Psalm 145.10. all thy works praise thee, and thy Saints shall bless thee. The creatures offer the matter, but the Saints publish it; their Tongue is as the Pen of a ready Writer, to set forth God's praise. Psal. 45.2. Hence our Tongue is called our Glory. [ Psal. 16.9. and 30.13. and 57.9. Gen. 49.6. what David calls his Glory, the Apostle applies to the Tongue, Acts 2.26.] because with it we should praise and glorify God. Let your words be always modest and Gracious. The Jews were so careful of their speeches, and so abhorred blasphemy, that they would not name the word, but by an Antiphrasis, and Euphemisme, they called it by the contrary, and oft put the word Blessing, for cursing and blaspheming; and this did not only holy Job 1.5. but even wicked Jezebel, 1 King. 21.10. & Job's wife, Job 2.9. yea the devil himself. Job 1.11. we should Answer all Satan's Temptations this way, as pious and courageous Polycarp did the Pro-Consul, who bid him deny and blaspheme Christ, and he should live. He sweetly answered, Fourscore and six years have I served Christ, neither hath he ever offended me in anything, how then can I revile my King, that hath thus kept me? It had been good for wicked men if they had never any Tongues, rather then to abuse them to the dishonor of that God that gave them. Now since the sin of Blasphemy is Epidemical, and very common in the land, I shall set down some considerations against it.

1. Consider that the sin of Blasphemy is one of the highest and most horrid sins in the world. Some sins are more directly and immediately against men's own persons, as idleness, prodigality, &c. some are against other men's persons, as coveting, lying, slandering; but the Blasphemer fights directly against God: Other sinners strike at God, but this pierceth him, and strikes through his name with his maledictions, & execrations, and therefore God will have him stricken dead. Levite. 24.10, 11. Isaiah 36.6. Hab. 3.14.

2. 'It is an high contempt of of God, 'tis a desperate flying in his face, and charging him with folly, cruelty, and Tyranny. Job 1. ult. This provokes God to wrath, so that he bears not with blasphemers as he doth with other sinners, but cu • s them off more speedily, as a people ripe for ruin.

3. It argues the highest Ingratitude in the world. For a man like a mad dog, to fly in the face of his Master, who keeps and feeds him, and to use that Heart and Tongue which God made for his praise, to the dispraise and disparagement of his Creator, to load him with injuries, who every day loads us with mercies, and to curse him, who blesseth us. What greater Ingratitude? These crucify Christ afresh to themselves. H • b. 6.6. and are in a worse condition then many of those who did actually crucify him; for they did it ignorantly, but these willfully against light and conviction. 'It is infinite patience that the earth doth not open her mouth, and swallow them up alive; and if the rocks rent, the fonndations of the earth were moved, and the Sun hid its self, when Christ was crucified and blasphemed, by many that knew him not: Oh how doth the whole Creation groan under the burden of such, as crucify the Lord afresh, and wittingly, and maliciously put him to an open shame?

4. It doth exceedingly debase a man, and makes him viler then the vilest creature, that we tread under our feet; for they in their kind praise God, and show forth the Wisdom, Power, and Goodness of their Creator. But the Blasphemer dishonors him in all his Attributes.

5. 'It is a most unprofitable sin; other sins have some seeming pleasure and profit to allure, but what pleasure or profit can it be to rage against the Just and Great God?

6. Such are guilty of a most pestilent scandal, they grieve the godly, harden the wicked, offend the weak, who are quickly turned out of the way; and become an ill example to their children, who like soft wax, are ready to be framed to anything; like Spunges, which suck up any water that comes near them. Now, Woe unto them by whom Scandalls, especially Blasphemous Scandalls come. Matth. 18.6, 7.

7. 'It is a sin which makes men most like to the damned in Hell. As the Saints in Heaven being filled with joy, shall Vocally sing the Praises of their Redeemer; so the damned in hell being filled with the wrath of God, shall Vocally blaspheme him. Hell is full of blasphemy. 'It is the very work of the damned to lie under the intolerable wrath of God, continually blaspheming him. He that accustomes himself to such language here, let him take heed that he be not put forever to sing it there: and if the wicked, that in this world do but taste of the cup of God's wrath, yet blaspheme him for their torments. Revel. 16.9. how will they be filled with blasphemies, when they shall be filled with the wrath of God forever?

Lastly, as 'tis the greatest sin, so it makes men obnoxious to the saddest judgments of God, and severest punishments of the Magistrate, when a man shall directly and purposely speak reproachfully of God, denying him in his Attributes, or attributing that to him which is inconsistent with his Nature; this is called direct and immediate blasphemy, and if it be acted not out of Infirmity of nature, the person not being distempered with sickness, melancholy, or madness; but out of Malice, Deliberation, and Obstinacy; then the party is to die without mercy. Lev. 24.13, 14, 15, 16. this was no judicial Law, peculiar only to the Jews, but it being of the Law of Nature, is an Universal Law for all Nations. He, whoever he be that shall directly and obstinately blaspheme the Name of the Lord; shall surely die. Hence wicked Jezebel, that she might stone Naboth to death, proclaims him a blasphemer. 1 Kings 21.11.14. this stoning endured till Christ's time, as appears by their stoning of Steven. Acts 7. now if every direct and obstinate blasphemers should be stoned to death in England, what showers of stones would there be in all parts of the Land? and if Nebuchadnezzar, a Heathen, by the Light of Nature could make a Decree, That whoever blasphemed the God of Heaven, or spake anything amiss concerning him, should be cut in pieces, and his house be made a Dung-hill. Dan. 3, 29. how much more ought Christian Magistrates to make severe Laws for the punishing of such high offenders; lest as their light and charge is greater, so they suffer double punishment. We see how careful Magistrates are to punish Thieves and Murderers of men; and shall Spiritual Thieves, who rob God of his Honor, deny his Being, and since they cannot kill him yet will smite him with their Tongue, be suffered to go unpunished? We see how tender great men are of their own Names, Honors, Privileges, and Lives; if any oppose them, he must die for it, and shall he that abuseth and blasphemeth the King of Kings, not die the death? Surely, as this is the greatest sin, so it should be punished with some eminent and remarkable punishment. This Hellish sin defiles the land, and cannot b • purged away, but by the death of the Blasphemers. Impunity breeds Blasphemy, and all manner of sin. Eccles. 8.11. Paul must excommunicate such. 1 Tim. 1.1.20. and the Magistrate must cut them off. Levite. 24.6.16. Dan. 3.29. and when men cannot, or will not punish them, God takes the sword into his own hand. He cut off blasphemous Sennacher • b, with one hundred fourscore and and five thousand men. 2 Kings 19.35. Blasphemous Arius voided his bowels, and so died. The Syrians blaspheming the God of Israel, and calling him the God of the Mountains, and not of the valleys; many thousands of them fell by the sword. 1 Kings 20.29, 30. and if the Lord be thus terrible in the Camp of the Assyrians for blasphemy, where will blasphemous Christians appear, who sin against greater Light, and greater Love.

Caution, Yet every unadvised speech or act against God, doth not presently denominate a man a Blasphemer. There be may blasphemy in what is spoken, and yet the person speaking not to be a blasphemer. Job and Jeremiah spake many things unadvisedly (when under a temptation;) yet blasphemed not. Blasphemy properly taken, is ever joined with an intent to cast reproach upon God. As everyone is not a liar, that telleth what is not true; but he that telleth an untruth, knowing it to be an untruth, with an intent to deceive and wrong others: so he that thinks or speaks a thing unbecoming God with an intent to reproach or slander God and his ways: This is Blasphemy directly against God.

6. Disobedient to Parents. 〈 in non-Latin alphabet 〉 . Parentibus non obedientes.

Next unto God, our Parents are to be loved and obeyed; he that dares blaspheme the one, will never fear to abuse the other; he that dares revile his Heavenly Father, will not stick to rebel against an earthly one: Hence Haters of God, and disobedient to Parents, are yoakt together in the same Predicament. Rom. 1.30. This is a branch of pride, 'tis that which makes men so refractory, and rebellious, that no persuasions of their superiors, can work upon them, nor any entreaties win them to obedience. The words are indefinite, and equivalent to an Universal. In the last days, men shall be disobedient to Parents, in the Plural number. viz.

To Parents.

• Natural,
• Political,
• Spiritual,
• Domestical.

1. In the last days, men shall be disobedient to their natural Parents of both sexes, Father and Mother. Thefe especially are here implied in the word Parents, though I shall not exclude the latter, since the Character in its fullest Latitude, suits so fully with our times.

1. Was there ever more contempt of Natural Parents? is not the complaint general, that the youth of our age is exceeding Haughty, Vain, Light, Loose, Hypocriticall, and Rebellious to Parents? it may be, whilst they be rich, and can give them something, they will show some external Reverence and Obedience out of Self-respects, that they may get something from them: but let those Parents become Poor, Old, Sick, or a little burdensome, to them; then oh what Bitter, Saucy, Reproachfull words: what harsh, Vexatious, and Uncivill carriage, do they express towards them, as if they were some base Peasants, rather then their natural Parents? The Storks of Heaven shall rise in Judgment against the rebellious children of this age, for such is their natural affection to their dams, that they feed them when they are old; and 'tis but reason, that as our Parents, have nursed and nourished us, so we should do the like for them, if need require; this is called a requiting of their love, and is very pleasing in the sight of God. 1 Tim. 5.4. We must not only love them, and reverence them externally, and internally, but we must show our love by succouring, and supporting them in all their necessities: and so far as we are able, we must answer their tender cost and care to us by doing good to them again. So did Joseph, Gen. 47.12. and Christ commends the care of his Mother to John. 19.26, 27. so Ruth 2.18. 1 Sam. 22, 3, 4. consider the heavy curses which God denounceth against such as contemn their Parents. God will suddenly cut them off, they shall not live out half their days. Deut. 27.16. Prov. 20.20. As God prolongs the life of the Obedient. Ephes, 6, 3. So he hath threatened shameful death to the disobedient. Prov. 30.17. the Ravens shall pick out their eyes. (i. e.) they shall be put to an untimely death, and hanging on a tree, they shall be meat for Ravens, and the fowls of the air. So Deut. 21.18, 19, 21, 22. Lev. 20.9. Mark 7.10.

2. As thou hast been ungrateful to thy Parents, so thy children shall be ungrateful to thee. As men mete to others (especially their Parents) so God raiseth up some usually to mete to them again. A scoffing Ham is punished with a profane Canaan, and both of them are punished in the cursed Canaanites that descended from them, and proved Imitatours of their Fathers wickedness. Gen. 9.25. This was one of those sins which caused the day of Jerusalem's sorrow to draw near. Ezek. 22.7. I wish it be not a fore-run-runner of some judgment to this Nation.

2. Magistrates are the political fathers of our country. Gen. 45.8. Judge. 5.7. 1 Sam. 24.11. Lam. 3.3. God commands us to honor them, yet how do those filthy Dreamers (as S. Jude 8. stiles them) despise dominions, and speakevill of dignities; as if God had given them a command to dishonor and abuse them. We have those that show not so much as external Revererence to them. How unlike are these to the Saints of old. Mephibosheth falls on his face before David, 2 Sam. 9.6. and Nathan bows himself before him. 1 Kings 1.23.

Object. Many of our Magistrates are carnal, wicked men.

Answ. Admit they are so, yet they are Magistrates still, and are deputed by God to that office having power and authority from him, and in this respect, though they be never so vile and wicked, yet, we are to give them all due Reverence and respect both internal and external. Saul was a wicked man, a persecutor of holy David, and Jonathan ; yet David respects him as the Lord's anointed still. 1 Sam. 24.6. The sons of Heth were Heathens, yet Abraham bowed himself unto them. Gen. 23.7. Esau is expressly called a profane man. Heb. 12.16. yet Jacob calls him my Lord Esau, and bowed seven times before him. Gen. 33.3. Festus was none of the best, yet Paul gives him his Titles of honor. Acts 26.25. Most noble Festus, and if we must pray for Nero's and Tyrants, and all in authority, which is the great work. 1 Tim. 2.2. then surely we may bow in a civil way unto them, uncover our heads and give them respective language. How then can those Monsters, rather then men, boast of their sanctity, when they have not common civ •• ity? or say they love God, when they slight his Vice-gerents, and Substitutes.

3. Ministers of Christ are spiritual fathers, they are Instruments of our Conversion and Regeneration. 1 Cor. 4.14, 15. Elisha calls Elijah his Father, 2 Kings 2.12. and 6.21. and 13, 14. Judge. 18.19. 1 Tim. 1.2. Titus 1.3. now when was there ever more contempt cast upon the Ministers of Christ solely, because they are his messengers; and that by a company of proud, censorious Sectaries and Seducers; unsetlted, turbulent, arrogant spirits; raging waves of the Sea, foaming out their own shame. Jude 13. Calling us Witches, Devils, Serpents, Antichrists, &c. They forget that Ministers are by Office Elders, and the Apostle would have such to be used with more reverence and respect then ordinary men. 1 Tim. 5.1. But such railing is the Livery we must expect from this ungrateful world. Thus did they revile the Prophets, Apostles, yea and Christ himself; he was called a mad-man, a wine bibber, a devil. And if they have called the Master of the House, Beelzebub ; what may the servant expect, Matth. 10.25. Thus they called Cyprian, Coprian; Athanasius, Sathanasius; Calvin, Cain ; and Forell, Devil; no sooner is a man a faithful Minister of Christ, but he is half a Martyr. But let such Raylers know, that they carry about them the black marks of unregenerate men, and such as never tasted the Power and comfort of our Ministry; yea, and, except God give them Repentance, of Reprobation.

4. Masters of Families are called Fathers. Thus Naaman's servant calls him, My Father. 2 Kings 5.23. How do these also complain of the abuses of their servants? The heels are now where the head should be. Every Jack looks now upon himself as a Fellow-creature with his Master, and some think themselves Superior; especially if the Master be a carnal man, and themselves have a little smattering in Religion, then they think they may leave their callings, and run from the shop into the Pulpit, contrary to that, 1 Cor. 7.20. let every man abide in his own calling. 'It is true, as a Master is a wicked man, and commands wicked things, as to profane the Sabbath, lie, cozen, &c. he may not be obeyed; 'tis no dishonor to earthly Masters, to see their Heavenly Master preferred before them. Thus we may not be the servants of men. (1 Cor. 7.23.) To obey their wicked commands; he speaks in respect of conscience, and in regard of the inward man: He forbids not bodily service to men, for a wicked Master, though he be never so vile, yet commanding such things, as a Master may command by virtue of his place, is to be obeyed; as appears, 1 Tim. 6.1, 2. he speaks of servants that had Infidels to their Masters, he would have them so to carry themselves towards such Masters, as accounting them worthy of all honor; not derogating ought from their obedience, because themselves are called to the knowledge and profession of Christ: yea they must the rather be careful to walk honestly and uprightly, that they may credit the Gospel, and win their Masters to Christ. However it be, yet servants must not fail in their duty, because Masters are careless of theirs.

Object. The Anabaptists of our time object, That in Christ all are equal. Gal. 3.28. and therefore there should be no difference between Master and Servant, for Christ hath purchased Liberty for u • ▪ and hath made us free from Subjection. Gal. 5.2.

Answ. Subordinata non sunt contraria. Our Spiritual privileges do not abrogate our civil respects to our Superiors. And though believers as they are in Christ, are all one and equal; yet considered as they are members of a Politick body, and in civil respects, so there is an inequality; and though Christ hath freed us from the curse of the Law, and from the Tyranny of sin, and Satan; yet he hath not freed us from subjection to men according to those ranks and callings he hath set us in. Hence even in Gospel-times, we read of Master and Servants, Superiors and Inferiors, with directions how Inferiors should walk towards Superiors. Rom. 13. and Servants toward their Masters. Ephes. 6.5, 6, 7. with promises to reward such as conscientiously perform the duties of their place. V. 8.

Object. But my Master is harsh and cruel.

Answ. Yet you must obey, and so be subject not only to good Masters, but also to the froward, 1 Pet. 2.18. Sarah dealt hardly with Hagar, yet the Angel bids her return and submit herself to her Mistress, Genesis 16.6. 'It is a cross and affliction which the most wise God hath allotted to you, and you must bear it patiently.

7, Unthankful. 〈 in non-Latin alphabet 〉 , Ingrati.

The sin of Ingratitude is one of those sins which do more especially render these last times so perilous. Men will be unthankful to their Benefactours for favors received: and how can it be otherwise? since they that are Blasphemers of God, the great Benefactor of all the world, and disobedient to Parents, who are the Instruments of their being, must needs be ungrateful to inferior Benefactours, who have deserved better at their hands.

Quest. What kind of unthankful persons doth the Apostle here speak of, whether such as are unthankful to God, or man?

Answ. To both. In the last days men shall be ungrateful to God for peace and the Gospel of Peace; and to Parents Natural, Political, Spiritual, and to other their Benefactors. Those that bred them, bare them, and defended them; those that fed them with the bread of life, and spent themselves like Lamps, to give light to them; such is, and will be, the ingratitude of the last times, that men will seek their lives, who endeavored to bring them to life, and will labor to cast them into prison, and darkness, who labored to bring them to light, and liberty; and will tread them under feet, whose feet they should esteem precious, and as for the God of their mercies, either they forget him and his wondrous works, Psal. 106.21.24, 25, 26. or else they ascribe all to themselves, as if if they had merited, and deserved them. Hab. 1.16.

2. They do not once think of the God of their mercies, they forget him days without number, he is seldom in their thought; like swine they eat the Mast, but look not to the Tree from whence it comes; like the Lepers, • en cleansed, and but one in ten that returns to give thanks. Luke 17.17.18. Like Patients, when once cured, they forget the Physician. Like Mariners, when landed on the shore, forget what they promised in the storm. Psal. 78.34.36, 37.

2. Instead of acknowledging his favors, they fret and murmur at the least afflictions: if God bestow a thousand curtesies, and lay but one cross on them, they forget their mercies, to think on the present misery.

3. In their works they render evil unto God for all the good which he hath shown them, (which is the highest ingratitude:) no favors can win them; but, if God had been their deadly enemy, they could not have acted more violently, and virulently against him. This makes men like the Devil. To render good for evil, is Divine. To render Good for Good, is Human. To render evil for evil, is Brutish. But to render evil for Good, is Devillish. This brings ruin to a man, and his house. Ier. 18.20, 21, 22. We know what befell Saul's family for his ingratitude to David. So true is that of Solomon, Prov. 17.13. Who so rewardeth evil for good, evil shall not depart from his house. Though such may escape the lash of men's Laws, yet the revenging hand of God will find them out. This we see in the Jews, who for their Ingratitude to Christ in cursing and crucifying him, who by his doctrine, labors and miracles, would have converted and saved them; are to this day the people of God's curse, dispersed and despised over the face of the whole earth. And if he deserve punishment who renders evil for evil but to man, what shall be done to him who renders evil for good, and to his God; who never did him hurt? This is not only notorious ingratitude, but perfidious violating the very Law of Nature, which the God of Nature will not suffer to pass unpunisht.

1. Let such consider that Ingratitude is a sin against the very Light of Nature. It's naturally engraven in the hearts of men, to do good to those that do good to them. Mat. 6.46. Hence Heathens have condemned it, as one of the vilest sins; call a man an ungrateful man (say they) and you need to call him no more. Some vices are pleasing to Nature, and applauded by it; but Ingratitude is generally abhorred of all.

3. It debaseth men and sets them below the beasts that perish, all sin doth so, but this especially. Hence the Lord complains of ungrateful Israel, that they were worse then the Ox and Ass, two creatures, the most dull and heavy of all the rest; yet these have some expression of affection to those that feed them, they know and acknowledge them, they be ready to serve and obey them. Isaiah 1.3. The kindness of the Lion to the man which pulled the thorn out of his foot, who lists may read in Aul. Gellius. Noct. At. lib. 5. cap. 14.

4. The Scripture sets a blot and a brand on such. Thus Laban is branded for his ingratitude to Jacob Gen. 31.2. &c. and Saul and Nabal to David. 1 Sam. 19.10. and 25.10. and Pharaoh 's butler, who, when he was promoted, forgot Joseph, Gen. 40.22. and Joash who slew Zechariah, that had been loyal to him. 2 Chr. 24.22, 23. the Lord suddenly punished him for it. 2 Chr. 24.25. Especially, the Scripture sets a black mark upon those sordid, unrighteous, disingenious spirits, who fight against God with his own blessings, and bestow his silver and gold on Baal. Hos. 2.8. with the Israelites, they turn their jewels into an Idol, and then dance before it, and worship it. Iesurun when fat and full, kicks at the God which fed him. Deut. 32.15. like Mules, which being filled with their dams milk ( matrem calcibus petunt ) fall to kicking the damme that fed them. The Hebrews have a Proverb. In fontem ex quo semel bibisti, ne projicito glebam, much less in fontem ex quo semper. God is our Creator, Preserver, Father, and Friend; and therefore they do very foolishly, who do thus ill requite him. Deut. 32.6. Take heed therefore of this Spunge of the Devil (as Austin calls Ingratitude) wherewith he wipes all the favors of God out of our souls.

5. Unthankfullness stops the Current of God's mercies, and provokes the Lord to strip us of all. Solomon forsakes the God of his mercies; by it he lost ten parts of his Kingdom, and had adversaries ever after 1 Kings 11.9. Hezekiah, when recovered, rendered not according to mercy received, therefore wrath came upon him from the Lord. 2 Chron. 32.25. It makes the Lord to repent of the blessings he hath given us. 1 Sa. 15.11. It made David repent of his care in protecting the flocks & servants of ungrateful Nabal from violence. 1 Saw. 25.15.16.21, 22. In vain have I kept all that this fellow hath, since he requites me evil for good; I will destroy all that belongs to him. So saith God, in vain have I saved such a man from the Sword, Plague, Famine, therefore I will now destroy him utterly for his rebellion. God cannot endure these Sepulchra beneficiorum, these unthankful buriers of his benefits.

6. 'It is a sad aggravation of men's sins; This makes the sins of the Saints so exceeding sinful, because they are committed against the greatest Light and Love. God Registers all the mercies which he bestows on us, and when we sin against them, we shall be sure to hear of it. 2 Sam. 12.7, 8, 9, 10. 'It is a sin that levens and sours our other sins, and makes them far more loathsome. It stops men's mouths, and makes them excuselesse, so that they have nothing to say for themselves. Ezra 9.9, 10. when he had set forth what God had done for them, and how they had rebelled against him, he cries, and now Lord what shall we say after all this ? q. d. We have nothing to say for ourselves, since we have again forsaken thy commandments, notwithstanding all thy mercies and deliverances given to us; this brought ruin on them. V. 13, 14.

7. Idolaters will rise in Judgment against such; if they will praise their dung-hill-God's, shall not we praise the living God? Judge. 16.23.

8. Unthankfull men are unfit for Heaven, for there the Saints do nothing but sing Hallelujahs and praises to their God forever. Revel. 5.12, 13. Luke 2.13.

This is one of the crying sins of England, Ingratitude both to God and man, never reigned nor raged more amongst us then at this day; As the Lord loads us with mercies, so we load him with our Apostasies. No Nation under heaven so beloved as we, and no Nation under Heaven, that have worse requited his love. 'It is a Miracle of mercy that he yet continues his mercies to us, and that he hath not long ago stripped us naked, as in the day when we were born. Let it therefore repent us of our unkindness to our good and gracious God, and, for the time to come, let us express our Thankfulness in Real obedience. We have nothing else to give unto God but Thanksgiving, that is his Rent and due. Psal. 29.2. and 50.14. every honest man will pay his Rent, only take heed that you pay it not to a wrong Land-Lord; ascribe not the glory of what you are, or have to yourselves, or to the Creature; all must be given primarily to God: 'tis true, we may thank, and pay the messenger, but not like the Doner. Cant. 8.12. the Keepers of the Vine-yard have two hundred, but Solomon himself hath a thousand. Secondarily, we may give Thanks to God's Instruments, whose hearts he moves to help us. Thus David first blesseth God, and then Abigail. 1 Sam. 25.32, 33. 'It is the Alms (if I may so say) which we give unto God; in all other things, God blesseth us, but in Thanksgiving, we bless God. Psal. 50.22. James 3.9. God blesseth us Imperatively, we bless him Optatively, when we desire and endeavo • r to set forth his promises. This is the way to increase and preserve our blessings, both Temporal and Spiritual, and if we merit in any duty, 'tis in Thanksgivings. He that gives Thanks for an old mercy, makes way for a new one. This is more pleasing unto God then all legal Sacrifices. Psal. 50.8. and 69.30, 31. 'It is one of the most excellent parts of God's worship, whereby we do in a special manner glorify him. Psal. 50. ult. yea in some respects God hath more glory from the Saints on Earth, then from the Saints in Heaven: for they praise him without opposition, in the midst of his friends; but we praise him with much danger and difficulty in the midst of his enemies. This is the end of our Creation. Prov. 16.4. Isaiah 43.21. every member, every sense, every faculty of soul, and part of our bodies, calls for Thankfulness. Quot membra, tot ora. Had we but wanted a Legge, or an Arm, or an Eye, we should know the price of that mercy. 'It is the end of our Predestination. Ephes. 1.11, 12. The end of our Redemption. Isaiah 51.11. Luke 1.74. The end of our Adoption. Ephes. 1.5, 6. In a word, 'tis the end of all God's Mercies, that we should praise him for them, Psal. 50.15. Quot beneficia, tot ora. When the Lord had delivered Israel out of Egypt, he makes it an Argument to quicken them to obey all his commandments. Exod. 20.2. when the Lord plants his Vine-yard in a very fruitful hill, then he expects the pleasant Grapes of Thankful obedience. Isaiah 5.1, 2. Even the Devil could say, Job had good Reason to express his Thankfulness in serving God, who had made the hedge of his protection round about him. Job 1.9.

Rule. 8.

See to the manner of your Thanksgiving, God loves Adverbs better then Adjectives; he regards not so much quàm bonum, sed quàm been. A good dish may be marred in the Cooking, and a good Duty spoiled for want of a right performance. He then that would give Thanks unto God rightly,

Must do it,

• 1. Cordially,
• 2. Zealously,
• 3. Chearfully.
• 4. Speedily,
• 5. Beleevingly,
• 6. Humbly,
• 7. Holily.
• 8. Considerately.

1. We must praise God cordially, not cursorily, or customarily, in a verbal formal way, but as God blesseth us Really, so our praise must be Real, and sincere. God is a Spirit, and will be worshipped in spirit. Hence David calls on his Soul to praise God. Psal. 103.1. and the Virgin Mary not only with her soul, but with her Spirit: (i. e.) with her understanding; which (when renewed) is the most noble, sublime, and choicest part of man; not only her Tongue, or Hand, but her soul, yea, her spirit shall praise him. Luke 1.46, 47. The Spirit is more then the Soul. Hence some by soul, would have the Inferior part of the soul to be meant, as the sensitive powers, common to us with bruits, which respects natural things. And by Spirit, the Superior faculty of the Soul, the Rationall part (especially, when enlightened and renewed by the Spirit of God) which respects divine and spiritual things. So the Apostle distinguisheth between soul and spirit. 1 Thes, 5.23.

2. Zealously and Transcendently, with the highest intention of affection. As God is the most High, so our Praise must be answerable. We must extol and exalt his Name. Isaiah 25.1. as the Angels in heaven do, though not in Equality, yet in Conformity, and Similitude. Hence the Saints call up all the Powers of their souls to this work, and make new songs of praise. Exod. 15. Psal. 69.30. See how Deborah rouseth up and quickens herself that she might the better quicken others. Judge. 5.12. The reiteration of the words do show her earnest affection to the work.

3. Speedily; without delay; so soon as ever we recive a mercy, we should presently give Thanks. So did Deborah Judge. 5.1. the same day that she received a victory, the very same day she sings praise. We may begin too late, we cannot begin too soon. As God loads us daily with mercies, so we should daily praise him, Psal. 68.19, 20.

4. Voluntarily, freely, cheerfully: all God's people are Volunteers. Psal. 110.3. it's no service that is not Voluntary; compulsive Praise is no Praise. 'It is for beasts to be driven against their wills, aguntur non agunt. As in alms, God loves a cheerful giver: so in this Spiritual alms, God would have our praises flow as water from a spring freely, not as fire from a flint, with much hammering, and striking.

5. Beleevingly, and in faith. As our Prayers, so our Praises must be put up in the Name of Christ; he must sweeten our odors with his incense. Revel. 8.3. he is that golden Altar, which sanctifieth all our services. Colos. 3.17. Ephes. 5.20. givnig Thanks unto God always.

1. Habitually and dispositively: our hearts should be kept in such an holy frame, that on all occasions we should be ready to praise God.

2. For all things, that God shall send on us or ours, for prosperity, and adversity, for sickness and health, for poverty and plenty; what ever God doth with us, we must Thank him.

3. In the Name of Christ, these calves of our lips must be offered on this Altar. Hos. 14.2.

6. Humbly, none can give Thanks Rightly, but he that gives Thanks Reverently. Heb. 12.28. our very rejoicing must be mixed with trembling. Psal. 2.10. make a man first Humble, and he will soon be Thankful, as we see in Jacob. Gen. 32.10. and the Prodigal. Luke 15.19. he counts it an honor to be God's hired servant. Such a one looks upon all as mercy, no merit. Hence when the Lord would make men truly Thankful, he sets before them their misery. Ezek. 16. and commands the people of Israel to keep the feast of Booths in remembrance of their misery in Egypt, Nehem. 8.17, and to remember that their Father Jacob was a poor perishing Syrian, Deut. 26.5. they must acknowledge the meanness of their Original, that they might the better magnify God's goodness and free Grace in raising them.

7. Holily, from a pure heart. Praise is unse • mly in the mouth of sinners. Their sacrifices are an abomination to God. 'It is in Zion, and not in Babylon, that praise waits for him. Psal. 65.1. 'It is only Saints that are called to this work. Psal. 33.1. and 145.10. they have special mercies, as Justification, Sanctification, Salvation, &c. and therefore it much concerns them to be Thankful.

8. Considerately. We must weigh and ponder all circumstances, as spices pounded, smell more sweetly. Hence David descends to particulars. Psal. 136. per totum.

1. Consider the freeness of God's mercy, when thou wast dead in Trespasses and sins, and hadst no eye to pity thee, nor loveliness in thee, yet then God spread his skirt of love over thee, and said, Live.

2. Consider the fullness of God's mercies. They are for number numberless. Psal. 139.17, 18. Mercies to soul, to body, in estate, in the Church, and in the Common-wealth, &c. Meditation on these things, will be like oil to the Lamp, it will inflame and enlarge our hearts, it will sweeten mercies to us. Psal. 104.33, 34. and strengthen us in God's way. Neh. 8.10. Since this duty is so highly pleasing unto God, be much in it. The repetition of the Act, will intend the Habit, and therefore be practicing it on all occasions. Hast children? give Thanks for them. Gen. 29.35. Hast victory over thy enemies? give Thanks for that. 2 Sam. 22.1. Hast good success? give Thanks for that. Gen. 34.48.

[He that would see more for Thanksgiving, may peruse Mr. Sam. Wards Serm. on 1 Thes. 5.18. and Mr. Bridge on the same Text. Mr. Ieanes Thanksgiving Serm. for Taunton. D. Holseworth on Hos. 14.2. Mr. Gataker on Gen. 32 10. Church his Treasury. p. 318. D. Spurstow on the Promises. chap. 20.]

8. Vnholy.

Fitly hath the Apostle yoked these two together, Unthankfull, Unholy; seeing every act of Unholinesse hath much Unthankfulness in it, every sin we commit against God, is a Transgression not only of the Law of Holiness, but also of the Law of love and kindness; there is much ingratitude in sin. An unholy man is a profane man, one that slights God and his ways, one that savors not spiritual things, but is wholly addicted to the world, and its pleasures, preferring these Earthly and Temporal things before Eternal. Now this Unholiness and Profaneness, is twofold.

• 1. In Doctrinalls,
• 2. In Practicalls.

1. In Doctrinalls; In the last days men shall publish unholy Doctrines, and profane Principles. Profane men will invent profane Tenets, and profane fables, which the Apostle commands us to shun. 1 Tim. 4.7. & 6.20. [what profane doctrines are published in our days, who lists may see in Mr. Edwards his Gangreen. 1. Part. p. 15. &c. Edit. 3. and London Ministers Testimony▪ and Mr. Bartlets Balsom in fine, ]

2. In the last days, men will be profane in Practicalls. No true piety will appear in their lives; but they will be full of Pride, Self-conceit, Covetousness, Hypocrisy, Malice, and all Unrighteousness. They will violently rush into sin without any Fear of God, or Reverence to man. Hence the Apostle rangeth profane persons amongst the vilest sinners. 1 Tim. 1.9, 10.

3. Such as rend the bowels of their Mother that bare them, these are impious and profane in S. Austin's judgment.

4. A profane man most properly is one that lightly esteems the holy things of God: one that slights God, his Sabbaths, Sacraments, Servants, Ministers, and all God's holy things. In a word, he is one that prefers Earth before Heaven, the World before the Word, Gold before Godliness, the body before the soul, and the shadow before the substance. These have their portion in this life, and had rather part with their part in Paradise, then their part in Paris ; like the profane Israelites, that preferred the Garlic and Onyons of Egypt, before celestial Manna, and with the ungrateful Jews, prefer Barabbas before Christ upon this account. Esau is styled a Profane man, [ Heb. 12.16.] because he sold his Birthright (an heavenly privilege) for a meals meat, for a trifle. The Hogs and Dogs of the world, make light esteem of the Holy things of God. Mat. 7.6. we have too many such Esanits in our days. But let such know, that as they have profaned God's name by slighting him, so he will set lightly by them, and make them profane, by exposing them to public contempt and shame. Matth. 2.8, 9. and as they had no regard of his honor, so he will have none of theirs. Psal. 89.39. Isaiah 43.28. and 47.6. as they trampled Christ and the tenders of his grace under their feet. Heb. 10.29. So they, as vile and contemptible persons, shall be trampled upon by others. Such as despise God shall be despised. 1 Sam. 2.30. So much the Notation of the word implies. Now for the coertion, restraint, and condemnation of such persons, the Law was made. 1 Tim. 1.9, 10. they are liable to the curse of God, as profane Esau was. Heb. 12.17, Oh then labor for Holiness, which is opposite to this profaneness. They were set directly one against another. Ezek. 44.23. as profaneness debaseth a man, so piety exalts a man, and makes him shine like an Angel amongst men. No life so Honorable, Comfortable, and Commendable. [as you may see in my Beauty of Holiness. chap. 8.]

VERSE 3. Without Natural Affection.

IN the last days, men shall be so vile, that no bonds of Nature can bind them, and no wonder, for they that are blasphemers of God, disobedient to Parents, ungrateful to Benefactors, must needs at last come to that height of inhumanity and brutishness, as to be without Natural Affection. They shall not only be without Human affection, which is a love to men, as they are men, or Christian affection, which is a love to good men, because they are good; but they shall be without Natural affection towards those, to whom they are bound by the bond of consanguinity and affinity, and by a special instinct of Nature, to show a tender love and respect unto. These 〈 in non-Latin alphabet 〉 , are those inate and tender affections, which are planted in our Nature by the God of Nature, towards those to whom we are conjoined by the bond of Nature. Such is that natural affection, which is between Parents and their children, Husband and Wife, Brother and Brother, Kindred and Country, a Governor and his Family. There is no Nation so base and barbarous, but there are some sparkles of this Natural affection towards their own. Yea, the very brute beasts we see, are very tender over their young. The very Lioness, the Bear, the Tiger, the Eagle, the Hen, yea the Bitch will rise up in judgment against those unnatural Parents that provide not for their own. Men love their Riches, they love their Houses, they love their Horses, ye their Dogs; but not with that natural affection, as they love their children. And though some may be so unnatural, as to blo • out this natural affection. Isaiah 49.15. and Saul to his son Jonathan, and to David his Son-in-Law. 1 Sam. 19.14, 15. and 20.33. and the Gentiles. Rom. 1.30. yet see how tenderly David is affected even to a Rebellious Absalom, 1 Sam. 18.33. and Paul to his Country-men and Kins-men. Rom. 9.3. and Jacob to Joseph. Gen. 37.55. and to Benjamin. Gen. 42.38. and 44.22.29, 30. Now is not this unnatural sin, the sin of our Age? Was there ever more want of Natural affection in Parents to children, and children to Parents? 'It is true, many exceed in their love, and are apt to dote upon their children (as David did on Absalom ) and are too fond of them. But do not many offend in the Defect for want of natural affection? How many Parents correct their children and servants without moderation or mercy? How many children do rise up against their own Parents, and betray them into the hands of persecutors? Mat. 10. • 1. Luke 21.16. yea and Parents against their children? How many speak against their own Mothers sons. Psal. 50.20. the Brother supplants his Brother, and the Neighbor, his Neighbor. Ier. 9.4. The wife of the bosom, (like Eve ) labors to draw the Husband from God, and a man's enemies are those of his own house. Micah 7.5, 6. 'Twas the glory of the Primitive times, that they were so loving and unanimous, that their enemies could say, Ecce quàm se mutuo diligunt? Behold how these Christians love one another! but now we may say, Ecce quàm se mutuo dilacerent ! Behold how they torture and tear one another in words and deeds? How many kill the fruits of their wombs? others never provide for their Families, but spend that on themselves at an Ale-house in a day, which would maintain their Families a week. Unnaturall brutes! nay, worse then the beasts that perish, for even the Sea-monsters suckle and support their young. Lam. 4.3. such are worse then Heathens, let men profess the faith in words, yet if in their deeds they deny it, and be not careful in a prudential, providential way, to provide for their own, they are worse then Infidels in this respect; for they by the light of Nature know, that 'tis their duty to provide for their own, and though they be barbarous, yet are they not so barbarou • , as to cast off natural affection to them. 1 Tim. 5.8. God will surely visit for such sins. Amos 1.9. Obad. 10.11, 12, 13, 14.

Lastly, whereas there is planted in us a natural affection to the Land of our Nativity, insomuch that Heathens have been prodigal of their lives, for the good of their Country, yet how many are there amongst us, that by destructive courses, seek the ruin of their Mother that bare them, and the land that nursed them? True, we must love our Parents, love our children, love our friends, and neighbors, but the public good must be preferred before them all,

This then informs us of their folly, who plead for a Stoicall Apostasy, commending the want of natural affections as a point of perfection, which the Lord condemns as a great imperfection; accounting that for a Virtue which the Apostle reckons for a great Vice. So that to banish them out of man, is to banish man out of man, and to make him a stock, rather then a Stoic. The Affections are not sinful per se, and in themselves, but only by Accident, when they are misplaced and set upon wrong objects, or not kept to their just proportion, so that they neither exceed, nor come short of their measure. So that the Affections of Love, Fear, Desire, Joy, &c. simply considered in themselves, are good.

1. Adam had them in the state of Innocency, when he was free from sin.

2. Christ himself had them, his Reason excited, directed, moderated, and represt them, according to the Rule of perfect, clear, and undisturbed judgment. He made use of them; he rejoiced. Luke 10.21, he wept. John 11.35. he was angry, Mark 3.5. he feared. Heb. 5.7.

3. God commands us to love. Mat. 22.37. to be angry. Eph. 4.26. to fear. Luke 12.5. to weep. Joel 2.12. and to be ashamed. Ier. 3.3. 'It is a great blessing that we have them: what Stocks and Sots, should we be without them? they set the soul on work, and make us active for God. David prepared much for the house of the Lord; how so? because he set his affections on the house of his God. 1 Chron. 29.3. They are as wind to the Sails, as wings to the Bird, and as feet to the Body. [ Pes meus affectus meus, eo feror quocunque feror. ] Neither doth Grace extirpate, but Regulate them; Grace doth not root out Nature, it only takes away our dross, and turns our brass into gold: it removes the scum, and takes away the exorbitancy of our Affections. Be angry, but sin not, hold good in all the Affections, Love the Creature, but sin not; sorrow under affliction, but sin not, &c. we are as a dead Sea without them, and as the raging Sea, if they exceed their bounds. As Bias said of the Tongue, that it was the best, and the worst part of the Sacrifice; so may we say of the Affections, they are the best servants, but the worst Masters, which our Natures can have. Like the winds which being moderate, carry the ship; but drown it being tempestuous. And we find it experimentally true, that things most useful, and excellent in their regularity, are most dangerous in their abuse. Let us therefore beseech the Lord by his Spirit, to set and keep our Affections in tune; and then so many Affections; so many Graces. Our love will be turned into a love of God. Our Joy into a delight in the best things. Our sorrow into sorrow for sin, and our fear into a fear of offending God. And therefore in all your excesses and Defects in this kind, look up unto God for help; 'tis he only that can command the raging Seas, to be still, and they shall be still.

[See more, D. Reynolds on the Passions, and Mr. Fenner on the Affections. M. Herles Policy. l. 2. c. 6.]