gather themselves together against the Church of God with an intent to ruine and rase it even to the foundation these are their thoughts I but they know not my thoughts saith God why what were Gods thoughts Why his thoughts were to make their rising against his people to be their ruine their own counsels to be their own confusion Micah 4.11 12 13. They shall be gathered together as sheaves in the floor arise and thresh O daughter of Zion q. d. Thy enemies thought to come to thresh thee but thou shalt thresh them The work of God in all ages hath been carried on by weak means The Apostles many of them Illiterate fisher-men Luther a Monk King Edward the sixth a Child Queen Elizabeth a Woman no matter how weak the Instrument be if God be the Agent The Brethren 4. Observation 4. All the faithful are Brethren in Christ. In Scripture we read of three sorts of Brethren 1. By Race 2. By Place 3. By Grace 1. By Race such as descend from the same father and mother so Iacob and Esau were brethren and sometimes kinsmen called Brethren as Lot and Abraham 2. By Place such as are of the same Nation thus the Jews called one another Brethren Deut. 23.20 3. By Grace and that Common or Special 1. Common in respect of Creation and so all men are Brethren Gen. 9.5 2. Special in respect of Adoption and so all Believers are Brethren Rom. 1.13 and 8.12 and 12.1 Phil. 1.14 and 4.21 1 Thes. 1.4 and 2.2 1. Iames 1.2 This must needs be so for they have the same God for their Father the same Church for their Mother the same House for their dwelling the same Inheritance for their portion They speak like one another and are cloathed like one another They fight against one common enemy they walk in one path and eye the same Objects Let us then love like Brethren let it not be Verbal but an Affective and Effective love both in heart and deed Rom. 12.10 Heb. 13.1 1 Pet. 2.17 We should part with some of our right for Peace and there should be no contention between us for we are Brethren Gen. 13.8 1 Cor. 6.5 6. We should Sympathize like Brethren a Brother is or should be a second-self We should bear each others sin and sufferings if children of the same Family see one of their fellowes beaten all the rest of the little ones fall a crying about him So should we weep with them that weep and remember those that are in bonds since we our selves are subject to the same afflictions Heb. 13.3 VERS 22. The Lord Iesus Christ be with thy Spirit Grace be with you Amen THE Apostle having finisht his Salutations cometh now to conclude his Epistle with a Comprecation and an Apostolical benediction 1. Of Timothy in particular He prayes that the Lord may be with his Spirit q. d. Be not sad at my departure for though I must leave thee yet the Lord shall be with thee and uphold thee with his Grace 2. He prayes for the rest of the Brethren with him and commends them to Gods grace Grace be with you .i. with you all as it is Heb. 13.25 This is Pauls conclusion written with his own hand in all his Epistles to prevent false Coppies 2 Thes. 3.17 3. He ratifies and seals up all with that concluding Particle Amen Of which see more V. 17. Observations 1. Our special desire should be that God would be with the Spirits of his people By Spirit here is meant that noble faculty of mans Soul called the Understanding or the Mind with the most inward cogitations thereof Luke 1.47 My Spirit rejoiceth in God my Saviour .i. My Understanding in the apprehension of this great mercy stirs up all the rest of the powers of my Soul to glorifie God We should pray that God would direct our Spirits in thinking devising judging chusing refusing loving hating Generally that the Lord would lead us by his Spirit as his children inclining our hearts to that which is pleasing in his sight So praid David Psal. 143.10 and Paul Ephes. 3.16 17. This inward presence of Christ with the Spirits of his people is one great part of the reward of their love and obedience to him Iohn 14.21 23. This comforts them under the cross and assures them of their Salvation We should therefore alwayes pray that Christ by his Spirit would be present with our Spirits and that we may so live that he may delight to dwell in us for if he be not with us sin and Satan will soon prevail against us We should therefore labour to find and feel this special presence of Christ in our hearts that we may rejoice in it and lament its absence without it we can do nothing nor understand any thing in the mysteries of Religion for the wisdom of the flesh is not onely an enemy but enmity it self against God Rom. 8.7 The natural man for want of the Spirit of God perceives not the things of the Spirit of God 1 Cor. 2.14 Grace be with you Thus he begins and thus he ends with Prayer for Grace .i. for the free favour and love of God and all other spiritual blessings which accompany it as Pardon of sin Sanctification and Glory 2. Observation 2. Gods favour and grace is principally to be sought even above and before all other things The Apostle doth not say Riches be with you Honours be with you or the favour of men be with you But Grace and Gods favour be with you So in all his Epistles he puts Grace first and Peace which denotes Temporal blessings last Rom. 1.7 Colos. 1.2 Rev. 1.4 Numb 6.25 Psal. 4.6 7. Matth. 6.33 In the Lords Prayer we first beg for spirituals and have six Petitions for that and then for temporals Amen .i. So it is or so let it be or so it shall be 3. Observation 3. What is prayed for must be believed and earnestly desired So much this word Amen implyes They sin then that pray without any understanding fervent desire or belief of what they pray for POST-SCRIPT The second Epistle unto Timothy ordained the first Bishop of the Church of the Ephesians was written from Rome when Paul was brought before Nero the second time THese Post-scripts are no part of the Text neither was this added by the Apostle for it contradicts the Text. The Apostle calls Timothy an Evangelist 2 Tim. 4.5 and the Post-script makes him a Bishop The Evangelists were not tied to personal residence in one place as Bishops and Pastors were but they were to go from place to place to confirm the Churches planted by the Apostles Beza observes that this first clause doubtless is spurious it is not extant in divers old coppies and which is much the Vulgar Latin omits it So do the Syriack and Aethiopick Versions So that this is but a very sorry foundation to build the Divine Right of Episcopacy upon FINIS
Ordinances Mr. Bartlets balsom Mr. Bridge his Treat for Ordinances M. Brooks his Remedy against Sat. Dev. Device 11. p. 142. Symonds sight of faith chap. 15. Mr. Ant. Burges Spi. Refining 1. Part. Ser. 40. Mr. Strong 31. Ser. p. 314. Clapham against the Quakers Sect. 7. p. 38.42 Mr. Strong Ser. 31. p. 314 315. Against Formality see D. Preston on 2 Tim. 3.5 D. Hall and Mr. Hooker on 2 Tim. 3.5 Mr. Hierous Bargain of Salt the second Sermon 2 P. p. 484. Mr. Mantons Ser. on Rev. 3.2 preacht before the Parliament 1648. M. Strong Ser. 31. on 2 King 31. p. 294. M. Ant. Burges Spiritual Refining 2 Part. Ser. 32. to 37. and on Iohn 17.8 Ser. 37. Mr. Murcots Ser. on Ephes. 3.15 and Matth. 25.1 M. Chishals Ser. on Acts 26.28 M. Beesly Ser. on Iohn 12.24 From such turn away The Apostle comes now to shew us how we should behave our selves towards such self-seeking covetous proud blasphemous heady haughty formall glozing Hypocrites viz. we must shun their society and have nothing to do with them Since they erre not through weaknesse but wilfulnesse not through infirmity but obstinacy not through ignorance but against light and conviction and so are become habituated hardened desperate compounded sinners its time to shun them and avoyd them that so we may testify our dislike of their ways and walking Yea we should not only shun them lest we be infected by them but directly oppose them as the word signifies and do what in us lyes to have them corrected that if it be possible they may be amended 1. This admonition shewes that the Apostle speaks not only of evills to come but also of present evills for how could Timothy shun those evills and errors which should arise when he was dead and gone It appeares then that the Church began to be troubled and tortured with those corruptions both in doctrine and manners at its first arising Though 't is true those sins are too much improved in these last and worst times 1. Observe That no sooner doth the truth appear but errour begins to appear also No sooner doth the wheat arise but the weeds begin to peep up with it and if it may be to overtop it As soon as ever the work of Reformation began in Germany what abundance of Sectaries and Hereticks did the Devill raise to oppose it if one Heresy die the Devill who never sleeps but is is alwayes at his plough raiseth up seven in its stead I my self saith Luther in his Preface to his comment on the Galathians who have been 20. years in the Ministery can truly witnesse that I have been assailed with more then 20. Sects of which some are already destroyed others as the parts and members of Wormes and Bees that are cut asunder do yet pant for life But Satan the God of all discention stirreth up daily new Sects and last of all which I most wonder at he hath raised up a Sect that cry down the ten Commandements Alas how would this good man have wondred had he lived to see our dayes wherein Law and Gospel Christ and all his Ordinances are cast out of dores wherein there are so many Deceivers and Devils incarnate gone forth into the world white Devils black Devils Pyed and skewed Devils that are white in their words and black in their works that halt not between two but 20. opinions Menstruam habent fidem they change their Religion every month and are as mutable as the Moon they are spiritually mad and drunk with errors and so are truly Lunaticks Thus the Church of Christ in this world is alvvays militant it must never look for Peace so long as there is corruption within us and the Devil and his agents without to oppose us therefore marvel not when you hear of Hereticks blasphemers c. such there were in Timothies time such in ours some such there will be to the end of the world the world will ever be wicked and like it self 2. Observe That Christians must shun familiarity with the enemies of Christ these compounded sinners are Christs professed enemies and it becomes not the spouse of Christ to hold correspondency with the open-enemies of her head husband It may be thou hast not power to punish them yet thou mayst shun them perhaps you cannot confute them yet thou canst and mayest avoyd them since they are such as are given to changes we should not meddle with them Prov. 24.21 Hence 't is that the Holy Ghost hath given us so many Caveats against familiarity with such wicked ones Prov. 4.14 15. and 14.7 Rom. 16.17 2 Iohn 10.1 Cor. 5.11 and 6.9 Ephes. 5.7.11.14 1 Tim. 6.5 Sometimes our callings may bring us into their company but then we must do as wise Physitians do who if they be called amongst such as have the Plague they fortify themselves against it they will not go with an empty stomack but they fill all the Passages that no emptinesse be found they usually in such cases carry some preservatives about them The Application is obvious When Saint Iohn went to Ephesus to bathe himself and saw Cerinthus the Heretick there he would not stay for fear the bath should fall on him We should save our selves from an untoward generation Acts 2.40 Zach. 2.7 and not once sit with them lest we be tainted by them Psal. 26.4 in this sense we must not once know a wicked person Psal. 101.4 though a man be never so great if he be not good he 's but a vile person though he be a Monarch Dan. 4.17 and 11.21 and though they be high in their own eyes yet they must be little and low in ours 2 Kings 3.14 Hester 3.2 Psal. 15.4 All their Honour is but a bubble and all their pomp a fancy Acts 25.23 Hence the Scripture calls them chaff Ps. 1.4 dross and scum Ps. 119.119 Dogs swine Mat. 7.6 Caut. Yet in some cases there is a lawfull society even with open sinners as first there is a necessary society of civill commerce as in buying and selling Trading and Trafficking and thus we may be sociable with Turks and Indians and the men of the world if 't were unlawfull to Trade wich such we must go out of the world 1 Cor. 5.9 10. we may and must carry our selves fairely civilly affably and curteously towards all though we must be familiar and intimate onely with the godly as they are men and usefull in their places in Church and Common-wealth we ought to reverence and respect them for their gifts but as they are wicked men we must shun them 2. When we have a Call to go amongst them we may go with safety comfort and confidence when another that goes without a Call runnes himself into danger It 's one thing electively to chuse wicked company and another thing by vertue of a Call to go amongst them As 't is in the Case of the Plague for a man to run desperately without a Call
friends of the Bridegroom and therefore they long for his coming 6. The blessings which we shall receive at that day are very desireable blessings It will be to us a day of Iubilee when we shall for ever be set free from all our enemies It will be a day of rest when we shall enter upon our everlasting inheritance a day of receiving wages for all our service A day which will free us from all our miseries and supply us with all mercies No wonder then that the Saints so earnestly long for it and if all the creatures groan and vehemently desire that day Romans 8.21 23. shall not the Spouse of Christ much more 2 Cor. 5.2 Wicked men have their portions in this life and rest content with present enjoyment and so desire not that day besides they are men of evil consciences and are condemned already in the word and in their own consciences Iohn 3.18 which maketh them fear and not desire that day they could wish that Christ would never come But the Godly who have faith and a good Conscience do with joy long for this day of their full redemption when Christ shall appear to their everlasting comfort So that to love and long for Christs appearing is the Character and almost the definition of all true believers None can love it but they and they cannot but love it VERSE 9 10. Doe thy diligence to come shortly to me VERSE 10. For Demas hath forsaken me having loved this present World and is departed to Thessalonica Crescens to Galatia Titus to Dalmatia WE are now come to the second part of this Chapter wherein the Apostle treateth of many private and personal affairs 1. He desireth Timothy to come speedily to him to Rome the Apostle had once some thoughts of going to Timothy 1 Tim. 3.14 but since he was shut up in prison and deprived of that liberty he now sendeth for him to come to him having many things to impart to him before he died probably touching the weighty affaires of the Church or else that he might be helpful in promoting the Gospel in Rome Italy and in the places adjacent since he wanted other helpers What ever it was it was no mean matter which made the Apostle send for Timothy beyond Sea from his charge at Ephesus in Asia minor to come to him at Rome Doe thy diligence or hasten to come to me he was near his end and therefore he biddeth him hasten and come speedily before winter Verse 21. q. d. defer not thy coming till another year but come speedily before I die 1. Observation 1. Personall presence is to be preferred writing The Apostle doth not say Write unto me but come unto me Letters we say doe not blush yet they cannot expresse the lively affections of our breasts as when men are present face to face with us Writing is more general and flat but the lively voyce and quickening presence of a friend worketh more effectually upon us Proverbs 27.17 Acts 18.5 When the Apostle would comfort the Romanes he telleth them that he will come to them Romanes 1.11 12. and 15.24 28.29 that he might be comforted by them and might comfort them So Iohn will not write to his friends but that he might the more effectually comfort them he promiseth to come and speake with them face to face that their Ioy might be full 2 Iohn 12. and 3. Iohn 13.14 Paul will not write but he will see the Thessalonians 1.2 17 18. There is more Vigour in the Voyce then in dead Letters Writing doth well but lively conference doth much better The speech of good men doth whet and excite men to love and good workes Hebrewes 10.24 it doth Minister Grace to such as keepe company with them Proverbs 10.11 and 15.4 Ephesians 4.29 2. Observation 2. The society and help of good men is much to be desired There is much comfort and good to be gained thereby Paul would never have sent so many hundred miles for a Timothy if there had not been more then ordinary sweetnesse in his society Man is a sociable Creature and God hath ordained mutual society for the quickning and increasing of his Graces in us We want much of our comfort in the want of a good friend which made David so sadly to lament the death of Ionathan and to complaine that he was desolate Psalm 25.16 and this made Paul to rejoyce in the recovery of Epaphroditus his Friend and fellow Souldier as a great mercy Philippians 2.25 26 27. Solomon telleth us that two are better then one Ecclesiasticus 4.9 As Oyntments and perfumes delight the senses refresh the Heart and quicken the Spirits so the faithful Counsel of a loving friend is very precious Prov. 27.9 Hence this communion amongst friends is called sweet Counsel Psalm 55. 15. We are subject in this World to many Tryals Now God hath ordained the society of his People as one speciall means to comfort us in them Malachi 3.16 Iames 5.16 This made Christ to send his Disciples out by two and two that they might have mutual Comfort and Confirmation of their Doctrine Luke 10.1 Unsociable men are like blunt and rusty iron unfit for service Solitarinesse and strangenesse is not good Solitary Birds are Birds of Prey Communion is a means to breede and increase brotherly love and to inlarge the Church Acts 2.46.47 They were all together with one accord and then it followeth The Lord added to the Church dayly such as should be saved This is an Article of our Faith we beleeve a Communion of Saints and oh that we did live as a People that beleeve our Principles T is Communion with the Saints on Earth is a glimspe of thy Eternal society which we shall have with them in Heaven when we shall all be gathered together into one Body 2 Tessalonians 2.1 as the society of wicked men in their wickednesse is a glimpse of Hell 3. Observation 3. The strongest Christians sometime may be helped by weaker A Paul may stand in need of a Timothy There is not a member in the body but is some way serviceable to the head 4. Observation 4. A Minister upon weightie and just occasions may lawfully be absent from his flock for a time 1. It must be but for a time 2. The cause must be weighty Timothy cometh from his charge to Paul yet Tychicus supplies the place the while who had great things to impart to him for the Churches good 't is noted as an act of cruelty in the Ostrich that she leaveth her Egges Lam. 4.9 Bishop Latimer wondred how men could goe quietly to bed who had great cures and many of them and yet peradventure never preached in any of them constantly It were easie to confute and confound these by Scripture Reasons Fathers Councills c. But 't is so fully done already by Master Blaxston in his Remonstrance against Non-Residents and blessed be God 't is so well purged out
Good men are easily reconciled to good men There was formerly a sharp contention between Paul and Barnabas about this Mark who for fear forsook Paul and left him in Pamphilia Acts 13.13 and 15.37 38.39 which made Paul that he would not suffer him to visit the Brethren The Apostle shewes himself strange unto him the better to humble him who had put his hand to Gods Plow and was now looking back yet since this Mark fell through weakness and now repented labouring faithfully in the Preaching of the Gospel the Apostle taking notice of this his industry and usefulness sends for him reckons him amongst his Coadjutors receives him into favour and commends him to the Colossians 4.10 Philemon 24. The Godly are men of wisdom and so have cool Spirits as the Original renders it Prov. 17.27 Their discretion teacheth them to moderate their anger and they count it their glory to pass by an offence Prov. 19.11 Anger in the Godly is like fire amongst thorns it is soon extinct but anger in the wicked is like fire in iron it abides long Iacob was angry with Laban but ere the Chapter ends it was gone Gen. 31.36 David was offended with Nabal but a wise Abigail easily appeaseth him It is ill in any to be hard to be reconciled as God forgets and forgives the wrongs we have done to him so must we the trespasses of our repentant Brethren Colos. 3.13 To up-braid a man with his sins after he hath repented of them is to be like the Devils in Hell not the Angels in Heaven 3. Observation 3. It is a great mercy to have good Parents This Mark whom Paul commends was the son of good Parents which were well acquainted with the Apostles whom they received into their house by which means Mark was converted to the faith and chosen for a fellow-helper to them and travailed with them their house was as an Inne to lodge the Saints and as a Church for the people of God to pray there Acts 12.12 and they were no loosers by it for God blest them with a son that proved a zealous Preacher of the Gospel It is true a wicked man may have a good child wicked Ahaz may have a good Hezekiah and Idolatrous Amon a pious Iosiah but he hath no promise for it the promise runs to the godly and their seed and therefore usually though not alwayes good men have good children a godly Abraham hath a godly Isaac a gracious Hannah hath a gracious Samuel a pious Zachary and Elizabeth have a gracious Iohn And wicked men usually have children like themselves God punisheth the iniquity of the fathers upon the children to many generations Most men labour to make their children great men rather then good men and learned rather then religious whereas we should strive rather to have them gracious that so they may improve their Riches and their Parts to right ends else their children will complain at them as St. Austin did sometimes of his father that he was at great cost to make him a Schollar but never cared to have him gracious 4. Observation 4. Superiors in gifts and grace may sometimes have need of the help of Inferiors A Paul may send for a Mark to help him An Aquila and Priscilla poor tent-makers may sotimes instruct an eloquent Apollos Acts 18.26 One man is no man God dispenseth his gifts severally and hath ordained the strong to help the weak and the weak according to their measure and in their places to assist the strong Some are Eyes in the Church some are hands some Feet some little Toes in the feet yet all useful in their place and serve for ornament to the body The weakest may be helpful to the strongest by their Prayers especially which made Paul that man of men and great Apostle so earnestly to beg for the Prayers of the Brethren not onely for some strong and eminent ones but of the Brethren indefinitly even the weakest widow and poorest Saint that can help us no other way yet may help us by their Prayers and therefore no starved beggar could beg more importunately for an Almes then the Apostle doth for a Collection of Prayers Rom. 15.30 Now I beseech you Brethren for the Lord Iesus Christ his sake and for the love of the Spirit that ye strive together with me in your Prayers unto God for me Let no man then despise the day of small things VERS 12. Tychicus have I sent to Ephesus THE Apostle here by prolepsis prevents an Objection which Timothy might make But who who might he say shall supply my place in my absence why Tychicus saith the Apostle have I sent to Ephesus Tychicus is a Greek name and signifieth Fortunate or Happy and as his name is so was he Paul gives him many high Encomiums He calls him a faithful Minister of Christ Epes 6.21 Colos. 4.7 His Companion Acts 20.4 His dear Brother Ephes. 6.21 22. Whom he sent to the Colossians 4.8 To Titus 3.12 and now from Rome to Ephesus Observation 1. 1. Good men are careful that the Church be not left destitute of Pastors If Timothy come from Epesus to Rome Paul will send Tychicus to his place Good men know the Subtilty of Satan and the activity of his Instruments to destroy the Church especially in the absence of their faithful and vigilant Pastors If Moses be absent but fourty dayes in the Mount the Israelites will presently fall to Idolatry Exod. 32.1 If these Shepherds be wanting the Sheep will straggle and the Wolves will soon devour them Non datur vacuum there is no vacuity nor emptiness in a Spiritual as well as in a Philosophical sense Where good Ministers are wanting there by sad experience we find that Anabastick-Quaking-Libertines-and-other-instruments-of-the-Devil are presently at hand When it is night then look for the beasts of the Forrest to come forth but when the sun of the Gospel ariseth then they fly to their Dens Psal. 104.20 22. Sad then is the condition of these Ministers that leave their Churches at six and sevens so they can have the fleece they care not what becomes of the flock nor who comes there Let such read Ezeks 34.2 to 11. and if they be not past feeling it will awaken them VERSE 13. The cloak which I left at Troas with Carpus when thou comest bring with thee and the Bookes but especially the Parchments HE cometh now in the second place to tell Timothie what he should bring with him from Troas viz. his cloak which he left there with his Book and Parchments About this cloak there is much tugging amongst Interpreters 1. Some would have the word to signifie a Book 2. Others would have it to be a Coffer of Books both these would make the Apostle guilty of a gross Tantology q. d. Bring the Books or the Coffer of Books and the Book and Parchments 3. Others would have it to be a Senatorian garment which his Father left him
good of others If thou reape any benefit give God the Praise and let him have thy Prayers who desireth to live no longer then he ma◠be some way serviceable to the Church of God in his Generation THO. HALL To the Reader IT is not long since the Learned Author of the Elaborate Commentarie on the two last Chapters of the second Epistle of Paul to Timothie presented the World with a Latine Booke called Sal Terrae The Salt of the Earth which to this larger Volume so quickely following methinkes representeth the setting of Salt on the Table as the first Service before a Feast Of the former he desired me to be his Taster and to attest how savourly it relished with me when I reade it which I have done in the same Language Now he and his Stationer having requested my Perusal and Testimony of the latter I was the willinger first to reade it because the Author hath bestowed much paines and given his Reader the summe and substance of nigh thirtie yeares Studies which bespake an expectation in me of so much satisfaction in the Book as made me think it worthy both to be bought and read On the contrary I have ever had a contemptuous conceit of such Extemporary stuffe as like Ionas his Gourd groweth up in a night and thinke it worthy to last no longer then it did which perished in a night Iona. 4.10 I deny not but sometimes there may be found a man of such a ready faculty as to be able to doe as much and it may be more as well upon a sudden as others upon long deliberation such a one was Lucilius the first Latine Satyrist who as Horace saith would dictate two hundred Verses in an houre standing upon one foot but this is very rare and out of Rule nor are there any Examples upon Record to match it He liketh that Verse better which is made with often scratching of the Head and biteing of the nailes to the quicke and discommendeth such as have not taken up many dayes and come under many blots even to a Tenfold correction and ordinarily it is with ingenious works as it is with Mechannicke Fabrickes those are the fairest which are longest in building as the Temple of Diana at Ephesus one of the seven Wonders of the World was the worke of all Asia for two hundered and twentie years together Secondly I may be the more willing to deliver my Censure of this Worke because when I had acted the part of a severe Criticke upon it the Authour testified his ingenuity by returning me so much the more Thankes as I found the more faults in it which I liked the better when it gave me occasion to renew the remembrance of a contrary acceptance of the like Office done to the Bishop of Coventrie and Litchfield a Prelate of as great Reputation for Learning and Religion as any of his rancke in this Nation who above thirtie yeares agoe I presenting my service to him at Ecclesell Castle in my return from London to Great Budworth in Cheshire he staid me certain dayes to read over as a Censor his Book which he entituled The Grand-Imposture I took it for a great Trust and confidence in me and thought it my Duety to be answerable to it by free Animadversions of any thing which I apprehended for an errour and accordingly did so When I shewed him mine exceptions at the first he seemed somewhat angry and wrangled with me to excuse the Passage which I conceived did need Correction we parted unperswaded and I returned to my Taske with this Opinion that he was therefore offended with the fault I found because on the sudden he knew not how to mend it after that to the Errata I added the correction of the first as well as of the rest and then bringing my Paper of the whole unto him he shewed himselfe so well pleased that he would needs fasten twenty shillings in Gold upon me for my pains besides other courtesies Thirdly I am content that my judgement of this Book should be Printed not so much to gratifie the Author or the Stationer as for other reasons 1. Because the whole frame of the work doth not onely fully answer the Frontispiece though it promise much and so is not lyable to the Exception taken up against a great Writer which is That there is more matter in the Title Page then in the Book it self Secondly Because though I were well satisfied with the matter of it while I read it in his Manuscript Original yet I desire better satisfaction by a review of it when in a fairer Character from the Presse I may reade it with less difficulty and more delight Thirdly Because it is not onely the better halfe of the best Expository Treatise that I have seen upon the Second Epistle to Timothy but I believe for Congruity with the Truth of the Holy Text pertinency and fulnesse of profitable matter deduced from it or consonant to it is the best that hitherto hath been extant in the Church of Christ. The Lord give the Pious and Painfull Pen-man of it the Returne of his Holy labours herein in the Prayers and Proficiency of his People for whose edification chiefly it was undertaken continued and by Gods gracious assistance is now thus compleated Iohn Ley. Bookes formerly published by the AUTHOR 1. THe Pulpit Guarded in quarto 2. The Font Guarded in quarto 3. The Schools guarded or a defence of Humane Learning 4. The Beauty of Holiness Octavo 5. A Treatise against long Hair Painting Powdering and Periwigs spots Octavo 6. Wisedomes Conquest A Translation of the thirteenth Book of Ovids Metamorphosis Octavo 7. Phaetons folly A Translation of the second Book of Ovids Metamorphosis Octavo 8. Homesius Enervatus or a Treatise against the Millenaries Octavo 9. Sal Terrae or a Guard to the Ministers and their maintenance Octavo Errata In such a Volume as this we cannot but expect some Errata those of greatest consequence are here corrected such as are obious I leave to thy own correction Page 9. line 1. read Laylanders p. 21. l. 37. r. stay p. 33. in Marg. r. Glutinant p. 37. l. 40. r. Cap. p. 48. l. 20. r. All. p. 49. Marg. r. Ignavissimus p. 49. Marg. r. Stor p. 52. l. 7. r. Iohn p. 52. marg r. Infamia p. 53. marg non aliis p. 53. l. 18. r. Shew p. 56. l. 1. Prudence p. 28. l. 40. Observe p. 29. l. 25. Vniversal p. 60. l. 10. r. irresistible p. 71. l. 25. r. promises p. 76. l. 20. r. Apostasie p. 86. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 87. marg r. quum p. 88. l. 14. r. Psal. 10. l. 16. r. there 's p. 91. l. 46. r. Amos. p. 98. l. 22. forget p. 105. marg Aegyptus p. 106. marg r. Proxineta p. 10.103 l. 22. r. 13. p. 147. Gravatas marg p. 168. l. 37. r. Dorchester p. 171. l. 21. r. Apostles 15. p.
174. l. 27. r. Practical l. 28. r. Oeconomical p. 197. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 217. l. 35. r. mirror p. 219. r. delectatione p. 222 l. 14. r. Pillar p. 231. r. Polyptoton p. 234. l. 5 dele All. p. 259. l. 17. r. Question p. 267. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 28.4 r. ultro in marg p. 311. l. 40. declaration p. 133. l. 20 acrei p. 339. l. 6. Beophman p. 366. l. 26. add David had 3 enemies Saul Goliah and Absalom p. 375. l. 38. r. reproaching p. 380. in marg liberam for liberalitatem ex parte dantis AN EXPOSITION Of the third Chapter OF THE Second Epistle of PAUL TO TIMOTHY 2 TIM 3.1 c. This also know That in the last dayes perilous times shall come THE Apostle having in the two fore-going Chapters fore-warned and so fore-armed his dear son Timothy against those Schismaticks Hereticks Hypocrites and false Teachers which were then arising and creeping into the Church he comes now by a Propheticall instinct to fore-tell of greater evills and of more false Teachers and Seducers which should yet arise especially towards the end of the world In this Chapter we have 1. A Prediction or prophetical narration of the men and manners of the last times from verse 2. to verse 9. 2. The better to avoyd them we have here the marks whereby the Seducers and Impostors of the last times may be knowne 1. They are glozing Hypocrites verse 5. they have a form and but a form of godlinesse 2. They are of an insinuating disposition they slily and secretly creep into houses verse 6. 3. They are subtle they set first on the weaker vessel like the devil their father that first set on Eve that he might by her the better deceive Adam v. 6 7. 4. You may know them by their opposing the Truth and the faithfull Ministers thereof verse 8. 5. By their corrupt principles and practises verse 8. 6. By their Apostasy they fall away more and more and grow worse and worse verse 13. 3. Lest Timothy should be discouraged here is first a consolatory promise for the bounding and breaking of the follies and fopperies of the malice and madness of these Impostors verse 9. 2. The better to encourage him Paul sets before him his own Example and shews him what troubles and persecutions he under-went and how the Lord delivered him out of all verse 10 11. and withall tells him that persecution was not peculiar to him but that it was the common lot of all the godly whilst they live in this world 4. He exhorts Timothy to constancy and perseverance in the doctrine which he had received verse 14 15 16 17. and withall to a diligent study of the holy Scriptures which he adorns with a most elegant Encomium drawn 1. From their divine Authority 2. From their singular Utility 3. From their compleat Perfection This also know q. d. O Timothy my dearly beloved Son whom I have begotten in the faith I have armed thee before against present dangers and against those enemies to the truth which are already risen up in my life time such as Alexander Hermogenes Hymenaeus Phyletus c. I come now by a spirit of Prophesie to foretell thee of future troubles which shall befall the Church of God not only immediately after my death for even then from amongst your selves shall ravenous Wolves arise Act. 20.29 30. such as Menander Carpocrates Cerinthus c. who shall have a form of godnness but will deny the power of it but especially towards the end of the world those last dayes will be the worst iniquity will then abound and the love of many shall wax cold Be not therefore my son discouraged neither let any of Gods faithful Ministers thy Successours be dismayed or take offence at the Sects and Schismes at the Heresies and Blasphemies which shall in those last and loose dayes arise do not wonder at them as if some strange and new thing were come into the World for this also you must know That in the last dayes perilous times shall come In the last dayes That is all the time from Christs first coming in the flesh till his second coming to Judgement In scripture the latter or last times are taken two wayes 1. More generally for all Gospel-times from that time since Christ came in the flesh and publisht the Gospel this is called the Gospel-time in opposition to the Legal administrations and this is frequently in scripture phrase called The last time and The last dayes This appeares by those parallel Texts Ioel 2.28 compared with Acts 2.17 Heb. 1.2 1 Pet. 2.20 2.3.3 Isai 22. Hos. 3.5 Mich. 4.2 33. Thus we may understand that saying of Iacob to his sons Gen. 49.1 Gather your selves together that I may tell you what shall befall you in the last dayes i. at the coming of the Messiah or when Shiloh comes v. 20. Hence Gospel-times are called The end of the world 1 Cor. 20.11 Heb. 9.26 and the last houre 1 Iohn 2.18 Now these are called The last dayes 1. Because all was then consummated which was prophesied concerning the work of mans Redemption and so is the perfection of all times or as the Apostle cals it The fulness of time Gal. 4.4 Nothing now remains but a looking for the day of judgement which how soon it may come we know not 2. Because the whole time of the worlds continuance being distinguished into three great Periods the Gospel-time is the last of The three The first was from the creation to the giving of the Law upon Mount Sinai The second from the giving of the Law till the Appearance of Christ in our nature The third from that Appearance in Humility till his Appearance in Glory and this is that which in scripture is oft called the Last time because after it there shall be no more 3. Comparatively in respect of the precedent times which have past since the beginning of the world those times were longer than these Gospel-times are like to be 4. By the last times more especially is sometimes meant the times that are somewhat near the end of the World which are the latter times of these last dayes when people shall give themselves to luxury and security and all manner of vices Mat. 24.24 37 38. and thus it hath relation to the times we live in wherein iniqâ—ity abounds and love to God his people his Ministers and Ordinances abates Apostolicall times were bad but these dregs of dayes and this dorage of the world will be far worse This also know That in the last days perilous times shall come Perilous times shall come That is hard hurtfull hatefull heavie pernicious perilous troublous times shall come On this clause there are almost as many Opinions as there are Writers and as many Interpretations as there be Interpreters Yet in all this Variety there is no contrariety they may easily be
they may live desired and dye lamented that so when you are dead it may be said We misse such a man he was zealous against Sabbath-Prophaners Drunkards Swearers Sectaries c. He was forward to works of Piety and Mercy and ready to every good work 'T was Davids commendation Acts 13.36 that he served God in his Generation he did not seek himself nor serve God for a day or two but he served him his whole Generation as Noah did Gen. 6.9 God hath abundance of dishonour done him by profane persons and Religion suffers much by them now we should labour to repair the dishonours done to his name by being blamelesse and harmlesse shining like lights before a perverse nation The worse the times we live in are the greater will our honour be if we be faithfull 'T was Lots commendation that he was good in Sodom and Job in an Heathenish Vz. The more Sinne abounds the more our Grace should abound and the more Sin appears in the World the more should we appear against it The Lord hath done more for us of this last age of the World then ever he did for our fore-fathers and therefore he expects more from us then he did from them where he bestowes much he looks for much again where we bestow double cost we look for a double crop Christ is now more clearly preached to us and we enjoy the helps and advantages of former times A Pigmy set upon a Gyants shoulders may see further then the Gyant himself It 's a shame for us if we do not our work better by Sun-light then others that have had but Twy-light God takes it very ill to be wounded in the house of his children and friends for when he hath done so much Isai 1.2 3. Zach. 13.6 Will ye also forsake me said Christ to his disciples will you whom I have redeemed and loved above all the people of the World you whom I have brought forth in dayes of greatest Light and Love when 't was free with me to have brought you forth in Mid-night of Popery and Superstition will you also rebell against me There is nothing renews the Gospel so soon as this contempt it makes the Lord repent of all the kindnesse he hath shewed us 2. Note We must not look for a Church in this World without its imperfections and corruptions if ever the Church on Earth shall be pure and glorious it shall be in the last dayes yet we see the spirit of God tells us here expresly that these last dayes shall be perilous times by reason of the swarms of wicked men which shall be in the very bosome of the Church who shall indeed pretend to much Piety yet shall be full of Impiety and Hypocrisy they shall have a form of godlinesse but they will deny its power v. 5. There will be to the end of the World a mixture in the Church of God there will be Tares and Wheat good and bad in the Church alwayes Mat. 13.25 One told the Emperour Frederick that he would go to a place where no Hypocrites were then said he you must go beyond the frozen Ocean where there are no Inhabitants and yet thou wilt find an Hyprocrite there if thou find thy self there He that looks for a perfect Church in this World or for such a Church wherein there shall be none but Reall Saints may look till his eyes rot in his head before he see that day Christ had but twelve and one of them was a Devill and the rest that were sincere yet had their failings The Apostle tells us that in the bosome of the Church there shall be seducers Acts 20.29 30. from amongst your selves shall men arise speaking perverse things to draw disciples after them All the Churches we read of in the Scripture have had their failings and blots as the Church of Ierusalem Corinth Galatia and the seven Churches of Asia yet Christ owned them and communicated with them still and sent his disciples to them and therefore be not offended when you see defects corruptions and disorders in the Church perfection indeed is to be wisht for but it is reserved for Heaven No Church ever was is or shall be perfectly free from sin on Earth Let us not then forsake the Lords Floore because there is some Chaffe in it nor run from Sion instead of Babylon as many in our dayes do that cry out against the Church of England as a false Church though all the Churches of God in the World own her for a true one and run from her as from Babylon and so run into Babylon from a supposed into a Reall Babylon Babylon signifieth Confusion now amongst those that separate what sad confusion is there Division upon division separation upon separation c. till they have broken themselves all to pieces and at last are faine to sit like Owles alone These are they that abhorre a mixt company yet flye from Reall Saints This they call new Light when it is nothing but an old Error of the Catharists and Donatists who out of a conceit of their own exceeding holinesse did separate themselves Perfectionem justitiae Angelicam sanctitatem hic ab hominibus requirunt Donatistae quam etiam se suosque illos impuros coetus habere jactant profitentur tam sunt arrogantes coeci à vero suae infirmitatis rebellionis sensu alieni Danaeus loco citato ubi plura Causelesse Separation saith a learned Divine from established Churches walking according to the Order of the Gospel though perhaps failing in some small things is yet no small sin Let such consider 1. That the Root of this separation is bad and therefore the fruit cannot be good It springs from Pride and Censoriousnesse as we see in the Pharisees who were great Separatists and have their name from thence 2. Such are Schismaticks and in a short time they will he Hereticks for Schisme is the way to Heresy they make a Rent in the Church whose Peace should be very dear to us for though Peace be not the Esse and being of a Church yet it tends very much to its bene esse and well-being for as a Kingdom so a Church divided cannot long endure 3. The Pretences made for Separation are now removed there 's no Bishop Surplesse Cross Common-prayer c. for them to stumble at and yet separation was unlawfull then but now it s farre more vile and therefore the Lord punisheth the Separatists of this age more severely by giving them up to viler opinions than formerly 4. 'T is a scandall and wrong to a Church 't is ill to forsake the society of one good man without a cause but to un-church a whole Church causelesly now great is that sin 5. They cannot escape the revenging hand of God Though men may suffer them yet God will not one of the saddest judgements that we read of in the Scripture befell schismaticall Corah
to be sensible of the judgements of God and to be humbled under them so was David Psal. 119.120 I am afraid of thy judgements So Iob 31.3.14 was awed by seeing Gods judgements on the Wicked and 't is made a note of a wicked man that he cryeth not in Prayer to God when the Lord binds him with the cords of affliction Iob 36.13 These corrections are harsh and hard to flesh and blood but that which should most affect us is Sin for God is honoured by his judgments on men but Sin is a despising and despiting of him 2 Sam. 12.9.14 and therefore Gods people had rather live in times of judgement and common calamity when Sword Plague and Famâ—ne are abroad than in times of generall and common sinning for those are but Penall evills and may drive us to God but sin is the evill of evills and makes us run from him as Adam did Gen. 3.8 and Cain Gen. 4 16. Before I can proceed two Questions must be answered 1. Quest. Of whom doth the Apostle here speak when he saith In the last dayes men shall be Lovers of themselves Covetous Boasters c. Answ. 1. Negatively he speaks not here of Turks and Tartars that are without the Pale of the Church and do openly oppose the Gospel of Christ. But affirmatively he speaks of such as shall live in the bosome of the Church and shall partake of the external Priviledges of it verse 5. they be such as will have a form of godliness they will be great pretenders to Piety though their lives abound with all manner of Iniquity 1. The Text may have relation to the Pharisaical Papists and Popish Seducers who creep into houses and lead captive silly women How do all the Vices which the Apostle doth instance in reign especially in the Popish Clergy In all their doctrine and service how do they seek themselves Papists are natural men and so must needs be full of self-love In their preaching they cry up the Popes Supremacy and exalt him above Kings for the Pope can give them Deaneries and Bishopricks which Kings cannot do without him 2. They are exceeding Covetous they cry up Purgatory Indulgencies Masses for quick and dead all 's for money Rich men have store of Masses and Trentalls said for them for which they pay dear but the Poor have none said for them they may dye good cheap 3. They Boast of their Holy Mother the Church yet fight against the true Church they boast of their holy Relicks holy Ragges holy Bones holy Stones holy Wood holy Bloud holy Blocks holy Stocks c. 4. The Pride of the Pope and his Clergy is known to all the World how do they insult over Kings and Emperours 2 Thess. 2.4 5. Their Blasphemies are known to all they take upon them to forgive Sins and for a reward can dispense with the manifest breach of all Gods Commands 6. How disobedient to Parents are their Nuns and Friars amongst whom many contrary to their Parents liking even in their Minority are seduced and so become unthankefull to those that bred them So the Jesuits how disobedient and unthankfull have they been to their Superiours of those Nations that entertain them by plotting their ruine As for the unholinesse of Rome all the World that knowes her crieth shame on her What is the Pope their head but that man of sin 2 Thess. 2.3 merum scelus a man compounded of Sin and made up of Wickednesse one that is Sin it self in the Abstract Hence Platina one of their own tells us of 13. Popes that were Adulterers 3. common Brothellers 4. Incestuous ones 11. Sodomites 7. Whore-masters and erecters of Stews where every Whore payeth weekly a Julian penny to the Pope which many years amounts to 40000. Ducats Thus by the Rottennesse of the Heads of their Church we may guess at the unholiness of their Members This made Mantuan long since bid adiew to Rome telling her He would never return to her again till he went to be a Baud or Brotheller 9. They are voyd of naturall affection witness their bloudy Inquisition and cruell persecuting of their nearest Relations if they be as they call them Hereticks i. e. faithfull Servants of Christ. A Turk a Jew a Pagan shall find more favour with them then a zealous Christian. 10. Covenant-breakers they are notoriously guilty of this witness their late dealing with the Protestants in Savoy No Bonds can bind them no Oaths can hold them they deal with them all as Apes do with their Collars which they can put off and on at pleasure The Popes Holiness can easily absolve them from the faith which they have promised to Hereticks 11. False accusers their lying and slandering of Protestants is one of the four main Pillars of Popery 12. Their Incontinency is notoriously known to the World what hath been the practice of their Friars and Nuns the sculls of children that have been found there doth evidence Corporal whoredome and Spirituall oft go together Hos. 4.13 13. Their Fiercenesse appears by their cruell Massacres in England Ireland France Savoy and amongst the poor Indians Their Heady desperate Treasons are knowne to the Nations How oft did they attempt the life of Queen Elizabeth and by Gun-powder would have blown up King Iames. Their hatred to those that are good is so implacable that they cannot once name them without some opprobrious Title as Hereticus Lutherus Impins Calvinus Hence Azorius the Jesuite Moral l. 8. c. 16. affirmes That the names of Reformed Writers must not at all be mentioned unlesse it be to their disgrace They are voluptuous persons they love their Sensual delights more then God and with that prophane Cardinal they prefer their part in Paris before their part in Paradise Lastly they have a form of godlinesse and that 's all All their Religion is meer formality lip-labour and grosse Hypocrisy Under the name of Christs Spouse they play the filthy Harlot Under the Title of the Church they fight against the Church Under a Shew of godlines they cloak a World of wickedness Under pretence of vowed Chastity they lived in Adultery under the cloak of professed Poverty they got the goods of the Temporalty and under the vizor of being dead to the World they not onely reigned in the World but also ruled it creeping not only into mens Purses but also into their Consciences they heard their confessions they knew their secrets and ruled men as they pleased Thus we see the whole Catalogue is theirs without any straining and though we cannot excuse our selves yet they are the unfittest persons to accuse us in the World 2. Yet the Text hath an eye in my judgment and in the judgment of betters more especially and properly to these last times wherein we live and to those that shall live in the bosom of the true Church who shall have a Form of godliness and shall make an extraordinary profession of Piety ingrossing the
Money To get Mony Iudas will sell Christ himself and many Popes give themselves body and soul to the Devill How many Covetous cruell Land-Lords by oppression eat and drink the bloud of their Tenants and their Families Ier. 22.17 Exek 22.13 and many by their excessive sorrow for the losse of their money oft become guilty of their own deaths 7. For Money the Popes Holiness will erect a stew and tolerate whores and others cast off all modesty and chastity 8. For Money men will rob cozen use false weights false wares c. 9. What Lying Slandering Back-biting c. and all for Money Iezabell will suborne false witness to get Naboths Vine-yard 10. He 's alwayes coveting his neighbours goods and this Commandement he breaks above all the rest for though he cannot get a Kingdome yet his Covetous heart may desire a Kingdome 3. Consider 't is a sinne which the very Heathen by the dimme light of Nature have contemned and condemned Bion calls it the Metropolis of all evill Cicero could say 't is a sign of a sordid spirit to love money Themistocles could say take up that gold for I regard it not Seneca could say 't is the property of a Noble mind to contemn those earthly things Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnus quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non terrae filius non terrenus Now shall not Faith do that which infidelity hath done shall Nature excell Grace and shall we come short of those that come short of heaven There is no sin so unbeseeming a Saint as this Hence the Apostle would not have them once name it with approbation but only with detestation Epes 5.3 'T is observed that he never read in all the Scripture of any Saint that was ever branded for Covetousnesse We read of their falls into other sins as Aarons Idolatry Lots Incest Noahs Drunkennesse Davids Adultery c. but I never remember any Saint in Scripture that fell by this sin That they have the Root of this sin as well as of other sins is clear by that Prayer of David Psal. 119.36 but that any Saint was ever overcome by it we do not read Luther said of himself that of all sins he was most free from this and in this respect I could wish we were all Lutherans We should answâ—r Temptations to this sin as Nehemiah answered his Adversaries when they would have had him flye Neh. 9.11 Should such a one as I flye so shall such a one as I be covetous that have God for my Father the Promises for my Heritage that have interest in Christ and so by him have interest in all I that am under such speciall protection and have such plentifull provision should I be covetous Let the Dogges of the World fight for these bones and scramble for these scraps let Esau Laban Ahab Achan Balaam Iezabel Iudas Demas Simon-Magus feed upon these huskes but let the Saints who are cloathed with the Sun tread the Moon under their feet Rev. 12.1 they must contemn these Sublunary Transitory things counting them all but dung and dogs-meat in comparison of Christ Phil. 3.8 How oft do we read of the Saints bounty and liberality but never of their rapine usury c. Iob was eyes to the blind and feet to the lame he never did eat his morsels alone Iob 31. David gave his goods to the Saints and Millions towards the building of the Temple The Disciples forsook all for Christ and the Primitive Christians sold their houses and lands for pious uses and how carefull was Paul to shun this sin 1 Thes. 2.5 1 Cor. 9.12 4. It besots men it makes them unteacheable and untractable none so dull and uncapable of the things of God as those that are besotted with the World These thorny cares choak the good seed of the Word Luke 8.14 and blind the understanding Isai 56.11 12. greedy dogs cannot understand because their minds run all upon gain This sin so besotted the Pharises that they derided even Christ himself and blew their noses at him in contempt Luke 16.14 we do not read of any other sinners that they derided Christ as these covetous Pharises did Thus Ezekiels covetous he arers derided him Ezek. 33.30 31. So that we may as soon expect a crop of corn on the tops of barren Mountaines as a crop of Grace in the hearts of Covetous Cormorants 5. It eates out that love and tendernesse it destroyes that Society and sweet communion which should be amongst the Sons of men It turnes men into Hogs and Christians into Cannibals It makes men churlish Nabals and renders them cruel and unnatural to the wives of their bosomes to their own children to Friends Neighbours and dearest relations 6. It creates trouble to men and their houses Prov. 15.27 He that is greedy of gain troubles his own house He fires his own nest when he thinks to feather it and troubles all his own houshold with hast and hurry to get gain he overworks both servants and cattell he brings Law-suits upon himself and at last a curse upon his posterity and so Passively as well as actively he is said to trouble his own house what did Achan and Ahab get by their covetousnesse but ruine to themselves and their posterity So Gehazi by his covetousnesse brought a Leprosy upon himself and upon his posterity 2 Kings 5.26 27. and King Iehojakim ruined himself by this Ier. 22.17 18. by this they provoke God to sell them into the hands of Tyrants and Robbers Hab. 2.6 7. and at last it robs them of inward peace and brings trouble of conscience which is the trouble of troubles Isay 57.17 such pierce themselves through with many sorrowes 1 Tim. 6.10 they wound themselves on every side as if one were stabbed all over from top to toe insomuch that they are seldome free from vexing cares tormenting fearâ— and toyling labours 7. It makes a man odious to God however the world may admire such yet Gods soul abhorres them Psal. 10.3 he dislikes all sinners but he abhorres these Hence God is said to pun his fists at such as we do at those with whom we are angry Ezek. 22.13 14. compared with Numb 24.10 and cryes Woe to them that load themselves with thick clay Hab. 2.5 6. i. e. with these earthly things which burden and oppresse the soule therefore when God is angry with a man and would punish him for his other sins he gives him up to this sin amongst the rest Rom. 1.29 This made the Apostle so carefull to warn all the Churches of God against it as the Church of Rome Rom. 12.8.13 the Church of Corinth 1.6.9 10. Gal. 6.6.20 So Eph. 5.3.5 Phil. 3.18 19. Col. 3.5 and generally all the Churches 1 Tim. 6.6 7 8 9 10.17 This made our Saviour not simply forbid this sin but to use more Arguments against it then against any one sin whatsoever Mat. 6.24 to the end of the chap. 8. It hardens the
till Mephibosheth can speak for himself 2 Sam. 16 2. and 19.17 Do as Alexander was wont to do when he heard one accuse his Neighbour he would stop one ear to hear what the other partly could say for himselfe Iudge not according to the outward appearance of things Iohn 7.24 Judge not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum faciem by the face or outward aprearance many a good mans actions have a face set upon them altogether unlike both the man and his actings There is no judging of men or matters by bare Reports and what is said of them Should we judge concludingly of men by some mens Reports of them how base and contemptible would many gracious men appear and how glorious would many appear who are truly contemptible and therefore believe not bare report it 's the greatest lyar in the world Report nothing upon bare report else you may soon condemne the generation of the Righteous Christ was reported to be mad and to have a Devill and the Apostles were counted deceivers though they were true If a bare accusation were sufficient to condemn a man who should be Innocent 5. Observe what goodnesse thou canst see in thy Brother and mention that most men observe the sins of others but Christ in his observation of the Churches Rev. 2. and 3. observes their Vertues as well as their Vices and commends them for the one before he reproves them for the other So the Lord commends Iob for his Patience Iames 5.11 and Sarah for her faith and obedience 1 Pet. 3.6 passing by the impatient speeches of the one and the doubting of the other and 't is worth observing how David fills his mouth even with Sauls vertues though he were his deadly enemy and Gods too yet when dead he makes a funerall Oration in his praise 2 Sam. 1.19 c Many like flyes passe over the sound parts and if there be any galled part they light on that Like Beetles they flye over the sweet flowers but if they can find any dung they love to creep into that There is none so vile but some good or another may be found in him if with the Chymist we would set the fire of our charity on work for as there is some rubbish in the best men so there is some Oar something of God in the worst 6. Be much in the examination and censuring of your selves for there are none so ready to censure others as those that never judge and censure themselves Had they spiritual eys to see into themselves they would find so much work at home that they would never busie themselves with other mens faults Now since all that will live godly must expect slanders and false accusations from the world take these few Directions to comfort you against them 1. Get true Grace that will meeken and humble you and make you quietly to bear the vilest reproaches as Moses did and Iob 31.35 39. his advesaries book of accusation he accounted a commendation and therefore resolves to wear it as a Crown in token of triumph Christ who was full of Grace was also full of Patience 1 Pet. 2.23 Nature is high and haughty it quarrells with such as oppose it but Grace doth not only purify but it also pacifies the soul. It 's a Dove-like spirit and quiets the soul under all indignities hence the fruits of the Spirit are said to be Love Peace Long-suffering Gentlenesse Gal. 5.22 This made the Apostles rejoyce that they were counted worthy of that honour to be dishonoured for the name of Jesus Acts 5.41 Paul glories in reproaches for Christ 2 Cor. 11.30 It 's a dignity above all earthly dignities it 's a greater honour to beare reproach for Christ then to be a Monarch in the world Heb. 11.26 Ierom comforts Austin and tells him 't was a great honour that all the Hereticks hated him All the lyes and reproaches of such are as so many badges of honour to us and we may put every reproach that we undergoe not for sin but because we will not sin not for Unrighteousnesse sake 1 Pet. 4.14 as Pearles in our Crown of patience The blind world esteems them evills but there is no hurt in them if we be good Let us keep Gods way and then he will keep our names for us Let us do our duty and let God alone with all we have he 'l defend us from the scourge of the Tongue and maintain our reputation against all opposition He 'l clear our innocency as the light and if we can but make it good that we are the servants of the Lord then every Tongue that riseth against us we shall condemn Isay 54.17 We should therefore walk so uprightly openâ—y inoffensively that even our enemies in their owne consciences may clear us E. G. do men accuse us of Pride Covetousnesse Incontinency we should walk so Humbly Liberally Chastly that all that know us may plead our cause We should get convincing lives that none may credit our back-biters that their slanders may be like water poured on oyled paper which runs off as fast as it is cast on Dan. 6.10 Luther Calvin Beza c. had a thousand lyes raised against them but being upright holy men the lyes and reproaches of their enemies returned to the reproachers shame 1 Pet. 2.12 Ier. 20.10 11. Object They raise such untruths against me that flesh and blood cannot beare them Answ. Gods people can and must bear that which naturall men who are meer flesh and blood cannot do Matth. 5.47 2. Since they lay false things to thy charge as they did to Davids Psal. 35.11 that 's thy comfort So they dealt with Christ and his Apostles Object They reproach me for naturall defects and infirmities Answ. Then they reproach thy Maker and not thee 2. There 's no reall dishonour in naturall infirmities it 's sin only which dishonours us 3. It 's a sign they want matter when they reproach thee for Sicknesse Poverty and other Infirmities Object They are good men who should comfort me that do thus revile me Answ. That indeed addes somewhat to the affliction yet 't is no new thing we must look to be counted as Monsters not only in Babel but in Israel Isay 8.18 Iobs friends were good men yet they censure him for an Hypocrite You must therefore learn to contemn the contemners of you and of Gods Image in you For if you cannot eudure the Tongue of Ishmael you will never endure the sword of Esau. If you cannot bear reproaches for Christ you 'l never die for him 2. Consider thou art not alone it hath been the common lot of all Gods servants in all ages to be slandered Matth. 5.11 12. Elijah that was the strength and stay of Israel yet is called the troubler of it Ieremy is called a Traytor and a common Barretor Ier. 38.4 and Paul a pestilent fellow Acts 24 5. and the Primitive Christians were accounted the cause of
any Relations to wicked persons we must not presently forsake them or out-run them Some children have wicked Parents some husbands have wicked wives some servants have wicked Masters now these Relations must not be contemned or violated 1. The husband may not leave his wife nor the wife her husband for any cause but for adultery Matth. 19.9 no other cause can annull marriages and therefore those Sectaries that out-run their wives pretending they are carnall they are not Saints nor called nor spirituall such must remember what Christ saith Whosoever puts away his wife except it be for adultery and marries another commits adultery and if the husband be wicked yet the wife must abide still with him because she may be a meanes to convert him 1 Cor. 7.16 2. If a godly child have wicked Parents he must not out-run them but by Prayer and Patience and leading a convincing life he must labour to win them shewing all due Honour and respect unto them 3. If a Religious servant have an Irreligious Master he may not out-run him but must by a holy just religious walking labour to win him 1 Tim. 6.1 yea though they be froward and pervense yet must they be reverenced and obeyed as Masters We must obey evill men but not in evill Saul was a wicked man yet David gives him all due respect 2. Caut. When I say we must forsake communion with the wicked take heed of forsaking Sion instead of Babylon Many especially in these loose times call the Church of England Babylon a whore a false Church which yet the God of Heaven and his Churches acknowledge for a true Church This makes so many turn Separatists and instead of running from Babylon they run into Babylon they run from a supposed into a Reall Babylon of confusion and disorder 'T is ill to â—ast off communion with one good man without a cause but to un-church all the Churches of God in the world and to forsake the Assemblies of Gods people where he is purely worshipped is the high way to desâ—â—uction a member cut off from the body must needs dye I observe that â—he first Lesson which the Devill teacheth his Schollars is separation and after that comes a Troop of errors and miscarriages both in Doctrine and Practice Such Practices are very unseasonable especially now when all had need to unite against the common enemy Object There are Defects and corruptions in our Church Answ. And what Church on earth is free Had not the Church of Ierusalem the Church of Corinth and the seven Churches of Asia their defects and yet they were called Holy Segregatione because they were separated by God and set apart for his service and worship the name of God is called on there the Oracles of God are taught there and Religion is profest there and therefore they are called Holy 2. A parte praestantiori fit denominatio because there are some Saints there as we call a man a Rational creature from the soul which is the better part and a heap of corn is called Wheat though it have much chaff mixt with it 3. Iudicio charitatis When people make an externall profession of Holinesse in the judgement of charity we must hope they are Holy Thus 1 Cor. 1.2 the Apostle calls them Saints at Corinth such was his charity that he hoped they were such It were to be wished that all Gods people were Reall Saints but Christ tells us his Church is mixt it hath Tares as well as Wheat and will have do what we can Matth. 13.24 It 's a dangerous thing to think that there 's no Church where there is not perfect Purity such a man must separate himself from all societies and like Acesius find a new way to Heaven Erigito Acesi scalam solus in coelum ascendito or else joyn himself to a few Hypocrites and if our Churches and Ministers be not true ones I wish the Anabaptists would shew us where we may find better Oh say they the Anabaptistick Churches are purer there they are all Saints Answ. As Samuel said to Saul when he boasted of his sanctity and how he had kept the Commandements of the Lord What means then the bleating of the sheep and the lowing of the Oxen in my eares so say I if the Anabaptists be so pure what makes them raile on those that are pure indeed what means their railing on the faithfull Ministers and the true Churches of Christ yea do not many of them deny Scriptures Sabbaths Sacraments and all Ordinances c. If these be Zion who are Babylon 2. Were they Saints indeed they durst not call themselves so It savours strongly of spiritual pride for men Pharisaically and Donatistically to appropriate to themselves the name of Saints and the godly party and the spiritual people The language of Reall Saints is more meek and modest in Scripture Object We admit such as are openly prophane to the Sacrament Answ. This is easily said but not so easily proved To call a man a Drunkard is one thing but to prove e man a Drunkard is a harder matter Let them prove if they can that the Ministers of England do admit of such to the Sacrament as have been convicted by two competent witnesses at least of Drunkennesse Adultery c. 2. Admit this were so yet another mans sin cannot hurt me if I no way partake with him in it He that eats and drinks unworthily eats and drinks judgemeut to himself and not to me Suppose I could have no meat for my body unlesse I would eat in the company of wicked men must I famish my self rather then to eat with them much lesse may I reject my spirituall food because some wicked men without any fault of mine eat and communicate with me Object The Apostle forbids us to eat with such 1 Cor. 5.11 Answ. The Apostle speaks not there of the Sacrament as the scope and context clearly shew v. 9 10 11. he forbids us intimate private voluntary familiarity with wicked ones for though in respect of publick communion and commerce in Church and State I cannot avoyd society with such yet in respect of private intimate familiarity 't is in my power to avoyd them The Apostle speaks here of civill familiarity saith Reverend Mr. Blake in his Treatise on the Sacraments Chapt. 7. Sect. 16 the Apostle speaks not at all of the Lords Supper in this Chapter and 't is clear in the Text that the Apostle gives direction about the common course of our life to shun all voluntary and free converse with wicked men So he Let us not then forsake the Assemblies of the Saints as too many do Heb. 10.25 forsake not the Lords barne because there is some chaff there If once the Devill get you to swallow this errour you know not where you shall stop As that great Grand-mother said sometimes Rise up daughter and go to thy daughter for thy daughters daughter hath a daughter So will you say in a
Reprobates for 't is one thing to be Reprobate concerning the faith pro tempore at present and another thing to be a Reprobate Manasses Paul and those 1 Corinthians 6.11 were lewd enough for the time yet at last were called These that are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproveable and unapproved as the word signifies 2 Cor. 13.7 Heb. 6.8 1 Corinthians 9.27 yet in Gods due time they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepted and approved This must teach us to keep our judgements pure and our understandings clear for 't is our guide and if that mislead us we must needs fall into the ditch Corruption in judgement in some respects is worse then corruption in manners especially when the mind hath been enlightned with the knowledge of the truth for this is the root of those corrupt manners that are amongst us In the time of the Law the Leprosie in the head was of all other Leprosies the most dangerous and destructive the man that had it in his hand or feet was unclean but if it were in his head then he was to be pronounced utterly unclean Lev. 13.44 Hence the scripture gives so many caveats against errors and erroneous ones Deut 13.3 Philip. 3.2 Colos. 2.8 2 Pet. 3.17 Matthew 7.13 Beware of false Prophets the word implies a diligent study and singular care lest we be caught by such subtle adversaries Keep your judgements pure then the pure Word of God will delight you Micah 2.7 you will delight to come to the truth that your deeds may be discovered Iohn 3.21 Part not with a good conscience and a good conversation lest you make ship-wrack of the faith and a gap be opened in your breasts to all sinne and errour that the Lord knowes where you will rest it may be not till you come to the highth of sin and depth of misery Count therefore a corrupt judgement a sore plague and if God have given thee a sound judgement able to discern the truth and a mind ready to receive it and approve of it when 't is propounded this is not a common mercy but calls for speciall Thankfulness Psal. 16.7 Proverbs 28.5 1. Observe There have been false Teachers in all Ages to oppose the Truth and the Professors of it As Iannes and Iambres here oppose Moses a meek a learned a faithfull servant in all Gods House So there were four hundred and fifty fals Prophets against one zealous Elijah four hundred against good Michaiah 1 Kings 18.18 and 22.6.14 Hananiah against Ieremy Amaziah against Amos 7.10 false brethren against Paul Hymeneus Philetus and Alexander oppose him 1 Tim. 1.20 The Church shall never want enemies to war withall whilest the seed of the Serpent abides in the world As Pharaoh had his Magitians who hardned him in his sin and deluded him to his destruction so the World will ever have its false Prophets to blinde and harden them in sin to their ruine Thus in the Primitive times there was a Simon Magus Scribes Pharisees Sadduces Essens Herodians Nicolaitans Elymas Ebion Cerinthus the Gnosticks and many others 2 Peter 2.1 Thus when Luther began to reform thirty severall Sects arose to hinder the worke We should not therefore be despondent or discouraged as if some strange thing had happened to us but comforted rather in that we are made conformable to Christ the Prophets and Apostles Matthew 5.11 Luke 6.22.23 This was is and will be the condition of the Church Militant from her youth up she must looke to be plowed and persecuted by malicious men Psalm 129.2 3. Besides 't is the condition of Truth in this World to meet with opposition we can no sooner publish it but it's enemies appear Galathians 4.16 Truth brings hatred men cannot endure to have Vngues in Vlcerre they are unsound and would not be touched Truth is a Light which discovers the intents of mens hearts Hebrewes 4.12 and layes open the evill of mens wayes and this makes the wicked not simply to oppose but to rise in open rebellion against the Truth Iob 24.13 which reproves their deeds and exposeth them to the view of themselves and others Hence they have alwayes been esteemed the Pests and troublers of a Land that publish Truth as we may see throughout the Acts of the Apostles where we finde some disputing against the Truth Acts 6.9 others blaspheming Acts 13.45 some secretly undermining it and seeking to draw men from embracing it Acts 13.8 others openly rayling against it Acts 17.18 19. and 24.5 Some have opposed it out of ignorance and blind devotion as Paul before his conversion 1 Timothy 1.13 and some of the Jewes Acts 3.17 and 13.50 Others deliberately against conviction and out of malice have resisted the Truth as Alexander 2 Timothy 4.15 these are given up to a reprobate sense the Devil having blinded their eyes 2 Corinthians 4.4 Some oppose it for their gain and for their bellies Rom. 16.17 18. 1 Tim. 6.5 2 Pet. 2.3.15 16. Others from fleshly lusts 2 Peter 2.18 and 3.3 Others out of pride loving the preheminence 3. Iohn 9.10 1 Timothy 6.3 4. yet should not we distaste the Truth because of those oppositions which are made against it for however some prophanely scorn at the name of Truth and say with Pilate what is Truth Iohn 18.38 Yet wisedome is justified of her children and they that are of the Truth hear his voyce who came into the world to beare witnesse of the Truth They come with love and teachable hearts to it and so are made to know the Truth Iohn 8.52 Let not the great host of Truths enemies make us despair but know there are more with us then are with them 2 Chronicles 32.7 8. and the more they are that oppose the Truth the more illustrious will our conquest be If I must have an adversary let it be a wicked one and then be he never so potent he cannot stand long because God is against him Iob 27.7 Truth may be opprest but never conquered Praemi potest opprimi non potest yea oppositions advance and clear it Veritas impugnata magis elucet Bern. 2. Observe That as the Devill hath his Iannes and Iambres to oppose the Truth so God hath his Moses and Aaron to uphold it As the Devill hath his Domestick Chaplains so God hath his armed Champions and as the Devill raiseth up oppressors so God sends Saviours Obadiah 21. If he raise hornes to gore the Church God will raise Carpenters to saw off those hornes Zachary 1.19 20 21. The same day that Pelagius was born in Brittain the same day was Saint Augustine born in Africa that did confute him God hath an Athanasius to oppose Arrius Chrysostome against the Manichees Basil against Macedomus Prosper against the Massilians Salvian against the Libertines Fulgentius against Faustus Christ against the Pharisees Simon Peter against Simon Magus Paul against false Apostles Luther Calvin Beza c. against the
not impudence but have brows of brass and whores fore-heads to vend their wares 4. 'T is an angry snarling creature so long as you let him alone peradventure he may be quiet but touch him stirre him awaken him he barks he bites and rageth so furiously that as Plutarch observes in some Countries they run blind with very fierceness So erroneous persons so long as you let them alone in their errors they may be quiet but let Magistrates or Ministers once oppose or restrain them and they bark against them presently and are ready to fly in the face of a Reprover and teare him in pieces Matthew 7.6 5. They make foul havock of the flock when once let loose So long as God chains up the Churches enemies they seem meeke and milde but if once God let them loose no mad dog makes such havocke of the flocke as these doe of the Church of God Witnesse Bohemia Germany France Ireland Savoy and Hereticks especially Papists have the same nature still 't is Gods mercy to chain and muzzel them else they would be as outragious now as ever This made David call his malicious cruel enemies dogs Psalm 22.16.20 6. 'T is an industrious Creature it will run over much ground in a short space to get a prey So seducers are mighty industrious they compass Sea and Land to make a Proselite Matthew 23.15 they are Ubiquitaries now in the North anon in the South now in the East and anon in the West They move every stone and leave no means unassayed to destroy souls As the Devil is a Peripatetick Iob 1.7 1 Peter 5.8 So are his Agents the Jesuits Anabaptists Quakers c. 7. 'T is a fawning Creature so seducers that they may the better deceive the simple come in a fawning flattering way pretending much Humility and Love Rom. 16.18 When barking and biting will do no good then they try what fawning will do But of all dogs beware of the flattering dog the barking biting dog is not so dangerous men will take heed of such but 't is the crouching Cur that under pretence of extraordinary love undoes men 8. It returns and licks up it's Vomit Proverbs 26.11 2 Peter 2.22 How many in our dayes have we seen that after their publicke Recantations or rather dissimulations have returned with the dog to his Vomit and have been as vile as ever 9. It 's a greedy Creature hence the Proverb As greedy as a dog So false Prophets are exceeding covetous and cruel Isay. 56.10.11 they are all for gain Phil. 3.18 19. Titus 1.11 Caution Yet let none under this pretence accuse the faithfull Ministers of Christ of covetousness and cruelty for demanding their Tythes those dues which by the Law of God and man are due to them Let us but once demand our dues yea less then our dues yet how many cry out against us as greedy dogs and hirelings that preach only for mony when the salvation of souls is our Ultimate end the receiving of mony is onely in subordination to that to the end we may be fitted for your service Now 't is one thing to preach for money and another thing to receive money for preaching The Souldier and Artificer receive pay for their pains yet I hope they do not make that their principal end and ayme Never were the Ministers of England so rayled upon for covetousnesse pride idleness and yet there were never more laborious merciful pious publick spirited Ministers in England I think I may speake it without flattery since 't was a Nation These must answer for their hard speeches Iude 15. Object There are some covetous idle proud Ministers Answer We grant it and ever will be so do what men can but will you condemne all for some shall we say all the Apostles were Traitours and Covetous because Iudas was so or that all Souldiers are drunke because some are so every Childe can see the folly of such Logick 10. Dogs oft times run mad and then they fly upon their own Masters So when men have the vertigo and run madding after errors they fly upon Christ Magistrates Ministers every thing 11. Dogs are apt to quarrel and fight for bones 'T is animal pugnacissimum a snarling creature so the dogs of the world are apt to quarrel for the bones of the world let a little trespass be done them they will to law presently They are Reshagnaim the troublers of the Families and Towns they dwell in 12. Many dogs live idle sleepy lives other creatures labour as the Horse the Oxe the Bee So many seducers cast off their callings and give themselves to an idle wandring up and down like vagabonds 13. Dogs feed on off-all garbage carion and such things as would poyson a man So Hereticks rest upon their own merits righteousness and works for salvation all which the Apostle calls filth dung dogsmeat in comparison of Christ and his righteousness Phil. 3.8 14. Dogs are fierce against strangers and such as are not of their family So Impostors bark at those who do not separate themselves from the true Church of Christ are not Rebaptized nor of their way and judgement Iude. 10 Thus we see what dangerous Dog-dayes we live in and how carefull every one should be to stand upon his watch 2. As Hereticks are called Dogs for filthinesse and other evill qualities which have have been named so they are called Foxes for subtilty and hurtfulnesse Cant. 2.15 Take us the Foxes the little Fones that spoyle the Vines The land was never so full of Foxes i. e. of subtle seducing Hereticks as 't is at this day We should all in our places arise to the hunting of them We read of some Hunters in Scripture as Nimrod Esau c. but never a good one But the hunting of this Metaphoricall Fox is a pious Hunting and none but good and prudent men can rightly pursue this game 1. Magistrates must not bear the sword in vain they must be a terrour to evill doers and so are those Phil. 3.2 2. Ministers must arise against them we are the Lords Huntsmen and by our industry and spirituall wisdome we must labour to uncase the Fox and get him out of his holds and distinctions what in us lyes we must labour to deliver the Church from her subtle and secret enemies not sparing the little Foxes but killing the very cubs which seek by their wiles to destroy the Vine when 't is tender labouring to pervert young beginners by errours wine women and other licentious courses Object But they are little Foxes and not so dangerous as old ones Answ. Yet kill the little Foxes saith the Text kill the old ones yea and suppress the cubs too because of that destructive nature that is in them though for the present they do but little hurt Babylon must not onely be destroyed but her brats also Psal. 137. ult Arrius was at first but a spark yet by connivence we see what a great flame he came to
anoâ—nting of his Spirit to the end we may be able to discern light from darkness and truth from errour when we hear of many cheaters abroad we had need to looke to our purses The best may erre every man 's a lyar both actively and passively subject to be deceived and to deceive others Rom. 3.4 we should therefore with the Bereans try what is taught I shall sum up all in the words of a judicious Divine A judgement solidly principled an heart sincerely renewed a faith truly bottomed Truth and love of it cordially matched profession and practice well joyned a fear of our selves and dependance on God still maintained Gods Ordinances and the society of humble and growing Christians still frequented watchfulnesse and prayer still continued are the best directions to keep us in the truth and the best preservatives to keep us from errors Lastly forsake not the way of Gods Churches especially in these fundamentals wherein they are unanimous E. g. Suppose the Question be Whether Infants Baptisme be lawfull Answer All the Churches of God who should know the sense of Scripture better then any private man do practise it or Whether the Old Testament be authentick all the Churches of God believe it c. It 's a dangerous thing to follow the Opinion of any particular man be he never so holy against the current and practice of all the true Churches of Christ. 2. Forsake not the government and discipline of the Church which is Unanimously owned by all the Reformed Churches of Christ 'T is the want of this which is one great cause of so many errors amongst us If this were fully and generally establisht we should not have an Heresie or blasphemy peeping up in the land but there would be a timely preventing of it Government Rule and Order is the glory of Families Cities Churches and all Societies 'T is a lovely thing and if the Apostle rejoyced to see the Order and Ecclesiastical government of the Collossians 2.3 how would he mourn to see the disorder of our times when the Church of God lies as a Vine without an hedge a City without walls and a Garden without a fence God takes it ill when we prefer our own private interest before his publick service and dwell our selves in seeled houses when the House of the Lord lies waste Hag. 1. The greatest sin of this age is the violent opposition against the Kingly Government of Christ in his Church by his own Officers and Ordinances All the wicked hate it because it crosseth their lusts and the Devil hates it because it destroyes his Kingdome But let us according to our Covenant endeavour in our places the setting up the Government of Christ amongst us Since our Church hath been as a field without a fence how many wild beasts have broken in upon it It s ill having the reins on our own necks when there was no King in Israel every man did what pleased himself Since the reins of Government have been loosed men have fancied and found out a thousand by-paths It s good for every man to be bound the best are but in part regenerate and being left to themselves may fall into dangerous sins and errors God is the God of Order and he will have not only some things but all things done in order 1 Cor. 14.33.40 he commands Order commends Order delights in Order and would have all his people walk in an orderly way 'T is the Devil who is the Author of disorder and confusion he knowes if Order goe up his Kingdome must go down and therefore he doth his utmost to hinder Government But God will have Order both in Substantialls and Circumstantials in Reals and in Rituals This Order is not any superstitious humane invention but an Order grounded on the Word of God and agreeable to that Canon The Titles given to Gods Church imply some order there It 's called 1. a House 2. a Common-wealth 3. a Garden 4. a Vine-yard 1. The Church is Gods house and family 1 Pet. 4.17 Gal. 6.10 Now what 's a house without government but a little hell above ground yea worse then hell for in hell there 's some order there is Beelzebub the Prince of Devills Yea there 's some Unity in hell Satans Kingdom is not divided against it self if it were it could not stand Luke 11.17.18 now if we have Order in our own houses is it fit that Gods house should lye in confusion This brings judgement on a people Hag. 1.9 At the Reformation of the Lacedemonian state some perswaded Lycurgus to set up a Democrasy i. e. a popular government where all might have equall power He answered Begin first and set up such a government in your own houses 2. The Church is a spirituall Common-wealth Ephes 2.12 Strangers from the Common-wealth of Israel from the Church of God Now what 's a Common-wealth without Order aud Unity we see how carefull men are to keep their Common-wealth in Peace and Unity O that there were a like care to set up Order and Unity in the Church of God! 3. The Church is Gods Garden Cant. 4.12 and must therefore be hedged and defended with Discipline and Government else every wild beast and boare would suddenly spoyle the flowers in it 4. The Church is Gods Vine-yard Isay 5.1 c. least any should hurt it he himself doth keep it night and day Isay 5.5 and 27.3 as he doth fence it so should we in our places and stations do what in us lieth to preserve it from violence and wrong 3. Order and Government is the Beauty of a Church Zach. 11.7 this makes the Church admirable Psal. 48. per totum we should be oft surveying Ierusalem and observing the glorious power and providence of God in her Order and Protection What David saith of Unity one branch of Order is true of Order it self Psal. 133.1 2. behold how comely it is for Brethren to dwell together in Amity and Order Order is the glory of all societies a well-ordered Family Army City Society are comely sights Hence God hath set an Order in Heaven an Order in Hell an Order amongst Angells an Order amongst the Starres an Order amongst rationall Creatures an Order amongst the sensitive Creatures the very Bees have a King and Ruler over them Take away this and we shall be all in confusion if there were not an Order in the Sea it would overflow the land and drown all The ayer would poyson us the Creatures destroy us and every man would destroy another Object The Presbyterian Government is Tyrannicall and curbs men that they dare not vent their errours so freely as now they do Answ. This Government is Christs yoke and so is sweet and easie to a spiritualized soule As the yoke of his Doctrine so the yoke of his Discipline is delightfull and pleasant to them They say as that good man said of the word of God Veniat Veniat disciplina Christi
to 8. surely there they will use them better alas no for there they stone Paul and leavie him for dead Acts 14.19 20. All wicked men hate the good as all Wolves do the Sheep 2. Paul goeth on and tells Timothy that he knew what persecutions he endured viz. besides those which he now mentioned he had suffered many things in many other places 3. Lest Timothy should be dismayed as he had told him of the sowre so now he tells him of the sweet as he had told him of his dangers so now he tells him of his deliverance But out of them all the Lord delivered me I came not out of these troubles by my own power or policy but by the strength of the Lord 't is he even he alone that delivered me not out of one or two but out of all my dangers and distresses When all created comforts fayled me yet he never failed me nor forsook me in six troubles he was with me and in the seaventh he did not leave me Feare not therefore Timothy for God will be the same to thee as he was to me if thou patiently wait upon him as I have done Despair not then under the Crosse but assure thy self of Victory 1. Observe That persecutions and afflictions are the proper portion of Gods dearest servants in this life Paul a choyce and chosen vessel yet loaded here with persecutions But of this see more verse 12. 2. Observe That Gods people may tell of their own sufferings so doth Paul here and Colos. 1.24 and 2.1 and 2 Cor. 1.6.7 Provided it be done modestly and sincerely not proudly and Hypocritically for Imitation and Consolation to the godly and not for ostentation and self-seaking 3. Observe That a Christian without sinne may be sensible of the tryals and persecutions which he meets with from the world He may groan under them but he must not grumble it must be the mourning of Doves not the roaring of Beares a sheep may be as sensible of the biting of a Dog as a Swine is though he raise not such a dust nor make such a din. We may not be senseless and stupid for Grace doth not destroy but rectifie natural affections hence Christ himself in his troubles and agonies in an humble manner complains unto God and cries with tears and was heard 4. Observe That persecution attends the preaching of the Gospel where ever the Gospel comes in the power of it it will alwayes meet with opposition from the Devil and his agents No sooner doth Paul preach at Antioch but presently there are some that rise against him The whole Book of the Acts of the Apostles proves this point God came not to send worldy carnal wicked peace into the world but a sword Matthew 10.34 35. by accident the Gospel meeting with mens corruptions breeds division though per se and in it self it breeds that peace of Conscience which passeth all understanding 5. Observe That persecution spreads the Gospel if the Apostles cannot preach at Antioch they 'l goe to Iconium and when persecuted thence to Lystra So Acts 8.1.4 the enemies persecute the Church and thereby spread it contrary to their own intentions Persecution is so farre from hindering that the Lord so wisely ordering it it mightily spreads the Gospel according to that Prophesie Dan. 12.4 many shall run to and fro and knowledge shall be increased Such shakings make way for Christ Hag. 2.7 The Church like a quick-set hedge grows the thicker for cutting this Vine is the better for bleeding and this Torch burns the better for beating The more Pharaoh opprest the Israelites the more they increast Exodus 1.12 As Saint Augustine sayes of his times Ligabantur urebantur caedebantur tamen multiplicabantur the Saints were bound burnt beaten c. yet they increased still Pauls bonds and imprisonment further the Gospel and made the brethren more bold in professing it Philippians 1.12.13 14. many by beholding the constancy and courage of the Martyrs together with the cruelty of their bloody enemies have been converted to the Truth The Bishops by persecuting the Godly in Old England have spread the Gospel in New England Thus the Lord catcheth the wise in their own Plots and snares the wicked in the works of their own hands Psal. 9.16 Iob 5.12.13 6. Observe That when we are persecuted in one City we may lawfully fly unto another The Apostles being persecuted at Antioch fly to Iconium and from thence to Lystra This is no more then what Christ commands Matthew 10.23 When they persecute you in one City flee to another Christ doth not onely permit but command us when occasion serves to fly Matthew 24.16 17 18 19. 'T is no signe of an ignoble and low spirit to fly in some cases The best of men have done it Iacob when in danger fled Genesis 27. and Moses Exodus 2.15 Elijah 1 Kings 17. Vriah Ier. 26.22 Christ himself oft fled from his enemies Matth. 12.15 Iohn 7.8 and 20.29 and those valiant Martyrs Hebrewes 11.37 38. and Paul a man of an undaunted Spirit is let down in a basket Acts 9.25 'T is prudence sometimes to conceal our selves and reserve our selves for better times Marriners in a Tempest yield to it for a time who yet would willingly be at home Moses desired to rescue the Israelite in slaying the Egyptian but when he saw the Israelites understood not his calling and what was the cruelty of Pharaoh he gave place to the Tempest and reserved himself for fitter times So that in some Cases it may be lawfull to flie As 1. If a man be but a young beginner in Religion and doe not finde strength to endure the brunt of persecution 2. If the persecution be personal then Moses Elijah Christ and Paul fled So Ioseph Matth. 2.13 Athanasius and Polycarp 3. If our flight and concealing our selves may make more for Gods Glory the good of his People and the good of our own souls 't is lawful in such a case to fly and if a man for conscience sake shall forsake Father Mother Friends and Lands this is no deserting of the Truth but a Degree of Martyrdome and very pleasing to God Yea not onely the Law of God but even the Law and Light of Nature bind us to preserve our lives by all just and lawful means Caution Yet when the Lord shall call us to suffering and shall shut up all wayes of just escaping then he will be with us and enable us to endure the trial so that we may not stirre E. g. When a man is cast into prison by the Magistrate for confessing the Truth he may not then break the doors Violate his Promises dissemble his Religion or use any indirect means to get deliverance Hence Gods servants when they were in prison would not use any indirect means to get out again Acts 5.19 Excellent is the Example of Master Frith when some of his friends had contrived
with which they must be baptized Matth. 20.22 23. The Church carrieth the Crosse with her where ever she goes She was at first founded in blood she flourisheth and increaseth by bloud and she euds in bloud This plainly appeares both in sacred and Ecclesiasticall History 1. In the Old Testament we read what sorrowes the Church endured by Egyptians Assyrians Cananites Moabites Ammonites Ammorites Perizites Hittits Hivits Samaritans Persians Philistines Elijah is persecuted by Iesabel 1 Kings 19. Micaiah is imprisoned 1 Kings 22. Zacharias stoned 2 Chron. 24.20 21 22. Amos 7.12 banisht Ieremy thice imprisoned Daniel cast into the Lions den and many tortures did the Saints then endure as may be seen Heb. 11.35 c. 2. In the New Testament what persecutions were raised 1. By the Jewes who crucified Christ killed the Prophets and Apostles stoned Stephen and scattered the Church Acts 8.1 2. 2. By the Gentiles and Pagans in those ten bloody persecutions under the Romane Emperours for 300. yeares after Christ under Nero Domitian Trajan Adrian Maximian Maxentius Valerian Decius Dioclesian c. 3. By the Arrians who banisht burnt and butchered the servants of Christ. 4. By the Turk how many thousands of Christs Lambs hath that ravenous wolfe worried and what devastations hath that wild Boare made in Christs Vine-yard 5. By Antichrist the Church hath longer and sharper trialls by that man of sin then by all the rest as appeares by the Martyrologies that are extant The time would faile to tell of the cruell and barbarous Massacres in France Ireland England Scotland Germany Savoy c. Rome-Antichristian hath been more cruell to the Saints then ever Rome-Pagan was Thus if we professe the Gospel in Power we must look to be hated of All. Luke 21.17 Matth. 10.22 not absolutely for some will embrace the Gospel and love us but of very many for so the particle all is oft used in Scripture q. d. Where ever you carry the Gospel you must expect opposition from some of all sorts Acts 4.27 as Princes Psal. 2.2 Prelates Acts 4.1 from friends and foes from strangers and kindred Matth. 10.21.34 c. 1 Thes. 2.14 15. 1. Sometimes the children of God fall out amongst themselves Thus many times we see children of the same family to scratch and teare one another Thus the Devill cast a bone of contention between Lot and Abraham Between Paul and Barnabas there was a sharp contention so that they departed from each other though God turned it to the spreading of his Church Acts 15.39 41. So Paul and Peter fell out Gal. 2.11 The best are but in part regenerate they have the root of Passion Pride Selfe-conceit and all sorts of sin within them there wants but a Temptation and then if God leave them to themselves they may fall it 's hard to say how far Asa though otherwise a good man yet in a rage imprisons the Prophet for telling him of his faults and oppresseth some of the people also 2 Chronicles 16.20 2. There are many secret enemies and false Brethren that pretend to Religion and are seemingly holy of such the Apostle complaines Acts 26.28 29 30. 1 Cor. 11.26 Gal. 2.4 'T was a Cain which offered sacrifice that persecuted Abel A circumcised Ismael that scofft at Isaack Answ. Iudas which preacht Christ that betrayed him The Scribes and Pharisees who pretended most to Religion were Christs deadly enemies he was crucified by such as stiled themselves Abrahams seed Hence the Church complaines Cant. 1.6 my mothers children were angry with me i. e. the seeming children of my mother or my mothers children by external profession These under pretence of Religion are the greatest enemies to Religion and under the name of the Church fight against it As the greatest hatred is usually between men of the same profession figulus figulo invidet so the greatest enemies to the Church are those vipers that lye in her own bowels you must look to be cast out by these seeming Brethren Isai 66.5 and to be counted as monsters and that in Israel Isay 8.18 if it be so now wonder not the world will be alwayes like it self envious and harsh towards the good 3. As for open enemies we have seen before how Gebal and Ammon and Amaleck Psal. 83.7 c. Papists Atheists and Infidels conspire her ruine Hence the Church is compared to a Lilly amongst Thornes Cant. 2.2 Tyranny on the one hand and Heâ—esie on the other As ignorant Tyrants so proud Hereticks are vexing Thornes in the sides of Gods Church This lilly is sorely rent and torne by them The one hurts the body these later the soule and so are the worse of the two The one is a Lion for violence Ieremy 4.7 the other is a Fox for fraudulence Cant. 2.15 'T is a miracle of mercy to consider how the Lilly subsists in the midst of so many briars and thornes How the Lords wheat growes in the midst of so many Tares How his Doves live in the midst of so many birds of prey and his Lambs in the midst of so many roaring Lions Were not the Almighty her defence those bands of ungodlinesse would soon destroy her 2. All that Will live godly a man may have many cold Velleities wishings and wouldings and yet be never molested by Satan but when men are set upon it and are absolutely resolved with Ioshua 24 15. that they Will serve the Lord and cleave to him with full purpose of heart Dan. 1.8 Acts 11.23 when mens hearts are thus fixt on God and his worship Psal. 57.6 they must certainly look for persecution 3. All that will Live if men would conceal their godlinesse in their breasts and not shew it in their lives they might pass on more quietly but when men make open profession of their godlinesse to the disgrace of profanenesse and by their holy lives convince them of their wickednesse this breeds persecution 4. All that will live Godly A man may live civilly and soberly amongst his neighboâ—rs pay every man his dues and so passe for a right honest man in the world and be praised not persecuted But let a man begin to be truly godly hating every false way and walking in the power of religion such a one shall certainly meet with persecution 5. All that will live godly in Christ Iesus q. d. All that resolve in the vertue strength and power of Christ to walk according to the Gospel of Christ must look for persesecution A man may have a form of godliness a shew and shadow of Piety and may escape troubles but if a man be really godly and walk in the power of Religion he must look for hatred and opposition 6. Here we have the inevitable and common lot of all the faithful viz. They shall suffer persecution 't is not peradventure they may but undoubtedly they shall The Devil and his agents will persecute and pursue them These Tygers connot endure such pleasant
us with such certainty as they have been kept in Scripture and delivered to us So that what David said of himselfe is true of all the Pen-men of Holy Scripture the Spirit of the Lord spake by me and his Word was in my tongue 2 Samuel 23.2 it is he that spake by the mouth of his Holy Prophets Luke 1.70 And bid them Write Revelations 14.13 They spake not what pleased themselves but they spake and writ as they were moved by the Holy Ghost 2 Peter 1.21 they were powerfully moved acted and carried out of themselves to write say and doe what God would have them Nehemiah 9.30 Micah 3.8 Acts 28.25 Hebrewes 13.7 2. He commends the Scriptures for their usefulnesse and profit which they bring both to Teacherâ— and Hearers which is foure-fold whereof two are Theorerical pertaining to the information of our judgements in matters of Doctrine 1. Teaching the Truth 2. Confuting Errours Two are Practical pertaining to the direction of our lives viz. First for Correction or Reformation of Vice And secondly for instruction in Paths of Righteousnesse 1. They are profitable for Doctrine and Instruction they teach men what to know and believe they instruct us in all Truth necessary to salvation viz. concerning God Man Christ Law Gospel Heaven Hell He first begins with Doctrine which in Order must goe before all the rest for it is in vain to reprove or exhort unlesse we first teach a man inform him of his duety 2. For reproof of Errour and Confutation of false Doctrine A right thing is a sufficient judge of its own straitnesse and the crookednesse of another thing There is an Elencticall power in the Scripture to stop the mouths of gain-sayers and to discover the by-Paths of wicked men Titus verse 9. We need not run to General Councils or send for Ancient Fathers to determine Controversies or confute Errours We have the Holy Scriptures that enable the Man of God and furnish him richly for that purpose 3. For correction of sin and evil manners which is done by admonition and reproof denouncing Gods judgements against them that those which go astray may be brought into the way by Repentance 4. The Scripture teacheth us how to lead an Holy and Righteous life according to the Will of God and so is profitable for instruction in Righteousness and good workes it being the most perfect Rule of Righteousnesse 5. The Scripture allures us to Piety by the sweet promises of the Gospel and so is profitable for consolation Romans 15.4 which is comprehended either under Doctrine or Instruction for he that will comfort another must first inform him of the Wisedome and Goodnesse of God to his Elect and how all things work together for good to those that are good There is no internal tentation nor any external affliction but you may finde a Medicine for it in the Scriptures So that in these 4 branches is contained â—he summe of Christianity Before I proceed any further it will be necessary to remove a block or two out of the way Bellarmine himself confesseth that this is one of the chiefest places that we have to prove the Scriptures perfection and therefore both he and Estius have invented all the wayes they can to invade the force of it 1. Say they the Apostle speaks here of the Old Testament for the New Testament was not yet added to the Canon nor some part of it written as the Epistles and the Revelation of Saint Iohn especially when Timothy was an Infant Now if the Old Testament say they were a perfect Rule then the New Testament would be superfluous and void Answer By Scripture here is meant not onely the Old Testament but also the New say some because all the Books of the New Testament were then extant when Paul writ this latter Epistle to Timothy which was the last of all Pauls Epistles as is gathered from 2 Timothy 4.6 So that then there were extant all Pauls Epistles all the Evangelists and all the Books of the New Testament excepting the writings of Iohn and as some conceive the writings of Luke 2. To omit conjectures let us grant that the Apostle speaks of the Old Testament and that he acknowledgeth they were able to make a man wise to salvation 'T is true they were so neither doe the writings of the Apostles adde any thing as to the substance of the Old Testament they onely explain the Law and the Prophets clearly shewing that Christ is come according as the Prophets foretold Acts 28.23 3. What was written in every Age was sufficient for that Age and the Books which were extant in these times were a sufficient Rule for the Church in those dayes Thus the five Books of Moses till the other Books of Scripture were extant were a perfect Rule So the Books of the Old Testament which were extant when Timothy was a child were a sufficient Rule yea and before there was any thing written Tradition alone was sufficient neither was any thing written so necessary but they might be saved without it But now since God hath revealed his mind in the Holy Scriptures we must to the Law and to the Testimony 4. I Answer by way of Retortion if the Parts of Scripture as they were delivered were sufficient for the Instruction of those to whom they were delivered then the whole Scripture à fortiori which now we have must needs be most sufficient for us and for all the Churches of God to the end of the world if the Old Testament were so proâ—itable how great is the profit and perfection of both Old and New together 2. Objection A second Cavil is this That the Scripture is not a Total and sufficient Rule but onely a Partial one and though it be profitable yet 't is not sufficient without unwritten Traditions They are not here excluded no more then Second Causes are excluded saith Bellarmine from the generating of things in the World as the Sun c. Answer If the Scripture contain all things necessary to salvation then 't is a perfect and not a partial Rule But it doth contain all things necessary to salvation Ergo The Minor I prove thus If the O. T. did contain all things necessary to salvation and were sufficient without Traditions then à fortiori both Testaments together must needs be sufficient But the Antecedent is true and therefore the consequent The Scripture alone is able saith the Apostle to make us wise to salvation and therefore it must needs be sufficient 2. The comparison from the Sun holds not because unto generation second causes must necessarily concur but for Regeneration here is such a full enumeration of all things to be done that no more needs be added and therefore Traditions are vain Besides 't is well observed that the word in the Original signifieth not onely profit and conveniency but also perfection and sufficiency the Scriptures have an All-sufficiency in
them for salvation the same word is used for sufficient 1 Tim. 4.8 3. Objection Though All the Scripture be thus profitable yet the whole is not saith Bellarmine Answer Who so blind as they that will not see what is this but to seek a knot in a bulrush and to make doubts where there are none at all This is to trifle and not to dispute for who knowes not that All Scripture and the whole Scripture are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equivalent and the same So All is taken in other places Collectively and not distributively as 1 Cor. 13.2 Colos. 2.9 Ephesians 2.21 and 3.15 and 4.16 These rubs being removed the sense of the place is this q. d. Great is the Dignity and Authority the Majesty and Utility of the Holy Scriptures That Gift of Gifts which have not Angels or Men but God himselfe for their more immediate Authoâ—r It is he that hath given them to informe the ignorant to recall the erronions to correct the vitious and to direct and comfort the Pious So that by reading and studying this Word of God the People of God and specially the Teacher of Gods People may be made every way fit and compleat for all the services of his calling Observe That the sacred Scriptures are the very word of God Holy men were but the Instruments 't is God that is the Authour of them they were but the spirits amanuenses to write what he should dictate to them Hence it is called the word of God Mark 7.13 2 Cor. 2.17 and 4.2 1 Thes. 4.15 the Oracles of God Rom. 3.2 and is ascribed solely to the Spirit of God without mentioning any Authour Heb. 10.15 what was uttered by the mouthes of the Prophets God spake what they delivered was by direction and inspiration from above Hence the Holy Ghost is said to speak by the mouth of David Acts 1.16 and 4.25 and 28.25 and the word of the Lord is said to come to Hos. 1.1 and Ioel 1.1 Ier. 1.9 Ezek. 1.3 Heb. 1.1 2. and as the Old Testament so the New is the very word of God for the whole Scripture is given by inspiration from above and the Apostle tells us that he had received from the Lord what he delivered to them 1 Cor. 11.23 and Rom. 1.1 and 15.18 this made the Apostles stile themselves the servants of Christ. Philip. 1.1 Titus 1.1 Iames 1.1 1 Pet. 1.1 Iude 1 the foundation of the Church is said to be the Prophets i. e. the Old Testament and the Apostles i e. the New Testament Ephes. 2.20 So that the Authority of Scripture is greater then of an Angels voyce and of greater perspicuity and certainty to us for besides inspiration 't is both written and sealed This is fundamentum fundamentorum a fundamental point very necessary to be knowne for we can never profit by the scriptures till we believe and are perswaded that they are the very word of God he that believes not this believes nothing and the very ground of all that Atheisme and profanenesse both in Doctrine and Manners which abounds amongst us springs from hence Have at the Root then and have at all lay the Axe to it and the branches will soon wither To prove the Divine Authority of the Scriptures See 18. Reasons in Bishop Vshers Body of Divinity and 18. Reasons in Ward on Matthew 1.1 p. 1 2 c. Stock on the Attributes chapt 4. Mr. Iohn Downams Warfar l. 2. c. 21. p. 160. Fol. Capel on Tentat l. 4. c. 4. Sangar's Morning Lect. p. 4.20 Mr. Leighs Body of Divinity l. 1. c. 2. Walaeus loc com p. 124 125. Wo then to those Blasphemous Hereticks and Atheistical Scepticks the Anti-scripturists of our age that cry up their own perfection and cry down the Scriptures as imperfect that cry up themselves as Gods and cry down Christ as man that cry up their own dreams and cry down the word which condemns those dreams even as the Malefactor exclaimes against the Judge which he knowes will condemn him O hellish pride O hideous horrid blasphemy Wo is me that ever it should be told in Gath and published in the streets of Askelon that England which was sometimes the glory of Nations should now for such blasphemies as those become the scorn and reproach of all the Nations round about us Yet such there are perhorresco refereus that say the Scriptures are not of Divine but of Humane authority and invention that the Pen-men wrot what pleased themselves that they are no foundation of Christian religion c. Strange it is to me to find Mr. Iohn Goodwin a man of such knowledge and parts so well versed in Scripture a Preacher and expounder of it so long yet now in his old age to fall into that ragged Regiment of Anti-scripturists Yet thus it is when once men give way to sin and error they know not when nor where they shall rest Whither will not Pride and Selfe-conceit lead men As Christ was crucified between two Theeves so are the Scriptures vilified by two sorts by Papists on the one hand and Atheistical Sectaries on the other but all in vain for magna est veritas praevalebit The Truth still gets ground against them all Many Libertines cry out against us Ministers as Antichristian but whether come nearer Antichrist we or they the ensuing Parallel will declare for though their Heads took severall wayes yet like Sampsons Foxes they are tyed together with firebrands at their tayles Papists call the Scriptures 1. A Nose of wax or Rule of lead which may be bowed every way as men please 2. Inky Divinity 3. They are fallible 4. They are insufficient without unwritten Traditions 5. They prefer the Church before them 6. To defend their errours they wrest the Scriptures and make them Allegorize without a cause 7. Sometimes they take the bare Letter and will admit of no exposition 8. What blasphemous nonsensicall expositions the Friers made of the Scripture former ages can testify See Willets Tetrastilon Pillar 3. Synops. p. 1296. Atheisticall Anti-scripturists say 1. They are uncertain 2. A dead Letter 3. They are not infallible 4. They are insufficient without Revelations 5. They prefer the dark light within them before them 6. So do these yea some have turned all Scriptures into Allegories 7. So do these 8. What Non-sensical ones these make who lists may see in Mr. Brinsley's Virtigo p. 133 134. and Mr. Firmin against the Quakers Should these men have spoken but half so much against the Higher Powers as they have done against God and his word they would quickly have been apprehended for Traytors yea if a man steal above thirteen-pence half peny 't is death by the Law but if a man blaspheme the God of heaven revile the Scriptures and overthrow the very foundations of Religion there 's little or nothing done to such a one Do we thus requite the Lord O foolish and unwise Is this the thanks we
't is both work and wages and such imployment is our high preferment 'T is not onely For keeping but In keeping of Gods commandements that there is reward Iames 1.25 Godlinesse in the power of it is Gain great gain none like it This reward followes obedience freely as Punishment followes the disobedient though they neither desire nor seek it yet paena est finis operis etsi non est finis operantis Those that love the commands of God and sincerely obey them shall be certainly rewarded though they should not desire or seek it but in simplicity of heart run the wayes of God making this their aym that they may glorify him Now all these high commendations of the word should make us unfeignedly for to love it heartily to embrace it reverently to esteem it and fervently to desire it Excellency being the Object of desire Gods Word is like God himself full of Majesty full of Excellency It contains magnalia honorabilia Legis the great and honourable things of Gods Law Hos. 8.12 It is not an empty sound or a dead letter but full of Majesty Life and Power and therefore must be entertained by us with the greatest respect Looke what Reverence we give unto God the same is due to the Word of God See more of the Scriptures Excellency Master Robert Boltons Saints Guide p. 42.43 c. Master Trapps True Treasure Chapter 3. Sect. 2. Master Leighs Body of Divinity l. 1. c. 8. p. 81. 2. If the Scriptures be Gods Word then it will follow that they are a Perfect Rule and Canon for us to walke by The Canons and Rules of men are oft times harsh hard sottish superstitious and disquiet the Conscience aye but the Word of God commands nothing but what is sweet and easie pleasant and profitable to the soul that walks according to it Gal. 6.16 as many as walk according to this Rule or Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Phil. 3.16 Peace and Mercy shall be their portion hence the books of Scripture are called Canonical because they are the rule and Canon by which we must walk hence 't is that the Lord sends us in our doubts not to a Light within us which is no better then darkness nor to unwritten Traditions without us which would soon deceive us but to the Law and to the Testimony Isay 8.19 20. not to witches or wizards not to the dead for the ease of the living but we must have recourse to the Law of God which is given us by him for our infallible direction and if any man speak either without or against the word it is because he hath no true Light of Grace or Understanding in him This God hath ordained as a Lampe for our Feete that we miscarry not amiddest those many By-paths that are in the World Let us then make use of it in the course of our Lives If a Carpenter have a Rule or Line if he tie it to his backe and never use it his Worke must needs be crooked So if we have Bibles and never reade them nor Meditate on them to practice them our Lives must needs be irregular They are then to be reproved who set up false Rules to walk by As 1. Antiquitie 2. Custome 3. Fathers 4. The Church 5. Reason 6. Vniversalitie 7. Enthusiasms All which you may see Succinctly and Learnedly confuted in Master Anthony Burgess his Fast Sermon on Mark 1.3 Preached before the House of Commons September 17. 1643. Page 3. to 19. where you have six properties of a Rule with many motives and directions to read the Scripture To these I shall adde an eighth sort viz. those that leave the Scriptures and make Providence the Rule of their wayes and walking because they have success and prosper in their wayes therefore they conclude that their wayes are good and God approves of them But if this were good Logick then thieves and sacrilegious persons might conclude that their actions were good because they have success for a time in their wickedness Like Dionysius who prospering in his sacriledge cried See hâ—w the Gods love Sacriledge Such must know that we may not accept the most signall Demonstrations of Providence against a Scripture Rule No alteration of times no success of Providence must make us goe against the Word of God See five Reasons against such in Master Lyfords Plain mans Senses exercised p. 29. to 37. and Master Anthony Burgess Spi. Refining 1 Part. Serm. 31. 9. Others make Conscience their Rule wherein Conscience is regula regulata non regula regulans It must be ruled by the Word and not rule the Word Conscience is onely a subordinate Rule and binds us no further then it receives information from the Word Many Sectaries cry their Conscience is against our Ministery Churches Ordinances and may not a Jew a Turke or Papist say as much that it is against his Conscience to joyn with us but who knows not that an erronious Conscience doth not bind else Iohn 16.2 Acts 26.9 might plead Conscience for persecuting the Church Thy duty is not to follow it but get thy judgement better informed that thou mayest leave it since the light of Conscience is but imperfect and may erre 3. If the Scripture be Gods Word then it must needs be the fittest Iudge both in matters of Doctrine and Practice Hence in all our doubts God sends us hither for direction Deuteronomy 12.32 and 28.58 and 31.9.10 Isay 8.20 and Christ sends us to the Scriptures to decide matters of Controversie Thus when a Controversie arose about the Resurrection Christ determines the Controversie by Scripture Matthew 22.29 ye erre not knowing the Scripture So Luke 10.26 and 16.29 Acts 16.22 2 Peter 1.19 The Word is the supreme â—udge in all matters of Religion Who is higher then God when his Word hath spoken it what exception shall we make or to whom shall we appeal Hence Christ himself submitted his Doctrine to the decision of the Scriptures Iohn 5.39 so did the Apostle Acts 28.23 The Church is Gods House his City his Spouse and He onely is her Lawyer Iames 4.12 See more Doctor Davenant de Iudice cultus cap. 4. p. 5. Doctor Prideaux Lect. 22. Revets Isagoge cap. 19.20 Lyford Plain mans sens Excerc Page 9.10 Gerherd Loc. Com. Tom. 1. Doctor Cheynel against Antitrinit c. 9. p. 291. D. Morton Apolog. p. 2. l. 5 Brochmand CC. Tom. 1. Controvers 1. Q. 19. Ames Bell. Enervat l. 1. c. 5. 4. If the Scripture of the Old and New Testament be a perfect Rule and the supream Judge then they are to be blamed who adde Apochryfal writings to it to perfect it whereas that which is perfect needs no such Additions yet the Papists have put them in the Canon though there be palpable lies in them E. G. Ecclesiasticus 1.14 that the fear of the Lord was created with the faithful in the womb so Ecclesiasticus 46.20 is false
sweet and pleasant things or nothing They forbid Gods messengers to preach to them unless they 'l preach smooth and pleasing things of peace prosperity and pleasure though they walk in a sinful path and have no right to them Isai. 30.9 10. They say to the seers see not and to the Prophets prophesy not to us right things speak unto us smooth things prophesie deceits They love such as preach the visions of their own brain and sow pillows under mens elbows dawbing with untempered mortar Ezek. 13.10 11. When Prophets prophesy falsly and people shall love the lyes and flatteries of such Impostors better then Gods truth what will the issue and end of such practices be but misery and destruction Ierem. 5.31 and 6.12 13 14. Micah 3.11 12. But as for sound men they love sound Doctrine they desire it Psal. 43.3 They come to it Iohn 3.21 and bless God for it 1 Sam. 25.32 33. Observation 5. In the last dayes there will be many false Teachers There will not be one or two but there will be heaps of them the world will swarm with them Men will have variety of lusts and those call for variety of Teachers to uphold them Good Men and specially good Ministers are rare they are one of a thousand Job 33.23 But wicked ones abound there is much dross but little gold much chaff but little wheat many weeds few good flowers If the Devil have any work to do he wants no Agents to effect it If Ahab will not hearken to Micajah a true Prophet the Devil hath four hundred false ones ready to delude him 1 Kings 22.6 21 22. If men once set open their doors they shall not want Deceivers When Prophets prophesie falsly and people love to have it so 't is just with God to send them Teachers according to their own desire that he who is Heretical may be Heretical still and he that is profane may be profane still When men sleight truth they shall have Teachers which shall be Gods Executioners to bind them and blind them and lead them into error As God punisht the contempt of light in former ages by giving men up to Antichrist to be deluded by Monks Friars Lyars because they received not the truth in love so now he punisheth formality and contempt of the Gospel by giving men up in the hands of Socinians and such like Seducers which shall feed them with fables instead of truth Such as go to their Assemblies may say of them as Dionysius Calderminus said of the Masse Eamus ad communem errorem Let 's go to the shop and sink of errors Let us get our hearts stablisht with grace and then we shall not be carried about with these strange Doctors and their various doctrines Heb. 13.9 6. Observe as all other parts of man so amongst the rest the ear hath it's diseases Since the fall we are â—razed in our intellectuals in our morals and diseased in eyes and ears hence we read of a deaf ear Isai. 6.9 10. Micah 7.16 Rom. 11.8 an uncircumcised ear Acts 7.51 a dull eare Heb. 5.11 and an itching ear which is all for vain new curious things In the last dayes men will be so delicate that they will not endure common truths nor plain and profitable preaching but their Itching ears must have Clawing speakers which will speak sweet and pleasing things And this is the reason why one false Teacher prevails more in an hour in a corner then a Preacher of Truth can do in many years 't is because he preacheth Placentia and vents such things as are sutable to corrupt Nature Salt is fitter for such then Oyl though it be more searching yet it is more soveraign This Itching-disease was never so common as in our dayes we can meet with few but they have scabs upon them one hath the seal of Arminianism another hath the botch of Socinianism One hath the itch of Anabaptism another hath the scurff of Antinominianism Some have the itch in their feet they run after fools and fables some in their eyes they wander after vanities and others in their ears harkning after novelty We read in Scripture of a twofold itch A penal itch afflictive itch upon the body Deut. 28.27 The Lord shall smite thee with the scab and with an incurable itch Now this is nothing comparatively for though it be irksom to the body yet it may be good for the soul however 't is a judgement by which God is honoured but the itch of sin is the evil of evils there 's no goodness in it 2. There is a sinful spiritual itch upon the soul which is sevenfold viz. an itch of 1. Novelty 2. Curiosity 3. Singularity 4. Popularity 5. Flattery 6. Disputing 7. Quarrrelling 1. There is an Athenian Itch when men are all for Noveltie They must have Novum aut nihil Ordinary Truths will not down with them they must have New-notions which are extraordinary They are surfeted with old and wholesom Truths they must now hear some New Doctrine Acts 17.19 Not that a modest humble inquiry after Truth is to be condemned as Novelty as the Papists condemn us for Novelists because we have forsaken their by-paths to walk in the good old way which leads to rest Ier. 6.16 But 't is no wonder that pious paths seem new to them to whom the Gospel it self is new 2. An Itch of Curiosity when men will be wise above what is written Rom. 12.3 1 Cor. 4.6 And love to pry into Gods secrets and scan the Mysteries of Religion by carnal reason God oft plagues such curiosity with a fall when pride is in the saddle a fall is on the croopâ—r this pride is the mother of heresy Yet how many pry so long into the secrets of nature till they are past grace and seek so long after the Philosophers stone till at last they find the Devil himself God is displeased with such 1 Sam. 6.19 'T is his prerogative royal to have something in several that he might be the more admired in his deep mysteries we should not therefore desire a reason of his wayes beyond his revealed will Deut. 29. ult Rom. 9.20 In this our safety is to â—it still Exod. 33.18 20. And with the Apostle to adore those depths and counsels which we cannot fathom Rom. 11.33 See more in Church his Treasury p. 149 c. Granatensis p. 436 c. Tactica 5. Cap. 4. Sect. 4. p. 50.51 3. An Itch of singularity how many in our dayes for fear of popularity run into singularity they grow weary of sound solid savory and approved doctrine hunting after some aery speculations delighting themselves in some Terrâ— incognita in some untrodden paths of Divinity till thy fall into a snare This was the disease of the School-men like Nimrod to get themselves a Name they builded Babels to their own confusion I wish this scabies scalpenda this skurvy itch had onely infected the Vulgar but alas
preach the Gospel purely and sincerely not shrinking from his Duty for any persecutions or troubles whatsoever Evangelists were Extraordinary Officers but Temporary they were Coadjutors and Helpers of the Apostles in spreading and publishing the Gospel They for the most part attended on them and watered what they planted Acts 8.39 40. Ephesians 4.11 such a one was Timothy as appeareth 1 Corinthians 4.17 and 16.10 and 2.1 1. Philippians 2.19.22 Now Paul maketh â—n honourable mention of Timothies office First The better to incourage him in the faithfull discharge of his Duety against all Opposition Secondly That the VVorld might see he had Authoritie for what he did 4. Sincerity Least any should accuse thee of negligence make full proof of thy Ministery fulfill and accomplish it Let it be fully known q. d. So behave thy self in this Office that men may be able to charge thee justly with nothing but rather approve of thee in all things Let the VVorld see that thou makest it thy own and onely work to winn soules by a faithfull discharge of every part of thy Ministery both in publick and private revealing the whole Counsel of God and boldly rebuking all sorts of sinners By Ministery is not here meant any Civil Office or attendance on the Poor as the Word importeth in Scripture but it noteth the Office of Preaching the Gospel which is called The Ministery Colossians 4.17 and the Preachers of it Ministers 1 Corinthians 5.3 Colossians 1.7 by way of Eminency Verse 6. The Apostle giveth a Reason for this his so serious an Exhortation drawn from the time of his death which he discerned to be now at hand and therefore he Exhorteth Timothy to be so much the more diligent that the Church might not suffer by his negligence after his departure g. d. So long as I lived I was a Father a Counsellor and a quickner of thee both by word and example thou hast hitherto had my help but now thou must shift for thy selfe and swimme without one to hold thee up for the time of my Martyrdome is now at hand Hence briefly Observe That we must not onely be goâ—d whilest we have good company as King Joash was when de had good Jehojada the Priest to quicken him 2 Kings 12.2 but when good men leave us yet must we not leave our goodnesse Galathians 4.18 Philippians 2.12 A man that is truely good is alwayes good in all places times and companies he is still the same In this verse we have Pauls intimation of his death Verse 7. We have a briefe Narration of his life Verse 8. VVe have his hope and expectation after this life 1. By a Spiritual instinct he saw that his departure was at hand and his Martyrdome near He was now in his last bonds and he saw the cruell actings in Nero's Court against him and therefore he concludes he had not long to live 2. The Terms and Titles by which the Apostle setteth forth his death unto us are worth the observing 1. He calleth it an offering I am now ready to be offered up as a sweet sacrifice to God in my Martyrdome for his Name 'T is usual in Scripture to put that in the Present Tense as done which yet was not done till afterward Thus Christs body is said to be broken and his blood powred out Matthew 26.28 i. This was shortly after to be done on the Crosse So Matthew 26.45 Iohn 20.15 and 14.3 The Word in the Original is very Pathetical and Emphaticall it signifieth a Drink-offering he was now ready to be offered up as a Drink-offering on Gods Altar he chuseth this word rather then that of Sacrifice 1. because the Drink-offering saith Chrysostome was offered up whole but so was not the Sacrifice for part of it was given to the Priests 2. This consisting of Wine and Oyle which was powred out when a meat-offering was made was most fit to set forth the death by which he should die viz. by shedding his blood for Christ which he cheerfully powred out as a Drink-offering to God in sealing of his Truth This is the most genuine sense of the Word it signifieth a Libation or Drink-offering of which we have frequent mention in the Law which the Septuagint render by the word in the Text when they powred out Wine Water Oyle or the like in Sacrifice to God this they called a Powred-out-offering or an effusion because it was onely of moist things Thus Genesis 14. Exodus 30.9 Leviticus 23.13 Numbers 6.15 and 15.5.12 and 28.7 Deuteronomy 32.33 2 Samuel 23.16 17. 2 Kings 16.13 Ieremiah 32.29 and 44.17.25 So that by this allusion he seemeth to Intimate the manner of his death which was not by being offered as an Holocaust or Burnt-offering by fire as the Martyrs were but by a death wherein his blood was shed and powred out viz. by beheading He doth not say I shall now be slain as some vile guilty person but I shall now be offered up in Martyrdome as a sweet-smelling sacrifice to God 3. He useth this Metaphorical word to intimate his Confirmation of the Truth he had preached As the aspersion of blood Blood or Wine was used in sacrifices for the Confirmation of Covanants or as Covenants were confirmed by effusion of VVine which the parties contracting had first tasted of so his death was not onely an oblation or Sacrifice but a Libamentum a Drinke-offering powred out for Comformation of the Gospel which he had preached The Apostle expresseth this more clearly Phil. 2.17 Yea if I be offered upon the Sacrifice and service of your faith â— joy with you all q. d. I have not onely laboured amongst you but if I may die for the confirmation of your Faith and be powred out as a drink-offering for the sealing of the Doctrine which I have taught you it shall be that whereof I shall rejoyce together with you Let Nero kill me because I converted you and others to the Faith it shall not troâ—ble me but I will freely give my self in sacrifice for you that you may be â—n Oblation to God and my Blood the Drink-offering that so I may offer up an intire Sacrifice to God Briefly the Levitical Sacrifice consisted of two parts 1. There was the Victima the Sacrifice it self viz. a Bullock a Râ—m or the like 2. There was the Libamen the Drink-offering of Wine Oyle or the like now the Philippians faith was the sacrifice which was seasoned with Pauls blood as a Drink-offering 2. He setteth forth his death unto us by the term of A departure or dissolution T is not a destruction but a resolution or loosing of the soul from the bonds of the body Death is a taking asunder the parts of which we are composed 't is a freeing the soul from this house of Clay The same word is used Philippians 1.23 I desire to be dissolved q. d. I desire to be discharged and released out of the Prison of
the body that I may be presently with Christ in Heaven Or as the word will bear I desire to depart this life and to dislodge as those that quit their Innes to further their travel homeward or such as goe to Sea and set sail for another Countrey who weigh Anchor and are gone So saith the Apostle I am here as an exile and like as a stranger I desire to be freed from this banishment and to set sail for Heaven Thus the Word is often used for a departing Luke 8.38 and going home Luke 9.31 and 12.36 Matthew 14.23 Observations Observation 1. 1. But watch thou The Apostasie and loosenesse of the times we live in must make us the more watchful Their falls must be our fears their Levity must quicken us to Constancy and their negligence must quicken our diligence in keeping the Watch of the Lord. Like Salmons we must swimme against the streame of corrupt times and keep our selves pure not onely from the grosse Blottes but even from the Spottes of the Age wee live in Good men in evill dayes are compelled to be Singular in many things as Lot in Sodome and Iohn in the Land of Vz but they never affect singularity affectation of singularity argues pride Observation 2. Good men desire the Churches good after their departure Paul is dying yet he commands Timothy to improve his talents for the Churches good when himself was dead Moses before he dies prayes the Lord to set up a fit Ruler in steed Numbers 27.16 17. Elisha wept for the mischief that Hazaâ—l would doe to Gods people when he was gone So did Isai 22.4 5. when he saw a day of trouble coming on the Church though himself lived not to see it yet he wept bitterly David set his son upon his Throne before he died and gave him a strict charge to maintain the truth Peter 2.1 15. endeavoured to keep the truths he had taught in remembrance after his death Christ prayes for the welfare of the Church after his departure Iohn 17. Wicked men care not what becomes of the world when they are dead and gone let heaven and earth come together and all be in confusion they care not But good men have publick spirits Observation 3. As all persons so Ministers especially must watch The Devil hath a special spight at them he commands his agents as the King of Aram did his followers to fight neither with small nor great but against the King of Israel so he bends all his strength against the Ministers of Israel What Luther said of Magistrates is most true of faithful Ministers They are the common Buts which the Devil and his Factors shoot at We are watch-men by office and so are bound to the duty by a double tye 1. As Christians Mark 13. ult What I say unto one I say unto all watch Christs Disciples must not be secure Luke 21.34 The better the man the more watchful must he be The Pyrat sets on the laden Ship and the Thief upon the wealthiest Traveller But we must watch as Pastors too we must stand upon our watch-tower to descry dangers and discover Wolves that would destroy the Flock 2. We must watch at all times 1. In prosperity as Pigeons when they fare best fear most Then we are most apt to forget God Hence Iob 3.25 in his highest prosperity foresaw a storm and prepared for it Christ would have his to watch and pray alwayes Luke 21.36.2 Watch in adversity the Devil is busie then in laying snares as the Fowler doth for Birds in frosty weather When we be in tentations then watch and pray that you be not overcome by them Matth. 26.41 3. In all places in publick and private at home and abroad the world is full of snares Art solitary yet watch for then Christ was tempted Matth. 4.1 Goest thou to Markets fairs and publick meetings thou art encompast with dangers Ibi latet imò patet anguis in herba 4. Watch in all things so runs the Text. Watch unto prayer take the fittest opportunity for that duty Ephes. 6.18 1 Pet. 4.7.2 Watch in prayer against destractions sleep c. Colos. 4.2 So watch unto hearing take all opportunities to hear Iames 1.19 Wait on wisedoms posts Pro. 8.34.2 Watch in hearing take heed how ye hear Luke 8.18 5. Watch against all sins We carry about us a proness to all sin Even the best men have the root of the basest sins in their bosoms as we see in Lot Noah David Solomon How fouly did they fall when they did but a little neglect the watch of the Lord especially we must watch 1. Against the sins of our natures and constitutions Psal. 18.23 2. Against the sins of our particular callings There are several sins which accompany several callings Ministers are prone to idleness and flattery Magistrates to covetousness and bribery Trades-man to consenage and forgery c. Watch against the sins of the Nation which thou livest in The sins of our age are Atheism Formality Hypocrisie Pride and Impenitency 6. Watch over all thy senses stop thine ears make a covenant with thine eyes Iob 31.1 Set a watch before thy mouth The whole soul is out of order and therefore we must set a Guard upon all its faculties especially upon the understanding which is the primum mobile and sets all the rest on work Warring and watching go together Our war is perpetual and so must our watch be Iob. 14.14 We are beset round with many dangerous enemies which calls for sobriety and watchfulness 1 Pet. 5.8 1. The Devil is a dreadful enemy if we consider his power malices subtilety and sedulity If one of these make an enemy terrible how terrible must that enemy be in whom all these four meet if an enemy be malicious if yet he want power or if he have power and malice yet if he want pollicy or if he have malice power and policy yet if he be lazy and careless there is the less danger But where malice is accompanied with power and that seconded with craft and all heightned with diligence it concerns men to watch against such an adversary The World also hath many dangerous tentations and above all we our selves are the sorest enemies to our selves Saul Goliah and Absalom now of the three Absalom was the worst because a child and so a bosom enemy This inbred enemy which lies in our own bosoms is that which doth us all the mischief God who hath made our hearts and knows them better then we our selves hath told us Ierem. 17.9 That the heart of man is deceitful 2. Deceitful above all things 3. Wicked 4. Desperately wicked 5. Yea so desperately wicked that none can thoroughly know how wicked it is A sad clymax and gradation By which we see that the heart is the most deceitful and the most deceiveable both actively and passively of any thing in the world This should make us keep a very strict watch
kindness shall not depart from thee neither shall the Covenant of my Peace be removed Their Peace may be interrupted and clouded for a time but it shall never be totally taken away for their seed abideth within them even the spirit of Peace and comfort Though the good mans beginning may be troublesome and sorrowful yet his end is Peace Psal. 37.37 3. This Feast is an excelling Feast all other Feasts compared to this are meere hunger and empty things This excelleth all other Feasts in three particulars especially 1. In respect of the Founders of it viz. the Lord of Heaven and Earth the God of all comfort and consolation He onely that made the conscience can remove the guilt of it and by his Spirit infuse comfort and make peace there Other Feasts have men for their Founders 2. In respect of the nature of it This is a Spiritual Feast full of Spiritual delights and comforts other Feasts are but carnal corporal sensual ones that feed and delight the carcass and outward man onely 3. In respect of Duration 't is not for a day or twelve dayes but for ever 't is a continual Feast 't is a Feast in prosperity and a Feast in adversity a Feast at home and a Feast abroad a Feast in publick and a Feast in private a Feast by day and a Feast by night a Feast in a prison and a Feast in a Pallace this is the happiness of such as get and keep good Consciences they keep holy day every day be it clear or cloudy He enjoyes a perpetual serenity and sitteth at a continual Feast As it is the misery of the wicked that their worm never dies so 't is the happiness of the Saints that their joyes which are begun here shall never end This is the beginning of Heaven here Romans 14.17 't is Heaven upon Earth 't is praeludium caeli a taste of the joyes of Heaven This is the Heaven of Heavens as in ill conscience is the hell of hells without this heaven would not be heaven to us When all other Feasts can yield us to comfort yet this will and that in three times especially 1. In the times of common calamity when sword plague and famine are abroad then shall such be secure and safe Iob 5.19 20. and 22.29 Psalm 91. In troublous times this will be a Noahs Arke to save us from perishing with the world A Zoar to shelter us from wrath to come This will be a Simon that will help us to bear our Crosses when the Spirit of a man is once assured of Gods favour it can cheerfully endure all losses crosses and calamities Proverbs 18.14 His Motto is Miser sit qui miser esse potest Let who will be miserable he cannot 2. At the houre of death when mirth and musick can doe us no good then a good conscience like a faithful Ionathan will speak comfort to us and be a Davids harp to refresh us even in the pangs of death as we see Nehemiah 13.22 Isay 38.3 This inward Peace made the Martyrs goe as cheerfully to their stakes as many do to their weddings 3. At the day of judgement a good conscience will stand us in more steed then all the riches or priviledges of the world such shall then be received with an Euge well done good and faithful servant thou hast been faithful in a little I will make thee Ruler over much enter now with thy Lord into that place where he hath his joy and glory Matth. 25.22 4. Observation 4. Every faithful Christian is a spiritual Souldier for Paul speaketh not of himself onely as he was a Minister of Christ but as he was a faithfull Christian he fought the good fight in his general and particular calling he kept under his body and subdued those carnal lusts and affections which warred against the peace of his soul he did not make a flourish like a Fencer which beats the Aire but he fought in earnest and beat the enemies of his salvation 1 Cor. 9.27 28. This he enjoynes Timothy 1 Tim. 6.12 to fight the good fight of Faith and to defend it against all the temptations of the Devil oppositions of the world and lusts of the flesh For this reason he calleth Achippus his fellow-souldier Philemon 2. All the saints in their several generations have been fighters in this spiritual sense for in this war all is spiritual our weapons are spiritual our enemies spiritual our warfare spiritual and our victories Spiritual 2 Cor. 10.3 4. Noah by his righteousness warred and witnessed against the unrighteousness of the old world Lot against the Sodomites Moses against the sinnes of Egypt and Israel Daniel and the three Chaldaean worthies fought against the Idolatry of their times Elijah Isay Ieremy and all the Prophets and Apostles fought this good fight against the sinners of the several Ages which they lived in All these agonies and combates are but the same which the Saints did formerly pass through Philippians 1. ult here the Church is Militant in Heaven she is Triumphant here she is said to be terrible like an Army with banners Canticles 6.4 and to have an Armory whereon there hang a thousand bucklers all shields of mighty men Cant. 4.4 No man can get one foot of ground against sinne and Satan nor keep it without fighting Let Nehemiah but once begin to build the walls of Ierusalem Tobiah and Samballat with his confederates will presently oppose him Let Zerubbabel begin the worke of Reformation and Mountains of opposition will suddenly arise Zach. 4.7 If Christ set but his face towards Ierusalem and Samaritans will hate him Let Saul become a Paul and what persecutions abide him in every place Acts 21.23 When the woman the Church is in travel of the Man-child of Reformation then expect from the Dragon floods of Persecution Revelations 12. Let a man be once inlightned and converted to the Faith he must presently looke to endure a great fight of afflictions Heb. 10.32 Satan will be wrastling with him and try to give him a fall Hence it is that Iob 7.1 and 14.14 calleth the life of man a warfare Is there not an appointed time to man or as the margin of your Bibles Is there not a warfare because war of all other actions hath its appointed times We are all Way-fairing and war-fairing men our life is nothing else but a continual bickering with a world of tentations corruptions and dangerous assaults We are beset round and therefore we must fight round Especially Gods faithful Ministers who are the Captains and Leaders of the Lords people and are placed in the Front of the battle must expect the most furious assaults The Devil hateth every good man but he makes his fiercest onsets on the Ministers of Christ which makes Christ hold his Stars in his right hand as we are subject to greater opposition so we are under Christs special protection People therefore had need to be much
Master Henry Smiths Sermon on 1 Corinthians 9.24 and 5.35 and Doctor Taylors Sermon in Folio on the same Text in fine Pages 78 c. Master Hierons Sermon on Matthew 7.13 page 10. Folio Doctor Sibbs on Philippians 3.14 page 136 c. I have kept the Faith Hence Observe The Doctrine of Faith must be carefully kept It is a sacred Depositum which God hath intrusted us withall and we may in no wise falsifie our trust We are Stewards and fidelity is especially required in them 1 Corinthians 14.2 Paul kept the Faith both wayes 1. As a Christian in his Judgement Will Affections and in the whole course of his Life after his conversion 2. As a Minister he published it fully and faithfully and defended it with the losse of Liberty and Life He had rather die then any man should make his rejoycing in the faithful spreading of the Gospel vain 1 Cor. 9.15 He did not conceal for fear or favour any part or parcel of Gods truth from his people He taught the whole truth nothing but the truth in truth unto them To quicken us let us Consider 1. If we keep the Faith it will keep us what Solomon saith of Wisedom is true also of Faith Proverbs 4.8 Exalt her and she will promote thee to honour It will protect its Protectors and is its own reward they shall be Conquerours that embrace it Revel 12.11 2. We shall get such Riches as will goe with us to Heaven It will comfort us when we come to die if we can truely say with Paul I have kept the Faith A Faithfull Steward giveth up his account with joy and Christ will receive him with an Euge Matthew 25.21 For this Christ commendeth Moses Hebrewes 3.1 2. and the Church of Thyatira Revelations 2.19 I know thy Faith id est Thou hast faithfully served me in thy place and calling This was the honour of Tychicus Ephesians 6.21 and Timothy 1 Corinthians 4.17 that they were faithful Ministers of Christ such shall abound with blessings here Proverbs 28.20 and shall have a Crown of Glory hereafter Revelations 2.10 Let us then every one in our several places Magistrates Ministers Parents preserve the Faith of Christ and propagate it to Posterity as Abraham did Genesis 18 19. Let us keep a good Conscience which is the Cabinet of Faith he that maketh shipwrack of the one cannot long keep the other 1 Tim. 1.19 VERSE 8. Henceforth there is laid up for me a Crowne of Righteousness which the Lord the Righteous Iudge shall give me at the last day and not to me onely but unto them also that love his appearing Observe THe godly in this life may be assured of their salvation Paul had fought the good fight and now see his confidence and assurance of a Crown of Life many run in other Races and loose all but Paul was assured of his reward Romans 8.38 and least any should think he had this by extraordinary Revelation he telleth us that all believers have it this Crown is not onely prepared for me but for all that love Christs appearing id est for all believers They that believe know they have Eternal life 1 John 5.13 This assurance is common to them though not in a like measure to all The certainty of Faith is stronger then that of Sense because of Gods Power and Promise who is Faithful and cannot deny himselfe nor deceive his People This is that hundred fold which is given in this life which is of more worth then all the Riches of the World 'T is that better part which can never be taken from us Objection The grand Objection of the Arminians is That no man can be assured of his perseverance and by Consequence he can have no Assurance of his Salvation Answer I deny the Argument God hath by his Promises which are infallible assured them of their perseverance and by Consequence of their Salvation He hath promised to builde his Church and if he will build it it is not all the power and poâ—icie of Hell that can prevail against it Matthew 16.18 God who hath chosen them is stronger then all and none can plucke them out of his hand He hath promised to keep them by his Almighty Power through Faith to Salvation so that the Mountaines shall remove and the Hills depart before he will breake his Covenant of Peace with his People Isay 54.10 And because we are weak and unable of our selves to persevere therefore God hath promised abilities for that Ezekiel 36.27 I will put my Spirit within you and cause you to walke in my Statutes to keep my judgements and doe them And I will plant my fear in their hearts that they shall never depart from me Jer. 32.40 So then this assurance is 1. Attainable 2. Tenable 3. Desireable 1. T' is attainable Paul here had it and all the Saints first or last David Iob Thomas and the Martyrs and if a man may know he believeth then he may know that he shall be saved for whosoever believeth shall be saved Iohn 3.16 the promise is general and includeth all particular believers as if they had been named Hence believers are said to have Eternal Life already begun Iohn 5.11 12. and 6.47.54 and 14.20 and that they are past from death to life Iohn 5.24 and that they assuredly know this à posteriori by the Effects of Vocation and the Fruits of Election for Grace and Glory are linked together Romans 8.30 1 Iohn 3.2.14.19 Hence they are said to have Assurance much Assurance and full assâ—rance Hebrewes 6.6 11. and 10.22 23. Colossians 2.2 1 Thessalonians 1.5 If this were not attainable here why are we commanded to give all diligence to make our Calling and Election sure to our selves 2 Peter 1.10 Impossibility of attainment deadens endeavour no man will take pains for that which cannot be gained No wise man will seek after the Philosophers stone because it is impossible ever to be attained The first work therefore of the Spirit is to convince the soul that its sins are pardonable and that reconciliation may be had 2. 'T is Tenable a man that hath this assurance of his salvation may keep it whilest we walke circumspectly and answerable to our Principles none can hurt us Hence Paul challengeth all between Heaven and Hell to doe their worst Romans 8.35 c. Who shall separate us from Christ shall tribulation or distress or persecution c. The Apostles Interrogation is a strong Negation Q. d. Nothing whatsoever shall be able to separate us from Christ neither the pleasures of Life nor the pains of Death neither the heighth of Prosperity nor the depth of Adversity neither present nor impendent evils nothing can separate us from Christ. 1. The Elect cannot separate themselves from Christ they cannot sinne as the wicked doe because the seed of God abideth in them id est his Word and Spirit dwell in their souls besides Christ ever liveth to make Intercession
of the Church that I need say no more against it 5. Observation 5. We may love one friend more then another Timothy was Pauls beloved Son in the Faith 1 Timothy 1.2 He was one whom he had taught and seasoned he knew Pauls manner and course of life he was one that Paul durst trust with his secrets and so more fit to come to him and to serve him Christ himself when he was upon Earth and as he was man and lived amongst men as man he was more familiar with some then others and loved them more choicely Christ loved all good men but Lazarus Mary and Martha he loved more peculiarly Iohn 11.5 Christ loved all his Disciples Iohn 13.1 But he loved Iohn more especially and therefore he is called by way of Eminency and special propriety That Disciple whom Iesus loved Iohn 13.23 and 21.7.10 To him Christ revealeth his secrets he telleth him who shall betray him and after revealeth the Revelation to him As Iohn excelled in Purity meeknesse sweet disposition and love to Christ. So Christ loved him accordingly Parents doe so they have a more tender affection to one childe then another and friends doe so and we doe so True we may not contemne any no not the weakest where we see but aliquid Christi any glimpse of Christs Image we must love it but where we see most of Christ we may lawfully love most According to the divers measures of Grace so may the measures of our love be proportioned hence we reade of love and singular love 1 Thessalonians 5.13 and though Pauls care were for all the Churches yet was his love more aboundant to that at Corinth 2 Cor. 11.28 and 2.4 VERSE 10. For Demas hath forsaken me having loved this present World and is departed to Thessalonica Crescens to Galatia Titus to Dalmatia HEre we have the reason why he would have Timothy come so speedily to him 1. Because some had forsaken him as Demas Others were dispersed and gone or sent by Paul to other places to preach the Gospel as Crescens to Galatia a Region of the lesser Asia where the Jewes were dispersed 1 Peter 1.1 to these Paul writeth an Epistle blameing them for their Apostacy Thither Crescens one of Pauls Disciples and Companions goeth not out of any love to this present world as Demas did but to preach the Gospel Titus went to Dalmatia Paul had two Disciples which he loved as sons viz. Timothy and this Titus the one he left at Ephesus and this at Crete Titus 1.4 5. Pauls dear affection to him appeareth by that famous Epistle written to him Dalmatia was a Region of Illyricum where Paul is said to spread the Gospel Romans 15.19 A great Question here ariseth Whether Demas did well or ill in forsakeing Paul and whether he were a good man or an Hypocrite Answer Interpreters here are much divided some and those of the better sort goe about to excuse Demas and say that his love to all the world was onely an ordinate moderate love and care of the world 2. Others say his Apostacy was not total but partial and that although he loved the World more then was meet and thereupon left Paul in his troubles and went to Thessalonica a famous City of Macedonia Either that he might get out of danger or that he might Marchandize there for there was great traffick yet say they he repented of his fall and returned to Paul as they would gather from Colossians 4.14 Philem. 24. Though he did for fear forsake him yet at last say they he returned 3. The Arminians to defend that uncomfortable Doctrine of the Saints Apostacy would fain make Demas a Real Saint and his Apostasie to be Total But they must seek out for better grounds for Demas in all probability was an Hypocrite who had no rooted Faith but went out from Gods people because he was never truely of them 1 Iohn 2.19 he was a Meteor that blazed for a time and presently vanished like Ionathan that marched well till he met with honey 2. I answer that the salutations mentioned in Colossians and Pilemon were written before this Epistle to Timothy which the Apostle writ in his second bonds at Rome as the context and whole scope of this Chapter which is of more weight with me then a thousand Authours sheweth especially Verse 6.7 8.16.17 So that it is gratis dictum said but not proved that those Epistles were written after this 3. It is said he forsooke Paul now he was in trouble and had most need of help he knew he could not side with Faul but he must run many hazards in life and estate and therefore he resolved to sleep in a whole skin and to save one he leaveth him chusing rather to follow his worldly occasions and to provide for his own ease profit pleasure then to suffer affliction with the people of God Hence he is said to embrace this present world every word hath its weight 1. He did not lightly glance at the world but he embraceth it with delight and contentment as his summum bonum and chiefest delight and therefore preferreth it before Christ He set his affections on it saith Grotius like the thorny ground where the cares of the world and the deceitfulness of riches choak the Word so that it becometh unfruitful Matth. 13.22 2. The World id est the things of this world by a Metonymy of the Subject such as riches pleasures ease safetie and carnal delights 3. This present world which is Transitory is opposed to Heaven and the world to come which shall have no end Titus 2.12 We have seen before Verse 8. that the Saints loved the coming of Christ but Demas is all for present profit he loved this present world he desired to have good dayes here and to live a quiet life without persecution or trouble Now such love of the world is enmity against God Iames 4.4 and a signe of a carnall man 2 Iohn 2 15. Hence 't is that the Scripture maketh the love of the world and the love of God diametrally opposite the one to the other Is departed to Thessalonica Where he became an Idolatrous Priest say some others say that he turned Heretick denying the Deity of Christ. See whither Apostates fall when God forsaketh them and whither the inordinate love of the world leadeth men However away he goeth to Thessalonica where he might be far enough from danger where he might more securely enjoy the world Observations 1. T is lawful in some Cases to name men The Apostle to make others fear Apostasie names this back-slider So verse 14. He nameth Alexander who was a malicions inveterate enemy to the Truth yet this must be done with a great deal of Caution it must not be used but when the person is an open incorrigible impenitent and gross offender in this case Paul nameth Hymenaus and Alexander and excommunicateth them for their blasphemy and
unhorses him humbles him and makes him of a Persecutor to become a Preacher of the Gospel St. Austin after his conversion how doth he lament the robbing of an Orchard in his youth and aggravates it by five Circumstances Let us imitate these Saints and beseech the Lord to convince us of the Vileness of sin and then of the excellency of Christ Iohn 16.9 First that he would give us the Spirit of bondage to fear and tremble under the sight and sense of our sins and then the Spirit of Adoption whereby we may cry Abba Father A pardon is not prized till the Prisoner is cast and condemned Never will Christ be wonderful Christ nor Pardoning-grace be prized till sin be wonderful sin and experimentally felt out of measure sinful till sin be seen and sorrowed for as the greatest evil Christ can never be rejoiced in as the greatest good Crescens is gone to Galatia Titus to Dalmatia Observation 8. 8. Good men will be doing good where ever they are Paul was now a Prisoner yet he preached constantly in Prison and there converted Onesimus Philemon 9. Though he were bound yet the Word of the Lord should not be bound though he cannot go abroad himself yet he will send others Crescens he sends to Galatia Titus to Dalmatia and Tychicus to Ephesus Thus like a Spirtual Hannibal Aut viam inveniet aut faciet He will either find a way or make one to promote the Gospel Good men have publick spirits and though they be confined to Prisons yet are they not idle there Though the Apostle was now neer his end and ready to be Martyred yet doth he not neglect his duty but labours still what in him lay to spread the Gospel and had a care not of one or two but of all the Churches As in nature the neerer things come to the center the swifter is their motion so Paul the neerer his end the more active is he We Ministers especially should write after this Coppy and quicken our selves thereby in the work of the Lord. Observation 9. Though some may forsake us and the truth yet God hath others that are faithful What if Demas be gone yet Crescens Titus Timothy Mark and Luke abide constant no storms nor tempest can beat them off if Saul oppose David yet Ionathan will stick to him Though Israel play the Harlot yet Iudah is faithful with her God Hos. 4.15 and 11 12. Defections in the Church are not so Universal but some remain faithful Rev. 17.14 God hath a Ioseph in Pharaohs Court An Obadiah in the Court of wicked Ahab A Nehemiah in the Court of Heathenish Artaxerxes Some Saints there were in that bloody Tyrant Nero's house Philip. 4.22 And some in Babylon else God would not call them to Come out of her Revelat. 18.4 Where the Devil hath his throne and raigns in all manner of wickedness yet even there hath God some names Rev. 2.13 VERS 11. Onely Luke is with me HE onely of all my ordinary Associates continues with me Many unworthily deserted him others were dispersed abroad by him so that he wanted assistance to carry on the work of Christ. This Luke was the Evangelist who wrote the Gospel and the Acts of the Apostles he was a Physitian Colos. 4.14 an excellent Graecian Pauls choice and sole Companion at this time no persecutions nor troubles could separate them He was Pauls Register as appears by his recording Pauls course of life in the Acts his counsellor and his comforter whose praise is in the Gospel through all the Churches 2 Cor. 7.18 He lead a single life was 84 years old when he died and was buried at Constantinople saith St. Ierom. Now if Luke onely were with Paul at Rome where then was Peter And why is there no mention made of him A Lapide and others fly to the Tradition for want of Scripture and tell us that Peter was Prisoner with Paul nine Months and boâ—h martyred in one day This is said but not proved and his evasion is as vain when he saith Luke onely is with me viz. at freedom to help me in my affairs We may not thus distinguish where the Scripture doth not distinguish It is sad to see what silly evasions learned men will invent to please a party It appears by this Text that Simon Peter was not yet at Rome and whether ever he was there is doubtful but that Simon Magus was and is still there is past questioning Besides Paul sending Salutations to many men and women at Rome yet never mentions Peter and receiving many from thence yet not a word of him 3. The Ignorance which Paul found at Rome when he came thither cannot stand with Peters being so long Bishop there Acts 28.22 4. To be an Apostle and a Bishop in their See are not coincident because to be an Apostle is to be unlimited as to people and place but a Bishop is limited to both Take Mark and bring him with thee for he is profitable to me for the Ministery Now he tells Timothy 1. Whom 2. What he must bring with him 1. He must bring Mark not Mark the Evangelist but Iohn Mark of whom we read Acts 12.12 and 15.37 and Colos. 4.10 He was Nephew to Barnabas Mark was his Sir-name and Iâ—hn was his Christen-name 2. Here is the Reason why he sends for him not for rest or recreation but to assist him in the Ministery that he might instruct the Churches and that he might be helpful to the Apostle in writing and other offices of love But the former sense seems most genuine for the Apostles care was more for the Churches then for himself OBSERVATIONS Observation 1. 1. A faithful friend will not forsake us in our deepest distress A faithful friend and such a one was Luke loves at all times Prov. 17.17 Though Paul be a Prisoner and ready to be martyred yet Luke keeps with him still though all forsake him yet he will stick to him Onely Luke is with me It was an high commendation of Aquila and Priscilla that to save Pauls life when he was in danger by tumults Acts 18.12 and 19.24 they ventured their own Rom. 16.3 4. As Christ laid down his life for us so must we be ready when occasion requires to lay down our lives for our Brethren 1 Iohn 3.16 Pot-friendship will vanish especially in adversity Iob 6.15 complains of his friends that they had deceived him like a brook they were not like a river which is fed by a sping and hath a perennity of flowing but like a brook which runs in moist times when there is least need of it but in a drought it fails Like Swallows which flie about us in Summer but in Winter they leave us and hide themselves in hollow trees or the like Such vermine abound which run to full barnes but out-run them when empty Most worship the rising few the setting Sun Bring Mark with thee 2. Observation 2.
But what should a poore prisoner and Ecclesiastical person now ready to die do with such a Vestment the word will not bear it nor the person of the Apostle 4. Others think it was some Sacerdotal Garment as a Palle a Coape or Surplice but this is an odd Popish crotchet What should a poore prisoner doe with such gawds which sheweth the vanity of the Popish Painters who picture the Apostles in long Gownes when their ordinary guise was Cloakes But the word properly and genuinely signifieth a Cloake to defend one from the cold the Apostle was like to spend the Winter in prison and therefore he sendeth for such a Garment to keep him warm So poore was the Apostle that he was fain to send for a garment which he left at such a distance for Troas was a City in lesser Asia far distant from Rome to which place Paul went thrice Acts 16.8 and 2 Cor. 2.12 and Acts 20.5 6. in which last voyage he is said to have left his Cloake there with Carpus his beloved Disciple and careful Host whom Paul entrusted with his Books and cloaths Question Why doth the Apostle send for so mean a Garment as a cloake Answer The Apostle was of an ingenuous disposition and loved not to be craving or burdensome to any but made his own hands minister to his necessities 2. Winter was now approaching as appeareth Verse 21. Besides he was accustomed to this Garment it fitted him best and therefore he desireth it may now be sent him And the Bookes These Bookes were no profane Bookes but they are conceived to be the Bookes of the Old Testament with interpreters on it wherewith he might comfort himself and others He had but a little time to live yet he desires to improve every Inch of it in reading study Prayer and spreading the Gospel But specially the Parchments These were either Note-bookes of his own making and collecting which are highly prized by students as being the cream and Quintessence of their studies Iulius Caesar being forced to swim for his life held his Commentarys in one hand above water and swam to Land with the other In these Parchments he had written many things for the help of his memory and the good of the Church and therefore he mentions these with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but specially the Parchments Question But what doth the Apostle mean to send for Bookes and Notes now he is dying Answer To shew his love to learning and study that he might quicken others to be industrious to the last 2. There might be that in his Parchments which might be of great use to the Church of God after his departure That they might not be lost or falsified he sendeth for them that he might commit them to faithfull hands to be kept as a pledge of his Love to the Church when he was gone Observations 1. Observation 1. Wearing of Cloaks or Long-Robes for Gardement or Ornament is lawfull I observe this the rather because of the Quakers who call the Ministers of Christ Antichristian because they weare Cloakes and Gownes If this were a true and full definition of an Antichristian Minister then Saint Paul was one for he wore a Cloake a long Cloak it is vere probable for it was a winter Garment As for that place in Luke 20.46 which they urge against us where our Saviour condemneth the Scribes and Pharisees for wearing long Robes It maketh nothing against us For first onr Saviour doth not there condemne long Robes but the Vain-glorious desire to walke in such Robes out of Pride and Ostentation Christ doth not Simply and Absolutely condemne the use of such Garments but the abuse of them As he doth not simply condemne the being called Father but the ambitious seeking of that Title so it is here The Easterne people did use and still doe use long Robes and the Prophets had a kinde of Mantle or proper Garment distinguishing them from other men and it was meet for the Teachers to be so cloathed that in their habit there might appear more then vulgar gravity but the Scribes abusing this to Pride and selfe prayse placing Religion chiefly in the outward appearance wherewith they veiled their detestable impieties upon this account it is that our Saviour condemneth them and biddeth us beware of them Now see what Quakers Logick here is because some abuse long Robes to pride and ostentation Ergò none must use them By this Argument we must neither eat nor drink nor pray nor Preach c. For all these are abused But what doe I spend time in answering such foolish Saints 2. Observation 2. If the Apostle doe give Timothy an injunction to bring his Cloke surely he would not forget to give him in Precept how he should behave himselfe in the Church of God He that mentioneth so mean a thing as an old Cloake would not be wanting to direct him in Doctrine and Discipline in Substantials and Circumstantials I mention this the rather because there are some which give out that we have no platform of Discipline set forth to us in the New Testament That is strange that matters of so small moment comparatively be so oft mentioned there and matters of such great consequence should be neglected It is therefore a meere fancy which the Libertines of our time have invented as they have done many more that they might have the more freedome to play their game at pleasure That Christ hath laid down a perfect and a sufficient Rule for the Government of his visible Church under the New Testament which all the Members of the Church ought to observe and submit to till the end of the World this is so clearly satisfactorily proved by the London Ministers in their Ius Divinum Regiminis Ecclesiae Cap. 4 5. that I cannot see what malice it selfe can justly except against it 3. Observation 3. Good men love not to be burdensome to any Paul might have begged or borrowed a Cloake but he had rather send for his own Good men are ingenuous men and love not to be craving Grace raiseth and enobles their Spirits so that they count it a more blessed thing to give then to receive Acts 20.35 Seducers and false Teachers are alwayes craving they are all for their bellies Philippians 3.19 but Paul could never endure to be chargeable unto any but kept two Callings in these times of the Churches necessity and made his own hands minister to his necessities that so he might not be burdensome to the then poore and distressed Churches but might be an Example of Industry and heavenly mindednesse to all Acts 20.34.35 2 Corinthians 12.13 14. 1 Thes. 2.6.9 and 2.3.8 4. Observation 4. Good men are frugal men As they are not sordid on the one hand so they are not prodigal on the other but they keep the golden mean Paul contenteth himselfe with ordinary apparel Bring my Cloake It is
betray the son too 4. Here is the Reason of this Caution why he should shun the society of Alexander viz. because of his desperate condition he being one that openly and maliciously opposed the Truth of God and greatly withstood Pauls words Alexander the Copper-smith c. There is a great Controversie amongst Interpreters who this Alexander should be and it is conceived by the most judicious that it was that Alexander mentioned Acts 19.33 Who was a Jew and dwelt at Ephesus who was on Pauls side at the first and sought to appease the tumult stirred up at Ephesus against him where he had like to have lost his life for appearing on his side yet now he maketh shipwrack of the Faith and opposeth the People of God revileing and traducing them which the Apostle calleth blasphemeing 1 Timothy 2.20 The Copper-smith A man of a mean Condition one that got his living by his hammer and hard labour in an inferiour Calling He was sometime Pauls Disciple and profest the Truth but now the scales are turned and of a Professour he is become a persecutor Hath done me much evil The word which we render hath done in the Original signifieth to shew It is an Hebraism they put shewing for doing Psal. 4.6 Who will shew us any good .i. who will effect our desires in that kind so Psal. 60.3 thou hast shewed thy people hard things .i. thou hast caused them to see and endure hard things probably he might by his agents and friends stir up Nero against him as a seditious person a broacher of strange doctrine and and enemy to the Jewish religion which was then tolerated at Rome What this evil was he shewes in the next Verse He resisted our words and opposed the truth which Paul delivered The Lord reward him according to his works which he hath done and still endeavours to do against me and the truth of God which I profess He now delivers him up to the Justice of God who is a righteous Judge and will reward every man according to his works The Vulgar to mollify this Imprecation have put the word in the future Tense and so would make it a Prediction and not an Imprecation The Lord shall reward him but the word is Optative in the Original and implyes a heavy Imprecation The Apostle by a prophetical Spirit saw manifest signes of reprobation in this man and thereupon denounceth this curse against him Quest. But how doth this Imprecation agree with that Apostolical sweetness and mildness which was in the Apostle Answ. The Apostle spake not these words out of any private spleen but oâ—t of Prophetical zeal he desires the Lord to execute his justice on this incurable Apostate So that it was an Imprecation darted by a particular motion of the Holy Ghost and so not to be imitated by us who have not that extraordinary measure of the Spirit as Paul had Of whom be thou ware also Observe him and take heed of him for he goeth up and down stirring up the Jews against the Gospel q. d. The reason why I mention him at this time is that thou maist shun him as an excommunicate person and one delivered up to Satan Since then he is an incurable Apostate avoid him as the Pest and Poysener of humane Society For he hath greatly withstood our words much more will he withstand thine q. d. He hath not onely resisted us but which is worse he hath Violently and Vehemently resisted the truth which I have preached to the world The one is but a personal persecution against charity the other is a doctrinal offence against piety and so far more hainous Observations 1. Great Professors may become grievous Persecutors This Alexander was a noted Professor and within the pale of the Church else the Apostle could not have excommunicated him and cast him out of the Church if he had never been in and if he had not profest the faith he could not have made ship-wrack of it 1 Tim. 1.19 20. Yea this man was neer to Martyrdom as Calvin conceives yet now he turns a desperate opposer of the truth The best things when corrupted become the worst The most generous wine makes the sharpest vinegar and the finest flesh when putrified becomes most fulsom These Apostates know the state of the Church better then others and so are able to do it more mischief besides God in judgment gives them up to a reprobate sense and the Devil comes with seven worse spirits and re-enters which makes the latter end of these men worse then their beginning Nicholas a great professor and one of the seven Deacons yet at last fell into foul errours pleading for community of wives and the lawfulness of adultery hence came the Sect of the Nicolaitans Rev. 2.6 Iudas went far yet at last sells his Master Be not then offended when you see Professors turn Blaspemers and Preachers Persecutors it should grieve us but not discourage us It was so in the Apostles time it is so now and it will be so to the end of the world There will be some such Tares mixt with Gods wheat and a Iudas amongst the very Apostles We must look to be hooted at as signes and wonders as mad-men and Monsters and that in Israel Isay 8.18 Quest. But doth not this prove the Apostasy of the Saints since Alexander is said to make ship-wrack of the faith Answ. Not at all There is no arguing from the shadow to the substance from the Meteor to the fixed Star because Hypocrites temporary beleevers and carnal professors fall away therefore real Saints and such as are effectually called may fall away is a manifest Non Sequitur 2. Observation 2. It is lawful sometimes and in some cases to name men Alexander a malicious incorrigible enemy is named that every one may shun him But of this before in Verse 10. 3. Observation 3. The enemies of Gods people many times are sordid men Alexander a Smith a man of no learning of mean education by professing not a Gold-Smith nor a Silver-Smith but a Copper-Smith and by disposition an open enemy to the truth This contemptible man opposeth the Preaching and Practice of chosen vessels an eminently learned Paul Thus it pleaseth God to exercise and humble his choicest servants by vile and worthless men Iob complains of such Iob 19.10 and 30.1 David complains that the abjects and dregs of the people made head against him Psal. 35.15 16. So Acts 17.5 And this was prophesied longe since by Isay 3.5 that such disordered times should come that every boy should behave himself proudly against the Ancient and the base against the Honourable and men of worth It is a trouble to ingenious natures to be molested by such disingenuous ones who want common humanity To fall by the hand of an Achilles or some eminent person for Learning and Valour is some honour But to be vext by such How 's and
no room for the workers of iniquity Matth. 25.41 He must walk in the way of Holiness who desires happiness Without it there is no seeing God to our comfort Heb. 12.24 Grace is the suburbs of glory 2 Pet. 1.10 We must begin our heaven here before we come to Heaven Phil. 3.20 he that hopes to come there must purify himself here 1 Iohn 3.2 3. We must deny our selves Universally and sell all for this heavenly Inheritance you may buy gold too dear but you cannot buy Heaven too dear what ever you part withal for it you have made a good bargain and with the wise Marchant you may go away Rejoicing Matth. 13.44 To whom be glory for ever and ever Amen 8. Observation 8. Christ is God He to whom Divine Glory Worship and Praise is due he is God But to Christ Divine Glory Worship and Praise is due as appears by this and other places To whom be Glory But of this largely before on V. 1. 9. Observation 9. The praise and glory of all our mercies must be given to God whether the blessings be corporal or spritual temporal or eternal Paul had all these and here he ascribes the praise of them only to Christ. As Christ had assur'd him of an heavenly Kingdom so now he begins his heavenly Imployment This Sacrifice of praise coming from a gracious heart is more pleasing to God then any legal sacrifice Psal. 50.14 15. ult It is not thousands of Rams nor rivers of Oil that he delights in but the praise of an Holy heart is that which he requires Psal. 33.1 Colos. 4.2 Philip. 4.7 1 Thes. 5.18 Heb. 13.15 As all we have comes from him so there is all the Reason in the world that all the praise should be given to him Rom. 11. ult It is God in Christ that doth all of him as the Efficient Cause through him as the Administring Cause and to him as the Final Cause are all things His glory must be the Terminus reductivus to which all our actions are to be reduced 1 Cor. 10 31. Do not then rob God of that which is so neer and dear to him His grace and mercy he lets others share it but his glory he will not give to another Isay 42.8 Say therefore as Ioseph did in another case God hath kept nothing from me but this how then can I do this great wickedness and sin against him Herod paid dear for assuming Gods glory to himself Acts 12. We never loose our selves more then we seek our selves most in this kind which hath made the Saints and Angels so sharply to rebuke those that have gone about to give Gods honour to them Acts 3.12 Rev. 19.10 and 22.9 For Ever and Ever 10. Observation 10. Gracious men desire that God may have glory from generation to generation even to Eternity They thinke it not sufficient that they praise him themselves but they desire he may be praised in the Churches throughout all ages for ever Ephes. 3.21 Iude 25. Grace enlargeth the heart towards God as his thoughts are thoughts of love to his people and his purpose is to do them good for ever so they desire that God may have glory for ever not onely whilest this world stands but after this world is ended even to Eternity for ever and for ever Psal. 106.18 Let us then be careful to glorify God in our generations and do what in us lyeth to Eternize his praise Let us teach our childrens children his wayes promote his Gospel with all our might and like living coals set all on a flame about us If we be thus careful to glorifie God here it is a good Evidence that he intends to glorifie us with himself for ever Amen 11. Observation 11. We should earnestly desire and heartily consent to what we pray for When we pray we should not be like those that draw nigh to God with their lips when their hearts are far from him Isay 29.13 Our hearts and our tongues must agree in Prayer Many in our dayes have got a gift of Prayer and beg an hundred things which their hearts never affect as appears by the looseness and Unrighteousness of their lives Oh! that such would get the Grace and Affections of Prayer That their hearts words and works might be once harmonious If we pray for Gods glory let us study how we may actually advance it If we pray for his Church let us study the good of it every way that when we say Let thy Name be sanctified and thy Kingdome be enlarged we may cordially and sincerely say Amen Amen VERS 19. Salute Prisca and Aquila and the houshold of Onesiphorus WE are now come to the fourth and last part of this Chapter which consists of particular Salutations he concludeth this Epistle with them according to his custome where we have 1. The persons whom Paul would have Saluted in his Name These are Prisca and Aquila with the house of Onesiphorus V. 19. 2. Here is a Prolepsis or prevention of a Quere if Timothy should aske what is become of Erastus and Trophimus why Eraestus abideth at Corinth and Trophimus is sick at Miletum V. 20. 3. Here is the Apostles inference since some are absent and others are sicke therefore Timothy must be carefull to come before Winter to him Verse 21. 4. He names those that salute Timothy First Particularly viz. Pudens Linus Claudia Secondly Generally Not onely they but all the brethren at Rome 5. He concludeth with Prayer 1. For Timothy in particular Verse 22. The Lord Iesus Christ be with thy Spirit 2. For the Church in General Grace be with you 3. This he sealeth with that usual concluding Particle Amen Salute Prisca and Aquilae 1. Here is a dutie enjoyned Salute 2. The Persons to be saluted Prisca and Aquilae Salute This is done many wayes Sometimes by Letters sometimes by Gestures sometimes by Words Those that wee meet we salute with good words as God be with you Ruth 2.4 or God blesse you Genesis 43.29 2. Those that are absent we salute by Letters wishing them all happinesse from the Fountains of Happinesse So that the Apostle oft saluteth the Churches with Grace and Peace be to them Colossians 1 2. Iude 2. Observations 1. Salutatious are lawful The Apostle would never have enjoined them if there had been any thing of sin or folly in them as the foolish Quakers imagine That they are not sinful I prove 1. In that Christ himself in whom was no sin commanded them Matth. 10.12 13. When you come into an house be they good or bad that dwell in it yet Salute it So Luke 10.5 Into whatsoever house ye come Salute it Which serves to take off that Cavil that Saints may salute Saints but they may not salute profane men Whereas our Saviour commands his disciples to salute even such as be wicked and unworthy against whom they must shake off the dust of their feet Yea Christ would have us not onely to salute our
Friends anst Brethren but our foes also that we may excel Publicans Matth. 5.47 2. We have the Example of Christ using them he oft used this Salutation Peace be to you Luke 24.36 John 20.19 3. The Angels have used them an Angel salutes Gedeon Iudg. 6.12 and the blessed Virgin Luke 1.28 3. The Saints have used them the Apostle in the beginning and ending of his Epistles salutes the Churches Rom. 16. Colos. 4.10 c. Moses made obeisance to Iethro and kissed him and asked him of his welfare Exod. 18.7 and this they used not onely to Saints but even to wicked men Iacob salutes Pharaoh Gen. 47.7 David sends greeting even to a profane Nabal 1 Sam. 25.5 5. Not onely Saints but even Heathens by the light of nature used them They had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their Ave God save you and God speed you And there is great Reason for them for they do not onely express but they help to increase that mutual love which ought to be amongst Christians and as they are fruits of faith and love so they are very pleasing to God and to our Brethren and are Testimonies of our love aud respect to them and the omission of them argueth either that there is some grudge in our hearts against our Brother or that our love is but cold and little towards him By our amiable affable walking we may win men when by a soure surly self-conceited carriage we bring a reproach upon Religion and discourage men Objection Christ forbiddeth his Disciples to salute any man by the way Luke 10.4 Answer 1. If you stick to the Letter of the Text you must not salute Saints for the words are general Salute no man nor must you take shoes or purses with you when you travel 2. 'T is an Hyperbolical speech and such as the Hebrewes use when they would have a man doe any thing speedily and without delay as 2 Kings 4.29 3. 'T was a Temporary command which Christ gave to the seventy at that time onely he doth not simply and absolutely forbid them for then Christ should contradict himself Luke 10.4 but comparatively viz. so for as they might hinder them in the speedy dispatch of their weighty affairs they must omit them else when they came to remain at a place Christ bids them then salute Luke 10.5 Object We know not the man nor what he is going about Answ. Nor doth he know thee nor what thou goest about and yet thou lookest to be saluted why then wilt not thou salute thy Brother Object Mordecai is commended for not bowing the knee nor shewing any respect to Haman Answ. The Answer is easie 1. The Persian Princes exacted more then Civil reverence they had a kind of divine honour given them now Mordecai seeing more honour was required then was fit for a man bowed not 2. He knew that Haman was an Amalekite and one of that race which was exposed to the hatred and revenge of Israel they must have no Peace with Amalek for ever It is true if we meet an obstinate Heretick or one that we know is a blasphemer and a broacher of false doctrine we must shun him and not bid him God speed Rom. 16.17 2 Iohn 10. .i. we must not be familiar with him so as to give the least approbation to his wicked opinions We may salute our own private enemies but not the profest enemies of God Polycarp meeting Marcion the Heretick refused to salute him Marcion askt him whether he knew him I saith he I know thee to be the Devils first born yet this doth not follow that therefore we may salute no man for till we know them to be such open offenders we may salute them Matth. 10.13 for there is a common salutation and civil respect which is due from every man to every man Piety is no enemy to curtesie Religion doth not abolish but rectify civil behaviour It doth not make men rude and clownish inhumane and hoggish but teacheth men to give honour to whom honour is due and to salute heartily not hollowly knowing that an hand full of love is better then an arm full of flattery The wisdom that is from above is gentle peaceable and full of good fruits Iames 3.13 teaching us to practice the things which are of good report and tend to love Phil. 4.8 and to make conscience of small duties as well as great ones Good conscience and good manners go together Acts 23.5 2. Observation 2. Good men forget not their absent friends The Proverb is Out of sight and out of mind it is not so with Paul though himself were in Prison and far distant from many of the Saints yet was he present in Spirit with them and shews that he hath not forgotten them by sending Salutations of health and happiness to them Prisca and Aquila This Prisca in other places is called Priscilla which is a diminutive of Prisca Acts 18.2 she was wife to Aquila they were both Jewes very tender and hospitable to Paul they ventured their lives for him probably in rescuing him out of some tumults as Acts 19.22 besides such was their zeal for Christ that they assisted Paul in their own Sphear in spreading the Gospel and instructed Apollos in the way of God more perfectly This makes the Apostle so oft to salute them and to mention their names with some additional Encomiums Rom. 16.3 1 Cor. 16.19 And to take them with him as his bosom companions when he sailed into Syria Acts 18.18 Though they were Tent-makers by profession yet having so good an houshold guest as Saint Paul for he sojourned with them at Corinth and probably at Rome and Ephesus Acts 18.2 3.18 19. they profited very much in the Christian Religion 3. Observation 3. It is a singular mercy to enjoy good company By their Prayers counsel and good example they will exceedingly quicken us in the way of the Lord. Aquila and Priscilla by familiarity with Paul come at last to instruct an eloquent Apollos and shew him somewhat that he had not seen before Acts 18.26 They had a Family so well ordered and taught that the Apostle calls it a Church Rom. 16.5 1 Cor. 16.19 and Paul honours them with the Title of his Coadjutors and Helpers in their places in the work of the Lord and for such as the whole Church was bound to bless God for them in making them the Instruments of his preservation Rom. 16.4 Thus we see to what a heigth of Piety Knowledge Fame and Excellency inferiour persons may come by being acquainted with some Holy and Zealous Paul Quest. But why is the wife set before her husband both here and Rom. 16.3 Answ. The Reason is uncertain but it is conceived to be this because the wife excelled the husband in Piety and Zeal 2. Lyranus gives this Reason viz. because she was first converted and the order of Grace is to be preferred before the order of
nature 3. Others say it was because she was better knowen to Believers But there is no great matter in this placing of their names for in other places the husband is named before the wife as Acts 18.2 26. 1 Cor. 16.19 And the Houshold of Onesiphorus This Onesiphorus was a good man and answered to his good name He was very loving and constant to Paul even in his bonds at Rome 2 Tim. 1.16 17 18. As the Apostle before Chap. 1.16 praied for the house of Onesiphorus so here he salutes them By house here is meant by a Metonimy of the subject very frequent in Scripture the people in the house as wife children servants which may serve as an answer to that Cavill of the sottish illiterate Quakers who revile us for calling the place where the Church meets The Church when this Metonimy is so frequent in Scripture The house for the people in the house and the Church for the people that meet in the Church The Apostle useth the very word Church in this very sense 1 Cor. 14.28 35. It is a shame for a woman to speak in the Church 4. Observation 4. Good Governours bring a blessing on their Families Onesiphorus is not onely praied for himself and saluted singly but all his houshold also When Zacheus was converted he was not onely blest himself but Salvation came to his house also Luke 19.8 When Lydia and the Iaylor were converted themselves their Families were brought into Covenant with them Acts 16.14 15 33 34. Rahab the harlot by believing preserved her family alive Yea Lot was a blessing to all Sodom the Angel could not destroy it till he was gone out Gen. 19. The Reasons are these 1. The Covenant of Grace is made to the godly and their seed Gen. 17.7 So bountiful a Master do we serve that he will not only shew mercy to the godly themselves but also to thousands of Generations of them that love him and keep his Commandements Psalm 112.2 2. God loves such as resemble him in the beauty of Holynesse now love is of a diffusive Nature it extendeth it self not onely to the party beloved but to all about him If we love a man we will love his Children Servant Beast yea his dog for his Masters sake If this be in the drop what is in the Ocean If this be in the Creature whose love is imperfect finite mixt what is in the Creator who is love it selfe 1 Iohn 4.8 3. In respect of the near Union that is between Master and Servants Parents and children They all make as it were but one body so that if it goe well with the Head it must needs be the better for the Members As the Dew that falleth on the mountains runs down to the Valleyes and the precions Ointment that was poured upon the head of Aaron ran down to the skirts of his clothing Psalm 133. So the blessing which God powers on Governours extendeth it selfe to such as are under them 4. They will endeavour the conversion of such as belong to them It is promised as a blessing to such as live under the good mans shadow that they shall return Hosea 14.7 and grow up fruitfully as the corn in a well tilled field and flourish in the wayes of God like the most generous Vine to the great joy and contentment of themselves and others 5. As an evil man is a publike evil the Family the City the Nation the World yea even his beasts fare the worse for him The wicked Egyptians bring a curse on their cattle Exodus 9.3 when Achan had sinned his sons and Daughters his Oxen Asses sheep and all he had perished and fell with him Joshua 7.24 25. But it is good being a good mans Childe servant yea beast Exodus 9.4 But the Lord shall sever between the cattle of Israel and the cattle of Aegypt there shall nothing die of all that is the children of Israel's God blesseth their very cattle for their sake and if the creatures could speak they would desire to be servants to those that are servants to God Let all Superiours then labour for grace that they may be a means to diffuse it to those about them for true grace is communicative Paul that was converted himselfe desireth that others were like himselfe Acts 26.29 When the woman of Samaria had found Christ she bringeth her neighbours to him Iohn 4.28 when Andrew had found Christ he bringeth Peter with him and Philip bringeth Nathaniel Iohn 1.41 45. They are like a sweet perfume or like Carbuncles and stones of fire which sweeten and enlighten all that are about them Ezekiel 28.16 The prosperity and welfare of the Church lieth much in the well-ordering of Families they are the Nurseries and Seminaries of the Church and therefore Governours of Families should walk before God in their own houses as well as in Gods house with upright hearts Psalm 101.2 2 Samuel 6.20 he returned to blesse his houshold i. to pray and praise God with them See Psalm 30. the Title and Acts 10.1.2 Iob 1.5 To this end therefore must be the morning and the evening sacrifice there Numbers 28.4 Our Prayers are our sacrifices This blesseth all as the Arke when it came to the house of Obed Edom brought a blessing with it so where duties be set up in their power they are a means to blesse our labour rest and children 2. The Word must be Read there Deut. 6.6 7. it must dwell in us not onely sufficiently but Abundantly Col. 3.16 3. Thou must Catechise and teach thy children the way of the Lord betimes Proverbs 22.6 and if David and Bathsheba a King and a Queen taught Solomon when young Proverbs 4.21.4 and 31.1 who shall think himself too good for this duety 4. There must be singing of Psalmes in our houses it is not onely our Duty but our Glory thus to glorifie God 5. Let none be idle in thy family but see that every one have some imployment wherein to serve God for of idleness comes no goodness as I have shewed before on v. 7. 6. Be well advised whom you receive into your Family If a man be to plant an Orchard he will get the chiefest grafts else as one scabbed sheepe infecteth the Flocke so one disordered person may disorder a whole Family 7. There must be a Grave yet amiable carriage towards inferiours remembring that we also have a master in Heaven Many Masters are so high and lordly so pettish and perverse that no servant can please them no service content them They use their servants like dogs rather then Christians such should remember the meekness of Iob 31.13 and how Superiours are called Fathers in Scripture because they should carry a fatherly affection towards their Inferiours Exod. 20.12 8. There must be Discipline As in the Arke there was the Rod of Manna so in every well ordered Family there must be the Manna of Instruction and the Rod of Correction There
doth this great Apostle here he sendeth his salutations and best respects to Aquila a Tent-maker and his wife Priscilla and is not ashamed to own them as his coadjutors Romans 16.3 The Church of Christ in this world for the most part consisteth of mean and obscure persons as appeareth by those men and women whom the Apostle saluteth Rom. 16.1 to 16. not many wise not many noble not many mighty but God hath chosen the foolish things of the world to confound the wise and the weake to confound the mighty 1 Cor. 1.26 27. Salute Aquila Salute Priscilla Salute Onesiphorus And why so because of their Piety and Zeal for Gods glory We had doubtlesse never heard of these persons but for that 6. Observation Hence Observe Piety bringeth praise It begetteth a good name and maketh a man famous to posterity Such honour God and therefore he honoureth them and setteth an Ecce of Admiration on them Iohn 1.47 Behold an Israelite indeed What hath made Iob Nehemiah David and all the good Kings of Israel so famous to all Generations but their Piety Wicked men by fine fare fine cloaths c. may beg a little praise but Piety commandeth Esteem even from those that cannot practice it themselves The intemperate man cannot but commend the Temperate though he cannot imitate him and the time-serving Polititian cannot but commend the sincere and constant man that sticks to his Principles though himselfe like a Wethercock cannot but turn with every wind VERS 20. Erastus abode at Corinth but Trophimus have I left at Miletum sicke ERastus is a Greek name and signifieth Amiable and lovely He was Chamberlain of the City of Corinth Romans 16.23 he was one that attended on Paul when he sent with Timothie into Macedonia Acts 19.22 Whilest Paul was prisoner at Rome he did abide at Corinth as appeareth by the Text waiting on his publick Office it seemeth he was a great man the Treasurer of the City yet neither his riches nor his great place could keep him from loving the Apostle and the people of God 1. Observation Hence Observe There are some great men that are good men not many yet some 1 Corinthians 1.26 Lot and Abraham two great men and yet good men Genesis 13.2 5 6. and 24.35 So was Iob 1.3 and Zaccheus Luke 19.2 David died full of riches and honour 1 Chronicles 29.28 Nehemiah a Courtier and Cupbearer to a King yet one that feareth the God of Heaven Neh. 1. ult So in the New Testament we read of a noble Theophilus Luk 1.3 and of an Elect Lady that loved the Truth 2 Iohn 1.2 and of a Ioseph of Arimathea and Sergius that embraced the Gospel 1. The Lord hath so ordered it to stop the mouths of wicked men who are ready to say as the Pharisees Iohn 7.48 do any of the Rulers or great ones believe in him q. d. there are none that follow Christ but a few simple people and illiterate fishermen c. Yet God hath some Kings and Queens some Lords and Ladies some of the great ones and some of the fat of the earth that worship him Psalm 22.29 He hath a learned Nicodemus and Paul with an eloquent Apollos to defend his truth 2. The Lord calleth some such that they may draw on others who are apt to be led by great ones They are the Looking-glasses of the Countrey by which many dress themselves 3. For the greater conviction of wicked men when they shall have the light of such and such great men who have broke through great temptations and denied themselves many lawful liberties that they might be the fitter for Gods service when many that had not the Tythe of these Tentations and hinderances yet would not serve him 4. For the greater manifestation of Gods Almighty Power though it be a very hard thing for a rich man to be saved and with men it is impossible by reason of the many snares and impediments which lie in their way hence the Apostle telleth us that none of the Princes of this world have known Christ id est almost none very few 1 Corinthians 1.8 yet Christ can pare off this Camels bunch and so untwist this cable rope that it shall goe through the eye of a needle Trophimus have I left sick at Miletum This Trophimus was a Citizen of Ephesus a Disciple of Pauls and his companion in his travels Acts 20.4 and 21.29 Paul travelling through many places after his first imprisonment at Rome leaveth this Trophimus sick at Miletum a City in Asia not far from Ephesus famous for its wooll and cloathing Question But would not the Apostle work a miracle and so heal him as he had done other sick persons Answer It was not in the Apostles power to work Miracles when they pleased but onely when there was a necessity for the conviction or conversion of unbelievers then the Holy Ghost enabled and excited them to it Acts 3.12 2. Observation 2. Sickness may seize even on good men As they are subject to death so to sickness also which is the fore-runner of death Epiphraditus a good man whose recovery Paul so greatly rejoyced in yet was very sick and nigh unto death Phil. 2.27 and so was Paul himself 2 Cor. 1.8 Hezekiah and David two holy men yet sick of the Plague as it is conceived the Corinthians were chastned by the Lord with the same violent disease as 't is conceived that they might not be condemned with the world 1 Cor. 11.30 But this needs no proof for we experimentally see that all things come alike to all and sickness is the portion of good men as well as bad only the wicked are punished in wrath their sickness and pains here are but praeludia futuri judicii fore-runners of greater pains besides they are hardned and made worse by them as Pharaoh and Ahaz 2 Chron. 28.22 God rains snares on wicked men if they be in health 't is a snare to them Psal. 69.22 Prov. 1.32 if sick 't is a snare to them their sin is drawn out discovered and ripened by it 'T is Luthers Observation that after long journeyes and long sicknesses few were better Cast a stinking weed into the fire and it smelleth worse but cast a sweet Herb into the fire and it smelleth the better God punisheth the wicked as a Iudge but he correcteth his children as a Father For their good to bring them nearer to himself and to fetch home his Prodigalls which wander after the creature and to bring their sinnes to remembrance In prosperity men cannot awhile to think of their sinnes but when sicknesse cometh they shall have time enough night and day they shall have no rest by reason of their sinne We reade of some Psalms whose Titles are A Psalm to bring to remembrance So we must say of many diseases A Feaver to bring our sinnes to remembrance a Consumption to bring our sinnes to remembrance As Pharaohs Butler said sometimes I remember my sinnes
this day Genesis 41.9 So those sinnes which lay long forgotten a sicknesse may bring them to your remembrance God could remove all sicknesse and all infirmities from his people but he is pleased for good Ends to exercise them therewith that the Saints might be kept humble in themselves and we might not Idolize them giving the Honour which is due to the Creatour to the Creature Hence Moses hath a stammering speech Paul a Messenger of Satan to buffet him and Luther some dreggs of Popery abiding in him VERS 21. Do thy diligence or make haste to come before Winter Eubelus greeteth thee and Pudens and Linus and Claudia and all the Brethren PAul being very desirous to see Timothy before he dies reneweth his suit to him desiring him to make haste and to come before winter when it is dangerous sayling and the Seas in many parts are shut up by the extremity of cold so that there is no sayling Besides Timothy was but sickly and weak and therefore the Apostle would have him come in Autumne that the winter season might not prejudice his health Eubulus Pudens Linus and Claudia do greet thee The Apostle to quicken Timothy to come the more speedily to him haveing told him how some had forsaken him others were sick and the rest scattered abroad now he telleth him what friends he should yet finde at Rome who do send salutations to him 1. Eubulus by his name he seemeth to be a Greeke he was one of Pauls familiar friends at Rome We finde no mention of him but onely in this place 2. Pudens was a noble Senator in Rome who embraced the Faith and the Christians had frequent meetings in his house 3. Linus was one of Pauls acquaintance his first Disciple say some and afterwards Bishop of Rome say others Anno Christi 70. 4. Claudia she was a noble Matron a Brittish woman say our Chronologers who went to Rome was converted by Paul married a Roman Senator called Pudens 'T is thought that she sent the Gospel first into England And all the Brethren Having named some of the choysest Christians in particular and many of them Greekes and so the better known to Timothy he names the rest in general and under the name of Brethren comprehendeth all the faithful who were at Rome which it seemeth were many and therefore he would not stand to name them all This also he might mention to incourage Timothy to come the sooner to Rome since he had so many friends there Now strange it is that amongst so many and they of such note that they should all forsake Paul at his first answer Here we see what fear and frailty may be in persons of choice note for grace in the Church of God See more on V. 16. Observations 1. God hath some in all places that serve him At Rome yea in Nero's Court God had his Saints Philippians 4.22 The Saints in Câ—â—â—ars house salute thee This Caesar was Nero in whose Palace Pauls bonds were made manifest and God so blest his preaching and suffering that he had many converts there Piety is rare in Princes Courts yet in this Tyrants Court are some Saints God hath his two witnesses in the worst of times Revelations 11.2 3. Yea he hath his thousands which lie hid in the Papacy which shall shortly come out both in person and affection Revelations 18.4 He hath a faithful Abraham in the middest of faithlesse Cananites and a zealous Ionathan and David in the Court of a persecuting Saul God will have a Church in all Ages to glorifie him Ephesians 3.21 and therefore we should not be discouraged when we come to places where we think we are alone yet God hath his hidden ones there which have not bowed their knee to Baal Palaces and Prisons are oft times the worst places in the world yet God hath some there Onesimus was converted in prison and the Iayler and his houshold receive the Gospel 2. Observation 2. There are some good women in the world here is a Claudia and Priscilla that own the Apostle and believe the Gospel when Nero and the most of his Courtiers persecute him We reade of many good women that supported Christ with their substance when Herod and the great ones crucified him Luke 8 2 3. Lydiâ— entertained the Apostles when others cast them out of all Of those 277. Martyrs that died in Queen Maries dayes 55. were women 3. Observation 3. God doth great things usually by weake meanes He can make weake women instrumental to spread the Gospel The Apostle at first had no other Hearers but a few women at Philippi yet after it became a flourishing Church Acts 16.12 13. Philip. 4.3 God usually hangs the greatest weight on the weakest wires that so his Name may have all the glory What more violent then the Sea and what weaker then sand yet â—e hath made the sand to bound the Sea Jeremiah 5.22 It is a little David and that with a sling that overcometh a great Goliah Gideons three hundred overcome a great host of Midianites It is by the mouths of babes and sucklings that God confounds his enemies Psal. 8.2 It is the Worm Iacob that shall thresh mountains Isay 41.14 15. It is impar congressâ—s an unequal match there is no proportion between a mountain and a worm one bit of a mountain will crush in pieces ten thousand worms I but if these worms have God on their side they shall arise and thresh mountains God creates strong things in the earth he makes a woman to compass a man .i. though the enemies of the Church be many and mighty and Gods people be low and contemptible being esteemed as weak women in comparison of their manly adversaries yet this weak effeminate one shall prevail against those stout and manly Caldeans Ier. 31.22 Let none then despise the day of small things where we see any sparks of grace let 's love it and encourage it Rom. 14.1 and 15.1 If Christ would not break the bruised reed much less may we True grace is little at first it is like a grain of Mustard-seed which is parvum humile yet acre fervidum little but full of life and spirit Let not men then be discouraged because of their weak beginnings the greatest Gyant was at first an Infant the tallest Oak was once an Acorn and the greatest Schollar at first in his battle-dor Onely rest not in beginning but improve the means of grace and God will increase thy stock and make thy little strength hold out Rev. 3.8 9. when the strong in their own conceits shall fall 2. In the Churches Reformation we should not be despondent though it meet with much opposition what though mountains of difficulties lye in the way yet they shall all become a plain before Gods Zerubbabels Zach. 4.6 See how the Lord hath subdued Rome Pagan and Rome Arrian and he daily doth and will not rest till he have destroyed Rome Antichristian Wicked men