Devils at the great and glorious day of the Lord is the honour of our honours Christ will not onely be thy Compurgator but thy Enchomiast at that day Alexander admired the happiness of Achilles because when he lived he had Patroclus for his friend and after he was dead he had Homer for his Encomiast But O the happiness of a Christian who hath God for his friend and Christ for his Encomiast He hath a Book of Remembrance wherein he registers all the good we do with all the circumstances which may any way illustrate our goodness Mal. 3.16 All thy good works shall be brought forth not as meritorious causes but as signes and evidences of thy faith Christ instanceth in works of mercy because they are most manifest to the world and more visible then faith Matth. 25.35 And this should make us to abound in the work of the Lord since our labour is not in vain in the Lord. 1 Cor. 15. ult Ob. The Godly have had their failings shall not those be publisht in that day A. I conceive not all their sins are forgiven and forgotten and nothing shall be remembred in that day but their goodness 1. This is most agreable to the promises which God hath made of pardoning our sins and remembring them no more of blotting them out and casting them into the depths of the Sea Psal. 32.1 Esay 33. ult and 43.25 Ieremy 31.34 Micah 7.18 2. God hath oft confirmed these promises both by his Spirit inwardly and by the Word Sacraments and Prayer 3. The godly are said not to come into judgement viz. of condemnation but of absolution Iohn 3.18 And there is no condemnation to them Rom. 8.1 they are already perfectly justified and absolved from all their sins Rom. 3.24 25. and 8.33 4. The godly confess and forsake their sins they daily repent of them and judge themselves for them and therefore God will not judge them but according to his promise he must and will forgive them Prov. 28.13 1 Iohn 1.9 and by consequence forget them as if they had never been Ier. 31.34 If men must forgive and forget shall not God much more Levit. 19.18 3. Is Christ the Judge of all the World then this speaks terrour to all ungodly men who would not have Christ to raign over them but grieved his Spirit abused his Ministers contemned the Gospel persecuted his Saints and trod under foot the Son of God These will not be able to stand in the judgement of that day Psal. 1.5 1 Pet. 4.18 Rom. 2.5 This will be a comfortable yet terrible day a day of the greatest comfort to the godly and of the greatest discomfort to the ungodly that ever was The good mans best and the bad mans worst are both to come Now God executes some judgements on wicked men but these are but praeludia futuri judicii tokens and fore-runners of that great judgement Some are now punisht as Sodom Old World Egypt Ierusalem the Jews c. that we may know there is a providence taking notice of all yet all are not punisht that we may know there is a judgement to come to which the wicked are reserved 2 Pet. 2.10 Here Gods way is in the clouds and we see not the reason of many things but then his Justice and Righteousness shall be gloriously apparent to all the world Rev. 2.5 The judgement of God righteous now but 't is not so manifest to the world but at the great day there will be a publick revelation of the righteous judgement of God Here wicked men have their day of sinning and God beares I but the day of the Lord will come 2 Pet. 3.10 when the wicked must answer for their abuse of his patience and God will bear no longer Who can conceive much less express the horrour of that great and terrible day of the Lord when the Sun shall be turned into darkness and the Moon into bloud Ioel 2.31 Acts 2.20 which shall burn as an Oven and all that do wickedly shall be as stubble Mal. 4.1 when the Heaven shall passe away with a great noise and the Elements shall melt with fervent heat the Earth and all that is therein shall be burnt up 2 Pet. 3.10 When Christ shall come in his glory and ten thousand times ten thousand of Angels shall attend him Dan. 7.9.10 when he shall come in flaming fire to take vengeance on such as disobeyed him When all the kindreds of the Eearth shall weep and wail before him Rev. 1.7 And shall at last hear that fearful sentence passed on them Depart ye cursed c. When Kings and Captains and mighty men of the earth shall cry to the Rocks and Mountains to hide them Rev. 6.15 16 17. They that made others fly into Caves and Dens shall cry themselves to be hid in Caves and 't will not be Then Alexander Caesar and others that made the World to tremble shall themselves tremble and cry for fear If we hear but a crack of Thunder in a Cloud we are ready to tremble and with Caligula seek a place where we may hide our selves What then shall we do when the whole frame of Heaven and Earth shall break in pieces and all the World shall be on a flame about us Oh who may abide the day of his coming and who shall stand when he appears Mal. 3.2 If Felix a Heathen trembled when he heard of a judgement what will Infelix Felix do when he shall feel it This was one meanes to convert S. Austin and if thou be not past grace it may be a meanes to work on thee And if Moses in the Mount did so exceedingly fear and quake at a glimpse of Gods presence Heb. 12.21 and Daniel and Iohn were so affrighted at the sight of an Angel tho he came with good tidings and they were men of good consciences oh then how dreadful will the sight of all those thousand thousand of holy Angels be to the wicked with their guilty consciences It will be a terrible day especially to all Ignorant impenitent sinners who know not God nor obey his Gospel 2 Thes. 1.8 Isai. 27.11 They would not hear his soft Voyce in the Ministery and now they must hear his terrible Voyce in Judgment They say unto him depart for we desire not the knowledge of the wayes Iob 21.14 and therefore Christ will say to them Depart from me I know you not 2. To the Persecutors of Gods People 2 Thes. 1.7 3. To all cruel mercyless rich men Iames 2.13 and 5.1 to 6. Matth. 25.41 42. 4. To all whoremongers and adulters those sins are ofttimes so secretly committed that the Magistrate cannot punish them and therefore God himself will judge them Heb. 13.4 Iude 7. 5. To all gross offenders at the day of judgment he 'l be a swift witness against sorcerers murderers c. Mark 3.5 Revelat. 22.15 6. At that day will Christ reveal all the secret abominations which have been
many years after he is dead and gone He tells what Iosiah will do before he is born and it came to pass 1 Kings 13.2 and 2.22 17. What is to be done a thousand years hence is as present to him as a thousand years that are past which are but as yesterday Psal. 90.4 His knowledge is like himself infinite he perfectly knows all things past present and to come nothing is hid from him Heb. 4.13 He calls the things that are not as if they were Rom. 4.17 and knows us before we had a being Ier. 1.5 This is Gods prerogative royal whereby he is distinguished from all false Gods Isai. 41.23 1. He knows all things to come in himself as able and willing to have them done if good or else to suffer the doing of them being evil and to order them to his own ends 2. He sees them in their causes by which they shall be done 3. He knows them in themselves altogether not successively as we do by reasoning and searching out the causes but by one eternal act of understanding Acts 15.18 This will further appear 1. If we consider how he made all things and therefore he must needs know all things As an Artist that made an Instrument knows all the secrets of it God that hath made the eye must needs see and the heart must needs know what is in it Psal. 94.11 He knows all by way of caâ—sality 2. He rules and governs all things and therefore must needs know all things 3. He 's the righteous Judge of all the world yea he 's both Judge and Witness Mal. 3.5 which he could not be if he did not know the thoughts words and works of men 1. This reproves these Atheistical Antinomians which say God sees not the sins of his people when he sees them more perfectly then our selves see them and sets even our secret sins before him Psal. 90.8 He saw David's adultery and Solomons idolatry and punisht them for it He saw the sins and his Churches and reproves them for them Rev. 2 and 3. 2. This must teach us to walk sincerely with our God who sees even our secret vices as well as our duties He sets a print on our heels and spies out all our paths Iob 13.17 He knows our thoughts before we think them our words before we speak them and our works before we do them Psalm 139.2 to 16. He knows more by us then we know by our selves we know but in part but God knows us thoroughly and if our consciences do accuse us of some things yet he is greater then our consciences and knoweth all things 1 Iohn 3.20 3. It may serve to convince us of the truth of the Scriptures and that they are the very Word of God in that all its Predictions have been fulfilled See B. Vshers Body of Divin p. 9. and M. Baxter's Saints Rest. p. 2. c. 6. Sect. 1. p. 250. 4. It serves for singular comfort to the Godly and that many wayes 1. In point of weakness it may be thou canst not pray nor do as thou desirest yea but the Lord knows onr desires before hand and hath promised to answer them Neh. 2.4 Psal. 10.17 he knows the intents and bents of our hearts and will deal with us accordingly 1 Cor. 4.5 2. It may comfort us in all our troubles that our God knows them before they come upon us When we know not how to deliver our selves yet he doth 2 Pet. 2.9 And therefore to comfort his Churches he tells them more then once that he knows their sufferings Rev. 2.2 3 9 13. and the plots of their malicious enemies Ier. 18.32 Exod. 3.9 2 Chron. 16.9 He knows thy strength and thy parts and will not suffer thee to be tempted above what thou art able to bear 1 Cor. 20.13.3 It may comfort us in case of reproach cruel witnesses may rise up against thee and lay to thy charge things which thou knowest not I but the Lord knows thy innocency and will one day clear it before all the world this comforted Iob 16.19 4. It may comfort us against Apostasy many good souls fear they shall never persevere I but the Lord knows who are his 2 Tim. 2.19 and he 'l not lose one of his Iohn 10.27 28 29. and 17.12 5. It may comfort us against inordinate cares he 's an Heavenly Father that knows our wants and out of the riches of his goodness will supply them Math. 6.30 32. 6. It may comfort us against the ingratitude of the world here oft-times the more we do for men the less they do for us the more we love the less are we beloved But our comfort is that our God who seeth in secret he will one day reward us openly Matth. 6.6 Observat. 2. The more perfidious the world is and the more false Teachers abound the more careful must Christs Ministers be to oppose them by preaching sound Doctrine The badness of the Times approaching must make us to redeem the present season The Sun will not alwayes shine tempests will arise aud the night will come when no man can work Besides the affections of people are mutable they that at first seem to love the Gospel after a time will loath it they that to day are ready to adore us as Gods to morrow are ready to stone us as Devils Acts 14.12 13 18 19. Those that reverence Moses to day to morrow are murmuring against him Exod. 14. ult and 15.14 So unconstant are the affections of this ungrateful world to Gods faithful messengers especially when they apply sound Doctrine to their soars Observation 3. Saving Doctrine is sound Doctrine 'T is pure and sound in it self and 't is sound effectively it cures and heales the soul which is sick of sin and brings it to salvation hence it 's said to save the soul James 1.21 and it 's called healthful and wholesom words 1 Tim. 1.20 and 6.3 and 2.1.13 Titus 1.9 and 2.1 Observation 4. Vnsound persons cannot endure sound Doctrine 'T is salt which searcheth mens sores and puts them to pain 'T is light which these soar eyes cannot endure nor these Thieves abide They do evil and therefore they hate the light Iohn 3.20 They are sick of a Noli me tangere and had rather perish in their sins then part with them They imprison the Truth in unrighteousness Rom. 1.18 There is in them not onely a fâ—rmido but a detestatio lucis they do not onely fear but hate the light They cannot endure to have the Law preacht their consciences searcht nor their sins discovered The light to them is as the shadow of death as Iob 24.17 speaks in another case This made Ahab to hate plain-dealing Micajah 1 Kings 22.8 and Asa to imprison the Prophet 2 Chron. 16.7 20. and Herod Iâ—hn the Baptist. So Ier. 11.21 Amos 7.12 Micah 2.6 Light is an unwelcom guest to evil consciences Wholesom instructions will not down with them they must have
An Epistle to the READER AMongst all the Tractates in Divinity written by English men in English which are very many and many of them very excellent and highly esteemed even by learned men of other Nations there are none more useful in some respects or more serviceable to the Church of Christ then such of them which are Commentaries and Expositions upon the holy Scriptures Witness Ainsworth upon the Pentateuch Willet upon Genesis Exodus Leviticus Daniel Romans and Iude. Perkins upon the Galatians Bifield upon the Colossians Taylor upon Titus many others Insomuch that if we had such like English Commentaries upon every Book in the Bible I doubt not but it would very much tend to the right understanding of the Scripture thereby to the further propagation of Truth Godliness throughout the whole Nation The Reverend Learned and Religious Author of this ensuing Treatise hath undertaken to give us a Practical and Polemical Exposition upon the third and fourth Chapters of the latter Epistle of S. Paul to Timothy of which it may truly be said That it is both elaborate and judicious And that he doth not serve the Lord with that which cost him nothing There is in this excellent Commentary the sum of nigh 30 years studies and the Epitome of all those choice things which this worthy Minister of Christ hath ever either heard or read And therefore I doubt not but it will fully answer expectation and be gladly entertained by the godly learned Readers Especially if they consider That the Author of this Book is the same Person who hath by former Books guarded the Pulpit from unordained Preachers The Font from Antipaedobaptists The Schools by the defence of human learning And the Ministery and their maintenance in a Latine Treatise called Sal Terrae His abilities are already sufficiently known to the world by these and many other of his works and therefore there is no need to add any thing more in way of commendation Vinum vendibile non opus habet hederâ suspensâ My prayer to God is That this large and yet pithy and learned Exposition may obtain the end for which it was written That it may do good to future Generations and speak to the world when the Author is gone out of it to enjoy the Kingdom provided for him from all Eternity Thy servant in the work of the Ministery EDM. CALAMY A Practical and Polemical COMMENTARY Or EXPOSITION UPON The Third and Fourth Chapters of the latter Epistle of Saint Paul to TIMOTHY WHEREIN The Text is explained Some Controversies discussed Sundry Cases of Conscience are cleared Many Common Places are Succinctly handled and Divers Usefull and Seasonable Observations raised By THOMAS HALL B. D. and Minister of Kings-Norton in Worcester-shire Versatur ob oculos nostros profanus ille Christianismus Aevi extremi quem praesaga Pauli mens ante tot Secula penicillo Spiritús Sancti depinxit Scult in 2 Tim. 3.1 Psal. 119.72 The Law of thy mouth is better to me then thousands of gold and silver Rev. 12.12 Wo to the Inhabitants of the Earth and of the Sea for the Devil is come down unto you having great wrath because he knoweth that he hath but a short time Imprimatur EDMUND CALAMY LONDON Printed by E. Tyler for Iohn Starkey at the Miter at the North door of the middle Exchange in Saint Pauls Church-yard 1658. Academiae Cantabrigiensis Liber TO THE RIGHT WORSHIPFUL Richard Hemming Mayor Richard Vernon Sheriffe with the Aldermen the Reverend Ministers the Common-Council and the rest of the Inhabitants of the City of WORCESTER T. H. Dedicateth this Practical and Polemical COMMENTARY as a Testimony of his unfained Love and best Respects to that his Native CITY Dearly beloved in the Lord MY hearts desire and Prayer for you is that you may be saved And since God saveth none ordinarily but by means I here present you with a Practical Book which by the blessing of God may be a means to lead you safely through this Wilderness to the heavenly Canaan Here you will finde Directions for all sorts for Magistrates and Ministers for Superiours and Inferiours Here you have Antidotes against those nineteen sinnes of these last and worst times which are so rife both in City and Countrey for where can a man goe but he shal finde such as are Self-Lovers Covetous Boasters Proud Blasphemers False-accusers Covenant-breakers Vnholy c. So that the Treatise is very seasonable the good Lord make it profitable To this end First You that are Rulers must Rule for God you must not bear the sword in vain but you must be a Terror to Drunkards Swearers Sabbath-profaners Whore-masters Seducers Blasphemers and all the rabble of Hell 'T is an old complaint that England hath golden Lawes but Leaden Executioners Be Zealous therefore for God we never lose by venturing for him Remember that at the last day you must give an account of your Steward ships of those Offices Talents and Opportunities which you have received and what good ye have done in your yeare what Vices have been punished what Goodnesse hath been promoted and what disorders rectified A Zealous Magistrate is the best Common-wealths-man such a Nehemiah is a means to keep off wrath from the City and Place of his abode When Men punish God spareth but when men spare then God ariseth to execute judgement on the wicked Mistake me not I plead not for Cruelty or rigour but for Iustice as Magistrates must be Clement and Mercifull as occasion requireth distinguishing of sinners observing who offend through weakenesse and who of wilfulnesse So he must be just and sharp against incorrigible and incureable Offenders least they infect others Be Men of publicke Spirits cast off all self-seeking and private-spiritednesse I could wish that every Magistrate had Master Iacombs Sermon on Acts 13.36 it is an excellent piece and will teach you how to serve God in your Generations 2. You that are Under-Officers must in your spheere be also active for God little Birds we see sometimes set the greater on singing your zeale may quicken others Doe but doe not over-doe your duties least you bring an Odium upon Religion by your Pharisaical rigour and austerity but doe all in a Spirit of Wisedome Love and Meeknesse else you may sinne in over-doing as well as in Under-doing 3. You whom the Lord hath set as Spiritual Watchmen in the City it concerneth you to promote his work with one shoulder and one consent Unanimity is the glory of Societies and maketh them invincible The Primitive Christians were of one heart and one soul they had a holy conspiracy in the wayes of God Acts 4.32 When the shepherds are divided the flock must needs be scattered and Gods work hindred If there be four Oxen in a Team and these four draw foure several wayes the worke must needs go backward but when all draw jointly together how comely pleasant and easie is the work The
Application is easie Take heed of that Rock of offence and Roote of division The gathering of Churches out of Churches which is indeed the destruction of Churches 'T is an uncharitable and an unscriptural Practice There is no Precept nor President for it in all the Book of God The Dissenting Brethren were not able to produce one example out of Gods Word for the gathering of Churches out of Churches though they were pressed to it by the Reverend Assembly of Divines We read in Scripture of Gathering Churches from amongst Heathens but never of gathering Churches out of constituted Churches Were England a land of Heathens and no Church planted amongst us it might be proper enough to gather Churches here but to put a planted constituted setled Church into the condition of Heathens savours strongly of Pride and Censoriousness Parochial Assemblies if the Parishes were but regulated and made more uniform and compact are the best both for Pastor and People when this gathering of Churches breedeth as many Divisions in Families almost as there are persons e g. The husband is a Presbyterian and goeth to his Church the Wife an Independent and goeth to her meetings the Sonne an Anabaptist and goeth to his meetings the Daughter a Quaker and she hath her meetings c. What Rents this kind of gathering maketh let the Reader judge Besides the great inconvenience of having Church-members at such a distance one at London another at Dover a third at West-Chester a fourth at Yorke I know some that dwell nigh an hundred miles off him whom they call their Pastor such sheep are like to be well fed and looked to that are at such a distance from the Shepherd Moreover it is a kinde of Sacriledge to rob godly Ministeres of the first-born of their Prayers and pains of the creame of their flockes and the Crowne of their Ministery If they will gather Churches out of the world as they call it let them first plow the world and sow it and then let them reap with Gods blessing else he is but a hard man that reaps where he hath not sowen There is superstition on the right hand as well as on the left and the Devil cares not on which hand we miscarry so he can but get us out of the right way Be not over-righteous in making the Gate of the Church narrower then God hath made it shut not out those whom God admitteth Better be too Charitable then too censorious Pitty the many hundreds of poore ignorant profane uncatechized souls that are in your City the great I had almost said the greatest part of a Ministers worke lieth out of the Pulpit I have experimentally found more good by week-dayes Catechising then by many yeares Preaching condescend to the Capacities of the weakest by workes of mercy and by all good means labour to win them to Christ Be not high nor supercilious be not harsh and censorious in casting off the greatest part of your flocke as dogs and swine if they be ignorant you should instruct them if scandalous by all wise means you should labour to reclaim them This rigorous casting off them and their Infants doth but harden them and make them out of love with Religion when a tender and compassionate carriage towards them might have brought them into better order 4. You that are Tradesmen be just in all your dealings Plain honesty is the best Policie though it gain but little yet it keepeth the credit and the custome when he that over-reacheth and cozens me once shall never cozen me a second time Much of religion is seen in our dealings with men Psalm 15.2 3 4 Let a man professe like an Angel yet if he be faulty here all his religion is vain Piety towards God and Righteousnesse towards man are the best Walls and Bulwarks of a City It is true your walls are razed but it is not the want of walls but the wickednesse of the Citizens that ruines a City If Piety be within God himselfe will be a wall of fire round about you to defend you and offend your Enemies and your glory in the middest of you Zacharie 2.5 Isay 26.1 Good Citizens are the best fortifications God hath blest you with the Nether-springs and given you a South-land you have a rich and fruitful Soile a River that bringeth you Treasure from farre doe you as Achsah the Daughter of Caleb did begg for a better blessing even the Upper-springs also for Grace and Glory which will refresh you to Eternity Ioshua 15.19 The Riches of your City lieth much in cloathing Oh get your Soules cloathed with the robes of Christ his Righteousnesse for your justification and the White Robes of Innocency Integrity and Sanctification these are the onely true riches of a Christian which can never be taken from him 5. You that are young lay your foundations low if ever you would build high with Timothy give up your selves to God betimes fly the lusts of youth mortifie the flesh with its affection and lusts Redeem the seasons of Grace know the day of your Visitation and improve it remember your Creator betimes the sooner the better since the seasoning of our youth hath a great influence upon the remaining part of our dayes God hath blest you with many able laborious Ministers who are ready on all occasions in season and out of season to dispense the Mysteries of salvation to you so that you cannot sin at so cheap a rate as formerly happy are you if you have hearts to improve the mercy storing up in these dayes of Spiritual plenty Truths against times of Errour Light against times of darkness and comforts against times of discomfort If Philip King of Macedon rejoyced that his son Alexander was born in that time when Aristotle lived that so he might be instructed by him how should we then rejoyce who are born in such a time when the Gospel is so fully and freely publisht to the world which is able to make us wise unto salvation Lastly you that are Governours of Families set up Religion in the Power of it there let them be Bethels Houses of God and not Beth-avens houses of Vanity iniquity lest God make them Beth-anys houses of sorrow and affliction Lay injunctions on your Children and Servants that they keep the way of the Lord So did Abraham Genesis 18.19 as you would partake with him in blessednesse so follow him in Obedience Let not the greatnesse of your Families make you neglect the Dutie Abraham had a great Family above three hundred that could bear Arms yet he Catechized them and instructed them in the wayes of God Genesis 13.14 The houses of the Primtive Christians were as so many little Churches Romans 16.5 1 Corinthian 16.19 Câ—los 4.15 Philem 2. Solomon in all probability had thousands in his Court for he had seven hundred Wives which were Princesses and their retinue must needs be great he had fourtie
reconciled tending all to one and the same end I shall therefore take them in all for it is a Rule in expounding Scripture That when a Text admits of many but not contrary senses it is a safe way to take in all lest we misse the meaning where no reason doth constrain we are not to restrain the words but may take them in the largest sense especially when neither matter phrase context or scope do hinder us 1. The last dayes are called perilous because of those perilous pestilent wicked men and wicked manners that shall then abound This sense is genuine if we consider the context The last dayes shall be perilous and why so not so much because of the sword plague famin persecution or any corporal distresse that shall molest men but bccause of those perilous sins which shall then over-spread the face of the Church This Reason is clear verse 2. For men shall be lovers of themselves covetons boasters proud blasphemers c. These even these are the things which make the times truly perilous and really pernicious And therefore Grotius and his followers are much mistaken who place the perill of the times onely in affliction and sharp persecutions citing Gen. 47.9 Psal. 49.5 whereas the Context clearly evinceth the contrary 2. They shall be troublesome times because of the predominancy of sin which will create much trouble to the godly for there is nothing more grievous to a gracious soul than sin as nothing is dearer to such a man than the glory of God so nothing affects him more than Gods dishonour and as the last dayes will be troublous to all the godly in generall so especially to Gods Timothies to his faithfull Ministers who are bound by their place and calling to witnesse against them 2 Cor. 12.26 3. The last times will be sharp and sad times to the godly who are the light of the world and so hatefull to these Owles as the light is to the thief which discovers him 4. Cruell and outragious times because of those outragious sins and sinners which shall then be rife Thus the Devils are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saevi valdè Mat. 8.28 exceeding fierce The men of the last times shall resemble this their Father for as the godly are holy because God their Father is so so these shall be fierce and furious because the devill their father is so Hence the way of transgressours is said to be harsh and hard Prov. 13.15 they are men of fierce and furious spirits full of malice hatred envie and all manner of cruelty 2 Tim. 3.3 5. Difficult and dangerous times wherein it will be very difficult to discern what counsell or course to take and how to behave our selves amongst such monsters rather than men as shall arise in the very bosome of the visible Church 2. They may be called hard times in respect of the men that shall live in those dayes they will be hard-hearted impudent impenitent sinners these are called duri facie duri corde Ezek. 3.7 brazen-faced men hence Tyrannicall government is called hard and cruell government Dan. 2.40 because Tyrants use to rule with rigour and cruelty Hard things cannot be bowed or bended you may break them sooner than bend them a hard Adamant no fire can melt it no hammer break it So the last dayes shall be perilous because men will be so hardened in sin that all that mount Sinai or mount Sion can afford neither the curses of the Law nor promises of the Gospel can work upon them 3. They shall be hard times in respect of the proud boasting blasphemous speeches which men shall utter these are called hard words in Scripture as 1 Sam. 2.3 talk no more so exceeding proudly let not arrogancy or hard words come out of your mouth thus blasphemous Atheists are said to utter hard things Psal. 94.4 Thus in the last dayes men shall be proud boasters blasphemers exalting themselves and their own By-wayes as the only way blaspheming God and his Ordinances and slandering his faithfull messengers For these hard speeches they must one day answer Iude 15. 't is these sins that make these last times so hard 2 Tim. 3.2 4. They will be hard times because it will be hard for a man to keep himself free from the infection of the sins of those times all that live in them will be in danger of being partakers of the sins of those about them either by complying with them or conniving at them or not mourning and witnessing against them It will be very hard to keep our selves pure in the midst of such an impure generation 5. They will be sad times and therefore hard times for sad things in Scripture are called hard things Thus those that are sad and troubled in spirit are said to be of an hard spirit 1 Sam. 1.15 thus Hannah is said to be a woman duri spiritûs of a sorrowfull spirâ—t So a sad messenger is called an hard messenger 1 Kings 14.6 I am sent to thee with hard tidings i. e. with sad newes In this sense also the last times will be hard times by reason of those sad tentations and oppositions which the godly will meet withall from that degenerate generation and because of those abounding sins and errours which will much sadden the hearts of Gods people 6. They will be grievous times grievous things in Scripture are called hard things Thus the grievous servitude of Israel in Egypt is called a Hard bondage Exod. 1.14 and 6.9 and the yoke of Tyrants is called a hard and grievous yoke 1 Kings 12.4 So the last times will be hard and grievous times not onely in respect of the opposition of Tyrants on the one hand who like wilde boars will endeavour to root up the Lords Vine-yard Psal. 80.14 but also in respect of subtle seducers and pernicious Hereticks who like Foxes will endeavour to destroy Christs Vine Cant. 2.15 Thus those perilous times which then were instant are now extant no sooner do the last times come but perilous times are presently come This also know That in the last dayes perilous times shall come There are yet two Questions to be answered and then I come to the Observations 1. Quest. How can the times be said to be perilous hard hurtfull c. since Time in it self is good being given us by the God of goodnesse for good Ends and Uses Answ. 'T is a Metonymicall speech the times being put for the men that live in those times a Trope very frequent in scripture Psal. 49.5 Ephes. 5.16 the dayes are evill i. e. the men living in those dayes So in our common speech we cry O tempora O wicked times when we mean the wicked men that live in the times See more in my Schooles Guard p. 172. So Amos 5.12 13. the Prophet calls the time wherein many crying sins reigned an evill time by reason of an evill and ungodly generation
which made it so 2. Quest. How can the last dayes be called perilous when the Scripture so frequently proclaimes them glorious Isay 2.2 3. 11.9 60.6 7.10.18 62.5 c. Hosea 1.11 3.5 Answ. The last dayes may be said to be both glorious and perilous in different respects 1. They may be said to be glorious in respect of the great light liberty knowledge company commentators encouragements clearer manifestation of the Gospel and many other gloriouâ— priviledges which former ages never enjoyed 2. Yet they will be perilous times in respect of the sad abuse of those glorious priviledges and sinning against such great light and love Iohn 3.19 the higher we are lifted up with priviledges the greater will our fall be if we abuse them Mat. 12.23 we cannot sin at so cheap a rate in these last times as formerly men did The sinners of the last times will have the lowest place in hell Besides they will be perilous times in respect of the swarmes of sinners and seducers which will then over-spread the face of the earth going up and down like the Devill their Master that grand Peripatetick seeking whom they may devoure Vermine of this kind will then abound every where weeds grow no where so rank as in a fat soyle So that if we take the words in the largest construction yet the Text is ours as our Saviour said sometimes of a Text in Isay so may I say of this Text in Timothy This day is this Scripture fulfilled in our eares our times are a Comment on this Text. I appeale to all that know them whether they be not perilous pernicious troublous hurtfull hatefull hard times I come now to some practicall Observations 1. Observe from these words This also know That it is our duty to take notice of the Prophecies delivered to us in the word of God As they are not sealed by him but left open for our use so they must not by our negligence be as a sealed Book to us Deut. 29.29 we must not barely read but search out the meaning of the word Iohn 5.39 So did Daniel 9.2 though he were a great and excellent Prophet yet he doth not disdain to read and when by reading the Prophet Ieremy he understood that the time was come for the accomplishment of Gods propheticall promises then Daniel begins to pray for the fulfilling of the promises The Book of the Revelations is an excellent prophecie of the downfal of the Churches enemies and of the great things which in the latter dayes God will do for his people even to the end of the world and therefore the Lord would have us attentively to consider and humbly and accurately to weigh what is written there that so our faith may be strengthened and we may be quickened by remembring his promises to serve his providence acting and praying for the downfall of Babylon which God hath so clearly promised shall come to passe And to encourage us to read the Lord hath pronounced them blessed that read the words of that prophecie viz. with attention affection application and practice Revel 1.3 God takes it ill when he shall write to us the great and glorious things of his Law and we shall count them as strange things that concern us not Hos. 8.12 this makes people especially in the Churches distresses so faithless prayerlesse comfortlesse and carelesse The Evangelist gives this as a Reason why the Jewes committed that great sin in crucifying Christ it was because they knew him not to be the Messias nor did they understand the prophesiâ—s of him Acts 13.27 though they were read to them every Sabbath day This should startle us and make us not only to enquire into the precepts and promises of God but also into the prophesies which he hath publisht for our good for this is one great reason why so many stumble and take offence at Gods wayes because of the Heresies and Apostasies of many they forget this prophesie of the Apostle viz That the last days should be perilous times and therefore This also know 2. Observe The people of God and specially his Ministers his Timothies should be so prudent as to know and observe when perilous times are approaching as the prudent man foresees the evill of punishment before it comes Prov. 22.35 so he more especially improves his spirituall prudence in foreseeing the evill of sin and error and having by certain sins and signes discerned a tempest in the clouds he hides himself in the chambers of Gods special protection and providence Isay 26.20 This spiritual prudence can hurt neither Pastor nor People but will advantage us much This pre-vision is the best meanes of prevention in vain is the snare laid in the sight of a bird It will make us pray more fervently watch more diligently gird on our armour and walk more humâ—ly and this singular priviledge we shall have that we shall more quietly and calmely undergo these trials by false Prophets which God shall be pleased to exercise us withall we shall not fret and fume as the wicked do but in an holy silence we shall submit to the hand of God considering this that which we have long since foreseen and prepared for Foreseen evills come no whit sooner but far the easier to us when prepared for Acts 21.13 Darts foreseen are dintless that which suddenly falls on a man may trouble a constant mind but that which is long expected is more easily borne and therefore This also know that you be not offended at it It was a good resolution of Peter had he not taken it up in his own strength Though all men should be offended at Christ yet would he never be offended Matth. 26.33 Let us take up the like in the strength of divine assisting grace Though many be offended though all should be offended at Religion yet so will we not be though never so many scandals be given by others yet shall they not be taken by us so as in the least to distast the wayes and truth of God To this end God would have us acquainted with these things before hand that we may not be offended when they come nor think it strange vvhen vve hear of Errors Schifmes Heresies false Teachers thus it hath been thus it is and thus vve see it foretold in the Text it shall be There was of old a Iannes and a Iambres to resist Moses an Hananiah against the Prophet Ieremy 400. false Prophets against a good Micajah an Alexander chief Priests and Pharisees against Paul Where ever God hath his Church the Devill will have his Chappell where God hath his true Prophets the Devil hath his false ones to oppose them From hence vve may yet gather this encouragement That we have the true Church of Christ amongst us because the Wolves are so busie where there are no Sheep the Wolf seldome appeares but where the folds are full there the Wolves are busie Iohn 10.12 and therefore
think it not strange but this know and know for certain That the last dayes will be perilous we think it strang to hear of Arrians Arminians Socinians Anabaptists c. but they are not new nor strange to Germany no nor to the primitive Church for in S. Augustins time we read of many old Heresies which now go under the name of new light when 't is neither light nor new but onely old error new vamped an old Hag put in a new dresse 3. Observe Gods singular love unto his people in that he warnes them of perilous times long before they come He will do nothing against his Church and people but he will first reveale it to his Prophets that they may reveal it to his people Amos 3.7 Not that the Lord is bound to observe this Method for he may execute corporall and spiritual judgements when and how he pleaseth without revealing it to men or Angels onely it pleaseth him out of his tender love and gracious condescension to his people ordinarily to observe this Method First to shoot off his warning pieces before he shoot off his murdering-pieces Hence he tels Abraham Ioseph Noah Lot Daniel c. of dangers before hand he makes them of his privy Counsel and as Gods Love appears in fore-warning us of corporal judgements so his tender care over us especially appeares in fore-warning and fore-arming us against spirituall judgements and spirituall enemies which hunt for the precious soule Now that we might prepare for the battell and fear no dangers nor difficulties that we might not be despondent Christ foretells us thrice in one Chapter of false Prophets and admonisheth us to beware of them Matth. 24.4.11.24.25 So Matth. 7.15 Mark 13.23 Iohn 16.1 And that we might not be seduced by such Impostors the Apostle also is frequent in admonishing us against them Acts 20.30 1 Cor. 11.13 2 Tim. 2.17.18 1.4 1. Phil. 3.2 Rom. 16.17 Gal. 1.7 8 9. and Iohn frequently in his Epistles admonisheth us to beware of deceivers that should arise in the last times 1 Iohn 4.1.3.5 6. Peter doth excellently characterize them that we might the better know them and avoyd them 2 Pet. 2.1.10.13 14 15 18 19. so doth Iude 4. to verse 20. he spends almost his whole Epistle it being an Epitome and summary of the second of Peter in describing false Teachers and counselling us against them This must inlarge our Love and Thankfullnesse to our God who is thus carefull over and over to caution and counsell us and to fore-tell us of perils long before they come with a This also know In the last Dayes Whence observe That the dayes we live in are the last dayes Our times are the last times they are oft so called in scripture This is the last hour 1 Iohn 2.18 and upon us the ends of the world are come 1 Cor. 10.11 the Coming of the Lord is said to draw nigh Iames 5.8 and the Day of the Lord approacheth Heb. 10.25 't is but a little while ere Christ come to judge the World hence he 's said to come quickly Rev 6.11 22.12 and the time is at hand Rev. 1.3 and our full Redemption draweth nigh Luke 21.28 and the end of all things is at hand 1 Peâ— 4.7 If the Apostle thought the day of the Lord was at hand 1600. yeares agoe we may well conclude that it is neer now The Apostle seeing Christ come all the Prophesies of him fulfilled the Gentiles called and the Mystery of iniquity beginning already to work he concludes the day of the Lord was near and so it was 1. Comparatively in respect of the times before Christ it was nearer than to those under the Law 2. In respect of the certainty of it the day of the Lord will as surely come as if it were come this day 2 Pet. 3.9 10. 3. In respect of God to whom a thousand years are but as one day Psal. 90.4 2 Pet. 3.8 4. In respect of Eternity a thousand yeares or two thousand yeares are as nothing being compared with the time to come 't is but as a little drop of water to the whole Ocean So that this great day of the Lord which was near in the Apostles time is much nearer now then began the last time but now is the end thereof It cannot then be long to the day of judgement for all the Signs and Fore-runners of it are accomplisht excepting the ruine of Rome which falls apace for as Rome was not buil't in a day so she shall not down in a day but as she rose gradually so shall she fall gradually in England Scotland Ireland Poland Holland and France 2. There wants but the destruction of the Turk and the calling of the Jewes and then comes the End Now since the time is short and we live in the last dayes this should wean us from the world and take off our hearts from these fading perishing things and make us labour for grace which is durable riches 'T was an aggravation of their sin Iames 5.3 That they heaped up treasure for the last dayes When they were going out of the World then they were drowning themselves in the World We should labour to do much good in a little time and as at all times we ought to be carefull and conscionable in fitting our selves for our Masters coming so then especially when we see the day of the Lord draw nigh then we must double our diligence as a servant will when he knowes his Master is at hand They that lived a thousand yeares agoe were bound to lead holy lives but we that live in the clearest times and the nearest to judgement ought to lead more holy and heavenly lives that our Lord when he comes may find us prepared 2. It may teach us patience under all tentations and afflictions 't is but yet a little while and he that shall come will come and he will not tarrie Heb. 10.36 37. Let therefore your moderation and equanimity be not only in your brest but let it be visible and knowne not to one or two but to all men both friends and foes why so for the Lord is at hand ready to help you and to judge your enemies Phil. 4.5 Iames 5.7 8. See in Sangar his morning Lect. p. 225.226 Perilous times shall come Hence note That the last times will be the worst times Though in respect of the clear light of the Gospel which shall then abound they will be glorious times yet in respect of the contempt and abuse of the Gospel to Libertinisme and profanesse they will be inglorious and perilous times so bad that it will be dangerous saying how bad they be hence Bernard long since called them The last and worst times These last dayes will be the common sink and sewer the very receptacle of all the vile abominations and heresies of former ages As all the creatures met in Noahs Ark and all the waters meet in the sea so all those prodigious enormities
to send a gift to the end that Justice may be perverted the eye blinded and the Innocent condemned so to send a gift and so to receive a gift is both a sin in the one and the other He that would see more against Bribery let him peruse Mr. Iohn Downam's 4. Treatises against Swearing Drunkennesse Whoredome and Bribery Willet on Exod. 23.8 Doctor Downam on Psal. 15.5 2. It unfits men for the Ministery Covetousnesse is odious in any man more odious in a Magistrate but most odiouâ— in a Minister who by his life and doctrine ought to witnesse against it It troubles us to be abused by strangers but to have our menial servants and such as are near to us to preferre the trash and drosse of the earth before us that is the highest and horridst ingratitude insomuch that a dull Asse reproves Balaam for it 2 Pet. 2.15 16. With what face can a man reprove that in another of which himself is guilty therefore 't is made one speciall Qualification of a Gospell-Minister he must not be greedy of filthy lucre 1 Tim. 3.3 Titus 1.7.11 1 Pet. 5.2 The man of God must not only go or run but Fly from this Vice 1 Tim. 6.10 11. for a Minister to be a Mercenary man or a Market-man or by flattery and dawbing to curry favour and get riches this is that filthy lucre so oft cendemned in Scripture Such are called greedy insatiable dogges Isay 56.11 who for a slight reward prophane the Name of God Ezek. 13.19 Paul knew what a blemish this would be to his calling and therefore he was alwayes carefull to shunne the very appearance of it He oft parted with his right for Peace demanded not what was his due but laboured with his hands in the Churches infancy and low condition that he might not be burdensome to any 1 Cor. 9.6 7. 1 Thess. â— 5 6.9 We are souldiers and therefore we must not entangle our selves in these low things 2 Tim. 2.4 Caution yet let no man accuse us of Covetousnesse for demanding those dues which by the Law of God and the Lawes of the Land are due unto us The labourer is worthy of his hire saith Christ Matth. 10.10 this Paul proves by many Arguments 1 Cor. 9.7 8 9. 1 Tim. 5.17 18. Many would have us Preach for nothing when souldiers will fight for nothing and Trades-men work for nothing we will Preach for nothing In the mean time let them know that 't is one thing to preach for money and another thing to take money for preaching Though we receive pay for our paines and may justly demand it for our great labour yet we do not make that our end The conversion of soules and not money is the ultimate end of all our labours but I have spoken fully to this point in another Treatise which is now Printed 3. He cannot be a good souldier that minds money more then the cause of God such a one will betray his trust or plunder and use violence This S. Iohn foresaw and therefore commands souldiers to do violence to no man but to be content with their allowance Luke 3.14 It 's an ill Trade to go up and down killing men for eight pence a day such fight with an ill conscience and so will fly in a time of triall As the man must be good and the cause good so his end must be good else he marres all 4. He 's unfit to govern a family he 'l make slaves and drudges of his children and servants Better be some mens beasts then their servants for those rest on the Sabbath while these are drudging for their covetous Masters These men either cannot pray with their Families or else the cares of the World will not suffer them they savour nothing but Earth they are meer Earth Earth Earth Ier. 22.29 They are Earth by Creation Earth in their Conversation and return to Earth in their dissolution They have earthen bodies and earthen minds too and so are meer Earth and have their names written in the Earth which shall be their Hell as some conceive Ier. 17.13 He that would see more Disswasives from this sin let him peruse Mr. Boltons Directions for walking with God p. 289.288 c. where you shall find 12. excellent considerations against it and Mr. Palmers Memorials p. 10.3 c. Observ. We are free from this sin say most men though most men are guilty of it yet few will acknowledge it 'T is a secret subtle sin that hides it self under the Cloak of good husbandry frugality and thrift 1 Thess. 2.5 I shall therefore give you some signes and characters of a covetous man This sin may be discerned By our Thoughts Words and Works 1. Try your selves by your Thoughts this is the best way to know what you are for as a man thinketh so is he Prov. 23.7 By these the Lord tries us Psal. 139.23 2 Sam. 16.7 Iob 42.2 and therefore by them we should try our selves they are the peculiar acts of Gods eye and greatest in his esteem 't is not so much our words and works as the bent of our hearts and spirits which he ponders Prov. 16.2 and if he find them irregular it displeaseth him Gen. 6.6 Prov. 6.18 Isai 65.2 3 5. Zach. 8.17 Ier. 4.14 Rom. 2.2.21 not only the works but also the Thoughts of the wicked are an abomination to the Lord. Prov 15.26 and though Thoughts are free in respect of the Courts of men yet they are not free from the All-seeing eye of God Isai 66.18 I know their thoughts 2. They are not free from Gods word it takes hold of them Heb. 4.12 Exod. 20.17 3. They are not free from his revenging hand Ier. 6.19 Rom. 2.21 Revel 2.23 2. We should try our selves by the thoughts and devices of our hearts because they are the more immediate issues of our hearts and cannot so easily deceive us as words and works may A man cannot so well judge of the goodnesse of a spring by the water which runs 7. miles off as he may by going to the Fountain head so we cannot judge so well of our selves by our actions which are as streams as we can by our Thoughts for there are many Occurrences between the Act and the thought These are the Master-wheeles and first movers in the soul and from them issue either life or death Prov. 4.23 Isai 59 7. Mat. 15.19 if a man be Malicious Murderous Covetous c. first his thoughts are so and thence come evill acts These are the Root and those the Fruit these the Mother and those her Daughters In the time of the Law the Lord required the first-fruits and the first-born Exod. 22.39 he calls not now for the first-born of our flocks or bodies but of our soules these must be kept more especially for him 3. They are the Universal Acts of the heart which discovers it self most clearly by them 4. They are the swiftest acts of the heart
not derogating ought from their obedience because themselves are called to the knowledge and profession of Christ yea they must the rather be carefull to walk honestly and uprightly that they may credit the Gospel and winne their Masters to Christ. However it be yet servants must not faile in their duty because Masters are carelesse of theirs Object The Anabaptists of our time object That in Christ all are equall Gal. 3.28 and therefore there should be no difference between Master and Servant for Christ hath purchased Liberty for uâ— and hath made us free from Subjection Gal. 5.2 Answ. Subordinata non sunt contraria Our Spirituall priviledges do not abrogate our civill respects to our Superiours And though beleevers as they are in Christ are all one and equall yet considered as they are members of a Politick body and in civill respects so there is an inequality and though Christ hath freed us from the curse of the Law and from the Tyranny of sin and Satan yet he hath not freed us from subjection to men according to those ranks and callings he hath set us in Hence even in Gospell-times we read of Master and Servants Superiours and Inferiours with directions how Inferiours should walk towards Superiours Rom. 13. and Servants toward their Masters Ephes. 6.5 6 7. with promises to reward such as conscienciously perform the duties of their place V. 8. Object But my Master is harsh and cruell Answ. Yet you must obey and so be subject not only to good Masters but also to the froward 1 Pet. 2.18 Sarah dealt hardly with Hagar yet the Angell bids her return and submit her self to her Mistris Genesis 16.6 'T is a crosse and affliction which the most wise God hath allotted to you and you must bear it patiently 7 Vnthankefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ingrati The sin of Ingratitude is one of those sins which do more especially render these last times so perilous Men will be unthankfull to their Benefactours for favours received and how can it be otherwise since they that are Blasphemers of God the great Benefactor of all the world and disobedient to Parents who are the Instruments of their being must needs be ungratefull to inferiour Benefactours who have deserved better at their hands Quest. What kind of unthankefull persons doth the Apostle here speak of whether such as are unthankefull to God or man Answ. To both In the last dayes men shall be ungratefull to God for peace and the Gospel of Peace and to Parents Natural Politicall Spirituall and to other their Benefactors Those that bred them bare them and defended them those that fed them with the bread of life and spent themselves like Lamps to give light to them such is and will be the ingratitude of the last times that men will seek their lives who endeavoured to bring them to life and will labour to cast them into prison and darknesse who laboured to bring them to light and liberty and will tread them under feet whose feet they shuld esteem pretious and as for the God of their mercies either they forget him and his wondrous works Psal. 106.21.24 25 26. or else they ascribe all to themselves as if if they had merited and deserved them Hab. 1.16 2. They do not once think of the God of their mercies they forget him dayes without number he is seldom in their thought like swine they eat the Mast but look not to the Tree from whence it comes like the Lepers â—en cleansed and but one in ten that returnes to give thanks Luke 17.17.18 Like Patients when once cured they forget the Physician Like Mariners when landed on the shore forget what they promised in the storme Psal. 78.34.36 37. 2. Instead of acknowledging his favours they fret and murmur at the least afflictions if God bestow a thousand curtesies and lay but one crosse on them they forget their mercies to think on the present misery 3. In their works they render evill unto God for all the good which he hath shewed them which is the highest ingratitude no favours can win them but if God had been their deadly enemy they could not have acted more violently and virulently against him This makes men like the Devill To render good for evill is Divine To render Good for Good is Humane To render evill for evill is Brutish But to render evill for Good is Devillish This brings ruine to a man and his house Ier. 18.20 21 22. We know what befell Sauls family for his ingratitude to David So true is that of Solomon Prov. 17.13 Who so rewardeth evill for good evill shall not depart from his house Though such may escape the lash of mens Lawes yet the revenging hand of God will find them out This we see in the Jewes who for their Ingratitude to Christ in cursing and crucifying him who by his doctrine labours and miracles would have converted and saved them are to this day the people of Gods curse dispersed and despised over the face of the whole earth And if he deserve punishment who renders evill for evill but to man what shall be done to him who renders evill for good and to his God who never did him hurt This is not onely notorious ingratitude but perfidious violating the very Law of Nature which the God of Nature will not suffer to passe unpunisht 1. Let such consider that Ingratitude is a sin against the very Light of Nature It 's naturally ingraven in the hearts of men to do good to those that do good to them Mat. 6.46 Hence Heathens have condemned it as one of the vilest sins call a man an ungratefull man say they and you need to call him no more Some vices are pleasing to Nature and applauded by it but Ingratitude is generally abhorred of all 3. It debaseth men and sets them below the beasts that perish all sinne doth so but this especially Hence the Lord complaines of ungratefull Israel that they were worse then the Oxe and Asse two creatures the most dull and heavy of all the rest yet these have some expression of affection to those that feed them they know and acknowledge them they be ready to serve and obey them Isay 1.3 The kindnesse of the Lion to the man which pulled the thorn out of his foot who lists may read in Aul. Gellius Noct. At. lib. 5. cap. 14. 4. The Scripture sets a blot and a brand on such Thus Laban is branded for his ingratitude to Iacob Gen. 31.2 c. and Saul and Nabal to David 1 Sam. 19.10 and 25.10 and Pharaoh's butler who when he was promoted forgot Ioseph Gen. 40.22 and Ioash who slew Zechariah that had been loyall to him 2 Chr. 24.22 23. the Lord suddenly punisht him for it 2 Chr. 24.25 Especially the Scripture sets a black mark upon those sordid unrighteous disingenious spirits who fight against God with his own blessings and bestow his silver and gold
on Baal Hos. 2.8 with the Israelites they turn their jewels into an Idoll and then dance before it and worship it Iesurun when fat and full kicks at the God which fed him Deut. 32.15 like Mules which being filled with their dammes milk matrem calcibus petunt fall to kicking the damme that fed them The Hebrewes have a Proverb In fontem ex quo semel bibisti ne projicito glebam much lesse in fontem ex quo semper God is our Creatour Preserver Father and Friend and therfore they do very foolishly who do thus ill requite him Deut. 32.6 Take heed therefore of this Spunge of the Devill as Austin calls Ingratitude wherewith he wipes all the favours of God out of our soules 5. Unthankfullness stops the Current of Gods mercies and provokes the Lord to strip us of all Solomon forsakes the God of his mercies by it he lost ten parts of his Kingdome and had adversaries ever after 1 Kings 11.9 Hezekiah when recovered rendred not according to mercy received therefore wrath came upon him from the Lord. 2 Chron. 32.25 It maks the Lord to repent of the blessings he hath given us 1 Sa. 15.11 It made David repent of his care in protecting the flocks servants of ungrateful Nabal from violence 1 Saw 25.15.16.21 22. In vain have I kept all that this fellow hath since he requites me evill for good I le destroy all that belongs to him So saith God in vain have I saved such a man from the Sword Plague Famine therefore I will now destroy him utterly for his rebellion God cannot endure these Sepulchra beneficiorum these unthankfull buriers of his benefits 6. 'T is a sad aggravation of mens sins This makes the sins of the Saints so exceeding sinfull because they are committed against the greatest Light and Love God Registers all the mercies which he bestowes on us and when we sin against them we shall be sure to hear of it 2 Sam. 12.7 8 9 10. 'T is a sinne that levens and sowres our other sins and makes them farre more loathsome It stops mens mouthes and makes them excuselesse so that they have nothing to say for themselves Ezra 9.9 10. when he had set forth what God had done for them and how they had rebelled against him he cries and now Lord what shall we say after all this q. d. We have nothing to say for our selves since we have again forsaken thy commandements notwithstanding all thy mercies and deliverances given to us this brought ruine on them V. 13 14. 7. Idolaters will rise in Judgement against such if they will praise their dung-hill-Gods shall not we praise the living God Iudg. 16.23 8. Unthankfull men are unfit for Heaven for there the Saints do nothing but sing Hallelujahs and praises to their God for ever Revel 5.12 13. Luke 2.13 This is one of the crying sins of England Ingratitude both to God and man never raigned nor raged more amongst us then at this day As the Lord loads us with mercies so we load him with our Apostasies No Nation under heaven so beloved as we and no Nation under Heaven that have worse requited his love 'T is a Miracle of mercy that he yet continues his mercies to us and that he hath not long agoe stript us naked as in the day when we were born Let it therefore repent us of our unkindnesse to our good and gracious God and for the time to come let us expresse our Thankfulnesse in Reall obedience We have nothing else to give unto God but Thanksgiving that is his Rent and due Psal. 29.2 and 50.14 every honest man will pay his Rent onely take heed that you pay it not to a wrong Land-Lord ascribe not the glory of what you are or have to your selves or to the Creature all must be given primarily to God 't is true we may thank and pay the messenger but not like the Doner Cant. 8.12 the Keepers of the Vine-yard have two hundred but Solomon himself hath a thousand Secondarily we may give Thanks to Gods Instruments whose hearts he moves to help us Thus David first blesseth God and then Abigail 1 Sam. 25.32 33. 'T is the Almes if I may so say which we give unto God in all other things God blesseth us but in Thanksgiving we bless God Psal. 50.22 Iames 3.9 God blesseth us Imperatively we bless him Optatively when we desire and endeavoâ—r to set forth his promises This is the way to increase and preserve our blessings both Temporall and Spirituall and if we merit in any duty 't is in Thanksgivings He that gives Thanks for an old mercy makes way for a new one This is more pleasing unto God then all legall Sacrifices Psal. 50.8 and 69.30 31. 'T is one of the most excellent parts of Gods worship whereby we do in a speciall manner glorify him Psal. 50. ult yea in some respects God hath more glory from the Saints on Earth then from the Saints in Heaven for they praise him without opposition in the middest of his friends but we praise him with much danger and difficulty in the middest of his enemies This is the end of our Creation Prov. 16.4 Isay 43.21 every member every sense every faculty of soul and part of our bodies calls for Thankfulnesse Quot membra tot ora Had we but wanted a Legge or an Arm or an Eye we should know the price of that mercy 'T is the end of our Predestination Ephes. 1.11 12. The end of our Redemption Isay 51.11 Luke 1.74 The end of our Adoption Ephes. 1.5 6. In a word 't is the end of all Gods Mercies that we should praise him for them Psal. 50.15 Quot beneficia tot ora When the Lord had delivered Israel out of Egypt he makes it an Argument to quicken them to obey all his commandements Exod. 20.2 when the Lord plants his Vine-yard in a very fruitfull hill then he expects the pleasant Grapes of Thankfull obedience Isay 5.1 2. Even the Devill could say Iob had good Reason to expresse his Thankfulnesse in serving God who had made the hedge of his protection round about him Iob 1.9 Rule 8. See to the manner of your Thanksgiving God loves Adverbs better then Adjectives he regards not so much quà m bonum sed quà m bene A good dish may be marred in the Cooking and a good Duty spoyled for want of a right performance He then that would give Thanks unto God rightly Must do it 1. Cordially 2. Zealously 3. Chearfully 4. Speedily 5. Beleevingly 6. Humbly 7. Holily 8. Considerately 1. We must praise God cordially not cursorily or customarily in a verball formall way but as God blesseth us Really so our praise must be Reall and sincere God is a Spirit and will be worshipped in spirit Hence David calls on his Soul to praise God Psal. 103.1 and the Virgin Mary not only with her soul but with her Spirit i. e. with her understanding which
short of their measure So that the Affections of Love Fear Desire Joy c. simply considered in themselves are good 1. Adam had them in the state of Innocency when he was free from sinne 2. Christ himself had them his Reason excited directed moderated and represt them according to the Rule of perfect clear and undisturbed judgement He made use of them he rejoyced Luke 10.21 he wept Iohn 11.35 he was angry Mark 3.5 he feared Heb. 5.7 3. God commands us to love Mat. 22.37 to be angry Eph. 4.26 to feare Luke 12.5 to weep Ioel 2.12 and to be ashamed Ier. 3.3 'T is a great blessing that we have them what Stocks and Sots should we be without them they set the soul on work and make us active for God David prepared much for the house of the Lord how so because he set his affections on the house of his God 1 Chron. 29.3 They are as wind to the Sails as wings to the Bird and as feet to the Body Pes meus affectus meus eò feror quocunque feror Neither doth Grace extirpate but Regulate them Grace doth not root out Nature it onely takes away our drosse and turnes our brass into gold it removes the scumme and takes away the exorbitancy of our Affections Be angry but sin not hold good in all the Affections Love the Creature but sin not sorrow under affliction but sin not c. we are as a dead Sea without them and as the raging Sea if they exceed their bounds As Bias said of the Tongue that it was the best and the worst part of the Sacrifice so may we say of the Affections they are the best servants but the worst Masters which our Natures can have Like the windes which being moderate carry the ship but drown it being tempestuous And we find it experimentally true that things most usefull and excellent in their regularity are most dangerous in their abuse Let us therefore beseech the Lord by his Spirit to set and keep our Affections in tune and then so many Affections so many Graces Our love will be turned into a love of God Our Joy into a delight in the best things Our sorrow into sorrow for sin and our fear into a fear of offending God And therefore in all your excesses and Defects in this kind look up unto God for help 't is he only that can command the raging Seas to be still and they shall be still See more D. Reynolds on the Passions and Mr. Fenner on the Affections M. Herles Policy l. 2. c. 6. 10. Truce-breakers The words seem to be a Gradation q. d. The last dayes will be very perilous for men will be irreligious towards God rebellious to Parents ingratefull to Befactours and at last perfidious so that it will be to no purpose to make any Compacts or Covenants with them being once provoked they become unappeasable irreconcileable violating the Lawes of Peace and Friendship to advance their own designes and interests If we take the word both wayes the Character will suit with our times 1. In the last dayes men will be implacable irreconcileable So the Apostle useth the word Rom. 1.32 being once offended they are hardly ever reconciled their malice admits no Termes of Truce much lesse of hearty reconcilement like those Psal. 120.6 7. They may peradventure out of policy say they will forgive I but they will never forget but Esau-like they onely respite their malice till a sit opportunity of revenge appear Gen. 27.41 These are unlike to God who is ready to forgive and upon Reall Humiliation easily appeased 2. It argues a gracelesse frame of spirit for as the experience of Gods love in pardoning inclines us to an easie forgetfulnesse of wrongs so doth the continued prosecution of a revengefull purpose argue sufficiently our little or no feeling of Gods pardoning mercy 2 The word signifies not only Truce-breakers i. e. such as break those Covenants which are made for cessation of Armes which we call Truces This exposition is too straite for in the last times men shall attain to such a height of sin that they shall not onely be Truce-breakers but Covenant-breakers In the last dayes men shall be so irreconcileable to the wayes of God that they will not once bind themselves by Covenant to them or if for self-ends they shall swallow up such a Covenant yet they will be perfidious and never keep it They 'l make no more of a Covenant then a Monky doth of his Collar which he can slip off and on at his pleasure In the last dayes men will not onely be Sermon-proof and Judgement-proof but Covenant-proof no bonds so strong so sacred but they can as easily break them as Sampson did the bonds of the Philistines 'T is not Personal Sacramental or National Vowes that can keep the men of the last times within the Circle of obedience and therefore this also know that in the last days perilous times shall come for men shall be Covenant-breakers both with Gad and man That this is Englands sin I wish it were not too apparent to our great reproach in the world This sin is written with the Claw of an Adamant in a Table of remembrance before God and man to all posterity Have we not lifted up our hands to the most high and vowed a Reformation but behold a Deformation We vowed an extirpation and rooting up of Heresy and false doctrine yet many act as if they had taken a Covenant for their propagation We vowed the setting up of Discipline and Government in the Church of God yet it were to be wisht that some which have taken this Covenant did not oppose it We have vowed Uniformity and behold a Multiformity I hope there is none that thinks the Substance of this Covenant to be out of date the matter of it is such that we are bound all the dayes of our lives zealously to observe it I suppose every good man thinks himselfe bound to preserve the Purity of Religion to extirpate Heresy and profanenesse in his place and calling not onely till our enemies were subdued but these are duties to be practised all our dayes A well-grounded Covenant and such was this is a sure firm and irrevocable Act 't is Aeternitati sacrum saith a Reverend Divine to endure for ever Hence the Parliament ordered that it should be taken by all men above 18. years of age in the three Nations and that it should be printed in a fair Letter and hung up in a Table in the Church for a perpetuall Memoriall See more in Mr. Gelaspy's Miscelanies chap. 16. p. 201 202 c. and Mr. Rutherford against Pretended Liberty of Conscience chap. 22. Now for men to violate and vilify such an Oath as this which for Matter Persons and other Circumstances the like hath not been in any Age or Oath we read of in Sacred or Humane stories is an high provocation and shall not escape
2.1.20 and the Christians had their Love-feasts 1 Cor. 10.27 Iude 12. yet these Rules must be observed in our Feasting 1. It must be done seasonably 2. Soberly 3. Discreetly 4. Religiously 1. Our Feasting must be at seasonable times every thing is beautifull in its season Eccles. 3.11 and a duty not rightly circumstantiated is marred 1. 'T is unseasonable to feast and fare deliciously every day Luke 16.19 yea though we be rich and can afford it yet we may not do it we have callings to follow we come not into the world to feast loyter but to labour 2. We may not spend too much time of one day in Feasting To sit at dinner till night and at supper till midnight is unseasonable and an abuse of time God ordained the night for rest and not to riot The loss of time is far worse then the loss of money that cannot be regained this may To be prodigall of time is the worst prodigality and most dangerous Luther lamented the spending of so much precious time as too many do in Feasting 3. To feast at such a time when the Lord calls by his judgements to Fasting is exceeding unsuitable unseasonable Isay 22.12 13 14. Amos 6.1 to 7. 4. So to Feast on the Lords day is unseasonable He hath given us six days for our own use he hath reserved but the seventh for himself how then can we do so great wickedness and sin against so good a God! This is a day for spiritual and not for carnal feasting 2. Soberly beware of superfluity and riot Christians should be famous for good works and not for revelling and costly banquets The art of Cookery hath killed many Variety of dainty dishes breeds Variety of diseases Whence come so many Dropsies Gouts Rheumes but from excess 3. Discreetly making choyce of our company not calling rich Atheists nor profane scoffers at Piety Psal. 35.16 Christ would have us call the poor rather Luke 14.13 14. not that Christ doth simply condemn the calling of our friends or rich neighbours but he would have the poor especially remembred q. d. Call not the rich alone but let the poor have a portion at or from thy Table Portions should be sent to those for whom nothing is provided i. e. who have nothing prepared for themselves Neh. 8.10 Hest. 9.22 Deut. 16.11.14 One rich man useth to feast another when in the meane time good David is forgotten 1 Sam. 25.10 11. 4. Religiously in the fear of God no drinking of Healths no taunting at Religion no mocking at such as are in misery Lam. 3.63 lest we be like to those that feast without fear either of God or man Iude 12. all our feasting must be as before the Lord and in his eye Exod. 18.12 Deut. 12.7 1 Chron. 29.22 The want of this holy fear is the cause why either in the time of feasting or presently after some cross or other befalls men as we see in Nabal 1 Sam. 25.36 37. at a feast Absolon caused Amnon to be slain 2 Sam. 13.28 and the breach was made between Ahasuerus and his wife at a feast Hest. 1.10 Iob was afraid lest his sons had offended in their feasting Iob 1.45 and the Lord complains of the Jews for their profane feasting Isay 5.12 The Harp and the Pipe was in their feasts but they regarded not the work of the Lord. See the fruits of profane musick it drives out the thoughts of God his works So Amos 6.5 6. See their punishment v. 7. Musick should be sent for said the Heathen when men are angry rather then when they are feasting merry Not but that musick in it self is good especially when we make that use of it which the Prophet did when he called for a Minstrill to raise up his heavie heart and make him cheerfull and the fitter to prophesy 2 King 3.15 The end of all our Feasting must be the glory of God 1 Cor. 10.31 it must not be to pamper the flesh or to get the praise of men as many do that by riotous feasting waste and weaken their estates that they may get a name for good house-keepers To what end is such waste The end which God would have us to ayme at in our Feasting is his praise and not our own Exod. 34.23 Levit 23.34 Deut. 16.25 Oh then let us shun all Intemperance and abuse of the creature An Epicure is fit for nothing but the service of the devill There was never any man that made his Guts his God that ever became famous in Church or State 'T is a sin that besots men it doth emasculate and weaken the powers of the soul. Hence our Saviour warnes his disciples to take heed of being over-charged with surfetting Luke 21.34 Peter calls such bruit beasts Spots and blots which blemish and disgrace religion 2 Pet. 2.12 13. A Scavenger whose living is to empty is to be preferred before him that liveth but to fill Privies If a man strive but for a corruptible Crown we see he 's temperate not onely in some things but in all things in eating drinking sleeping c. 1 Cor. 9.25 and shall not we that strive for an incorruptible Crowne keep under our bodies and be temperate in all things that we may be allwayes fit for our Masters service This sobriety of the body tends much to the furtherance of Grace in the soul therefore the Apostle joynes it with Godlinesse Titus 2.11 12. we should therefore eat and drink with perpetuall moderation alwayes taking less but never more then nature desires for that measure of meat and drink which serves to refresh nature and make us fitter for the service of God and man is allowed us of God and no more To arm you against Intemperance 1. Consider it hurts the body makes it dull diseased drowsy and unfit for service Temperance preserves health Tenuis mensa sanitatis mater 2. It wastes the Estate and brings men to Poverry Prov. 21.17 and 23.21 3. It unfits the soul for Prayer Hearing Meditation or any spirituall service it besots it and makes it stupid secure senselesse It brings destruction Phil. 3.19 it cast our first Parents out of Paradise Gen. 3.6 brought the flood upon the old world Matth. 24.38 fire on Sdom Ezekiel 16 49 50. and the sword on Israel Amos 6.4.7 and barres men out of heaven 1 Cor. 6.9 10. 4. 'T is a great incentive unto Lust. Whoring and Riot oft go together Rom. 13.13 when men make provision for the flesh and cater for cates and delicates they 'l soon fulfill the lusts thereof V. 14. We read of some that lived in wantonnesse and what was the reason why they nourished their hearts as in the day of slaughter or sacrifices when they fared deliciously Iames 5.5 Gluttony is the very Mother and Nurse of Lust. See more Trapps Common-place Abstinence in the end of the Epistles Amos c. l. 3. c. 15 Downams Guide to Godlinesse l. 3. c.
and darknesse no concord between Christ and Belial 2 Cor. 6.14.15 There is a Canonicall truth in that Apocriphall Text. Wisdome 2.12.15 16.19 't is grievous to us to behold the righteous why so for his life is not like other mens and his wayes are of another fashion q. d. Our wayes are loose voluptuous Epicurean wayes but his are precise strict and pure wayes directly contrary to ours We are all for our selves our own ease and goods they are all for God his praise and honour so that we can never agree Hence 't is that those whom God hates the world usually loves and those whom God loves the world alwayes hates We have a notable instance in our dayes In the Queen of Sweden who is now turned Papist for what ends she her self best knows and is blest pardoned praised by Pope Priests Jesuites and is sumpteously entertained by others when she is blasted cursed abhorred of God as an horrid Apostate and gross Idolater now in a time of glorious light when the nakednesse of the whore is so palpably discovered to the world 3. The godly are the salt of the world by their savory reproof and counsell and by their holy Example they help to keep the world from rotting in sin yea the whole life of the godly is a kind of tacite reproof of the wicked wayes and customes of the world 1 Pet. 4.4 Heb. 11.7 Hence comes the hatred Iohn 15.18 19. 4. The men of the world are ensnared in many lusts and lye tumbling like swine in their own filth Iohn 5.19 So that they cannot arise to that height of Sanctity Self-deniall Patience humility c. which the Saints attain This makes them envie the Saints 5. The godly are chosen out of the world and therefore they shunne all needlesse society and intimate familiarity with the wicked Thus Saul when he became a Paul and was changed he changed his company Acts 9.19 and this makes the world hate them whilest they look upon them as Apostates from their society This made the Papists taxe Luther for an Apostate Luther confest it but he was an holy Apostate one who had not kept his promise made to the Devill and therefore no more to be blamed then a Heathen for turning Christian or a Magitian for renouncing his compact with the Devill and giving himselfe to God Now if despising and despiting of good men and goodness it self be a sinne and signe of the last times then ours surely are the last dayes Was there ever more despising of good Magistrates good Ministers good people when were the Reall servants of Christ more despited not for any evill that they have done but because they will not doe evill in denying Ordinances Order Government c. yet be not offended neither marvell 2 Iohn 3.13 as if some strange thing had happened to you you see here it 's long since foretold that it should be so in these last dayes We are apt to marvell when we see the godly hated persecuted tortured and abused who ought rather to be loved honoured and countenanced for their Grace but we might rather marvell if the world should love them for this is no new thing it ever hath been so 't is so 't will be so to the end of the world There ever will be Cains to persecute Gods Abells Pharaohs to opresse Gods Israel and tares to hinder Gods wheat God hath so decreed it for the manifestation of the glory of his Justice in the downfall of the wicked Prov. 16.4 he will get himself Glory out of their malice as the wise Physician extracts a medicine out of Poyson their very rage against his people shall turn to his praise Psal. 76.10 as we see in Pharaoh Haman Herod 'T is just with him to render tribulation to such as molest his people 2 Thes. 1.6 2. To try and exercise the Faith Hope Patience and Constancy of his people Isay 27.9 2 Thes. 1.4 Dan. 12 10. 3. To wean them from the world as the Mother layes wormwood on the breast to wean the child Now since we live in a time wherein the love of many waxeth cold both to Christ and to Reall Christians let us be Gods witnesses against a sinfull generation The more the world hates the good for their goodnesse the more let us love them 'T is a good evidence that we are Saints when we can love not onely a Brother or two but the whole Brother-hood 1 Pet. 2.17 1 Iohn 3.14 and all the Saints be they high or low Ephes. 1.15 when we can love a Saint in rags as well as a Saint in Silken robes a Iob on the dung-hill as well as a David on the throne It 's easie to love a good man for his Riches Learning Parts Gifts this is but a carnall love and springs from carnall Ends and Principles Iames 2.1 2 3 4. True love is a spirituall love springing from spirituall considerations it makes men love the Saints for their faith zeale c. and not for any by-respect As 't is the property of a Reprobate to hate a godly man for his godlinesse 1 Kings 22.3 Ezek. 13.22 Prov. 29.10 1 Iohn 3.10 So it argues Grace to love a good man simply for his goodness 1 Kings 18.3 4. and 2.4 9 10. he that loves one good man truly will love all Quatenus ipsum includit de omni In his judgement he highly prizeth them though they lye amongst the Pots and be sullyed with many afflictions tentations and reproaches yet he preferres society and communion with them on the hardest terms before all the honours and treasures of the world Heb. 11.25 he looks upon them as the Right Honourable of the world as the Pillars of the places where they dwell Gal. 2.9 the strength and ammunition of a nation the Chariots and Horse-men of Israel 2 Kings 2.12 as the Lords Portion Deut. 32.9 his pleasant Portion Ier. 12.10 as his Inheritance Psal. 28.9 and 33.12 Isay 19.25 though all the world be his yet he esteems it all but drosse and lumber in comparison of the godly who are his jewells even a people near and dear to him Mal. 3.17 though they may lye under some afflictions yet they are under dear affections as we see in Iob David Paul though the gold lye in the dirt yet 't is gold still and when we see 't is gold we pick it up and prize it David esteemed the godly the onely excellent of the world Psal. 16.3 and such as truly deserve respect Psal. 15.3 God himself prizeth them above Kings Psal. 105.14 15. he rebukes Kings yea and Kingdomes for their sakes Isay 43.14 For your sakes have I sent to Babylon and brought down all their Nobles How did God plague those knowne enemies of his people Moab Ammon Edom Tyre Egypt Philistia and Rome Pagan Arrian Antichristian God hath a precious esteem of his people their persons are precious Zach. 2.3 their prayers are precious Cant. 2.14
their Services are precious mean works done in faith excell the Victories of a Caesar or Alexander Their teares are precious Psal. 56.8 their names are precious Proverbs 20 7. Psalm 112.6 and their death is precious Psalm 116.15 when one ask't Master Fox whether he knew such an honest poor man I tell you said he I forget Lords and Ladyes to think on such We should love them Intensivè appretiativè majore affectu effectu with the choycest of our affections and shew it in our Actions We should doe good to all but specially to the household servants of God Gal. 6.10 we should more freely and fully communicate to their necessities si caetera sint paria then to any others As God then delights in his Saints so must we for Grace puts a lustre on them which makes them lovely to the godly and terrible to their enemies So that there is more comfort and safety in the society of a few good men then in strong confederacies of the wicked Psalm 48.2 3 4. for God dwells amongst them by his speciall presence Psalm 76.1 2. and walks in the midst of them Revel 2.1 his speciall hand of protection is over them lest any should hurt his Vineyard he keepes it night and day i. e. continually Isay 27.3 It will be our wisdome then to be familiar with them they will help us Consilio Prece opere by Direction Prayer and Practice Their good Example will quicken us and be as a Starre to direct us so that by acquaintance with them we may come to be acquainted with God himself As Iron sharpens Iron and one living coale sets his fellow on fire and one couragious souldier quickens another so good company is a great incouragement against those discouragements which we meet with from an ungratefull world and a speciall meanes to keep uâ— from Apostasy Heb. 3.12 13. Green wood will hardly burn alone but put drye wood amongst the green and all will flame When the disciples were altogether in one place with one accord in an holy communion then the spirit came on them Acts 2.3 4. where Brethren are united there 's the blessing Psal. 133.1.3 VERSE 4. Traytours THE last dayes will be perilous in respect of the many Traytours which will then abound who shall ascend to that height of wickednesse that they will betray their dearest friends like Iudas who betrayed his Master and is therefore justly called the Traytour by way of eminency Luke 6.16 So themselves may be safe they care not who suffers They 'l spy and pry into the wayes of others that they may betray and destroy them and reveale their secrets No bonds of friendship can hold them but Brother will deliver up the Brother to death the Father will rise against his children and children against their Parents and cause them to be put to death Matth. 10.21 Christians will betray their fellow-Christians into the hands of persecutors Luke 21.16 and people will betray their Pastors and put them to death as did their fore-fathers of old Acts 7.52 Now of these Traytours there are three Sorts 1. Traytors Politicall 2. Ecclesiasticall 3. Domesticall 1. Some are Politicall State Traytors such as betray the land of their Nativity into the hands of its enemies Subjects are bound by Oath oft times to preserve their native country to their power But if they were not sworne yet naturall and common right calls for it our hands If the body be in danger all the parts and members of it will act for its defence and therefore great is the sin of those unnaturall children which betray their native country which like a Mother bred and bare them to ruine and to misery Of this sort are those who betray their trust in delivering up Castles and Garisons into the enemies hands 2. There are Ecclesiasticall Traytours such as betray the truth of God which he hath committed to his Ministers primarily and then to all the faithfull to be kept as a sacred depositum and choyce treasure 1 Tim. 6.20 esteeming every particle of it above the filings of the finest gold Now when men through feare and cowardlinesse dare not professe the truth of God in the midst of a perverse generation that oppose it God esteems this a betraying of his truth into the hands of its enemies Such are false Prophets Formalists and Time-servers which for a time make a shew but in time of tentation fall away 3. Domestick Traytors who betray the lives and estates of their dearest relations into the hands of their enemies Psal. 55.12 13 14. Matth. 10 21. So that the Poets complaint was never more true Non augenda fides potiùs minuenda videtur Vix cum sint homines tot quot in orbe fides Sortitur sibi quisque fidem sibi quisque Magistrum Nunquam plus fidei perfidiaeque fuit It behoves us then to stand upon our Guards and to watch against false Brethren If ever the counsell of the Prophets were in season 't is now Trust not in a Neighbour a Brother a Friend no not in thy dearest friend the wife of thy bosom how many have been drawn aside to errors in our dayes by their wives for a mans enemies still be those of his own house Ier. 9.4 5. Micah 7.5 6. In all ages Gods servants have been infested by Traytors David had not only open enemâ—es that conspired his ruine Psal. 35.20 21. but which was worst of all his familiar friends did so Psal. 41.9 Christ was betrayed by Iudas and Paul by the Jewes his kinsmen in the flesh Sampson by his wife Dalilah Iudg. 14.18 and David by his son Absolom 2 Sam. 1â— 14 This may comfort us when we fall into the hands of Traytors and Tyrants 't is no new thing So did Christ so did the Prophets so did the Apostles and so may we 1. Consider such cannot escape the revenging hand of God his Justice wil find them out Zimri had no peace who slew his Master Nor Sheba that rebelled against his Soveraign 2 Sam. 20.22 Nor Absolom who rose against his Father 2 Sam. 18.9 10. nor Corah Dathan and Abiram who rose against Moses Nor Iudas that betrayed Christ. Matth. 26.24 and 27.5 nor the Papists with their proditorious practises and principles 2. They are oft punisht by men who though they love the Treason yet hate the Traytour Though they love the Artifice yet hate the Artificer and when he hath done his work he hath oft-times an halter for his paines or at best he hath the honour never to be trusted more when Baanah and Rechab had treacherously slain Ishbosheth one of Sauls sons David commands them both to be slain 2 Sam. 4.9 to 13. As for our selves let us walk as becomes the Gospel in all simplicity and godly sincerity abhoring all Treachery falsenesse and perfideousnesse Let us be faithfull to the truth of God faithfull to the land of our Nativity and faithfull in all our Relations
Fidelity is the chiefest bond of Humane Society take away this and you take away all Peace and Commerce from amongst men 'T is only to the faithfull that the promises run Psal. 31.32 the Lord will preserve the faithfull and make them to abound with blessings Prov. 28.10 Let us then resist the Tentations of Satan 't is he that observes the Covetousnesse Hatred and Malice which lyeth hid in the heart of man and accordingly stirres him up to Treachery and betraying of his dearest friends and Relations Thus he dealt by Iudas he stirred up his covetous heart to sell and betray his dearest Lord and Master Luke 22.3 4. Iohn 13.7.27 But here a Case and Question may arise whether all Simulation Craft and Stratagems be unlawfull Answ. Simulation is twofold 1. Unlawfull when men fain or frame any thing against the truth and to the prejudice of others as Peter did Gal. 2.13 2. There is a lawfull Simulation when men do â—ignify something that is only beside the truth but not contrary to it This was the simulation of Ioseph who carried himself as a stranger to his Brethren in Egypt Gen. 42. So Christ when he came to Emaus made as though he would go further Luke 24.28 and Paul amongst the Jewes played the Jew 1 Cor. 9.20 Iael is commended who by a wile destroyed Sisera Iudg. 4.18 19 20 21. and Ionathan for discovering Sauls malicious intents against David 1 Sam. 16.21 Rahab is commended for hiding the Spies Iosh. 2.4 Heb. 11.31 The Gibeonites saved themselves by a politick and prudent managing of their designe Iosh. 9.3 4. 16. Heady In the last dayes men will be heady hasty rash inconsiderate they will be carried by the Violence of their Lusts without wit or Reason They will set upon things too high and too hard for them like young birds which flying before they are fledged fall to the ground and so break their bones so much the word implyes They will make desperate adventures they will be rash in their words and works precipitate and inconsiderate in all their undertakings what they do will be Raw Rude Indigested Unconcocted Hence the word is rendred Rash and unadvised Acts 19.36 do nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rashly The heady man is like to a man that rides on a head-strong horse which carries him none knowes whither yet will not suffer him to descend neither so that if a man should ask such a man whither he is going he must answer whither my lusts my profit pride and pleasures will lead me Hence wicked men are said to break forth with impudence and violence into sin Hos. 4.2 they break forth 't is a metaphor from Rivers which in a flood do violently bear down all before them or like an army which having made a breach in a wall rush with violence into it The wicked set themselves against Christ and break all those Bonds and Lawes which he hath made to bind them from sin Psal. 2.2 3. and 12.4 Ier. 44.16.19 Hence they are compared to the horse which runs dangerously and desperately on the Pikes and Guns Ier. 8.6 Iob 39.9 to 26. they make childrens play of Gods threatnings 2 Pet. 3.3 This heady rashness is one of the sins of youth which we are commanded to fly 2 Tim. 2.22 every age of man hath its peculiar sins old age is prone to Covetousness and youth for want of consideration and experience is prone to rashness and headiness 'T were giddy young men that gave rash and inconsiderate counsell to Rehoboam to the loss of his Kingdome 1 Kings 12.8 he would not hearken to the counsell of his grave and aged Senators but followed the advice of his young gallants to his destruction Hence Paul would have young men to be wise discreet and sober-minded Titus 2.6 they must be like those Impostors Colos. 2.18 that were rashly puffed up with a high conceit of their own opinions and practice but they must try all things and be well advised what opinions they take up and not rashly take or mistake any doctrine 'T is a part of the wicked mans Curse that not onely his devices but his very counsells which are the results of reason shall be precipitate and carried headlong Iob 5.13 there is nothing more opposit to counsell then precipitation long deliberation should go before determination but these mens counsells shall yet be carried Head-long they shall either be over-hasty in counsel or their counsels shall be over-hastily acted to their ruine Such Heady willfull men never want woe as appeares by the Israelites Deut. 1.42 43 44. yea good Iehosaphat and Iosiah paid dearly for their rashnesse 2 Chron. 20. ult and those Exorcists Acts 19.13.16 want of consideration brings Kings and Kingdomes to desolation Isay 1 3.94 and 5.12 Ier. 12.11 this ruined Ephraim Hos. 7.2 and as in all things so especially in Warre and Marriage Rashnesse is most dangerous because if once you erre in them there is hardly any place left for a second errour This Headinesse and inconsideration is the cause of so much sin abounding Lam. 1.9 they are none but fooles and sinners which consider not what they do Eccles. 5 1. Now if you would be free from Rashnesse 1. Take heed of Ignorance which is the Root of Rashnesse Prov. 9 18. 2. Beware of pride Colos. 2.18 the best swimmers oft-times are drowned because they are too bold and ventrous 3. Ponder and consider your wayes It 's a sign of wisdom so to do Prov. 13.10 and the way to establishment Prov. 4.20 't was Davids commendation that he was prudent in his affayres 1 Sam. 16.18 and the good man orders his affaires with discretion Psal. 112.5 but the fool â—aith Had I wist or thought of this before it should not have been done This vvill be an Abigail to stop us from doing evill 1. Consideration puts a barre to sin by laying open to us all our losses and hurts by sin as the losse of Gods favour the loss of Peace of conscience and the loss of Revvard and so armes the soul against it We cannot rush into sin as the wicked do when we consider the danger that attends it Ier. 8.6 This consideration is the path-way to saving knovvledge 2 Tim. 2.7 this religious sequestring and abstracting our selves from vvorldly affaires is a meanes to get true vvisdome Prov. 18.2 This is a spurre to Repentance Psal. 119.59 Ier. 8.6 Consider thy latter end how short and uncertain thy dayes are If you are to Pray or Hear consider what a glorious presence thou art going into We should Redeem some time of every day for this Soul-enriching duty The worldling considers a field and buyes it he considers a good bargain and compasseth it The voluptuous man considers how he may satisfy his lust and the persecutor how he may catch the godly in his nets But of all studies and considerations that 's the best when we study
scriptures vilify Prayer and all Ordinances never give Thanks at their meales Rayle on Magistrates and Ministers dishonour their Parents out-run their wives neglect their families being full of Lying Rayling Idlenesâ— and all unrighteousnesse If these be Saints who are Scythyans These sin not through weakness but through wilfulness not through Passion or precipitation but deliberately electively resolutely they tell the Magistrate to his face that they will seal their high and horrid blasphemies with their blood 't is time such corrupt blood were let out of the body they devise mischiefe and set themselves in a way that is not good Psal. 36.4 as the liberall man deviseth liberall things and by them is establisht Isay 32.8 so the wicked man deviseth wicked things and by them is ruined V. 7. Though favour be shewed to the wicked yet are they so wedded to their sin that they will not learn Righteousness Isay 26.16 'T is the height of misery when men have sinned so long that they have brought themselves into a necessity of sinning These are not only in a dangerous but in a damnable condition what Solomon saith of the Harlots guests is true of them they are in the depths of hell Prov. 9. ult all such for present are far from salvation such as frequent the Ordinances and live soberly though they be not yet alive yet they sit in the winds way and there 's more hope of them as Christ said of the discreet Scribe thou art not far from the Kingdom of Heaven Mark 12.34 Now if a man may live civilly soberly religiously confess his sinnes Fast Pray frequent Ordinances give Almes and reform many things and yet come short of Heaven where then shall the wicked and ungodly appear who come short of those that come short of Heaven 2. Let us shake off this foul murthering sin and awaken our selves that we may awaken God if ever there were a time to cry aloud 't is now when the Lord seems to be asleep the work of Reformation seems to go backward children are come to the birth and there wants strength to bring forth By our Prayer let us play the Midwife and help the Man-child of Reformation into the world let us give the Lord no rest till he make Ierusalem the praise of the world Isay 62.1 See how the Church expostulates the case with God and by an holy violence doubles and trebles her suit the better to awaken God Isay 51.9 10. Awake O Arme of the Lord awake awake and put on strength God by his judgements hath made many gaps in the Nation let us humble our selves and lye in the gap and make up the breach when the Sea hath made a breach so long as the breach continues the water overflowes the land but the way to stop it is not to murmur or quarrell one with another but we must fall every one to his work and so make up the breach Remember our time is short our work is great and our wages unspeakable we serve a Master who will not let any man serve him for nought He 'l reward every man according to his works such as sow liberally shall reap liberally and the more active we have been for God the greater our reward shall be Let us not then give Satan occasion to insult and say Lord my slaves and servants are more active for me then thine are for thee mine can spend their Time their Estates and their Lives for me and in my service but thine grudge at every thing they do or suffer for thee Let us by our selfe-denying lives confute this slander let the zeale for Gods honour consume us and all that we have And if ever there were a time to rowse up our selves out of our formality 't is now when sin is grown so impudent and insolent 1. Let us sweep before our own dores and stirre up our selves against our own personall sinnes against that Atheisme Hypocrisy and Formality that sticks so close unto us Let 's know the Plague of our own hearts and arm against the sins of our complexion constitution vocations So did David Psal. 18.23 2. Let 's stirre up our selves against the sins of the age we live in The Apostasies Heresies Blasphemies that we daily hear of should be as a sword in our bones we should be deeply affected with them and shew our dislike of them Neh. 13.11.17 Ier. 13.17 Ezek. 9.4 Rev. 2.2 We must out of an holy singularity witnesse against the sinfull courses of the world Rom. 12.2 we must do more then others Matth. 5.47 the way of the righteous is on high above the reach of carnall men Prov. 15.24 and therefore when we Pray it should not be pro forma but with life and quickening Hence David prayes Psal. 80.18 quicken us O Lord that we may call upon thy Name We should stirre up our affections in this duty fire not stirred dyes but stirred gives heat 2 Tim. 1.7 there 's no stirring in formality and so no heat Hence Christ baptizeth all his not only with water but with fire Matth. 3.11 which makes them full of activity and zeale 2. Take heed of Formality in Hearing attend as for your lives with Life Faith Obedience come to these lively Oracles with lively affections Acts 7.38 be transformed into the Image of the word Rom. 6.17 act the Graces of the spirit in Hearing when you hear of Judgements tremble of the Promise believe of the Commandements obey 3. In observing the Lords-day we must not barely do the duties of it in a flat and formall way but we must make them our delight Isay 58.13 we should rejoyce that we have such a day wherein to glorifie God and to meditate on his word and works we should esteem it as an Honourable day it 's one thing to keep a Sabbath another to keep it as an high day a day of honour laying aside all worldly thoughts words and works as too base and meane for so high a day 4. In works of Mercy we should not barely shew mercy but Love mercy Micah 6.8 God loves a chearfull giver Wee should be glad of an opportunity to expresse our Love and Thankfullnesse to God We should think nothing too good for God who hath thought nothing too dear for us Bring costly services put him not off with light aud slight duties which cost you nothing David would not offer to the Lord of that which cost him nothing 2 Sam. 24.24 The fat and best must be given to him Levit. 3.9 Numb 13.12 Learn of worldly men see how active they be in Seed-time and Harvest for a little temporall gain consider how active and stirring the devill is to do mischiefe Iob 1. 1 Pet 5.8 and if Heathens have been so resolute to walk in the name of their Dung-hill-Gods Micah 45. we should much more resolve to walke in the name of our God for ever who is a better Master hath better work and better wages 2.
one living coal sets his fellow on fire So God hath ordained the gifts and graces of his people for the benefit of others that those who dwell under their shadow might return Hos. 14.7 4. Get Sincerity for therein lyes much of the very power of Godlinesse Let your Faith Love Obedience be unfeigned and without hypocrisy Be not onely Nominall and Formall but be Reall Christians be Israelites indeed Christ sayes to us as Alexander said to one of his name Aut fortitèr pugna aut nomen depone either fight like Alexander or never bear his name so either act like Christians or else put off that name To quicken you consider that this Grace is Commanded Commended Rewarded 1. 'T is often commanded as 1 Sam. 12.24 Gen. 17.1 be perfect i. e. sincere he speaks not of an absolute perfection that 's reserved for Heaven but of an Intentional perfection when we desire and endeavour to walk sincerely before God Matth. 5.48 be perfect as your heavenly Father is perfect not by way of equality that can never be but by way of analogy and resemblance not with a perfection of Degrees but with a perfection of Parts q. d. Let grace be sound and sincere in every Part. God doth even beg this of us Deut. 5.29 O that there were in them a heart to fear me and keep all my Commandements alwayes that it might go well with them and with their children for ever God doth earnestly seek and desire such worships Iohn 4.23 24. 2. God commends such He glories in them as a Captain doth in a tried and faithfull souldier See how the Lord makes his boast of upright Iob. 1.8 and 2 3. and glories in David as a man that fulfilled all his wills and commmands Acts 13.22 for this he commends Iacob that he was Ish tam a plain simple single-hearted sincere man Gen. 25.27 for this Christ set an Ecce on Nathaniel Iohn 1.47 and Paul commends the Romans 6.17 3. God highly rewards it Such shall have the Upper and the Nether springs the blessings of this life and of a better Psal. 84.11 and 15.1 2. to them God will be a Sun for refreshing and consolation and a shield for protection they shall have Grace and glory and as if that were not sufficient he addes They shall want no good thing God will do good to those that are truly good Psal. 73.1 and 126.1 if Caleb follow God fully he shall possesse Canaan Numb 14.24 such as walk uprightly their place of defence shall be the munitions of rocks Isay 33.15 16. when dangers come he shall dwell in a safe place in an impregnable for t and may with Luther sing Psal. 46. 4. 'T is the Grace of our graces 't is not properly a distinct grace but the perfection of them all If a man have Faith Repentance Obedience if they be not sincere they are worth nothing A Pearle if counterfeit is good for little Gold if mixt with brasse or baser mettle is debased 'T is sincerity that puts a lustre on all our Duties 'T is the salt that seasons them and makes them savory God loves Adverbs better then Adjectives benè better then bonum if the matter be never so good if we faile in the manner we marre all The most glorious actions done in Hypocrisy are as undone Quod cor non facit non fit The Pharisees made long Prayers gave much Almes c. yet because leavened with hypocrisy they lost all Amaziah did many good things but not with a perfect heart 2 Chron. â—â— 2 that But spoyled all 'T is sincerity that crowns all our Duties when we heare without Guile 1 Pet. 2.1 2. and give almes purely out of love to God and Pray in sincerity such services though weak yet find acceptance Psal. 145.18 Prâ—v 15.8 Cant. 2.14 for 't is not the multitude but the Truth of our services which God regards This gives a kind of perfection to our Duties and Graces Hence an upright and a perfect man are made Termes convertible in Scripture Iob 2.3 Psal. 37.37 and the Hebrewes call sincerity by the name of perfection Gen. 17.1 what ever then you part withall resolve not to part with your integrity Iob 27.5 for 't is this that will yeeld you comfort in every condition This Tob leb this good heart will be a continuall Feast Prov. 15.15 other Feasts may last for a day for twelve dayes or one hundred and fourscore dayes as Ahasuerus Feast did but they have an end but the good man keeps an everlasting Feast his joy shall no man take away he sits at a Feast every day Omnis dies justi festus as 't is the misery of the wicked that their worm never dies so 't is the happinesse of the Saints that their Peace and Joy shall never end They feast at home and they feast abroad they feast in prosperity and they feast in adversity they feast in publick and they feast in private they feast by day and they feast by night Lo this is the blessing of those that get and keep good hearts be it clear or cloudy fair or foul he enjoyes a continuall serenity and sits at a perpetuall feast He can see light in darknesse Psal 112.4 food in famine Hab. 3.17 Joy in sorrow 2 Cor. 6.10 Riches in Poverty Prov. 19.1 2 Cor. 6.10 comfort in discomfort 2 Cor. 1.12 and life in death Iob 19.26 Psal. 16.9 He that would see more of sincerity may peruse D. Preston on Gen. 17.1 Ser. 6.7 Mr. Ball on the Covenant chapt 11. Mr. Gataker and Mr. Barlow on Psal. 97.11 Mr. Love on Iohn 1.29 D. Downam on Psalm 15.2 and on Luke 1.57 D. Clerks Ser. on Iohn 1.47 Mr. Scudders dayly walking chapt 12. Mr. Robinson on Ephes. 6.14 Lect. 9.10 and Mr. Anthony Burgesse Spiritual Refining 2 Part. Ser. 8. c. 5. Let the noyse of Gods judgements awaken thee out of thy sleepy formality if a man be in a dead sleep a great noyse will awaken him Gods judgements have a voyce and we should mark what it sayes Micah 6.9 God brings his judgements to light every day either on our selves or on others these should fear us quicken us and mend our pace timor facit consiliativum Arist. when Gods judgements are in the earth we should resolve to learn righteousnesse Isay 26.9 6. Let the signes and fore-runners of Gods departing from us quicken us God is making a way for his wrath he hath taken away lately above 60. precious Ministers burning and shining Lights When Pillars goe down the house cannot long stand When men are packing up their wares it 's no time to sit still you must buy then or never The Lord is now removing his Gospel to New-England the Son of Righteousnesse begins to rise there and set here Religion stands on Tip-toe in our Land Ready to passe unto th' American Strand 1. We begin to contemn Ordinances and loath them Those poor Indians begin to prize Ordinances
of his bosom when he conceives she doth truly love him what have not women drawn their husbands to Solomons wives drâ—w him to Idolatry 1 Kings 11.3.13 the wife drew more then five yoke of Oâ—en Luke 14.19 20. they steal away the heart they blind the judgement and so infatuate a man that he is oft bufotted with them Iudg. 16.17 They have daily commerce intimate acquaintance with their husbands and so have many opportunities to compasse their Ends. Now an infected person most easily spreads the infection to those with whom he continually converâ—eth This is one Reason why women are such dangerous and strong Seducers as we see in Iesabel who drew Ahab to such a height of wickednesse that he became a Non-such for Villany none like him in the earth 1 Kings 21.25 Iehoram did wickedly and one great Reason was the daughter of Ahab was his wife 2 Chron. 21.5 6. So King Ahaziah did wickedly why so for his mother Athaliah counselled him so to do 2 Chron. 22.3 yea even Adam in the state of innocency yet was seduced by Eve 1 Tim. 2.14 Solomon from wofull experience of his thousand wives and concubines tells us Eccles. 7.28 that a man amongst a thousand he had found but a woman amongst all those he had not found q. d. I have found out the depths and subtleties of some men but the subtleties of the harlot he could not find 3. Women are apt to be over-credulous and to take things upon trust being led by affection more then judgement because such a seeming good man holds so and so therefore they conclude 't is so 4. Women are the weaker vessell and so more prone to unconstancy and mutability and more easily seduced 5. They have strong Affections 2 Samuel 1.26 and so are more fierce and active in defence of their opinions Hence they are usually the best or the worst We may say of them as 't is said of Origen Vbi benè nemo meliùs ubi malè nemo pejus or as 't is said of Ieremies figges Ier. 24.2 3. those that were good were exceeding good and those that were bad were exceeding bad Like the Tongue which is either the best or the worst member These are the Reasons why your Arch-Hereticks have frequently spread their Heresies by women rather then by men The Pharisees had their Gynaecea Colledges or meetings of women the better to spread their Tenets They set up some Iesabel to devoure the simple Revel 2.20 they insinuate themselves into some prime women and get an Eudoxia Iustina or Constantia on their side that they may the better prevaile with others Saint Ierom observes that Hereticks of old made use of female Instruments the better to deceive Simon Magus had an Harlot called Helena which helpt to spread his Heresies Antiochenus the Father and Faâ—tor of much filth had many women following him Marciâ—n being come to Rome sent his trull thither before him that shee might prepare the soyle for his seed Apelles had his Philumen Montanus his Prisca and Maximilla Arrius the Princes sister Donatus his Lucillia Elpidius his Agape Priscillian his Galla and our Iames Nailer hath his Minions his Martha and his Hannah to vent his blasphemies and generally all Arch-Hereticks have had some strumpet or other by whom they spread the poyson of their Heresy By Mistris Dier and Mistris Hutchinson how many monstrous and Heretical opinions were spread abroad wicked women are the Devils Lime-twigs with which many are ensnared to their own destruction 2. These Seducers set not upon all woemen promiscuously for some are prudent solid sincere and have profest Christ when learned Doctors have denied him as in Queen Maries dayes So Luke 8.2 3. the women support Christ with their substance when Herod Pilate my Lord Annas and Arch-Bishop Caiphas crucified him Lydia a good woman entertains the Apostles when many men shut them out of doores Acts 16.14 15. The time would faile me to tell of Sarah Ruth Abigail the Shunamite the widow of Sarepta the Queen of Sheba Deborah Bathsheba Hester Priscilla Phaebe Rom. 16.1 2 3 6. We may not therefore condemn all for some nor disparage the whole sexe for the miscarriages of a few for 't is not all women which these seducers set upon but they subtilly observe which are most easily wrought upon and these are first such silly simple women as are corrupted in their Intellectuals and so are fitted and disposed for such seducements They catch not grave and truly pious matrons but light women which prefer their lusts before Christ 't is the light chaffe which is tossed with every wind when the Massy wheat abides in the floore 2. They make a prey of such women as are corrupt in their Moralls such as are laden with sinne that are not onely vitious but loaded with Vices and are almost overwhelmed with heapes of enormities Their corrupt practises make way for corrupt principles God in his just judgement gives them up to vile affections which blind the judgement and so make them fit subjects for seducers to work upon Who are they that Papists and Sectaries overcome usually they are loose ignorant profane persons who are better lost then found None worship the beast but those ungodly ones whose names are not written in the book of Life Revel 13.8 and as loose women so effeminate idle proud men whom the Poet wittily upbraids with the title of women are a fit prey for these Harpyes Iude 18. and therefore let women and weak Christians walk humbly and not meddle with disputes above their capacity lest God punish their pride and curiosity with a fall 3. These silly women are acted and led not by one or two but by variety of lusts Their Lusts lead them by one arme and Seducers lead them by the other and God knowes whither these Leaders will lead them They are so blinded and besotted that they act more like bruit beasts as the word imports then Christians They are so taken with Novelty Curiosity Vain-glory and Fleshly delights that these Impostors with their Flesh-pleasing doctrines lead them whither they please By flattering and cunning delusions by false perswasions and subtle artifices they sute themselves to their lusts preaching pleasing things and so draw many weak and wicked persons after them These when their consciences begin to stirre affect ease and deliverance but not Repentance they lay out their money but not for bread and therefore they labour without being saisfied Isay 55.2 they willingly embrace errour because it best agrees with their corrupt consciences and hate the truth because it disquiets them True Prophets cannot flatter they commend themselves in sincerity to the consciences of men they have their sweets and â—an find out acceptable desirable words Eccles. 12.10 but then they are ever joyned with boldnesse to tell men of their faults 'T is for wicked men who forsake the Law to praise the wicked Proverbs
Pope and in these dayes of liberty God hath something to witness against Heresie Thus the Lord in his Wisedom hath so ordered it that there shall be not onely Schismes but Heresies to exercise the Gifts and Graces of his people and to discover the rottenness and filthyness of graceless ones that they who will not believe the Truth may be given up to the efficacy of errour This is some comfort and may help to uphold our spirits in this day of Iacobs trouble 3. Observe A corrupt head and a corrupt heart usually go together no sooner are mens minds corrupted but presently it follows they are Reprobate concerning the faith and if once men make shipwrack of faith they will soone part with a good Conscience too 1 Tim. 1.19 Corrupt Principles breed corrupt Practises and corrupt practises teach men to invent corrupt Principles When men grow lawless and profane then they turn Antinomians and deny the Law if Mortalists then they deny the resurrection if Libertines then they cry down the power of the Magistracy and cry up one Universal Toleration Hence when Christ had spoken of false Prophets he presently adds and iniquity shall abound Mâ—tthew 24. When people go a whoring from God then follows corporall whoredom Hos. 4.12 13. We see this experimentally true in our days How many before they were Sectaries were civilly just pious and in the judgement of charity were thought to be sincere Christians yet now are turned Anabaptists Socinians Libertines Proud Censorious Idle Atheisticall Unclean These lusts lay unmortified in their bosomes and now they rejoyce that they have a time of Liberty to vent them so that a corrupt life attends on corrupt Principles both as a Punishment and a just judgement of God upon men for resisting the truth and in the nature of the thing for as a foul moist head causeth distillations of corrupt matter upon the lungs so loose Principles dispose men to a loose conversation the doctrine of Godlinesse reproving their Ungodlinesse makes them cast it off as you may see in the Epistles of Peter and Iude who describing false Teachers and their false Doctrines presently adde their wicked lives their filthinesse covetousnesse licentiousnesse turning the Grace of God into wantonnesse Be sure then to keep your heads pure from errour if ever you would have your hearts and hands pure from sin 4. Observe That false Teachers are very dangerous persons they are not such meek innocent harmlesse persons as some imagine The Apostle here tells us that they are impudent fraudulent resisters of the truth men of corrupt Heads Hearts and Hands and what could he say more unlesse he should call them Devills and so he doth verse 3. in the last dayes men especially seducing men for all these 19. sins are appliable also to the false Teachers of the last times as appeares by the context verse 5 6. shall be slanderers or in plain English Devils and he here compares them to Iannes and Iambres two Egyptian Sorcerers who were Limbs of the Devill and verse 13. in expresse Terms he calls them Sorcerers evill men and Seducers the words in the Originall are evill men and Sorcerers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incantatores praestigiatores besides their Heresies are called damnable and their ways pernicious 2 Pet. 2.1 and themselves are likened to Balaam the witch 2 Pet. 2.15 'T is true at first they make a shew of extraordinary Sanctity and Self-deniall the better to deceive the simple and thereupon they rayle on all the Churches of Christ amongst us as being mixt with wicked men yet after a little time these painted Sepulchers appeare in their proper colours and the vilenenesse of their lives and doctrine is made known to all The Anabaptists in Germany at their first arising pretended extraordinary Sanctity but in a short time their Villanies Murders Polygamies blasphemies Heresies Adulteries c. appeared to the world These are worse then the Sword or Plague men are afraid and fly from those but they are naturally prone to embrace these 2. Those hurt but the body these destroy the soule 3. God is glorified in his judgements but he is exceedingly dishonoured by seducers 4. By the sword and persecution the Church increaseth but by subtle Hereticks the Church diminisheth Hence Luther calls Hereticks Peccatorum poenam summam Dei indignationem Luther in Hos. 9. The greatest Plague and a sign of Gods indignation against a people And the Scripture calls them devouring Wolves who come to kill and drink the blood of souls Iohn 10.8 9 10. Matth. 7.15 such as make their disciples two-fold more the children of the Devil then themselves Mat. 23.15 Such as subvert whole houses Titus 1.11 whose word doth eat as a Gangrene 2 Tim. 2. which suddenly over-runs the Parts takes the Brain and if not quickly cured by cutting off the part infected kills the Patient Heresie is of a spreading Nature if it be not speedily and carefully supprest it runs from one man to another from one City to another and from one Kingdome to another Error begets error such fall from evil to worse Verse 13. Hence false doctrine is compared to a Leaven Mark 8.15 which secretly and suddenly diffuseth it selfe through the whole lump till all be leavened Sometimes seducers are compared to an overflowing flood which carries down all before it Revelations 12.15 and anon to Cheaters that beguile silly souls with their flesh-pleasing doctrine they catch freshly people Ephesians 4.14 and to dogs Philippians 3.2 beware of dogs i. beware of false Prophets who are like unto dogs Go not unarmed get a sword or a staffe to defend your selves against them If there were ten thousand mad dogs in the Land you would keep within doores or go armed and use all means to destroy them Now they resemble dogs in 14. particulars 1. A dog is a base contemptible creature hence the Scripture calls vile persons dogs 1 Samuel 17.43 1 Kings 8.13 Matthew 15.26 So such as go about to draw men from the Truth are vile men however they may have high conceits of themselves yet God esteems no more of them then we do of a dog and though he may throw them some off all and bones to picke as he doth to the blasphemous Turk that great Dog of a great part of the World yet his soul abhors both them and their services Isay 66.3 2. 'T is an unclean creature and might not be offered in sacrifice Deut. 23.18 So these being themselves unclean all they do is unclean Titus 1. ult 3. 'T is a libidinous impudent creature Hence unclean persons are called dogs Deut. 23.8 Revelations 22.15 without are dogs who are those Whoremasters are set in the front this made Abner say to Ishbosheth am I a dogs-head i. shamelesly libidinous that I should commit whoredom with my Fathers Concubines 2 Samuel 3.8 yet such unclean ignorant and impudennt Cynicks we have who though they want Arguments yet want
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
them These are those that poysen not bodies but soules as the harlot so these hunt for the precious soul. Prov. 6.26 they hatch the Cockatrice egges he that eates of their egges dyes and that which is crusht breakes forth into a Viper Isay 59.5 These are those that make rents and divisions in the Church whose Peace should be very deare unto us for though Unity be not the very being yet it tends much to the well-being of a Church These hinder the progresse of the Gospel when people should be praying weeping and humbling themselves together these set them to disputing wrangling and malicing one another 'T is Unity that spreads the Gospel and makes mountains to become a plain even the seven hills amongst the rest Were there that sweet Synceretismus or rather Synchristianismus that harmony of hearts and wayes as ought to be amongst the people of God how terrible would the Church be to her enemies 'T is these that breed tumults in the Church commotions in the Common-wealth that imbitter mens spirits one against another waste mens estates bring men to a morsell of bread and at last bring themselves to some untimely end Oh consider the sad Ends of many Hereticks and let their falls make you to feare Arrius voyded his bowells Iulian died blaspheming Simon Magus an Arch-Heretick who by his sorcery and feined miracles deluded many people who took him for a God Acts 8.10 attempting on a time to fly in the ayer in the sight of many people his divelish art failing him he fell to the ground and brake his leg which was his death Servetus was burnt for his blasphemies at Geneva Gibraldus the Heretick was swept away by the Plague Blandrate Physician to the King of Pâ—land a great Patron to Socinus and his followers was strangled in his bed by his Brothers son Alciat a Socinian died despairing Paleâ—logus an Arrian was burnt Francis David a proud Socinian died mad and was distracted with the sight of the Devill Lismanninus an Arrian drowned himself in a well Olympius that denied the Trinity was burnt to death with three Lightnings Beâ—old that Anabaptist King with his companions was tortured and put to death Humber was burnt Muntzer and Pheifer beheaded So let all thine enemies perish O Lord. Consider Gods hand on Nayler a Quaker and Sundercomb a Leveller and Mistris Hutchinson in New-England who was banisht for her Heresies and destroyed both she and her family by the Indians Parnel a Quaker famisht himself in Colchester Jayle trying to fast 40. dayes as Christ did Poole a Quaker in Dorcester drowned himselfe Quest. If any desire to know the Reasons why God suffers Seducers to abound he may find good store in Doctor Boltons Arraignment of error Pag. 5. to 55. in Mr. Brimslyes Spi. Vertigo p. 37. c. and Mr. Sherlock against the Quakers In fine cap. 6. p. 205. c. Vse 1. Since false Prophets are such Pestilent persons the Magistrate must not Tolerate them Who will Tolerate such as have Plague-sores running on them to go up and down infecting others or that have poyson to go up and down selling it instead of food Seducing Hereticks are worse those kill but the body these with their damnable Heresies destroy the soul. 2 Pet 2.1 and if such as steal away but their bodies must die Exod. 21.16 what shall be done to those that ruine the better part These are called Foxes Vipers Wolves Thieves troublers of the Church and therefore to be cut off not tolerated Galathians 5.12 Christ blames the Church of Thyatire for giveing a toleration to Iesabel Revelations 2.20 and commends the Church of Ephesus for not bearing with such as are evil Revelatâ—ons 2.2 and Iosiah is commended for compelling men to the worship of God 2 Chronicles 34.33 The Magistrate is the Minister of God and must be a terror to them that doe evil Romans 13. especially if they be compounded blasphemous seducing Hereticks they must be put to death Leviticus 24.14 Exodus 22.20 Deuteronomy 13.6.8 9. and 17.2.5 2 Chronicles 5.16 Ezra 7.26 Iosiah slayes the false Prophets 1 Kings 23.20 Elâ—jah commands the Priests of Baal to be slain 1 Kings 18.40 Object Lest any should think to evade these Proofs as Legall the prophet Zachary 13.3 prophesing of Gospel times tells us that if any shall be so bold as to teach lies that his father and mother shall cause him to be put to death alluding to that Deuteronomy 13. The equity of which Law still remains under the Gospel Better and with lesse danger is a Thief an Adulterer a murderer a Witch and Sorcerer tolerated then such an Heretick and Seducer As our large Annotations have it 'T is observed by a learned Divine That as in things of practice so of perswasion that are impious either in themselves or in their naturall unconstrained consequences the Plea of conscience is an Aggravation of the crime if mens consciences are â—eared and themselves given up to a reprobate mind to do those things which are not convenient there is no doubt but they ought to suffer such things as to such practices are assigned and appointed Thus he And if any shall object that these are tolerated but in corners The answer is easie if it be truth they teach why should it not have Churches if errour why should it have Chambers See more against Toler Mr. Ant. Burges on Iohn 7.21 Serm. 115. Mr. Gee on Prayer cap. 4. Sect. 7. p. 358. Mr. Iohn Clerk Ser. on Leaven p. 24.36 See 9. wayes by which the Magistrate may stop the flood of Heresies Mr. Obad. Sedgwicks Serm. on Revelation 12.15 p. 37. Preacht 1646. Iames 27. Mr. Edwards against Toleration Calvin contra Serv. inter Opuscul p. 694. Beza de Haert puniend Epistol contra Deditium Prins Treatise in defence of the Magistrates coercive power Mr. Rudderfords Treatise against Liberty of Conscience Doctor Taylor on Titus 3.1.10 p. 347 715. 2. Ministers must come forth to the helpe of the Lord against these daring Goliahs Even a Dogge will barke when hee seeth his Master wronged And a Craesus sonne that hath been dumbe all his life yet will speak when they offer violence to his father We are the Lords Watchmen and when we see the Wolf or the Theif approching we must give warning seducers are subtle and people can not easily discover their plots we must do it for them One great cause of so many abounding errors amongst us springs from Ministers 'T was whilest the watchmen slept that the enemy sowed his Tares Matthew 13.25 1. Some are ignorant dumb dogs and cannot bark 2. Others are scandalous and dare not for fear of being questioned themselves 3. Others see which way the times go and like dead fish they go down the stream they dare not displease they love to sleep in a whole skin and say as the great ones say But let us be the Lords witnesses against a perverse people this
is a perfect Copy his steps we must follow his vertues we must imitate we must shew forth not a vertue or two but all those vertues which did shine in the conversation of Christ and made him glorious in the world all those must not onely be in us but must shine forth in our lives also 1 Pet. 2.9 Matth. 5.16 2. He 's an Example which none can equalize nor sufficiently admire we are apt to excuse our selves for not imitating Christ because he 's too high hence God in his wisdom hath provided Examples of a lower rank of men subject to the like Passions as we are The Scripture recoâ—ds what glorious things they have done and suffered for God and his honour Now these are patterns of our own rank and nature whom we must not onely imitate but labour to equalize and study to out-goe the best pattern of the best Saints that ever were We can have no excuse in these dayes of light if we come not up to the best patterns because we have more of the Spirit more light and more clear manifestation of God then they had Quest. How far must we imitate the Saints and be followers of them Answ. We may not follow any Saint whatsoever simply and absolutely but onely with a Quatenus so far as he is a follower of Christ. 1 Cor. 11.7 the Saints have had their failings and the best have a great deale of the old Adam in them They are Pillars of cloud for us to walk by but this cloud hath its dark part which if we follow we shall fall as they did There are 4. sorts of actions which the Scripture tells us were done by Saints 1. Some were sinfull as Davids adultery Peters deniall and these are recorded not for imitation but for Caution and admonition 1 Cor. 10.6 these things are examples that we might not lust as they did Their sins are Sea-marks for men to shun and not Land-marks to walk by It 's a sad thing to love that in David which he did abominate in himself Yet 5. good Lessons we may learn from the falls of the Saints 1. When thou readest of their sins it should teach thee not to idolize any Saint they were men as well as others and had their naevos and had need of a Mediatour 2. It may teach us that the best Saints may fall into the foulest sins if they do not watch yea into those sins they most abhorre Of all sinnes Peter thought himself most free from that of denying Christ and if a man should have come to Solomon when he had made that rare Prayer before all the people 1 Kings 8.22 23 c. and told him Well Solomon for all this Prayer that thou hast made thou wilt turn Idolater before thou dye would not he have answered with Hazael Am I a dog that I should do such things This shewes that the best have in them the Root of the vilest sins and if we be not upheld and preserved by Gods assisting grace we shall certainly fall 3. We may learn what sins are most prejudicial to us viz. Self-confidence this brought Peter down idlenesse and prosperity this brought David down Effeminatenesse brought Solomon so low 4. We learn that a holy fear is necessary to salvation Prov. 28.14 Phil. 2.12 and to have a holy jealousie over our deceitful hearts be not high-minded but fear for if such great Saints fell to such foul sins what shall such poor shrubs do 5. As you that never fell must read these Examples to preserve you from falling so you that are fallen must not despaire but read them that you may rise again by Repentance as they did Let us therefore watch and pray continually for the best Christian is like a man rowing against Wind and Tyde if he let go his Oares he cannot in a great while recover again what he hath lost 2. Some actions of the Saints were done by speciall instinct and instigation of the spirit these are not for our imitation Elijah calls for fire from heaven which the disciples desiring were checkt by Christ. Luke 9.54 Sampsons pulling the house on his own and the Philistines heads was by an immediate instinct of the spirit So was Phineas his acts Numb 25. we must not expect such extraordinary instincts and impulses of spirit in our dayes we must now to the Law and to the Testimony Isay 8.20 we must suspect such extraordinary impulses rather then expect them 2. Some actions they did by special command from God and if we have not such an extraordinary command we may not imitate them e. g. The Israelites when they went out of Egypt borrowed Jewels of silver and gold which they never paid again because God bid them spoyle them but we may not do so Psal. 37.21 so God commands Abraham to kill Isaack we have now the word for our Rule and must not expect Revelations 3. Some were occasionall actions which they were not bound to in the general but meerly for such a time and in a case of necessity so the disciples must carry no scrip nor gold but preach freely Matth. 10.8 9 10. 't was as a Temporary command as appeares Luke 22.35 such was Pauls practise in working for his living Acts 13.3 and 20.34 4. Some actions of the Saints are acts of Holinesse and Righteousnesse grounded on the word of God and in these it is that we must imitate them There is a magnetical vertue and hidden excellency in good examples to allure us to vertue as there is a divellish efficacy in lewd examples to make us wicked Ieroboams wickednesse drawes Israel to sin so there is an heavenly efficacy in good examples when sanctified to make us holy Iudg. 2.7 the people serve the Lord all the dayes of Ioshua who was a good man and the Elders who out-lived Ioshua so long as they had a good example they served the Lord. If Crispus the Ruler of the Synagogue believe all his house believe with him Acts 18.8 Theodosius by his holy example made his Court a Nursery of Religion The patient sufferings of the Martyrs made many Martyrs Iustin Martyr tells us that the pious lives of the Christians were a meanes to convert him Hence the Scripture ascribes a converting power to good example 1 Peter 3.1 2. Their example will be a Cordial to comfort us in our distresses There is no misery that can befall us but it hath befallen some of the Saints before us Art deserted in thy own apprehension so was Heman Art poor so was Iob. Art persecuted so was David Art called to difficult duties so was Abraham so were the Martyrs called to forsake all If a man be to go through a vast howling wildernesse this is a sad journey yet if he see a beaten high way all along this is a great comfort to him in his journey This is our condition the way to Heaven is through a wildernesse of trouble our comfort is 't is a beaten way
at that great day Matthew 10.32.33 and as you have suffered more for him then others have done so you shall have a higher degree of Glory Matt. 19.28 29. See more Yongs benefit of affliction cap. 1. Sibs Cordials p. 160. Calvins Instit. l. 3. c. 8. S. 7.8 Bifields Mirrour Treat of Promises cap. 8. p. 336. and Gods Treasury c. 28. Objection But I see my persecutors flourish in health wealth prosperity whilest I am poor persecuted and low Answer Fret not your self because of prosperous wicked men for they shall soon come down Psalm 31.1 2.13.35 36. and 73.19 20. 't is a righteous thing with God to render tribulation to them that trouble you 2 Thes. 1.6 and though they be many that rise against the Church yet the Lord hath said he 'l make Ierusalem a burthensome stone to All people be they never so many or mighty Zach. 12.3 they shall but wound and cut themselves that meddle with her they shall all have enough of it who ever they be as we see in Pharaoh Saul Senacherib Iesabel Haman Herod the Moabites and the Iewes who persecuted Christ and his Apostles are to this day a cursed dispersed people Be not therefore terrified by your adversaries Phillippians 1.28 though they be great yet there is a greater then they though they plot yet God hath a plot above their plots he sits in Heaven and laughs them to scorn Psalm 2. they are ludibria coeli though terrores mundi Psalm 37.12 the wicked plot Verse 13. God comes between the plot and the execution and mars all He snares the wicked in their own devices Psalm 9.16 Higgaon Selah This is a matter worthy of our chifest meditation God will punish all wicked men but persecutors of his people especially As the Martyrs shall have the highest joy so their persecutor shall have the deepest sorrow There is a neere Union between Christ and his Church he is the Head and and they are his Members he the Vine and they the branches he the husband and they his Spouse Col. 1.18 Eph. 1.22 4.15 16. 3.30 and therefore he must needs be sensible of the wrongs which are done to them Acts 9.4 5. Isay 63.9 Zach. 2.8 Christ and his people have common friends and common foes Francis the first after he had commanded the destruction of the Protestants was never his own man after Winceslaus King of the Bohemians within 18. dayes after he had marked out the names of some Christians to death was smitten himself Though wicked men may forget their wickedness yet God will not Amos 8.7 he can tell Amilek 400. years after what he did against Israel and punisheth him for it 1 Sam. 15.2 3. God will destroy the destroyers of his people If Pharaoh persue Israel God will pursue Pharaâ—h If Mount Seir slay Israel God will destroy Mount Seir Ezek. 45. per totum If Pashur smite Ieremy God will smite Pashur If Ieroboam stretch forth his hand against the Prophet that hand shall wither If Herod vex the Church Vermin shall vexe him And however persecutors may escape in this life yet they are sure to pay for it in the next Phillippians 1.28 2. Thessalonians 1.6 7.9 Rev. 19.20 and 20.10 let us comfort our selves with the remembrance of that great day Here many times they live longest who deserve not to live at all Here the Israelites make brick whilest the Egyptians dwell at ease David is in want whilest Nabal abounds Here Sion oft'times is Babylons captive and they that deserve nothing are Lords of all yet this is our comfort the day of the Lord will come and then we shall be above and our enemies shall be beneath Now they cite us to their bar and we cite them as Ierom of Prague did his adversaries to Gods Bar. I summon you all to answer me shortly before the great and just Judge of all the world They prepare evils for the Church and God prepares rods for them God is jealous over Ierusalem for the wrong that is done to her Zach. 1.4 and though he bear long yet he will not alwaies bear Tempus erit Turno There 's a time when they shall pay full dearly for medling with such holy things Ier. 2.3 God hath prepared arrowes for to shoot at persecutors Psalm 7.13 and rather then fail he will make their own arrowes to wound themselves and fall on their own pates Psal. 37.14.13 The fire that should have burnt the 3 young men Daniel 3. burnt those that threw them in and the Lions which should have devoured Daniel devoured his enemies Daniel 6. Lastly Prepare for trials look for storms as sure as now we live so sure a change will come how soon we know not We should therefore with Ioseph in those years of plenty prepare for years of scarcity and in the highest prosperity remember the dayes of adversity for they may be many so did Iob. 3.23 Rules That we may be Real Martyrs and suffer rightly 1. The man must be good The person must please before the suffering can please Uprightnesse breeds boldnesse and the Holiest men have ever proved the happiest Martyrs as we see in Paul Latimer Bradford c. 2. The End must be good 'T is that which denominates the Action a man may seem to die for the Truth yet not in Truth nor out of love to Christ and his Truth but for ambition and vain glory 1 Cor. 13.7 such suffer Iactatione magis quà m delectatione for selfe ends and not out of love to Christ and so loose all 3. The matter and cause for which we suffer must be good for 't is not the suffering but the cause which we suffer for which makes a Martyr We are never blest unlesse we suffer for Righteousnesse sake Matth. 5.11 When men suffer as murtherers malefactors blasphemers and disturbers of the Peace of the Nation as the Quakers do this is cause of shame but if a man suffer as a Christian its cause of rejoycing 1 Peter 3.14 and 4.15 16. When men hate and persecute us not for any evil that we have done but because we will not do evil but study to please God and serve him in sincerity when 't is for Christs sake that we are killed Rom. 8.36 then our sufferings are the sufferings of Christ and reflect upon him so that he takes them as done to himself Matt. 25.45 Acts 9.4 Heb. 11 26. 4. The manner of our sufferings must be right 1. It must be patiently without murmuring or repineing loose this and you loose the reward of all your sufferings 1 Peter 2.19 20. if when ye do well and suffer for it you take it patiently this is acceptable with God or as the Original renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will thank you for this This is stupenda condescentio a wonderful condescension that God should account himselfe gratified and as it were beholding to such sufferers To make you Patient
poysenous Tenents before he can be a compleat Anabaptist Even the Devil observes a method in seducing 1. He makes men Scepticks in Religion so that they Question every thing yet believe nothing 2. They become Schismatickes and make a rent in the Church 3. They become Hereticks overturning the very foundations of Religion First the Devil makes men unconscionable hearers of the Word Secondly Contemners of it Thirdly Haters of the Preachers of it Fourthly and at last they hate God himself that sends them Oh then stop sin and errour in the beginning it is much easier to keep them out then to cast them out Every act of sin is a wound to the soul it weakens it and leaves it more unable to withstand a temptation Besides God in justice oft punisheth one sin with another when men will not go forward nor profit by the means of grace they shall go backward growing worse and worse till they come to a reprobate sence and are past feeling that they may fill up the measure of their sin and Gods wrath may come upon them to the uttermost for their ingratitude and rebellion 1 Thess. 2.16 'T is a sad case when men are given up to be ruled by unruly lusts when like Tapsters and Drawers they must answer all comers If Pride call ready Sir If Pleasures call here Sir If Lust call anon anon Sir If Covetousnesse call I come Sir This is the miserable slavery of those who serve divers lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seducentes Seducti Deceiving and being deceived In the words there seems to be an Hysterosis and Inversion of the Order for in the Order of Nature men first erre themselves before they lead others into error Or we may take the words thus whilest those notorious Impostors go about deceiving others by their Sophisms and shewes of Holiness the Devil by the just judgement of God deceives them They cozen others and the Devil cozens them leading them into far greater errors and so they shall be punisht on a double account 1. Because they erre themselves and resist the Truth 2. Because they have drawn others into error The Participle of the Present Tense notes their assiduity and constancy they make it their Trade to deceive others they are still Deceiving one or other with their smooth and flattering Language The Devil is an old Serpent he is a Serpent for subtlety and an old Serpent for his experience in seducing He finds by experience that those things which are taught by men take sooner then if he should personally appear himself In times of ignorance and Popery the Devil appeared more commonly and visibly but now in these dayes of light he acts more secretly and subtilly working on man by man As God loves to imploy good men for the conversion of others not that he needs the help of man but for the exercising of the graces of his servants and for the greater manifestation of his own Glory So the Devil who is Gods ape loves to deceive men by men He hath his Agents and Emissaries every where He hath Magitians for Pharaoh a Balaam for Balack a Witch at Endor for Saul false Prophets to delude Ahab c. The world abounds with Devils incarnate so that if ever that Caveat were seasonable 't is now Beware of men Matth. 10.17 and 24.4 the Devil oft deceives by a Father a Brother a Wife a Friend Watch against them and whosoever he be that would draw thee into sin or error looke upon them as the Devils instruments and say to them as Christ did to Peter Get thee behind me Satan As good men delight in converting others so wicked men delight in perverting others as those would not goe to Heaven alone so these would not goe to Hell alone and therefore they labour to make others twofold more the children of the Devil then themselves Of this sort are Jesuites on the one hand and Sectaries on the other either of which with their Flesh-pleasing doctrine will doe more mischief in pulling down then twenty faithful Ministers can build up again in many years Though the Heresies which these deceivers bring are damnable yet the Apostle tells us that Many will follow them 2 Peter 22. This Christ foretold that many false Prophets should arise and deceive many Matthew 24.11 so doth Antichrist 2 Thessalonians 2.10 2 Iohn 7. Revelations 13.14 and such there were in the Apostles time Titus 1.10 11. Now the Reason why deceivers deceive so many are these 1. In respect of the blindness of our minds in Spiritual things 1 Cor. 2.14 2. In respect of our Natural pronenesse to error by Reason of the Vanity of our minds which make us far more apt to believe lies then truth Isay 30.10 2 Timothy 4.3 4. 3. In respect of our instability in the wayes of God Seducers beguile unstable souls Ephesians 4.14 2 Peter 2.14 We are unstable as water which turns with every wind that which pleaseth us to day displeseth us to morrow 4. In respect of our sinful simplicity we are apt to give blinde Obedience suspecting no evill Romans 16.18 We are apt to follow our own carnal Reason against the Word of God 5. In respect of error it self It s easie and pleasant to flesh and bloud which makes such multitudes to follow it The way of Truth is strait and narrow with much adoe is it found but with the more difficulty practised He who treads this Track like Ionathan and his Armour bearer must climb the Hill when others swim down the stream This is the Reason why so many follow falshood rather then truth not because falshood is in its own Nature stronger then truth or Satans stratagems too strong for the Spirit of God but because these false flesh-pleasing doctrines agree with our corrupt Nature therefore 't is that men doe so readily embrace them 6. God in his just judgement gives up such as will not believe his Truth to the power of error and to the will of seducers Since they will be deceived they shall be deceived since they will not obey the true Prophets they shall be seduced by false ones 1 Kings 22.21 22. Ezekiel 13.23 2 Thessalonians 2.10.11.12 Let not then Ministers be discouraged when they see many fall off to these Impostors 't is no more then what hath been long since fore-told God sets them their bounds he limits the time how long the persons deceiving and whom they shall dececeive are ordered by his wisdom both the deceiver and the deceived are his Iob 12.16 Ezek. 14.9 2. The Magistrate should restrain such workers of Iniquity if those that had but a Leprosie upon their bodies must be shut up for fear of infecting others Leviticus 13.46 Surely these deceivers that have a worse Leprosie upon them should not be connived at as they be Such evil men will not long be evil alone they endanger the good as weeds do Corn or bad humours the
them 'T is a great felicity not to be overcome by felicity and it argues strength of grace when we can carry low sayls in a high condition and like Pigeons when they fare best fear most The only way to have our mercies continued is to devote them to Gods praise he never repents of doing good to those who speak good of his name Now in the summer of prosperity let 's lay up something against the winter of adversity Iob 3.25 with the prudent man foresee the storm and arm for to meet it Prov. 22.3 and 27.12 As sure as now we live so sure a change will come which we should wait for and expect Iob 14.14 summer lasts not always the Sun doth not alwayes shine we should therefore in health prepare for sickness in Peace for war in life for death and in dayes of spiritual plenty prepare for scarcity laying up a good foundation against the time co come that we may obtain eternal life See Directions how to use prosperity in Scudders daily walking cap. 12. Chanon of Wisdom l. 2. c. 7. p. 313. Downams Guide to Godlinesse l. 3. c. 33. p. 343. VERSE 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them WEE are now come to the third and last part of this Chapter in which the Apostle exhorts Timothy to constancy and perseverance in the truth which he had taught him q. d. 'T is true in these last dayes seducers shall arise who shall have successe for a time in their seducing drawing many into errors with them yet let not these things affright thee do not thou maligne malignants nor envy the successe of the erronious chuse none of their wayes but since thou hast a better Master and hast been taught better doctrine and that from a child be not despondent my son but constantly and couragiously keep the truth committed to thy charge as becomes a faithfull Pastor against all opposers and Impostors whatsoever Now since man is a Rational creature and so is better led by Reasons then forced by Rigour therefore the Apostle presseth his Exhortation to perseverance upon Timothy by Arguments drawn 1. From his Master and Teacher 2. From Timothy who was the Schollar 3. From the matter which he had been taught The first Argument is drawn from the Authority of the person from whom he had received the doctrine viz. from Paul who was an Apostle of Christ guided and inspired by his Spirit and had taught him nothing but what he had received from Christ and therefore his message was to be regarded as if Christ himself had spoken to him Gal. 4.14 Knowing of whom thou hast learnt them See how modestly and sparingly the Apostle speaks of himself and how unlike the language of the Sectaries of our times is Pauls language here 2. From the fidelity which is required in those to whom the truth of God is committed Since this heavenly doctrine was committed to him to be kept as a sacred Treasury and choyce depositum therefore he ought with all care and courage to preserve it For what things we are intrusted withall those things we must faithfully keep this even nature teacheth us But the Truths of God are committed to thee O Timohy to be faithfully kept and as occasion requires to be publisht to the world 1 Tim. 1.11 and 6.20 and 2.1.14 The words are diversly rendred our Translators render it And hast been assured of But Tindal Calvin Beza Aretius Espencaeus and the Vulgar Latin with others render it And have been committed to thee or with which thou hast been entrusted And the Originall seems to favour this last Translation for the words are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae credidisti which thou hast believed or been assured of but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae tibi credita commissa sunt conservanda promulganda Keep the things which have been committed and commended to thy charge with all care and diligence that thou mayest be able to give a good account to him whose these truths are and who hath committed them to thy charge 3. From his long acquaintance with the Scripture by reason of his good education viz. from his childhood what we learn when young takes a deep Impression so that we cannot easily unlearn it but thou O Timothy hast learned the Scriptures from thy infancy and therefore it were a shame for thee who hast been taught so early the way of the Lord now to turn from it and forsake it Continue therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the things which thou hast learned I exhort thee to no new or hard thing all that I beg of thee is that thou wouldest keep the truth which hath already been taught theee for it would argue want of judgement and folly in thee now to forsake it 4. His last argument is drawne from the Excellency of the Scriptures V. 15 16 17. But continue thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But do thou abide keep thy station and maintain the doctrine which I have taught thee against all opposition whatsoever thou must certainly look to be put to it be therefore resolute and constant The Apostle lays a But in Timothies way to keep him from wandring q. d. what ever others do though they fall away more and more and grow worse and worse yet do thou continue stedfast in the truth thou hast received Hence Observe Whatever others do yet Gods faithful Ministers and servants must not depart from the truth Though Israel play the harlot yet Iudah must not sin Hos. 4.15 will ye also go away saith Christ. Iohn 6.67 though Temporaries may fall away yet it becomes not you who are my disciples indeed so to do Let others serve Idols if they please yet we must resolve that we and ours will serve the Lord. Iosh. 14.15 So did Noah Lot Ioseph Elijah Obadiah Nehemiah and the Church of Pergamus which held fast the truth even where Satan had his Throne Rev. 2.13 and the Saints in Nero's Court. Phil. 4.22 We must not follow a multitude to do evill Exod. 23.2 nor erre with others though they be never so good Ne cum Platone errandum est We must get an Holy not a fantastick singularity we are the Salt of the Earth and the Light of the World and must therefore do more then others Matth. 5.47 Christ expects more from us then he doth from Formalists Moralists and Hypocrites The righteous excells his wicked neighbour Prov. 12.26 We must not be like children tossed to and fro with every wind of doctrine but like the righteous we must be an everlasting foundation Prov. 10.25 We must be singularly Pure Holy Humble Self-denying c. Men love to be singular in every thing save Piety they would be singularly Wise singularly Rich singular fine but oh that men would turn their singularity the right way and become singularly
man to marry before five and twenty nor a young woman till twenty My Reasons are 1. Because the married Condition requires people that have some experience in worldly Affaires and specially in Religion 1 Peter 3.7 the Apostle would have the Husband to be a man of Knowledge Now this Knowledge how to govern a Family wisely and religiously cannot be attained without a considerable time Adam was a Man of full Age and Eve a Woman not a Childe when God brought her to Adam Of all people that we read of in the Scripture Kings did use to marry soonest that so they might have Heires betimes yet we reade of few of the Kings of Israel that married before twenty 'T is not for Children and green-heads rashly to run upon such weighty undertakings they that marry in such haste shall repent by leisure 3. Mutability and unconstancy they be not settled nor stayed in their judgements 'T is the younger sort that usually are led away with errour Old Birds stayed Professours are not so soon caught with this Chaffe Hence the Apostle Exhorts young Timothy to continue in the Truth 1 Tim. 4 16. 4 Rashness Headiness and Revenge such were Rehoboams young Counsellours 1 Kings 12.6.10 Youth is voyd of judgement Prov. 7.7 and apt to fly in the face of a Reprover 5. A disesteeming and sleighting of old Age. They were young ones that mockt the Prophet 2 Kings 2.24 and despised Iob 30.1.12 'T will be our wisedome to fly these lusts betimes It s a comely sight to see mortified and self-denying young people They are subject to stronger Temptations and more violent Affections there is a greater propensity to sinne in youth and therefore the Obedience is the more excellent and acceptable when out of love to God we can break through all these Young persons have many suiters the World the Flesh the Devil all cry be mine be mine They all ly in wait for the flower of our dayes The Flesh casts baits the World digs pits and the Devil sees snares So that unless we be magnanimous and resolute we shall be foiled and overcome 6. A sixth sinne of Youth is Neglecting the seasons of Grace not knowing the day of their Visitation a sleighting the tenders and offers of Gods Grace unto them There is a time when the Lord cometh a wooing to the Soul and by the motions of his Spirit knocks at the doores of our Hearts for entertainment Revelations 3.20 The Devil doth his utmost to hinder the match and therefore he perswadeth young persons that they are too young to be godly and too young to deny themselves in point of pleasures and carnall delights he tells them they may believe and repent time enough hereafter when they are Old He dealeth with them as the Philosopher did with the young man that came to him desiring him to tell him when he should marry Oh said the Philosopher thou art too young not yet not yet at last he grew old and then he came to know when he should marry Not at all now said he The Application is easie 1. Let such consider that there are thousands and ten thousands now in Hell that thought to have repented Hereafter Many have an Intentionall but no solid Repentance they resolve to repent but they resolve not when and so delay till the day of Grace bee past 2. Consider it is not in our power to repent when we please God must give us the Grace 2 Timothy 2.25 they way of Man is not in himself It is God must turn us or we shall never be turned Iremiah 31.18 He must draw us or we shall never runne after him Canticles 1.4 Iohn 6.44 We must observe Gods time or we loose all 3. How dost thou know that thou shalt live till thou art old younger and better then thou are gone Shorter graves then thine may be seen 4. Suppose thou shouldest live till thou wert old yet thy heart may then be so hardened that thou canst not repent and because when God called thou wouldst not answer therefore thou shalt cry and shalt not be heard Prov. 1.24 Ier. 22.21 22. 5. If it were in our power yet we may in no wise deal so dis-ingeniously with our God as to give the Devil the Marrow of our Youth and reserve the dry bones of our old Age for God It is no wisedome to lay the greatest load on the weakest Horse Old Age though in it selfe it be a Blessing yet is accompanied with many troubles sicknesses and diseases they are the Dreggs the Lees the Winter of our dayes As all Rivers meet in the Sea so all diseases meet in Old Age Hence it is called the evil day Eccles. 12.3 4 5 c. then the Eyes grow dimme the Eares deafe the Hands tremble and the Leggs are feeble and the Memory failes 'T is a time of spending not of getting and such compulsive Repentance is seldome true They are cursed that offer the blinde and the lame in Sacrifice Malachi 1.8 ult and if the blinde and the lame were abhorred of Davids soul much more of Gods 2 Samuel 5.8 'T is the greatest Wisedome in the World for young persons to know the day of their Visitation and to improve the Seasons of Grace seeking the Lord while he may be found Isaiah 55.6 and opening when he knocketh 'T is good sayling whilest the Ship is sound the Pilot well the Marriners strong the Gale favourable and the Sea calme The onely way to finde the Lord when we seeke him is to seeke him in due time even Now 2 Corinthians 6.2 Behold Now is the acceptable Time Now he calleth all men every where to Repent See how the Holy Ghost prevents Objections I 'le repent hereafter No it must be now Acts 17.30 31. Object I am rich or I am poor I am a Iew or a Gentile and cannot repent Answ. He calls All men Object I dwell amongst ill neighbours Answ. He calls all men every where The time present is the only time the Time past is gone the time to come we have no assurance of the time present is our time Hence we are called upon so oft to obey whilest 't is to day Psal. 95.7 8. Heb. 3.15 and to return i. e. presently Isai 21.12 In all obligations say the Lawyers where no time is specified there the condition is presently to be performed So Ier. 13.15 16. Zech. 1.4 Zeph. 2.1 2. Now because we are naturally averse and backward to this special duty I shall give you 20. Considerations to Quicken you 1. Consider that this speedy repenting and turning to God in our youth is Comfortable because 't is a good evidence of the Truth of our Repentance as late Repentance is seldome true so speedy repentance is seldome false It 's a good sign we have made God our God indeed when with David we can seek him early Psal. 63.1 and with Zaccheus we make hast to receive him joyfully Luke 19.6 This
Fathers Postilers c. This breeds so many Arminians Socinians and Hereticks they are given up in judgement to believe lies for contemning the Scriptures of Truth As for the Schoole-men they bring forth Cobwebs fine for Threed but of no use They torture their Reader with abundance of vermiculate rotten hollow Questions with many needless Queries and Utâ—ums One compares them to a man that hath bread and good wine hanging on both sides yet himself sits hungrily gnawing a flint stone One Austin amongst the ancients and one Question amongst the modern Divines will yield more solid Divinity then all the School-men with their vain disputations Jejune distinctions Quodlibetical idle curious Sceptical Queries and meer speculations Yea Bucer affirms that there is more Holinesse to be found in Seneca then in most of the School-men They darken the Truth by framing all Religion according to the platform of Philosophy confounding the principles of Divinity and Philosophy together Yet by men that are solid seasoned sanctified some good may be picked out of them which shewes the folly of the Papists who cry Plus apud se valere unum Lumbardum Scholastiâ—ae disciplinae Patrem quà m centum Lutheros ducentos Melancthones treâ—entâ—s Bullingeros quadringentâ—s Martyres quingentos Calvinos 2. Others prefer the reading of the Fathers before the sacred Scriptures Though we Reverence the ancient Fathers and blesse God for their Light yet the Ancient of dayes is more ancient then they and his word is to be preferred before all their writings for they were men and had their naevos their failings and infirmities as other men One â—ound reason drawn from Scripture is of more worth and weight then the saying of a thousand Austins Origens Chrysostomes c. Men had need to be well grounded in the Scriptures before they read the Fathers for we should try the Fathers by the Scriptures and not the Scriptures by the Fathers He that will not believe Moses and the Prophets will not believe though one arose from the dead See Rules for Reading and citing the Fathers Perkins 2. Vol. Problem 1. p. 486. D. Hills Serm. on Ier. 6.16 p. 24 25. Mr. Trapps Com. on 2 Tim. 3.16 Weemse Vol. 1. l. 3. c. 1. Reynolds against Hart. cap. 5. Sect. 1. p. 184. Luthers Colloq English cap. 29. It is well observed by a Pious and experienc't Divine that it is a most worthy travail for Students in Divinity to refer all their study first for the true sense of Scripture which onely will make a man a grounded Divine able to teach the truth and confute error 2. For the right use of it in himself and others for amendment of life and all good duties This course have I by experience saith he found profitable and resolved upon viz. to be diligent in reading the holy Scriptures and of them at the least 4. Chapters daily in like manner for the increase of my knowledge to spend 3. houres in the fore-noon in searching out the sense of the hardest places as two in the after-noon in searching out the propriety of the Tongues and other two in perusing the Tracts and Commentaries of learned men one in Meditation and Prayer and what time remains to spend the same in brotherly conference 3. Observe That women and children may and must read the Scriptures Timothy a child knowes the Scriptures and his Grand-mother and his Mother taught him Priscilla a woman instructs eloquent Apollos Act. 18.26 God commands men women and children to hear and learn his law Deuteron 6.6 7 8. and 31.12 and God promiseth it as a special priviledge that in Gospel-times all shall know him from the greatest to the least Ieremy 31.34 All that expect eternal life are commanded to read the Scriptures but women and children expect eternal life as well as others therefore they must read the Scriptures Iohn 5.39 God would not have us strangers to his word he would have it not barely lodge for a night but dwell in us and that not onely sufficiently but richly and abundantly Colossians 3.16 and therefore 't is that he blames his people that when he had preacht to them the Magnalia legis the great and choyce things of his Law yet they accounted them as strange things Hos. 8.12 4. Observe That the Scriptures are not so dark as some would make them if women and children must read them then sure there 's something plain in them As there are Depths in them where the Elephant may swimme so there are Fords where the Lamb may wade The plainness and perspicuity of the Scripture is so fully proved by others that I shall refer you to them for satisfaction See Mr. Leighs Body of Divinity l. 1. c. 8. p. 99. B. Vshers Body of Divinity p. 21. Hildersham on Psalm 51.6 Lect. 102. and Lect. 144. p. 768. Camero de controvers Iudic. cap. 10. pag. 598. Folio Walaeus Loci com p. 143. c. The Holy Scriptures By the Holy Scripture is here meant principally the Old Testament For the New Test. at least all of it was not written when Timothy was a child the Canon was not then compleated Hence Observe That the Scriptures of the Old Testament are the word of God and so are useful for us still Many Sectaries cry out of the Law and the Old Testament as a low poor mean thing when the Holy Ghost here calls it The Holy Scripture which is able to make us wise unto salvation How contrary is the Language of these profane men to the Language of Gods Spirit This is a great Controversie in our dayes I shall therefore 1. By Arguments prove the Old Testament to be Authentick and still in force 2. I shall answer all the Anabaptistick Cavils that are raised against it 3. I shall make some brief Application 1. The Scriptures of the Old Testament are of Divine Authority Canonical a Rule of Faith and good Life which appears thus 1. that which Christ and his Apostles have commended to us as a Rule of Faith and good Life must needs be of Divine Authority and ought still to be observed by us but Christ and his Apostles have commended the Old Testament to us as a Rule of Faith and good Life Ergo The Major no Sober man will deny The Minor I prove First from Iohn 5.39 Christ sends us to the Old Testament and bids us search those Scriptures for the New Testament was not then written Now to what end should we search them if they were of no validity So Paul tells us Romans 15.4 Whatsoever things were written afore-time viz. in the Old Testament they were written for our Learning Apollos is commended for his admirable dexterity in opening the Scriptures of the Old Testament Acts 18.24 2. Christ and his Apostles to shew the Divine Authority of the Old Testament even in Gospel times did fetch Arguments out of the Old to confirm many points of Doctrine and Practice when some doubted whether Christ
Prophets as if it should vanish for then he should contradict himself Acts 26.27 and Christ Luke 24.27.44 and Peter Acts 10.43 but he speaks expresly of the Ceremonial Types and Sacrifices which he calls V. 5. Shadows of Heavenly things but Christ the Substance being come those shadows are gone Colos. 2.16.17 2. Objection Matthew 11.13 All the Prophets and the Law continued say they but till Iohn Answ. We must distinguish of these Terms the Law and the Prophets 1. Sometimes they are taken Generally for the whole Body and Canon of the Books of the Old Testament 2. Sometimes for those Legal Sermons and Types of the Messias to come and in this latter sense the words are hear to be taken q. d. The things which the Prophets foretold of Christ and the Types of him in the Law began to be fulfilled in the time of Iohn and therefore there needed now no more predictions but a manifestation of the Messias to Israel which was Iohns Office to doe Iohn 1.29 the Prophets shewed that Christ was to come and Iohn shews that he was now come So that here the Anabaptists run into the former fallacy which Christ speaks of the Types and part of the O. T. they apply to the whole in which are many Evangelical Sermons of the Prophets 3. Objection 2 Corinthians 3.11 The Vail is taken away by Christ. Answer By the Vail is not meant the Law of Moses as Socinus would have it but the blindness and hardness of the Jews which by their conversion should be taken away V. 16. 2. Suppose he should speak of the Ceremonial Law must therefore all the Law be abrogated 3. Suppose he should speak of all the Lawes of Moses which will not be granted shall we therefore cast off all the Old Testament as the Prophets Psalmes c. God forbid The New Testament doth not abrogate but illustrate the Old and makes things clearer Christ is the substance of both all the Sacrifices were but Types and shadows of Christ the true Sacrifice 'T is necessary therefore to read both for many things in the Old Testament help to illustrate the New and many things in the New Testament help to illustrate the Old 4. Objection Isay 54.13 All thy people shall be taught of God Ergo there is no need of the Old Testament Answer Nor of the New neither if these words should be taken Simply according to the Letter If the single teaching of Gods Spirit were sufficient as the Quakers say the Light within them is then farewell Old and New Testament both and such high attainers there are in their owne conceits that have cast off both But the words are to be taken Comparatively In Gospel times they shall not be so much taught by men as by God himself he by his Spirit will bless and water the labour of his Ministers and will teach us effectually the mysteries of salvation Now what is here to overthrow the Old Testament because in Gospel times Gods Spirit shall accompany his Ordinances and make them fruitful Ergo the Old Testament is abolished This is Anabaptists Logick 2. I answer ad Hominem Is not this an Old Testament proof and if it be abolisht why do you make such use of it against the Scriptures and the Ministery 5. Objection Christ is the End of the Law Rom. 10.4 Ergo 't is now abolished Answer Christ hath put an End to the Ceremonial Law because 't was but a shadow of him who was the Body Truth and Substance Iohn 1.17 Col. 2.17 but he hath not abolished the Moral Law Matth. 5.17 'T is still to us a Rule of Obedience Christ is Finis Legis perficiens non interficiens the perfecting and consummating end but not the destroying and abolishing end thereof 6. It may be profitable say the Socinians but 't is not necessary to read the Old Testament Answer Whom shall we believe blasphemous Socinus or our blessed Saviour 1. Christ commands us to search the Scriptures of the Old Testament so that 't is necessary to read them Necessitate praecepti 2. T is able to make us wise to salvation 2 Tim. 3.15 and so is necessary Necessitate medii 3. Necessitate Signi 't is a sign we are Christs sheep when we hear his voice and that we are blessed indeed when we can meditate in his Law night and day Psal. 1.1 2. Object There is sufficient for our salvation revealed in the New Testament Ergo there 's no need of the Old Answ God knowes what is sufficient for man better then we he could have comprized his word in a lesser Volume then the N.T. but since in his wisdom and goodnesse he hath provided not only sufficiently but abundantly for our direction and comfort we may not quarrel at his goodnesse but do our duty and answer his bounty with obedience These are the chief Socinian Cavils if any would see more he may peruse Brochmand C C. Tom. 1. de sacra Script Q. 5. p. 77. 83. Altingius loci com Tom. 1. P. 2. p. 281. Hornbeck contra Socin l. 1. c. 4. Sect. 1 2 3. Arnoldus cont Socin cap. 1. p. 4 5 c. and Mr. Lyford Plain mans Senses exercised cap. 2. p 40 c. Vse 1. Serves for reproof to those Manichees Marcionites Valentinians Carpocratians Arminians Socinians Anabaptists and Libertines of our time who decry all arguing from Old Testament proofs as Legal antiquated and childish This is and should be matter of deep Lamentation to us Psal. 119.136 'T is time for the Lord to arise when men shall destroy all his Lawes Psal. 119 126. The Court-Bishops went about to destroy the second and the fourth Commandements in their Practice especially and God hath cast them out a Sect are now risen that go about to destroy all Gods Lawes they will certainly fall The more they oppose and disgrace it the more by an holy Antiperristasis we should love it Psal. 119.127 So shall we have Peace and nothing shall offend us Psalm 119.165 As our Saviour prayed for the persecutors of his person Father forgive them for they know not what they do so shall I pray for those that oppose his Truth revealed in the Old Testament Father forgive them for they know not or at least consider not what they do Why what do they They open a gap to abundance of sin and profanenesse for how many sins are there which are expressely condemned in the Old Testament which yet are scarcely mentioned in the New E. g. How oft is the prophanation of the Sabbath forbidden in the Old Testament and the profanenesse of it threatned with death and the due observers of it blest and encouraged Now if the Old Testament were abrogated we should be at a great losse in this respect since the New Testament speaks very little to this point and one great reason is because so much was said for it in the Old Testament which still stands unrepealed 2.
not that strong imployment be excused See helps to strengthen Memory Manton on Iames 1.25 p. 204. Barlow on 2 Timothy 2.8 Baine on Revelations 2.4 p. 13. Fenner on Revelations 3.1 Rogers of Dedham on Love p. 3 4 c. Doctor Reynolds on the Passions p. 13 c. 3. Medit on the word Do not only taste it but eat it digest it concoct it for then it will nourish you Ier. 15.16 This made David to excel Ps. 119.99.100 'T was one of Luthers Masters by which he profited so much Meditation Tentation and Prayer This will make us know things experimentally we shall taste of hidden Manna we shall be constant and setled in Gods wayes This layeth open to us all our losses by sin the losse of Gods favour losse of Peace of conscience and losse of Reward and so imbitters sin to us By this we converse with God 't is our Mount Nebo out of which we may behold the heavenly Canaan Though our bodies be on earth yet by Meditation our soules may be in heaven Resolve then to spend one houre in 24. every day in this duty Satan will lay many rubs in your way for of all duties he cannot endure that we should reflect upon our wayes yet like another Sampson you must break all the cords of these Philistines the benefit Peace and comfort you will find by it will abundantly pay for all especially on the Sabbath day we must be much in this duty Rev. 1.10 As the rich man thinks it not sufficient that he hath Gold but he loves to think on 't to see it to count it soe should we not content our selves with a notionall knowledge of God and his works but by meditation we should recount and ponder the wayes and works of God that we may experimentally tell what God hath done for our soules See more for Meditat. Barlow on 2 Tim. 2.7 D. Holsworth's Ser. on Psal. 119.48 p. 321. Downams Guide to Godlinesse l. 5. c. 14. Mr. Stoughton Davids Love to the word p. 295. to 434. Mr. Ambrose his Medita cap. 7. Sect. 1. Mr. Baxter's Saints Rest. Part. 4. p. 147.179 to 203. Let us then with all Thankfulnesse acknowledge this mercy of mercies this gift of gifts what grosse Ignorance Profanenesse Superstition and Idolatry did overspread the world 500. yeares agoe for want of this light which we enjoy Oh what excellent Helps Expositors Treatises Practical and Polemical on all Parts of Divinity do we enjoy what would not our forefathers have given to have seen this day and yet we foolish ungrateful people know not our own mercies nor do we prize the things that concerne our everlasting Peace As ever we desire to prosper let us with all readinesse of mind receive the word none ever yet loâ—t by entertaining it it payeth for its entertainment where ever it comes 'T will return Mercy for Duty and brings with it a sure Reward Every line of it runs Wine Milk and Honey to the due observers of it We should therefore esteem it above our dearest lives When the Sanctum Sanctorum was taken saith Iosephus in the last destruction of Ierusalem the Jewes desired rather to dye then to live What crying yea what dying was there when the Ark was taken 1 Sam. 4.18 20 21 22. if the Lord will take his word away we should desire that he would take us away for our lives will not be worth the enjoying if we cannot have the Tokens of Gods love and favour with them There is not a surer signe of a child of God then this sincere love to the sincere milk of Gods word 1 Pet. 2.2 Moses esteems it above all the learning of other Nations Deut. 4.6 David spends the whole 119. Psalm to shew his intimate affection to it He preferres it before Gold Solomon his son preferres it before Pearles Proverbs 3.15 Iob 23.12 preferres it before his food and Ieremy 15 16. makes it his joy In a word all the children of God have been great lovers of the word of God They look upon it as a Rich Mine of Heavenly Treasures and a store-house of all spiritual consolations The Bible is Promptuarium sacrum a common shop of medicines for the soule full of rich priviledges promises and large Legacies to the people of God 'T is a staffe and stay to the old an ornament and guide to the young Here you may read the Love which God bare to his children from all eternity and will continue to them when time shall be no more here are to be found the Leaves of the Tree of Life which God hath ordained for the healing of the Nations In a word here is a Hammar for Hereticks a Touchstone for doctrine a Rule for our lives a comforter counsellour to us in this house of our pilgrimage We should then read Gods word not only as our duty but as our priviledge singular happinesse Rejoycing that we have them to read the child delights to read his fathers Will and Testament that he may see what is bequeathed to him Denizons delight to read their Charters and to know their Priviledges The Malefactor acquitted delights to read his Pardon and the Prodigal that is received into favour delights to read the Affectionate Letters of his father to him If we be born of God we cannot but love the word of God And it is profitable c. Observe Such as meddle with Gods word must profit by it We abuse the word when we read or hear it onely for Speculation Novelty and Curiosity but not for Practice that we may know love and fear God and so be happy for ever God gave them for this end that we might profit by them Those Ministers then are to be blamed that play with Scripture and feed their people with the chaffe of aery Notions frivolous Questions Idle distinctions and foolish controversies seeking their own ends and praise and not the benefit of Gods people Let such remember that the Scripture was given to Profit us but not play withall 'T is said of Bernard that preaching one day Scholastically the learned thanked him but not the godly but when another day he preacht plainly the good people came blessing God for him and giving him many Thanks which some Schollars wondring at oh said he Heri Bernâ—rdum hodie Christum Yesterday I preacht Bernard but to day I preacht Christ. 'T is not Learning but Teaching not the wisdom of words but the evidence of the Spirit that is pleasing to the Saints For Doctrine for reproof c. Observe The word of God containes in it all things necessary to salvation what is there in the whole body of Religion but it may be referred to one of these Heads either Doctrine Reproof Correction or Instruction in Righteousnesse All things necessary to life eternal are here to be found Ezek. 20.11 Iohn 5.39 and 20.31 This will inform our Judgements reform our manners convince gainsayers and
the Adulter act his lewdness if he thought the jealous husband stood at his back ready to slay him Atheism is the root of all the wickedness amongst us Psal 14.2 50.21 22. 94.5 6 8. Ezek. 9.9 This breeds Hypocrites Iob 13.16 There is a grain at least of Atheism in every sin 4 'T is a Cordial in affliction God is an Omniscient and omnipresent Friend he knows all our losses crosses tentations enemies Rev. 2.2 3 9 13. When the Priest and the Levite pass by us then he comes in to us He was with Ioseph in the prison Ieremy in the dungeon with Israel in Egypt 4. Observat. Christ is the Lord according to his Divine Nature he is Gods Coeternall Coessential Coequal with his Father This Title Lord answereth to the Hebrew word Iehovah which the Septuagint render Lord. In the New Testament this Title is given to Christ about a thousand times He is Lord over our Faith over our Consciences our Lives and Persons The Arrians and Socinians seeing Christs Humiliation and abasement denied his Deity affirming that he was not God Essentially but Nominally Since this Old blasphemous Heresie is revived in our dayes under the Notion of New-Light since it is such an Heresie as overthroweth the very foundation of our Faith the ground of our Worship and salvation by Christ and of all the good wee expect from him I shall therefore give some briefe Arguments against it and so passe on 1. That Christ is very God appeareth by the Titles which are given to him in Scripture 1. He is called Iehovah which is the most Glorious proper and peculiar Name of God Ieremiah 23.6 Malachi 3.1 2. He is stiled Gods equal Zachary 13.7 Philippians 2.6 of the same Essence with the Father he is not Consimilar like the Father but Consubstantial the same with him the one differs from the other Personally but not Essentially 1 Iohn 5.7 these three are One One in Essence one in Propriety one Iehovah Hence God himself calls him God Hebr. 1.8 1 Timothy 4.19 God manifest in the flesh and Immanuel God with us Matthew 1.23 Thomas calleth him My Lord and my God In him dwelleth the fulness of the God-head Colossians 2.6 It is the Fathers Will that all men should honor the Son even as they honor the Father Iohn 5.23 1 Ioh. 5.20 Grotius the Socinian-Arminian-Papist labors to pervert those texts which hold forth the Deity of Christ as Philippians 2.6.1 1 Timothy 3.16 Hebrewes 1.2 and especially Acts 20.28 Romans 9.5 These two Texts are so clear for the Deity of Christ that the Learned Socinian hath no shift but this that some old Manuscripts which he hath seen read it otherwise But if a thousand Manuscripts should corrupt the Text as Grotius endeavours to maintain an Heresie let them be Anathema 2. It plainly appears that Christ is God by his Attributes 1. He is Eternall Micah 5.2 Proverbs 8.22 Iohn 17.5 Revelations 1.8 2. Immutable Hebrewes 13.8 3. Omniscent Iohn 2.24.25 and 22.17 4. Omnipresent Matthew 28.20 5. Omnipotent the Almighty able to do whatsoever pleaseth him Revelations 1.8 and 11.17 and 19.6 He is the mighty God Isay 6.9 All Power is given to him both in Heaven and in Earth He hath Power to forgive sins which is proper onely unto God Matth. 9.6 He hath Power to Judge to Justifie to Sanctifie condemn and save 3 By his Works if you will not believe him by his Word yet believe him for his Works sake Iohn 14.11 1. The work of Creation shewes plainly his Deity Iohn 1.3 1 Cor. 8.6 Colos. 1.16 Heb. 1.2 3. 2. By the works of Providence by him all things consist and subsist Iohn 5.17 Colos. 1.17 Heb. 1.3 3. By his Miraculous works winds and Seas obey him he cast out Devils and cured all diseases 4. Worship is due onely to God but Christ is worshipped Steven prayes to him We are baptized into his Name We believe in him Kings must serve him Psalm 2. ult and all the Angels worship him Hebrewes 1.6 7. 5. There is an absolute necessity that Christ should be God as well as Man for as an Infinite Justice was offended so an infinite Justice must be satisfied The intollerable weight of Gods wrath the burthen of sin the power of Satan which is to be opposed and the great good which we had lost and must be restored by Christ all conclude Christs Deity Besides he is Judge of all the World which necessarily presupposeth his Deity he must be Omnipotent Omniscient c. who is this Judge If any would see this Controversie more fully cleared he may peruse Perkins CC. l. 2. c. 1. Q. 2. Doctor Owen against Biddle from Chapter 8. to 15. Leighs Body of Divinity l. 2. c. 16. Porters Vindication of 1 Iohn 5.20 Ienkins on Iude 4. p. 162.163 fol. Polyander contra Socin cap. 43. 1. This may discover to us the hainous nature of sin in that nothing could pacifie the wrath of God nor wash out the stain of sin but the blood of God as the Holy Christ stiles it Acts 20.28 Consider but the price that was paid for the least sin it made Christ to groan and sweat non guttas sed grumos clodded blood Luke 22.44 great was the soare that needed such a salve and sad the malady that could be cured by no other medicine In nothing is the horrour of sin seen like as in the Humiliation death and suffering of Christ. This should make us hate sin as the Evil of evils better be in Hell without sin then in Heaven with it Sickness Poverty imprisonment c. These are but outward evils a man may lie under such afflictions and yet be under dear Affections as Iob David Paul It is onely sin that makes us odious to God and therefore sin should be odious to us Psalm 97.10 We should hate it not onely Odio aversationis but also odio inimicitiae Not onely by flying from it but by pnrsuing it with an hatred of enmity Sin fights against the Essence and Being of of God it would kill him and therefore we should kill it See therefore Master Ier. Burroughs Sin the evil of evils Master Robert Bolton Instruction for comfort to afflicted consciences Chapter 4. Page 110. Doctor Samuel Bolton Sermon on 2 Samuel 24.10 folio Dr. Goodwins Aggravation of sin p. 1. c. 2. 'T is matter of singular Consolation Dost thou want wisedom Righteousness Sanctification c. Christ is God therefore infinitely good able to supply all thy wants He 's a rich Magazin in him are Treasures of Wisedom Righteousness c. In him doth fulness all fulness dwell he hath not onely a fulness of sufficiency but a fulness of redundancy an overflowing fulness for me and thee and all believers to the end of the world Iohn 1. 16. Colos. 1.19 and 2.10 2. It may comfort us in respect of the Churches troubles Christ is God and King over his Church though he be a
and the Prophets dye but Christ who is the Father of our Fathers and the Prophet of Prophets lives for ever Zachary 1.5 When these Cesterns are broken yet this Fountain abideth Psalm 18.46 Most men are careful to get and keepe the favour of great men Proverbs 29.26 but what will it avail us to have the favour and applause of our fellow-prisoners if the Judge condemne us It will be our onely wisedome with Paul to labour to be acceptable with Christ and that upon this very ground because we must all appear before the judgement Seat of Christ 2 Cor. 5.9 10. 2. This speaketh singular Comfort to all Believers who have taken Christ for their Soverain as well as for their Saviour Why the Judge is thy friend yea he is thy Saviour and Redeemer it is he who was judgeed and condemned for thee it is he who hath satisfied Divine Justice and paid thy ransome So that thou needst not fear what sin or Satan can do against thee The Judge is thy Father Brother Husband Head thy Advocate and Intercessour who hath so often moved for thee and prayed for thee and therefore thou mayest now be assured he will not be against thee And therefore Christ would have all his people to thinke on that day with delight and to lift up their heads with comfort and confidence because the day of our Redemption draweth nigh This day will be a day of Full Redemption This day will be a day of Refrigeration This day will be a day of Vindication This day will be a day of Retribution 1. To all Believers it will be the day of their Full Redemption aud deliverance from all their Enemies Luke 21.28 Ephesians 4.30 Here we lye in Thraldome to sin and misery the best must cry with the Apostle Who will deliver me from this body of death Why this blessed day will set us fully free Romans 8.21 23. Now our Redemption is in fieri 't is begun but then it shall be compleated Hence it is called a day of Salvation which the Saints doe much desire Hebrewes 9.28 The contracted person rejoyceth to think of the day of marriage the King of a day of Coronation the Victorious Souldier of a day of Triumph and shall not we rejoyce in this day of our Jubilee this day of consummation of the marriage between Christ and our Souls this day when we shall for ever Triumph over all the enemies of our salvation and are therefore commanded to Comfort our selves with these things 1 Thes. 4.16 2. 'T is a day of refreshing to all gracious Soules that are tired with â—in and sorrow and schorched with fiery and fierce Tentations Acts 3.19.20 they shall now rest from their labours Revelations 7.16 and 14.13 This brings them to a Remaining Rest and to an everlaing Sabbath Heb. 4.9 2 Thes. 1.7 The time of the Judges coming is the time of the Saints refreshing and as the Apostle reasoneth Who shall condemne it is God that Justifieth so may they say Who shall condemne it is Christ that judgeth us the rememberance of this maketh them to rejoyce with exceeding joy 1 Peter 4.13 3. 'T is a day of Vindication here many times Gods dearest servants are slandered misreported misrepresented to the world as Hypocrites turbulent enemies to Caesar c. I but remember that at the last day there will be a Resurrection of Names as well as of Bodies Christ shall then cleare thy Innocency as the light Psalm 37.6 and Vindicate thy reputation from all the false aspersions of thine adversaries this comforted Iob when his friends accused him wrongfully Iob 16. and 19. 19.25 That his Record was on high and his Redeemer lived The rememberance of this judgement made Paul to slight the judgement of man 1 Corinth 4.4 5. Here men have their day and carry all before them but I passe not for mans day for I expect another day This may comfort all the meek and poor of the Earth against their cruel enemies the Lord is their Judge and he will save them Isay 11.4 and 33.22 Here many times Christ is condemned and Barrabas set free the righteous is condemned in his Righteousnesse and the wicked are exalted to honour Here they live longest many times who deserve not to live at all Iob 21.7 Here the Israelites make Brick whilest the Egyptians dwell at ease Godly David is in want when profane Nabal abounds How oft is Sion Babilons Captive and Dives in plenty whilest Lazarus in misery So that if Gods people had hope only in this Life they were of all men most miserable I but the comfort is there is another day and another reckoning when the Righteous shall rejoyce and the wicked shall mourne Isay 65.13.14 Then God will review the judgements of the World and those sinnes which have not been judged and punished and the things which have been falsely and unrighteously judged shall be brought to open view God will not alwayes suffer his Jewels to lie in the dirt but he will Vindicate the injuries which are done to them Luke 18.7 Appeale to this day from all unjust Sentences and patiently wait for it Iames 5.7 8. We may answer our Adversaries as Ierom of Prague answered the Councill of Constance when they cited him to appeare before them that they might condemne him Et ego citâ— vos ut mihi respondeatis coram altissimo justissimo judice post centum annos And I charge you shortly to answer me before the great Judge of all the World Now men curse you but Christ will then receive you with a Come ye Blessed Matthew 25.34 Then he will supply all your wants repair your credits make up your losses destroy your Enemies and make your vile bodies like to his own glorious Body farre surpassing the brightnesse of the Sunne or the most Glorious Angels Christ is thine and therefore this and ten thousand times more is thine Thou hast bought the Field and the Treasure that is in it is thine also As for the wicked let them quake and tremble to think on that day but doe thou sing and rejoyce and call on the Heaven and Earth and all the Creatures in them to beare thee company Psalm 96.11.12 13. 4. 'T will be a day of Retribution a day when the Lord will fully recompence all the service and beneficence of his Saints even to a cup of cold water Then all the good and onely the good which hath been in thy intentions affections words and actions shall be openly proclaimed to thy everlasting praise Even thy most secret obedience shall have open recompence Matth. 6.6 All thy praying fasting almes teares doing and suffering for Christ yea those good works which thou hast forgotten Christ will then remember Matth. 25.37 and they shall be repeated openly To have a mans goodness proclaimed before a Nation by some Stentor is an honour to have Christ himself to publish our praise and that before Angels Men and
committed in the world Those sins which are now written as it were with the juice of Lemmons shall by the fire of that last day be made visible and legible to all There 's nothing so secret but shall be then revealed all things shall be brought to light even the hidden works of darkness Luk. 12.2 Eccles. 12.14 Rom. 2.16 1 Cor. 4.5 These secret plots of villany which men would not have made known to the World for a World shall then be written as with a beam of the Sun upon their foreheads and shall be fully with all its circumstances disclosed and layed open before all the world And if it be a shame to have ones sins publisht and ript up before a Congregation tho it be for our amendment and where there are many that pitty us and pray for us oh what confusion will seise on men in that great day when not one or two but all their sins shall be layd naked to the view of the world where there shall be no eye to pitty them nor any to pray for them The eminent and signal work of the day of judgement is to bring secret things to light viz. Heart-pride Heart-adultery Heart-murder Hypocrisie c. These secret lusts which no eye but Gods can see shall be brought into the open light and the more craft and subtlety and secret contrivance there hath been in thy sin the greater shall they shame be in that day when the secrets of all hearts shall be disclosed 1 Cor. 4.5 Amongst men thoughts are free but God will bring all the thoughts and devices of men to light Prov. 15.26 Not only the acts but the thoughts of the wicked are an abomination to the Lord and therefore go not about to commit any sin under pretence of secresie for we see how even in this life secret sins have bin brought to light as Davids murder adultry 2 Sam. 12.12 Thou didst it secretly but I will publish it before all Israel q. d. I will publish it openly and at noon-day that I may bring upon thee that shame and disgrace which thou didst more carefully avoyd then my displeasure 2. Men must then render a strict and particular account of their words Then men must answer for idle much more for filthy and hard speeches against God and his People Matth. 12.36 37. Iude 15. God hath given us tongues to bless and glorifie him and if we abuse them to cursing and dishonouring of him how shall we answer it in that day 3. Then much more shall men answer for their evil works God will bring every work to judgement whether it be good or evil Eccles. 11.9 and 12.14 Iude 15. Then shall thy conscience be suddenly clearly and universally irradiated with extraordinary light to look upon all thy life at once as ' t were Then must thou give an exact account for every thought of thy heart for every lust full glance of thine eyes for every word of thy mouth for every moment of thy time for every motion of Gods Spirit which he hath made to thy soul for every office thou hast born and how thou hast discharged it in every point and particular We are all Stewards and must shortly give an account 1. De bonis commissis 2. De bonis dimissis 3. De malis commissis 4. De malis permissis 1. We must give an account of all these Talents of Time Truth Wit Riches c. which have been committed to our trust and how we have improved them to our Masters praise Matth. 25.14 15 c. Then must you account for Personal mercies and National mercies for the houses you have dwelt in for the creatures that have died for you and toyld for you for the cloaths on your back the meat in your mouths for every Sermon thou hast heard and what benefit thou hast reaped by it for every Sabbath thou hast spent c. 2. You must answer for the good which hath been omitted and neglected by you Matth. 25.42 43. I was hungry and ye did not feed me c. He doth not say ye robbed me ye persecuted me ye cast me into prison but he condemnes them for omitting the duties he required of them Many civil men bless themselves in that they are no drunkards adulterers theeves c. but a negative Christian is no Christian 'T is not sufficient we do no evil 't is damnable not to do good Isai. 1.18 Psal. 34.14 and 37.27 1 Pet. 3.11 3. For sins committed then shall the book of mens consciences be opened and all their works of darkness be brought to light Rev. 20.12 4. For all the sins which thou hast suffered to be done and hast any way been accessary to either by commanding commending conniving c. Now this particular and strict account implyes that the day of judgement will be longer then some imagine tho happily not so long as others imagine Some say it is called a day and therefore it shall last no longer but this doth not follow for the day of the Lord is not taken for a day natural consisting of four and twenty hours but for time indefinitely it being frequent in Scripture to put day for time as Isai. 49.8 Luke 19.42 Iohn 8.56 Others say that God can in a moment inlighten and dilete the conscience so that a man presently shall see all that he hath done this is true but yet God will not onely have men themselves to know but all the world shall know and see the Justice of that day and therefore it is very probable 't will take up some considerable time As the day of grace consists of many years so will the day of judgement saith M. Cotton There shall be a day of publick hearing things shall not be suddenly shuffled up saith Mr. Sheapard as carnal thoughts imagine No it must take up some large quantity of time that all the world may see the secret sins of wicked mâ—n and therefore it may be made evident saith he From Scripture and Reason that this day of Christs Kingly Office in judging the world shall happily last longer then his private administration now wherein he is lesse glorious in governing the world Tho I cannot assent to these opinions yet that matters of such great and publick importance will take up a considerable time I think no rational man will deny who either considers the number and nature of the things to be judged and how strict and particular the Scripture affirms that judgement shall be But positively to affirm that it shall last so many hundred years or so many thousand years is to be wise above what is written 2. Since the day of Judgement is of such general concerment both to good and bad and since there is no Doctrine so powerful to awaken secure impenitent sinners out of their sins it may teach us Ministers to be much in preaching and pressing this day upon the consciences of people As King Iames
said of one that preacht before him of death this man saith he preacheth of death as if 't were at my back So Ministers should preach so powerfully of judgement as if 't were at mens backs ready to arrest them This Christ himself expresly commands us to preach unto the people Acts 10.42 As they should desire to hear of that day that so they might be kept in a continual preparedness for it so we should delight to be setting it forth in its lively colours for the comfort of the godly and for the converting if it may be of others for if this will not work nothing will if the terror of this day will not awaken thee thy case is dreadful and desperate The hearing of this day made a Felix to tremble and if thou be not past grace it will make thee to tremble When Solomon would fright young men from their sinful pleasures he tels them of a stinging But. Eccles. 11.9 but remember that for all these things he will bring thee to judgement If our heart be not harder then the Adamant the remembrance of this day will quicken us to amendment And this is the reason why Gods servants in all ages have been so careful to mind people of this day Enoch of old prophesied of it Iude 14.13 so did Moses Deut. 32. and David Psal. 96. ult and Solomon Eccles. 11.9 and Daniel 7.13 14. and Ioel 3. and Malachy 3. and 4. and Christ Matth. 24. and 25. and Paul Rom. 14.10 1 Cor. 4.3 4. and Iude 6. and Iohn Rev. 1.7 and 20.12 So that this is no such Legal Doctrine as some Illegal and Lawless Atheists do imagine for Christ Paul Peter Iohn c. that were Evangelical Preachers oft treated of it yea before ever the Law was publisht by Moses this Doctrine was preacht presently after the fall by Enoch Jude 14. 3. It must quicken Iudges and these in authority to execute righteous judgement remembring that they judge not for men but for the Lord whose Vice-gerents they are and to whom they must shortly give an account He judgeth among the Gods by discerning whether their judgement be right or not 2 Chron. 19.5 6 8. He is with them in the judgement though Iehoshaphat could not ride circuit with them yet God did he is with them not onely by way of assistance and protection but also by way of observation he takes notice of every sentence that passeth and will bring it again to judgement for one special end of that great day is judicare non judicata malè judicata To punish those sinners which have escaped unpunisht here and to rectifie the unrighteous judgments of the world Let there be no partiality bribery oppressing of the fatherless and the widow but hear both sides patiently fully indifferently so acting and so judging as remembring that you your selves must ere long be judged See more in M. Clerks Mirrour cap. 74.75 M. Gataker Ser. on Psalm 82.6 7. p. 71 c. M. Henry Smiths Ser. on Psalm 82.6 p. 336. M. Sam Wards Ser. on Exod. 18.21 p. 395. M. Strong 31. Ser. p. 389. and 623. Let every one watch and prepare for this day let the thoughts of it sleep with us and wake with us rise with us and rest with us and be familiar with us think you hear that voyce sounding in your ears Come give an account of your Stewardship for thou must be no longer Steward Put not the remembrance of that day farre from your souls least you draw neer to the seat of iniquity Amos 6.3 Most certain 't is that the day of the Lord will come but when we know not 2 Pet. 3.10 Hence he 's said to come as a thief in the night 1 Thes. 5.2 1. Secretly suddenly terribly and unexpectedly blessed therefore is he that teacheth Mark 13.35 36 37. Rev. 16.15 We should shun those sins which breed security as drunkenness gluttony and. the cares of the world Matth. 24.38 39 42. Luk 21.34 God hath hid this day from us that we might be prepared every day Let 's get the Oyl of grace in our Lamps that we may be ready when ever the Bridegroom shall come Be much in works of piety and mercy get your souls cloathed with Christ and his righteousness which onely can shelter you from wrath to come and make you stand with comfort and comfidence in that day Let 's realize that day to our selves if we were sure the day of judgment should be the next week what a strange alteration would it make in the world how would men sleight these worldly things as fine houses fine apparels fine fare c. which now they doat on Then they would fast and pray weep and repent Why this day may be the day of thy particular judgement and therefore whilst 't is to day we should do these things Now let 's deny our selves follow the Lamb whithersoever he goes part with all for Christ take him on his own Termes and give him no rest till he have assured thee by his Spirit that thy sins are forgiven thee and then you may bid that day welcome and rejoyce in the thoughts of it 1 Iohn 2.28 Walk exactly and sincerely before God now live soberly righteously religiously do all as for Eternity Xeuxies being asked why he was so curious in his painting answered Quia Aeternitati pingo 't is for Eternity said he So should we be exact in our walking and working in our doing and suffering remembring 't is for eternity None can dwell with that devouring fire but he that walketh uprightly Isai. 33.14 15 16. To such as faithfully discharge the duties of their callings this will be a day of blessing Luke 12.43 and of comfort Isai. 38.3 2 Cor. 1.12 1 Iohn 3.21 We should therefore get and keep a good conscience which will be a feast to us especially at that day Acts 23.1 and 24.16 Whilst 't is called to day then let us return and cause others to return and so fly from the wrath to come preventing it by judging our selves and setting up a Judicatory in our souls examining arraigning inditing and condemning ourselves for our sins and then will Christ acquit us if we humble our selves he will exalt us if we remember our sins he will forget them if we take an holy revenge on ourselves we shall prevent his vengeance The serious remembrance of this day hath a great influence on our lives and therefore 't is good to possess our minds with the truth of it and our hearts with the terrour of it that it come not upon us unawares If this Principle were truly beleeved oh what holiness humility fear Rev. 14.7 Patience in suffering Iames 5.8 Constancy in well-doing 2 Pet. 3.11.14 and contempt of the world and weanedness from these low things which must then be consumed with fire 2 Pet. 3.10 11. Would it work in us At his Appearance and his Kingdom Hence Note That the second coming of Christ will
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
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
mention not Vain-gloriously but Thankfully against both men and devils and beastly Barbarians I have contended for the Gospel constantly and couragiously My life is a race and I have run my course even to the very goal in despight of all opposition I have maintained and defended the truth of Christs Gospel inviolably according to my Christian profession and office Apostolical and now from henceforth I comfort my self with the expectation of that crown of immortality which upon the gracious promises of a righteous God is laid up for me and not for me onely but for all the faithful who love Christ and long for his coming Observations 1. 'T is lawful sometimes to speak of those gifts and graces which God hath given us that we may comfort and quicken others by our example But of this see the Observations on chapter 3.10 2. The sweetest songs of the Saints have been towards their last ends The sun shines sweetliest when it is setting the wine of the Spirit is strongest in the Saints when they are drawing to an end His motions are quickest when natural motions are slowest as we see in Moses his Swan-like Song Deut. 31. and 32. and 33. and David how sweetly doth he sing a little before he dies of Gods mercies to himselfe of the covenant of free Grace which God had made with him and his judgements on the sons of Belial 2 Samuel 23.1 to 8. Ioshua dying how sweetly doth he exhort the people to obedience by setting before them the mercies of God Ioshua 24. All Christs sayings are excellent but none so sweet and comfortable as those which he delivered a little before his death His last Sermon and Prayer how sweet are they Iohn 13.14 15 16 17. Iacob dying how sweetly doth he bless his sons Gen. 49. Steven dying prayes for their life who put him to death so did the Martyrs Doctor Prestons last Sermons were on the Attributes Doctor Sibbs his last Sermons on that comfortable Text Iohn 14.1 and Master Robert Boltons on the Joyes of Heaven Wicked men when they die they set in a Cloud and like the going out of a candle they leave a stench behind them as their bodies so their names rot and stink when they are dead and gone As wicked men grow worse and worse and their last dayes are their worst so good men grow better and better and their last dayes are their best having hut a little time to live in the world they are willing to leave it with a good savour Observation 3. 3. The sweet resent which a good Conscience hath of a well spent life is matter of singular comfort and rejoycing in death The Apostle was now near to death and what doth he rejoyce in why 't is in this that by the assistance of Christ he had fought a good sight and finisht his course and therefore he had hope as the righteous have even in death Proverbs 14.32 Elijah that had been zealous for the Lord of Hosts can with comfort desire the Lord to to take his soul 1 Kings 19.4.10 Hezekiah that great reformer when he heard that he must die yet comforteth himselfe with this that he had walked before God in sincerity and singleness of heart Isay 38.3 this upheld Iob in the middest of all his trials Iob 27.5 6. This comforted the Apostles when they were in deep distress 2 Corinthians 1.12 This is our rejoycing the Testimony of our Conscience that in simplicity and godly sincerity we have had our conversation in the world Not that the conscience of our sincere walking is the Deserver but the Assurer of our salvation Well-doing may Evidence to us our Election though it cannot Merit it 2 Peter 1.10 Men of good consciences sit at a continnal Feast Proverbs 15.15 a good heart or a quiet merry heart as some Translations render it Is not may be or shall be hereafter but is already a reall Feast and hereafter shall be consummate 'T is not a dead Ignorant secure benummed erroneous seared Conscience but it is an inlightned inlivened renewed pure conscience which is purged from the guilt of sinne by the blood of Christ and delivered from the Tyranny of sinne by the Spirit of Christ This this onely is a good Conscience This puritie of Conscience breedeth Peace and Peace breedeth Joy and Spirituall Mirth this reconcileth those Translations which render it a quiet or merry heart which is true in respect of the effects and fruits of a good conscience Now this good conscience is called a Feast 1. Because at a Feast there is variety of dainties and dishes abundance of cates and delicates 't is not a Feast without variety and plenty and more then ordinary fare So at this Feast there is great variety 1. Here is Ioy this is most sutable and seasonable at a Feast not a carnal sensual external inferiour joy but a spiritual supernatural Holy Heavenly solid serious well-grounded durable Joy which none can take from us Iohn 16.22 They rejoyce in the Lord alwayes Psalm 33.1 Philip. 4.4 yea even in Tribulation Romans 5.3 Iames 1.2 and that with a superlative transcendent Joy hence called Ioy unspeakable and glorious 1 Peter 1.8 and compared to Joy in Harvest when the husbandman after long toyl reapeth the fruits of his labours Isay 9.3 yea it surpasseth that joy Psalm 4.7 it mortifieth our delights to these low things makes us to rejoyce in them as though we rejoyced not 1 Cor. 7.31 Lo this is the first dish which is served in at this Royal Feast Matthew 13.44 Acts 16.34 and therefore it is called by a special propriety the joy of Gods people Psal. 206.5 2. At this Feast here is Peace not a Fading unsetled transitory Peace such as wicked men have but 't is a well grounded and a well bottomed Peace 't is built on the Word and it's foundation is laid in Humiliation it had a storm before it came to this calme 2. 'T is not an ordinary but a transcendent Peace such as passes all human understanding Phil. 4.7 mans wit cannot sufficiently conceive it nor value it according to its worth To have Peace with men and Angels is a mercy but when the soul lieth groaning under the sight and sense of sinne then for the Spirit to speak Peace to us to assure us that God in Christ is reconciled to us this is a mercy of mercies David had this Peace and therefore he fears not though ten thousand should compass him about Psalm 3.6 Peter that was in great danger of his life yet having a good cause and a good conscience he sleeps in Peace Acts 12.6 3. 'T is an everlasting peace Christ hath bequeathed it to his for ever Iohn 14.27 Peace I leave with you my Peace I give you The Lord hath bound himself by Covenant to continue it it is more firme then the pillars of the Earth or the Poles of Heaven Isay 54.9 The mountains shall depart and the hills be removed but my
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
in Prayer for their Ministers warriours had need of Prayers and if I must pray for mine enemy then sure much more for my Minister and if Christ prayed for them shall not we Iohn 16.26 and 17. 1. Consider we are men and so subject to like Passions as other men and therefore we have need of your Prayers 2. We are Brethren and in respect of this Relation we may justly challenge your prayers Whom will you pray for if you will not pray for your Brethren This made the Apostle so earnest with the Romans 15.30 I beeseech you Brethren for the Lord Iesus Christs sake and for the love of the Spirit that ye strive together with me in your Prayers to God for me See with what earnestness this great Apostle begs for Prayers So Ephes. 6.19 2 Cor. 1.11 1 Thess. 5.15 He doth not say Brethren commend us or Brethren maintain us but Brethren Pray for us In this the poorest may be helpful to us Pray that our number may be increased Matthew 9.35 Atheists cry it was never good world since there was so much Preaching I say the world would be better if there were more Pray that they may be continued it s a special mercy when our eyes can see our Teachers and they be not removed into corners Isay 30.20 Pray that we may be restored Hebrewes 13.18 19. Prayer hath a Vertue in it to bring back those banisht ones Pray for us in our Temptations and Afflictions that God would sweeten and sanctifie them and uphold us under them The Devil winnowes all but he sifts Christs Peters as men do wheat which they sift most accurately he shooteth his sharpest arrowes and chooseth out the smoothest stones to throw at these Leaders of Gods Host. Pray that God would give us abilities and hearts to improve these abilities that he would give success to our labours and enable us to persevere in despight of all discouragement whatsoever 3. Consider we are your spiritual Fathers 2 Kings 2.12 Nature teacheth men to pray for natural Fathers and grace for spiritual 4. They pray for you great reason then that you should pray for them Yea in praying for them you pray for your selves for they are your servants in Christ. Now if we must pray for those to whom we are related but as men how much more should we pray for our Ministers in whom all these Relations concenter and meet who are Men Brethren Fathers Watchmen Shepherds Nurses Warriours 1 Timothy 1.18 and 2.4 that fight for the Churches safety Woe to those that in stead of Praying for us they Carp at us and Curse us and cry they are covetous proud graceless giftless c. vain man when thou seest such thou shouldest pitty them and pray for them that God would give them free humble gracious spirits and thou revilest them because they cross thy sin and errours as if Meroz should curse the Angel because the Angel cursed him for his neutrality These shew what spirit leads them Now the life of man is compared to a warfare in eleven respects 1. In war there is watching souldiers must stand on their guard continually for fear of a surprisal to the loss of all So every Christian being surrounded with spiritual enemies must watch and pray continually Matthew 26.41 It is the way to blessedness Matthew 24.46 2. In warring there must be arming another man may go unarmed but he that is a souldier must be armed Capape as they say from top to toe if any part be unarmed it may cost him his life as it did Ahab who was wounded between the joynts of the harness 1 Kings ult 34. So a Christian must gird on his spiritual armour for the weapons of our warfare are not carnal such as swords staves crosses pictures c. but spiritual and mighty to throw down the Devils strong holds 2 Cor. 10.4 that is armour of darkness this is armour of light Romans 13.12 such as shineth to the glory of God and the good of our Brethren We must not content our selves with one or two pieces of this armour but we must put on the whole Armour of God which consisteth of six pieces Ephes. 6.11 c. 1. We must get the girdle of truth we must be all Nathaniels not onely Israelites in name and profession but Israelites in deed and truth There must be sincerity and truth in our judgement affections words and actions He that is thus ungirt is unblest and will never endure in a day of trial painted armour is good for little 2. The Breast-plate of Righteousness Get a gracious life and a good conscience this is armour of proof against all the assaults of the Devil 3. Patience V. 15. We must pass through many thorny temptations and persecutions so that unless we be well shod with patience we shall tire and faint in our warfar there is no running our heavenly race without it Heb. 10.36 and 12.1 4. The shield of faith V. 16. This grace leads us out of our selves to Christ whose righteousness covers all our unrighteousness and whose perfection covers all our imperfections and so defends us against all the fierce assaults and fiery darts of Satan 5. The Helmet of Hope This expects what faith beleeves and keeps the soul from fainting a head without an helmet is exposed to danger 6. The Sword of the Spirit which is the Word of God of all the peeces of armour this must not be forgotten no sword like this 't is two-edged 't is both offensive and defensive with this Christ cut off Satans temptaions thrice together Matth. 4. These are those weapons of righteousness on the right hand and the left with which we must war against all the enemies of our Salvation 2 Cor. 6.7 See more in Dr. Gâ—wge on Ephes. 6. Mr. Gournall Mr. Râ—binson and Dr. Arrowsmith Tactica Sacra l. 2.1 to 11. 3. He must have Skill and knowledg how to manage his weapons his hands must be taught to war and his fingers to fight 'T was the commendation of Davids Champions that they were men of might fit for the Battle that could handle shield and buckler whose faces were like the faces of Lions and they were swift as Roes 1 Chron. 12.8 Here were men fitted and accomplisht with skill and courage for their work they were apti nati as we say cut out for Souldiers Raw untaught untrained men will either fly before the enemy or dy by his sword Solomon therefore would have us with counsel and good advice to make war Prov. 20.18 For wisdom is better then strength Eccles. 9.18 He must have the Art of fighting as there is an Art of Holy living and an Art of Holy dying so there is an Art of Holy fighting which every Christian must learn he must have skill to know the Methode depths and periods of that old serpent the Devil and his Agents the Jesuits and Sectaries who are as subtle as the Devil can make them their
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
for them and they are kept by Gods power against that inbred corruption that is in them 1 Peter 1.5 2. Not the World with all its Terrors or Pleasures for in Christ our Head we have overcome the world Iohn 16. ult and by Faith we dayly overcome it 1 John 5.4 3. Not Heresies nor Heretickes well may they trye and trouble the Godly but they shall never be able to deceive the Elect with a Totall and Finall seduction Matthew 24.24 The Righteous are an everlasting Foundation Proverbs 10.25 They build on the Rock so that no stormes or tempests can remove them 4. Not Death it self carnal marriages may be and must be dissolved by death but this spiritual marriage of the soul to Christ is perfected and consummate but not abolisht by death hence the elect triumph over it O death where is thy sting 1 Cor. 15.55 This may kill us but it cannot hurt nor conquer us 5. Not the Devil nor all the powers of hell Matth. 16.18 the gates of hell shall not prevail It is a Meiosis q. d. The Church of Christ shall be so far from being overcome that it shall overcome all Satanical power and policy whatsoever Christ is stronger then the strong man armed the Lion of the Tribe of Judah is too strong for the roaring Lion He hath led captivity captive .i. sin and Satan that sometimes led us captive Christ hath conquered them and Triumphed over them openly upon the Cross Colos. 2.15 God may and doth suffer Satan to tempt and try us but never to overcome us totally and finally He hath promised that the seed of the woman shall break the Serpents head and that he will tread down Satan under our feet Rom. 16.20 So that the evil one shall not touch us so as to hurt us with any deadly wound 1 Iohn 5.18 or with a qualitative touch .i. to alter our quality from good to evil so that we should loose our gracious disposition and prove perverse 6. No Creature nothing within us without us above us or beneath us in all these we are more then Conquerours even Triumphers through Christ that loved us Rom. 8. ult 7. Not Sin it self if any thing in the world could hinder our Salvation it is sin but as a wise Physitian so orders poison that it becoms a Medecine so the most wise God who brings light of out darkness and good out of evil makes the sins of his people a means to cure and kill sin Their falls make them more humble wise watchful and circumspect for time to come Thus all things work together for good to those that are good Ro. 8. â—8 3. It is a most desireable thing If it be wisdom and desireable to make houses and lands sure Ier. 32.9 to 11 12. and riches sure which yet are but unsure and uncertain riches when we have done all then à fortiori to get assurance of these durable and everlasting riches is the greatest wisdom in the world We should therefore rather give all diligence to make our calling sure we should studiously and earnestly labour after this assurance in our selves of our effectual calling by our faith and good works 2 Pet. 1.5 10. We have many things to do and suffer and what our ends may be we do not know but without some assurance of Gods favour we shall not be able to hold out but shall sink under our burdens and therefore the Lord is pleased to give his some clusters of these grapes and some glimpses of his favour before they come to their celestial Canaan It is true he might have kept us in doubts and darkness all our dayes and have given us no light of his face nor evidence of his love till we came to Heaven But such is the riches of his goodness to his people that he doth not onely give them Heaven hereafter but he also assures them of it even in this life and so they have Heaven upon earth and are happy here under the assured hope of happiness hereafter These comforts have begun here which shall never end See more in Davenants Determin q. 3. Prideaux fascicul p. 269. Paraeus contra Bellarm. 1. Lect. 272. c. 8. Dr. Wards Suffrag pag. 199. Wendelin Theolog. l. 1. c. 25. p. 145. and his Exercitat 122. Mr. Brooks Treat of Assurance Mr. Culverwells Serm. on 2 Pet. 1.10 Mr. Burgess Spi. Refining Serm. 1. l. 12. Mr. Baxter Saints Rest l. 3. c. 7. p. 147. and if any yet shall desire more let him peruse Dr. Wilkins his Ecclesiastes p. 125. edit 3. Observation 2. 2. The Salvation of Gods Elect is sure It is laid up by a righteous Iudge for them As they are assured by Gods Spirit of it so it is made sure to them They are in Covenant with God and Covenant mercies are sure-mercies 2 Sam. 23.5 Isay 55.3 So that this Crown of righteousness is sure 1. In respect of the keeper of it viz. The great Lord keeper of Heaven and earth he keeps this crown for us and us for it 1 Pet. 1.4 He is our father who hath prepared for us a Kingdom Luke 12 3â— 2 Cor. 5.1 2. In respect of the Place where it is kept it is laid up in Heaven where no moaths can corrupt nor theeves break through and steal Colos. 1.5 The crowns of Kings are kept in Castles but the Crown of Gods people is kept by God himself in Heaven Observation 3. 3. God hath a Crown of Glory for his people Here we have a crown of Thorns but in Heaven we have a Crown of Glory Here we are afflicted tossed tempted and have no reward many times for our labours I but great is our reward in Heaven Matth. 5.12 Iames 1.12 Earth is the place of weeping Heaven is the place of rejoicing Christ himself was crowned with Thorns here but in Heaven with Glory Heb. 2.7 He that hath the crown of Glory here must look for a crown of Thorns hereafter He that hath all his consolation in this life as Dives had Luke 16.25 must look for none in the next We must suffer with Christ here if ever we will raign with him in Heaven 2 Tim. 2.12 Rev. 4.4 Observation 4. 4. All Beleevers are Spiritual Kings Crowns are for Kings and Conquerours and not for ordinary persons We are not born Kings but we are made so by Christ Rev. 1.6 and 5.10 1 Pet. 2.9 They rule over sin and Satan and conquer all the enemies of their Salvation in Christ and by his power Iohn 16.33 Rom. 8.37 Gal. 5.24 1 Iohn 5.4 They are married to Christ and by reason of this Spiritual Union they come to have communion with him in his priviledges as the wife partakes of the husbands honour Christ hath made us Heirs and Coheirs with himself Rom. 8.17 This may Comfort us in our straits here it may be thou art poor contemned and cast out of all I but remember Christ hath made thee a Spiritual King
men are all noted in his Book Psal. 56.8 So that we never lose tho we lose all for God If Abraham part with all for God God will be to him his exceeding great reward Genesis 15.1 according to the Saints desire non Tua sed Te Lord put us not off with these low things 't is thy self that we desire for our choycest good Psalm 73.25 Yea so bountiful a Master is he that even external and Hypocritical service shall not go unrewarded as we see in Iehu 2 Kings 10.30 Ahab 1 Kings 21.29 the King of Babylon Ezekiel 29.18 19 20. and those wicked ones Maluchi 1.10 And not onely to me c. Observation 11. 11. Difference of Grace maketh not a nullity of Glory Weak believers whose Faith is true though it be but as a grain of Mustardseed or as smoking flax which hath neither light nor heat yet in the conclusion it proves victorious and getteth the Crown 'T is true there are Degrees of Glory Eminent Saints Ministers and Martyrs shall have a higher Degree of Glory then ordinary ones There is one glory of the Sunne another of the Moon another of the Starres and one Starre differeth from another Starre in Glory 1 Cor. 15.41 42. Iohn 14.2 As there are Degrees of Torments in Hell Matthew 10.15 and 11.20 Revelations 18.7 So on the contrary there are Degrees of Glory in Heaven God will have it so to quicken us in his way and work remembering that they which sow liberally shall reap accordingly All believers shall shine like the Sun with the beams of Righteousness each one according to his Degree As God in this life giveth to some a greater measure of Sanctification so he will give to some a greater measure of Glory As mens work is not alike so their reward shall not be alike 1 Cor. 3.8 else all believers being Kings and Conquerors shall have Crownes Christ Will at last be admired not onely of some but of all that believe 2 Thess. 1.10 They shall be gathered to the general Assembly and to the Spirits of just men made perfect Heb. 12.23 which may comfort weak believers if their Faith be sincere for it is not the strength but the truth of Faith which justifieth Though it be not so eminent as others yet God will not despise the day of small things he preserveth not onely strong Oakes but also the bruised reeds not onely the light Torches but the smoaking week Onely we should not rest content with our wants and weaknesses but strive after perfection that we may have a full reward Suppose there be an hundred pots of different sizes filled with water though their sizes differ and some are bigger then others yet all are full the little one hath its fill according to its capacity as well as the greater So nothing shall be wanting to perfect the felicity of every Saint God will be All in All to all believers Psalm 17.15 1 Cor. 15.28 Rev. 21. So that in respect of Objective blessedness it is the same in all viz. God and the beatificall Vision of him and our ful satisfaction and glorification with him Yet there are Degrees of this Glory as there is an Order and Degrees amongst the Angels whom we shall be like in Glory Colos. 1.16 17. Ephes. 1.21 Matthew 22.30 But unto them also that love his appearing Observation 12. 12. It is the property of the Godly to love and lâ—ng for the second coming of Christ. As the faithful before Christs coming in the flesh longed for that first coming and rejoyced to see that day though it were far off Luke 2.25.38 Iohn 8.56 So believers now desire his second coming to judgement and greatly long for that day except it be in case of desertion or after some fall or in respect of their defects and unpreparedness else when the Saints are themselves and walk up to their profession they cannot but long for that day and that for these Reasons 1. 'T is the day of consummating the marriage between Christ and his People and therefore must needs be longed for by the Spouse of Christ. The Spirit in the Bride saith Come Rev. 22.17 She hath made her self ready and therefore rejoyceeth in this marriage of the Lamb Rev. 19.7 His appearing is not their fear but their hope Titus 2.14 they wait for it 1 Thes. 2.10 and earnestly expect and desire it Rev. 6.10 Heb. 9.28 and this is the difference between a chaste Spouse and an Harlot the one rejoyceth in her husbands coming the other feareth it Yea they doe not onely expect but even hasten the coming of that day by their earnest desires after it and preparations for it 2 Peter 3.12 and by keeping old and new fruits for Christ with sweet things Canticles 7. ult Christ hath promised to come quickly and therefore their hearts like an Eccho crie Even so Lord Iesus come quickly Revelations 22.20 Canticles ult ult They dayly pray Thy Kingdome come They long to have these dayes of sin finished and the number of Gods Elect accomplished 2. Now things are in confusion and there is no effectual remedy against male-administrations and wrong judgements but then Christ will review the judgements of the world and set all strait As good men long for a Parliament because they know that abuses will then be rectified so these long for this general Assembly when God will Rejudge the judgements of the world and vindicate the wrongs done to his people Now Christ raigns in the middest of his enemies and his Kingdome hath much opposition from the World and the Devil but at that day Christ will fully subdue all his enemies and take away every thing that hindred his Kingdome and obscured his Glory and this also maketh the Saints long for his coming 3. Here Gods people are tossed and troubled with many Tentations and our life is hid under many afflictions but when Christ who is our life shall appear then shall we also appear with him in Glory Colossians 3.4 This made Luther who in his younger dayes said Thy Kingdome come with some regret yet after he had been exercised with variety of Tentations there was no Petition more pleasing to him nor which he more heartily desired then that Gods Kingdome might come 4. Now we live by Faith but then by sight here we sow in Tears then we shall reap in joy now the world laughs and we weep but then our sorrow shall be turned into joy Here we are as unknown then as known Here we are vilified then we shall be glorified when in the sight of those that hated us we shall be for ever with the Lord Luke 13.28 29. and such glory put upon us as Christ shall be made marvellous in us 2 Thes. 1.10 5. Believers are good and faithful servants and therefore love their Masters coming They observe his command and make in their dayly exercise to keep a good Conscience they cast up their accounts and are
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
thy friend So may we say to sinners Is this your kindness to your Saviour for all his sorrow and sufferings Do ye thus requite the Lord o foolish and unwise Deut. 32.6 God keepeth a Catalogue of all his favours to us and when we sinne against them he is much displeased at it as we see in Davids case where the love aggravates his sinnes by the mercies which he had shewed him 2 Samuel 12.7 8. Fire mingled with Oyle or Wine burneth more fiercely so sinnes against great mercies are great provocations The injuries of a friend goe nearer to us then the injuries of a profest enemy when God shall nourish and bring up children and they shall rebel against him he calleth upon the very inanimate creatures to be astonished at this Isay 1.2 3. He sinned against the light of good Example Paul went before him in doing and suffering and glories in all as comfortable and Honourable yet Demas deserts him and is not this our sinne How many examples of Zeal Piety Chastity Temperance constancy hath God set before us in the Old and New Testament and in our own dayes and yet men will not follow Such must know that they must one day answer not onely for sinning against the light of the Word but also for sinning against the Light and good Example of those who walked according to the Word Hebrewes 11.7 Noahs Faith condemned the Old Worlds unbelief c. 4. To sinne upon a light Temptation aggravateth a sinne Now Demas had no just ground for flinching If he feared suffering for Christ he knew the promise That he who forsaketh Father or Mother or Lands or Life for Christ shall have a hundred-fold in this present world and could he have brought his Life and Estate to a better market 2 If he loved the World and found sweetnesse in that Is there not more sweetnesse in him that made the World Is not that which maketh a thing so much more so it self And is not all the excellency that is in the Creature in the Creator by way of Eminency transcendency and Causality And is not this our Case upon with small and light Temptations doe we sinne What a slight matter maketh many men to curse lye sweare profane the Sabbath c. How many doe not stay for a Temptation but doe even tempt the Tempter and willingly chuse sinne rather then affliction they are not Passively sold under sinne as Paul was against his will Romans 7. But they Actively sell themselves as Ahab did to doe wickedly They make provision for the flesh they seek occasion and company to sin withall This Elective deliberate sinning is very dangerous and cometh near the Devils sinne he rebelled against God of his own accord and sinned without a Tempter and therefore perisheth without a Mediatour 5. To draw others into sinne aggravateth sin Demas by his evil Example brought an evil report on the Gospel and did tacitely and interpretatively say there is much more sweetnesse in the world then in Christ and so drew others from the truth This hightned Manasses sin that he made Iudah sin with him 2 King 21.16 So Ier. 2.33 We have too many sins of our own we need not make our selves guilty of the sins of others When conscience shall be awakned and fly in thy face it will tell thee that thou hast not onely undone thy self but thy children thy servants thy neighbours have been the worse for thee yea and that many are now in Hell whom thy wickedness hath been a means to bring thither This helpt to humble Paul and therefore he oft tells us how he persecuted others and compelled them to blaspheme Acts 26.10 11. Many by their loose walking put a stumbling block in the way of their brother to the breaking of his bones If a man should be the cause of the breaking a leg an arm or bone of another it could not but afflict him if he had any humanity left but to destroy the Soul of thy brother the most noble and precious part and so ruine him for ever this may humble thee to the dust and afflict thee all thy dayes and make thee go with sorrow to thy grave 6. The greater the person that sins the greater is his sin Theft in a Judge is worse then in an Inferiour person for Demas a Teacher of others to teach Apostasy drawes many into sin Such Cedars fall not alone but crush the shrubs that be under them 7. To sin against the Motions of Gods Spirit and against checks of conscience When they shall cry to thee Oh do not this abominable thing which I hate Ier. 44.4 Yet thou wilt strangle these motions and drive and drink away these pangs of the New birth this aggravates sin Ier. 3.7 8. To be Incorrigible and sin against corrections and under the rod heightens sin Ier. 2.30 and 5.3 Amos 4.6 to 12. 9. To continue long in sin increaseth sin When a man shall have been a Trader of sin from his youth Ier. 3.25 As it is a glory to be an old Mnason an old disciple whom no storms could drive from Christ so it is a great dishonour to be an old sinner whom no admonitions no corrections could bring in to Christ. 10. Consider that Infinite and glorious Majesty against whom all thy sins are committed The greater the person we offend the greater is the offence It is a more dangerous thing to strike a Prince then to strike an Inferiour man This makes all our sins Objectively infinite there is no sin in it self small because there is no small God that we sin against Sin is a despising and despighting of God and his Law 2 Sam. 12.9 It doth what in it lyes to Murder God the sinner wisheth that there were no God to punish him no Judge to sentence him Atheism lyes at the bottom of every sin To abuse some eminent good man that never did us wrong but every day should be shewing us favour and kindness is great baseness but for base sinful dust and ashes to Rebel and lift up himself against his Maker whom all the Angels adore to abuse the God of Goodness who renews his mercies to us every morning is the highth of villany 11. Consider the Multitude of thy sins how they are for number numberless and our backslidings have been increased Ier. 5.6 It was an aggravation of Israels sin that they oft provoked him in the wilderness Psal. 74.40 The Angels sinned but once and they were cast out of Heaven Adam sinned but once and he was cast out of Paradise but to multiply transgressions and relapse again and again and again into sin argues an habit and custom of sin which is very dangerous 12. It aggravates sin when it is committed against Vowes and Resolutions of better obedience The more bonds are broken in sin the greater is the sin To sin after a Vow against sin increaseth sin though the Act may be the same for
not Bring my Silkes Satins Plush Velvets Copes Rochets Palls c. and other furniture enough to load a Cart but bring my Cloake and Bookes this is all the Apostles House-holdry If good men have food though it be but bread and water and rayment though it be never so course yet they rest contented with it Our happynesse doth not lie in the Pomp and pleasures of this World It is said of Iohn the Baptist that he was Tota Vox All voyce His Diet his Dwelling his Apparel his doing and his suffering all preached mortification and selfe-denial So this our Apostle was All Voyce Though a great part of the World was his Diocess yet he never affected nor once sought great things for himself He was poore in Temporals though rich in Spirituals 2 Corinthians 6.10 Silver and Gold he had none All his riches were a few Bookes and writings and a few old Cloathes to keep him warme 'T is said of that laborious and judicious Calvin that all the goods which he left behind him his Library being sold very dear came scarce to three hundreth Florens which is about ninety pound of our money It becometh not Gods People who are strangers and Pilgrimes here to seeke great things for themselves Ieremiah 45.5 How unlike then is Pope Paul and his successours to Saint Paul here and Saint Peter who cryed Silver and Gold I have none Acts 3.6 when Pope Iohn the two and twentieth had two hundred and fifty Tunnes of Gold found in his Treasury What Palaces Revenewes Attendance charge of costly Rayments have these men of sinne had which plainly sheweth that they are the Devils Vicars and not Christs 5. Observation 5. Whilest we live in this World we must have a moderate care of our health When winter approacheth Paul sendeth for his winter Garment to keep him warm The body is the souls Organe and Instrument by which it acteth and therefore it must be kept what in us lieth in tune for the service of the soul. He that forbiddeth us to kill our selves commandeth us inclusively to preserve our lives by all good and lawfull meanes such as necessary Cloathing wholesome Diet and convenient Lodgeing and therefore those Quakers that attempt to fast fourtie dayes as our Saviour did and thereby starve and famish themselves as some of them have done are no better then self-murderers Caution Onely we must beware of excessive carking and caring for the body remembering it is but the outside and the carkasse the soul is the man that is the Jewel which calleth for our special care Deuteronomy 4.9 Iohn 6.27 6. Observation 6. Good men are humble men They disdain not to stoop to the meanest services for the good of others If Timothy were a Diocesan Bishop as some Bishop-Would-bee would fain have it surely he was a very humble one since here he disdaineth not to bring Pauls old cloake with his Bookes and his Parchments after him Pride can stoop to nothing but Humility maketh a man become all things to all men so far as he can with a good Conscience that he may win some Bring the Books with thee Paul was now old in prison and ready to dye yet he calleth for Books 7. Observation 7. The Ministers of Christ must be studious men They must be much in Reading Writing and collecting even in their old Age and to their dying day Though a man have made a good proficiency in Learning and have extraordinary gifts of the Spirit so had Paul who was taught the mysteries of salvation more immediately by God himselfe and was wrapt up into the third Heaven and had been an Apostle so long yet still he calls for Bookes and Note-Bookes His dead Counsellours were his best Companions And if the Apostle who had such extraordinary gifts used Bookes and Notes 't is no dishonour to the best man in the World now to use them especially since we are commanded to give our selves to Reading 1 Timothy 4.13 and we amongst the rest must more especially search into the Scriptures Iohn 5.39 Away then with that Pride and folly of the Anabaptists and Enthusiasts who cry down Books and reading boasting that they have attained to such extraordinary gifts of the Spirit that they can Preach Prate they should say Non-sense and blasphemy without Books To these I briefly answer for I love not to spend much time about these Bruits 1. Let us see those extraordinary gifts you speake off I must professe seriously I could never yet finde ordinary gifts in these extraordinary Braggadoco's I have divers of their Letters by me wherein there is neither good matter good Language good Sense nor true English 2. Admit these men had these extraordinary gifts which they so boast off yet are they better then Paul Timothy or Daniel 9.2 for all these used Bookes Who knoweth not that the Spirit of God worketh by means and as he that will be rich must work for it so he that will be rich in knowledge must reade and study for it Solon a wise Heathen when he was old yet gloried that he still learned something and shall we that are Christians come short of Heathens Let these young men then that thinke themselves so full that they need no more remember old Paul who still was learning and studying the Scriptures even to his dying day The Word of God is a great deepe and we know but in part being clogged with our corrupt Nature and the mists of the flesh that hinder us from seeing the wonderous things which are in Gods Law Especially the Parchments 8. Observation 8. We should extract semething out of that we reade and treasure it up for our owne use and the good of the Church Our memories are weake and since the fall they are woefully crazed and become very deceitful to us and therefore we had need to use all good means to help them if Paul used Parchments for such a use as the learned conceive he did it is then no disparagement to the best to doe it VERSES 14 15. Alexander the Copper-Smith did me much evill the Lord reward him according to his workes VERSE 15. Of whom be thou ware also for he hath greatly withstood our words IN these words we have a relation of the injuries and oppositions which Paul met withall from Alexander an open and profest enemy to Paul and his Doctrine where we have 1. A Narration or Complaint set forth in an entire proposition Alexander the Copper-smith hath done me much evil 2. An Imprecation The Lord reward him according to his workes Alexanders Opposition springing from the extremity of malice to the power of Godlynesse he curseth him in the Name of the Lord and not out of any private revenge but in a holy zeal to Gods glory 3. Here is a Caution to Timothy to shun him of whom be thou ware also q. d. Thou seest what an enemy he is to me thy Father trust him not for he will
Lord the Jehovah the true and the living God coessential and coequal with his Father Neither is the Title of God and Lord given to Christ Secundarily Improperly and Metaphorically as they are given to Angels and Magistrates as the Socinians affirme â— yea Catachristically and abusively Idols Devils and mens bellies are called their gods But the Title is given to Christ Primarily and properly as the Creator and Preserver of all things the Lord Paramount of all the World the King of Kings and Lord of Lords But of this at large before V. 1. And strengthned me 3. Observation 3. Strengthning grace is the gift of God He doth not onely give us Renewing grace and then leave us to our own free-will but he giveth us persevering grace also As he is the Author of our grace by Vocation so he is the finisher of it by preservation He confirmeth and establisheth us unto the end 2 Cor. 1.21 Hence David calleth God his Rocke Psalm 18.2 and we are commanded to be strong in the Lord and the power of his might Ephes. 6.10 It is he that doth enable us and strengthen us with all might in our inward man 1 Coloss 1.11 1 Timothy 1.12 A little strength will not doe because we have no little enemies to encounter but we must be strengthned with all might and with all Patience that we may doe all the good we can withstand all the evil we can and patiently suffer when we can withstand no longer Rest not content that you are Babes in Christ and have grace begun but grow till you become strong men in Christ. To this end we must be sensible of our own exceeding weakness nothing stronger then Humility that goeth out of it self nothing weaker then Pride that rests on its own bottom That by me the Preaching might be fully known 4. Observation 4. Whilest God hath any work for his servants to doe he will assist and uphold them in despite of all oppositions Though Nero rage against Paul and all men forsake him yet God will assist him that he may preach the Gospel to the world We need not fear the Foxes and Furies of the times we have our day and to morrow to work in and till that time which God hath allotted us be expired all the Devils in Hell and all the Dogs in the world cannot remove us Luke 13.32 How long was David vext with ungodly men yet he slept not till he had served his generation Acts 13.36 Herod sought to kill Peter but at the Prayers of the Church the prisoner is rescued out of his hands yet when he had finished his work and was ripe for Martyrdome then he falls with ease Ahab and Iezabel seek the life of Elijah yet was he preserved till he had finisht his work and then was he translated Luther was oft cursed by many Popes yet he finisht his course and died in Peace Queen Elizabeth was also cursed by many Popes but God turned the curses of those Romish Balaams into blessings for she outlived nine or ten of them and at last died in her bed full of dayes riches and honour Our comfort is that our times are not in our enemies hands but in the hands of a gracious God who best knows how long it is good for us to live and when to die Psalm 31.15 when we have finisht our course he will take us to himself in glory Iohn 17.4 5. Let us then faithfully discharge the duties of our several places and commit the success to God in whose hand is our life and all that we possess And that all the Gentiles might heare 5. Observation 5. God would have his Truth revealed to the sons of men He would have the Gospel known fully known to the Gentiles to all the Gentiles yea to all Nations whether Jewes or Gentiles Mat. 28.19 Truth is good and the more common it is the better where it getteth ground Satans Kingdome falleth like lightning from Heaven suddenly and irresistably Luke 10.18 Let none then hide their Talents but as the Sun freely communicateth its light and heat to us so let us freely impart our gifts unto others See eight quickning considerations to this duty And I was delivered out of the mouth of the Lion 6. Observation 6. The Churches enemies oft times are Lions Lions for Potency Lions for Policy Psal. 17.12 Lions for cruelty Lions for Terror Hence they are so oft in Scripture called Lions Psalm 10.9 and 22.13 and 35.17 Prov. 28.15 Ier. 2 15. Ezek. 19.2 Such we are all by Nature in our places and degrees till grace change us Isay 10.7 and then we shall be Lions for Christ i. magnanimous and couragious in his cause Prov. 28.1 the righteous are bold as Lions which good in the Creature we should imitate which evil shun Be Serpents for Policy and not for poyson Lions for prowess and not for rapine 2. Be not familiar with these Lious come not near their dens lest they make a prey of you have no fellowship with such unfruitfull works of darkness but reprove them rather 7. Observation 7. God many times suffers his dearest children to fall into the mouths of these Lions so that to a carnal eye they seem hopeless and helpless even as a Lamb that is in the pawes and jawes of a hungry Lion is given up for lost This was Pauls case he was not onely in the den but in the vere jawes of Nero that proud Potent furious Lion who killed his Master slew his Mother crucified Peter made foul havock of the Church and at last to save himself from the fury of the people he slew himself saying Dedecorosè vixi turpiùs peream My life was base and my death shall be answâ—rable This was the case of Israel in Egypt the Jewes in Babylon the Primitive Christians in the dayes of the persecuting Emperours and ever since by Antichrist yea since the dayes of Abel to this day the people of God have been as so many Lambs encompassed with rageing Lions who on all occasions have laboured to make a prey of them yet the Lord maketh a Treacle of this Viper by this means he purgeth his people from their dross and fits them for his Kingdome as Ignatius said sometimes Dei frumentum sum c. I am Gods corn and I must be ground with the teeth of wild beasts that I may be pure Manchet for my Lord and Master Gods wayes to his Church are mysterious wayes Isay 45.25 He hath a wheel in the wheels and when we think they go backward and all makes against the Church yet he makes them go forward and promote their interest Ezckiel 1.16.21 8. Observation 8. That God will deliver his from this great danger He that brought thee into the mouth of the Lion will bring thee out again Dan. 6.22 God is omnipotent and omniscient he hath both skill and will to deliver his people though we know not which way yet it is sufficient
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
my course I am come to the period of my dayes and to the end of my race I have not onely begun but grace assisting me I have finisht fulfilled and consummated my course or race He seems to allude to the course of his whole life which after his conversion was spent in the service of Christ and as it were wholly in running from place to place speedily to disperse the Gospel and now he was come to the last stage or Goal at Rome where he was to receive his Garland after the manner of those who ran for prizes 1 Cor. 9.24 25. And if the life of other men be called a course Acts 13.25 Surely the life of Paul may well be called a Race who so swiftly ran through so many places and Provinces and won them to Christ Rom. 15.19 Gal. 1.17 18. and 2. 2 Philip. 2.16 Heb. 12.1 q. d. I have accomplisht the course of my Apâ—stleship of Christianity of my afflictions and combats as my Saviour when he was giving up the Ghost said 't is finished so may I say according to my measure and degree I have not onely begun but I have finisht the work of my Lord and Master I have kept the Faith 3. This third Metaphor say some is taken from Depositaries who faithfully keep the things committed to their trust without embezelment 2. Others say the Metaphor of a Souldier is still continued who promiseth fidelity to his commander and performs it to the death The sense is the same either way Fidelity is required of all servants but specially of Depositaries and Souldiers This Faith Paul had 1. He kept the grace of saving Faith which was committed to him as a signal gift of God in which he persevered to the end 2. He was faithful in keeping the doctrine of Faith what in him lay from corruption and in a faithful propagation of that choice Treasury to posterity in despite of the Legal Jew or the profane Gentile And thus the word Faith is often taken in Scripture 1 Tim. 1.19 and 3.9 and 4.1 So Acts 6.7 they obeyed the Faith .i. the Gospel which is the doctrine of Faith So Acts 24.24 Rom. 1.5 and 3.31 Rev. 2.19 So Saul is said to preach the Faith .i. the doctrine of Faith which sometimes he persecuted Gal. 1.23 so Phil. 1.27 Iude 3.3 The word Faith sometimes signifies fidelity and constancy in our promises and engagements So Paul saies of himself that he was a Teacher of the Gentiles in Faith and truth .i. he was a faithful and sincere Teacher of them 1 Tim. 2.7 I have not taught for gain or applause neither have I taught the fancies and inventions of men but I have plainly taught them the Faith of Christ. So Tit. 2.18 Though it be true that Paul kept the Faith in all these acceptations of the word yet Calvin conceives that the Apostle hath some allusion to military fidelity q. d. I have been faithful to Christ my commander to the last breath and have kept the Faith committed to my trust in despite of all the frowns and flatteries of its enemies 'T was a custome amongst the Romans that none should go to the wars till they had first taken the military Oath called the Sacrament to be faithful and true to the Emperour to observe all his commands never to flye from their colours nor to refuse any death so they might be serviceable to the Common-wealth Such an Oath we all take at Baptism we there renounce the Devil and all his works and devote our selves to God and his service for ever This is general and common to all Christians But there is a more special fidelity required in Ministers whom God hath in trusted with his Sacred Oracles and truths such stewards especially must be faithful 1 Cor. 4.2 such a one was Paul he was not onely faithful as a Christian in general but as a Pastor he faithfully distributed to all the bread of life without the leaven of superstition the poison of heresy or the chaff of mans inventions 2 Tim. 2.15 and therefore now he 's dying he cannot but glory in this and speaks of it with confidence and comfort I have kept the faith Now happy yea thrice happy are those who when they come neer their end and are within the Horizon of eternity can speak Pauls words with Pauls Spirit and can truly say I have fought the good fight c. Verse 8. Paul now looks upward to the Reward and there he sees heaven prepared for him yea he sees himself as 't were already there which makes him speak so confidently both of a safe deliverance from all miseries in this life v. 18. and of enjoying eternal blessedness after this life He still persists in the Metaphor taken from valiant wrastlers and strenuous runners which conquer in the Olympick games they had a crown either of Bayes Ivy Olive or Parsly bestowed on them by way of honour much more will the Lord bestow an everlasting crown of life on those spiritual Heroes who overcome the enemies of their Salvation Many take great pains to little purpose I have not done so saith Paul I have fought a good fight and am assured of a crown of life at last however it go with me now He had committed a depositum to God he trusted him with his Salvation 2 Tim. 1.12 and God had deposited his truth to him now Paul kept the truth which God had left with him and therefore he did believe that God would keep that which he had committed to him So that if I had three things to wish I should wish for Pauls threefold crown 1. The crown of Grace a great measure of Grace to do Christ much service 2. His crown of Joy a great measure of joy to go through with that service 3. The crown of Glory which he was here assured of In the words we have first the concluding Particle henceforth lastly as for that which remains 2. We have the Reward of the faithful no less then a crown not gold or fading flowers but a crown with an adjunct a crown of Righteousness which is a Periphrasis of Heaven and eternal happiness 3. The person Rewarding Christ who is here Periphrastically described by two Titles viz. Lord and Judge together with an adjunct a Righteous Iudge 4. Here are the persons Rewarded not onely Paul but also all the faithful who are here described by their affection to Christ they love and long for his coming to Judgment 5. Hence the certainty of this Reward 'T is laid up for them and he is righteous and faithful who hath promised 6. Here is the Time when they shall receive this Reward or the day of their Coronation and that is In that day .i. at that great and glorious day of the Lord when he shall come to Judge the quick and dead and shall give to every one according to his works The Explication Henceforth Lastly or as for that which
remains q. d. I have fought a good fight what now remains but an assured expectation of a crown of Righteousness There is laid up for me Here is the Assurance he hath of his Reward he speaks of it as if he were already possest of it 'T is safely and surely kept for me The word imparts two things 1. A designation of that which is laid up to some peculiar person 2. A reservation and safe keeping of it to the use of those that it is assigned to He alludes to Parents who lay up something as an Inheritance for their children God hath prepared eternal life for the elect before the foundation of the world Matth. 25.34 Ephes. 1.4 So that there is no danger of the godlies loosing it since 't is laid up in so safe a hand Matth. 6.2 2 Pet. 2.3 4. A Crown of Righteousness Crowns are for Kings and Conquerours I have fought the good fight and Christ assisting me I have conquered all the enemies of my Salvation and though my combats have been hard yet the more glorious are my victories Now therefore I expect a Crown not of gold silver pearls lawrels or such like fading perishing corruptible things Esai 40.6 Iob. 14.2 But a crown of Righteousness .i. everlasting happiness which God hath promised as a reward to his servants for their service whose imperfect works he crowns as if they were perfect This elsewhere is called a crown of life James 1.12 Rom. 2.10 .i. an ever-lasting never fading crown 1 Pet. 1.4 and a crown of glory 1 Pet. 5.4 beeause it consists in the fruition of that eternal weight of glory of which Paul speaks Rom. 8.18 2 Cor. 4.17 Now this eternal glory is called a crown for many Reasons 1. A crown is not given till the victory be gained 2 Tim. 2.5 'T is not to him that begins but to him that overcomes which the promise runs Rev. 2. and 3. None can have this crown but such as in their measure resemble Christ their head who went forth conquering and to conquer Rev. 6.2 'T is not the somnolent but the violent non lenti sed violenti that get this crown Matth. 11.12 2. It notes the perpetuity of the glory a crown is round and hath neither beginning nor ending so the glory of the Saints in heaven is an immortal immarcessible incorruptible never fading crown 2 Pet. 1.4 1 Cor. 9.24 3. It notes the perâ—ction of it as the crown compasseth the head on every side so there is nothing wanting in this crown of life here is an Aggregation of all good things for Soul and body Matth. 25.35 Rev. 31.4 c. as God is said to crown the year with his goodness Psal. 65.11 when he showres down plenty of Temporal blessings on us so the Saints in glory shall be crowned with goodness when all the faculties of the Soul and members of the body shall be perfect and filled with glory 4. It represents to us the dignity of the Saints and the glory of their reward They are all Kings and shall be crowned The day of Judgment is their Coronation-day 't is in That day which the souls and bodies of the Saint shall be crowned with everlasting bliss A crown is the choicest and chiefest of all humane rewards amongst all tâ—rrene gifts none more glorious then a crown This is the heigth of humane excellencies men use to desire no more then a Crown and for this men will do much Of Righteousness It is so called not because we of our selves have any right by way of merit 〈◊〉 it but the reward of Eternal life is called a Crown of Righteousness 1. Because it is purchased for us by the righteousness of Christ by his perfect Kighteousness and Obedience he hath merited this for us and so in Christ it is due to us by way of merit though in respect of us 't is of mâ—re Grace 2. In respect of his Promise his fidelity bindeth him to perform it God hath promised a Crown of Life to such as serve him sincerely Iames 1.12 1 Iohn 2.25 Revel 2.10 and 3.21 Now it is this promise of God and not any merit of ours which maketh God our debtor Though God make the promise in Grace yet being once made his Truth and Justice obligeth him to perform it God cannot but act condecently as the Schoolmen speak and agreeable to his goodness as he cannot deny himself so he cannot do any thing unworthy of himself So that Eternal life is a crown of Righteousness ex parte Dei God hath promised it to such as overcome and ex parte rei 't is just with God to give unto his suffering servants rest and peace 2 Thes. 1.6 7. So that this Crown is due in Justice Evangelical 3. It may be called a Crown of Righteousness because 't is given onely to Righteous men and so it sheweth who shall be crowned and what is the way to it but not for what merits or desert of ours 'tis given It implieth not any condignity or efficiency in good things we doe but an Ordinability of them to eternal Life So that God crownes his owne work in us in which we make not God a debtor to us but we are made debtors to him for his grace received by which we work Objection The Papists wring and wrest this Text exceedingly that they may build their Merit of workes upon it Here say they is 1. A Crown of Righteousness 2. Not barely given but rendered 3. And that by a Righteous Iudge Answer 1. The Apostle speaketh not here of any righteousness by way of Obligation commutation or commensuration but of a Righteousness as I have shewed of fidelity and condecency so that righteousness here hath no respect to our Merits but to Evangelical promises which admit of no merit but that of the Son of God and therefore 't is not said that Christ will give this Crown of Righteousness Merentibus to such as merit it but diligentibus to such as love him and his appearing Now our love as all our other graces is imperfect and so cannot merit this crown of perfect righteousness 2. We must distinguish of righteousness 1. There is a Legal Righteousness and this the Apostle disclaimeth Philippians 3.7.8 2. There is an Evangelical righteousness and this excludeth all Merit Romans 4.2 3 5. 2. We must distinguish of Reward there is a reward of Merit and this the Saints disclaim Isay 64.6 2. A reward of mercy Psalm 103.4 He crowneth us with mercy and not with Merit both Grace and Glory are his free gift Now 't is fallacious arguing to reason from a reward to a reward of merit for 't is a reward of mercy which God bestoweth on his people 3. The Saints in Heaven cast their Crowns at the feet of the Lamb they part not stakes with him but ascribe the glory of all to him Rev. 4 10 11.