and death is but a long sleep till the Resurrection Iohn 11.11 Acts 13.36 Let Atheists and Epicurean worldlings who have their portion onely in this life fear death because it puts an end to all their pleasures and hopes Iob 11. ult Hence Lewis the Eleventh King of France a bloody persecutor commanded his servants in the time of his sickness that they should never once name that bitter word death in his eares But Christ hath died to free his people from this slavish fear of death Heb. 2.15 by his death he hath sweetned our death unto us and changed the nature of it and hath made that which was sometimes a curse now to be a blessing of a foe he hath made it a friend of a poyson a medicine and of a punishment an advancement He lay in the grave to sweeten and season our graves for us so that now our flesh may rest in hope Psal. 16.9 Proverbs 14.32 Observation 4. 4. The soul of man is immortal Death is not an Annihilation but a Migration of the soul from the body for a time As soon as ever the soul departeth from the body it is presently in blisse Revelations 14.13 they are not onely blest at the day of judgement but also in the intermission The soul doth not sleep or perish but the souls of the Saints go to a better place and to better company viz. to Christ and to the spirits of just men made perfect Iosiah was gathred to his father in peace 1. to the spirits of his fathers who enjoyed peace for in respect of his Body he was slain in battle The soul never dieth but subsisteth still even when it goeth out of the body it returneth to God that gave it Eccles. 12.7 Hence Paul desires to be dissolved why so that he might be with Christ Philippians 1.23 and desires to be loosed from the body that he might be present with the Lord 2 Cor. 5.8 Christ telleth the thief on the Crosse this day shalt thou be with me in Paradice Luke 23.43 Steven when stoned cries Lord Iesus receive my spirit Acts 7.59 Christ hath prepared immortal mansions for it Iohn 14.2 and what should mortal souls do in â—mmortal dwellings and why is the Devil so serviceable why doth he make Covenants and Compacts with wicked men for their souls yea and why doth he offer the world in exchange for a soul if it be but a mortal perishing thing To what end are all those promises of Eternal life which are made to those that deny themselves if in this life onely they had hope Then all the Threatnings of Eternal death and all those sorrowes which the Scripture affirmeth shall light on the wicked would be false for here they have mirth ease and pleasure and if they had no punishment hereafter where were the Truth of Gods threatnings and where his Justice The Scripture is clear that the pleasures of good men and the pains of bad men are eternall then it must needs follow that the souls of men which are the Subjects of these pains and pleasures cannot be mortal But here our Mortalists Object 1. Objection If the soul of man be ex Traduce as some affirme then it is mortall for Omne generabile est corruptibile Answer The soul cometh not ex Traduce by Propagation from our Parents as the souls of Beasts which come è potentia materiae but the soul is created and infused by God and not propagated as appeareth Gen. 2 7. Eccles. 12.7 Zach. 12.1 See Doctor Reynolds on the Passions cap. 32. p. 392. Piscator his Annot. on Gen. 2.7 Baronius de Origine animae Exercit. 2. art 3. 2. Objection The dead are said to sleep and to perish Psalm 6.5 and 104.29 Isay 38.18 and 57.1 Job 14.7.10 Answer This is spoken in respect of their bodies not of their souls The dead do not praise thee saith David viz. not in the land of the living on earth but in Heaven they sing Hallelujahs Rev. 5.9 A tree when it is cut down may sprout again saith Iob but man dieth and giveth up the Ghost and where is he This will not help the sleepy Sadduces of our times for tho Physically and by the course of Nature man cannot revive again yet Hyperphysically and by a supernatural Almighty power he shall arise So that Where is is to be restrained to where is he in the world look for him in City or Countrey at home or abroad he 's not to be found Man gives up the Ghost and where is he with all his riches honours plots and purposes 3. Objection Eccles. 3.19.20 21. As the beast dieth so dieth man they have all one breath Answer 1. Solomon here as oft elsewhere in this Booke doth bring in the Atheist deriding the immortality of the soul he speaketh the opinion of other men and not his own Solomons own judgement you may see Eccles. 12.7 2. Take it in the Letter and then Solomon speaketh not of the soul of man but of animal and vital breath which is common to both he speaketh of mans mere natural condition else in respect of mans future condition his body shall rise again and come to judgement So that here is no comparison between the soul of man and that of beasts but between the death of the one and of the other q. d. both are liable to death pains and diseases 4. Objection Matth. 8.22 and 10.28 Ephes. 2.1 The soul is said to die Answer The soul is not said to die in respect of Existence and being but relatively in respect of Gods grace and favour 'T is a separation of the soul from God who is the fountain of life and is a living death and a ceasing not to be but to be happy 5. Objection 1 Tim. 1.17 and 6.16 God onely is said to have immortality How then are mens souls immortal Answer The answer is easie Immortality is twofold 1. Essential Absolute Natural and Independant and so God onely is immortal à parte antè from all Eternity he 's the onely Author and continuer of it 2. Derivative and by Donation communicated to man and so our souls are immortal and our bodies though subject to corruption yet by Divine Ordination shall be immortal after the Resurrection Wo then to those Atheistical Mortalists and Libertines which have sinned away conscience and have led loose lives and now are fallen to loose opinions Open but this gap and farewell Lawes Civility Religion and all that is good Grant but this and farewell all noble actions and all spiritual comforts then Christ died the Apostles laboured and the Martyrs suffered in vain If this Doctrine were true then all our Faith our Hope our Praying Preaching Fasting self-denial mortification sowing in tears and spiritual combats would be in vain and we should be in a worse condition then the beasts that perish If this were true then why did Abraham forsake all Ioseph forbeare his Mistress Moses refuse the pleasures of Pharaohs
preach the Gospel purely and sincerely not shrinking from his Duty for any persecutions or troubles whatsoever Evangelists were Extraordinary Officers but Temporary they were Coadjutors and Helpers of the Apostles in spreading and publishing the Gospel They for the most part attended on them and watered what they planted Acts 8.39 40. Ephesians 4.11 such a one was Timothy as appeareth 1 Corinthians 4.17 and 16.10 and 2.1 1. Philippians 2.19.22 Now Paul maketh â—n honourable mention of Timothies office First The better to incourage him in the faithfull discharge of his Duety against all Opposition Secondly That the VVorld might see he had Authoritie for what he did 4. Sincerity Least any should accuse thee of negligence make full proof of thy Ministery fulfill and accomplish it Let it be fully known q. d. So behave thy self in this Office that men may be able to charge thee justly with nothing but rather approve of thee in all things Let the VVorld see that thou makest it thy own and onely work to winn soules by a faithfull discharge of every part of thy Ministery both in publick and private revealing the whole Counsel of God and boldly rebuking all sorts of sinners By Ministery is not here meant any Civil Office or attendance on the Poor as the Word importeth in Scripture but it noteth the Office of Preaching the Gospel which is called The Ministery Colossians 4.17 and the Preachers of it Ministers 1 Corinthians 5.3 Colossians 1.7 by way of Eminency Verse 6. The Apostle giveth a Reason for this his so serious an Exhortation drawn from the time of his death which he discerned to be now at hand and therefore he Exhorteth Timothy to be so much the more diligent that the Church might not suffer by his negligence after his departure g. d. So long as I lived I was a Father a Counsellor and a quickner of thee both by word and example thou hast hitherto had my help but now thou must shift for thy selfe and swimme without one to hold thee up for the time of my Martyrdome is now at hand Hence briefly Observe That we must not onely be goâ—d whilest we have good company as King Joash was when de had good Jehojada the Priest to quicken him 2 Kings 12.2 but when good men leave us yet must we not leave our goodnesse Galathians 4.18 Philippians 2.12 A man that is truely good is alwayes good in all places times and companies he is still the same In this verse we have Pauls intimation of his death Verse 7. We have a briefe Narration of his life Verse 8. VVe have his hope and expectation after this life 1. By a Spiritual instinct he saw that his departure was at hand and his Martyrdome near He was now in his last bonds and he saw the cruell actings in Nero's Court against him and therefore he concludes he had not long to live 2. The Terms and Titles by which the Apostle setteth forth his death unto us are worth the observing 1. He calleth it an offering I am now ready to be offered up as a sweet sacrifice to God in my Martyrdome for his Name 'T is usual in Scripture to put that in the Present Tense as done which yet was not done till afterward Thus Christs body is said to be broken and his blood powred out Matthew 26.28 i. This was shortly after to be done on the Crosse So Matthew 26.45 Iohn 20.15 and 14.3 The Word in the Original is very Pathetical and Emphaticall it signifieth a Drink-offering he was now ready to be offered up as a Drink-offering on Gods Altar he chuseth this word rather then that of Sacrifice 1. because the Drink-offering saith Chrysostome was offered up whole but so was not the Sacrifice for part of it was given to the Priests 2. This consisting of Wine and Oyle which was powred out when a meat-offering was made was most fit to set forth the death by which he should die viz. by shedding his blood for Christ which he cheerfully powred out as a Drink-offering to God in sealing of his Truth This is the most genuine sense of the Word it signifieth a Libation or Drink-offering of which we have frequent mention in the Law which the Septuagint render by the word in the Text when they powred out Wine Water Oyle or the like in Sacrifice to God this they called a Powred-out-offering or an effusion because it was onely of moist things Thus Genesis 14. Exodus 30.9 Leviticus 23.13 Numbers 6.15 and 15.5.12 and 28.7 Deuteronomy 32.33 2 Samuel 23.16 17. 2 Kings 16.13 Ieremiah 32.29 and 44.17.25 So that by this allusion he seemeth to Intimate the manner of his death which was not by being offered as an Holocaust or Burnt-offering by fire as the Martyrs were but by a death wherein his blood was shed and powred out viz. by beheading He doth not say I shall now be slain as some vile guilty person but I shall now be offered up in Martyrdome as a sweet-smelling sacrifice to God 3. He useth this Metaphorical word to intimate his Confirmation of the Truth he had preached As the aspersion of blood Blood or Wine was used in sacrifices for the Confirmation of Covanants or as Covenants were confirmed by effusion of VVine which the parties contracting had first tasted of so his death was not onely an oblation or Sacrifice but a Libamentum a Drinke-offering powred out for Comformation of the Gospel which he had preached The Apostle expresseth this more clearly Phil. 2.17 Yea if I be offered upon the Sacrifice and service of your faith â— joy with you all q. d. I have not onely laboured amongst you but if I may die for the confirmation of your Faith and be powred out as a drink-offering for the sealing of the Doctrine which I have taught you it shall be that whereof I shall rejoyce together with you Let Nero kill me because I converted you and others to the Faith it shall not troâ—ble me but I will freely give my self in sacrifice for you that you may be â—n Oblation to God and my Blood the Drink-offering that so I may offer up an intire Sacrifice to God Briefly the Levitical Sacrifice consisted of two parts 1. There was the Victima the Sacrifice it self viz. a Bullock a Râ—m or the like 2. There was the Libamen the Drink-offering of Wine Oyle or the like now the Philippians faith was the sacrifice which was seasoned with Pauls blood as a Drink-offering 2. He setteth forth his death unto us by the term of A departure or dissolution T is not a destruction but a resolution or loosing of the soul from the bonds of the body Death is a taking asunder the parts of which we are composed 't is a freeing the soul from this house of Clay The same word is used Philippians 1.23 I desire to be dissolved q. d. I desire to be discharged and released out of the Prison of
Court and the Martyrs wander up and down in Sheep-kins and Goat-skins being destitute afflicted tormented Heb. 11. Grant but this and then Cain need not fear to kill his brother Saul to persecute the Church Herod to kill the Saints Who will study to keep Gods Commandements or make any conscience of his wayes As for ourselves let us abhor that desperate Opinion which openeth the flood-gates to all villanies and abominations The broachers and obstinate defenders of such Tenents should die without mercy Zach. 13.3 And if the murderers of mens bodies must die for it then such murderers should die some remarkable death for as there are no mercies like soul mercies so there are no murders like these 2. The Immortality of our souls should make us have a special care of them we should see to them diligently Deuteronomy 4.9 Nature teacheth us to look to our bodies but grace to our souls The soul is the man and if that be lost all is lost but if you have a care of your souls God will have a care of your bodies If the Mid-wives fear the Lord he will provide them houses Exodus 1.21 If Solomon seek soul mercies God will cast in Temporal blessings into the bargain 1 Kings 3.12 There are many sicknesses now abroad the way to remove them is to cleave to the Lord and serve him with all our souls then he hath promised to bless our Land and to take all sickness from amongst us Exodus 23.25 Solomon telleth us that the soul is a precious thing Proverbs 6.26 and a wiser then Solomon hath told us that One soul is more worth then all the â—orld Matthew 16.26 Ten thousand worlds could not ransome one soul. Nothing but the precious blood of Christ who was God and Man could do it 1 Pet. 1.19 We see how careful men be for their bodies to feed them when hungry cloath them when naked Physick them when sick and arm them against dangers but the soul the immortal soul lieth starved naked sick and unarmed most with Martha carke and care for the body but few with Mary see to the better part We see how highly men prize their Natural Lives Skinn for skinn and all that they have they will give for them Iob 2.4 Offer a man all the World for his life and he can readily answer what will this profit me when I am dead but offer the same man a little gain honor pleasure for his soul and he 'l part with that for it Esau sold his soul for a mess of pottage Iudas his for 30. pieces of silver the Prodigal his for husks and the worldling for meer vanity drowns his soul in perdition 1 Tim. 6.9 Let us from time to come set a higher price on our souls let us so pray so hear so live as those that believe that our soules are immortal 'T is true we must have a moderate care of our bodies 1 Timothy 5.23 but the welfare of our soules must be chiefly regarded Matth. 6.33 Iohn 6.27 'T was an high commendation of Gajus when the Apostle wisheth he might be in health and prosper even as his Soul prospred 3 Iohn 1.2 I see more in Mr. Calamies Sermon at R. Boltoâ—s Funeral and Mr. Ambrose his Prima 2 P. p. 61. c. See 20. Reas. for the Souls Immortality in Mr. Baxters Saints Rest. P. 2. c. 10. S. 1. p. 298. Norton Orthodox Evangel c. 15. D. Arrowsmith Tactica S. l. 3. c. 3. S. 12. Prideaux Fascicul p. 315. Calvin de Psychopannychia inter Opuscula contra Libertinos cap. 22. Observation 5. 5. The death of the Martyrs is a most pleasing Sacrifice to God The obedient life and death of all Gods Saints is very pleasing to him Psal. 116.15 but the death of Martyrs who do actually seal to his truth with their dearest blood is a most deligthful sacrifice to him How vilely soever the world esteems of their sufferings yet they are precious in Gods eye and their blood shall pay for it who have made themselves drunk with the blood of his Saints Isay 63.13 Rev. 17.6 When ever therefore the Lord shall call for our lives especially by way of Martyrdom we should cheerfully offer them up in sacrifice to God rejoicing that we have a life or any thing of worth to loose for him We should be holily prodigal of our lives in Gods cause so were the Martyrs and so was Paul he did not value his life when he came to part with it in this kind Acts 20.24 Neither should we mourn inordinately moderately we may as they did for Steven Acts 8.2 for such as dye in the cause of Christ nor yet hinder our Relations in such resolutions but say The will of the Lord be done rejoicing that we have any children or friends that are worthy of so great an honour Observation 6. 6. The death of the Martyrs doth confirm the truth The Church is Gods garden and t is watered and enriched by the blood of Martyrs By sealing the truth with their blood and not loving their lives unto the death the weak are strengthened and the strong confirmed and though they be dead yet their Testimony speaks Heb. 12.4 they conquer even when they seem to be conquered and Chriâ—â— is magnified by their death as well as by their life Phil. 1.20 Caut. Not that the sufferings or constancy of the Martyrs is the foundation of our Faith but God hath ordained it as a means to strengthen it VERSE 7 8. I have fought a good fight I have finisht my course I have kept the Faith V. 7. Henceforth there is laid up for me a crown of Righteousness which the Lord the righteous Iudge shall give me at that day and not to me onely but unto them also that love his appearing THE Apostle being come to the end of his race he looks about him he looks downward backward upward 1. He looks downward into the grave v. 6. whither he was going and there he sees comfort his death was a pleasing sacrifice to God and a friend to conveigh him to his fathers house 2. He looks backward and views his well-spent life with joy and comfort and in an Holy gloriation breaks forth I have fought the good fight c. A Soul that hath made its peace with God may with comfort and confidence look death in the face and say with good old Simeon Lord now let thy servant depart in peace 3. He looks upward and there he sees Heaven prepared for him v. 8. So that in these two verses we have Pauls work and Pauls wages we see what he did for God and what he expected from God Objct. But doth not this savour of vain-glory and Spiritual Pride Answer Not at all for the Apostle speaks not this Proudly or Thrasonically as if he had merited any thing at the hand of God for he testifieth against this in all his writings especially in Rom. 4. and Phil. 3. and tells us
Money To get Mony Iudas will sell Christ himself and many Popes give themselves body and soul to the Devill How many Covetous cruell Land-Lords by oppression eat and drink the bloud of their Tenants and their Families Ier. 22.17 Exek 22.13 and many by their excessive sorrow for the losse of their money oft become guilty of their own deaths 7. For Money the Popes Holiness will erect a stew and tolerate whores and others cast off all modesty and chastity 8. For Money men will rob cozen use false weights false wares c. 9. What Lying Slandering Back-biting c. and all for Money Iezabell will suborne false witness to get Naboths Vine-yard 10. He 's alwayes coveting his neighbours goods and this Commandement he breaks above all the rest for though he cannot get a Kingdome yet his Covetous heart may desire a Kingdome 3. Consider 't is a sinne which the very Heathen by the dimme light of Nature have contemned and condemned Bion calls it the Metropolis of all evill Cicero could say 't is a sign of a sordid spirit to love money Themistocles could say take up that gold for I regard it not Seneca could say 't is the property of a Noble mind to contemn those earthly things Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnus quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non terrae filius non terrenus Now shall not Faith do that which infidelity hath done shall Nature excell Grace and shall we come short of those that come short of heaven There is no sin so unbeseeming a Saint as this Hence the Apostle would not have them once name it with approbation but only with detestation Epes 5.3 'T is observed that he never read in all the Scripture of any Saint that was ever branded for Covetousnesse We read of their falls into other sins as Aarons Idolatry Lots Incest Noahs Drunkennesse Davids Adultery c. but I never remember any Saint in Scripture that fell by this sin That they have the Root of this sin as well as of other sins is clear by that Prayer of David Psal. 119.36 but that any Saint was ever overcome by it we do not read Luther said of himself that of all sins he was most free from this and in this respect I could wish we were all Lutherans We should answâ—r Temptations to this sin as Nehemiah answered his Adversaries when they would have had him flye Neh. 9.11 Should such a one as I flye so shall such a one as I be covetous that have God for my Father the Promises for my Heritage that have interest in Christ and so by him have interest in all I that am under such speciall protection and have such plentifull provision should I be covetous Let the Dogges of the World fight for these bones and scramble for these scraps let Esau Laban Ahab Achan Balaam Iezabel Iudas Demas Simon-Magus feed upon these huskes but let the Saints who are cloathed with the Sun tread the Moon under their feet Rev. 12.1 they must contemn these Sublunary Transitory things counting them all but dung and dogs-meat in comparison of Christ Phil. 3.8 How oft do we read of the Saints bounty and liberality but never of their rapine usury c. Iob was eyes to the blind and feet to the lame he never did eat his morsels alone Iob 31. David gave his goods to the Saints and Millions towards the building of the Temple The Disciples forsook all for Christ and the Primitive Christians sold their houses and lands for pious uses and how carefull was Paul to shun this sin 1 Thes. 2.5 1 Cor. 9.12 4. It besots men it makes them unteacheable and untractable none so dull and uncapable of the things of God as those that are besotted with the World These thorny cares choak the good seed of the Word Luke 8.14 and blind the understanding Isai 56.11 12. greedy dogs cannot understand because their minds run all upon gain This sin so besotted the Pharises that they derided even Christ himself and blew their noses at him in contempt Luke 16.14 we do not read of any other sinners that they derided Christ as these covetous Pharises did Thus Ezekiels covetous he arers derided him Ezek. 33.30 31. So that we may as soon expect a crop of corn on the tops of barren Mountaines as a crop of Grace in the hearts of Covetous Cormorants 5. It eates out that love and tendernesse it destroyes that Society and sweet communion which should be amongst the Sons of men It turnes men into Hogs and Christians into Cannibals It makes men churlish Nabals and renders them cruel and unnatural to the wives of their bosomes to their own children to Friends Neighbours and dearest relations 6. It creates trouble to men and their houses Prov. 15.27 He that is greedy of gain troubles his own house He fires his own nest when he thinks to feather it and troubles all his own houshold with hast and hurry to get gain he overworks both servants and cattell he brings Law-suits upon himself and at last a curse upon his posterity and so Passively as well as actively he is said to trouble his own house what did Achan and Ahab get by their covetousnesse but ruine to themselves and their posterity So Gehazi by his covetousnesse brought a Leprosy upon himself and upon his posterity 2 Kings 5.26 27. and King Iehojakim ruined himself by this Ier. 22.17 18. by this they provoke God to sell them into the hands of Tyrants and Robbers Hab. 2.6 7. and at last it robs them of inward peace and brings trouble of conscience which is the trouble of troubles Isay 57.17 such pierce themselves through with many sorrowes 1 Tim. 6.10 they wound themselves on every side as if one were stabbed all over from top to toe insomuch that they are seldome free from vexing cares tormenting fearâ— and toyling labours 7. It makes a man odious to God however the world may admire such yet Gods soul abhorres them Psal. 10.3 he dislikes all sinners but he abhorres these Hence God is said to pun his fists at such as we do at those with whom we are angry Ezek. 22.13 14. compared with Numb 24.10 and cryes Woe to them that load themselves with thick clay Hab. 2.5 6. i. e. with these earthly things which burden and oppresse the soule therefore when God is angry with a man and would punish him for his other sins he gives him up to this sin amongst the rest Rom. 1.29 This made the Apostle so carefull to warn all the Churches of God against it as the Church of Rome Rom. 12.8.13 the Church of Corinth 1.6.9 10. Gal. 6.6.20 So Eph. 5.3.5 Phil. 3.18 19. Col. 3.5 and generally all the Churches 1 Tim. 6.6 7 8 9 10.17 This made our Saviour not simply forbid this sin but to use more Arguments against it then against any one sin whatsoever Mat. 6.24 to the end of the chap. 8. It hardens the
it refresheth and delighteth us in a sober way we may use it Prov. 31.6 7. Thus and no otherwise Iosephs Brethren drunk and were merry The Philosophers make three cups The first of Necessity the second of Pleasure the third of Madness Iosephs Brethren took the first and second but not the third 2. Object Noah and Lot were Drunken Gen. 9.21 19.32 Answ. Yet they were not drunkards 't was not their Trade to sit at the wine one action doth not denominate or make a man good or bad They sinned through weaknes infirmity against the bent and resolution of their souls but thou sinnest wilfully and deliberately 2. These examples are recorded to fright us from sin that we may shun the rocks where others have split themselves not to incourage us in sin 3. To keep us from despaire that if through weakness and for want of watchfulnesse we have fallen yet we may remember that God which pardoned penitent Noah and Lot will also pardon us upon our Repentance Object 'T is Physicall Answ. 1. It 's a medicine worse then the disease for a man to destroy his soul that he may cure his body is worse then death 2. We may not do evill that good may come thereof Rom. 3.8 3. Very learned Physitians affirm the contrary they say that drunkennesse destroyes the health spoyles the stomack hurts the braine makes the blood watrish dulls the senses weakens the memory and destroyes the understanding Object They are so accustomed to it that they cannot leave it Answ. An evill custom is better broken then kept and though custom be a second nature yet the God of nature can change nature he can make a black more white and take spots from a Leopard he can turn a Lion into a Lamb and water into wine he can make iron to swim and Iordan to recoyle He is El the the strong God and though our corruptions are too strong for us yet are they not too strong for him Spread therefore thy misery before the Lord and let him see 't is the unfeigned desire of thy soul as freely to forget sin as thou wouldst have him to forgive it and to part with it as to have it pardoned and then in due time he 'l heal thee of it what ever it be I come now to some brief Rules against it and so conclude 1. Kill it in the Root get a hearty detestation of it resolve rather to die then to be drunk To this end consider the vilenesse of the sin in the effects before recited remember the judgements of God on Nabal Ammon Elah and Belshazar who died in their Drunkennesse 1 Sam. 25.36 and 2 Sam. 13.28 29. and 1 Kings 16.8 9 10. Dan. 5.2.30 Let their falls make thee to fear for God is the same still to the same sinners 2. Be diligent in your callings Idlenesse breeds Drunkennesse When men have nothing to do the Devill comes and calls them out to work The flying bird is safe 't is the bird that sits still which is in danger God hath promised to protect us but then we must keep his way Psal. 91.11 12. Object We are Gentlemen and cannot worke Answ. You must work or do worse God hath ordained that every son of Adam in the sweat of his brows shall eat his bread Gen. 3.19 and he that will not not he that by reason of sicknesse cannot labour shall not eat 2 Thes. 3.10 and if Adam in the state of Innocency must work and dresse the Garden and after the fall when he was Monark of all the world yet must he labour who then can think himselfe free 'T is not Idleness which commends a Gentleman or following of foolish fashions drinking of Healths lying in an Alehouse c. there 's no baseness like this But the life and soule of Nobility and Gentility consists in noble and vertuous dispositions in gallantness of spirit without pride or insoleuce to do his Country good 3. In all places and at all times set a watch against this sin when men are most secure they are in most danger where the watch is most careless there the enemy enters And if Christs own disciples must watch against this sin who may be secure Luke 22.34 Many when they go to Fairs and Markets they go without care or fear they do not take Antidotes with them hence 't is that so many fall by this sin A man that goes amongst such as have Plague-sores running on them had need of speciall Antidotes to keep out the infection 4. Shun the occasions of this sin He that will no evill do must do nothing that belongs thereto He must not once look on the wine when 't is red Prov. 23.31 a little leak may drown a ship and great fires have come from little sparks Especially shun the company of Drunkards be not amongst wine bibbers Prov. 23.20 we should have no familiarity with them 1 Cor. 5.11 Eph. 5.7 touch not this pitch lest you be defiled with it mingle not with them lest you learn their work What Solomon saith of the Harlot that say I of the Drunkard Prov. 5.8 9 10 11. remove far from him come not nigh the door of his house c. especially shun Ale-houses these dens of Devills and Cages of unclean birds those stewes and styes of all abominations Take heed of the Excessive Use and the great abuse of Tobacco Great Tobacconists oft times are great Drunkards All drunkenness is not by wine or strong drink as a learned man well observes the Thracians and Scythians used to burn certain Herbs that they might be drunk with the smoak thereof That Barbarisme our English Nation useth too much in a base Indian weed It 's pitty men of good parts should be drunk so They should leave it to idle empty witlesse worthless heads 'T is said of Garlick that it makes men wink and drink and stink Many use Tobacco to make them drink till at last they wink and stink 'T is true the drugge is good in it self as 't is Gods creature and the fume of it taken in a discreet moderate physicall way may be usefull But taken in that excessive intemperate irregular way as most take it it besots men and robs them of their Health Wealth Wit Time c. I shall therefore give some Reasons against the abuse of the creature because the sin is Generall and 't is the Devills shoeing-Horn to draw men on to Drunkennesse Instead of Salt-meat the Devill feeds his followers now with smoak fumo pereat qui fumum vendit first drink and then smoake Then smoak and after drink the Pot and the Pipe and the Pipe and the Pot walk so long till they have Piped themselves out of all 1. Consider that Tobacco is a Physicall root and hath in it a Poysonous quality as appeares by its Antipathy against nature Now he that shall take Physick every day may soon put an end to
a fool in Israel 2 Sam. 13.12 13 4. It destroyes the body It consumes the radicall moysture and so shortens the life It impaires the strength Prov. 31.3 and wastes the flesh Prov. 5.11 and makes men lyable to the sword of the Magistrate who ought to punish adulterers with death Levit. 20.10 Gen. 38.24 Deut. 22.22 yea the Pharises though they dispenc't with other sins yet judged Adulterers worthy of death Iohn 8.5 The Anabaptists alledge this Text for liberty of conscience and to destroy the coercive power of the Magistrate I shall therefore take a little paines to vindicate it 1. Our Saviour doth not plead for the woman in favour of adultery for he condemnes even adulterous aspects Matth. 5.28 and chargeth her to go and sin no more in this or any other kind viz. willingly and deliberately 2. Our Saviour doth not say absolutely that the sin deserved not condemnation or no man ought to punish it but he only tells her Neither do I condemne thee q. d. Though the sin deserve punishment yet that is the Magistrates duty I have no commission to take his sword into my hand The end of my comming into the world is not to destroy but to save not to punish as a Magistrate but to forgive not to take away Temporall life but to purchase eternall 3. The Pharises came to ensnare Christ but he snares them q. d. The fact is evident but who are ye that demand Justice against her Look into the book of your consciences O ye Hypocrites and see if you be not guilty of the like crime your selves 4. Christ teacheth us to be compassionate to poor penitent sinners who are confounded with shame and cannot speak a word in their own defence We should send such away with some comfort and godly admonition as Christ did this woman The Magistrate is to do his duty and pro re nata as occasion requires to cut off the workers of iniquity This kept Geneva so pure even their sharp punishing of Adulterers 5. It destroyes the soule it besots a man it robs him of his Gifts yea of his heart Hos. 4.11 It blinds the judgement drawes away the will from goodnesse and makes the Affections so bruitish that they mind nothing and delight in nothing but beastly sensuality Hence such impure persons are compared to unclean dogges Deut. 23.18 2 Sam. 3.8 and to unruly Stallions Ier. 5.8 How sottish did this sin make wise Solomon and those great Philosophers Rom. 1.21.26 It hardens the heart so that such seldom Repent Hence the guests of the Harlot are said to be in the depth of hell Prov. 9. ult and 7.26 27. The Whore is a pit that he which falls into hardly ever comes out again Prov. 2.18 19. her house inclines to death and her paths unto the dead none that go unto her return again neither take they hold of the paths of life My heart trembles when I read this Text. None return again i. e. none return ordinarily they are very few in comparison of the multitude that are delivered from this pit Prov. 23.27 like a winter Plague some do escape but very few and that hardly 'T is peccatum maximae adherentiae a sin that sticks close to the soules of such as it hath once possest Such must be cast out of Church-communion here the people of God must have no fellowship with such here 2 Cor. 5.9 Ephes. 5.11 and God barres them out of heaven hereafter 1 Cor. 6.9 10. Ephes. 5.5 6. Revel 21.8 and 23.15 Never any gave themselves to such sensuall lusts but they paid full dearly for them their end is bitter as wormwood Prov. 5.4 as such sins are committed with more sensuall delight and wilfulnesse so they bring more guilt and horror with them insomuch as many have despaired under the burden have murdered themselves We should therefore carefully fly these fleshly lusts because they warre against the soule 1 Pet. 2.11 the other lusts warre against us yet none warre against the Peace and purity of the soule like this Let no man then think this sin small as did the Heathen who numbred fornication amongst things indifferent Acts 15.20 when scarce any sin is more expressely forbidden or more severely punisht in the Scripture Exod. 20.14 Deut. 23.17 let no man deceive you with vain words Ephes. 5.5 6. or make you think this a sleight sin but get your judgements rightly informed by the word of God and see how contrary it speaks to the corrupt opinions of the world God calls it a great wickednesse Gen. 39.9 and an heinous crime Iob 37.11 12. and that which hath been the bane of thousands Gen. 34.25 Iudg. 20.35 1 Cor. 20.8.11 it 's called an abomination Ezek. 22.11 and a sin that ought to be severely punisht by the Magistrate Iob 31.11 Numb 25.11 12. and though such sinners may escape the hands of men yet they cannot escape the hands of a just God Heb. 13.4 who will punish his servants who repent for this sin with Temporal Judgements as we see in David and Solomon Prov. 11. ult 1 Cor. 11.32 or if they be impenitent profane violators and contemners of that Order which God hath planted amongst men he 'l punish them eternally Rev. 22.15 Object Sir What shall I do I am the man that have fallen once yea and again into this foul sin my conscience accuseth me and God who is greater then my conscience and knoweth more by me then I do by my self hath seen my beastly abominations in this kind so that I am become a Terror to my self and am even swallowed up with totall desperation c. Answ. Since you have sinned in dayes of so great Light and Love and against such wooings and warnings to the contrary your sin is so much the greater and therefore your sorrow and humiliation for it must be proportionable and this let me tell thee if thou canst unfeignedly humble thy self sincerely confessing and forsaking thy former lewd wayes God hath promised thee mercy Prov. 28.13 There is yet hope in Israel even for this thing There is a fountain not a cistern opened for repentant sinners to wash away their Vncleannesse Zech. 23.1 and that vvhether it hath been acted before Conversion as Rahab was an Harlot before her Conversion Iames 2.25 yet upon her repentance she was saved Heb. 11.31 Poor self-condemned Harlots that have no Apology for themselves yet go to heaven before proud and self-conceited Pharisees Yea though you have been as vile sinners as the Sodomites yet upon unfeigned humiliation God hath promised pardon even to such Isay 1.10 compared with verse 18. God will wash and sanctify such 1 Cor. 6.11 2. If you have fallen after conversion so did David yet upon his Repentance he was pardoned and that God which pardoned such sins as we committed before conversion when we sinned with full consent will much more pardon our sins which with reluctancy and unwillingnesse by the strength
Vertue very requisite for a Minister who hath to doe with all sorts of men some are dull some froward some weak some wayward so that without patience there is no good to be done 'T is for Pusillanimons spirits to be alwayes murmuring complaining and seeking revenge The weakest Creatures are most Vindicative But noble Heroicke Spirits passe by Offences contemne Contemners and are silent under the greatest pressures They are prudent men and so are patiently silent under Gods afflicting hand Amos 3.5.13 See the various acceptation of this Text in Caril Iob 13.5 page 367. 'T was a good Answer of Chrysostome to Eud xa the Empresse if the Queen saith he will banish me let her banish me the earth is the Lords and the fulnesse thereof If she will saw me asunder Let her doe it Isay suffered as much yea if she will throw me into the Sea I will yet remember Ionah This is an Ornament of great worth not onely in the sight of man but also of God 1 Peter 3 4. without it we are unfit for duty as the troubled Sea unfit for voyage Without it we double and increase our burthens like a wilde Bull in a net or the untamed Heifer we may gall our necks but never break the yoke Without Patience no Grace is perfect Faith hath but halfe its strength and hope is feeble Iames 1.4 By our Patience we please God displease the Devil rejoyce the Angels and many times melt and convert our enemies by this means we heap coals of conversion or coals of confusion upon their heads Romans 12.20 This will keep us good in a bad condition so that a man enjoyes himself when he hath nothing else and though he have nothing yet is as one that possesseth all things The consideration of this made Tertullian to cry Farewell all so I may but get patience Now that we may attain it 1. Get Knowledge that will help to answer Objections and Doubts and so quiets the soul. 2. Get Humility Pride breeds impatiency but this will make us quietly to submit our wills to Gods Will. God is the Potter and we are his Clay We must be content to be raised or ruined made or marred according as he pleaseth 3. Get Faith this breeds Patience Romans 5.2 3. 4. Get love it endureth all thing and makes hard things easie 1 Corinthians 13.7 For Patience See Robinsons Essayes Observ. 35. Ames CC. Lib. 3. Cap. 14. Bishop Andrews on first Comment Cap. 14. Byfield on Colossians 1.11 Master Valentines Sermon on Zeph. 3.8 Preach't 1643. December 28. Churches Miscel. Page 122. Master Samuel Fisher on Psalm 39.9 Doctor Preston on Iames 4.7 Drexelius Gymnasium Patientiae See 16. Reasons to move us to Patience in Master Youngs Counterpoyson against grief Chapter 17. And Master Francis Rous Art of Happinesse Chapter 10. VERSE 11. Persecutions afflictions which came to me at Antioch at Iconium at Lystra what persecutions I endured but out of them all the Lord delivered me THere are two things which doe usually much trouble the Ministers of the Gospel 1. The swarms of false Teachers and Seducers 2. The persecutions which they meet with from such Against the former the Apostle comforts us Vers. 9. against the latter in this Verse where he shewes what persecutions and afflictions he cheerfully underwent for the Gospels sake that so he might animate and excite Timothy to a prudent expectation and patient enduring of the like and withall he tells him How the Lord delivered him out of all In this Verse we have first Pauls sufferings set down in the lump in general q. d. Thou knowest what persecutions I endured and how I was chased from place to place Thou knowest what storms and tempests were raised against me both by Jews and Gentiles by Grecians and Barbarians by Princes and People by open enemies and false Brethren by violence and deceit seeking my ruine 2. The better to arm Timothy he tells him what afflictions he endured both Internal and External in soul and body from the world from Satan and from his own corruption The word is plural and indefinite including all manner of afflictions 1. External as Imprisonment banishment reproach hunger thirst nakednesse cold 1 Corinthians 4.11.12.13 he was oft in prisons oft in deaths five times he was scourged thrice he was beaten with rods once he was stoned thrice he suffered shipwracke c. 2 Corinthians 11.23 24 25 26 27. and 2 Corinthians 6.4 to 11. there you may see large Catalogues of his sufferings 2. As for internal afflictions and trials from sinne and Satan See what sad complaints he makes against them Romans 7. and 2 Corinthians 12.7 8. So that his life was a perpetual Warrefare he was beset with enemies within and without which put him to much sorrow and affliction 2. He descends to particulars and names the places where he suffered that he might the better record the whole History and the better work upon Timothy who was partly an eye-witnesse and partly an eare-witnesse and had heard of many of his sufferings by the relation of credible witnesses for Pauls persecutions at Antioch Iconium and Lystra are recorded Acts 13. and 14. But Timothy began not to cleave to Paul till Acts 16.2 c. Paul had suffered much in other Cities as appears in the Acts of the Apostles but he mentions his sufferings in these three Cities because Timothy had heard more of these being born at Lystra which was a neighbour City 1. Antioch and Iconium and so they were more fresh in his memory Or else because the persecutions in those places were raysed more especially by the Jewes who were more violent in persecuting Paul then the Gentiles were However the Apostle the better to animate his son Timothy puts him in mind of these particular persecutions of his that he might not faint if God should call him to like sufferings q. d. O my dear son Timothy though thou hast suffered something for Christ yet thou never hadst those trials that I have had thou never wast cast out of so many Cities nor so oft imprisoned whipt and stoned as I have been my troubles have been great and my afflictions many yet this is my comfort let it be thine also that the Lord who hath delivered me will also deliver thee out of all thy troubles and afflictions 1. Paul comes to Antioch in Pisidia not Antiâ—ch in Syria this Pisidia was a part of lesser Asia of which Antioch was the Metropolis here the believers were first called Christians Acts 11. hither came Paul and Barnabas whose Ministry finding good successe they were envied by the Jewes who expelled them out of their coasts Acts 13.14.44.45 50 51. being expelled from Antioch they go to Iconium the Metropolis of Lycaonia where many believe to the grief both of Jewes and Gentiles who with their Rulers thought to stone them which the Apostles discerning fled unto Lystra and Derbe Cities of Lycaonia Acts 14.1
consider that these persecutions and trials come not upon us by chance or fortune or according to the pleasure of men or devils but by Gods Decree and fore-appointment and special providence There is no evil in this kinde but it comes from God Amos 3.6 Deuteronomy 32.39 2 Samuel 16.10 11. Psalm 39.9 Iob 1.21 Isay 45.7 Hosea 6.1 I create evil not the evil of sinne but the evil of punishment which to our apprehension and feeling is evil Sin is simply per se evil but these sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in our apprehension onely whatever the Instruments of our troubles are yet God is the Orderer and disposer of them Iosephs Brethren sell him into Egypt I but God disposed it unto good Gen. 50.20 the Assyrian is but Gods rod which can do nothing without the hand that moves it Isay 10.5 they have onely a dispensative power from God As our Saviour told Pilate so we may say to all the wicked they have no power to take a hair from our heads unlesse it be given them from above Iohn 19. Herod Iudas Pilate and the Iewes and the Devil had all ends of their own in persecuting Christ yet did they nothing but what God had fore-ordained and decreed should be done Acts 4.28 God hath fore-ordained the Beginning End Quantity and Quality of our Sufferings Romans 8.18 1 Thessalonians 3.3 God deals with us as a father doth with his children turning all to their good Romans 8.28 There is nothing will still the Soul like this viz. that 't is the Lord who in wisedom and love is pleased thus to try us we shall never be dumb and silent till we see 't is the Lord that doth it 2. We must not onely beare these Trials Patiently so as a Heathen may doe but Ioyfully When we suffer for Righteousnesse sake we must be exceeding glad and even leap for joy Luke 6.22 23. Though the flesh repine yet God would have us to mount it Joy all Joy when we fall not into one or two but into Varietie of Tentations viz. banishment imprisonment losse of goods Friends c. Iam. 1.2 We must glory in Tribulation Romans 5.3 Rejoyce even to Gloriation The Apostles went from the Council rejoycing that they were counted worthy of that Honour to be dishonoured for Christ Acts 5.41 45. Paul oft glories that he was a prisoner for Christ and that he bare in his body the mark of the Lord Jesus Galathians 6.17 He had been whipt and stoned and stocked and he carried the marks of these as so many badges of honour Yea he chose rather to glory in tribulation and sufferings then in his Revelations and raptures into the third Heavens 2 Corinthians 11.23.24 30. His Glorying was in the Crosse of Christ Colossians 1.24 2 Corinthians 7.4 Ephesians 3.13 Philippians 2.17 Iohn did not boast that he was an Evangelist or of his Revelations but that he was a brother in Tribulation Revelations 1.9 'T is said of the Primitive Christians that they rejoyced in loosing their goods for Christ Hebrewes 10.34 and the Thessalonians received the word in much affliction and joy 1 Thessalonian 1.6 and Paul exceedingly desired to be made conformable to Christ even in his sufferings Philippians 3.10 Ignatius cryed Let sire crosse breaking of my bones come quartering of my members crushing my body and all the torments that Man and Devil can invent so I may but enjoy my Lord Jesus Christ. When the Emperour threatned Saint Basil with death He boldly answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O that I might die for the Truth When Eudoxa the Empresse threatned Chrysostom He sent her word that he had learned to fear nothing but sinne A noble spirit knows not what discouragement means but like the valiant horse he breaks through dangers Iob 3.22 23. He triumphs in the midst of Trials and in an holy securitie he laughs at troubles Iob 5.22 Psalm 46. Romans 8.37 38. They onely are the Men that in a Spirituall sense doe tread on the Lion the Aspe and Adder Psalm 91.13 The water in Wether-glasses riseth highest when the Wether is foulest So Gods People when at worst then are they best when they have nothing in the creature they have most of God Habakkuk 3.17 18. Sense can say if we want Figges yet we have Wine to cheer us and if the Vine should fail yet the Olive may help for a time or if these should fail yet we have Corn in our Fields to support us or if a Famine should come yet if the Pastures abound with Flockes that will be some help or if the Flocks abroad should fail yet the Herds of the stall at home may support us Thus far Sense may goe But when all these fail and no outward comfort can be seen yet then can a Beleever rejoyce in his God This is the Happynesse of Gods People let things goe how they will or can yet he either doth or may comfort himselfe in his God When nothing but darkenesse is upon the Creature then Habbakuk hath an Yet and David a But wherewith to comfort and encourage themselves 1 Samuel 30.6 It may shame us who are cast downe by every light Affliction when we consider Davids condition at that time he comes to Ziglag which was given him for a Refuge He findeth the Citty burnt the Inhabitants taken Captive and amongst the rest his Wives and his Souldiers which should have ayded him they speake of stoning him yet in the midst of all these difficulties David corroborates himself in the Lord his God We use to rejoyce in gifts especially if one should give us a whole kingdom but 't is a greater Honour to be a Martyr for Christ then to be a Monarh of the world Heb. 11.26 'T is a great priviledge and a high Prerogative to suffer for the Gospel 't is no common gift but 't is a gift of free-grace and speciall love All the elect are called to be believers but not to be publick sufferers Suffering for the Gospel is in some respect a priviledge above believing the Gospel Phil. 1.29 such are the house and habitation of Gods Spirit there he rests and desires to dwell 1 Pet. 4.14 the Spirit of God will bring them to glory or the glorious Spirit of God will dwell in them in a glorious manner aud fill them full of Joy and Peace in believing This made the Saints so forward in the Primitive times to suffer for Christ that the bloudy Emperours were fain to make Decrees to hinder their Martyrdome I have read of a woman that in the time of Valens the Emperour ran with her haire loose about her eares and her child in her armes to the place where the Martyrs were slain and being askt whither she ran she answered Crownes are given to day and I will be partakers with them Thus in the reign of Charles the ninth when the Duke of Subaudia misused aud persecuted the men of the Valleyes burnt
10.15 Phil. 3.15 2 Pet. 1.1 1 Iohn 2.12 Iude 1. Now the more these wicked ones cry down Gods Law the more we should cry it up the more they loath it the more we should love it As fountain water is warmest in the coldest weather by an Antiperistasis so should we by an holy Antiperistasis grow more hot and zealous in the defence of Gods word by how much the Atheistical and profane oppose it So did David Psal. 119.126 127. 't is time for thee Lord to work for the wicked have made voyd thy Law q. d. 't is time for thee Lord to shew some remarkable judgement upon these wicked men who go about to destroy not one or two but all thy Lawes Though men may connive and tolerate such yet the Lord who is a jealous God will not bear long with the tolerators of such blasphemies nor with the persons tolerated See how this opposition increased Davids love to the word verse 127 128. therefore do I love thy commandements above gold q. d. The more the wicked contemn thy Law the more do I prize it even above all the Riches and Treasures of the world See more against Antiscripturists in Mr. Ioseph Symonds's sight and faith cap 15. Mr. Lyford's Plain mans senses exercised p. 17. c. Brinsley's Virtig p. 165. c. Mr. Bourne against the Quakers p. 3 4. c. Mr. Fowler against the Quakers p. 47.52 Mr. Clapham against the Quakers p. 1 2 c. 2. If the Scriptures be the very word of God then it must needs follow that they are pure perfect infallible of highest Authority Majesty Antiquity Excellency the best Judge of controversies and the onely Rule of our lives both in Doctrinals and Practicals This we shall see clearly proved to us in Psal. 19.7 to 12. where we have sixteen Excellencies and Royalties of the word of God The Law of the Lord is 1. Perfect 2. Powerfull 3. Sure 4. Makes us truly wise 5. 'T is Right 6. Comfortable 7. Pure 8. 'T is a Light 9. 'T is cleane 10. 'T is eternall 11. 'T is true 12. Righteous 13. Profitable 14. Pleasant 15. A preservative against sin 16. It brings great Reward 1. 'T is Perfect V. 7. The Law of the Lord is perfect i. e. the whole word of God As God is perfect and hath a self-sufficiency in himself so is his word 'T is so perfect that nothing may be added to it or taken from it 'T is perfect formaliter in it self and perfect effectivè making us perfect and if the Five Books of Moses which was the first holy Scripture that was delivered to the Church was sufficient for the instruction of the people of that time so that they might not depart from it either to the right hand or the left Deut. 4.2 how much more compleat is the doctrine of the Prophets and Apostles which doth more clearly set forth what Moses delivered both in Precepts and Promises in Practice and Examples Here is nothing superfluous nothing defective 't is a perfect Law of Liberty Iames 1.25 which admits of no addition or diminution Proverbs 30.6 Revelations 22.18 19. Caut. Not that Preaching is to be counted an adding as the Quakers vainly and ignorantly imagine and therefore cry out when they hear us expound the word oh take heed of adding to the word whereas adding of mens Traditions and inventions is one thing and Preaching and expouding the word in its proper sense and meaning for the edification of Gods people is another thing This the Levites practised Nehem. 8.7 8. they gave the sense of the Law So did Paul Acts 9.22 he confounded the Jewes how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collatis testimoniis by comparing one Scripture with another So Christ expounded the Scripture Luke 24.27 and so did Philip. Acts 8.30 Explication is one thing and adding is another we coyne no new Scriptures but only expound the old what we deliver is for substance agreeable to Gods word and must therefore be believed and obeyed by us David had seen an end of all created perfection but Gods Law is exceeding large Psal. 119.96 he had seen Riches in Saul Beauty in Absolom Strength in Goliah Policy in Achitophel and he saw an end of them all they were but finite transitory things too low to give any true content to the mind of man but he found Gods word perfect and All-sufficient nothing pertaining to Holinesse or Happinesse comfort or coâ—tentment is wanting to Gods Law nor shall be to him that believes and obeyes it for the dimensions of it are large as God himself in truth and goodnesse infinite permanent and soul-satisfying Hence David expresseth his Transcendent Love to Gods transcendent Law by a Patheticall exclamation Psalm 119.97 O how I love thy Law it is my meditation all the day 2. 'T is exceeding powerful there 's latens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hidden efficacy in it to convert the soul Psal. 19.7 and save the soul. Iames 1.21 Luke 16.29.31 Ioh 20.31 which no Philosophy nor humane eloquence can do Nature cannot cure us of our Hereditary connatural sins but the Scripture offers more grace Iames 4.6 i. e. it gives grace and strength to conquer and subdue the strongest lusts Hence it 's called a Hammer which can break the hardest hearts Ier. 23.29 a fire that consumes our strongest lusts Salt that keeps us from rotting in our sin 'T is as a Naile and an Arrow in the hearts of Gods enemies to subdue them Psal. 45.6 and fasten them Eccles. 12.11 The Majesty and Power of the Scripture is wonderfull almost in every line so that it breeds admiration in a considerate Reader By this the spirit changeth Lions into Lambs by it he raiseth us from death to life from bondage to liberty from darknesse to light and from the power of Satan unto God Insomuch as a wicked Minister by preaching it may convert soules Ier. 23.22 It must needs be powerfull because the spirit is in it which is mighty in operation and the promise is with it that if we hear and obey we shall live Isay 55.3 This can can change a Saul into a Paul it can make a Felix tremble and an Herod feare It never returnes in vain like the bow of Ionathan and the sword of Saul it never returnes empty from the battle 2 Sam. 1.23 This is that two-edged sword by which we offend our adversaries and defend our selves I may say of it as David said of Goliah's sword There is none like that 3. 'T is sure Psalm 19.7 the Testimony of the Lord is sure the word is called a Testimony because it testifies our duty de facto de jure de praemio it tells us what hath been done by others what we ought to do our selves and what our Reward shall be for so doing This word is more sure then the Pillars of the earth or the Poles of heaven they may fall and faile but not one Jod
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
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
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
Matter yet this Circumstance heightens it and puts an accent upon it it makes it cry louder and gives Satan a stronger Plea against the Soul Lord here is a man whom nothing can restrain no bonds nor Vowes Sacramental Personal National can keep him from sin Lord let him be mine by Justice since he will not be thine by grace 13. When sins are Spiritual sins it aggravates sin Spiritual sins in their own nature Et caeteris paribus are greater and more displeasing unto God who is a Spirit and pondereth our Spirits then carnal aud bodily sins Fleshly sins make men like beasts Drunkenness Fornication Gluttony Murder make a greater noise and bring more reproach on men from the world but spiritual sins all things considered are most dangerous for these make men like Devils The Devils sins are not fleshly sins for he hath no body but they are spiritual sins hence they are called spiritual wickedness in high places Ephes. 6.12 They are full of Pride Envy Blasphemy Heresy Hypocrisy Many bless themselves that they are no Theeves Whores Drunkards when they are drunk with Pride and full of Atheism Unbelief Hypocrisy and Heart-Idolatry These are invisible sins the world takes no notice of them so much the more dangerous inward diseases are most dangerous and hardest to be cured Publicanes and Harlots that are given to carnal sins are sooner converted then spiritually proud self-conceited Pharisees Matth. 21.31 2. They are Radical fundamental sins they are the root and cause of all carnal sins They are the Quintissence of wickedness the wickedness of wickedness Hos. 10.15 the very spirits as I may say of sin the evil of evils and the foolishness of madness Eccles. 7.25 As Sampsons strength lay in his locks so the strength of outward sins lyes in the heart cleanse that and cleanse all It is these inward lusts which war not onely against the Peace but against the Salvation of the Soul 1 Pet. 2.11 Remove the cause and the effect well cease lay the Ax to this root and the fruit will wither This makes the Saints so much to lament that sin and corruption within them Iob 25.4 Psal. 51.5 Isay 6.5 Rom. 7. And God calls on his people to wash not onely their hands but their hearts from wickedness and though vain thoughts will be creeping in yet they must not suffer them to lodge there Ier. 4.14 Rooks saies Luther may fly over my house but I will not suffer them to roost there The great work of Regeneration lyes within it is not sufficient that a wicked man forsake his wicked wayes words but he must also forsake his Thoughts Isay 55.7 Let the wicked forsake his way and the unrighteous man his Thoughts A moral man may shun evil acts but a gracious man hates even vain thoughts Psal 119.113 A man may be far more wicked in his thought then he can in his Acts men may act that wickedness in their thoughts which either through want of opportunity or want of strength or for shame they dare not do They are the buds and blossoms the seeds and principles of all sin and what they want in weight they make up in number Gen. 6.5 Acts 8.22 Let us now according to these thirteen considerations aggravate our sins sin separately and singly considered is odious but sin circumstantiated will appear exceeding sinful A sore may be loathsome in it self but when it comes to be searched then the filth and rotteness appears That which keeps men from Repentance is their lightning and lessening of sin they say of it as Lot did of Zoar Is it not a little one Or else they lay it upon the weakness of youth or the bad counsel of others Adam layes his sin on Eve Saul on the people others lay it on the Devil some way or another they hide their sins which hinders the prosperity of the sinner Prov. 28.13 And therefore when the Spirit of God would effectually convince men of sin and set an edge upon it that it might wound and humble us to purpose he sets it before our eyes in its proper colours with all its aggravating circumstances So all the servants of God in their Humiliations for sin to shew their hatred and Holy indignation against it they have heightened their sins by all its hainous Circumstances and Heart-humbling Aggravations Their bitterest enemies could not speak so much against them as they have against themselves Iob 40.4 cryes out I am Vile Isay 6.5 I am undone David cryes out of his folly and beastliness 2 Sam. 24.10 Psal. 73.2 Agur in his own apprehension was more brutish then any man Prov. 30.2 3. See what Heart-breaking expressions Ezra 9. Neh. 9. Dan. 9.5 6. have used 1. We have sinned and committed iniquity 2. We have done wickedly 3. We have rebelled against thee 4. We have departed from thy Precepts 5. We have not harkned to thy Servants 6. We have not onely sinned our selves but even our Princes and Superiours have rebelled against thee But especially Paul puts up many Bills of Inditement against himself and cryes out I am the Chief of sinners and in his own apprehension he esteemed himself so the least of Saints not worthy to be called an Apostle and as if this were not sufficient he goes on I was a Persecutor a Blasphemer and injurious to Christ and the Saints 1 Cor. 15.9 Ephes. 3.8 1 Tim. 3.13 15. But especially Acts 26.10 11. the better to humble himself and to magnify free-grace he sets down eight Aggravations of his sin Many of the Saints did I shut up in Prison c. 1. They were not lewd men that he imprisoned but they were Saints 2. It was not for any wickedness that they had done that he thus used them but for professing the Name of Christ. 3. He did not cast a few but many Saints in Prison 4. He kept them close Prisoners he shut them up and gave them no liberty 5. He staies not here but he helped to put them to death 6. As if this had not been enough he doth not onely kill their bodies but he hurts their Souls also He compelled them to Blaspeme Not much unlike an Italian which I have read off who set upon a man to kill him the poor man begged for his life the Italian told him if he would renounce his God he should have his life which when he had done he killed him saying now he was fully revenged on him for he had killed both body and Soul 7. Yet he staies not here but he was mad exceeding mad with rage and fury against the poor Saints of Christ. So Luther confesseth that in the dayes of his ignorance he was a mad Papist 8. Such as he could not catch and kill them he persecutes to strange cities he made them out-run their houses wives children c. and shift for themselves Thus Paul like an hungry Wolf worries the poor Lambs of Christ till Christ meets him in his Ruff
experimentally see and therefore we confidently conclude that he will still deliver So Isay 51.2 3. One Blessing is a pledge of another he that hath subdued such a lust for me will do it still he that helped me in such a strait will do so still he that hath been with us in six troubles in the seventh he will not leave us Job 5.19 20. We should therefore treasure up our deliverances and record and file up our former experiences that they may be as Mannah for us to seed upon when we come into the Wilderness of New troubles Psal. 74.14 He smote the head of the Leviathan .i. He broke the power and policy of Pharaoh and his army and drowned them in the Sea and why so That he might be meat for his people in the Wilderness .i. That he might be food for their Faith to feed upon they were to pass through many difficulties in the Wilderness but God gave them this mercy as a pledge to assure them that he would also cast out the Canaanite and bring them to the possession of that good Land How quietly and comfortably might we live did we but take this course The Victories of old Souldiers encourageth them for a new conquest By this resting on God we ingage him to help us still if a man will not â—â—ceive his trust much less will the God of Heaven hence David useth this as an Argument to move the Lord Our fathers trusted in thee and thâ—u didst deliver them we also trust in thee and therefore deliver us also Psal. 22.4 5. hereby we bring much honour to God then indeed we make him our God when we make him our onely stay and trust God knowes and acknowledgeth such for his Nahum 1.7 From every evil work 2. Observation 2. Though God doth not save his people from suffering yet he will save them from sin and though he leave in them infirmities yet he will free them from enormities and from total Apostasy He will keep them from evil from every evil work that may any way be scandalous or a reproach to their profession He convinceth them of the Vileness of sin and discovers to them the snares of Satan he plants his fear in their hearts that they may not sin against him and inclines their hearts to an Holy Observation of all his Precepts And he will preserve me to his heavenly Kingdom 3. Observation 3. God is the Preserver of his people He doth not onely preserve their lives and estates with a general preservation and so is stiled the Preserver of men Job 7.20 But especially he keeps their Souls in an Holy Frame till he bring them to glory All Beleevers are preserved and kept as in a Garrison by the mighty power of God through faith unto Salvation 1 Pet. 1.5 And this is called special preservation peculiar to the Godly 1 Sam. 2.9 Psal. 41.12 Iude 1. It is not sufficient that we light a Lamp but there must be a continual supply of Oil else the light will go out So it is not sufficient that we have Preventing Preparing Renewing grace but we must also have Subsequent Conserving Perfecting Persevering grace daily given in to preserve us from Apostasy We have alwaies need of a Divine manu-tenency till we have finisht our course Psal. 73.23 As he calls us out of sin so he must keep us from sin and confirm us to the end 1 Cor. 1.8 And this he will do in despite of all our enemies if any thing destroy us it is sin and for that we have Gods hand here that he will deliver us from every evil work that might any way ruine us and so preserve us till he have brought us to Heaven He keeps Heaven for the Saints and the Saints for Heaven 4. Observation Gods Goodness to his people is wholly free All his dispensations to his are free-grace and pure mercy 1. By his Preventing Grace he keeps us from evil works 2. By his subsequent grace he preserves us to his Kingdom Where then is our Merit if all be grace But of this before on V. 8. 4. Observation 5. God is a good and bountiful Master to his people None like him for 1. He delivers them from sin which is the greatest evil 2. He preserves them maugre the malice of all their enemies till he have brought them home to himself who is the chiefest good Who would not serve such a Master who first enables us to do our work and then payes us for it Can the son of Iesse give you Olive-yards and Vine-yard said Saâ—l to the followers of David So say I can the World the Devil and Sin give you grace and glory They cannot do it they can bewitch you and deceive you in promising pleasure and giving pain in promising liberty and bringing you into bondage in promising you life yet bringing you to death Come away then from the Garlick and Onions of this Egypt ascend out of the wilderness of this world and like spiritual Eagles soare aloft in your Meditations and desires after things above .i. Grace and glory Colos. 3.2 6. Observation 6. In our deepest distress we should have an eye to this Heavenly Kingdom So doth Paul here What ever thy sorrows or sufferings be here yet remember there is a Heavenly Kingdom will pay for all This will raise our spirit and uphold our heart in the midst of the greatest troubles Rom. 8.18 2 Cor. 4.17 Heb. 10.34 and 11.35 But of this see more on V. 8. Obs. 3. 7. Observation 7. God will bring his people to a Kingdom to an Heavenly Kingdom It is not a Millenarian earthly kingdom that fancy was not heard of in St. Pauls time yet Paul was an eminent Martyr and Piscator and Alsteed make this Millenarian raign most proper if not peculiar to the Martyrs But the Scripture generally makes the Reward of the Saints and Martyrs to be in Heaven and not on earth Psal. 73.24 Matth. 5.12 Philip. 3.20 1 Pet. 1.4 The Godly long to be with Christ in Heaven 2 Cor. 5.1 Philip. 1.23 In this heavenly Kingdom we shall enjoy everlasting Communion with God and shall be for ever with the Lord which is the heaven of Heaven 1 Thes. 4.17 God himself will there be all in all 1 Cor. 15.28 Rev. 21.3 There we shall keep an Everlasting Sabbath Heb. 4.9 and shall be for ever free from sin and from the very possibility of sinning There we shall have light without darkness health without sickness peace without war joy without sorrow strength without weakness and life without death This should set our Souls a longing to be there As S. Austins Mother said when she heard of the Joyes of Heaven What then make â— here Onely we should labour to be fitted and qualified for this heavenly Kingdom Heaven is a Pure place and none but pure ones can come there all unclean dogs are shut out 1 Cor. 6.9 Rev. 21. ult there is
ex opinione simul semel uno actu ictu Against these see M. Gataker Gods Eye on Israel M. Iohn Sedgwick against the Antinonians M. Anto. Burgesi Vindic. Legis V. Sal. Terrae c. 1. V. M. Ant. Bùrgess on Iohn 17.12 Lect. 69. Amant veritatem lucentem oderunt redarguentem Aug. Gravis malae conscientiae lux est Seneca Chalakot i. lenia mollia blanda suavia Se M Bâ—iâ—sâ—â—â— Virtigo and M. Anto. Burgess his 120. Ser. Lect. 51. p 316. Vt â—aro pruriens semper appetit fricari sic istorum aâ—res nunquam non cupâ—unt audire verba quae vanitatem dâ—câ—ant ad voluptatemilliciant August in Johâ— Tract 97. Qui novitatibus student nusquam erroris finem inveniunt sed nova semper commenta proferunt â—a enim est erroris vis ut sisti nequeat Chrysostom in 2 Tim. 3. Hom. 8. Non est hodiè sciens qui novitates non invenit Against these see Bohemus his Meditat. 100. p. 233. Quid monstri est si nova illis videantur omnia pia quibus novum est Evangelium Bilney Multi propter arborem scientiae amittunt arborem vitae Aug. Euclidâ—s interrâ—gatus quales essâ—nt dâ—i quâ re delectarentur Caetera quidem ignoro inquit at curiosos illis odio esse cerio scio Mâ—llem ignorare sine crimine quà m scire cum discriminâ— See 2 Tim. 3.15 Observ 2. V. Tactica S. l. 2 c. 2. f. 5. p. 112. Pruritus disputandi fit Ecelesiarum scabies Inter disputandum amittitur pietas unitas veritas I speak now onely of wrangling Anabaptistick disputes and not of grave and serious ones which search out truth to the bottom Against these see an excâ—llent Sermon of M. Anto. Burgess his Spiritual Râ—fining 1. Part. Lect. 51. P. 316. L. Robinson his Essaies Obseserv 7. p. 79.80 ubi plurima Such questioning for disputation and not for edification hinders much the Practice of Religion Such may well be called Seekers since they are alwayes seeking but never find the right way V. Hildersham on Iohn 4.32 Lect 58 p. 241. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendebant ab eo i aâ—tentissimè ipsius Sermonem audiebant quasi ab ipsius ore pendentem Beza Iudicio discretionis * See Master Case his Morning Lecture Page 1 c. Per victimas aliena caro per Obedientiam tua propria Voluntas mactatur Gregor * See Master Fenner and Master Hooker on that text Vir redargutionum Hebr. Vide Schooles-Guard Rule 12. Qui frequenter ob vitia increpatur vel ab homine per verba vel à Deo par flagella aut per internas inspirationes tamen instar tauri indurat cervicem certissimè citissimeque confringetur * Epilogus est quo repetit omnia quae hâc praecipuè Epistolâ disputavit eaque nunc infigit altius mirè brevi praeceptiunculâ Baldwin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat non tantum affligi sed quasvis injurias perferre nullis malis absterreri quae comitantur praedicationem Evangelii 2. Significat laborem taedium periculum superare mala sustinere pro Evangelio obdurare Plenâ aniâ—i â—idâ—câ—â Spiritu intrepido partes Officii tui perfice qui mundi odia nimium pertimescunt in Ecclesiastico Ministerio non poâ—erunt cum fructu versari requiritur igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per quam pericula odia quaevis adversa contemnantur Gerhard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministerium tuum imple id est plenè perfice Ministerium tuum ut perfectè expleas perfungaris tuo docendi officio nihil omittas eoruâ—â— quae à â—ono fideli Ministro jure exiguntur á Lapide Paul having spread the Gospel farre and neare at last came to Rome and there was beheaded in the thirty seaventh year of our Lord and the last of Nero's Raigne Vide Euseb l. 2. c. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro libamento offeror percutio foedus Libamen non ex parte sed totum in solidum offertur Deo Chrysost. in locum In usu erant sub Veteri Lege praeter sacrificia ex animalibus oblaâ—iones partim liquidis Vino praesertim quae à Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebantur à Latinis Libamina Tactica S. l. 3. c. 3. Sect. 15. Libor i. mactor Meton adjuncti Metaphoricâ nam Sacrificiis Libamina adjungebantur Sacrificium erat quasi convivium Dei in quo victima erat iâ—star â—ibi Libamen instar potus Dei V. Ravenal in Verbo Libamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimissionis meae Beza Resolutionis meae Vulg. Migrationis reditus mei Sculteâ— Mori est resolvi mors enim nihil aliud est quà m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resolutio quaedam Cupio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissolâ—i quod est voâ—is mediae unde non tam activè quam passivè sumi potest significat non solùm dissolvi sed etiam dissolvere vel solvere ut nautae a portu Scult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriâ— significat domum râ—dire Scultet exercit l. 1. c. 62. Vide Master Burroughs Gratious Spi. Cap. 7. Qui regit signùm est in quod Satan omnia jacula dirigit Luther V. Tactica s. l. 3. c. 2. sect 5. p. 283. Quoties inteâ— homines fui minor homâ— redii Vigilate fratres quia neâ— sanctiores Davide nec fortiores Samsone nec sapientiores Solomone vos esse cognoâ—citis August * Militi multa agenda patienda plura solis laboris sit patiens * Quis nisi vel miles vel amans frigora noctis Et denso mixtas preferet imbre nives Ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perdurare i. vehementer assidue incumbere uti rei alicui difficili laboriosae Honor Ministerii est in opere dignitas in diligentia corona in contemptu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministri 1 Cor. 4.1 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remex quia remum in navi agit * V. Attersot on Philemon 2 p. 33 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministerium Evangelii quo nihil sublimius nihil utilius nihil itaque majore fide diligentiâ tractandum Davenantius See Mr. Pryn's Treat Timothy and Titus in Bishops Omnia ea facere quae incumâ—unt Ministro quae conducunt ad hominum salutem regnum Christi promovendum Davenant Death in exiâ—us non obitus a departing of Soul and body for a time that they may meet moâ—e gloriously Philip 3 21. It may be said of all the godly in some sence as ' â—is said of Moses Deut. 34.5 he died secundum os Domini God did by him as a fond Nurse by her Babe killed him and laid him down to sleep Sapientis animus totus in mâ—rtem prominet hoc vult hoc meditatur hac semper cupâ—dine feâ—tur Seneca ad Maâ—cium c. 23â— See more in Mr. Robert