422 Truth hath many Opposers Page 440 Traditions vain p. 298 Traytors of three sorts Page 115 Truth abideth p. 187 V. VErtues are concatenated Page 21 Vnholy who P. 73 74 Vnrighteous dealing dangerous Page 81 82. Vnthankefulnesse How Vile Page 68 69 Vnitie its Excellency Page 392 W. WAlk with God Page 361 The weakest may be helpfull Page 427 The World inordinately loved breeds Apostates p. 417 Weak things must not be despised Page 464.469 Women some good ones p. 469 Wicked men grow worse and worse p. 229 230. They draw others to wickedness p. 232 Witches must be put to death p. 228. Many seducing Quakers Witches Page 225 226 The Word to be Preacht on all occasions p. 326 Y. YOuth must be given to God Page 247 Z. ZEal becometh the Ministers of the Gospel p. 223.333 What zeal is p. 337 338. Signes of it p. 336. Cavils against it answered p. 341. Motives to it p. 343. Zealous men must expect opposition p. 203. The godly are zealous p. 332. They are the Pillars of a Land Page 336. FINIS Books Printed for and sold by Iohn Starkey at the Miter at the North-door of the middle Exchange in St. Pauls Church-yard A Martyrology containing a Collection of all the Persecutions that have befallen the Church of England with the lives of ten of our late famous English Divines by Samuel Clark in Folio Justification justified or a Treatise of Justification by Faith by a learned Divine in the West of England in Quarto Master Thomas Gataker Gods eye on his Israel being an Exposition on Numb 23 21. and two Sermons on the same Authors in Quarto The life of Christina Queen of Sweden translated out of French by I. H. Letters of affairs Love and Courtship written in French by the Exquisite pen of Mounsieur de Voiture and Englished by I. D. Master Thomas Halls Beauty of Holiness or a description of the Excellency Amiableness Comfort and content which is to be found in wayes of Purity and Holyness in Octavo Master Thomas Halls Homesius Enervatus or a Confutation of the Millenarian Opinion Plainly shewing that Christ will not raign with the Saints for 1000. years on earth with a word to our fifth Monarchy men 8â— Masters Thomas Halls Phaetons folly or the Downfall of Pride being a Translation of the second Book of Ovids Metamorphosis Paraphrastically and Grammatically with an Essay of Ovid de Tristibus in Octavo A Sermon of the Passion of Christ by William Cartwright in Octavo The Mystery of the two Witnesses unveiled by Iohn Robotham Minister at Dover in Octavo A Silver Watch-bell to awake to repentance with a Treatise on the Sacrament by Tho. Tymme in Octavo The Art of Giving or a guide to Charity by Thomas Cooper in Octavo A Magical description of the Soul by Agricola Carpentar in Octavo The Synopsis of Christianitie in an Exposition of the Commandements Lords Prayer and Creed by Richard Sedgwick in Octavo Master Tho. Hooker of N. England his pattern of Perfection with other Treatises in twelves Tho. Gataker De Iustificatione in twelves De Dipthongis in twelves A Christian Alphabet containing grounds of Knowledge unto salvation by Iohn Phillips Gildas his Description of the State of great Brittain written 110. years since in twelves Mr. Adam Harsnets Gods summons unto a general Repentance in 12â— Mr. Henry Beachams Truth of times revaled in twelves Becons display of the Popish Mass in twelves The Compleat Tradesman or a Guide for the true stating of any question touching Interest of six per Cent. per Annum with other useful Tables by I.H. in twelves Tertullians Apologie or Defence of the Christians in quarto An Abridâ—ement of the New Testament in Welch in octavo Mr. Shepherds Catechism in octavo Mr. Crawshers Catechism octavo * Magistrates may see their duty in the Treatise it self on 2 Timothy 3.2 p. 26.27 * The excellency of a zealous Magistrate you may see on 2 Tim. 2.4 * Si eritis inseparabiles eritis insuperabiles Erat fidelium cor unum anima una non Physicè sed Moralitèr q. d. Ita animis sensibus erant concordes ac si omnes unum idemque habâ—issent cor à Lapide in locum Ubi plura See Motives to Unitie Burroughs Irenicum Chapter 31. c. Gournall on Ephes. 6.15 c. 13. p. 422. Fenner on Rev. 3.1 p. 10. to 21. folio V. Mr. Blake on the Covenant Chap. 31. p. 240. V. The Answer of the Assembly to the dissenting Brethren In fine p. 60.61 See Master Gage his Defence of Parish Churches See Master Cawdry Independency a great Schism To cull out ten or twenty and make them the Church excluding two hundred or two thousand in some places as dogs and swine doth exceedingly puffe up the one so that Ministers can scarce tell how to please them but in a short time they picke quarrels and fall all to pieces and discourageth the other and so prejudiceth them against their Ministery that it loseth the operation it should have upon their hearts * See 20. considerations to quicken you in 2 Tim. 3.15 Civitatis eversio morum non murorum casus Aug. Boni cives civitatis maenia Spartanis multis seculis Civium virtus Vrbis murus fuit Pezel Mellif Histor. P. 1. p. 234. edit ult * See 20. considerations to quicken you in 2 Tim. 3.15 To incourage you to the Dutie See an excellent little Tract of Master Cawdry called Family-Reformation and of Mr. Philip Goodwins Treatise on the same subject In tenui labor est Vocum Phrasium enodatio tenuis gloria at non tenuis Vtilitas Scultetus * Though the lively voice more pierce the heart and be apter to move affection yet men seldome take the paines or time to lay down things in speech as they doe for publick writings Robinsons Essayes Observat. 23. Vbi plura And Master Philip Goodwin in his Epistle Dedicatory to his Family-Religion * Non omnis moriar multaque pars mei Vitabit Libitinam Horat. Ode 30. Lib. 3. Emanuel Sa was nigh fourtie yeares in composing his Aphorismes In hoc opus per Annos ferè quadraginta diligentissimè incubui Em. Sa Praefat. in Aphorism p. 2. * Lucilius saepè Ducentos versus dictabat stans pede in uno Horat. Serm. Lib. 1. Sat. 4. * Saepè caput scaberet vivos roderet ungues l. 1. Sat. 10. * Carmen reprehendito quod non multa dies multa litura coercuit atque perfectum decies non castigavit ad unguem Horat. de Arte Poet. Ducentis viginti Annis à tota Asia factum fuit Munsteri Geograph Lib. 5. Page 983. * It was Reprinted 1628. * Sandersons History of King Charles page 1116. * I mean the better half not in Quantitie onely as bigger but in Qualitie as better done then the former part by Mr. B. who though he were a good man a good 〈◊〉 and a good Preacher was yet in Scholastical faculties and furniture abilitie
fare the better for them every day why is the heap of chaff kept from burning but because there 's some wheat mixt with it but if once the wheat were out the chaff should soon be set on fire When once the number of Gods Elect is accomplisht the world shall not stand a moment 'T is just with God to take them from us for our abusing them we cast dirt and God casts dust on them many great men are fallen of late in this our English Israel nigh an hundred godly Ministers are taken from us within the space of three years past many of them young and eminent for Piety so that we this day are weakned both in Church and State Ioseph is not and Simeon is not and Benjamin is not all these things are against us This is and should be a Lamentation to us Now since there is such aboundance of false fire and fein'd zeal in the world we had the more need to try our own Some are mislead by a blind zeal Rom. 20.2 Others by an indiscreet zeal Matth. 26.51 Luke 9.52 53 54. Iohn 8. ult Others by an hyrocritical zeal they pretend Religion but they intend their own inriching So Demetrius pretended the preservation of Religion when indeed he intended his own silver Trade Acts 19 24. 1. True zeal is known by the Rise and Original of it 1. If it be wrought in our hearts by the Spirit of God we are not born zealous for God his Truth and People but by nature are full of enmity to all these Acts 9.1 Phil. 36. Paul in his natural state persecutes the Church out of a blind zeal many mistake the fire of their own flints and the fire of Hell for this celestial fire But the Author of all true zeal and Heavenly fire is the holy Spirit of God which is oft called fire Acts 2.3 4. Matth. 3.11 because like fire it inlightens and heats our cold and frozen hearts Luke 24.32 A man that hath fire in his bosom will quickly be sensible of it Prov. 6.27 28. 2. T is operative like fire daily burning up our lusts purging out our dross and working out our scumme 'T is the true purgatory fire which all beleevers pass through Isay 4.4 2. It springs from knowledge as David first beleeved and then spake so the zealous man first knows Gods Will and then is zealous in the prosecution of it Blind zeal is rather fury and madness rashness and rudeness then zeal 'T is celeris cursus extra viam It 's like mettle in a blind Horse which carries the Rider into many dangers Like a Ship without a Pilot which runs it self on many Rocks and Sands Like wild-fire in a Fools hand or the Devil in the Demoniack which cast him sometimes into the fire and anon into the water The Jews had a zeal after Legal Rites and Ceremonies but 't was a blind zeal that But spoiled all Rom. 10.2 as without knowledg the mind is not good so neither is the man nor his zeal Prov. 19.2 as blind obedience is no obedience so blind zeal is not zeal Such is the zeal of Papists and Sectaries 3. It springs from a Love to Christ this constrains us to do and suffer for Christ. 2 Cor. 5.14 As Christ loved us and spent himself for us so the sense of this love being shed abroad in our hearts will make us to spend our selves for him This fire of Gods love to us will make us contemn all other fire 4. When it springs from a Love and Compassion to our Brethren when all our admonishions and reproofs come from a spirit of love and tenderness and are mixt with meekness and mourning this is true zeal Thus Samuel 1.16 tells Saul plainely and sharply of his sin yet mourns for his person Lot reproves the Sodomites for their wickedness yet calls them Brethren Gen. 19.7 Christ was angry at the sin yet mourned for the sinners Mark 3.5 So doth Paul 2 Cor. 12.22 Hot and moist is the best temper both in nature and grace When men rave and rage and are full of bitterness then Satan casts out Satan and they do more hurt then good These hate the sinner and not the sin when the good man is merciful to the sinner but cruel and unmerciful to the sin 2. True zeal is known by its End viz. Gods glory It can be content to decrease so Gods honor may increase Iohn 3.30 As true zeal comes from God so 't is for God and his glory and not for self The hypocrite may seem very zealous but 't is for his own ends like the Shecaâ—ites that would be cirumcised that they might get cattle Gen. 34.33 Iehu did an act that for the matter was good but his selfish Vain-glorious ends marred all and made it murder Hosea 1.4 3. By the properties and effects of it which are five 1. It increaseth by opposition Like Fountain-water 't is hottest in the coldest weather As water cast on lime by an Antiperistasis burnes more fiercely The more the wicked oppose Gods Law the more David loves it Psal. 119.126 If Michol mock David for dancing before the Ark he 'l resolve to be yet more vile 2 Sam. 6.22 True zeal over-looks and over-leaps all lets and impediments difficulties are but whet-stones to fortitude Heroick spirits know not what discouragements mean Many waters of opposition cannot quench this ardent love but intend it rather Cant. 8.6 7. As we see in Iacob Gen. 32.24 25 26. and the Woman of Canaan Tell Caleb there are Anakims and he 'l say le ts go up couragiously against them Numb 13.30 Tell Paul of bonds why he fears not death Hypocrites make a great shew till they meet with oppositions and then like snailes they pull in their horns 2. It will make us abound in duty if there be the fire of zeal within there will be a flame of a holy Conversation without love especially zealous love is bountiful it thinks it can never do enough for God he 's glad he hath any thing of worth to lose for him and resolves with the Martyr if he had as many lives to lose as he hath haires on his head and as much blood to venture as there is water in the Sea it should all go for Christ. They are ready to act to their power yea and beyond their power 2 Cor. 8.3 Zeal is a very high and intensive heat of all the affections it makes us burn in our love to God in our desires after him our joy in him our fear to offend him our indignation against all that speak or do any thing against him or his Psal. 139.21 Ier. 13.9 10. 'T is not so much any one Affection as the intensive Degree of all when they are all improved to the utmost for the furtherance of Gods glory and the good of his People A zealous man is a man of mettle and spirit he 's all life and activity 'T
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
Saviour what in us lieth to all the world this is to do the work of an Evangelist viz. soundly and sincerely to publish the Gospel True Ministers must preach the Law but then it must be preparatory to the Gospel to convince them of their sin and misery and so fit them for mercy and after their conversion as a Rule for direction c. This work is so that Christ tells us it was the primary end of his coming into the world viz. to preach the glad tidings of the Gospel Isai. 61.2 3. Luke 4.18 'T is true the four Apostles which wrote the Gospel are properly or rather appropriately called Evangelists but in a large sense he 's an Evangelist that teacheth the Gospel Observation 8. Timothy was no Diocesan Bishop He was an Evangelist and so not fixt as Bishops were to any particular Congregation City of Diocess but he was to go up and down pro re natâ as occasion required and to preach the Gospel as other Evangelists did Objection In the Post-script 't is said that Timothy was Bishop of Ephesus Answer These Post-scripts are no part of Canonical Scripture but were added by the Scribes who wrot out the Epistles 2. It contradicts the Text which expresly calls him an Evangelist which was a distinct Officer from a Pastor or Bishop Ephes. 4.11 3. It may help to take up the Cavel of Sectaries who would have us live as Timothy and others did without Tythes or fit Maintenance when the case is not the same For 1. They were not tyed to any particular charge as we are 2. The Magistrate was an Heathen and an Enemy 3. They had all things common and they sold all and brought the money to the Apostles 4. The Apostles had their learning by inspiration and they could work miracles and so could not want maintenance Observation 9. Make full proof of thy Ministry Observe Ministers must fully and faithfully discharge all the duties of their callings They must so behave themselves in their office that they may be charged justly with nothing Thus Barnabas and Saul fulfilled their Ministry Acts 12. ult and 14.26 so did Paul 2 Cor. 4.1 2. Archippus Colos. 4.17 must not do his duty to halves but he must perform it in every respect as it ought to be done and accomplish all the parts of his Ministry strengthning the weak comforting the afflicted raising the lapsed reproving the wicked convincing the erronious and confirming the strong adorning our pure doctrine with a pure conversation This is to fulfil our Ministry Verse 6. OBSERVATIONS 1. When God takes away faithful and laborious Ministers those that survive them must stand up in their stead supply their loss and be so much the more active careful and vigilant in the discharge of their office When Paul dyes then Timothy must double his diligence If Eliah be taken away Elisha must pray for a double portion of his spirit to carry on the work Eleazer succeeds Aaron Haggai and Zachary supply thâ— loss of Daniel and Christ ariseth in Iohn Baptists stead Observation 2. 2. The godly by a spiritual instinct and sagacity foresee their ends so did Iacob Gen. 48.21 and Ioshua 23.14 and Christ Iohn 17.2 and Peter 2.14 They alwayes watch and wait for their Masters coming Their acts diseases and disquietments which they meet withall from the world are as so many petty deaths unto them A man that dwells in an old crazy house where the walls fall down the foundation sinks the pillars bend and the whole building craks concludes such a house cannot long stand As for the wicked they are insensible and secure and though gray hairs which are signes of old age and death approaching be here and there upon them yet they know it not Hos. 7.9 Observation 3. 3. Death is not dreadful to good men The Apostle speaks of it here not by way of Lamentation but of Exultation and in an holy triumph tells us that he had fought a good fight and finisht his course and now the time of his departure was at hand when he should receive a crown of glory Death to him was but a departing from one room to another from a lower room to an higher from earth to Heaven from troubles to rest from mortality to immortality They are long since dead to the world and so can part with it more easily Paul died daily he was sending more and more of his heart out of the world so that by that time he came to dye he was fully weaned from the world and desirous to be gone Phil. 1.23 When Moses had finisht his course God bids him go up and dye that 's all Deut. 32.49 50. Death which to wicked men is the King of terrours and makes them fear and tremble Iob 18.14 That to a good man is the King of comforts and like the Valley of Achor a door of hope In an holy security at death and destruction they can laugh Iob 5.21 22. The wicked look on death as a dreadful dismal thing but Gods people looking on it through the Spectacles of the Gospel sâ—e it to be a conquered enemy having its sting taken out Hos. 13.15 so that what Agag said vainly and vauntingly Christian may speak truly and seriously The bitterness of death is past 1 Sam. 15.32 As Christ said of Lazarus this sickness is not to death but unto life so may we now say this death is not unto death but unto life So that now the Saints can embrace it go forth to meet it and bid it welcome They know 't is but winking and they are presently in Heaven This made the Martyrs go as cheerfully to their Stakes as others do to a Feast or Marriage when Basils enemies threatned to kill him if he would not turn he boldy answered Oh that I might dye for the truth Hilarion chides himself for his backwardness why dost thou fear Oh my Soul to dye thou hast served thy God these seventy years and art thou now afraid to dye Egredere anima egredere Even Seneca makes it the property of a wise man to desire death We must not judge of death or of any other thing as Sin Riches Afflictions c. as the world judgeth of them but as Scripture speaks Now the Spirit of God in Scripture cloaths death with very lovely and pleasing expressions 1. It calls it a going to our Fathers Gen. 15.15 A going to the Spirits of just men made perfect Heb. 12. 23. A going to God to Christ and to the blessed Angels Phil. 1.23 2. It is called an Exaltation or lifting up Iohn 3.14 3. A sowing which will rise in glory 1 Cor. 15.43 4. An undressing and uncloathing of our selves a putting off our rags that we may put on immortal Robes 2 Cor. 5.2 2 Peter 1.14 5. A going to sleep when men are wearied with labour they desire their beds The grave is a bed of rest Isay 57.2 Iob 3.13 Dan. 12.2 Rev. 14.13
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
plainly that what ever he was it was by grace 1 Cor. 15.10 By the grace of God I am that I am and through Christ that strengthened him he could do all things Phil. 4.13 and that 't was mercy and not merit that ever he was faithful 1 Cor. 7.25 But being a man of a good conscience and knowing whom he had believed in an Holy confidence exultation and triumph he breaks forth into this heavenly gloriation and publisheth this his Cygnean song I have fought a good fight c. For though in the case of Justification we must renounce our own righteousness yet out of that case we may rejoice in the good we have done 2. He speaks this partly to comfort Timothy and to incourage him to walk in his steps keeping Faith and a good conscience that as he died now in the peace thereof so he walking in the way which he had prescribed might attain to that end 3. To incourage himself against the reproach of his reproaching violent death he eyes that heavenly reward and that crown of life prepared for such as have fought the good â—ight as he had done who was now to dye not as a Malefactor but a Martyr not for any evil that he had done but for his fidelity to Christ whose faithful servant he proves himself to be by a threefold Metaphor in the Text. 1. The first is taken from a valiant Champion I have fought a good fight or I have strove a good strife and wrastled a good wrastling The life of the Apostle was a continual conflict he was never out of action but was still combating either with his own flesh and corruption 1 Cor. 9.25 Rom. 7. or with Satan 2 Cor. 12.7 or else with the instruments of Satan with Jewes and Gentiles with Pharisees and Sadducees with false brethren and seducers and such like beasts as Elymas the Sorcerer Hymenaeus and Philetus Alexander the Smith the Epicures at Athens and the beastly men at Ephesus 2 Cor. 15.32 If after the manner of men I have fought with the beasts at Ephesus what advantageth it me if the dead rise not Some take this Text literally that Paul did really fight with wild beasts it being one kind of punishment commonly inflicted on the primitive Christians when any thing went amiss presently they cast the Christians to the Lions imputing the cause of their calamities to them But the most genuine and proper sense of the words seems to be this viz. that Paul had contested with such men at Ephesus as wee Barbarous in opinion and beastly in practice such as Demetrius and his followers Acts 19.9 Such wicked men the Scripture frequently stiles beasts Psal. 68.30 Dan. 7.3 4. 2 Tim. 4.17 Grotius and Dr. Hammond his disciple do illustrate this from 2 Cor. 1.8 9. where Paul received the sentence of death in Asia of which Ephesus was the Metropolis q. d. If as 't is the manner of men to be put to fight with beasts in their Amphitheaters so I have been put to fight with bestial men at Ephesus and have with them been exposed to so manifest and great peril what am I the better or to what purpose have I done it if there be no Resurrection This sense agrees best with the scope of the Text especially seeing Luke describing that which happened to Paul at Ephesus Acts 19. makes no mention of his being cast to wild beasts to be torn by them and of his miraculous deliverance from them so great a matter would not have been omitted by the Evangelist who carefully sets down far lesser sufferings of the Apostle So then the Apostle glories how much he had done and suffered for Christ what death and dangers he run for him he reckons eight distinct perils in one verse 2 Cor. 11.26 Besides other hazards that he run 1 Cor. 4.9 to 14. and 2.23 to 28. He bare in his body the marks of the Lord Iesus Gal. 6.17 Yet in all these fights and conflicts he conquered still for he fought not as one that beat the air but the enemy if he had to do with Hereticks he reproved them sharply if with his own flesh he did not lightly chastise it but by force of armes he brought it into subjection 1 Cor. 9.26 27. Object But doth not the Scripture condemn fighting in a Minister 2 Tim. 3.3 and 2.24 Tit. 1.7 Answer This doubt is easily resolved by distinguishing Fighting is twofold 1. Corporal and that also is twofold 1. Lawful as when a man fights in defence of the truth and of his Relations 2. Unlawful as rash drunken quarrelling and fighting and this is that the Apostle condemns in a Minister he must be a man of patient and peaceable temper not given to fighting and quarrelling else a Minister may as occasion requires correct his children and servants and se defendendo strike an assaulter 2. There is a spiritual fight against sin and Satan and of this the Apostle here speaks Paul was a warriour his weapons were spiritual 2 Cor. 10.4 his adversaries spiritual or for spiritual respects and his victories were spiritual Rom. 7.24 25. God had placed him in the head of his Army he kept his station in despight of all opposition and through Christ that strengthned him came off a conquerour And in this sense every Minister must be a striker else God will strike him he must be a man of strife and contention not a beast must come in his way but he must give him a bang He must not play with them but fight with them he must not flatter or humour them in their sins but throw salt on them and reprove them We have seen the Apostles activity he fought We now come to the Adjunct of this fight 't is a Good sight He calls it That good fight Emphatically as being good for Matter Manner End and issue hence the Article is doubled Other fights as corporal ones for Masteries at the Olympick games such agones wrastlings and combatings are poor low sensual things not worth the mentioning but the fight that I have fought is that good fight against sin and Satan no battles like these no agonist or champion like this spiritual one who fights the good fight of faith 1 Tim. 6.12 q. d. I have fought that excellent glorious pleasant and profitable fight Glorious in Gods eye profitable to the Church Phil. 1.12 13. and pleasing and profitable to my self what ever the world judge of it and though my end may seem reproachful in their eye yet 't is glorious in mine and 't is my joy that I have broke through all impediments I have not fled from my colours nor been faithless in Gods Covenant but like a faithful Souldier of Christ I have fought against the temptations of Satan the persecutions of the world the corruption in mine own bosom and the oppositions of false Teachers 2. The second Metaphor is taken from a strenuous runner I have finisht
mention not Vain-gloriously but Thankfully against both men and devils and beastly Barbarians I have contended for the Gospel constantly and couragiously My life is a race and I have run my course even to the very goal in despight of all opposition I have maintained and defended the truth of Christs Gospel inviolably according to my Christian profession and office Apostolical and now from henceforth I comfort my self with the expectation of that crown of immortality which upon the gracious promises of a righteous God is laid up for me and not for me onely but for all the faithful who love Christ and long for his coming Observations 1. 'T is lawful sometimes to speak of those gifts and graces which God hath given us that we may comfort and quicken others by our example But of this see the Observations on chapter 3.10 2. The sweetest songs of the Saints have been towards their last ends The sun shines sweetliest when it is setting the wine of the Spirit is strongest in the Saints when they are drawing to an end His motions are quickest when natural motions are slowest as we see in Moses his Swan-like Song Deut. 31. and 32. and 33. and David how sweetly doth he sing a little before he dies of Gods mercies to himselfe of the covenant of free Grace which God had made with him and his judgements on the sons of Belial 2 Samuel 23.1 to 8. Ioshua dying how sweetly doth he exhort the people to obedience by setting before them the mercies of God Ioshua 24. All Christs sayings are excellent but none so sweet and comfortable as those which he delivered a little before his death His last Sermon and Prayer how sweet are they Iohn 13.14 15 16 17. Iacob dying how sweetly doth he bless his sons Gen. 49. Steven dying prayes for their life who put him to death so did the Martyrs Doctor Prestons last Sermons were on the Attributes Doctor Sibbs his last Sermons on that comfortable Text Iohn 14.1 and Master Robert Boltons on the Joyes of Heaven Wicked men when they die they set in a Cloud and like the going out of a candle they leave a stench behind them as their bodies so their names rot and stink when they are dead and gone As wicked men grow worse and worse and their last dayes are their worst so good men grow better and better and their last dayes are their best having hut a little time to live in the world they are willing to leave it with a good savour Observation 3. 3. The sweet resent which a good Conscience hath of a well spent life is matter of singular comfort and rejoycing in death The Apostle was now near to death and what doth he rejoyce in why 't is in this that by the assistance of Christ he had fought a good sight and finisht his course and therefore he had hope as the righteous have even in death Proverbs 14.32 Elijah that had been zealous for the Lord of Hosts can with comfort desire the Lord to to take his soul 1 Kings 19.4.10 Hezekiah that great reformer when he heard that he must die yet comforteth himselfe with this that he had walked before God in sincerity and singleness of heart Isay 38.3 this upheld Iob in the middest of all his trials Iob 27.5 6. This comforted the Apostles when they were in deep distress 2 Corinthians 1.12 This is our rejoycing the Testimony of our Conscience that in simplicity and godly sincerity we have had our conversation in the world Not that the conscience of our sincere walking is the Deserver but the Assurer of our salvation Well-doing may Evidence to us our Election though it cannot Merit it 2 Peter 1.10 Men of good consciences sit at a continnal Feast Proverbs 15.15 a good heart or a quiet merry heart as some Translations render it Is not may be or shall be hereafter but is already a reall Feast and hereafter shall be consummate 'T is not a dead Ignorant secure benummed erroneous seared Conscience but it is an inlightned inlivened renewed pure conscience which is purged from the guilt of sinne by the blood of Christ and delivered from the Tyranny of sinne by the Spirit of Christ This this onely is a good Conscience This puritie of Conscience breedeth Peace and Peace breedeth Joy and Spirituall Mirth this reconcileth those Translations which render it a quiet or merry heart which is true in respect of the effects and fruits of a good conscience Now this good conscience is called a Feast 1. Because at a Feast there is variety of dainties and dishes abundance of cates and delicates 't is not a Feast without variety and plenty and more then ordinary fare So at this Feast there is great variety 1. Here is Ioy this is most sutable and seasonable at a Feast not a carnal sensual external inferiour joy but a spiritual supernatural Holy Heavenly solid serious well-grounded durable Joy which none can take from us Iohn 16.22 They rejoyce in the Lord alwayes Psalm 33.1 Philip. 4.4 yea even in Tribulation Romans 5.3 Iames 1.2 and that with a superlative transcendent Joy hence called Ioy unspeakable and glorious 1 Peter 1.8 and compared to Joy in Harvest when the husbandman after long toyl reapeth the fruits of his labours Isay 9.3 yea it surpasseth that joy Psalm 4.7 it mortifieth our delights to these low things makes us to rejoyce in them as though we rejoyced not 1 Cor. 7.31 Lo this is the first dish which is served in at this Royal Feast Matthew 13.44 Acts 16.34 and therefore it is called by a special propriety the joy of Gods people Psal. 206.5 2. At this Feast here is Peace not a Fading unsetled transitory Peace such as wicked men have but 't is a well grounded and a well bottomed Peace 't is built on the Word and it's foundation is laid in Humiliation it had a storm before it came to this calme 2. 'T is not an ordinary but a transcendent Peace such as passes all human understanding Phil. 4.7 mans wit cannot sufficiently conceive it nor value it according to its worth To have Peace with men and Angels is a mercy but when the soul lieth groaning under the sight and sense of sinne then for the Spirit to speak Peace to us to assure us that God in Christ is reconciled to us this is a mercy of mercies David had this Peace and therefore he fears not though ten thousand should compass him about Psalm 3.6 Peter that was in great danger of his life yet having a good cause and a good conscience he sleeps in Peace Acts 12.6 3. 'T is an everlasting peace Christ hath bequeathed it to his for ever Iohn 14.27 Peace I leave with you my Peace I give you The Lord hath bound himself by Covenant to continue it it is more firme then the pillars of the Earth or the Poles of Heaven Isay 54.9 The mountains shall depart and the hills be removed but my
kindness shall not depart from thee neither shall the Covenant of my Peace be removed Their Peace may be interrupted and clouded for a time but it shall never be totally taken away for their seed abideth within them even the spirit of Peace and comfort Though the good mans beginning may be troublesome and sorrowful yet his end is Peace Psal. 37.37 3. This Feast is an excelling Feast all other Feasts compared to this are meere hunger and empty things This excelleth all other Feasts in three particulars especially 1. In respect of the Founders of it viz. the Lord of Heaven and Earth the God of all comfort and consolation He onely that made the conscience can remove the guilt of it and by his Spirit infuse comfort and make peace there Other Feasts have men for their Founders 2. In respect of the nature of it This is a Spiritual Feast full of Spiritual delights and comforts other Feasts are but carnal corporal sensual ones that feed and delight the carcass and outward man onely 3. In respect of Duration 't is not for a day or twelve dayes but for ever 't is a continual Feast 't is a Feast in prosperity and a Feast in adversity a Feast at home and a Feast abroad a Feast in publick and a Feast in private a Feast by day and a Feast by night a Feast in a prison and a Feast in a Pallace this is the happiness of such as get and keep good Consciences they keep holy day every day be it clear or cloudy He enjoyes a perpetual serenity and sitteth at a continual Feast As it is the misery of the wicked that their worm never dies so 't is the happiness of the Saints that their joyes which are begun here shall never end This is the beginning of Heaven here Romans 14.17 't is Heaven upon Earth 't is praeludium caeli a taste of the joyes of Heaven This is the Heaven of Heavens as in ill conscience is the hell of hells without this heaven would not be heaven to us When all other Feasts can yield us to comfort yet this will and that in three times especially 1. In the times of common calamity when sword plague and famine are abroad then shall such be secure and safe Iob 5.19 20. and 22.29 Psalm 91. In troublous times this will be a Noahs Arke to save us from perishing with the world A Zoar to shelter us from wrath to come This will be a Simon that will help us to bear our Crosses when the Spirit of a man is once assured of Gods favour it can cheerfully endure all losses crosses and calamities Proverbs 18.14 His Motto is Miser sit qui miser esse potest Let who will be miserable he cannot 2. At the houre of death when mirth and musick can doe us no good then a good conscience like a faithful Ionathan will speak comfort to us and be a Davids harp to refresh us even in the pangs of death as we see Nehemiah 13.22 Isay 38.3 This inward Peace made the Martyrs goe as cheerfully to their stakes as many do to their weddings 3. At the day of judgement a good conscience will stand us in more steed then all the riches or priviledges of the world such shall then be received with an Euge well done good and faithful servant thou hast been faithful in a little I will make thee Ruler over much enter now with thy Lord into that place where he hath his joy and glory Matth. 25.22 4. Observation 4. Every faithful Christian is a spiritual Souldier for Paul speaketh not of himself onely as he was a Minister of Christ but as he was a faithfull Christian he fought the good fight in his general and particular calling he kept under his body and subdued those carnal lusts and affections which warred against the peace of his soul he did not make a flourish like a Fencer which beats the Aire but he fought in earnest and beat the enemies of his salvation 1 Cor. 9.27 28. This he enjoynes Timothy 1 Tim. 6.12 to fight the good fight of Faith and to defend it against all the temptations of the Devil oppositions of the world and lusts of the flesh For this reason he calleth Achippus his fellow-souldier Philemon 2. All the saints in their several generations have been fighters in this spiritual sense for in this war all is spiritual our weapons are spiritual our enemies spiritual our warfare spiritual and our victories Spiritual 2 Cor. 10.3 4. Noah by his righteousness warred and witnessed against the unrighteousness of the old world Lot against the Sodomites Moses against the sinnes of Egypt and Israel Daniel and the three Chaldaean worthies fought against the Idolatry of their times Elijah Isay Ieremy and all the Prophets and Apostles fought this good fight against the sinners of the several Ages which they lived in All these agonies and combates are but the same which the Saints did formerly pass through Philippians 1. ult here the Church is Militant in Heaven she is Triumphant here she is said to be terrible like an Army with banners Canticles 6.4 and to have an Armory whereon there hang a thousand bucklers all shields of mighty men Cant. 4.4 No man can get one foot of ground against sinne and Satan nor keep it without fighting Let Nehemiah but once begin to build the walls of Ierusalem Tobiah and Samballat with his confederates will presently oppose him Let Zerubbabel begin the worke of Reformation and Mountains of opposition will suddenly arise Zach. 4.7 If Christ set but his face towards Ierusalem and Samaritans will hate him Let Saul become a Paul and what persecutions abide him in every place Acts 21.23 When the woman the Church is in travel of the Man-child of Reformation then expect from the Dragon floods of Persecution Revelations 12. Let a man be once inlightned and converted to the Faith he must presently looke to endure a great fight of afflictions Heb. 10.32 Satan will be wrastling with him and try to give him a fall Hence it is that Iob 7.1 and 14.14 calleth the life of man a warfare Is there not an appointed time to man or as the margin of your Bibles Is there not a warfare because war of all other actions hath its appointed times We are all Way-fairing and war-fairing men our life is nothing else but a continual bickering with a world of tentations corruptions and dangerous assaults We are beset round and therefore we must fight round Especially Gods faithful Ministers who are the Captains and Leaders of the Lords people and are placed in the Front of the battle must expect the most furious assaults The Devil hateth every good man but he makes his fiercest onsets on the Ministers of Christ which makes Christ hold his Stars in his right hand as we are subject to greater opposition so we are under Christs special protection People therefore had need to be much
whose main adversary is in his own bosom With what face can he fight against the beasts of the time who is himself a beast 3. The Matter is good 't is for Christ and his Kingdom for his truth and people and that against the basest enemies against sin and Satan and a world of wicked men There is nothing worth contending for in comparison of Gods truth and worship as we must contend for the obtaining of it so also for the preserving of it Iude 3. 'T was the great honour of Chamier that he strenuously fought the Lords battles against that man of sin and though many sons of the French Church had done worthily yet he excelled them all 4. The Manner of this fight must be good we must strive Lawfully if ever we would be crowned 2 Tim. 2.5 As those that strove for Masteries were not presently graced with Garlands unless they strove according to the Lawes prescribed though never so difficult and painful So unless we fight both for matter and manner both in preparation and execution according to the Rules prescribed in the Word we can never attain the Crown of Righteousness 5. The End must be good 't is that which crowns and denominates the work The end of all our working and warring must be to the Glory of God and the salvation of our own and others souls Else let the matter be never so good if the end be self all is lost as we see in Iehu and the Scribes and Pharisees Many fight but it is for their lusts and not for God Iames 4.1 As the heathen in their Agonies fought and run for the honour of Apollo Neptune or Iove but nothing for Iehovah 6. The Armour is good it is composed of the Graces of the Spirit which are compared to Gold Psalm 45.13 't is golden and compleat armour Ephesians 6.13 7. 'T is good in respect of the Issue 'T is victorious the gates of Hell connot prevail against it As Sin Satan Death Hell could not conquer Christ so they shall not be able to conquer the servants of Christ who are by faith ingrafted in him Hence Paul so confidently assureth himselfe of a Crowne of Righteousnesse 8. Our fellow-soldiers are good all the people of God throughout the world dayly fight this good fight against the enemies of their salvation yea the Saints in Heaven were all soldiers in the Church Militant before they came to the Church Triumphant 9. The Reward is good there is none like it It is no lesse then a Crown not of silver or Gold but of Eternal life The Glory of it is unspeakable Hence it is called hidden Mannah a Tree of Life c. Rev. 2.10.17.26 and 3.21 I have finisht my course Q. d. I Paul the aged have fought the good fight and have not onely begun but I have finisht my course Observe 'T is a great comfort to be an old soldier of Christ. Men cashire old decrepit men out of their camps but the older soldiers we are in Christs Church the better and the more acceptable to him 'T was Mnasons commendation that he was an old Disciple Acts 21.16 Paul was converted as the learned conjecture about 25. for he is caâ—led a young man when Stephen was stoned Acts 7.58 Now adolescency by Physitians and others is conceived to begin at 12. extend it self to 25. for when a man is come to his full stature he is called Adult now Paul lived 34. years after his conversion for he died in the thirteenth of Nero so that by this computation he was 61. when he suffered Martyrdome yet he was still the same even when he was Paul the aged as he stileth himselfe Philemon 9. as when he was young Old age is a Crown of Glory and Honourable in it self God commands us to honour such Leviticus 19.32 the Ancient and the Honourable are joyned together Isay 9.15 but then 't is most honourable when it is found in a way of Righteousness Proverbs 16.31 and if in any way of Righteousness then specially in the Ministery when it is fully and faithfully discharged An old Professor of the Truth who hath served God in his Generation deserveth respect and honours but an ancient zealous Minister of the Gospel who hath done and suffered much for Christ his white-head and silver-hairs call for double honour God oftentimes blesseth such with long life as some reward of their labours Psalm 91.16 Prov. 3.16 1. Such begin betimes to serve God and the sooner we come in to him the more honour and service we do him The Apostle mentioneth it to the praise of Andronicus and Iunia that they were in Christ before him i. they believed and were Christians before him Romans 16.7 This made Saint Austine lament that he was converted so late to Christ. 2. He is an old acquaintance of Christs to whom he more familiarly revealeth himself then to young Novices Genesis 18.17 Moses was but 40. dayes in the Mount with God and his face did shine what is 40. dayes to 40. years walking with God Such a one may do much with God for a person or Nation God delights in the prayers of his old servants such as Moses Samuel Noah Iob and Daniel c. 3. He is one that hath got the Art of serving God All Trades have a Mystery Religion hath its Mystery also young beginners are bunglers at it but old Christians are Naturalized and habituated to the holy duties of Mortification and self-denial 4. He is rich in experience a young beginner hath no experience of the deceâ—ts of sin and Satan it is the old soldier that can tell you of the Policies and stratagems in War Iob 12.12 't is with the ancient that there is wisedome and much experience A young man is happier that doth live well but an old man is happier that hath lived well he hath passed through those dangers and difficulties those temptations and Passions which young ones are sayling towards 5. He is a well-rooted firm resolved Christian. An old Disciple is like a Rocke when a young one is like a Reed tossed too and fro with every wind of Doctrine Ephesians 4.14 These adorn Religion in holding out to the last against the solicitations and allurements of sin and Satan They esteem Christs service the best service they are never weary of it though sometimes the flesh clogging them they may be weary in it and this is a great Argument of our sincerity when we are rooted trees of Righteousness fruitful and flourishing in old age Psalm 92.14 6. They shall have a greater reward As they have done more service in their Generations so they shall be recompenced answerably They have been instruments of winning many souls to Christ and so shall shine as the Stars for ever and ever Daniel 12.3 Childrens children are the crowne of old Age 't is true of Natural children Proverbs 17.6 But no children are so glorious and glistering a Crown
friends of the Bridegroom and therefore they long for his coming 6. The blessings which we shall receive at that day are very desireable blessings It will be to us a day of Iubilee when we shall for ever be set free from all our enemies It will be a day of rest when we shall enter upon our everlasting inheritance a day of receiving wages for all our service A day which will free us from all our miseries and supply us with all mercies No wonder then that the Saints so earnestly long for it and if all the creatures groan and vehemently desire that day Romans 8.21 23. shall not the Spouse of Christ much more 2 Cor. 5.2 Wicked men have their portions in this life and rest content with present enjoyment and so desire not that day besides they are men of evil consciences and are condemned already in the word and in their own consciences Iohn 3.18 which maketh them fear and not desire that day they could wish that Christ would never come But the Godly who have faith and a good Conscience do with joy long for this day of their full redemption when Christ shall appear to their everlasting comfort So that to love and long for Christs appearing is the Character and almost the definition of all true believers None can love it but they and they cannot but love it VERSE 9 10. Doe thy diligence to come shortly to me VERSE 10. For Demas hath forsaken me having loved this present World and is departed to Thessalonica Crescens to Galatia Titus to Dalmatia WE are now come to the second part of this Chapter wherein the Apostle treateth of many private and personal affairs 1. He desireth Timothy to come speedily to him to Rome the Apostle had once some thoughts of going to Timothy 1 Tim. 3.14 but since he was shut up in prison and deprived of that liberty he now sendeth for him to come to him having many things to impart to him before he died probably touching the weighty affaires of the Church or else that he might be helpful in promoting the Gospel in Rome Italy and in the places adjacent since he wanted other helpers What ever it was it was no mean matter which made the Apostle send for Timothy beyond Sea from his charge at Ephesus in Asia minor to come to him at Rome Doe thy diligence or hasten to come to me he was near his end and therefore he biddeth him hasten and come speedily before winter Verse 21. q. d. defer not thy coming till another year but come speedily before I die 1. Observation 1. Personall presence is to be preferred writing The Apostle doth not say Write unto me but come unto me Letters we say doe not blush yet they cannot expresse the lively affections of our breasts as when men are present face to face with us Writing is more general and flat but the lively voyce and quickening presence of a friend worketh more effectually upon us Proverbs 27.17 Acts 18.5 When the Apostle would comfort the Romanes he telleth them that he will come to them Romanes 1.11 12. and 15.24 28.29 that he might be comforted by them and might comfort them So Iohn will not write to his friends but that he might the more effectually comfort them he promiseth to come and speake with them face to face that their Ioy might be full 2 Iohn 12. and 3. Iohn 13.14 Paul will not write but he will see the Thessalonians 1.2 17 18. There is more Vigour in the Voyce then in dead Letters Writing doth well but lively conference doth much better The speech of good men doth whet and excite men to love and good workes Hebrewes 10.24 it doth Minister Grace to such as keepe company with them Proverbs 10.11 and 15.4 Ephesians 4.29 2. Observation 2. The society and help of good men is much to be desired There is much comfort and good to be gained thereby Paul would never have sent so many hundred miles for a Timothy if there had not been more then ordinary sweetnesse in his society Man is a sociable Creature and God hath ordained mutual society for the quickning and increasing of his Graces in us We want much of our comfort in the want of a good friend which made David so sadly to lament the death of Ionathan and to complaine that he was desolate Psalm 25.16 and this made Paul to rejoyce in the recovery of Epaphroditus his Friend and fellow Souldier as a great mercy Philippians 2.25 26 27. Solomon telleth us that two are better then one Ecclesiasticus 4.9 As Oyntments and perfumes delight the senses refresh the Heart and quicken the Spirits so the faithful Counsel of a loving friend is very precious Prov. 27.9 Hence this communion amongst friends is called sweet Counsel Psalm 55. 15. We are subject in this World to many Tryals Now God hath ordained the society of his People as one speciall means to comfort us in them Malachi 3.16 Iames 5.16 This made Christ to send his Disciples out by two and two that they might have mutual Comfort and Confirmation of their Doctrine Luke 10.1 Unsociable men are like blunt and rusty iron unfit for service Solitarinesse and strangenesse is not good Solitary Birds are Birds of Prey Communion is a means to breede and increase brotherly love and to inlarge the Church Acts 2.46.47 They were all together with one accord and then it followeth The Lord added to the Church dayly such as should be saved This is an Article of our Faith we beleeve a Communion of Saints and oh that we did live as a People that beleeve our Principles T is Communion with the Saints on Earth is a glimspe of thy Eternal society which we shall have with them in Heaven when we shall all be gathered together into one Body 2 Tessalonians 2.1 as the society of wicked men in their wickednesse is a glimpse of Hell 3. Observation 3. The strongest Christians sometime may be helped by weaker A Paul may stand in need of a Timothy There is not a member in the body but is some way serviceable to the head 4. Observation 4. A Minister upon weightie and just occasions may lawfully be absent from his flock for a time 1. It must be but for a time 2. The cause must be weighty Timothy cometh from his charge to Paul yet Tychicus supplies the place the while who had great things to impart to him for the Churches good 't is noted as an act of cruelty in the Ostrich that she leaveth her Egges Lam. 4.9 Bishop Latimer wondred how men could goe quietly to bed who had great cures and many of them and yet peradventure never preached in any of them constantly It were easie to confute and confound these by Scripture Reasons Fathers Councills c. But 't is so fully done already by Master Blaxston in his Remonstrance against Non-Residents and blessed be God 't is so well purged out
doth this great Apostle here he sendeth his salutations and best respects to Aquila a Tent-maker and his wife Priscilla and is not ashamed to own them as his coadjutors Romans 16.3 The Church of Christ in this world for the most part consisteth of mean and obscure persons as appeareth by those men and women whom the Apostle saluteth Rom. 16.1 to 16. not many wise not many noble not many mighty but God hath chosen the foolish things of the world to confound the wise and the weake to confound the mighty 1 Cor. 1.26 27. Salute Aquila Salute Priscilla Salute Onesiphorus And why so because of their Piety and Zeal for Gods glory We had doubtlesse never heard of these persons but for that 6. Observation Hence Observe Piety bringeth praise It begetteth a good name and maketh a man famous to posterity Such honour God and therefore he honoureth them and setteth an Ecce of Admiration on them Iohn 1.47 Behold an Israelite indeed What hath made Iob Nehemiah David and all the good Kings of Israel so famous to all Generations but their Piety Wicked men by fine fare fine cloaths c. may beg a little praise but Piety commandeth Esteem even from those that cannot practice it themselves The intemperate man cannot but commend the Temperate though he cannot imitate him and the time-serving Polititian cannot but commend the sincere and constant man that sticks to his Principles though himselfe like a Wethercock cannot but turn with every wind VERS 20. Erastus abode at Corinth but Trophimus have I left at Miletum sicke ERastus is a Greek name and signifieth Amiable and lovely He was Chamberlain of the City of Corinth Romans 16.23 he was one that attended on Paul when he sent with Timothie into Macedonia Acts 19.22 Whilest Paul was prisoner at Rome he did abide at Corinth as appeareth by the Text waiting on his publick Office it seemeth he was a great man the Treasurer of the City yet neither his riches nor his great place could keep him from loving the Apostle and the people of God 1. Observation Hence Observe There are some great men that are good men not many yet some 1 Corinthians 1.26 Lot and Abraham two great men and yet good men Genesis 13.2 5 6. and 24.35 So was Iob 1.3 and Zaccheus Luke 19.2 David died full of riches and honour 1 Chronicles 29.28 Nehemiah a Courtier and Cupbearer to a King yet one that feareth the God of Heaven Neh. 1. ult So in the New Testament we read of a noble Theophilus Luk 1.3 and of an Elect Lady that loved the Truth 2 Iohn 1.2 and of a Ioseph of Arimathea and Sergius that embraced the Gospel 1. The Lord hath so ordered it to stop the mouths of wicked men who are ready to say as the Pharisees Iohn 7.48 do any of the Rulers or great ones believe in him q. d. there are none that follow Christ but a few simple people and illiterate fishermen c. Yet God hath some Kings and Queens some Lords and Ladies some of the great ones and some of the fat of the earth that worship him Psalm 22.29 He hath a learned Nicodemus and Paul with an eloquent Apollos to defend his truth 2. The Lord calleth some such that they may draw on others who are apt to be led by great ones They are the Looking-glasses of the Countrey by which many dress themselves 3. For the greater conviction of wicked men when they shall have the light of such and such great men who have broke through great temptations and denied themselves many lawful liberties that they might be the fitter for Gods service when many that had not the Tythe of these Tentations and hinderances yet would not serve him 4. For the greater manifestation of Gods Almighty Power though it be a very hard thing for a rich man to be saved and with men it is impossible by reason of the many snares and impediments which lie in their way hence the Apostle telleth us that none of the Princes of this world have known Christ id est almost none very few 1 Corinthians 1.8 yet Christ can pare off this Camels bunch and so untwist this cable rope that it shall goe through the eye of a needle Trophimus have I left sick at Miletum This Trophimus was a Citizen of Ephesus a Disciple of Pauls and his companion in his travels Acts 20.4 and 21.29 Paul travelling through many places after his first imprisonment at Rome leaveth this Trophimus sick at Miletum a City in Asia not far from Ephesus famous for its wooll and cloathing Question But would not the Apostle work a miracle and so heal him as he had done other sick persons Answer It was not in the Apostles power to work Miracles when they pleased but onely when there was a necessity for the conviction or conversion of unbelievers then the Holy Ghost enabled and excited them to it Acts 3.12 2. Observation 2. Sickness may seize even on good men As they are subject to death so to sickness also which is the fore-runner of death Epiphraditus a good man whose recovery Paul so greatly rejoyced in yet was very sick and nigh unto death Phil. 2.27 and so was Paul himself 2 Cor. 1.8 Hezekiah and David two holy men yet sick of the Plague as it is conceived the Corinthians were chastned by the Lord with the same violent disease as 't is conceived that they might not be condemned with the world 1 Cor. 11.30 But this needs no proof for we experimentally see that all things come alike to all and sickness is the portion of good men as well as bad only the wicked are punished in wrath their sickness and pains here are but praeludia futuri judicii fore-runners of greater pains besides they are hardned and made worse by them as Pharaoh and Ahaz 2 Chron. 28.22 God rains snares on wicked men if they be in health 't is a snare to them Psal. 69.22 Prov. 1.32 if sick 't is a snare to them their sin is drawn out discovered and ripened by it 'T is Luthers Observation that after long journeyes and long sicknesses few were better Cast a stinking weed into the fire and it smelleth worse but cast a sweet Herb into the fire and it smelleth the better God punisheth the wicked as a Iudge but he correcteth his children as a Father For their good to bring them nearer to himself and to fetch home his Prodigalls which wander after the creature and to bring their sinnes to remembrance In prosperity men cannot awhile to think of their sinnes but when sicknesse cometh they shall have time enough night and day they shall have no rest by reason of their sinne We reade of some Psalms whose Titles are A Psalm to bring to remembrance So we must say of many diseases A Feaver to bring our sinnes to remembrance a Consumption to bring our sinnes to remembrance As Pharaohs Butler said sometimes I remember my sinnes
committed in the world Those sins which are now written as it were with the juice of Lemmons shall by the fire of that last day be made visible and legible to all There 's nothing so secret but shall be then revealed all things shall be brought to light even the hidden works of darkness Luk. 12.2 Eccles. 12.14 Rom. 2.16 1 Cor. 4.5 These secret plots of villany which men would not have made known to the World for a World shall then be written as with a beam of the Sun upon their foreheads and shall be fully with all its circumstances disclosed and layed open before all the world And if it be a shame to have ones sins publisht and ript up before a Congregation tho it be for our amendment and where there are many that pitty us and pray for us oh what confusion will seise on men in that great day when not one or two but all their sins shall be layd naked to the view of the world where there shall be no eye to pitty them nor any to pray for them The eminent and signal work of the day of judgement is to bring secret things to light viz. Heart-pride Heart-adultery Heart-murder Hypocrisie c. These secret lusts which no eye but Gods can see shall be brought into the open light and the more craft and subtlety and secret contrivance there hath been in thy sin the greater shall they shame be in that day when the secrets of all hearts shall be disclosed 1 Cor. 4.5 Amongst men thoughts are free but God will bring all the thoughts and devices of men to light Prov. 15.26 Not only the acts but the thoughts of the wicked are an abomination to the Lord and therefore go not about to commit any sin under pretence of secresie for we see how even in this life secret sins have bin brought to light as Davids murder adultry 2 Sam. 12.12 Thou didst it secretly but I will publish it before all Israel q. d. I will publish it openly and at noon-day that I may bring upon thee that shame and disgrace which thou didst more carefully avoyd then my displeasure 2. Men must then render a strict and particular account of their words Then men must answer for idle much more for filthy and hard speeches against God and his People Matth. 12.36 37. Iude 15. God hath given us tongues to bless and glorifie him and if we abuse them to cursing and dishonouring of him how shall we answer it in that day 3. Then much more shall men answer for their evil works God will bring every work to judgement whether it be good or evil Eccles. 11.9 and 12.14 Iude 15. Then shall thy conscience be suddenly clearly and universally irradiated with extraordinary light to look upon all thy life at once as ' t were Then must thou give an exact account for every thought of thy heart for every lust full glance of thine eyes for every word of thy mouth for every moment of thy time for every motion of Gods Spirit which he hath made to thy soul for every office thou hast born and how thou hast discharged it in every point and particular We are all Stewards and must shortly give an account 1. De bonis commissis 2. De bonis dimissis 3. De malis commissis 4. De malis permissis 1. We must give an account of all these Talents of Time Truth Wit Riches c. which have been committed to our trust and how we have improved them to our Masters praise Matth. 25.14 15 c. Then must you account for Personal mercies and National mercies for the houses you have dwelt in for the creatures that have died for you and toyld for you for the cloaths on your back the meat in your mouths for every Sermon thou hast heard and what benefit thou hast reaped by it for every Sabbath thou hast spent c. 2. You must answer for the good which hath been omitted and neglected by you Matth. 25.42 43. I was hungry and ye did not feed me c. He doth not say ye robbed me ye persecuted me ye cast me into prison but he condemnes them for omitting the duties he required of them Many civil men bless themselves in that they are no drunkards adulterers theeves c. but a negative Christian is no Christian 'T is not sufficient we do no evil 't is damnable not to do good Isai. 1.18 Psal. 34.14 and 37.27 1 Pet. 3.11 3. For sins committed then shall the book of mens consciences be opened and all their works of darkness be brought to light Rev. 20.12 4. For all the sins which thou hast suffered to be done and hast any way been accessary to either by commanding commending conniving c. Now this particular and strict account implyes that the day of judgement will be longer then some imagine tho happily not so long as others imagine Some say it is called a day and therefore it shall last no longer but this doth not follow for the day of the Lord is not taken for a day natural consisting of four and twenty hours but for time indefinitely it being frequent in Scripture to put day for time as Isai. 49.8 Luke 19.42 Iohn 8.56 Others say that God can in a moment inlighten and dilete the conscience so that a man presently shall see all that he hath done this is true but yet God will not onely have men themselves to know but all the world shall know and see the Justice of that day and therefore it is very probable 't will take up some considerable time As the day of grace consists of many years so will the day of judgement saith M. Cotton There shall be a day of publick hearing things shall not be suddenly shuffled up saith Mr. Sheapard as carnal thoughts imagine No it must take up some large quantity of time that all the world may see the secret sins of wicked mâ—n and therefore it may be made evident saith he From Scripture and Reason that this day of Christs Kingly Office in judging the world shall happily last longer then his private administration now wherein he is lesse glorious in governing the world Tho I cannot assent to these opinions yet that matters of such great and publick importance will take up a considerable time I think no rational man will deny who either considers the number and nature of the things to be judged and how strict and particular the Scripture affirms that judgement shall be But positively to affirm that it shall last so many hundred years or so many thousand years is to be wise above what is written 2. Since the day of Judgement is of such general concerment both to good and bad and since there is no Doctrine so powerful to awaken secure impenitent sinners out of their sins it may teach us Ministers to be much in preaching and pressing this day upon the consciences of people As King Iames
said of one that preacht before him of death this man saith he preacheth of death as if 't were at my back So Ministers should preach so powerfully of judgement as if 't were at mens backs ready to arrest them This Christ himself expresly commands us to preach unto the people Acts 10.42 As they should desire to hear of that day that so they might be kept in a continual preparedness for it so we should delight to be setting it forth in its lively colours for the comfort of the godly and for the converting if it may be of others for if this will not work nothing will if the terror of this day will not awaken thee thy case is dreadful and desperate The hearing of this day made a Felix to tremble and if thou be not past grace it will make thee to tremble When Solomon would fright young men from their sinful pleasures he tels them of a stinging But. Eccles. 11.9 but remember that for all these things he will bring thee to judgement If our heart be not harder then the Adamant the remembrance of this day will quicken us to amendment And this is the reason why Gods servants in all ages have been so careful to mind people of this day Enoch of old prophesied of it Iude 14.13 so did Moses Deut. 32. and David Psal. 96. ult and Solomon Eccles. 11.9 and Daniel 7.13 14. and Ioel 3. and Malachy 3. and 4. and Christ Matth. 24. and 25. and Paul Rom. 14.10 1 Cor. 4.3 4. and Iude 6. and Iohn Rev. 1.7 and 20.12 So that this is no such Legal Doctrine as some Illegal and Lawless Atheists do imagine for Christ Paul Peter Iohn c. that were Evangelical Preachers oft treated of it yea before ever the Law was publisht by Moses this Doctrine was preacht presently after the fall by Enoch Jude 14. 3. It must quicken Iudges and these in authority to execute righteous judgement remembring that they judge not for men but for the Lord whose Vice-gerents they are and to whom they must shortly give an account He judgeth among the Gods by discerning whether their judgement be right or not 2 Chron. 19.5 6 8. He is with them in the judgement though Iehoshaphat could not ride circuit with them yet God did he is with them not onely by way of assistance and protection but also by way of observation he takes notice of every sentence that passeth and will bring it again to judgement for one special end of that great day is judicare non judicata malè judicata To punish those sinners which have escaped unpunisht here and to rectifie the unrighteous judgments of the world Let there be no partiality bribery oppressing of the fatherless and the widow but hear both sides patiently fully indifferently so acting and so judging as remembring that you your selves must ere long be judged See more in M. Clerks Mirrour cap. 74.75 M. Gataker Ser. on Psalm 82.6 7. p. 71 c. M. Henry Smiths Ser. on Psalm 82.6 p. 336. M. Sam Wards Ser. on Exod. 18.21 p. 395. M. Strong 31. Ser. p. 389. and 623. Let every one watch and prepare for this day let the thoughts of it sleep with us and wake with us rise with us and rest with us and be familiar with us think you hear that voyce sounding in your ears Come give an account of your Stewardship for thou must be no longer Steward Put not the remembrance of that day farre from your souls least you draw neer to the seat of iniquity Amos 6.3 Most certain 't is that the day of the Lord will come but when we know not 2 Pet. 3.10 Hence he 's said to come as a thief in the night 1 Thes. 5.2 1. Secretly suddenly terribly and unexpectedly blessed therefore is he that teacheth Mark 13.35 36 37. Rev. 16.15 We should shun those sins which breed security as drunkenness gluttony and. the cares of the world Matth. 24.38 39 42. Luk 21.34 God hath hid this day from us that we might be prepared every day Let 's get the Oyl of grace in our Lamps that we may be ready when ever the Bridegroom shall come Be much in works of piety and mercy get your souls cloathed with Christ and his righteousness which onely can shelter you from wrath to come and make you stand with comfort and comfidence in that day Let 's realize that day to our selves if we were sure the day of judgment should be the next week what a strange alteration would it make in the world how would men sleight these worldly things as fine houses fine apparels fine fare c. which now they doat on Then they would fast and pray weep and repent Why this day may be the day of thy particular judgement and therefore whilst 't is to day we should do these things Now let 's deny our selves follow the Lamb whithersoever he goes part with all for Christ take him on his own Termes and give him no rest till he have assured thee by his Spirit that thy sins are forgiven thee and then you may bid that day welcome and rejoyce in the thoughts of it 1 Iohn 2.28 Walk exactly and sincerely before God now live soberly righteously religiously do all as for Eternity Xeuxies being asked why he was so curious in his painting answered Quia Aeternitati pingo 't is for Eternity said he So should we be exact in our walking and working in our doing and suffering remembring 't is for eternity None can dwell with that devouring fire but he that walketh uprightly Isai. 33.14 15 16. To such as faithfully discharge the duties of their callings this will be a day of blessing Luke 12.43 and of comfort Isai. 38.3 2 Cor. 1.12 1 Iohn 3.21 We should therefore get and keep a good conscience which will be a feast to us especially at that day Acts 23.1 and 24.16 Whilst 't is called to day then let us return and cause others to return and so fly from the wrath to come preventing it by judging our selves and setting up a Judicatory in our souls examining arraigning inditing and condemning ourselves for our sins and then will Christ acquit us if we humble our selves he will exalt us if we remember our sins he will forget them if we take an holy revenge on ourselves we shall prevent his vengeance The serious remembrance of this day hath a great influence on our lives and therefore 't is good to possess our minds with the truth of it and our hearts with the terrour of it that it come not upon us unawares If this Principle were truly beleeved oh what holiness humility fear Rev. 14.7 Patience in suffering Iames 5.8 Constancy in well-doing 2 Pet. 3.11.14 and contempt of the world and weanedness from these low things which must then be consumed with fire 2 Pet. 3.10 11. Would it work in us At his Appearance and his Kingdom Hence Note That the second coming of Christ will