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A45335 A practical and polemical commentary, or, exposition upon the third and fourth chapters of the latter epistle of Saint Paul to Timothy wherein the text is explained, some controversies discussed, sundry cases of conscience are cleared, many common places are succinctly handled, and divers usefull and seasonable observations raised / by Thomas Hall ... Hall, Thomas, 1610-1665. 1658 (1658) Wing H436; ESTC R14473 672,720 512

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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 Sheca●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
conviction 'T is infinite patience that the earth doth not open her mouth and swallow them up alive and if the rocks rent the fonndations of the earth were moved and the Sun hid its self when Christ was crucified and blasphemed by many that knew him not Oh how doth the whole Creation groan under the burden of such as crucify the Lord afresh and wittingly and maliciously put him to an open shame 4. It doth exceedingly debase a man and makes him viler then the vilest creature that we tread under our feet for they in their kind praise God and shew forth the Wisdome Power and Goodnesse of their Creator But the Blasphemer dishonours him in all his Attributes 5. 'T is a most unprofitable sin other sins have some seeming pleasure and profit to allure but what pleasure or profit can it be to rage against the Just and Great God 6. Such are guilty of a most pestilent scandal they grieve the godly harden the wicked offend the weak who are quickly turned out of the way and become an ill example to their children who like soft wax are ready to be framed to any thing like Spunges which suck up any water that comes near them Now Woe unto them by whom Scandalls especially Blasphemous Scandalls come Matth. 18.6 7. 7. 'T is a sin which makes men most like to the damned in Hell As the Saints in Heaven being filled with joy shall Vocally sing the Praises of their Redeemer so the damned in hell being filled with the wrath of God shall Vocally blaspheme him Hell is full of blasphemy 'T is the very work of the damned to lye under the intolerable wrath of God continually blaspheming him He that accustomes himself to such language here let him take heed that he be not put for ever to sing it there and if the wicked that in this world do but taste of the cup of Gods wrath yet blaspheme him for their torments Revel 16.9 how will they be filled with blasphemies when they shall be filled with the wrath of God for ever Lastly as 't is the greatest sin so it makes men obnoxious to the saddest judgements of God and severest punishments of the Magistrate when a man shall directly and purposely speak reproachfully of God denying him in his Attributes or attributing that to him which is inconsistent with his Nature this is called direct and immediate blasphemy and if it be acted not out of Infirmity of nature the person not being distempered with sicknesse melancholy or madnesse but out of Malice Deliberation and Obstinacy then the party is to dye without mercy Lev. 24.13 14 15 16. this was no judicial Law peculiar only to the Jews but it being of the Law of Nature is an Universall Law for all Nations He who ever he be that shall directly and obstinately blaspheme the Name of the Lord shall surely dye Hence wicked Iesabel that she might stone Naboth to death proclaimes him a blasphemer 1 Kings 21.11.14 this stoning endured till Christs time as appears by their stoning of Steven Acts 7. now if every direct and obstinate blasphemers should be stoned to death in England what showres of stones would there be in all parts of the Land and if Nebuchadnezzar a Heathen by the Light of Nature could make a Decree That who ever blasphemed the God of Heaven or spake any thing amisse concerning him should be cut in pieces and his house be made a Dung-hill Dan. 3 29. how much more ought Christian Magistrates to make severe Lawes for the punishing of such high offenders lest as their light and charge is greater so they suffer double punishment We see how carefull Magistrates are to punish Thieves and Murderers of men and shall Spirituall Theeves who rob God of his Honour deny his Being and since they cannot kill him yet will smite him with their Tongue be suffered to go unpunished We see how tender great men are of their own Names Honours Priviledges and Lives if any oppose them he must dye for it and shall he that abuseth and blasphemeth the King of Kings not dye the death Surely as this is the greatest sin so it should be punisht with some eminent and remarkable punishment This Hellish sin defiles the land and cannot b● purged away but by the death of the Blasphemers Impunity breeds Blasphemy and all manner of sin Eccles. 8.11 Paul must excommunicate such 1 Tim. 1.1.20 and the Magistrate must cut them off Levit. 24.6.16 Dan. 3.29 and when men cannot or will not punish them God takes the sword into his own hand He cut off blasphemous Sennacher●b with one hundred fourscore and and five thousand men 2 Kings 19.35 Blasphemous Arrius voyded his bowells and so died The Syrians blaspheming the God of Israel and calling him the God of the Mountains and not of the vallies many thousands of them fell by the sword 1 Kings 20.29 30. and if the Lord be thus terrible in the Camp of the Assyrians for blasphemy where will blasphemous Christians appear who sin against greater Light and greater Love Caution Yet every unadvised speech or act against God doth not presently denominate a man a Blasphemer There be may blasphemy in what is spoken and yet the person speaking not to be a blasphemer Iob and Ieremy spake many things unadvisedly when under a tentation yet blasphemed not Blasphemy properly taken is ever joyned with an intent to cast reproach upon God As every one is not a lyar that telleth what is not true but he that telleth an untruth knowing it to be an untruth with an intent to deceive and wrong others so he that thinks or speaks a thing unbecoming God with an intent to reproach or slander God and his wayes This is Blasphemy directly against God 6. Disobedient to Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parentibus non obedientes Next unto God our Parents are to be loved and obeyed he that dares blaspheme the one will never fear to abuse the other he that dares revile his Heavenly Father will not stick to rebell against an earthly one Hence Haters of God and disobedient to Parents are yoakt together in the same Predicament Rom. 1.30 This is a branch of pride 't is that which makes men so refractory and rebellious that no perswasions of their superiours can work upon them nor any intreaties winne them to obedience The words are indefinite and equivalent to an Universall In the last dayes men shall be disobedient to Parents in the Plurall number viz. To Parents Naturall Politicall Spirituall Domesticall 1. In the last dayes men shall be disobedient to their naturall Parents of both sexes Father and Mother Thefe especially are here implyed in the word Parents though I shall not exclude the latter since the Character in its fullest Latitude suits so fully with our times 1. Was there ever more contempt of Naturall Parents is not the complaint generall that the youth of our age is
defames yet subtilly covering all with a deep sigh professing his great sorrow for such a ones fall when they should delight in the vertues of others they feed upon their vices Let such consider 1. That this sin is hatefull in respect of its Originall it comes more especially from the Devill and brings men to him He at first slandered God to man man to man and a man to himself Other sinnes make men like to beasts but this makes men like the Devill himself Hence Gerson calls them Caniuos dentes Diaboli The Devills dog-teeth and the Holy Ghost rangeth them amongst the wicked Psal. 50.20 Rom. 1.30 By such persons and practises the Devill upholds his kingdom Lying and slandering are the pillars of Popery 2. Such breed great strise in Cities Families Kingdomes Prov. 16.28 and 26.20 especially if it be a son servant or bosome friend and be done maliciously to get an estate as Ziba when he accused Mephibosheth to David 2 Sam. 16. and Tertullus accused Paul for Self-ends Acts 24.25 3. They are the worst kind of Thieves they robbe a man of his good name which is a choyce Treasure Prov. 22.1 Eccles. 7.3 Thieves may be shunned or out-run but who can avoyd a slanderous Tongue A Thiefe may make satisfaction for what he stole but this sin scarce admits of any sound restitution Though the fame be false yet it leaves a scarre behind it Hence Machiavel taught his Schollars to lye lustily some dirt would stick however 4. 'T is a kind of murder it 's called the poyson of aspes Rom. 3.13 and the aspe spits poyson a great way off 'T is death for one to poyson his neighbour slandering is poysening him Their poysonous mouthes breathe forth nothing but curses lyes reproaches upon which murders often follow Rom. 3.13.15.16 Ezek. 22.9 2 Sam. 10.3.18 Hamans Princes misinterpreting traducing Davids kindness brought the sword upon them cost many lives The slanderer kills three at once viz. The Speaker the Receiver and him that is spoken against Hence his Tongue is compared to destructive things as a sword a razor and coales of Juniper which they say will keep fire a year about Psal. 55.21 and 120.3 and Solomon compares the mischief of an evill Tongue to a hammer or maule a sword and an arrow Prov. 25.18 a slanderous Tongue is no small evill it 's a hammer to knock out his neighbours braines a sword to kill him and a sharp arrow to wound him A malicious slanderous Tongue is a most pernicious evill Prov. 12.18 and 18.8 5. 'T is a sin which Gods soul doth more especially abhorre It 's not onely abominable but an abomination it self in the abstract to him Prov. 6.16.19 especially when 't is raised against his servants to traduce any man is ill but God takes it very ill when we belye and slander his holy harmless ones Numb 12.8 Were ye not afraid to speak against my servant Moses We should be afraid to defame any but especially Gods meek Moses's those are his jewels and he will not let them and their names lye alwayes in the dirt David cuts off such from the earth Psal. 10.1.5 and God shuts them out of Heaven Psal. 15.1.4 See more in those that handle the ninth Commandement Helps against this sin 1. Interpret doubtfull things in the best sense and put the fairest construction on them Where we want certainty judge charitably Better offend in being too charitable then in being too rigid 1 Cor. 13.5.7 Charity thinks no evill but hopeth all things and believeth all things that can be hoped and borne with a good conscience it believeth all things so far as may stand with Reason and Religion So Iacob when he saw the bloody coat did not suspect his sons but said some beast hath devoured him Gen. 37.31.33 Gedaliah was but over-credulous and too charitable in this kind Ier. 40.14 c. He would not entertain a suspicious thought against Ishmael though it cost him his life 'T is a Rule in Heraldry and it holds good in Divinity that in blazoning Armes and Ensignes the Animals must be interpreted in the best sense according to their noble and generous qualities E. g. If a Lion or a Fox be the charge we must conceive his quality represented to be wit and courage not rapine and pilfring So and much more in blazoning my Brothers name I must find out what is best and mention that if I meet with a sin of iufirm●ty and humane frailty I must conceal it 't is the glory of a man to pass it by Prov. 19.11 Christ excuseth the heaviness of the disciples The spirit saith he is willing but the flesh is weak if it be a great sin and not publick we may not divulge it but admonish the party and shew him his sin that he may be brought to Repentanc● And if there may be twenty Interpretation made of a thing if nineteen be naught and but one good love will take that which is good and leave the nineteen bad when we hear the innocency of our neighbour called in question we should open our mouthes for the dumb and plead their cause else by our silence we shall become accessary to their slanders When David was accused and slandered by Court-Parasites to Saul then Ionathan pleads his cause Why should he dye what evill hath he done 1 Sam. 20.32 when N●codemus saw the rashnesse of the Jewes in condemning Christ unheard he tells them 't was against their Law so to do 2. Shun envy which is the Root of slandering and strife Hence they are joyned together in Scripture Rom. 1.29 30. and 13.13 God would have us act nothing from such a Principle Philip 2.3 let nothing be done through strife or envie but let all wrath and bitternesse and discontent at the Piety Parts and Honour of others be layd aside Ephes. 4.15 Two sinnes helpt to crucify Christ Covetousnesse sold him and Envie delivered him They are still two great enemies to the Church of Christ. Covetousnesse sells Religion and envy prosecutes it 3. Shun idleness which makes people slanderers and busy-bodies 1 Thes. 4.11 Titus 2.3 1 Pet. 4.15 Peter must look to himself and not meddle with Iohns businesse Iohn 21.21 be ever employed either in the generall or particular calling for when men want work the Devill cuts them out such work as this most of the abuses of the Tongue spring from Idleness Idle persons are usually Tatlers and busie-bodies speaking things they ought not 1 Tim. 5.13 4. Be not hasty in passing sentence on others actions hut weigh all circumstances for they do much vary a Case and this makes it so hard to judge of mans actions because we know not the person his Ends Aymes Tentations c. 'T was the Barbarians rashness Acts 28.4 as soon as the Viper appeared on Pauls hand to conclude him presently without any ●onsideration a murderer Be not hasty to believe Reports but stay a little
not 5. Armies that can save us 'T is not 6. Carnal policy nor sinfull shifts that can save us 1. Idolls cannot help us They are vanities teachers of lies Hab. 2.18 Ionah 2.8 Nothing in respect of any divine power or vertue 1 Cor. 8.4 though it be something in respect of mens vain Imaginations who honour it as their God yet 't is nothing in respect of vertue or value for it can neither help nor hurt Ier. 10.5 They cannot save themselves from fire and plunder Micah's Gods were stollen Iudg. 18.18 24. They are cursed that worship them Psal. 97.7 they shall have sorrow that follow them Psal. 16.4 and be greatly ashamed that trust in them Isay 42.17 great then is the folly of the Papists who fly to S. Loy for their horses S. Anthony for their pigs Saint George for their warres S. Apollonia for their teeth S. Steven for the night S. Iohn for the day according to the manner of their necessities so are their Gods 2. If God be against us Riches cannot help us They oft hurt us in a time of trouble The finger many times is cut off for the gold Ring and the souldier enquires not for the poor but for the rich man Riches avail not in a day of wrath Prov. 11.4 Ezek. 7.19 Zeph. 1. ult they flye from us when we are dying or in trouble and have most need of help Prov. 23.5 Hence they are called uncertain riches they are like a broken reed that not onely faileth but wounds him that trusts in them Isay 36.6 he that trusteth in them shall fall Prov. 11.28 and be reproached for his folly with a Lo this is the man that took not God for his strength but trusted in his riches Psal. 52.7 Luke 12.20 3. Friends cannont help be they never so many or mighty the greater they be the worse and the sooner we are deceived by them because we are apt to trust in them men of low degree are vanity but men of high degree are worse they are not onely lyars but a lye in the abstract Psal. 62.9 Hence we are forbidden to trust in them be they never so great Psal. 146.3 4 5. Trust not in Princes yet if any men can help us 't is they why so for in them is no help they dye or change their minds and then all thy plots perish 4. Strong holds cannot save us if God be against us They shall all drop as ripe figs which with a shake or summons come down Nahum 3.12.14 though wicked men build walls as high as heaven and make ditches as deep as hell yea and make their nest in the starres yet sin will bring them down Ier. 49.16 Obad. 4. if sin raign within all the fortifications without are but vain Lam. 4.12.17 Isay 22.8 to 14. 5. 'T is not Armies Charrets Horses c. that can help A King is not saved by a great host Psal. 33.16 17 they fall that trust in them Psal. 20.7 8. many trust in their long sword and think that it should save them but God tells those that work wickednesse yet stand upon their Sword that the sword shall destroy them Ezek. 33.25 26 27. 6. 'T is not carnal policy nor sinful shifts that can help us Achitophels policy ended in folly And so did Pharaohs working wisely Exod. 1.10 become his bane Hence Henry the third of France forsaking the truth turned Papist thinking thereby to get the Monks on his side he was killed by a Monk yea he became contemptible to his people Paris and his great Townes revolting from him There is no power or policy can prevaile against God Prov. 21.30 many turne with the times forsake the truth make lies their refuge and under falshood do they hide themselves Isay 28.15 this is the basest refuge of all others Sin never did good to any it 's an ill refuge which makes God our enemy Isay 47 10. thou hast trusted in thy wickedness What followes Verse 11. therefore evill shall come ●pon thee 2. Affirmatively and inclusively all our help is onely in the Lord. He is the salvation of his Israel Ier. 3.23 the creatures answer in this case as they did concerning wisdome Iob 18.12.14.20 where shall wisdom be found the depth sayes 't is not in me and the Sea sayes 't is not in me So where shall help in trouble be had Parliaments say 't is not in us and Armies say 't is not in us and Riches say 't is not in us c. But 't is God onely who is El-shaddai All-mighty All-sufficient Gen. 17.1 who is a strong Tower Prov. 18.10 and a present help in trouble Psal. 46.1 when trouble is present then God is auxilium praesentissimum most present by his Wisdom to direct us by his Power to protect us and by his Spirit to comfort us Quest. How doth the Lord deliver his people when we oft see them lye under sad afflictions Answ. Deliverance is two-fold 1. When the Lord doth actually deliver his people as he did the three young men from the fiery furnace Dan. 3. Daniel from the Lions den and Peter from prison 2. Sometimes he lets the trouble continue but upholds the Spirit under it Thus Ioseph was in prison but the Lord was with him Paul had not the tentation removed but he had strength given him to bear it 3. If God do suffer the wicked to take away their temporal life yet he gives them eternal life for it change we say is no robbery but this change is a great advantage so that sometimes the Lord removes the Crosse sometimes he mitigates it but he alwayes works patience in the hearts of his people and gives a happy issue and event if not by life yet by death which is best of all Philip. 1.23 neither can any Tyrants take away their lives from them till they have run their race and finisht the work which God hath given them to do Luke 13.32 Iohn 17.4 5. David was oft pursued by Saul yet dieth not till he served Gods will in his generation Acts 13.36 Peter died not till he was ripe for Martyrdome 2 Pet. 1.14 Paul escapes abundance of dangers both by Sea and Land till his time was come that he was beheaded at Rome by Nero. 2 Tim. 4.6 Queen Elizabeth was cursed by many Popes yet she out-lived nine or ten of them and when she had finisht her course she died in her bed in Peace God hath numbred our dayes which we cannot passe nor our enemies abridge us of Iob 7.3 our times are in Gods hands and not in the hands of our enemies Psal. 31.15 Quest. But why doth not the Lord deliver his people out of trouble Answ. 'T is not either because he cannot or will not but for good Ends. 1. To draw out the Graces of Gods people that their Faith Love Patience and Constancy may be made more perspicuous to the world we had never heard of the Chastity of Ioseph the Patience of Iob the Zeale
of David the constancy and piety of Daniel nor of the Faith of those Martyrs Heb. 11. if they had not been tryed 2. 'T is but to purge us and try us not to destroy us Isay 27.9 Iames 1.2 3. 1 Pet. 4.12 3. To wean us from the world the Lord layes wormwood upon its breasts Luther for a time found some reluctaucy in him to that Petition Thy Kingdome come but after that God had tossed him up and down with the waves and tempests which he met with from the world Then no Petition was more welcome to him 4. For the fuller discovery of the cruelty and malice of wicked men that all the world may see and say The Lord is righteous in their ruine Vse 1. If God be the help and deliverer of his people then woe to those who hurt them if he be the preserver of men Iob 7.20 then woe to those who are like their father the Devill who is Abaddon and Apollyon the destroyer and devourer of men Revel 9.11 2. Hath God delivered thee kisse not thine own hand do not sacrifice to thine own net but give all the praise to the God of thy salvation Ionah 2.9 say with the Church not unto us c. Psal. 115.1 3. As we must praise him for deliverances past so pray to him for deliverance out of trouble Whither should we go for water but to the Sea or for light but to the Sun or for help but to the God of all help If he but speak the word he can command deliverance for us Psal. 44.4 for 1. He 's an Omnipotent Helper ther 's nothing too high or too hard for him The sons of Zervial may be too strong for us but not for him He beholds all nations as a drop c. Isay 40.15 17. 2. He 's an Omnipresent Help the eyes of his providence run to and fro through the whole earth in defence of his people 3. He 's an Omniscient Help though we know not how to help our selves yet he knowes how to deliver his 2 Pet. 2.9 he knowes the fittest manner time and season for our deliverance when 't will be most for his glory and our good Rules 1. If we expect help and deliverance from God we must be such as Trust in him Psal. 37. ult he 's the Saviour of all men by a common providence but his special providence extends onely to such as believe 1 Tim. 4.10 such need not fear what man can do unto them Isay 12.2 Iehosaphat that trusted in the Lord when a great Army came against him was delivered from them 2. We must be sincere and righteous men Prov. 18.10 2 Pet. 2.9 when a mans heart is upright and his conversation pure God hath a special eye on such 1 Pet. 3.11 12. God will be a terrour to the wicked but a strong Tower to the Righteous Deut. 4.3 4. Zeph. 2.3 3. We must be poor in spirit and sensible of our own wants that we may go out of our selves and rest solely on God He gives power to the faint Isay 40.29 and saves such as have no power Iob 26.2 and when we are children without a father then Christ will be a Father to us Iohn 14.18 he will not leave us Orphans or fatherlesse to such the promise runs Hos. 14.3 Iob 3.15 Zeph. 3.12 4. We must be such as mourn for the sins of the times God marks such in mercy Ezek. 9.4 he hath a Zoar for Lot whose soule was vexed with wicked Sodomites a grave for mourning Iosiah to hide him in from evills to come Iob 14.13 VERSE 12. Yea and all that will live godly in Christ Iesus shall suffer persecution THe Apostle proceeds ab Hypothesi ad Thesin having mentioned his own persecutions he now comes to application Every man can say in Thesi he must expect persecutions afflictions c. and 't is good for us but when we descend ad Hypothesin from Generalls to particulars and tell men that even they must undergoe persecutions this sounds harsh and is a hard saying The Apostle therefore the better to animate Timothy and all the faithful against persecutions he tells them 't is no new thing but the common lot of all the godly and therefore he speaks emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeterea omnes q. d. 't is not onely my lot to be persecuted but all the Saints that have gone before me yea and all that shall come after me must certainly expect persecution The way to heaven is not strawed with roses and carnal delights but 't is beset with many dangerous tentations and difficulties Matth. 7.14 He that will be Christs must take up his Crosse Christ and the Crosse are inseparable We must have fellowship with him in tribulation if we expect to raign with him in glory Rev. 1.9 I shall explicate the words in the opening of the Doctrine Hence observe All those that shew forth the power of Religion in a holy conversation must certainly look for persecution 1. I say All without exception be they high or low learned or unlearned qui conatur excipere conatur decipere if they walk in the power of Religion must expect persecution Isay a learned holy man and of the blood-royall yet was sawen asunder David a man after Gods own heart a King a man of rare accomplishments a man of men an expert souldier a sweet Musitian an amiable mercifull upright man yet how was he pursued by Saul reviled by Shemei molested by Absolom c. seldome at rest The better the man the sooner persecuted the Devill shoots his arrowes at the whitest marks 'T is the innocent upright man he and his Agents ayme at Psalm 10.8 and 37.14 Revel 7.9.14 innocent Abel is persecuted by wicked Cain 1 Iohn 3.12 Isaack by Ismael Gal 4.29 Paul by Jewes and Gentiles and Christ himself by Scribes and Pharises who sought sometimes to catch him Iohn 7.30.44 and anon to kill him Iohn 5.16.18 and 8.59 Luke 4.29 and 13.31 This is a part of that Crosse which every disciple of Christ must carry Matthew 16.24 1. He must take it up viz. cheerfully God loves a cheerfull sufferer as well as a cheerfull doer It must not be thrown upon us against our wills but it must be willingly taken up 2. His Crosse i. e. that Crosse whatever it be which God hath allotted us it must not be a Cross of our own making but of Gods allotting 3. His Crosse i. e. the greatest trialls he must not onely undergoe lesser trialls for Christ but if he call him to the death of the Crosse which was the most bitter and accursed death he must not refuse it This is that badge and cognizance by which the Church is distinguisht from all other societies Isay 54.11 Oh thou afflicted and tossed with tempests God feeds his people with the bread of Teares they are the Saints diet Psal. 80.5 this is that cup which all believers must drink off and that Baptisme
they would stirre up the Magistrate since they have more especial influence on him and are more nearly related to him that he may no longer bear the sword in vain but as God hath made him the Drunkards terror the swearers terror and the profane mans terror so he may be the blaspheamers terror and the Quakers terrour making them Quake in a better kind c. That some of these are Witches accumulative compounded seducing blasphemous witches in the highest degree there is none that hath read their books or known their Practices but is or may be fully satisfied That such should be put to death is clear Exod. 22.18 Levit. 24.16 Dan. 3.29 Deut. 13.6 to 10. Some judicial precepts are Iuris communis of common equity such as are agreeable to the instinct and law of nature common to all men and these for substance bind all persons both Jews and Gentiles as being Moral and so agreeing with the Moral Law These judicial precepts which were Iuris particularis of particular equity such as pertained especially to the Jews common-wealth and were sitted for them and their time are now abolished E. g. that a man should marry with none but his own stock That the brother should raise up seed to his Brother and that a Thief should restore four-fold this was peculiar to their Common-wealth and not to ours For 1. They were a wealthy people had abundance and could better bear a losse then we can To steal an Oxe from him that hath a thousand is nothing in comparison of stealing an Oxe from him that hath but two or four 2. Violence is oft added to Theft and the publick peace of the Nation is oft broken thereby Now more regard is to be had of the publick peace then of a private mans life Melius est ut pereat unus quàm unitas The Question then will be whether it be lawfull to put a man to death for Theft Answ. We must distinguish of Theft 1. There is a single simple Theft and this admits of discreet pitty especially when 't is committed by reason of extream poverty and necessity 2. There is compounded Theft when Violence Assaults Frights in the night time especially by breaking of a mans dwelling house whereby the life of him and his are endangered and in such cases where the offence is multiplyed and increased there the Magistrate may increase the punishment and inflict death upon the party as appeares 2 Sam. 12.1 2 3 4 c. Exod. 22.2 Prov. 6.31 So then those judicial and civil Precepts which are agreeable to the Moral Law and do confirm and uphold it they bind for ever E. g. 'T is a judicial Law that adulterers and adulteresses should dye the death now this being agreeable to common equity and to the Law of Nature as appeares Gen. 38.24 where Iudah before this judicial Law was publish by Moses appoints Tamar his daughter-in-Law to be burnt for this sin and Nebuchadnezzar burnt Ahab and Zedekiah for it Ier. 29.21 22 23. So this judicial Law of putting Witches to death by the Magistrate is agreeable to common equity it helps to preserve all the Moral Prceepts which are broken by the Idolatry Murder and Malice of Wiches It preserves the Peace of the land and therefore is perpetual and must be executed in our dayes on such as practice witchcraft be they high or low white or black As witchcraft is the same for substance now as it was in the dayes of Moses viz. a Covenant with the Devil whereby men can do strange things above the Order of Nature so the punishment ought to be the same and Witches should now be more severely punisht because they sin against greater Light and Love against greater means and mercies Yea though they never hurt any person yet if it can be clearly proved that any person hath made a League with the Devil and is in confederacy with him this renouncing the Lord and contracting with his deadly enemy is a High Treason against God and deserves present and certain death It 's dangerous for Magistrates to suffer such to live whom God hath appointed unto death 1 Kings 20.42 True God is very tender of the life of man and therefore the Magistrate must be very cautious and make diligent inquiry to find out this great Mystery he must not judge by bare reports or doubtful signs but he must lay all the Testimonies Signs Circumstances and strong presumptions of witchcraft together and then judge of the Cause What a heap of words the Lord useth by way of Caution before a man be put to death Deut. 13.14 15. if a man were reported to be a seducer of others to Idolatry he must not presently be stoned though he were a son of Belial But they must enquire and make search and aske diligently and behold if it be truth and the thing be certain that such an abomination is wrought then they must surely die Levit. 20. ult this made Iosiah to destroy the witches of his time 2 King 23.14 yea Saul though a wicked man yet put witches to death 2 Sam. 28.3.9 though his heart was not sincere in what he did for he sought to them in his trouble and if the Magistrate will not cut off such yet God will Balaam the sorcerer fell by the sword Iosh. 13.22 Simon Magus fell and perisht miserably Yea Saul lost his life for seeking to such 1 Chron. 10.13 14. and so did Ahaziah 2 Kings 1.2 3 4. Levit. 20.6 2. Idolaters and enticers to Idolatry must die Exod. 22.20 Deut. 13.6.9 But witches are the grossest Idolaters they sacrifice to the Devil they pray to him trust in him and serve him who is Gods profest enemy 2. They entice others to forsake God Witches beget witches they usually seduce wives sons daughters friends c. and therefore they ought to die 3. Those that doe more especially bring Gods plagues on a Land and Nation ought more especially to be punisht But witches and wizards do more especially bring Gods Plagues on a Nation This brought the curse on the Canaanites and drove them out of their Land Deuteronomy 18.12 14 15. This was that crying sin which made the Lord to forsake his people Isay 2.6 Therefore thou hast forsaken thy people because they are South-sayers like the Philistims Manasses witch-craft and wickednesse brought plagues on the Jewes many years after So 2 Kings 17.17 18. I have insisted the more on this sin because witch-craft grows so rife in the Land Had it been practised in the midnight of Popery it had been no wonder to see such works of darkness in dayes of darkness Revelati●ns 18.23 but now in the glorious Sunshine of the Gospel and day of special grace to practice such abominable works of darknesse makes mens sinnes out of measure sinneful We look for Peace but God may say to us as Iehu did to Ioram what hast thou to doe with Peace since the whoredomes of thy Mother Iesabel and
the Adulter act his lewdness if he thought the jealous husband stood at his back ready to slay him Atheism is the root of all the wickedness amongst us Psal 14.2 50.21 22. 94.5 6 8. Ezek. 9.9 This breeds Hypocrites Iob 13.16 There is a grain at least of Atheism in every sin 4 'T is a Cordial in affliction God is an Omniscient and omnipresent Friend he knows all our losses crosses tentations enemies Rev. 2.2 3 9 13. When the Priest and the Levite pass by us then he comes in to us He was with Ioseph in the prison Ieremy in the dungeon with Israel in Egypt 4. Observat. Christ is the Lord according to his Divine Nature he is Gods Coeternall Coessential Coequal with his Father This Title Lord answereth to the Hebrew word Iehovah which the Septuagint render Lord. In the New Testament this Title is given to Christ about a thousand times He is Lord over our Faith over our Consciences our Lives and Persons The Arrians and Socinians seeing Christs Humiliation and abasement denied his Deity affirming that he was not God Essentially but Nominally Since this Old blasphemous Heresie is revived in our dayes under the Notion of New-Light since it is such an Heresie as overthroweth the very foundation of our Faith the ground of our Worship and salvation by Christ and of all the good wee expect from him I shall therefore give some briefe Arguments against it and so passe on 1. That Christ is very God appeareth by the Titles which are given to him in Scripture 1. He is called Iehovah which is the most Glorious proper and peculiar Name of God Ieremiah 23.6 Malachi 3.1 2. He is stiled Gods equal Zachary 13.7 Philippians 2.6 of the same Essence with the Father he is not Consimilar like the Father but Consubstantial the same with him the one differs from the other Personally but not Essentially 1 Iohn 5.7 these three are One One in Essence one in Propriety one Iehovah Hence God himself calls him God Hebr. 1.8 1 Timothy 4.19 God manifest in the flesh and Immanuel God with us Matthew 1.23 Thomas calleth him My Lord and my God In him dwelleth the fulness of the God-head Colossians 2.6 It is the Fathers Will that all men should honor the Son even as they honor the Father Iohn 5.23 1 Ioh. 5.20 Grotius the Socinian-Arminian-Papist labors to pervert those texts which hold forth the Deity of Christ as Philippians 2.6.1 1 Timothy 3.16 Hebrewes 1.2 and especially Acts 20.28 Romans 9.5 These two Texts are so clear for the Deity of Christ that the Learned Socinian hath no shift but this that some old Manuscripts which he hath seen read it otherwise But if a thousand Manuscripts should corrupt the Text as Grotius endeavours to maintain an Heresie let them be Anathema 2. It plainly appears that Christ is God by his Attributes 1. He is Eternall Micah 5.2 Proverbs 8.22 Iohn 17.5 Revelations 1.8 2. Immutable Hebrewes 13.8 3. Omniscent Iohn 2.24.25 and 22.17 4. Omnipresent Matthew 28.20 5. Omnipotent the Almighty able to do whatsoever pleaseth him Revelations 1.8 and 11.17 and 19.6 He is the mighty God Isay 6.9 All Power is given to him both in Heaven and in Earth He hath Power to forgive sins which is proper onely unto God Matth. 9.6 He hath Power to Judge to Justifie to Sanctifie condemn and save 3 By his Works if you will not believe him by his Word yet believe him for his Works sake Iohn 14.11 1. The work of Creation shewes plainly his Deity Iohn 1.3 1 Cor. 8.6 Colos. 1.16 Heb. 1.2 3. 2. By the works of Providence by him all things consist and subsist Iohn 5.17 Colos. 1.17 Heb. 1.3 3. By his Miraculous works winds and Seas obey him he cast out Devils and cured all diseases 4. Worship is due onely to God but Christ is worshipped Steven prayes to him We are baptized into his Name We believe in him Kings must serve him Psalm 2. ult and all the Angels worship him Hebrewes 1.6 7. 5. There is an absolute necessity that Christ should be God as well as Man for as an Infinite Justice was offended so an infinite Justice must be satisfied The intollerable weight of Gods wrath the burthen of sin the power of Satan which is to be opposed and the great good which we had lost and must be restored by Christ all conclude Christs Deity Besides he is Judge of all the World which necessarily presupposeth his Deity he must be Omnipotent Omniscient c. who is this Judge If any would see this Controversie more fully cleared he may peruse Perkins CC. l. 2. c. 1. Q. 2. Doctor Owen against Biddle from Chapter 8. to 15. Leighs Body of Divinity l. 2. c. 16. Porters Vindication of 1 Iohn 5.20 Ienkins on Iude 4. p. 162.163 fol. Polyander contra Socin cap. 43. 1. This may discover to us the hainous nature of sin in that nothing could pacifie the wrath of God nor wash out the stain of sin but the blood of God as the Holy Christ stiles it Acts 20.28 Consider but the price that was paid for the least sin it made Christ to groan and sweat non guttas sed grumos clodded blood Luke 22.44 great was the soare that needed such a salve and sad the malady that could be cured by no other medicine In nothing is the horrour of sin seen like as in the Humiliation death and suffering of Christ. This should make us hate sin as the Evil of evils better be in Hell without sin then in Heaven with it Sickness Poverty imprisonment c. These are but outward evils a man may lie under such afflictions and yet be under dear Affections as Iob David Paul It is onely sin that makes us odious to God and therefore sin should be odious to us Psalm 97.10 We should hate it not onely Odio aversationis but also odio inimicitiae Not onely by flying from it but by pnrsuing it with an hatred of enmity Sin fights against the Essence and Being of of God it would kill him and therefore we should kill it See therefore Master Ier. Burroughs Sin the evil of evils Master Robert Bolton Instruction for comfort to afflicted consciences Chapter 4. Page 110. Doctor Samuel Bolton Sermon on 2 Samuel 24.10 folio Dr. Goodwins Aggravation of sin p. 1. c. 2. 'T is matter of singular Consolation Dost thou want wisedom Righteousness Sanctification c. Christ is God therefore infinitely good able to supply all thy wants He 's a rich Magazin in him are Treasures of Wisedom Righteousness c. In him doth fulness all fulness dwell he hath not onely a fulness of sufficiency but a fulness of redundancy an overflowing fulness for me and thee and all believers to the end of the world Iohn 1. 16. Colos. 1.19 and 2.10 2. It may comfort us in respect of the Churches troubles Christ is God and King over his Church though he be a
over it Prov. 4.23 For watching see M. Ambrose his Media p. 38. Fenner Folio in Fine p. 32. M. Scortretch an excellent Tract on watching M. Obad. Sedgwick on 1 Cor. 16.13 M. Rous Art of Happiness cap. 5. folio p. 55. Observation 4. Ministers especially must be hardy men They must not be dainty delicate soft effeminate ones which can endure no labour taunts or trials but they must be hardy hardned seasoned solid pieces which will not warp or wind what ever the seasons be This the Apostle enjoyned Timothy more then once 2 Tim. 1.8 and 2.3 And brands those temporizers for their cowardice in that for fear of persecution they preached circumcision Gal. 6.12 We are called Soldiers Shepherds Watch-men Husband-men all which must endure Summers-heat and Winters frost We have to do with wicked men who have brows of brass and we had need of brows of brass to oppose them Ier. 1.17 18. we have to do with briars and thorns he that toucheth them had need to be fenced with iron staves and spears 2 Sam. 23.7 1. We must endure hardship in our preparatory studies we must give up our selves to reading study and prayer these require the whole man and therefore we are commanded to abide in these 1 Tim. 4.15 to give up our selves unto them Acts 6.4 and to attend on our ministery Rom. 12.7 Thus Ezra 7.10 prepared himself before he preacht 2. He must endure hardship in the actual performance of his duty He must do this work of the Lord diligently preaching in season and out of season In the morning he must sow his seed and at evening he must not hold his hand for he knows not which shall prosper The Prophets rose early to preach the Word Ier. 7.25 Christ himself was a frequent Preacher Luke 4.16 How industrious was Paul how many Cities and Regions did he win to Christ Rom. 15.19 3. Most properly and genuinely this hardship in the Text consists in a patient undergoing of those injuries and oppositions which we must expect from an ungrateful world 1. We must expect hard words To do well and hear ill is the proper lot of all faithful Ministers This we see in Christ who did all things well and yet he was called Beelzebub Mad-man Riotous c. Paul was called a pestilent fellow Cyprian was called Coprian and Athanasius Satanasius 2. Expect hard dealings Bonds and imprisonment are oft times the portions of those who have set the world at liberty from sin and Satan as we see in Moses Samuel Paul and Christ himself We must look to be defrauded of our temporals and robbed of our dues yea the more we love many times the less are we loved 2 Cor. 12.15 as B. Hooper foretold that where he had taken most pains there should he be burnt to ashes We batter the Devils Kingdom about his ears no wonder then if he raise batteries against us We have a door of doing good opened to us and therefore must expect many adversaries 1 Cor. 16.9 4. The Lord himself sometimes is pleased to exercise us and to inure us to hardship that we may be the fitter for his service Isai. 6.5 6. Luther complains of many tentations and that he had Horribilia de Deo Terribilia de Fide We must therefore arm and inure our selves to hardship betimes Of all men idleness and effeminacy becomes not Gods Embassadors Yet how many live careless that have cure of souls Vivunt sine cura cum veniunt ad animarum curam But let us like good Souldiers of Christ endure hardship 1. Patiently 2. Couragiously 3. Constantly 1. Patiently without this we shall tire in our race and never do the Will of God Heb. 10.36 This is one special qualification of a Minister 1 Tim. 3.3 and 2.2 24 25. 2. Couragiously magnanimity becomes Souldiers We are Captains and if we be faint-hearted or despondent we shall prejudice Christs cause and dishearten others When the Shepherd flies the Sheep will scatter Every Coward especially in such a cause as this is a Murderer We must harden our faces like a flint against all the oppositions of men as Christ did Isai. 50.7 remembring we have a Master that will bear us out Ier. 1.8 17 18 19. This made Paul indifferent whether he lived or died 〈…〉 might be glorified and Luther to contemn both the fury and favour of the Pope 3. Constantly not like French-men which begin their Wars like Thunder but end like smoak Better we had never lifted our selves in Christs service then to forsake our Colours and leave our plow in the open Field Too many like Nebuchadnezar's Image are gold at first silver in the middle and iron at last To incourage us let us consider 1. The great recompence of Reward Dan. 12.3 1 Pet. 5 4. Paul cast up his accounts and found that the sufferings of this present life are not worthy to be compared to the glory which shall be revealed Rom. 8.18 2. Consider what you fight for 't is not for silver or gold but for the souls of men one of which is of more worth then all the world S. Iames makes it a great honour to have a hand in such a work and therefore he puts an Emphasis upon it Iam. 5.20 He shall save a soul from death 3. Love Christ this makes hard things easie it can endure all things and overcome all difficulties This will constrain us to do our duty 2 Cor. 5.14 Observation 5. The Ministery is a work 1 Tim. 3.1 Hence they are compared to Rowers which take pains at their oares to Labourers and that in Harvest to Fisher-men that in the tempestuous Sea of this World and to Stars which are in perpetual motion 'T is no easie calling as some Sectaries imagine if rightly followed The sweat of the brow is nothing to that of the brain besides the dangers we are liable to for our works sake This made Luther affirm that a Minister labours more in a day many times then a Husband-man doth in a moneth and that if 't were lawful for him to leave his calling he would with more ease and pleasure dig for his living or do any other hard labour rather then undergo a Pastoral charge See more on V. 2. Obs. 4. Observation 6. Do the work or service of an Evangelist Observe Ministers are Servants and their Office in Service They are not Lords to tyrannize over the Faith of Gods people but Servants to Christ and his Church Rom. 1.1 2 Cor. 6.4 Neither is this any disparagment for Christ himself took upon him the Title of a Minister Rom. 15.8 As the Magistrate is the Minister of God to see to the Civil Affairs of the State and to defend the Church so the Pastors of the Church are the Ministers of God to see to the souls of men Observation 7. Of an Evangelist 7. Observe Ministers must preach the Gospel We must publish the glad tidings of a
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 ●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. Bolto●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 Chri●● 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 ●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
that he doth 2 Peter 2.9 to him belong the issues from death Psa. 68.20 when we be in extreme danger and in the jawes of death yet he hath many secret passages and back doores to conveigh us out at He hath a thousand wayes to deliver us by Means without means by weak means by contrary means Sometimes he changeth a Lion into a Lamb as Saul into Paul or else he stops the mouths of these Lions by restraining their cruelty Or by setting one Lion against another as the Philistines against Saul 1 Samuel 23.27 The Turks against the Papists he divided the Pharisees and Saduces amongst themselves whilest Paul escaped Acts 23.6 7. Or else he makes his children Lions to their enemies So that the dread of them falls upon them Hester 9.23 or else he breaks the teeth of these Lions So that they cannot do the mischief they intended Ps. 3.7 This may comfort Gods people in their deepest distress though these Lions may be too strong for us yet there is a stronger then they Isa. 31.43 There is no Protector like this great Protector of us all He is El-shaddai God Almighty and Alsufficient to supply our wants and help us in our straits though others may forsake us yet he hath promised that he will never do it Heb. 13.5 There are five Negatives to assure us of the truth of that promise q. d. I will not no I will not I will in no wise leave thee no● forsake thee And it is worth observing that in Scripture there is some Title or other of Gods that answers to all our necessities Ergo are our enemies fierce as Lions why God will come as a Lion against them Isay 31.4 Do they come upon thee as a mighty storm why he will be a covert to thee are they as a schorching heat he will be a shadow Isay 4.5 6. and 25.4 Art thou a poore shiftless sheep why he will be a sheepherd to defend thee Psalm 23.1 Art thou a Dove and in danger of Birds of prey Why God will be a Rocke to hide thee from them Cant. 2.14 Isay 33 16. The Church is Gods Vineyard and he will keep it night and day Isay 27.3 'T is his City he will be for walls and bulwarks to it Isay 26.2 His House-hold and he will provide for it His children and nature teacheth us to defend them and will the God of Nature think you leave his The Members of Christs mystical body and never any yet hated his own flesh The Apple of his Eye which is guarded with a five-fold covering Zach. 2.8 Psalm 17.8 Christ is King over his Church Ad domandum dominandum to subdue his enemies and make them his footstools Psalm 110.1 Let the wicked plow long furrows on our backs yet God will cut their Treaces that they shall plow in vain Psalm 129.3 4. The rod of the wicked may be on the back of the Righteous but it shall not rest there sufferings may be their condition but deliverance is their Portion Iehovah jirel the Lord seeth and is seen in the Mount both Actively and Passively for the help of his people Genesis 22.14 VERS 18 And the Lord will deliver me from every evil worke and will preserve me to his Heavenly Kingdome to whom be glory for ever and ever Amen q. d. THat God which hath been with me hitherto will not now forsake me but will keep me by his assisting grace so that I shall not for fear of suffering run into sin nor do any thing unworthy of my holy Profession He will preserve me from all sinful revolts till he have wrought me to his heavenly Kingdome 2. Others give this sense of the words The Lord will deliver me from the Violent practises of evil men and will not suffer them to hurt me But the Text saith not The Lord will deliver me from every evil worker but which is more comfortable and fully He will deliver me from every evil work So that the former sense is most genuine and agreeable to the Context God will keep me pure from all wickedness and so preserve me to his heavenly Kingdome As he hath delivered me from the jawes of Metaphorical Lions so I am assured that he will deliver me from Spiritual Lions i. from the Tyranny of sin and Satan till he hath brought me safe and sound unto his heavenly Kingdome To whom be glory for ever and ever Amen B●ing assured by Gods Spirit of his Divine manu-tenency till he came to glory he concludes with a sweet Doxology and Thankesgiving to the Lord Christ his Saviour and Preserver where we have 1. The person to whom praise is given it is to him id est to the Lord Jesus V. 17. 2. What the praise is that is given to him viz. the praise of his Glory To him be Glory i. let him onely have Honour Worship Praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth Praise increased and abundantly published So Luke 2.14 Glory be to God on High i. Let the praise of his Wisedome Power and goodnesse be abundantly spread abroad who of his Transcendent love hath redeemed the sonnes of men Hence the Geneva Translation renders it praise To him be praise for ever This Doxology was frequently used by the Apostle as you may see Romans 11.36 and 16.26 Philippians 4.20 1 Timothy 1.16 Heb. 13.21 1 Peter 5.11 Iude 25. 3. Here is the duration of this praise it must not be for a day or two but for ever and ever By which phrase the Scripture setteth forth Eternitie The doubling of the word hath an Emphasis and alwayes signifieth an everlastiug continuance without any date or end at all 4. Here is the fervour of Pauls affection in this duty of glorifying Christ testified by the word Amen id est So be it or so it shall be q. d. I heartily wish it may be so I find a threefold Amen in Scripture 1. Assevering 2. Assenting 3. Assuring Sometimes it is prefixt sometimes it is affixt when it is prefixed it is an Amen of Vehement Asseveration Iohn 6.26 But the Amen in the Text is both Assenting and Assuriug and is usually affixt and added at the end of Prayer as Matth. 6.13 Rom. 15.33 Gal. ult ult Observations 1. The Experience of Gods ●ormer deliverances must make us rest upon him for future He hath delivered me formerly saith the Apostle and therefore I am confident that he will still deliver me till he have brought me safe to his Kingdom This is Scripture Logick and God loves to have us argue thus Psal. 4.1 and 86.13 16. and 77.10 When David was delivered from the Lion and the Bear he thence concludes that God w●uld also deliver him from that Vncircumcised Philistine 1 Sam. 17.36 37. So Paul argued 2 Cor. 1.10 Who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver He hath delivered us that we know he doth deliver that we
temerarii qui cupiditatum impetus sine ratione consil●o sequuntur instabiles nihil fixum firmumque tenentes Espencaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cado Sine judicio quodlibet attrectant mutant quadrata rotundis Illa dicuntur fieri temetè quae ratione non reguntur Aquinas Pharaz disrupit inundavit Temeritas est florentis aetatis prudentia senectutis Cicero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temeritas est inscitiae filia Insipientis est dicere non putâram Cicero Intellectus cogitandus principium omnis boni Kashash sig non simpliciter inquirere sed studiosè ac diligenter inquirere sig seriam accuratam disquisitionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumidi inflati vanâ de se opinione quae diictur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflor ●umeo superbio Grotius Qui sibi-ipsis magni pretii videntur homines Heming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fu●iosè delirans Aretius There is an elegant Paranomasy in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scripture is no enemy to Rhetorick See my Schooles-Guard p. 150 151. V. Lactant. Institut Divin l. 3. c. 19. Against those see Sibel in Psal. 16.5 Tom. 1. p. 341 342. c. Harsnet on Repentance p. 370. c. Downams Warfar l 2. c. 5. Mortuus per culpam prodigalitatis luxuriae revixit per gratiam poenitentiae Dignus est Deorum conviva qui rebus creatis moderatè utitur qui verò licitas voluptates contemnit non jam conviva Dei est sed consors Epictet art 20. Vbi voluptas regnat ibi virtus exu●lat V. Papillon on the Passions Chapt. 4. and chapt 17. See more Burroughs's Moses Choyce cap. 11. p. 115. c. Indurandus est animus blandimentis voluptatum procul abstrahendus Vina Hannibalem solverunt armis vicit vitiis victus est Seneca Epist. 3. p. 104.110 See Rules for moderating our pleasures D. Hall's Treatise of Christian Moderat cap. 2. to 11. Affectanti caelestia terrena non sapiunt aeternis inhitanti fastidio sunt transitoria Bern. Omnis creatura vilescat ut creator dulcescat Sperne siliquas terrae dabit tibi Deus Manna coeli Mutantur gaudia non tolluntur Voluptates mentis cateris praestant 1. Ob facultatem in quae existunt 2. Propter nobilitatem rerum è quibus hauriuntur 3. Quia firmiores sunt nec fastidium pariunt Alsteed Voluptatem vicisse voluptas est maxima Cyprian Bis vincit qui se vicit Prov. 16.32 See Mr. Cotton's Comment on that Text. Momentaneum est quod delectat aeternum quod cruciat Effoeminat animos amoenitas Seneca Si aliqua amisistis vitae gaudia negotiatio est aliquid amittere ut majora lucreris Tertul. Delicatus es frater si hîc vis gaudere cum seculo posteà regnare cum Christo. Hieron Nostrae coenae nostrae nuptiae nondum sunt Tertul. Dum blandiuntur necant Vbi voluptas incipit vivere ibi sanitas vita desinit Quo quis remotior à vanis hoc vicinior veris gaudiis Quàm suave est istis suavitatibus carere Aug. Cicero de Amicit de senect Vespasian was tired with a triumph and if our recreations are toylsom what are our Toyles I four ease be painfull what is our pain On this side the enjoyment of God there is no rest all the rest is vanity Venning See Moses Choyce cap. 11. and 26.27 and Mr. Clerks Mirrour cap. 25. Edit 3. and cap. 113. Vbi major sollicitudo abundantioris amoris est indicium Non dubium est quin illud magis amemus quod anteponimus Salvian Sit aliorum perditio tua cautio Epiphan Haeres 26. Speciem inane pietatis simulachrum Beza Hypocritae sunt qui latentem impietatem specie virtutis tegunt à Lapid Forma est per quod res est illud quod est Against Hypocrisy See Dyke on the Heart and M. Corshels Treatise against it and M. Ant. Burges Spi. Refining 2 P. Ser. 38 39 40 41 42 M. Youngs Cure of Misprision Sect. 70. p. 130. Bolton of Psal. 1. p. 24. c. Fenner on Isay 58.4 p. 407. Fol. p. 2. Quidam volunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poni pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nam veritas tei cujusque ex vi operatione deprehenditur Gerhard in locum Quid prodest si Deum gestamus in frente vitia in animo recondamus Aug. Vomicae sunt dehonestamenta religionis qui sub forma ejus vim abnegant quorum culpâ fit ut religio malè audiat D. Sibbs Concio ad Clerum In 2 Tim. 1.14 Ab hypocritis multò majus est periculum Ecclesiae quàm à manifestis hostibus nam Tyranni sunt extra Ecclesiam omnes eos metuunt fugiunt ab illis sicut à lapis ●ves sed hypocriti sunt in external societate Ecclesiae veniunt ●ecti induviis ovium Alesius in locum Religion it self should not be cared for but onely the Appearance because the credit of it is an help but the use a cumber Machiavell A form of Godlinesse and the power of sin may dwell together but the power of godliness and a form of sin cannot dwell together much le●s the power of Godliness and the power of sin Venning Habent cognitionem purè speculativam non affectivam Aquinas A Reverend Divine observes four sad presages of some judgement yet coming on England The first is the great indifferency about the truths of Christ. 2. The great want of the power of godliness 3. The great contempt of the Ministers of the Gospel 4. The great inconsideration of the Death of so many choyce Prophets and Servants of God Mr. Obad. Sedgwick at Mr. Strongs Funerall See Schooles-Guard Rule 12. See an excellent description of these Monsters not men in a book intitled the Irreligion of the Northern Quakers p. 28. c. V. The Relation of Nayle●s Triall before the House Monstrum nullâ virtute redemptum Juven Q●id eo infelicius cui jam esse malum necesse est Seneca How farre a Reprobate may go See my Beauty of Holiness cap. 2. Edit 2. p. 26. and Hildersham Iohn 4. Lect. 37. and Ward on Matth. 5.34 and Doctor Bolton See on Isay 58.2 p. 263.265 c. Altingius Problema 51. Tom. 2. p. 192. Suffragium Britan in Synod Dordrech ad Art 5. p. 246. See Mr. Strong on that Text. in his 31. Ser. p. 735. See Mr. Gournalls accurat● Treatise on Ephes. 6.10 p. 7. See Mr. Iohn Downam's plea for the poor and Mr. Bernard of Bat. his way to good works Maxima pars sanitatis est Velle sanari Clemangiis Affec●us virum indicat A parte praedominante fit denominatio Though it be but smoak and not a flame though it be but a wick in the Socket likelier to dye and go out then continue which we use to throw away yet he will not quench it i. e. he highly prizeth it 'T is a Me●osis Love See that Text clearly vin●icated ●nd expounded in Mr.