terminis for the out-works of Religion but for the Fundamentals and for the whole possession We must contend with Papists about our Justification with Arminians about our Election with Antimonians for the Law with Socinians for the Gospel and with the Antiscripturists for all 2. The Lord commends this in his servants he hath recorded the zeal of Moses Phinees Paul Apollos c. to their everlasting prayse they are the Apple of his Eye which is Oculus Oculi the glory of the Eye Zach. 2.8 They are his jewels he counts himself honoured and adorned by such and therefore he calls them his glory Isay 4.5 These glorifie God on earth and therefore we will glorifie them with himself Iohn 15.8 and 17.4.5 God hath more glory from his little zealous flock then from all the world besides Hence he so much glories in him Iob 2 3. Acts 13.22 3. He Rewards it where ever he finds it Phinees for his zealous execution of Justice was blest both he and his posterity Numb 15.11 12 13. Levi for his zeal in vindicating Gods Honour was exalted to the Priesthood Exod. 32.29 Deut. 33.8 9 10. Zabulum and Napthali that ventured their lives in Gods cause Iudge 5.18 God remembers the kindness and rewards it many years after in sending Christ to preach the Gospel first to them Matth. 4.13.14 yea so greatly is the Lord delighted with zeal that Iehu his Hypocritical zeal went not unrewarded 2 King 10.30 4. It graceth all our graces and is the Honour of our honours All Grace without this is nothing Dead Knowledge Faith Repentance are of no esteem with God dead Prayer is not Prayer As under the Law no sacrifice was acceptable without fire so no duty now is acceptable without the fire of zeal 5. Christ hath paid best for our zeal The fair price that he paid to Redeem us the same precious blood he gave to purchase us to himselfe a zealous and peculiar people Titus 2.14 If any have paid dearer for it or can shew better Title to it let him take it 6. Our zeal doth denominate us that we are that we are zealous for 'T is true we may love the creature but it must be with a subordinate inferior love but our zeal which is the cream of our affections must be given only to God 'T is a glory which he will not suffer to be given to another 7. Our zeal may provoke others the Corinthians zeal provoked many 2 Cor. 9.12 When the Love-sick Church began to commend Christ Cant. 5. ult This is my friend and this is my Beloved in the very next Chapter 6.1 Others begin to inquire Where is thy Beloved that we may seeke him with thee 8. Such help to save a Land from ruine One zealous Moses kept off judgement from Israel Psalm 106.23 One zealous Phinees stayes the Plague One zealous innocent man may save an Iland Iob 22. ult 9. This makes a man to excel we are all by Nature of one blood 't is Holy zeal that makes the difference This makes the Righteous to excel his Neighbour Prov. 12.26 both in life and death one of these Pearles surpasseth ten thousand peebles as one living creature excels a thousand dead ones These are called lively stones 1 Pet. 2.5 1. They are stones in respect of stability and solidness they stir not from their principles but are an everlasting foundation Prov. 10.25 2. Lively because of their Zeale and Activity they are prompt and ready for every good work 2 Timothy 2.21 Their spirits are raised to the highest excellencies and so are capable of the highe stactings They live the life of God Ephesians 4.18 or a godly life because it is from God as the Author it is according to God as the pattern and it tends to God as the end Others may do well but the zealous man excels them all Hence he 's called in Scripture not Adam a common man but Ish quasi Esh a man of fire heat and courage a man of spirit life activity a man of men an excellent man fitted to honour God and rule others 10. You will have no cause to repent of this zeal yea if the saints in Heaven were capable of sorrow they would grieve for nothing so much as that they had not done more for God in their generation How many have repented of their superstitious carnal zeal as Cardinal Woolsy sometimes did Had I served God as diligently as I have done the King he would not have given me over in my gray hairs but this is my just reward for serving men before God 11 There is an absolute necessity of it in respect of the many enemies that oppose us So soon as ever a man begins to look towards Heaven he must look for Giants and sons of Anak to oppose him We have the Devil above us with all his methods Eph. 6.11 depths Rev. 2.24 Devices 2 Cor. 2.11 The world about us with all its baits and snares and an evil heart within us ready to betray us into the hands of our enemies So that unless we be resolute violent men we shall never get Heaven Matth. 11.12 't is not the lazy somnolent Christian but the active and the violent that take Heaven by force 12. All thy gifts and parts without zeal to improve them become useless A Stag or Hart that hath great strength and horns yet doth little with them for want of courage As a bird without wings a body without a soul and salt without savor so is a man without zeal like Ieremiahs rotten girdle that was good for nothing Ier. 13.7 Zeal is to the soul that which spirits are to the body and wine to the Spirits it puts activity and quickning in us 'T is as wheels to the Chariot which make us run the wayes of Gods Commandments as courage to a souldier as mettle to the horse and as manure to the ground which makes it abound in fruitfulness Now that you may get and keep this Gace we must shun those Quenchâ—coals which extinguish this holy fire in us 1. The first is the retaining of any one bosome beloved sin be it Pride Idleness Formality Covetousness either thy zeal must destroy thy sin or thy sin will destroy thy zeal Zealous affections are the wings of the soul but sin like bird-lime intangles them that they cannot fly Heaven-ward They are the feet of the soul but sin like fetters hindereth us from runing They are the fire of the soul but sin like water quencheth this fire We must resolve therefore against all sin if ever we would have the Spirit of zeal to dwell in us 2. Take heed of the inordinate love of the world These thornes will choak our zeal and this outward heat extracts and consumes our inward Cast earth upon fire and you put it out Demas and Iudas the love of the world drew them off we must get our affections loosened from the world and use it as though we used it not Use
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
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
174. l. 27. r. Practical l. 28. r. Oeconomical p. 197. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 217. l. 35. r. mirror p. 219. r. delectatione p. 222 l. 14. r. Pillar p. 231. r. Polyptoton p. 234. l. 5 dele All. p. 259. l. 17. r. Question p. 267. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 28.4 r. ultro in marg p. 311. l. 40. declaration p. 133. l. 20 acrei p. 339. l. 6. Beophman p. 366. l. 26. add David had 3 enemies Saul Goliah and Absalom p. 375. l. 38. r. reproaching p. 380. in marg liberam for liberalitatem ex parte dantis AN EXPOSITION Of the third Chapter OF THE Second Epistle of PAUL TO TIMOTHY 2 TIM 3.1 c. This also know That in the last dayes perilous times shall come THE Apostle having in the two fore-going Chapters fore-warned and so fore-armed his dear son Timothy against those Schismaticks Hereticks Hypocrites and false Teachers which were then arising and creeping into the Church he comes now by a Propheticall instinct to fore-tell of greater evills and of more false Teachers and Seducers which should yet arise especially towards the end of the world In this Chapter we have 1. A Prediction or prophetical narration of the men and manners of the last times from verse 2. to verse 9. 2. The better to avoyd them we have here the marks whereby the Seducers and Impostors of the last times may be knowne 1. They are glozing Hypocrites verse 5. they have a form and but a form of godlinesse 2. They are of an insinuating disposition they slily and secretly creep into houses verse 6. 3. They are subtle they set first on the weaker vessel like the devil their father that first set on Eve that he might by her the better deceive Adam v. 6 7. 4. You may know them by their opposing the Truth and the faithfull Ministers thereof verse 8. 5. By their corrupt principles and practises verse 8. 6. By their Apostasy they fall away more and more and grow worse and worse verse 13. 3. Lest Timothy should be discouraged here is first a consolatory promise for the bounding and breaking of the follies and fopperies of the malice and madness of these Impostors verse 9. 2. The better to encourage him Paul sets before him his own Example and shews him what troubles and persecutions he under-went and how the Lord delivered him out of all verse 10 11. and withall tells him that persecution was not peculiar to him but that it was the common lot of all the godly whilst they live in this world 4. He exhorts Timothy to constancy and perseverance in the doctrine which he had received verse 14 15 16 17. and withall to a diligent study of the holy Scriptures which he adorns with a most elegant Encomium drawn 1. From their divine Authority 2. From their singular Utility 3. From their compleat Perfection This also know q. d. O Timothy my dearly beloved Son whom I have begotten in the faith I have armed thee before against present dangers and against those enemies to the truth which are already risen up in my life time such as Alexander Hermogenes Hymenaeus Phyletus c. I come now by a spirit of Prophesie to foretell thee of future troubles which shall befall the Church of God not only immediately after my death for even then from amongst your selves shall ravenous Wolves arise Act. 20.29 30. such as Menander Carpocrates Cerinthus c. who shall have a form of godnness but will deny the power of it but especially towards the end of the world those last dayes will be the worst iniquity will then abound and the love of many shall wax cold Be not therefore my son discouraged neither let any of Gods faithful Ministers thy Successours be dismayed or take offence at the Sects and Schismes at the Heresies and Blasphemies which shall in those last and loose dayes arise do not wonder at them as if some strange and new thing were come into the World for this also you must know That in the last dayes perilous times shall come In the last dayes That is all the time from Christs first coming in the flesh till his second coming to Judgement In scripture the latter or last times are taken two wayes 1. More generally for all Gospel-times from that time since Christ came in the flesh and publisht the Gospel this is called the Gospel-time in opposition to the Legal administrations and this is frequently in scripture phrase called The last time and The last dayes This appeares by those parallel Texts Ioel 2.28 compared with Acts 2.17 Heb. 1.2 1 Pet. 2.20 2.3.3 Isai 22. Hos. 3.5 Mich. 4.2 33. Thus we may understand that saying of Iacob to his sons Gen. 49.1 Gather your selves together that I may tell you what shall befall you in the last dayes i. at the coming of the Messiah or when Shiloh comes v. 20. Hence Gospel-times are called The end of the world 1 Cor. 20.11 Heb. 9.26 and the last houre 1 Iohn 2.18 Now these are called The last dayes 1. Because all was then consummated which was prophesied concerning the work of mans Redemption and so is the perfection of all times or as the Apostle cals it The fulness of time Gal. 4.4 Nothing now remains but a looking for the day of judgement which how soon it may come we know not 2. Because the whole time of the worlds continuance being distinguished into three great Periods the Gospel-time is the last of The three The first was from the creation to the giving of the Law upon Mount Sinai The second from the giving of the Law till the Appearance of Christ in our nature The third from that Appearance in Humility till his Appearance in Glory and this is that which in scripture is oft called the Last time because after it there shall be no more 3. Comparatively in respect of the precedent times which have past since the beginning of the world those times were longer than these Gospel-times are like to be 4. By the last times more especially is sometimes meant the times that are somewhat near the end of the World which are the latter times of these last dayes when people shall give themselves to luxury and security and all manner of vices Mat. 24.24 37 38. and thus it hath relation to the times we live in wherein iniqâ—ity abounds and love to God his people his Ministers and Ordinances abates Apostolicall times were bad but these dregs of dayes and this dorage of the world will be far worse This also know That in the last days perilous times shall come Perilous times shall come That is hard hurtfull hatefull heavie pernicious perilous troublous times shall come On this clause there are almost as many Opinions as there are Writers and as many Interpretations as there be Interpreters Yet in all this Variety there is no contrariety they may easily be
to send a gift to the end that Justice may be perverted the eye blinded and the Innocent condemned so to send a gift and so to receive a gift is both a sin in the one and the other He that would see more against Bribery let him peruse Mr. Iohn Downam's 4. Treatises against Swearing Drunkennesse Whoredome and Bribery Willet on Exod. 23.8 Doctor Downam on Psal. 15.5 2. It unfits men for the Ministery Covetousnesse is odious in any man more odious in a Magistrate but most odiouâ— in a Minister who by his life and doctrine ought to witnesse against it It troubles us to be abused by strangers but to have our menial servants and such as are near to us to preferre the trash and drosse of the earth before us that is the highest and horridst ingratitude insomuch that a dull Asse reproves Balaam for it 2 Pet. 2.15 16. With what face can a man reprove that in another of which himself is guilty therefore 't is made one speciall Qualification of a Gospell-Minister he must not be greedy of filthy lucre 1 Tim. 3.3 Titus 1.7.11 1 Pet. 5.2 The man of God must not only go or run but Fly from this Vice 1 Tim. 6.10 11. for a Minister to be a Mercenary man or a Market-man or by flattery and dawbing to curry favour and get riches this is that filthy lucre so oft cendemned in Scripture Such are called greedy insatiable dogges Isay 56.11 who for a slight reward prophane the Name of God Ezek. 13.19 Paul knew what a blemish this would be to his calling and therefore he was alwayes carefull to shunne the very appearance of it He oft parted with his right for Peace demanded not what was his due but laboured with his hands in the Churches infancy and low condition that he might not be burdensome to any 1 Cor. 9.6 7. 1 Thess. â— 5 6.9 We are souldiers and therefore we must not entangle our selves in these low things 2 Tim. 2.4 Caution yet let no man accuse us of Covetousnesse for demanding those dues which by the Law of God and the Lawes of the Land are due unto us The labourer is worthy of his hire saith Christ Matth. 10.10 this Paul proves by many Arguments 1 Cor. 9.7 8 9. 1 Tim. 5.17 18. Many would have us Preach for nothing when souldiers will fight for nothing and Trades-men work for nothing we will Preach for nothing In the mean time let them know that 't is one thing to preach for money and another thing to take money for preaching Though we receive pay for our paines and may justly demand it for our great labour yet we do not make that our end The conversion of soules and not money is the ultimate end of all our labours but I have spoken fully to this point in another Treatise which is now Printed 3. He cannot be a good souldier that minds money more then the cause of God such a one will betray his trust or plunder and use violence This S. Iohn foresaw and therefore commands souldiers to do violence to no man but to be content with their allowance Luke 3.14 It 's an ill Trade to go up and down killing men for eight pence a day such fight with an ill conscience and so will fly in a time of triall As the man must be good and the cause good so his end must be good else he marres all 4. He 's unfit to govern a family he 'l make slaves and drudges of his children and servants Better be some mens beasts then their servants for those rest on the Sabbath while these are drudging for their covetous Masters These men either cannot pray with their Families or else the cares of the World will not suffer them they savour nothing but Earth they are meer Earth Earth Earth Ier. 22.29 They are Earth by Creation Earth in their Conversation and return to Earth in their dissolution They have earthen bodies and earthen minds too and so are meer Earth and have their names written in the Earth which shall be their Hell as some conceive Ier. 17.13 He that would see more Disswasives from this sin let him peruse Mr. Boltons Directions for walking with God p. 289.288 c. where you shall find 12. excellent considerations against it and Mr. Palmers Memorials p. 10.3 c. Observ. We are free from this sin say most men though most men are guilty of it yet few will acknowledge it 'T is a secret subtle sin that hides it self under the Cloak of good husbandry frugality and thrift 1 Thess. 2.5 I shall therefore give you some signes and characters of a covetous man This sin may be discerned By our Thoughts Words and Works 1. Try your selves by your Thoughts this is the best way to know what you are for as a man thinketh so is he Prov. 23.7 By these the Lord tries us Psal. 139.23 2 Sam. 16.7 Iob 42.2 and therefore by them we should try our selves they are the peculiar acts of Gods eye and greatest in his esteem 't is not so much our words and works as the bent of our hearts and spirits which he ponders Prov. 16.2 and if he find them irregular it displeaseth him Gen. 6.6 Prov. 6.18 Isai 65.2 3 5. Zach. 8.17 Ier. 4.14 Rom. 2.2.21 not only the works but also the Thoughts of the wicked are an abomination to the Lord. Prov 15.26 and though Thoughts are free in respect of the Courts of men yet they are not free from the All-seeing eye of God Isai 66.18 I know their thoughts 2. They are not free from Gods word it takes hold of them Heb. 4.12 Exod. 20.17 3. They are not free from his revenging hand Ier. 6.19 Rom. 2.21 Revel 2.23 2. We should try our selves by the thoughts and devices of our hearts because they are the more immediate issues of our hearts and cannot so easily deceive us as words and works may A man cannot so well judge of the goodnesse of a spring by the water which runs 7. miles off as he may by going to the Fountain head so we cannot judge so well of our selves by our actions which are as streams as we can by our Thoughts for there are many Occurrences between the Act and the thought These are the Master-wheeles and first movers in the soul and from them issue either life or death Prov. 4.23 Isai 59 7. Mat. 15.19 if a man be Malicious Murderous Covetous c. first his thoughts are so and thence come evill acts These are the Root and those the Fruit these the Mother and those her Daughters In the time of the Law the Lord required the first-fruits and the first-born Exod. 22.39 he calls not now for the first-born of our flocks or bodies but of our soules these must be kept more especially for him 3. They are the Universal Acts of the heart which discovers it self most clearly by them 4. They are the swiftest acts of the heart
are riches if they be not rightly used 3. Thornes if they be carelesly handled scratch and wound us a man had need to be fenced with iron and well harnassed that goes amongst them 2 Sam. 23.6 7. So riches if they be not wisely managed pierce us with many sorrowes 1 Tim. 6.9 10. 4. Thornes are perplexed and folded one within another so are the cares of this World so linkt together that one drawes on another 5. They are catching any thing that comes near them Abrahams Ram was caught in a thicket Gen. 22 13. let a sheep come to them for shelter and he 's soon entangled and leaves some of his fleece behind him So they that will be rich are quickly caught and entangled by them they rob us of our Humility Industry Courage Zeale How many in times of triall to save their goods have denied their God 6. They soon vanish and are quickly extinct Psal. 58.9 and 118.12 So riches flye suddenly from us and are therefore called uncertaine riches 7. Thornes spring from the earth and their heads run into the earth again So Rich men have their Hearts and Heads in the earth 8. Thickets of Thornes are Receptacles and Dens of many noysome hurtfull creatures so the hearts of worldly men are Dens of Devills and Lodges for noisom lusts 4. Riches are called Vnrighteous Mammon Luke 16.9 and Treasures of wickednesse Prov. 10.2 Because oft-times they are ill got ill kept ill spent How many use unrighteous practises to gain them and in the possessing of them they become the baits and instruments of many sins especially of oppression and unrighteousnesse Not that Riches are unrighteous in themselves but accidentally by the abuse of wicked men they become the occasions of great unrighteousness 5. They are called Deceitfull riches Matth. 13.22 Iude 11. Because they deceive such as trust in them They are like a painted harlot that promiseth pleasure but brings pain they deal by men as the devill doth by his witches he promiseth them delights but gives them torments promiseth them liberty and brings them to prison promiseth them life and brings them to death Riches frustrate the expectation of such as rest upon them They are like the gross Idolater which feeds on ashes and rests on a lye Isay 44.20 yet are they so bewitcht with them that they cannot say Is there not a lye in my right hand they cannot so much as question with themselves Are these the things I was born for are these my chiefest good if they could once but thus reason with their hearts they would soon loath them 6. Riches are called Nothing Prov. 23.5 Wilt thou set thine eyes upon that which is not or which is nothing as the former translation reads it most men idolize riches and look upon them as great matters but in Christs Inventory they are set amongst the least of goods Luke 16.10 11. Solomon goes further and reckons them amongst the things that are not The whole Turkish Empire saith Luther is nothing else but a crust cast by heavens great House-keeper to the dogs of the world 1. Observe how sharply Solomon reproves men for looking after Riches Wilt thou set thine eye on that which is not q. d. Thou mayest not do it they are not worth the looking after and therefore do not so much as cast an eye upon them 1. Because man is a rationall creature he useth convincing Argumâ—nts to disswade him 1. Consider they are Nothing Nothing in Gods eye and esteem Nothing in comparison of Grace and Gods favour Nothing in respect of any Reall comfort they profit not in a day of wrath when trouble is upon our selves or upon the Nation they cannot help us but they forsake us when we have most need Prov. 11.4 Iob 36.18.19 Zeph. 1. ult They are so vain that they deserve not the name of a Being they are not they are a meer non-entity a purum nihil call them any thing and you call them too much 2. They are exceeding Mutable they flye suddenly and swiftly from us they have not Sparrowes but Eagles wings to fly aloft out of our reach There is no keeping them we daily see how they flye from one to another Hence the Apostle calls them uncertain Riches 1 Tim. 6.17 3. They make themselves wings we need not invent wayes to make them fly they have wings enough of their own to flye from us by the wings of fire by the wings of Theeves by the wings of Taxes Suretiships Souldiers Plunder by Rust Rats Moaths Mice Pirates Shipwrack c. So that he who was Dives to day may be Lazarus to morrow Thus let us get our judgements clearly convinc't of the Vanity Inanity Mutability and Dagner of Riches then will not our hearts be easily deceived by them to this end remember what our Saviour calls them Luke 10.41 They are many things i. e. they require much labour and trouble to get them 2. They are unnecessary things one thing is necessary 3. They will be taken from us 4. They are not the best part 2. Having removed the Causes of Covetousnesse in the next place Gâ—t an Hatred of it in thy Heart Do not plead for it do not extenuate it but remember 't is Idolatry the root of all evill it makes us hatefull to God odious to men a burden to our selves and abusive to our Relations This will make us to flye from it as from the face of a serpent 1 Tim. 6.20 21. Shun it with all speed that you be not tackt or tainted with it But how may I do that why study ye the contrary graces verse 11 12. for as Diseases so Vices are cured by their contraries 3. Pray much against it Without this all other meanes are vain This hath a speciall influence on all the other pieces of our spirituall armour without it all the rest are unserviceable and therefore the Apostle addes in the close of all praying alwayes Ephes. 6.18 Spread thy misery before the Lord and say Lord what a heart have I how full of distracting cares and inordinate feares how dead and dull to the best things If Riches increase I can reioyce in them or if my substance decrease I am sensible of that but in matters of spirituall concernment how stupid and senselesse am I oh thou the Heart-making be to me the Heart-mending God When David did but feel this sin stirring in him he goeth presently to Prayer against it Psalm 119.36 and so doth Agur. Proverbs 30.8 We have no power of our selves against this Goliah we must therefore goe forth in Gods Name against it and then though it be a strong habituall connaturall sinne yet God is El the strong God and there is nothing too hard for him Though the sonnes of Zerviah may be too strong for us yet they are not too strong for him Prayer is a speciall meanes to riâ—de our hearts of all distrustfull dâ—stracting tormenting cares Phil. 4.6 7.
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 bâ— 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 Sennacherâ—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
exceeding Haughty Vaine Light Loose Hypocriticall and Rebellious to Parents it may be whilest they be rich and can give them something they will shew some externall Reverence and Obedience out of Self-respects that they may get something from them but let those Parents become Poor Old Sick or a little burdensome to them then oh what Bitter Saucy Reproachfull words what harsh Vexatious and Uncivill carriage do they expresse towards them as if they were some base Peasants rather then their naturall Parents The Storks of Heaven shall rise in Judgement against the rebellious children of this age for such is their naturall affection to their dams that they feed them when they are old and 't is but reason that as our Parents have nursed and nourished us so we should do the like for them if need require this is called a requiting of their love and is very pleasing in the sight of God 1 Tim. 5.4 We must not only love them and reverence them externally and internally but we must shew our love by succouring and supporting them in all their necessities and so far as we are able we must answer their tender cost and care to us by doing good to them again So did Ioseph Gen. 47.12 and Christ commends the care of his Mother to Iohn 19.26 27. so Ruth 2.18 1 Sam. 22 3 4. consider the heavie curses which God denounceth against such as contemn their Parents God will suddenly cut them off they shall not live out half their dayes Deut. 27.16 Prov. 20.20 As God prolongs the life of the Obedient Ephes 6 3. So he hath threatned shamefull death to the disobedient Prov. 30.17 the Ravens shall pick out their eyes i. e. they shall be put to an untimely death and hanging on a tree they shall be meat for Ravens and the fowles of the aire So Deut. 21.18 19 21 22. Lev. 20.9 Mark 7.10 2. As thou hast been ungratefull to thy Parents so thy children shall be ungratefull to thee As men mete to others especially their Parents so God raiseth up some usually to mete to them again A scoffing Ham is punisht with a profane Canaan and both of them are punisht in the cursed Canaanites that descended from them and proved Imitatours of their Fathers wickednesse Gen. 9.25 This was one of those sins which caused the day of Ierusalems sorrow to draw near Ezek. 22.7 I wish it be not a fore-run-runner of some judgement to this Nation 2. Magistrates are the politicall fathers of our country Gen. 45.8 Iudg. 5.7 1 Sam. 24.11 Lam. 3.3 God commands us to honour them yet how do those filthy Dreamers as S. Iude 8. stiles them despise dominions and speakevill of dignities as if God had given them a command to dishonour and abuse them We have those that shew not so much as externall Revererence to them How unlike are these to the Saints of old Mephibosheth falls on his face before David 2 Sam. 9.6 and Nathan bowes himselfe before him 1 Kings 1.23 Object Many of our Magistrates are carnall wicked men Answ. Admit they are so yet they are Magistrates still and are deputed by God to that office having power and authorite from him and in this respect though they be never so vile and wicked yet we are to give them all due Reverence and respect both internall and externall Saul was a wicked man a persecuter of holy David and Ionathan yet David respects him as the Lords anointed still 1 Sam. 24.6 The sonnes of Heth were Heathens yet Abraham bowed himselfe unto them Gen. 23.7 Esau is expressely called a profane man Heb. 12.16 yet Iacob calls him my Lord Esau and bowed seven times before him Gen. 33.3 Festus was none of the best yet Paul gives him his Titles of honour Acts 26.25 Most noble Festus and if we must pray for Nero's and Tyrants and all in authority which is the great work 1 Tim. 2.2 then surely we may bow in a civil way unto them uncover our heads and give them respective language How then can those Monsters rather then men boast of their sanctity when they have not common civâ—â—ity or say they love God when they slight his Vice-gerents and Substitutes 3. Ministers of Christ are spirituall fathers they are Instruments of our Conversion and Regeneration 1 Cor. 4.14 15. Elisha calls Elijah his Father 2 Kings 2.12 and 6.21 and 13 14. Iudg. 18.19 1 Tim. 1.2 Titus 1.3 now when was there ever more contempt cast upon the Ministers of Christ solely because they are his messengers and that by a company of proud censorious Sectaries and Seducers unsetlted turbulent arrogant spirits raging waves of the Sea foaming out their own shame Iude 13. Calling us Witches Devills Serpents Antichrists c. They forget that Ministers are by Office Elders and the Apostle would have such to be used with more reverence and respect then ordinary men 1 Tim. 5.1 But such railing is the Livery we must expect from this ungratefull world Thus did they revile the Prophets Apostles yea and Christ himself he was called a mad-man a wine bibber a devill And if they have called the Master of the House Beelzebub what may the servant expect Matth. 10.25 Thus they called Cyprian Coprian Athanasius Sathanasius Calvin Cain and Forell Devill no sooner is a man a faithfull Minister of Christ but he is half a Martyr But let such Raylers know that they carry about them the black marks of unregenerate men and such as never tasted the Power and comfort of our Ministery yea and except God give them Repentance of Reprobation 4. Masters of Families are called Fathers Thus Naamans servant calls him My Father 2 Kings 5.23 How do these also complain of the abuses of their servants The heeles are now where the head should be Every Iack looks now upon himself as a Fellow-creature with his Master and some think themselves Superiour especially if the Master be a carnall man and themselves have a little smattering in Religion then they think they may leave their callings and run from the shop into the Pulpit contrary to that 1 Cor. 7.20 let every man abide in his owne calling 'T is true as a Master is a wicked man and commands wicked things as to profane the Sabbath lye cozen c. he may not be obeyed 't is no dishonour to earthly Masters to see their Heavenly Master preferred before them Thus we may not be the servants of men 1 Cor. 7.23 To obey their wicked commands he speaks in respect of conscience and in regard of the inward man He forbids not bodily service to men for a wicked Master though he be never so vile yet commanding such things as a Master may command by vertue of his place is to be obeyed as appeares 1 Tim. 6.1 2. he speaks of servants that had Infidels to their Masters he would have them so to carry themselves towards such Masters as accounting them worthy of all honour
unpunished as a Reverend Divine hath very well observed but as they have been notorious in sin so shall they be notorious for shame Hence a Truce-breaker is here reckoned among the vilest of Christians and a Covenant-breaker is listed amongst the worst of Heathens Rom. 1.32 God accounts this so far from service and duty that he looks upon it as horrible profanenesse and perjury what doth more provoke a man then Treachery and perfidiousnesse and what greater Treachery then to break so solemn and sacred a Covenant this provoked the Lord against Iudah Hos. 6.7 but they like men have transgrest the Covenant there even there have they dealt treacherously against me There where they should have been most fast and faithfull there they were most false and perfidious What we barely promise we ought to perform but a Vow is a double and stronger bond and so more carefully to be observed Hence Gods hand hath been remarkable against Covenant-breakers in all ages Sauls posterity was plagued for their breach of Covenant with the Gibeonites 2 Sam. 21.1 1.6 So the Heathen that were Covenant-breakers were given up to Reprobate sense Rom. 1. Sampson breaking his Vow had his eyes put out by the Philistines and is made to grind Iudg. 6.21 Absolon under pretence of a Vow seeks his Fathers life but it cost him his own 2 Sam. 15.17 King Zedekiah is punisht with death for breaking Covenant with Nebuchadnezzar a Heathen and an Idolater Ezek. 17.15 to 22. 't is a signall place and worthy our serious meditation So Ier. 34.18 to 22. God will send a sword on such to avenge the quarrell of his Covenant Levit. 26.25 'T is reported of the Egyptians that if any man did swear by the life of the King and did not perform his Oath that man was to dye without mercy no gold no silver could redeem his life We have sworne not by a King but we have lifted up our hands to the King of Kings and unlesse we mean to dye eternally we must perform it The Jewes have a Proverb Non est poena super Israelem in qua non sit Vncia Vituli aurei That was such a Transgression that God remembred it every time he plagued them So Non est poena super Angliam in qua non sit Vncia foederis In every punishment there 's somewhat of the Covenant in it I shall conclude with the words of some Reverend Divines lamenting the Breach of the Covenant amongst us That so solemn a Covenant say they so gravely and piously penned so dreadfully obliging the Conscience in all sincerity and fidelity to take and keep it so ratified by authority of Parliament ordering of it with instructions exhortations and satisfactions to scruples that this Covenant should be by so many without any sense of Religion both taken and broken as if it were but a King at Chesse set upon the board for a game and so shut up in a bagge when the game is done this is that which may make us hang down our heads and with heavie hearts say as Ezra 9.6 O our God we are ashamed to lift up our faults c. So they Now as Covenant-breaking is a God-provoking sin so Covenant-keeping is a Sacrifice most pleasing and acceptable to him and the most compendious way to exalt a Nation as we see in the times of Moses and Ioshua 24 25 c. Asa. 2 Chron. 15.12.15 Iosiah 2 Kings 23.3 c. Nehem. 9. when they brought their people into Covenant they prospered presently No sooner did England enter into Covenant but from that very day did the Lord blesse us and gave admirable successe to the Armies of his people Hag. 2.18 19. The Reason is because then we engage God more especially in our cause we bring him into the field with us we put all we are and have into his hand we are not now our own people but the Lords people the Lords Kingdome The Lords Warre the Lords Castles the battle is not ours but the Lords So long as Creature opposeth Creature they may make some resistance but when the Creator comes against the Creature Omnipotency against Impotency and Wisdom against Folly who then can stand Isay 45.9 when people fall to Covenanting then woe to Rebels Ezek. 20.37 There 's no way to preserve and establish a Nation like this Hence Moses exhorts the people to give up themselves by Covenant to God that so he might be their God and establish them Deut. 29.12 13. So when Iehojada had brought the people into Covenant then the Lord gave them rest 2 Kings 11.17 20. This is like a wall of brasse to a Kingdom or rather like a wall of fire as the Prophet speaks Zach. 2.5 which none can scale to defend us and to offend our enemies Now we have speciall interest in the Lord so that all that he hath is ours his Wisdome is ours to direct us his Power to protect us his Goodnesse to save us c. As a woman that 's married to a man partakes of all the Riches and Honours of her husband and as Laban said to Iacob Gen. 51.43 so may we say to the Lord All that thou hast is mine This appeares excellently Psal. 132.2 where the Lord sweares to David and David sweares and by a Vow devotes himselfe to God then followes blessings Temporall and Spirituall 1. They shall have spiritual blessings they shall have Gods speciall presence amongst them God will dwell there V. 13 14. yea such is Gods great condescention that he desires no better habitation then amongst his own people 2. He will fill them with spirituall joy V. 16. singing they shall sing i. e. they shall greatly and they shall surely rejoyce 3. He 'l blesse their posterity V. 11 12. 4. He 'l blesse their provision and satisfy the poor in Zion with bread V. 15. i. e. with all Temporall blessings needâ—ull for them 5. Since the Priests of God are exposed to more danger then others therefore he promiseth to them more speciall protection V. 16. 6. He will subdue their enemies V. 17 18. and will make the horne i. e. the power and might of his people to prosper and increase So that this is the only prevailing way viz. sincerely to give up our selves to God in Covenant and till this be done we are undone 'T is not Fasting Praying Humiliation unlesse we really covenant for Reformation of our selves and ours we do but dodge with God and cannot look to prosper Hence Ezra 10.1 2 3. tells the people they had sinned greatly yet there was hope but what must they do why make a Covenant and all shall be well V. 3. God must and will do great things for his people in Covenant when they be in distresse Psal. 105.8 9 and 106.45 and 111.5 yet he remembred his Covenant and saved them according to the multitude of his mercies with a notwithstanding their Rebellions against him Hence 't is that Gods people in their
a fool in Israel 2 Sam. 13.12 13 4. It destroyes the body It consumes the radicall moysture and so shortens the life It impaires the strength Prov. 31.3 and wastes the flesh Prov. 5.11 and makes men lyable to the sword of the Magistrate who ought to punish adulterers with death Levit. 20.10 Gen. 38.24 Deut. 22.22 yea the Pharises though they dispenc't with other sins yet judged Adulterers worthy of death Iohn 8.5 The Anabaptists alledge this Text for liberty of conscience and to destroy the coercive power of the Magistrate I shall therefore take a little paines to vindicate it 1. Our Saviour doth not plead for the woman in favour of adultery for he condemnes even adulterous aspects Matth. 5.28 and chargeth her to go and sin no more in this or any other kind viz. willingly and deliberately 2. Our Saviour doth not say absolutely that the sin deserved not condemnation or no man ought to punish it but he only tells her Neither do I condemne thee q. d. Though the sin deserve punishment yet that is the Magistrates duty I have no commission to take his sword into my hand The end of my comming into the world is not to destroy but to save not to punish as a Magistrate but to forgive not to take away Temporall life but to purchase eternall 3. The Pharises came to ensnare Christ but he snares them q. d. The fact is evident but who are ye that demand Justice against her Look into the book of your consciences O ye Hypocrites and see if you be not guilty of the like crime your selves 4. Christ teacheth us to be compassionate to poor penitent sinners who are confounded with shame and cannot speak a word in their own defence We should send such away with some comfort and godly admonition as Christ did this woman The Magistrate is to do his duty and pro re nata as occasion requires to cut off the workers of iniquity This kept Geneva so pure even their sharp punishing of Adulterers 5. It destroyes the soule it besots a man it robs him of his Gifts yea of his heart Hos. 4.11 It blinds the judgement drawes away the will from goodnesse and makes the Affections so bruitish that they mind nothing and delight in nothing but beastly sensuality Hence such impure persons are compared to unclean dogges Deut. 23.18 2 Sam. 3.8 and to unruly Stallions Ier. 5.8 How sottish did this sin make wise Solomon and those great Philosophers Rom. 1.21.26 It hardens the heart so that such seldom Repent Hence the guests of the Harlot are said to be in the depth of hell Prov. 9. ult and 7.26 27. The Whore is a pit that he which falls into hardly ever comes out again Prov. 2.18 19. her house inclines to death and her paths unto the dead none that go unto her return again neither take they hold of the paths of life My heart trembles when I read this Text. None return again i. e. none return ordinarily they are very few in comparison of the multitude that are delivered from this pit Prov. 23.27 like a winter Plague some do escape but very few and that hardly 'T is peccatum maximae adherentiae a sin that sticks close to the soules of such as it hath once possest Such must be cast out of Church-communion here the people of God must have no fellowship with such here 2 Cor. 5.9 Ephes. 5.11 and God barres them out of heaven hereafter 1 Cor. 6.9 10. Ephes. 5.5 6. Revel 21.8 and 23.15 Never any gave themselves to such sensuall lusts but they paid full dearly for them their end is bitter as wormwood Prov. 5.4 as such sins are committed with more sensuall delight and wilfulnesse so they bring more guilt and horror with them insomuch as many have despaired under the burden have murdered themselves We should therefore carefully fly these fleshly lusts because they warre against the soule 1 Pet. 2.11 the other lusts warre against us yet none warre against the Peace and purity of the soule like this Let no man then think this sin small as did the Heathen who numbred fornication amongst things indifferent Acts 15.20 when scarce any sin is more expressely forbidden or more severely punisht in the Scripture Exod. 20.14 Deut. 23.17 let no man deceive you with vain words Ephes. 5.5 6. or make you think this a sleight sin but get your judgements rightly informed by the word of God and see how contrary it speaks to the corrupt opinions of the world God calls it a great wickednesse Gen. 39.9 and an heinous crime Iob 37.11 12. and that which hath been the bane of thousands Gen. 34.25 Iudg. 20.35 1 Cor. 20.8.11 it 's called an abomination Ezek. 22.11 and a sin that ought to be severely punisht by the Magistrate Iob 31.11 Numb 25.11 12. and though such sinners may escape the hands of men yet they cannot escape the hands of a just God Heb. 13.4 who will punish his servants who repent for this sin with Temporal Judgements as we see in David and Solomon Prov. 11. ult 1 Cor. 11.32 or if they be impenitent profane violators and contemners of that Order which God hath planted amongst men he 'l punish them eternally Rev. 22.15 Object Sir What shall I do I am the man that have fallen once yea and again into this foul sin my conscience accuseth me and God who is greater then my conscience and knoweth more by me then I do by my self hath seen my beastly abominations in this kind so that I am become a Terror to my self and am even swallowed up with totall desperation c. Answ. Since you have sinned in dayes of so great Light and Love and against such wooings and warnings to the contrary your sin is so much the greater and therefore your sorrow and humiliation for it must be proportionable and this let me tell thee if thou canst unfeignedly humble thy self sincerely confessing and forsaking thy former lewd wayes God hath promised thee mercy Prov. 28.13 There is yet hope in Israel even for this thing There is a fountain not a cistern opened for repentant sinners to wash away their Vncleannesse Zech. 23.1 and that vvhether it hath been acted before Conversion as Rahab was an Harlot before her Conversion Iames 2.25 yet upon her repentance she was saved Heb. 11.31 Poor self-condemned Harlots that have no Apology for themselves yet go to heaven before proud and self-conceited Pharisees Yea though you have been as vile sinners as the Sodomites yet upon unfeigned humiliation God hath promised pardon even to such Isay 1.10 compared with verse 18. God will wash and sanctify such 1 Cor. 6.11 2. If you have fallen after conversion so did David yet upon his Repentance he was pardoned and that God which pardoned such sins as we committed before conversion when we sinned with full consent will much more pardon our sins which with reluctancy and unwillingnesse by the strength
one living coal sets his fellow on fire So God hath ordained the gifts and graces of his people for the benefit of others that those who dwell under their shadow might return Hos. 14.7 4. Get Sincerity for therein lyes much of the very power of Godlinesse Let your Faith Love Obedience be unfeigned and without hypocrisy Be not onely Nominall and Formall but be Reall Christians be Israelites indeed Christ sayes to us as Alexander said to one of his name Aut fortitèr pugna aut nomen depone either fight like Alexander or never bear his name so either act like Christians or else put off that name To quicken you consider that this Grace is Commanded Commended Rewarded 1. 'T is often commanded as 1 Sam. 12.24 Gen. 17.1 be perfect i. e. sincere he speaks not of an absolute perfection that 's reserved for Heaven but of an Intentional perfection when we desire and endeavour to walk sincerely before God Matth. 5.48 be perfect as your heavenly Father is perfect not by way of equality that can never be but by way of analogy and resemblance not with a perfection of Degrees but with a perfection of Parts q. d. Let grace be sound and sincere in every Part. God doth even beg this of us Deut. 5.29 O that there were in them a heart to fear me and keep all my Commandements alwayes that it might go well with them and with their children for ever God doth earnestly seek and desire such worships Iohn 4.23 24. 2. God commends such He glories in them as a Captain doth in a tried and faithfull souldier See how the Lord makes his boast of upright Iob. 1.8 and 2 3. and glories in David as a man that fulfilled all his wills and commmands Acts 13.22 for this he commends Iacob that he was Ish tam a plain simple single-hearted sincere man Gen. 25.27 for this Christ set an Ecce on Nathaniel Iohn 1.47 and Paul commends the Romans 6.17 3. God highly rewards it Such shall have the Upper and the Nether springs the blessings of this life and of a better Psal. 84.11 and 15.1 2. to them God will be a Sun for refreshing and consolation and a shield for protection they shall have Grace and glory and as if that were not sufficient he addes They shall want no good thing God will do good to those that are truly good Psal. 73.1 and 126.1 if Caleb follow God fully he shall possesse Canaan Numb 14.24 such as walk uprightly their place of defence shall be the munitions of rocks Isay 33.15 16. when dangers come he shall dwell in a safe place in an impregnable for t and may with Luther sing Psal. 46. 4. 'T is the Grace of our graces 't is not properly a distinct grace but the perfection of them all If a man have Faith Repentance Obedience if they be not sincere they are worth nothing A Pearle if counterfeit is good for little Gold if mixt with brasse or baser mettle is debased 'T is sincerity that puts a lustre on all our Duties 'T is the salt that seasons them and makes them savory God loves Adverbs better then Adjectives benè better then bonum if the matter be never so good if we faile in the manner we marre all The most glorious actions done in Hypocrisy are as undone Quod cor non facit non fit The Pharisees made long Prayers gave much Almes c. yet because leavened with hypocrisy they lost all Amaziah did many good things but not with a perfect heart 2 Chron. â—â— 2 that But spoyled all 'T is sincerity that crowns all our Duties when we heare without Guile 1 Pet. 2.1 2. and give almes purely out of love to God and Pray in sincerity such services though weak yet find acceptance Psal. 145.18 Prâ—v 15.8 Cant. 2.14 for 't is not the multitude but the Truth of our services which God regards This gives a kind of perfection to our Duties and Graces Hence an upright and a perfect man are made Termes convertible in Scripture Iob 2.3 Psal. 37.37 and the Hebrewes call sincerity by the name of perfection Gen. 17.1 what ever then you part withall resolve not to part with your integrity Iob 27.5 for 't is this that will yeeld you comfort in every condition This Tob leb this good heart will be a continuall Feast Prov. 15.15 other Feasts may last for a day for twelve dayes or one hundred and fourscore dayes as Ahasuerus Feast did but they have an end but the good man keeps an everlasting Feast his joy shall no man take away he sits at a Feast every day Omnis dies justi festus as 't is the misery of the wicked that their worm never dies so 't is the happinesse of the Saints that their Peace and Joy shall never end They feast at home and they feast abroad they feast in prosperity and they feast in adversity they feast in publick and they feast in private they feast by day and they feast by night Lo this is the blessing of those that get and keep good hearts be it clear or cloudy fair or foul he enjoyes a continuall serenity and sits at a perpetuall feast He can see light in darknesse Psal 112.4 food in famine Hab. 3.17 Joy in sorrow 2 Cor. 6.10 Riches in Poverty Prov. 19.1 2 Cor. 6.10 comfort in discomfort 2 Cor. 1.12 and life in death Iob 19.26 Psal. 16.9 He that would see more of sincerity may peruse D. Preston on Gen. 17.1 Ser. 6.7 Mr. Ball on the Covenant chapt 11. Mr. Gataker and Mr. Barlow on Psal. 97.11 Mr. Love on Iohn 1.29 D. Downam on Psalm 15.2 and on Luke 1.57 D. Clerks Ser. on Iohn 1.47 Mr. Scudders dayly walking chapt 12. Mr. Robinson on Ephes. 6.14 Lect. 9.10 and Mr. Anthony Burgesse Spiritual Refining 2 Part. Ser. 8. c. 5. Let the noyse of Gods judgements awaken thee out of thy sleepy formality if a man be in a dead sleep a great noyse will awaken him Gods judgements have a voyce and we should mark what it sayes Micah 6.9 God brings his judgements to light every day either on our selves or on others these should fear us quicken us and mend our pace timor facit consiliativum Arist. when Gods judgements are in the earth we should resolve to learn righteousnesse Isay 26.9 6. Let the signes and fore-runners of Gods departing from us quicken us God is making a way for his wrath he hath taken away lately above 60. precious Ministers burning and shining Lights When Pillars goe down the house cannot long stand When men are packing up their wares it 's no time to sit still you must buy then or never The Lord is now removing his Gospel to New-England the Son of Righteousnesse begins to rise there and set here Religion stands on Tip-toe in our Land Ready to passe unto th' American Strand 1. We begin to contemn Ordinances and loath them Those poor Indians begin to prize Ordinances
28.4 4. These Impostors do not onely deceive these silly women but they bring them under the Devils yoke they make slaves and prisoners of them they bind them with the cords of error and then they lead them whither they please They deal with their Proselites as the Devil doth with witches he promiseth them liberty but brings them to prisons promiseth them pleasures yet gives them pain promiseth them Riches yet keeps them poor promiseth them life but gives them Death They ensnare them with their Pythanalogy and hold them as fast with their lyes and flatteries as a Jaylor doth his Prisoner which he keeps in bondage 2 Tim. 2. ult or the fisher his fish which hath swallowed his bait 2 Pet. 2.14.18 These Satanicall fishers of men put on the Visors of Piety and preach liberty pleasure ease as other fishers cozen sometimes the eye and sometimes the taste of the silly fish so these have variety of baits but none so catching as that of carnal liberty Hence they are said to bewitch men Gal. 3.1 to enchaunt and delude men Rev. 18.23 and make them drunk Revel 17.2 It will be our wisdom then to submit our selves to the word of God and from the heart to obey its commands so shall we know the truth and the truth will keep us free from the power of sin and error Iohn 8.32 the keeping of a good conscience is the way to keep faith and sound doctrine 1 Tim. 1.19 get the heart once establisht with Grace and then you will not be carried about with every wind of doctrine Heb. 13.9 get Gods fear once planted in your hearts and then you will never depart from him Ier. 32.40 VERSE 7. VVhich Women are ever learning and never able to come to the knowledge of the truth THe Apostle goeth on to shew what women they are which are brought into bondage by seducers viz. such as are unconstant unsetled and given to seek after novelties and curiosities they are not content with plain truth revealed in the Scripture they must have novum aut nihil some new light some new-found doctrine or else 't will not down with them this unsettles them and makes them run hither and thither after this and that man but all in vain They make a great adoe but to little purpose they are alwayes learning yet learn nothing which they should learn Now the Reason's of their Non-proficiency are 1. Either because they have no better Teachers they follow false Prophets and blinde Guides and when the blinde shall lead the blind no wonder if both fall into the ditch These may seem wise in their own eyes when in truth they know nothing because they know not the truth which is the foundation of all knowledge 2. They thrive not for want of a right disposition within They love their lusts better then the truth and this barres the heart against holy Learning Intus existens prohibet alienum When their judgements are blinded with lusts and their hearts hardened through sin how should such thrive 2 Tim. 4.3 3. Or else they seek not after sound and saving truth but all their enquiry is after some curious novelty they love to heare and learne nothing else in this point being true Athenians Acts 17.21 Well they may toyle and take a great deal of pains for some aery notions and empty speculations that they may come ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some kind of knowledge but never ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text to such a knowledge as brings forth an acknowledgement of the truth in the power of it 4. Oft times they are meer Scepticks in Religion they are ready to question every thing but they believe nothing they have no foundation no resting place they lay out their mony but not for bread and therefore 't is no wonder if they spend their labour without being satisfied Error cannot satisfy the soul we must enquire for the good old way of truth and Holinesse if ever we would find rest for our souls Ier. 6.16 God who is the great Lord of all will have his commands obeyed not questioned He loves Currists and not Quaerists He prefers obedience before disputes We have disputed so long till we have almost disputed all Religion out of doores We should study rather to live well then dispute well therein lyes our happinesse Mat. 7.24.25 Iohn 13.17 The Spirit of God writes not Notions but Assertions in our hearts it establisheth them so with grace that the gates of hell cannot prevaile against it though such may by the violence of a tentation be moved yet are they like Mount Sion which can never be removed out of its place Heb. 10.23 and 13.9 Against Scepticks and Seekers See that excelent Tract of Mr. Gelaspy his Miscelanies cap. 10 11. yet how many delight in giddinesse and count it a bondage to fixe a belief affecting free-will in thinking as well as in acting And though the Sect of the Phylosophers of that kind be gone yet there remain certain discoursing wits which are of the same veines though there be not so much blood in them as was in those of the Ancients The Scepticisme and Affectation of Novelties is the great sin of England at this day As many are much taken with new Fashions so many are much taken with new Opinions new Doctrines new Teachers and new Expressions Yet the Apostle doth not blame these women simply for seeking after knowledge for the wiser sort of Heathens have commended that but he blames them for hunting after Novelties and vain speculations and in the meane time neglecting the sound and saving truths of the Gospel This is celeris cursus extra viam a swift running to destruction 'T is true all the godly are learners the knowledge of the truth is not Innata but acquisita not born with us but attained by means yet they are not ever learning they know the truth in which they firmly rest and from which they suffer not themselves to be moved and never till then have we profited in our learning when we are made so able to discern the truth as that we are satisfied with it and our consciences are at rest by it even in the saddest dangers Ephes. 4.13 14. 1 Thes. 1.5 6. 2 Pet. 1.12 2. I wish this were not the sin of silly men as well as of silly women to be alwayes learning yet never come to the knowledge of the truth how many are men in yeares yet children in understanding 1 Cor. 14.20 and when for the time they might have been Teachers they had need to be taught the elements of Religion Heb. 5.12 though the knowledge of the best in this life be imperfect and we are alwayes learners here yet we must strive forward toward perfection and not alwayes stick in the place of bringing forth Hos. 13.13 nor be like a horse in a mill still going round in
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 â—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
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 quà m 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 Revelatiâ—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
them 'T is a great felicity not to be overcome by felicity and it argues strength of grace when we can carry low sayls in a high condition and like Pigeons when they fare best fear most The only way to have our mercies continued is to devote them to Gods praise he never repents of doing good to those who speak good of his name Now in the summer of prosperity let 's lay up something against the winter of adversity Iob 3.25 with the prudent man foresee the storm and arm for to meet it Prov. 22.3 and 27.12 As sure as now we live so sure a change will come which we should wait for and expect Iob 14.14 summer lasts not always the Sun doth not alwayes shine we should therefore in health prepare for sickness in Peace for war in life for death and in dayes of spiritual plenty prepare for scarcity laying up a good foundation against the time co come that we may obtain eternal life See Directions how to use prosperity in Scudders daily walking cap. 12. Chanon of Wisdom l. 2. c. 7. p. 313. Downams Guide to Godlinesse l. 3. c. 33. p. 343. VERSE 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them WEE are now come to the third and last part of this Chapter in which the Apostle exhorts Timothy to constancy and perseverance in the truth which he had taught him q. d. 'T is true in these last dayes seducers shall arise who shall have successe for a time in their seducing drawing many into errors with them yet let not these things affright thee do not thou maligne malignants nor envy the successe of the erronious chuse none of their wayes but since thou hast a better Master and hast been taught better doctrine and that from a child be not despondent my son but constantly and couragiously keep the truth committed to thy charge as becomes a faithfull Pastor against all opposers and Impostors whatsoever Now since man is a Rational creature and so is better led by Reasons then forced by Rigour therefore the Apostle presseth his Exhortation to perseverance upon Timothy by Arguments drawn 1. From his Master and Teacher 2. From Timothy who was the Schollar 3. From the matter which he had been taught The first Argument is drawn from the Authority of the person from whom he had received the doctrine viz. from Paul who was an Apostle of Christ guided and inspired by his Spirit and had taught him nothing but what he had received from Christ and therefore his message was to be regarded as if Christ himself had spoken to him Gal. 4.14 Knowing of whom thou hast learnt them See how modestly and sparingly the Apostle speaks of himself and how unlike the language of the Sectaries of our times is Pauls language here 2. From the fidelity which is required in those to whom the truth of God is committed Since this heavenly doctrine was committed to him to be kept as a sacred Treasury and choyce depositum therefore he ought with all care and courage to preserve it For what things we are intrusted withall those things we must faithfully keep this even nature teacheth us But the Truths of God are committed to thee O Timohy to be faithfully kept and as occasion requires to be publisht to the world 1 Tim. 1.11 and 6.20 and 2.1.14 The words are diversly rendred our Translators render it And hast been assured of But Tindal Calvin Beza Aretius Espencaeus and the Vulgar Latin with others render it And have been committed to thee or with which thou hast been entrusted And the Originall seems to favour this last Translation for the words are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae credidisti which thou hast believed or been assured of but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae tibi credita commissa sunt conservanda promulganda Keep the things which have been committed and commended to thy charge with all care and diligence that thou mayest be able to give a good account to him whose these truths are and who hath committed them to thy charge 3. From his long acquaintance with the Scripture by reason of his good education viz. from his childhood what we learn when young takes a deep Impression so that we cannot easily unlearn it but thou O Timothy hast learned the Scriptures from thy infancy and therefore it were a shame for thee who hast been taught so early the way of the Lord now to turn from it and forsake it Continue therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the things which thou hast learned I exhort thee to no new or hard thing all that I beg of thee is that thou wouldest keep the truth which hath already been taught theee for it would argue want of judgement and folly in thee now to forsake it 4. His last argument is drawne from the Excellency of the Scriptures V. 15 16 17. But continue thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But do thou abide keep thy station and maintain the doctrine which I have taught thee against all opposition whatsoever thou must certainly look to be put to it be therefore resolute and constant The Apostle lays a But in Timothies way to keep him from wandring q. d. what ever others do though they fall away more and more and grow worse and worse yet do thou continue stedfast in the truth thou hast received Hence Observe Whatever others do yet Gods faithful Ministers and servants must not depart from the truth Though Israel play the harlot yet Iudah must not sin Hos. 4.15 will ye also go away saith Christ. Iohn 6.67 though Temporaries may fall away yet it becomes not you who are my disciples indeed so to do Let others serve Idols if they please yet we must resolve that we and ours will serve the Lord. Iosh. 14.15 So did Noah Lot Ioseph Elijah Obadiah Nehemiah and the Church of Pergamus which held fast the truth even where Satan had his Throne Rev. 2.13 and the Saints in Nero's Court. Phil. 4.22 We must not follow a multitude to do evill Exod. 23.2 nor erre with others though they be never so good Ne cum Platone errandum est We must get an Holy not a fantastick singularity we are the Salt of the Earth and the Light of the World and must therefore do more then others Matth. 5.47 Christ expects more from us then he doth from Formalists Moralists and Hypocrites The righteous excells his wicked neighbour Prov. 12.26 We must not be like children tossed to and fro with every wind of doctrine but like the righteous we must be an everlasting foundation Prov. 10.25 We must be singularly Pure Holy Humble Self-denying c. Men love to be singular in every thing save Piety they would be singularly Wise singularly Rich singular fine but oh that men would turn their singularity the right way and become singularly
saddest and sorest tentation of all the rest since the Messiah the Saviour of the world was to come of Isaak if he were killed the safety and salvation of the world seemed to perish with him 5. Whom thou lovest To offer up an Ismael or a son which we hate is not so much but to offer up such a son as was worthy to be beloved for his Piety and Obedience was a great trial 6. He himself must take him he must seek no other Executioner but with his own hands must he sacrifice him 7. When must he take him Now. Take now thy son he must take him presently without deliberation or delay God allowes him not an hour or a day to confer with any or to comfort his distracted heart 8. He must go to Mount Moriah three days journy so long his soul must be kept in suspence 9. When he comes there he must slay him he must cut his throat rip up his bowels and burn his Quarters to ashes on the Altar so they did by burnt offerings Levit. 1.6 8 9. 10. This must not be done secretly but he must be sacriâ—iced on a Mount in the fight of all the world Thus strong believers must look for strong Temptations God loves to try us in our most dear and delightful things which our hearts most affect that it may appear which hath most of our hearts God or they If any would see more let him peruse those elaborate large Annot. on Gen. 22.2 3. Mr. Herles Ser. on Gen. 22.2 3 c. D. George Downam's Ser. on the same Text and Doctor Maxey Venning's Milk and Honey 2. Part. p. 88. Sect. 257. Sibelius 1. Tom. p. 1. c. 6. Consider the shortnesse and uncertainty of our dayes is a notable spur to speedy Repentance for as presumption of Long life doth harden men so Realizing of death and looking on it as present doth quicken and awaken men now our life in Scripture is compared to a span that is soon measured Psal. 39.5 to a Tale that is soon told Psal. 90.9 to a Vapour that quickly vanisheth Iames 4.14 like a flower that soon fades Isay 40.6 7 8. Iob 14 2. Psal. 102.11 and 103.15 Iames 1.10 1 Pet. 1.24 Like a Post or a Weavers shuttle that fly speedily Iob 7.6 and 9.25 We are obnoxious to above 300. diseases and to excessive Passions of joy sorrow fear envie c. which have killed many besides thousands of Casualties a Tile from a house may kill thee Iudg. 9.53 a Beast may slay thee a Haire a Fly a Raisin stone may choke thee as it hath done others There 's death in our Pots Cups Beds Boards c. Death borders on our Birth and our Cradle stands in our grave we lament the losse of our Parents how soon shall our friends bewaile ours and as our life is short so 't is Vncertain no man knowes when where or how he shall dye I am old saith Isaak and know not the day of my death Gen. 27.3 God in his wisdom hath hid from us our last day that we might watch every day 7. The seasons of Grace are short time it selfe is short but opportunity is much shorter Every day in the year is not a fair day and every day in the week is not a Market day Grace is not every dayes offer and therefore we should walk in the light whilest we have the light Iohn 12.35 36. as the day is ordained for men to work in so is the day of Grace wherein we must store our selves against the winter of afflictiou 'T is our harvest time wherein we must double our diligence Prov. 10.5 In this we may learn wisdome from the men of the world The Smith strikes whilest his iron is hot The Husband-man makes hay whilest the Sunne shines The Marriner observes his Wind and Tide the Lawyer his Termes the Chapman his Faires and Markets and the Gardiner his Seasons Yea shall the Stork the Crane and the Swallow know the time of their coming and shall not we know the day of our Visitation Ier. 8.7 Doth the Bee lose no faire day and doth the Ant in Summer provide for Winter Prov. 6.8 and shall not we in the Summer of youth provide for the Winter of old age 8. Shall the Devill observe his seasons to do mischiefe Matth. 13.25 and Thieves Hereticks and Harlots take their opportunities to act their Villanies Iob 24.15 Prov. 7.9 Gen. 39.11 Mark 6.21 and shall not we observe our seasons to do good 9. In these Seasons of Grace the Lord is very ready and willing to be found of us witnesse those Pathetical expressions Psal. 81.13 14. Ier. 4.14 and 13. ult Ezek. 18.31 he knocks at the dores of our hearts by his spirit by his word by mercies and menaces if by any means he may prevaile with us Rev. 3.20 Hence he 's said to wait that he may be gracious to stretch forth his hands all the day long to gather us as a Hen doth her chickens and and promiseth that we shall not lose our labours but that they who seek him early and with their whole hearts shall find him Deut. 4.29 2 Chron. 15.15 Prov. 8.17 Ier. 29.13 10. Neglecting the day of our Visitation increaseth wrath and provokes the Lord to cut off young persons in the flower of their dayes If a man should every day be adding sticks to the fire and Oyle to the flame it must needs make the fire very terrible at last Now the longer the fire burns the harder 't is to quench it the further the Lord fetcheth his arm the heavier will the blow come Such Treasure up wrath against the day of wrath Iob 36.13 Psal. 7.11 12. Rom. 2.5 11. God takes special notice of peoples delayes and sets down every Minute that they abide in their sin and abuse his Patience hence he cryes Proverbs 1.22 How long ye simple ones will ye love simplicity and Psal. 4.2 O ye sons of men How long will ye love vanity and denounceth a woe against Ierusalem for her dallying and delaying Ier. 13. ult Woe unto thee O Jerusalem wilt thou not be made clean when shall it once be After how many woings and warnings after how many Invitations and Exhortations wilt thou still continue Impenitent and unreformed how long wilt thou deferre thy Returning to me when wilt thou be cleansed from thy old abomination thou talkest of turning and makest some offer but when wilt thou turn in earnest what not after so many yeares purifying Sermons not after so many melting mercies not after so many purgeing judgements not after so many dayes of Humiliation Oh when will it once be They were wilfully impenitent God doth not say Canst thou not but wilt thou not be made clean many say they cannot leave their drunkennesse swearing c. yet for gain or for fear in some companies they can forbear So that the will is worse then the
salvation this is the condition of the Covenant of Grace without which we have no interest in Christ as is clearly and learnedly proved by a Reverend Divine of ours Oh then make much of this Grace preserve her and she will preserve thee exalt her and she will exalt thee to Honour As David said to Abiather so Faith saith to us abide you with me fear not for he that seeks my life seeks thy life but with me shalt thou be in safety 1 Samuel 22. ult This is the Mother of all our Graces the Fountain from which they flow All Grace is in Faith Originally Radically Fundamentally Virtually 'T is the primum mobile which sets the other wheels agoing 'T is that work of God which contains all other good works in it Iohn 6.28 29 40. All duties all doing and suffering without Faith are displeasing unto God Romans 14. ult we must pray in Faith Iames 1.6 Hear in Faith Heb. 4.2 communicate in Faith by this we feed on Christ and lay hold on him crede manducasti Aug. This makes all we do to prosper 2 Chron. 20.10 'T is a Grace of perpetual use in prosperity and adversity in sickness and health in prosperity it keeps us watchful and humble Iob 3.25 in famine feares wants it keeps us cheerful Heb. 3.17 18. such righteous ones excell their wicked neighbours Prov. 12 26. they are the onely excellent of the earth Psalm 16.3 God accounts them too good to live in such a wicked world Heb. 11.38 This is that golden grace which makes us truly rich a well tried faith is more pretious then gold 1 Pet. 7. Rev. 3.18 This brings plenty and propriety in all All is yours to believers Christ gives his choycest blessings as Justification and Sanctification Peace of Conscience Victory over the world sin and Satan Rom. 3.30 and 5.18 and 9.3 Acts 15.9 and 16.31 Luke 7 50. 1 Cor. 1.3 Gal. 2.16 1 Iohn 5.12 freedom from death Natural in respect of its sting 1 Cor. 15.55 from death spiritual Iohn 5.29 and from death Eternal Iohn 3.16 To a believer Christ is all in all Colos. 3.11 1 Cor. 3.22 23. All comfort and salvation is terminated in him Zach. 9.9 In him doth fulness all fulness dwell Iohn 1.16 Col. 1.19 and 2.3 in Christ is a fulness of wisedom to answer for our folly 1 Cor. 1.30 a fulness of life to deliver all believers from death Iohn 14.6 We are dead till Christ by his Spirit quicken us Ephesians 21. hence he is called a quickning Spirit 1 Cor. 15.45 a fulness of Liberty to free us from our Spirituall bondage to sin and Satan Iohn 8.36 2 Cor. 3.17 He is that Valiant Ioshua which frees us from the Tyranny of our spiritual enemies going forth conquering and to conquer 1 Cor. 15.37 Rev. 6.2 In Christ is a fulness of Glory a man without Christ is a Tohu Vabohu without form or beauty an Ichabod in whom is no glory like Reuben he can never excell Genesis 49.4 but being clothed with Righteousness we are wholly fair and there is no spot in us Cant. 4.7 Ephes. 5.27 the Church and Spouse of Christ is actually and presently fair 2. She is Universally fair in all parts though considered in her selfe she may erre doctrinaliter in matters of Faith and moraliter in respect of manners yet consider her in Christ whose righteousness is imputed to her for righteousness and so she is wholly fair and albeit the law accuse her of blots and spots yet the Law is answered by the Gospel and the Wife cannot be sued so long as the Husband lives Though in our selves we are black yet in Christ we are comely though poore in our selves yet rich in him though black in the worlds eye and black in her owne eye by reason of sin and misery yet she is fair in Christs eye who is a faithfull friend and soul-solacing Ionathan to comfort his in all their distresses Iohn 15.14 15. A Physitian to heal them of all their maladies Mal. 4.2 a Rock to support them 1 Cor. 10.4 and Mannah to feed them So that now believers with Paul may challenge all their enemies to do their worst Rom. 8.33.34 For the excellency of Faith See D. Reynolds Vanity of the Creature p. 476. Rogers of Dedham of Faith chap. 4. D. Bolton in folio 18. Royalties of Faith on Iohn 3.15 M. Perkins on Heb. 11. Doctor Preston on Faith Doctor Sibbs third Volume on Hebrews 11.13 Dykes Righteous mans Tower p. 32.33 and on Sacrament Chap. 11. Boltons Directions for walking page 52. Barlow on 2 Tim. 1.5 Watsons Charter chapter 20. M. Sam. Ward Sermon 2. p. 43. and 131. Master Ioseph Symonds sight and faith chapter 11. Master Ieremy Burrowes Treatise of Faith Vol. 8. and Saints Treasury page 68. Dan. Dyke on Matthew 4.3 Doctor Holydayes Nature of Faith Smith on the Creed p. 2. and Ambrose his Media page 162. VERSE 16 All Scripture is given by inspiration of God and is profitable for Doctrine for reproof for correction for instruction in righteousness 17. That the man of God may be pefect throughly furnished unto all good workes THe Apostle the better to incourage Timothy to study the Holy Scriptures goeth on to prove that they are able to make one wise unto salvation and that by an Argument drawn from a full and sufficiâ—nt enumeration of those things which are necessary to salvation Where he commends the Holy Scriptures upon A three-fold account 1. For their Dignitie and Authoritie 2. For their Vtilitie 3. For their Perfection 1. He commends them for their Dignity and Divine Authority as coming more immediately from God Verse 16. All Scripture is given by Inspiration of God 2. For their singular Utility which is foure-fold First For Doctrine to teach the Truth Secondly For reproof of Errour and false Doctrine Thirdly For correction of sinne and evill manners Fourthly For Instruction in Righteousnesse and good Workes 3. From their compleat perfection enabling a Minister for his Office verse 17. especially those foure Parts of it before named v. 16. 1. The Apostle commends the Scrpitures in respect of their Divine Authority they have not Angels or men for their Authour the Prophets and Apostles were but the Penmen Secretaries and Instruments of the Holy Ghost to write what he should Dictate to them So the Angels were but Gods Messengers to declare the Law to his people Galathians 3.19 The Scriptures have God himself for their more immediate Authour All Scripture is given by Inspiration of God i. all and every part of Scripture is Divinely inspired or breathed by God both for Matter Order Style and Words Those Holy Men of God did not onely utter their words by the Holy Ghosts immediate Direction but by the same Direction did commit them to Writing that they might be a standing Rule to the Church for ever For the bare memories of men would not have kept them for
and resolute we dis-hearten them in their attempts and dismay that great Belzebub the Prince of these Flies Let therefore this salt season all our services Christ calls for such Worshipps Matth. 22.37 38 39. Christianity is a work of activity we must ask seek knock strive wrastle run and work out our salvation with the greatest accuratness care and diligence Philip. 2.12 We must not rest content with the beginnings of grace but we must work it up and increase with the increasings of God Colos. 2.19 We must be filled with the Spirit and with the fire of zeal we must have fiery-heads and fiery-hearts fiery words and fiery works that what in us lyeth we may set the whole world on fire with the love of Christ. If we be to hear the Word we should be swift to hear and gladly embrace the opportunity flying as the clouds and flocking as the Doves to their windows When we come to the Sacrament we must earnestly desire it as Christ did Luke 22.15 With a desire have I desired to eat this Passover with you i. I have earnestly and heartily desired it Hezekiah kept the Passover with joy 2 Chron. 30. If we be called to Covenant with God we must do it with joy and with all our hearts as Asa and the people did 2 Chron. 15.12 15. If we be to Pray it must be fervent operative energetical praying Iames 5.16 We must strive in our prayers Rom. 15.30 and stir up our selves that we may lay hold on God Cant. 3.4 Isai. 27.5 and 647. That 's the way to have peace with him When we see a man angry those that are friends lay hold on him to prevent a danger so when we see God angry with his People we should compass God about like an Army one lay hold on him and another lay hold on him till he be pacified with his people But then we must be holy men else if a Rebel or Traitor should come to the Princes Chamber and lay hold on him it would be accounted Treason before we come to reason with God we must wash our selves and then come and welcome Isai. 1.16 17 18. We must get a spiritual induration and holy impudency let God do what he will with us let him oppose delay deny us yet we will not let him go till he bless us As Pharaoh had a cursed Induration and a plerophory of hardness so that no plagues could work on him so we should get a blessed induration and fulness of assurance resolving though God should crush and kill us yet that we will trust in him Iob 13.15 And when we find our spirits flat then cry because thou canst not cry and be in an agony because thou canst not be agonized Formality in duty is the bane of duty and Religion There 's little difference between a careless performance of duties and a total omission of them since men loose both wayes Let us then rouse up our selves remembring that the more zealous any are here the more glorious they shall be hereafter Let us all in our several callings be active for God Let Magistrates and Rulers rule for him as Nehemiah did Let them not bear the sword in vain nor tolerate such things as are intolerable There 's no Precept or President in the whole Book of God for any Toleration of one Error much less of all but promises that God will give us one heart and one way If Magistrates suffer Gods Name to be despised he 'l make them to be despised 1 Sam. 2.30 Ahab lost his life for not punishing blasphemous Benhadad with death 1 Kings 20.42 I Plead not for Cruelty but Iustice as Magistrates must be clement and merciful when occasion requires so they must be just sharp against incorrigible incurable offenders If Abishai out of love to David would have slain Shimâ—i who reviled him saying Why should this dead dog curse my Lord the King let me goe to take off his head 2 Sam. 16.9 and shall the Magistrate be silent when the King of Kings is blasphemed and reviled to his face if men will still bear with such yet God will not Objection If we punish them we shall loose a partie Answer Such a partie as I now speak against are better lost then found They cannot long prosper with them who ever hath them But by punishing such we shall make God our friend who hath promised to defend those that defend his Truth We have a notable instance in the City of Geneva which from the beginning of the Reformation to this day have punished Sectaries and Hereticks and yet God hath kept them safe and sound Many create to themselves needless fears 2. Governours of Families should be zealous against sin in all their Relations hate it in father mother wife children Asa punisheth his own mother for her idolatry 2 Chronicles 15.16 The Lord taketh notice what every man doth in his Family he observes who prayes who reads who supresseth sin in his Family who acts for him and who for themselves Mal. 3.16 Our zeal is the best thing we have and therefore to be given to God who is the best of beings But yet there is nothing that the world so much opposeth as zeal the Devil and his Agents can bear with any man save the zealous man The Hypocrite Formalist Civilian Temporizer c. All pass through the world with praise 'T is onely these Zelots that oppose the sins of the time which are counted the troublers of the places where they come though they be never so peaceable To discourage men from this course the world hath raised many Cavils 1. Objection I am but one and what good will my zeal doe Answer One zealous man may yea and hath done much good to a whole Land One Phinees by executing Justice turned away Gods wrath from all Israel Numbers 25.6 7 11. One faithful Hushai by his Counsel spoyled Achitophels policy 1 Samuel 17.14 One poor man saved a Citie Eccles. 9.15 and the Prayers of One righteous man availeth much Iames 5.16 When Gods judgements were falling on Ierusalem he sought but for a man that he might spare it Ieremiah 5.2 A carnal man dares not stir without company especially the company of great ones they enquire whether any of the Rulers and learned Pharisees have gone that way Iohn 7.47 Jades will not go unless some lead them the way and Cowards stand still to see who will go first but a gracious soul is content to fit alone Lam. 3.28 and go alone in the way to Heaven 1 Kings 19.10 He stayes not for company but if the cause be good rather then it shall fall he will endeavour to uphold it himself Hester will venture all for Gods people and if she must perish she will perish in this cause Let nothing discourage you if God have called thee to a good work and none will joyne with thee in it yet remember he that called thee alone will bless
Sancta sanctis these holy things call for holy Ones We must first take an holy Vomit and by a sincere confession of sin rid our stomacks and purge out of our souls those malignant peccant humors of malice guil hypocrisy filthiness and superfluity and naughtiness before we can receive the Word with meekness so as to grow thereby 1 Pet. 2.1 2. Iames 1.22 Iacob purgeth his family before he goes to Bethel Gen. 35.1 2. The husband-man first rids his ground of those bushes briars and brambles which stand in his way and then falls to plowing before he goes to sowing and so must we first rid our hearts of all inordinate cares which like thornes choak the good seed of the Word and then receive it into honest and good hearts Matthew 13. Ier. 4.3 when the people were prepared for the hearing of the Law Exodus 19. Then and not till Then doth God speak unto them Exodus 20.1 Our Translation reads it And but former Translations render it Then and so saith the Arabick Version Deinde then or after that viz. they were prepared Many come but like Rachel they bring their Idolls with them Genesis 31.19 like the Samaritans they will serve the Lord and their Idolls too 2 Kings 17.33 Such God disownes Ver. 34. They serve not me saith God he will have all or none at all and therefore he threatens to set himself against such Ezekiel 14 7 8. there is no standing with comfort or confidence before God in our sins Ezra 9. â—lt The prime cause of so little profiting after so long hearing is our unpreparednesse for the duety This hardens the heart Accidentally maketh it more blind Isay 6.9 10. The Sun softens waxe but hardens clay and if the word be not the savour of Life then contrary to its own Nature meeting with the rebellious hearts of men it hardeneth them and becommeth the savour of death unto them 2 Corinthians 2.16 2. Hear Atteâ—tively give heed to what is delivered Acts 5.16 There is no getting or keeping knowledge without attention Proverbs 5.1 2. Let a Minister preach never so powerfully if the people sleep talk gaze or come when haâ—â— is done they cannot profit We should rouse up our selves to attend as for our lives remembring it is for Eternity The people that heard our Saviour attended or as the word signifieth they hanged upon him Luke 19. ult as the young birds doe upon the Bill of the Damme every one openeth his mouth to see which can catch it and that bird which is not sed waits till his turn cometh They hung upon him as Bees on Flowers to suck out the Virtue that is in them so Luke 4.20 3. Intentively with the highest intention of Affection We must hearken diligently and encline our ears to hear Isay 55.2 3. We must set our hearts on the things we hear for it is our life Deut 32.46 Ezek. 40.4 The word must not swim in our Heads but sink down into our eares and Hearts Luke 9.44 we must mark it diligently and entertain it readily The Kingdome of Heaven must suffer violence and we must take it by force Matthew 11.12 4. Râ—tentively We must retain the Word and lock it up in our hearts as a Jewel of the greatest price So did Mary Luke 2.51 and so must we Deuteronomy 11.18 Iob 22.22 Proverbs 2.1 Iohn 15.20 an holy remembrance of Gods Word is an excellent preservative against sin Psalm 119.11 and a singular support to us in our troubleâ— Psalm 73.17 Hereby we shall be the better enabled to practice what we hear we cannot practice what we forget The sciens must be grafted into the stock before it can grow the Word must be graffed in our heads and hearts before we can bring forth fruit to Christ Iames 1.21 The Devil useth all means to steal the word out of our hearts and to make us forget it Matthew 13.19 For he knoweth it is the way to blessednesse when men hear the Word and keep it Luke 11.27 28. We should therefore pray for the Spirit of Grace which may lead us into all Truth and bring all good things to our remembrance Iohn 14.26 and 16.13 and pray with David that God would keep his Truth in the imaginations of the thoughts of our hearts 1 Chronicles 29.18 2. Love the Word we doe not easily forget the things which we love Ieremiah 2.32 If Rachel love her Fathers Idolls she will lay them up Genesis 31.34 Want of Affection breedeth want of memory If David delight in Gods Law hee will never forget his Word Psalm 119.6 3. Use the Meanes Reade Heare Meditate Conferre Apply the Word and write it as Baruc did Ieremies Sermons Ier. 36. 4. The Israelites must make them Fringes that they may not forget the Law Numbers 15.38.39 and above all be sure to receive the Word with all readinesse of minde Acts 17.11 It is a mercy that we heare the Word a greater mercy when we can approve of it but the greatest mercie is to receive it into our hearts in the Love of it 1 Thessalonians 2.13 When we can eate the Word Ieremiah 15.16 and receive its sharpest reproofes with submission and Thankefulnesse 1 Samuel 25.33 Psalm 141.5 5. Vnderstandingly We must not barely reade but we must search the Scriptures and labour to understand what we heare Matthew 15.10 Iohn 5.39 Praying for the Spirit of Illumination Ephesians 1. 17.18 6. Discreetly we must Try the Doctrine before we trust it Though it be Paul that Preach yet the Beraeans will trie his Doctrine by the Scriptures Acts 17.11 and Paul calleth on his hearers to Judge and consider what he said 1 Corinthians 10.15 and 2 Timothy 2.7 1 Thessalonians 5.21 and biddeth them Try the Spirits 1 Iohn 4.1 God hath given his People an Anointing to this end that they may be able to judge and discern of things that differ Colossians 1.9 10. We will not take gold but We will try it first and we will count Money after our own Fathers and shall we take Doctrines onely upon trust 7. Beleevingly we must by faith apply it to our selves whether it be for Humiliation or Consolation Iob 5.27 It must be engraffed in our hearts by Faith Iames 1.21 This is the way to make it effectual Romans 1.2.16 1 Cor. 1.21 Unbelief bars the heart against the Word and maketh it unprofitable to the hearers Heb. 4.2 8. Reverentially no service pleaseth God that is not mixt with Reverence and feare Psalm 2.1 Hebrewes 12.28 We must set our selves as in Gods presence and so heare as if God himselfe spake to us so did Cornelius though a Souldier and a great man Acts 10.33 So did the Thessalonians 1 Thess. 2.13 They received not the Word as the word of Paul but as the Word of God It is God that speaketh to us by the mouth of his Prophets Luke 1.70 and 10 16. Daniel 9.10 Micah 6.9 Iohn 1.23 2 Corinthians 5.20 We are Christs Embassadours and the words of an
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
and death is but a long sleep till the Resurrection Iohn 11.11 Acts 13.36 Let Atheists and Epicurean worldlings who have their portion onely in this life fear death because it puts an end to all their pleasures and hopes Iob 11. ult Hence Lewis the Eleventh King of France a bloody persecutor commanded his servants in the time of his sickness that they should never once name that bitter word death in his eares But Christ hath died to free his people from this slavish fear of death Heb. 2.15 by his death he hath sweetned our death unto us and changed the nature of it and hath made that which was sometimes a curse now to be a blessing of a foe he hath made it a friend of a poyson a medicine and of a punishment an advancement He lay in the grave to sweeten and season our graves for us so that now our flesh may rest in hope Psal. 16.9 Proverbs 14.32 Observation 4. 4. The soul of man is immortal Death is not an Annihilation but a Migration of the soul from the body for a time As soon as ever the soul departeth from the body it is presently in blisse Revelations 14.13 they are not onely blest at the day of judgement but also in the intermission The soul doth not sleep or perish but the souls of the Saints go to a better place and to better company viz. to Christ and to the spirits of just men made perfect Iosiah was gathred to his father in peace 1. to the spirits of his fathers who enjoyed peace for in respect of his Body he was slain in battle The soul never dieth but subsisteth still even when it goeth out of the body it returneth to God that gave it Eccles. 12.7 Hence Paul desires to be dissolved why so that he might be with Christ Philippians 1.23 and desires to be loosed from the body that he might be present with the Lord 2 Cor. 5.8 Christ telleth the thief on the Crosse this day shalt thou be with me in Paradice Luke 23.43 Steven when stoned cries Lord Iesus receive my spirit Acts 7.59 Christ hath prepared immortal mansions for it Iohn 14.2 and what should mortal souls do in â—mmortal dwellings and why is the Devil so serviceable why doth he make Covenants and Compacts with wicked men for their souls yea and why doth he offer the world in exchange for a soul if it be but a mortal perishing thing To what end are all those promises of Eternal life which are made to those that deny themselves if in this life onely they had hope Then all the Threatnings of Eternal death and all those sorrowes which the Scripture affirmeth shall light on the wicked would be false for here they have mirth ease and pleasure and if they had no punishment hereafter where were the Truth of Gods threatnings and where his Justice The Scripture is clear that the pleasures of good men and the pains of bad men are eternall then it must needs follow that the souls of men which are the Subjects of these pains and pleasures cannot be mortal But here our Mortalists Object 1. Objection If the soul of man be ex Traduce as some affirme then it is mortall for Omne generabile est corruptibile Answer The soul cometh not ex Traduce by Propagation from our Parents as the souls of Beasts which come è potentia materiae but the soul is created and infused by God and not propagated as appeareth Gen. 2 7. Eccles. 12.7 Zach. 12.1 See Doctor Reynolds on the Passions cap. 32. p. 392. Piscator his Annot. on Gen. 2.7 Baronius de Origine animae Exercit. 2. art 3. 2. Objection The dead are said to sleep and to perish Psalm 6.5 and 104.29 Isay 38.18 and 57.1 Job 14.7.10 Answer This is spoken in respect of their bodies not of their souls The dead do not praise thee saith David viz. not in the land of the living on earth but in Heaven they sing Hallelujahs Rev. 5.9 A tree when it is cut down may sprout again saith Iob but man dieth and giveth up the Ghost and where is he This will not help the sleepy Sadduces of our times for tho Physically and by the course of Nature man cannot revive again yet Hyperphysically and by a supernatural Almighty power he shall arise So that Where is is to be restrained to where is he in the world look for him in City or Countrey at home or abroad he 's not to be found Man gives up the Ghost and where is he with all his riches honours plots and purposes 3. Objection Eccles. 3.19.20 21. As the beast dieth so dieth man they have all one breath Answer 1. Solomon here as oft elsewhere in this Booke doth bring in the Atheist deriding the immortality of the soul he speaketh the opinion of other men and not his own Solomons own judgement you may see Eccles. 12.7 2. Take it in the Letter and then Solomon speaketh not of the soul of man but of animal and vital breath which is common to both he speaketh of mans mere natural condition else in respect of mans future condition his body shall rise again and come to judgement So that here is no comparison between the soul of man and that of beasts but between the death of the one and of the other q. d. both are liable to death pains and diseases 4. Objection Matth. 8.22 and 10.28 Ephes. 2.1 The soul is said to die Answer The soul is not said to die in respect of Existence and being but relatively in respect of Gods grace and favour 'T is a separation of the soul from God who is the fountain of life and is a living death and a ceasing not to be but to be happy 5. Objection 1 Tim. 1.17 and 6.16 God onely is said to have immortality How then are mens souls immortal Answer The answer is easie Immortality is twofold 1. Essential Absolute Natural and Independant and so God onely is immortal à parte antè from all Eternity he 's the onely Author and continuer of it 2. Derivative and by Donation communicated to man and so our souls are immortal and our bodies though subject to corruption yet by Divine Ordination shall be immortal after the Resurrection Wo then to those Atheistical Mortalists and Libertines which have sinned away conscience and have led loose lives and now are fallen to loose opinions Open but this gap and farewell Lawes Civility Religion and all that is good Grant but this and farewell all noble actions and all spiritual comforts then Christ died the Apostles laboured and the Martyrs suffered in vain If this Doctrine were true then all our Faith our Hope our Praying Preaching Fasting self-denial mortification sowing in tears and spiritual combats would be in vain and we should be in a worse condition then the beasts that perish If this were true then why did Abraham forsake all Ioseph forbeare his Mistress Moses refuse the pleasures of Pharaohs
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
lips drop as the honey combe they promise liberty but bring men into slavery they promise riches and bring men to beggary they promise life and bring men to death We had need therefore every day to be exercising our selves in the Word of God that we may be able to resist the Devil and put him to flight Blind men are unfit to fight unless it be under the prince of darkness without knowledg they may loose their colours and oppose their friends instead of their foes they may take Saints for Scythians and persecute them under such a notion as Paul did in the times of his ignorance and the Jewes when they crucified Christ as a Malefactor 4. Courage and Valour Even Rabshakeh could say counsel and strength are for war 2 Kings 18.20 Policy and Power are very requisite for a Souldier Galeati lepores harnessed hares .i. fearful faint-hearted men are not fit for battle Deut. 20.8 A Souldier must fight couragiously let 's play the men saies Ioab for our people and the Cities of our God 1 Chron. 19.13 God would have all that fight his battles to be comfortable and confident Deut. 20.1 to 5. Iosh. 1.7 2 Chron. 32.7 Hence came the use of Trumpets Drums Flutes and Cymbals in wars to raise the Spirits of their Souldiers to the battle so God hath ordained his Ministers to lift up their voices like Trumpets to quicken us to this Holy war against sin and Satan They call upon us to fight the good fight of faith to play the men and be strong 1 Cor. 16.13 Let the wicked flie when God pursues them but it becomes the righteous to be magnanimous and bold as Lions Prov. 28.2 Et nescit remeare Leo The Lion will turn his back at no creature Resolve to die in thy colours say with Nehemiah 6.11 should such a man as I flie Better to die sighting with honour then live with shame what though there be Lions or Bears in our way if thou wilt be a Sampson or a David encounter them there is no great glory to be lookt for but with hazard and difficulty Whâ—n the Souldiers said the enemy was strong 't was bravely answered The â—ictory will be so much the more glorious We should resemble the valiant horse which laughs at fear and rejoiceth at the sound of the Trumpet neither turns he back from the Sword Arrow Spear c. Iob 39.19 to 26. We must not sit still like idle spectatours and see others fight but if we 'l get the Crowns we our selves must in our own persons fight for them with all our might for in these spiritual Agonies we must look for strong Antagonists We wrastle not simply against flesh and blood but against principalities and powers there is no way to conquer the Devil but by resisting Iames 4.7 and no resisting but by fighting so that we must either fight or be slaves for ever Besides the temptations of the world from profits and pleasures on one hand and crosses and persecutions on the other hand the flesh also is a deadly enemy its lusts within war against the peace of the soul 1 Pet. 2.11 This Domestical enemy this bosom Traytor 't is that doth us all the mischief and therefore 't was a good Prayer of the good man Deliver me O Lord from that evil man my self 'T is a beloved powerful politick enemy which must make us the more watchful against it 5. In respect of hardship a Souldier must be an hardy man he must not be a puling pusillanimous milk-sop but he must be one that will run hazard break through dangers and difficulties endure blowes and wounds to the raising of his spirit So must every Christian that will get the Crown be a hardned seasoned self-denying man resolving to break through all difficulties till he have gained the Victory But of this see more in verse 5. observ 4. 6. In respect of Obedience A Souldier is under the most absolute command of any man He must obey and not dispute the commands of his Commander to whom by Oath he is bound to be faithful The Centurion in the Gospel sets down the duty of Souldiers Matth. 8.9 I say to one go and he goes to another come and he doth it He dares do nothing without a command if a Souldier kill a man without command 't is Murder So every Christian must yield absolute obedience to Christ 't is his part to command 't is ours to obey if he bid us go we must go if he bid us do this though it be never so cross to flesh and blood we must do it We must not stir a step without a word of Command from Christ our General His word must be our Counsellour in all that we do Psal. 119.24 'T is reported to the praise of Alexanders Souldires that they were observant not onely of visible signes of their Commanders but even of their least nod So should we not onely obey the clear Commands of Christ but even the least hints of his will in his Word A wicked man must have plain syllabical proofs and when we bring them yet such is their rebellion they will not yield but a gracious soul promptly obeyes the least intimation of Christs will 7. In respect of Order In war there is much Order Souldiers must keep rank and and file they must abide in that place and keep on that ground on which their Commander sets them they may not stir a foot in some cases upon pain of death An Army in confusion is contemptible but an army in Order is terrible Cant. 6.4 So every one must keep that station and abide in that calling wherein God hath set him 1 Cor. 7.20 it s a dangerous thing to neglect or out-run our callings So long as we keep Gods way God will keep us Psal. 92.11 12. but if we break down his hedges a Serpent will bite us Eccles. 10.8 God is the God of order and his people delight in Order Colos. 2.5 8. In respect of their unsetled abode A â—ouldier whilest he is in actuall service hath no setled abode but he is alwayes either marching chargeing watching fighting lying in his Tent for a night or two and is gone So we have no abiding City here strangers and pilgrims and tho some saints have had great possessions here yet have they esteemed themselves as house-less and home-less Heaven 's their home their house their countrey 2 Cor. 5.2 Heb. 11.16 though they live In the world yet they are not of the world Though their bodies be on earth yet their meditations and conversations are in Heaven Philippians 3.20 Hence the Saints have alwayes confest they were but strangers here So Abraham telleth the Cananites Genesis 23.4 and Acts 7.3 Hebr. 11.9 10. Iacob telleth Pharaoh that his life was but a Pilgrimage here Genesis 47.9 David acknowledgeth that he was but a stranger and a Pilgrime here as his fathers were Psalm 39.12 and 1 Chron.
Master Henry Smiths Sermon on 1 Corinthians 9.24 and 5.35 and Doctor Taylors Sermon in Folio on the same Text in fine Pages 78 c. Master Hierons Sermon on Matthew 7.13 page 10. Folio Doctor Sibbs on Philippians 3.14 page 136 c. I have kept the Faith Hence Observe The Doctrine of Faith must be carefully kept It is a sacred Depositum which God hath intrusted us withall and we may in no wise falsifie our trust We are Stewards and fidelity is especially required in them 1 Corinthians 14.2 Paul kept the Faith both wayes 1. As a Christian in his Judgement Will Affections and in the whole course of his Life after his conversion 2. As a Minister he published it fully and faithfully and defended it with the losse of Liberty and Life He had rather die then any man should make his rejoycing in the faithful spreading of the Gospel vain 1 Cor. 9.15 He did not conceal for fear or favour any part or parcel of Gods truth from his people He taught the whole truth nothing but the truth in truth unto them To quicken us let us Consider 1. If we keep the Faith it will keep us what Solomon saith of Wisedom is true also of Faith Proverbs 4.8 Exalt her and she will promote thee to honour It will protect its Protectors and is its own reward they shall be Conquerours that embrace it Revel 12.11 2. We shall get such Riches as will goe with us to Heaven It will comfort us when we come to die if we can truely say with Paul I have kept the Faith A Faithfull Steward giveth up his account with joy and Christ will receive him with an Euge Matthew 25.21 For this Christ commendeth Moses Hebrewes 3.1 2. and the Church of Thyatira Revelations 2.19 I know thy Faith id est Thou hast faithfully served me in thy place and calling This was the honour of Tychicus Ephesians 6.21 and Timothy 1 Corinthians 4.17 that they were faithful Ministers of Christ such shall abound with blessings here Proverbs 28.20 and shall have a Crown of Glory hereafter Revelations 2.10 Let us then every one in our several places Magistrates Ministers Parents preserve the Faith of Christ and propagate it to Posterity as Abraham did Genesis 18 19. Let us keep a good Conscience which is the Cabinet of Faith he that maketh shipwrack of the one cannot long keep the other 1 Tim. 1.19 VERSE 8. Henceforth there is laid up for me a Crowne of Righteousness which the Lord the Righteous Iudge shall give me at the last day and not to me onely but unto them also that love his appearing Observe THe godly in this life may be assured of their salvation Paul had fought the good fight and now see his confidence and assurance of a Crown of Life many run in other Races and loose all but Paul was assured of his reward Romans 8.38 and least any should think he had this by extraordinary Revelation he telleth us that all believers have it this Crown is not onely prepared for me but for all that love Christs appearing id est for all believers They that believe know they have Eternal life 1 John 5.13 This assurance is common to them though not in a like measure to all The certainty of Faith is stronger then that of Sense because of Gods Power and Promise who is Faithful and cannot deny himselfe nor deceive his People This is that hundred fold which is given in this life which is of more worth then all the Riches of the World 'T is that better part which can never be taken from us Objection The grand Objection of the Arminians is That no man can be assured of his perseverance and by Consequence he can have no Assurance of his Salvation Answer I deny the Argument God hath by his Promises which are infallible assured them of their perseverance and by Consequence of their Salvation He hath promised to builde his Church and if he will build it it is not all the power and poâ—icie of Hell that can prevail against it Matthew 16.18 God who hath chosen them is stronger then all and none can plucke them out of his hand He hath promised to keep them by his Almighty Power through Faith to Salvation so that the Mountaines shall remove and the Hills depart before he will breake his Covenant of Peace with his People Isay 54.10 And because we are weak and unable of our selves to persevere therefore God hath promised abilities for that Ezekiel 36.27 I will put my Spirit within you and cause you to walke in my Statutes to keep my judgements and doe them And I will plant my fear in their hearts that they shall never depart from me Jer. 32.40 So then this assurance is 1. Attainable 2. Tenable 3. Desireable 1. T' is attainable Paul here had it and all the Saints first or last David Iob Thomas and the Martyrs and if a man may know he believeth then he may know that he shall be saved for whosoever believeth shall be saved Iohn 3.16 the promise is general and includeth all particular believers as if they had been named Hence believers are said to have Eternal Life already begun Iohn 5.11 12. and 6.47.54 and 14.20 and that they are past from death to life Iohn 5.24 and that they assuredly know this à posteriori by the Effects of Vocation and the Fruits of Election for Grace and Glory are linked together Romans 8.30 1 Iohn 3.2.14.19 Hence they are said to have Assurance much Assurance and full assâ—rance Hebrewes 6.6 11. and 10.22 23. Colossians 2.2 1 Thessalonians 1.5 If this were not attainable here why are we commanded to give all diligence to make our Calling and Election sure to our selves 2 Peter 1.10 Impossibility of attainment deadens endeavour no man will take pains for that which cannot be gained No wise man will seek after the Philosophers stone because it is impossible ever to be attained The first work therefore of the Spirit is to convince the soul that its sins are pardonable and that reconciliation may be had 2. 'T is Tenable a man that hath this assurance of his salvation may keep it whilest we walke circumspectly and answerable to our Principles none can hurt us Hence Paul challengeth all between Heaven and Hell to doe their worst Romans 8.35 c. Who shall separate us from Christ shall tribulation or distress or persecution c. The Apostles Interrogation is a strong Negation Q. d. Nothing whatsoever shall be able to separate us from Christ neither the pleasures of Life nor the pains of Death neither the heighth of Prosperity nor the depth of Adversity neither present nor impendent evils nothing can separate us from Christ. 1. The Elect cannot separate themselves from Christ they cannot sinne as the wicked doe because the seed of God abideth in them id est his Word and Spirit dwell in their souls besides Christ ever liveth to make Intercession
Lord the Jehovah the true and the living God coessential and coequal with his Father Neither is the Title of God and Lord given to Christ Secundarily Improperly and Metaphorically as they are given to Angels and Magistrates as the Socinians affirme â— yea Catachristically and abusively Idols Devils and mens bellies are called their gods But the Title is given to Christ Primarily and properly as the Creator and Preserver of all things the Lord Paramount of all the World the King of Kings and Lord of Lords But of this at large before V. 1. And strengthned me 3. Observation 3. Strengthning grace is the gift of God He doth not onely give us Renewing grace and then leave us to our own free-will but he giveth us persevering grace also As he is the Author of our grace by Vocation so he is the finisher of it by preservation He confirmeth and establisheth us unto the end 2 Cor. 1.21 Hence David calleth God his Rocke Psalm 18.2 and we are commanded to be strong in the Lord and the power of his might Ephes. 6.10 It is he that doth enable us and strengthen us with all might in our inward man 1 Coloss 1.11 1 Timothy 1.12 A little strength will not doe because we have no little enemies to encounter but we must be strengthned with all might and with all Patience that we may doe all the good we can withstand all the evil we can and patiently suffer when we can withstand no longer Rest not content that you are Babes in Christ and have grace begun but grow till you become strong men in Christ. To this end we must be sensible of our own exceeding weakness nothing stronger then Humility that goeth out of it self nothing weaker then Pride that rests on its own bottom That by me the Preaching might be fully known 4. Observation 4. Whilest God hath any work for his servants to doe he will assist and uphold them in despite of all oppositions Though Nero rage against Paul and all men forsake him yet God will assist him that he may preach the Gospel to the world We need not fear the Foxes and Furies of the times we have our day and to morrow to work in and till that time which God hath allotted us be expired all the Devils in Hell and all the Dogs in the world cannot remove us Luke 13.32 How long was David vext with ungodly men yet he slept not till he had served his generation Acts 13.36 Herod sought to kill Peter but at the Prayers of the Church the prisoner is rescued out of his hands yet when he had finished his work and was ripe for Martyrdome then he falls with ease Ahab and Iezabel seek the life of Elijah yet was he preserved till he had finisht his work and then was he translated Luther was oft cursed by many Popes yet he finisht his course and died in Peace Queen Elizabeth was also cursed by many Popes but God turned the curses of those Romish Balaams into blessings for she outlived nine or ten of them and at last died in her bed full of dayes riches and honour Our comfort is that our times are not in our enemies hands but in the hands of a gracious God who best knows how long it is good for us to live and when to die Psalm 31.15 when we have finisht our course he will take us to himself in glory Iohn 17.4 5. Let us then faithfully discharge the duties of our several places and commit the success to God in whose hand is our life and all that we possess And that all the Gentiles might heare 5. Observation 5. God would have his Truth revealed to the sons of men He would have the Gospel known fully known to the Gentiles to all the Gentiles yea to all Nations whether Jewes or Gentiles Mat. 28.19 Truth is good and the more common it is the better where it getteth ground Satans Kingdome falleth like lightning from Heaven suddenly and irresistably Luke 10.18 Let none then hide their Talents but as the Sun freely communicateth its light and heat to us so let us freely impart our gifts unto others See eight quickning considerations to this duty And I was delivered out of the mouth of the Lion 6. Observation 6. The Churches enemies oft times are Lions Lions for Potency Lions for Policy Psal. 17.12 Lions for cruelty Lions for Terror Hence they are so oft in Scripture called Lions Psalm 10.9 and 22.13 and 35.17 Prov. 28.15 Ier. 2 15. Ezek. 19.2 Such we are all by Nature in our places and degrees till grace change us Isay 10.7 and then we shall be Lions for Christ i. magnanimous and couragious in his cause Prov. 28.1 the righteous are bold as Lions which good in the Creature we should imitate which evil shun Be Serpents for Policy and not for poyson Lions for prowess and not for rapine 2. Be not familiar with these Lious come not near their dens lest they make a prey of you have no fellowship with such unfruitfull works of darkness but reprove them rather 7. Observation 7. God many times suffers his dearest children to fall into the mouths of these Lions so that to a carnal eye they seem hopeless and helpless even as a Lamb that is in the pawes and jawes of a hungry Lion is given up for lost This was Pauls case he was not onely in the den but in the vere jawes of Nero that proud Potent furious Lion who killed his Master slew his Mother crucified Peter made foul havock of the Church and at last to save himself from the fury of the people he slew himself saying Dedecorosè vixi turpiùs peream My life was base and my death shall be answâ—rable This was the case of Israel in Egypt the Jewes in Babylon the Primitive Christians in the dayes of the persecuting Emperours and ever since by Antichrist yea since the dayes of Abel to this day the people of God have been as so many Lambs encompassed with rageing Lions who on all occasions have laboured to make a prey of them yet the Lord maketh a Treacle of this Viper by this means he purgeth his people from their dross and fits them for his Kingdome as Ignatius said sometimes Dei frumentum sum c. I am Gods corn and I must be ground with the teeth of wild beasts that I may be pure Manchet for my Lord and Master Gods wayes to his Church are mysterious wayes Isay 45.25 He hath a wheel in the wheels and when we think they go backward and all makes against the Church yet he makes them go forward and promote their interest Ezckiel 1.16.21 8. Observation 8. That God will deliver his from this great danger He that brought thee into the mouth of the Lion will bring thee out again Dan. 6.22 God is omnipotent and omniscient he hath both skill and will to deliver his people though we know not which way yet it is sufficient
experimentally see and therefore we confidently conclude that he will still deliver So Isay 51.2 3. One Blessing is a pledge of another he that hath subdued such a lust for me will do it still he that helped me in such a strait will do so still he that hath been with us in six troubles in the seventh he will not leave us Job 5.19 20. We should therefore treasure up our deliverances and record and file up our former experiences that they may be as Mannah for us to seed upon when we come into the Wilderness of New troubles Psal. 74.14 He smote the head of the Leviathan .i. He broke the power and policy of Pharaoh and his army and drowned them in the Sea and why so That he might be meat for his people in the Wilderness .i. That he might be food for their Faith to feed upon they were to pass through many difficulties in the Wilderness but God gave them this mercy as a pledge to assure them that he would also cast out the Canaanite and bring them to the possession of that good Land How quietly and comfortably might we live did we but take this course The Victories of old Souldiers encourageth them for a new conquest By this resting on God we ingage him to help us still if a man will not â—â—ceive his trust much less will the God of Heaven hence David useth this as an Argument to move the Lord Our fathers trusted in thee and thâ—u didst deliver them we also trust in thee and therefore deliver us also Psal. 22.4 5. hereby we bring much honour to God then indeed we make him our God when we make him our onely stay and trust God knowes and acknowledgeth such for his Nahum 1.7 From every evil work 2. Observation 2. Though God doth not save his people from suffering yet he will save them from sin and though he leave in them infirmities yet he will free them from enormities and from total Apostasy He will keep them from evil from every evil work that may any way be scandalous or a reproach to their profession He convinceth them of the Vileness of sin and discovers to them the snares of Satan he plants his fear in their hearts that they may not sin against him and inclines their hearts to an Holy Observation of all his Precepts And he will preserve me to his heavenly Kingdom 3. Observation 3. God is the Preserver of his people He doth not onely preserve their lives and estates with a general preservation and so is stiled the Preserver of men Job 7.20 But especially he keeps their Souls in an Holy Frame till he bring them to glory All Beleevers are preserved and kept as in a Garrison by the mighty power of God through faith unto Salvation 1 Pet. 1.5 And this is called special preservation peculiar to the Godly 1 Sam. 2.9 Psal. 41.12 Iude 1. It is not sufficient that we light a Lamp but there must be a continual supply of Oil else the light will go out So it is not sufficient that we have Preventing Preparing Renewing grace but we must also have Subsequent Conserving Perfecting Persevering grace daily given in to preserve us from Apostasy We have alwaies need of a Divine manu-tenency till we have finisht our course Psal. 73.23 As he calls us out of sin so he must keep us from sin and confirm us to the end 1 Cor. 1.8 And this he will do in despite of all our enemies if any thing destroy us it is sin and for that we have Gods hand here that he will deliver us from every evil work that might any way ruine us and so preserve us till he have brought us to Heaven He keeps Heaven for the Saints and the Saints for Heaven 4. Observation Gods Goodness to his people is wholly free All his dispensations to his are free-grace and pure mercy 1. By his Preventing Grace he keeps us from evil works 2. By his subsequent grace he preserves us to his Kingdom Where then is our Merit if all be grace But of this before on V. 8. 4. Observation 5. God is a good and bountiful Master to his people None like him for 1. He delivers them from sin which is the greatest evil 2. He preserves them maugre the malice of all their enemies till he have brought them home to himself who is the chiefest good Who would not serve such a Master who first enables us to do our work and then payes us for it Can the son of Iesse give you Olive-yards and Vine-yard said Saâ—l to the followers of David So say I can the World the Devil and Sin give you grace and glory They cannot do it they can bewitch you and deceive you in promising pleasure and giving pain in promising liberty and bringing you into bondage in promising you life yet bringing you to death Come away then from the Garlick and Onions of this Egypt ascend out of the wilderness of this world and like spiritual Eagles soare aloft in your Meditations and desires after things above .i. Grace and glory Colos. 3.2 6. Observation 6. In our deepest distress we should have an eye to this Heavenly Kingdom So doth Paul here What ever thy sorrows or sufferings be here yet remember there is a Heavenly Kingdom will pay for all This will raise our spirit and uphold our heart in the midst of the greatest troubles Rom. 8.18 2 Cor. 4.17 Heb. 10.34 and 11.35 But of this see more on V. 8. Obs. 3. 7. Observation 7. God will bring his people to a Kingdom to an Heavenly Kingdom It is not a Millenarian earthly kingdom that fancy was not heard of in St. Pauls time yet Paul was an eminent Martyr and Piscator and Alsteed make this Millenarian raign most proper if not peculiar to the Martyrs But the Scripture generally makes the Reward of the Saints and Martyrs to be in Heaven and not on earth Psal. 73.24 Matth. 5.12 Philip. 3.20 1 Pet. 1.4 The Godly long to be with Christ in Heaven 2 Cor. 5.1 Philip. 1.23 In this heavenly Kingdom we shall enjoy everlasting Communion with God and shall be for ever with the Lord which is the heaven of Heaven 1 Thes. 4.17 God himself will there be all in all 1 Cor. 15.28 Rev. 21.3 There we shall keep an Everlasting Sabbath Heb. 4.9 and shall be for ever free from sin and from the very possibility of sinning There we shall have light without darkness health without sickness peace without war joy without sorrow strength without weakness and life without death This should set our Souls a longing to be there As S. Austins Mother said when she heard of the Joyes of Heaven What then make â— here Onely we should labour to be fitted and qualified for this heavenly Kingdom Heaven is a Pure place and none but pure ones can come there all unclean dogs are shut out 1 Cor. 6.9 Rev. 21. ult there is