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
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
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
down their houses cut down their Trees took away their cattle and armes c. They fled to the top of a mountain covered with snow with their wives and children yet not one of them no not one of the women once wept or were dismayed but praised God who counted them worthy to suffer for his name and had turned their houses into Ashes to throw in the eyes of Antichrist Object This joy and comfort was peculiar to the Saints of those times but we cannot expect the like Answ. As it was so it is Gods people still find it true when ever they are afflicted from God or for God then they are comforted by God When they are most weak in themselves then are they most strong in God when they are without comfort from the world they are not without comfort from God When the worlds breasts are dryed up then the Heavens and promises breast is full and running over with consolation When they cannot rejoyce in the Crosse yet they can in the benefit of the Crosse. We are glad of a foul day in drought for the benefit it brings to the earth Quest. Whence comes it that the Saints are so full of joy in their sufferings Answ. 1. Negatively it proceeds not from any stupidity or sinfull insensibility of Gods hand in the triall 2. It proceeds not from any naturall or moral courage and stoutnesse of spirit which may make a man to beare some trials with an Heroick mind as some of the Heathens did But Affirmatively a Saints joy proceeds from three things 1. From an enlightened understanding there is first spiritual light in the Head and then spiritual joy in the Heart 1. They know what God is to them 2. They know what the promises are 3. They know the benefit of these tentations and what need they have of them And this is the fouudation of their joy Iames 1.2 3. out of judgement they really account it joy all joy when they fall into variety of tentations Knowing that the triall of faith worketh patience Did men but know what God is and what it is to have a God to live on and a Saviour to trust in and the promises to go to and fill our empty Vessels they would not whine under their sufferings as they do 2. It proceeds from an Active and Vigorous faith Faith is a fruitful and cheerfull Grace therefore it is called the joy of faith Phil. 1.25 because it brings abundance of joy in every condition 1 Pet. 1.8 Faith is the mouth to draw comfort Now the child never drawes the breast so well as when 't is very hungry The fire never burns so hot as in winter and faith is never stronger then in affliction It goes to God and goes to the promises of God and to the providences of God ad draws them all and so fills the soul with comfort 3. This joy proceeds from the wisdom and goodnesse of God who is pleased to give out most of himself when we have least of the creature Iacob when he was going out of his own country was brought to much hardship and had nothing but a heap of stones for his Pillar yet then had he the Visions of God God is pleased to reserve the sweetest manifestations from the bitterest afflictions The fountain runs most sweetly when the Cistern is broken When comforts are most needed they will be most prized The Traveller in Summer when the Sunne shines cast's off his cloak but in winter or when the wind blowes hard he wraps it closer to him So when we bathe our selves in creature comforts we value not the promises of God but when we are stript of all then we look after God When the salt waters are dryed up then there are fresh springs in God Quest. But do all Gods servants attain a like measure of joy under the Crosse Answ. No for 1. Some are dejected and have little comfort without and lesse within The creature is bitter and God is not sweet Many can speak of Gods Supporting presence but not of Gods Ioying presence Now this proceeds either from Gods soveraignty who may do with his own what he pleases to this we must submit or form our non-acting of faith of which we must be ashamed 2. All have not this joy in the same measure some can say I am joyfull but Paul sayes I am exceeding joyfull 2 Cor. 7.4 There is a measure for comfort as well as for Grace 3. Those that have the highest comforts in God yet sometimes under this or that crosse their comforts may faile them as we see in Elijah who fled for fear And David who had sometimes the heart of a Lion yet cryes out in a tentation I shall one day perish by the hand of Saul So he lookt on Absoloms death as a misery and over-mourns for it when 't was a mercy 4. The Saints have usually more comfort in their afflictions for God then in their afflictions from God When a man suffers for God in wayes of well-doing these are for Gods glory and 't is a Christians glory and so brings joy But afflictions from God are a Christians shame they cannot so much joy in them it takes off the comfort when we suffer immediately by Gods hand for sin and so loose our estates friends health c. 'T is my sin that hath brought those crosses and losses on me I abused them and therefore I am deprived of them this damps our joy By this we see that the evill of sin is worse then the evill of suffering for the one is the bane of comfort and the other is the Inlet of comfort There is a great deal of difference between the Poyson of a Toad and the bitternesse of wormwood the one is not pleasant but bitter yet wholesome but Poyson though pleasant is deadly Sin like the Poyson of a Toade is mortall Crosses are but the bitternesse of wormwood though it be bitter in the mouth it is sweet in the belly Therefore fear sin more then suffering 2. See the happinesse of a child of God Take him at worst and he 's better then a wicked man at best The one in prosperity hath no joy the other in adversity is full of joy A wicked man at best is but sad or if he sing 't is like a bird in a Cage he 's the Devills prisoner still if he have not all that he desires all that he hath is nothing Ahab is not well unlesse he have Naboths Vine-yard Haman with all his honour is not pleased if Mordecai bow not the knee to him But a good man if he have nothing yet he hath all because he hath the God of all and in him alone he can be chearfull And if Gods servants have so much sweetnesse in their sufferings oh how sweet will heaven be and what joy in God will the Saints have in glory If their bitter be so sweet what will their sweet be if their night be so light what will their day
sight to see Old Mâ—ason's old Cedars in the house of God old disciples whom no storms nor tempests can drive from the truth Acts 21.16 like the Church of Thyatira to have our works more at last then at the first Revel 2.19 like spiritual Sampson we must break the cords of difficulties forgetting what is past and pressing towards the work Like Heroick Luther whom men nor devils could draw or drive from the truth And like another Caesar not cease from doing till all be done Nil actum credens cum quid superesset agendum Instat atrux Lucan Pharsal l. 2. To this end we must first labour to know the truth for how can a man walk in a way which he doth not know 2. When we have found the way we must walk in it with full purpose and resolution Ier. 6.16 Acts 11.23 let the understanding be never so clearly convinct yet if the will resolve not to obey there is no good to be done 3. Lay a good foundation dig deep he that will build high must lay low Deny your own strength and wisdom for in his own strength shall no man be strong 1 Sam. 2.2 9. but we must be strong in the Lord and the Power of his might if ever we look to overcome Ephes. 6.10 if ever we would be able to do or suffer we must get vertue and strength from Christ. Philip. 4.13 We are never stronger then when we are most apprehensive of our own weaknesse 1 Cor. 12.10 nor ever weaker then when we trust most to our selves as we see in Peter and in the book of Martyrs the timerous trembling souls who suspected their own strength were faithful to the death when the proud and Self-confident basely turned with the times 4. Put on the whole armour of God and gird it close to you An ignorant unbelieving unarmed man hath no heart to fight 't is the man that hath the shield of Faith the helmet of Hope the breast-plate of Righteousnesse the girdle of Truth c. that like the valiant horse rejoyceth to meet the armed man Iob 39.19 20. the Apostles were armed with these graces and see how boldly they go on in despight of all opposition 2 Cor. 6.4 to 8. He that would see more of Constancy and perseverance let him peruse Dike on Conscience cap. 9. p. 130. c. Barkers Serm. before the Parliament 1648. on 1 Cor. 15. ult Gatakers Serm. on Revel 2.10 fol. p. 317. Downams Guide to Godlinesse l. 3. c. 1. and l. 4. c. 8 9 10 Hildersham on Psal. 51.7 Lect. 144. to 150. all those six last Lectures are very useful for our times M. Vennings Serm. on Rev. 2.5 In the things which thou hast learned Observe That even the best are learners here Whilest wee live in this world though we should live Methuselahs dayes yet we may learn something still We know but in part and the most perfect are imperfect here Object We have the Spirit to teach us Answ. So had David who yet desires to be taught still Psal. 119. So had Paul who yet prest forward toward the mark still Philip. 3.12 13 14. he disclaimes perfection and desires to know Christ more clearly Our learning doth not hinder but further the work of the Spirit in our souls Timothy that had a plentiful measure of the spirit for he was an Evangelist yet must give himself to reading and meditation still 1 Tim. 4.13 Such is the profoundnesse of the Scripture that he who knoweth most may still learn more and the more we know the more we shall acknowledge our ignorance And hast been assured of or as others read it which hath been committed to thee The truth was not barely delivered to Timothy but it was committed to him to be kept as a sacred Treasury with the greatest care Observe That the Truth of God revealed in the Scripture is a sacred depositum a choyce Treasure a precious Jewel which must be carefully kept by all Christians and especially by the Ministers of Christ. The Oracles of God and the doctrine of the Gospel is more specially committed to our care and fidelity that we may publish it to others 'T is true every private Christian in his Sphere and Calling ought to preserve the truth and contend for the faith Iude 3. we cannot keep the truth without strong contention the word signifies to strive with all our might or say some it's to strive one after another in our places and successive generations Insuper certare or certamen repetere it 's not enough to strive once and to assert the truth but we must doe it again and again after one another as oft as the Truth is opposed But the Gospel is committed primarily to the care of Christs Ministers they are his Heralds to proclaim and publish it to the world as appeares 1 Tim. 1.11 and 6.20 and 2.1 14. 1 Thes. 2.4 Titus 1.3 1 Cor. 9.17 Gal. 2.7 of all men Ministers must hold fast the faithful word Titus 1.9 we must hold it against all opposition and hold it with both hands hold it with all our strength hold it in our Judgements in our Affections in our Practice part with it at no rate to Schismaticks Hereticks false Prophets c. As Moses was faithfull and would not part with a hoof to Pharaoh so we must not part with a tittle of Gods truth to his enemies for all Truths even the least are precious truth is like gold which is glorious in the Ray and Spangle as well as in the wedge As 't is in Practicals he that makes no conscience of little sins will quickly be drawn to greater so 't is true and holds in Doctrinalls he that admits of a little error will soon be drawne to a greater Though every truth be not fundamental yet every truth is a guard to the foundation the outer skin of an Apple lyes remote from the heart yet if you pluck that off the heart will soon be rotten The finger is not a vital part but a Gangrene in the finger will in a short time reach to the very vitals and corrupt the blood with the spirits Not onely the garment of Truth but the fringes thereof are useful and must be preserved Numb 15.38 39 40. We experimentally see that those who forsake Truth in Discipline quickly fall to errors in Doctrine We shall hardly find a man that erres in the one to be sound in the other As therefore we must count no sin small so we must esteem no error small for the least truth of Gods Kingdome doth in its place uphold the whole Kingdome of his truth Take away the least Vericulum out of the world and it unworlds all Potentially and may unravell the whole Texture Actually if it be not conserved by an extraordinary power 2. Consider that truth is the choycest gift which God ever gave to the sonnes of men it is better then any created Ens or Bonum which
the Adulter act his lewdness if he thought the jealous husband stood at his back ready to slay him Atheism is the root of all the wickedness amongst us Psal 14.2 50.21 22. 94.5 6 8. Ezek. 9.9 This breeds Hypocrites Iob 13.16 There is a grain at least of Atheism in every sin 4 'T is a Cordial in affliction God is an Omniscient and omnipresent Friend he knows all our losses crosses tentations enemies Rev. 2.2 3 9 13. When the Priest and the Levite pass by us then he comes in to us He was with Ioseph in the prison Ieremy in the dungeon with Israel in Egypt 4. Observat. Christ is the Lord according to his Divine Nature he is Gods Coeternall Coessential Coequal with his Father This Title Lord answereth to the Hebrew word Iehovah which the Septuagint render Lord. In the New Testament this Title is given to Christ about a thousand times He is Lord over our Faith over our Consciences our Lives and Persons The Arrians and Socinians seeing Christs Humiliation and abasement denied his Deity affirming that he was not God Essentially but Nominally Since this Old blasphemous Heresie is revived in our dayes under the Notion of New-Light since it is such an Heresie as overthroweth the very foundation of our Faith the ground of our Worship and salvation by Christ and of all the good wee expect from him I shall therefore give some briefe Arguments against it and so passe on 1. That Christ is very God appeareth by the Titles which are given to him in Scripture 1. He is called Iehovah which is the most Glorious proper and peculiar Name of God Ieremiah 23.6 Malachi 3.1 2. He is stiled Gods equal Zachary 13.7 Philippians 2.6 of the same Essence with the Father he is not Consimilar like the Father but Consubstantial the same with him the one differs from the other Personally but not Essentially 1 Iohn 5.7 these three are One One in Essence one in Propriety one Iehovah Hence God himself calls him God Hebr. 1.8 1 Timothy 4.19 God manifest in the flesh and Immanuel God with us Matthew 1.23 Thomas calleth him My Lord and my God In him dwelleth the fulness of the God-head Colossians 2.6 It is the Fathers Will that all men should honor the Son even as they honor the Father Iohn 5.23 1 Ioh. 5.20 Grotius the Socinian-Arminian-Papist labors to pervert those texts which hold forth the Deity of Christ as Philippians 2.6.1 1 Timothy 3.16 Hebrewes 1.2 and especially Acts 20.28 Romans 9.5 These two Texts are so clear for the Deity of Christ that the Learned Socinian hath no shift but this that some old Manuscripts which he hath seen read it otherwise But if a thousand Manuscripts should corrupt the Text as Grotius endeavours to maintain an Heresie let them be Anathema 2. It plainly appears that Christ is God by his Attributes 1. He is Eternall Micah 5.2 Proverbs 8.22 Iohn 17.5 Revelations 1.8 2. Immutable Hebrewes 13.8 3. Omniscent Iohn 2.24.25 and 22.17 4. Omnipresent Matthew 28.20 5. Omnipotent the Almighty able to do whatsoever pleaseth him Revelations 1.8 and 11.17 and 19.6 He is the mighty God Isay 6.9 All Power is given to him both in Heaven and in Earth He hath Power to forgive sins which is proper onely unto God Matth. 9.6 He hath Power to Judge to Justifie to Sanctifie condemn and save 3 By his Works if you will not believe him by his Word yet believe him for his Works sake Iohn 14.11 1. The work of Creation shewes plainly his Deity Iohn 1.3 1 Cor. 8.6 Colos. 1.16 Heb. 1.2 3. 2. By the works of Providence by him all things consist and subsist Iohn 5.17 Colos. 1.17 Heb. 1.3 3. By his Miraculous works winds and Seas obey him he cast out Devils and cured all diseases 4. Worship is due onely to God but Christ is worshipped Steven prayes to him We are baptized into his Name We believe in him Kings must serve him Psalm 2. ult and all the Angels worship him Hebrewes 1.6 7. 5. There is an absolute necessity that Christ should be God as well as Man for as an Infinite Justice was offended so an infinite Justice must be satisfied The intollerable weight of Gods wrath the burthen of sin the power of Satan which is to be opposed and the great good which we had lost and must be restored by Christ all conclude Christs Deity Besides he is Judge of all the World which necessarily presupposeth his Deity he must be Omnipotent Omniscient c. who is this Judge If any would see this Controversie more fully cleared he may peruse Perkins CC. l. 2. c. 1. Q. 2. Doctor Owen against Biddle from Chapter 8. to 15. Leighs Body of Divinity l. 2. c. 16. Porters Vindication of 1 Iohn 5.20 Ienkins on Iude 4. p. 162.163 fol. Polyander contra Socin cap. 43. 1. This may discover to us the hainous nature of sin in that nothing could pacifie the wrath of God nor wash out the stain of sin but the blood of God as the Holy Christ stiles it Acts 20.28 Consider but the price that was paid for the least sin it made Christ to groan and sweat non guttas sed grumos clodded blood Luke 22.44 great was the soare that needed such a salve and sad the malady that could be cured by no other medicine In nothing is the horrour of sin seen like as in the Humiliation death and suffering of Christ. This should make us hate sin as the Evil of evils better be in Hell without sin then in Heaven with it Sickness Poverty imprisonment c. These are but outward evils a man may lie under such afflictions and yet be under dear Affections as Iob David Paul It is onely sin that makes us odious to God and therefore sin should be odious to us Psalm 97.10 We should hate it not onely Odio aversationis but also odio inimicitiae Not onely by flying from it but by pnrsuing it with an hatred of enmity Sin fights against the Essence and Being of of God it would kill him and therefore we should kill it See therefore Master Ier. Burroughs Sin the evil of evils Master Robert Bolton Instruction for comfort to afflicted consciences Chapter 4. Page 110. Doctor Samuel Bolton Sermon on 2 Samuel 24.10 folio Dr. Goodwins Aggravation of sin p. 1. c. 2. 'T is matter of singular Consolation Dost thou want wisedom Righteousness Sanctification c. Christ is God therefore infinitely good able to supply all thy wants He 's a rich Magazin in him are Treasures of Wisedom Righteousness c. In him doth fulness all fulness dwell he hath not onely a fulness of sufficiency but a fulness of redundancy an overflowing fulness for me and thee and all believers to the end of the world Iohn 1. 16. Colos. 1.19 and 2.10 2. It may comfort us in respect of the Churches troubles Christ is God and King over his Church though he be a
preach the Gospel purely and sincerely not shrinking from his Duty for any persecutions or troubles whatsoever Evangelists were Extraordinary Officers but Temporary they were Coadjutors and Helpers of the Apostles in spreading and publishing the Gospel They for the most part attended on them and watered what they planted Acts 8.39 40. Ephesians 4.11 such a one was Timothy as appeareth 1 Corinthians 4.17 and 16.10 and 2.1 1. Philippians 2.19.22 Now Paul maketh â—n honourable mention of Timothies office First The better to incourage him in the faithfull discharge of his Duety against all Opposition Secondly That the VVorld might see he had Authoritie for what he did 4. Sincerity Least any should accuse thee of negligence make full proof of thy Ministery fulfill and accomplish it Let it be fully known q. d. So behave thy self in this Office that men may be able to charge thee justly with nothing but rather approve of thee in all things Let the VVorld see that thou makest it thy own and onely work to winn soules by a faithfull discharge of every part of thy Ministery both in publick and private revealing the whole Counsel of God and boldly rebuking all sorts of sinners By Ministery is not here meant any Civil Office or attendance on the Poor as the Word importeth in Scripture but it noteth the Office of Preaching the Gospel which is called The Ministery Colossians 4.17 and the Preachers of it Ministers 1 Corinthians 5.3 Colossians 1.7 by way of Eminency Verse 6. The Apostle giveth a Reason for this his so serious an Exhortation drawn from the time of his death which he discerned to be now at hand and therefore he Exhorteth Timothy to be so much the more diligent that the Church might not suffer by his negligence after his departure g. d. So long as I lived I was a Father a Counsellor and a quickner of thee both by word and example thou hast hitherto had my help but now thou must shift for thy selfe and swimme without one to hold thee up for the time of my Martyrdome is now at hand Hence briefly Observe That we must not onely be goâ—d whilest we have good company as King Joash was when de had good Jehojada the Priest to quicken him 2 Kings 12.2 but when good men leave us yet must we not leave our goodnesse Galathians 4.18 Philippians 2.12 A man that is truely good is alwayes good in all places times and companies he is still the same In this verse we have Pauls intimation of his death Verse 7. We have a briefe Narration of his life Verse 8. VVe have his hope and expectation after this life 1. By a Spiritual instinct he saw that his departure was at hand and his Martyrdome near He was now in his last bonds and he saw the cruell actings in Nero's Court against him and therefore he concludes he had not long to live 2. The Terms and Titles by which the Apostle setteth forth his death unto us are worth the observing 1. He calleth it an offering I am now ready to be offered up as a sweet sacrifice to God in my Martyrdome for his Name 'T is usual in Scripture to put that in the Present Tense as done which yet was not done till afterward Thus Christs body is said to be broken and his blood powred out Matthew 26.28 i. This was shortly after to be done on the Crosse So Matthew 26.45 Iohn 20.15 and 14.3 The Word in the Original is very Pathetical and Emphaticall it signifieth a Drink-offering he was now ready to be offered up as a Drink-offering on Gods Altar he chuseth this word rather then that of Sacrifice 1. because the Drink-offering saith Chrysostome was offered up whole but so was not the Sacrifice for part of it was given to the Priests 2. This consisting of Wine and Oyle which was powred out when a meat-offering was made was most fit to set forth the death by which he should die viz. by shedding his blood for Christ which he cheerfully powred out as a Drink-offering to God in sealing of his Truth This is the most genuine sense of the Word it signifieth a Libation or Drink-offering of which we have frequent mention in the Law which the Septuagint render by the word in the Text when they powred out Wine Water Oyle or the like in Sacrifice to God this they called a Powred-out-offering or an effusion because it was onely of moist things Thus Genesis 14. Exodus 30.9 Leviticus 23.13 Numbers 6.15 and 15.5.12 and 28.7 Deuteronomy 32.33 2 Samuel 23.16 17. 2 Kings 16.13 Ieremiah 32.29 and 44.17.25 So that by this allusion he seemeth to Intimate the manner of his death which was not by being offered as an Holocaust or Burnt-offering by fire as the Martyrs were but by a death wherein his blood was shed and powred out viz. by beheading He doth not say I shall now be slain as some vile guilty person but I shall now be offered up in Martyrdome as a sweet-smelling sacrifice to God 3. He useth this Metaphorical word to intimate his Confirmation of the Truth he had preached As the aspersion of blood Blood or Wine was used in sacrifices for the Confirmation of Covanants or as Covenants were confirmed by effusion of VVine which the parties contracting had first tasted of so his death was not onely an oblation or Sacrifice but a Libamentum a Drinke-offering powred out for Comformation of the Gospel which he had preached The Apostle expresseth this more clearly Phil. 2.17 Yea if I be offered upon the Sacrifice and service of your faith â— joy with you all q. d. I have not onely laboured amongst you but if I may die for the confirmation of your Faith and be powred out as a drink-offering for the sealing of the Doctrine which I have taught you it shall be that whereof I shall rejoyce together with you Let Nero kill me because I converted you and others to the Faith it shall not troâ—ble me but I will freely give my self in sacrifice for you that you may be â—n Oblation to God and my Blood the Drink-offering that so I may offer up an intire Sacrifice to God Briefly the Levitical Sacrifice consisted of two parts 1. There was the Victima the Sacrifice it self viz. a Bullock a Râ—m or the like 2. There was the Libamen the Drink-offering of Wine Oyle or the like now the Philippians faith was the sacrifice which was seasoned with Pauls blood as a Drink-offering 2. He setteth forth his death unto us by the term of A departure or dissolution T is not a destruction but a resolution or loosing of the soul from the bonds of the body Death is a taking asunder the parts of which we are composed 't is a freeing the soul from this house of Clay The same word is used Philippians 1.23 I desire to be dissolved q. d. I desire to be discharged and released out of the Prison of
the body that I may be presently with Christ in Heaven Or as the word will bear I desire to depart this life and to dislodge as those that quit their Innes to further their travel homeward or such as goe to Sea and set sail for another Countrey who weigh Anchor and are gone So saith the Apostle I am here as an exile and like as a stranger I desire to be freed from this banishment and to set sail for Heaven Thus the Word is often used for a departing Luke 8.38 and going home Luke 9.31 and 12.36 Matthew 14.23 Observations Observation 1. 1. But watch thou The Apostasie and loosenesse of the times we live in must make us the more watchful Their falls must be our fears their Levity must quicken us to Constancy and their negligence must quicken our diligence in keeping the Watch of the Lord. Like Salmons we must swimme against the streame of corrupt times and keep our selves pure not onely from the grosse Blottes but even from the Spottes of the Age wee live in Good men in evill dayes are compelled to be Singular in many things as Lot in Sodome and Iohn in the Land of Vz but they never affect singularity affectation of singularity argues pride Observation 2. Good men desire the Churches good after their departure Paul is dying yet he commands Timothy to improve his talents for the Churches good when himself was dead Moses before he dies prayes the Lord to set up a fit Ruler in steed Numbers 27.16 17. Elisha wept for the mischief that Hazaâ—l would doe to Gods people when he was gone So did Isai 22.4 5. when he saw a day of trouble coming on the Church though himself lived not to see it yet he wept bitterly David set his son upon his Throne before he died and gave him a strict charge to maintain the truth Peter 2.1 15. endeavoured to keep the truths he had taught in remembrance after his death Christ prayes for the welfare of the Church after his departure Iohn 17. Wicked men care not what becomes of the world when they are dead and gone let heaven and earth come together and all be in confusion they care not But good men have publick spirits Observation 3. As all persons so Ministers especially must watch The Devil hath a special spight at them he commands his agents as the King of Aram did his followers to fight neither with small nor great but against the King of Israel so he bends all his strength against the Ministers of Israel What Luther said of Magistrates is most true of faithful Ministers They are the common Buts which the Devil and his Factors shoot at We are watch-men by office and so are bound to the duty by a double tye 1. As Christians Mark 13. ult What I say unto one I say unto all watch Christs Disciples must not be secure Luke 21.34 The better the man the more watchful must he be The Pyrat sets on the laden Ship and the Thief upon the wealthiest Traveller But we must watch as Pastors too we must stand upon our watch-tower to descry dangers and discover Wolves that would destroy the Flock 2. We must watch at all times 1. In prosperity as Pigeons when they fare best fear most Then we are most apt to forget God Hence Iob 3.25 in his highest prosperity foresaw a storm and prepared for it Christ would have his to watch and pray alwayes Luke 21.36.2 Watch in adversity the Devil is busie then in laying snares as the Fowler doth for Birds in frosty weather When we be in tentations then watch and pray that you be not overcome by them Matth. 26.41 3. In all places in publick and private at home and abroad the world is full of snares Art solitary yet watch for then Christ was tempted Matth. 4.1 Goest thou to Markets fairs and publick meetings thou art encompast with dangers Ibi latet imò patet anguis in herba 4. Watch in all things so runs the Text. Watch unto prayer take the fittest opportunity for that duty Ephes. 6.18 1 Pet. 4.7.2 Watch in prayer against destractions sleep c. Colos. 4.2 So watch unto hearing take all opportunities to hear Iames 1.19 Wait on wisedoms posts Pro. 8.34.2 Watch in hearing take heed how ye hear Luke 8.18 5. Watch against all sins We carry about us a proness to all sin Even the best men have the root of the basest sins in their bosoms as we see in Lot Noah David Solomon How fouly did they fall when they did but a little neglect the watch of the Lord especially we must watch 1. Against the sins of our natures and constitutions Psal. 18.23 2. Against the sins of our particular callings There are several sins which accompany several callings Ministers are prone to idleness and flattery Magistrates to covetousness and bribery Trades-man to consenage and forgery c. Watch against the sins of the Nation which thou livest in The sins of our age are Atheism Formality Hypocrisie Pride and Impenitency 6. Watch over all thy senses stop thine ears make a covenant with thine eyes Iob 31.1 Set a watch before thy mouth The whole soul is out of order and therefore we must set a Guard upon all its faculties especially upon the understanding which is the primum mobile and sets all the rest on work Warring and watching go together Our war is perpetual and so must our watch be Iob. 14.14 We are beset round with many dangerous enemies which calls for sobriety and watchfulness 1 Pet. 5.8 1. The Devil is a dreadful enemy if we consider his power malices subtilety and sedulity If one of these make an enemy terrible how terrible must that enemy be in whom all these four meet if an enemy be malicious if yet he want power or if he have power and malice yet if he want pollicy or if he have malice power and policy yet if he be lazy and careless there is the less danger But where malice is accompanied with power and that seconded with craft and all heightned with diligence it concerns men to watch against such an adversary The World also hath many dangerous tentations and above all we our selves are the sorest enemies to our selves Saul Goliah and Absalom now of the three Absalom was the worst because a child and so a bosom enemy This inbred enemy which lies in our own bosoms is that which doth us all the mischief God who hath made our hearts and knows them better then we our selves hath told us Ierem. 17.9 That the heart of man is deceitful 2. Deceitful above all things 3. Wicked 4. Desperately wicked 5. Yea so desperately wicked that none can thoroughly know how wicked it is A sad clymax and gradation By which we see that the heart is the most deceitful and the most deceiveable both actively and passively of any thing in the world This should make us keep a very strict watch
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
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
ex opinione simul semel uno actu ictu Against these see M. Gataker Gods Eye on Israel M. Iohn Sedgwick against the Antinonians M. Anto. Burgesi Vindic. Legis V. Sal. Terrae c. 1. V. M. Ant. Bùrgess on Iohn 17.12 Lect. 69. Amant veritatem lucentem oderunt redarguentem Aug. Gravis malae conscientiae lux est Seneca Chalakot i. lenia mollia blanda suavia Se M Bâ—iâ—sâ—â—â— Virtigo and M. Anto. Burgess his 120. Ser. Lect. 51. p 316. Vt â—aro pruriens semper appetit fricari sic istorum aâ—res nunquam non cupâ—unt audire verba quae vanitatem dâ—câ—ant ad voluptatemilliciant August in Johâ— Tract 97. Qui novitatibus student nusquam erroris finem inveniunt sed nova semper commenta proferunt â—a enim est erroris vis ut sisti nequeat Chrysostom in 2 Tim. 3. Hom. 8. Non est hodiè sciens qui novitates non invenit Against these see Bohemus his Meditat. 100. p. 233. Quid monstri est si nova illis videantur omnia pia quibus novum est Evangelium Bilney Multi propter arborem scientiae amittunt arborem vitae Aug. Euclidâ—s interrâ—gatus quales essâ—nt dâ—i quâ re delectarentur Caetera quidem ignoro inquit at curiosos illis odio esse cerio scio Mâ—llem ignorare sine crimine quà m scire cum discriminâ— See 2 Tim. 3.15 Observ 2. V. Tactica S. l. 2 c. 2. f. 5. p. 112. Pruritus disputandi fit Ecelesiarum scabies Inter disputandum amittitur pietas unitas veritas I speak now onely of wrangling Anabaptistick disputes and not of grave and serious ones which search out truth to the bottom Against these see an excâ—llent Sermon of M. Anto. Burgess his Spiritual Râ—fining 1. Part. Lect. 51. P. 316. L. Robinson his Essaies Obseserv 7. p. 79.80 ubi plurima Such questioning for disputation and not for edification hinders much the Practice of Religion Such may well be called Seekers since they are alwayes seeking but never find the right way V. Hildersham on Iohn 4.32 Lect 58 p. 241. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendebant ab eo i aâ—tentissimè ipsius Sermonem audiebant quasi ab ipsius ore pendentem Beza Iudicio discretionis * See Master Case his Morning Lecture Page 1 c. Per victimas aliena caro per Obedientiam tua propria Voluntas mactatur Gregor * See Master Fenner and Master Hooker on that text Vir redargutionum Hebr. Vide Schooles-Guard Rule 12. Qui frequenter ob vitia increpatur vel ab homine per verba vel à Deo par flagella aut per internas inspirationes tamen instar tauri indurat cervicem certissimè citissimeque confringetur * Epilogus est quo repetit omnia quae hâc praecipuè Epistolâ disputavit eaque nunc infigit altius mirè brevi praeceptiunculâ Baldwin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat non tantum affligi sed quasvis injurias perferre nullis malis absterreri quae comitantur praedicationem Evangelii 2. Significat laborem taedium periculum superare mala sustinere pro Evangelio obdurare Plenâ aniâ—i â—idâ—câ—â Spiritu intrepido partes Officii tui perfice qui mundi odia nimium pertimescunt in Ecclesiastico Ministerio non poâ—erunt cum fructu versari requiritur igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per quam pericula odia quaevis adversa contemnantur Gerhard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministerium tuum imple id est plenè perfice Ministerium tuum ut perfectè expleas perfungaris tuo docendi officio nihil omittas eoruâ—â— quae à â—ono fideli Ministro jure exiguntur á Lapide Paul having spread the Gospel farre and neare at last came to Rome and there was beheaded in the thirty seaventh year of our Lord and the last of Nero's Raigne Vide Euseb l. 2. c. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro libamento offeror percutio foedus Libamen non ex parte sed totum in solidum offertur Deo Chrysost. in locum In usu erant sub Veteri Lege praeter sacrificia ex animalibus oblaâ—iones partim liquidis Vino praesertim quae à Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebantur à Latinis Libamina Tactica S. l. 3. c. 3. Sect. 15. Libor i. mactor Meton adjuncti Metaphoricâ nam Sacrificiis Libamina adjungebantur Sacrificium erat quasi convivium Dei in quo victima erat iâ—star â—ibi Libamen instar potus Dei V. Ravenal in Verbo Libamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimissionis meae Beza Resolutionis meae Vulg. Migrationis reditus mei Sculteâ— Mori est resolvi mors enim nihil aliud est quà m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resolutio quaedam Cupio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissolâ—i quod est voâ—is mediae unde non tam activè quam passivè sumi potest significat non solùm dissolvi sed etiam dissolvere vel solvere ut nautae a portu Scult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriâ— significat domum râ—dire Scultet exercit l. 1. c. 62. Vide Master Burroughs Gratious Spi. Cap. 7. Qui regit signùm est in quod Satan omnia jacula dirigit Luther V. Tactica s. l. 3. c. 2. sect 5. p. 283. Quoties inteâ— homines fui minor homâ— redii Vigilate fratres quia neâ— sanctiores Davide nec fortiores Samsone nec sapientiores Solomone vos esse cognoâ—citis August * Militi multa agenda patienda plura solis laboris sit patiens * Quis nisi vel miles vel amans frigora noctis Et denso mixtas preferet imbre nives Ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perdurare i. vehementer assidue incumbere uti rei alicui difficili laboriosae Honor Ministerii est in opere dignitas in diligentia corona in contemptu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministri 1 Cor. 4.1 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remex quia remum in navi agit * V. Attersot on Philemon 2 p. 33 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministerium Evangelii quo nihil sublimius nihil utilius nihil itaque majore fide diligentiâ tractandum Davenantius See Mr. Pryn's Treat Timothy and Titus in Bishops Omnia ea facere quae incumâ—unt Ministro quae conducunt ad hominum salutem regnum Christi promovendum Davenant Death in exiâ—us non obitus a departing of Soul and body for a time that they may meet moâ—e gloriously Philip 3 21. It may be said of all the godly in some sence as ' â—is said of Moses Deut. 34.5 he died secundum os Domini God did by him as a fond Nurse by her Babe killed him and laid him down to sleep Sapientis animus totus in mâ—rtem prominet hoc vult hoc meditatur hac semper cupâ—dine feâ—tur Seneca ad Maâ—cium c. 23â— See more in Mr. Robert
Boltons four lâ—st things pag 62 c. See ten Consolations against death in Gerhards Loci Commun Tom. â— p. 336. edit novissima See Master Strong 31. Ser. p. 212 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab instanti The Heathen had some glimpsâ— of this Parte tamen meltore mei super alta perennis Astraferar Ovid. Met. l. 15. in fine Esanitate animaefiâ— sanitas in corpore Aristot Quid generatim mors omnium fidelium nihil aliud nisi beata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 migratio ad Deum Sâ—ulter Quid est mors Martyrum est Libamen effusum arae Dei gloriosum libante fructuosum Ecclesiae Scultet in locum En floridam quasi triumphantem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asyndeto conjunctam nam initia sententiarum fines similem inter se sonum habent Non haec jactan tia verba sunt sed bonae conscientia Estius Cygneae voces Pauli morituri Scultet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agonizavi agonem illum pulchrum egregium gloriosum quo pro fide Christi divulgandâ plurimos labores arummas persecutiones afflictiones generosè superavi Beda These Beasts were Metaphorical men in shape beasts in condition Dr. Halls Contempl. on N. T. p. 433. c. folio edit ult ubi plura ed. Non erat rem tam insignem praeteriturus Lucas qui minora Pauli annotat quare rectiùs erit intelligere concertandum sibi fuisse Ephesi cum ferinis hominibus Grotius Agonizari alludit ad athletas pancratiastas qui toto corpore manibus pedibusque certabant Aul. Gellius Noct. Attic. l. 13. cap. 26. Aristot. Rhetor l. 1. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certamen illud pâ—aeclaâ—um Beza See the five Olympick certamenâ— fully set sorth by Baldwin in his comment on 2 Tim. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cursum consummavi vel ad finem peâ—duxi Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cursus à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prâ—ficio consummo impleo Refertur praesertim ad cursum Evangelica praedicationis quae Paulus universum penè orbem procurrit ac sono luce praedicati nis Evangelicae celerrimè complevit ac per lustravit Soto in locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fidem servavi Fidem intelligit eam quam miles Imperatori quámque Minister ac dispensator Domino suo debet .i. fidelitatem Estius Non dubio quin ad solenne militiae jusjurandum alludat q. d. sed probum fidelem Duâ—i suo militem fuisse Calvin in locum Hic juvenum quicunque manu pedibúsve rotáve vicerat esculâ—a capiebat frondis honorem Ovid. Met. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod superest vel quod reliquum est Ellipsis Graecis familiaris Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reposita est mihi Illa dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae liberis amicis nostris in futuâ—um recondimus Zanchy Gloriatur Apostolus De Reposita hac corona eâ—si nondum erat Imposita quoniam in coelo reponebatur atque adâ—o in loco constituta ubi perdi nequit aut intercipi D. Arrowsmith Nâ—n incipienti sed vincenti dabitur The Crowns of the greatest Monarchs in the world though they last long yet are corruptible subject to wearing cracking stealing they will be taken from them as they from their crowns suddenly Hackwell Forma rotunda perfectissima Faelicitas est aggregatio omnium bonorum Aristot. Corona apud Hebraeos abundantiam cumulum omnium bonorum significat Est justitia promissionis non operum dignitatem sed verbi veritatem respiciens justam enim Deo dignum est servare ea quae promisit Gerhard * Omne promissum transit in debitum Fidelis Deus qui se nostrum debitorem fecit non ali quid à nobis accipiendo sed tanta nobis promittendo Aug. in Psal. 104. Promissio divina non facit rem promissam debitam debito justitiae sed fidelitatis tantum nec arguit meritum ex parte recipientis sed meram liberam Davenant de Justitia actuali cap. 60. Aquinas 22 ae qu. 58 Art 2. Iustitae pars est stare promissis * Debetur personae in Christo non operi simul atque Deus nos in gratiam recipit opera quoque nostra grata habet ut praemio quoque licet indebito dig netur Calvin * Sunt bona opera spei seminaria Charitatis incentiva Praedestinationis occultae indicia futurae felicitatis praesagia Via regni non causa regnandi Bernard Tract de Gratia Meritum meum ministratio Domini A genere ad speciem affirmativè non valet argumentum Quisquis tibi enumerat merita sua quid tibi enumerat nisi munera tua Aug. confes l. 9. c. 13. Nemo consequitur praemium eo quod facit ex officio debitum Juriscons Vae etiam laudibili vitae hominum si remotâ justitiâ discutias eam * God useth us out of Indulgence not out out of Indigence to honour us not to help him The greatest honour that God putteth upon men is to make them instrumentall in promoting his service Deus dicitur Retribuere non propriè sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum stat promissis Camer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apparitio illustris cum apparebit christus veniens ad judicium eximio splendore charitate Majestate Vt eodem reliqui omnes animo secum militent ad corâ—nae societatem eos invitat Calvin Nemo adventum judicis diligit nisi qui se habere causam bonam novit Gerg Diligere adventum Christi est sinceritate fidei firmitate Spei ardore Charitatis adventum ejus expectare Aug. ad Hesych Sicut dum vivimus debemus bona nostra oblivisci ne extollamur ita approqinquante morte ea ad memoâ—iam revocemus ad nosmetipsos consolandos Gregor * Tob leb a good heart Heb. The Scripture oft puts Heart for Conscience 2 Samuel 24.10 Acts 15 9. 1 Iohn 3.20 Bâ—num Ethicè i. purum sanctam Bonum Physicè i. laetum hilare juelludam tale enim est puâ—um sanctum â—or Puritatis individua comes est laetitia Nihil jucundius nihil est tutius nihil ditius bonâ conscientiâ premat corpus trahat mundus terreat Diabolus illa erit secura Bern. de conseien Huic non est onorosa paupertas non sentit injurias ridet opprobria contemnit damnâ— Bernard * V. Raworth Iacobs wrastling p. 269. Non est via ad Regnum sine primitiis Regni nec sperare potest coeleste Regnum cui non super propriam regnare Concupiscentiam adhuc datur Bernard Tsaba propriè militiam exercitum totum tempus quo quis stipendium meret quo bellum geritur Lavater Nec deâ—rit militia quamdiu fuerit malitia Hieron See how Ministers are Souldiers Dyke on Philemon 2. See an excellent Seâ—mon of Mr. Brinsly's on Rev. 2.1 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though Emperours may turn Christians yet