422 Truth hath many Opposers Page 440 Traditions vain p. 298 Traytors of three sorts Page 115 Truth abideth p. 187 V. VErtues are concatenated Page 21 Vnholy who P. 73 74 Vnrighteous dealing dangerous Page 81 82. Vnthankefulnesse How Vile Page 68 69 Vnitie its Excellency Page 392 W. WAlk with God Page 361 The weakest may be helpfull Page 427 The World inordinately loved breeds Apostates p. 417 Weak things must not be despised Page 464.469 Women some good ones p. 469 Wicked men grow worse and worse p. 229 230. They draw others to wickedness p. 232 Witches must be put to death p. 228. Many seducing Quakers Witches Page 225 226 The Word to be Preacht on all occasions p. 326 Y. YOuth must be given to God Page 247 Z. ZEal becometh the Ministers of the Gospel p. 223.333 What zeal is p. 337 338. Signes of it p. 336. Cavils against it answered p. 341. Motives to it p. 343. Zealous men must expect opposition p. 203. The godly are zealous p. 332. They are the Pillars of a Land Page 336. FINIS Books Printed for and sold by Iohn Starkey at the Miter at the North-door of the middle Exchange in St. Pauls Church-yard A Martyrology containing a Collection of all the Persecutions that have befallen the Church of England with the lives of ten of our late famous English Divines by Samuel Clark in Folio Justification justified or a Treatise of Justification by Faith by a learned Divine in the West of England in Quarto Master Thomas Gataker Gods eye on his Israel being an Exposition on Numb 23 21. and two Sermons on the same Authors in Quarto The life of Christina Queen of Sweden translated out of French by I. H. Letters of affairs Love and Courtship written in French by the Exquisite pen of Mounsieur de Voiture and Englished by I. D. Master Thomas Halls Beauty of Holiness or a description of the Excellency Amiableness Comfort and content which is to be found in wayes of Purity and Holyness in Octavo Master Thomas Halls Homesius Enervatus or a Confutation of the Millenarian Opinion Plainly shewing that Christ will not raign with the Saints for 1000. years on earth with a word to our fifth Monarchy men 8â— Masters Thomas Halls Phaetons folly or the Downfall of Pride being a Translation of the second Book of Ovids Metamorphosis Paraphrastically and Grammatically with an Essay of Ovid de Tristibus in Octavo A Sermon of the Passion of Christ by William Cartwright in Octavo The Mystery of the two Witnesses unveiled by Iohn Robotham Minister at Dover in Octavo A Silver Watch-bell to awake to repentance with a Treatise on the Sacrament by Tho. Tymme in Octavo The Art of Giving or a guide to Charity by Thomas Cooper in Octavo A Magical description of the Soul by Agricola Carpentar in Octavo The Synopsis of Christianitie in an Exposition of the Commandements Lords Prayer and Creed by Richard Sedgwick in Octavo Master Tho. Hooker of N. England his pattern of Perfection with other Treatises in twelves Tho. Gataker De Iustificatione in twelves De Dipthongis in twelves A Christian Alphabet containing grounds of Knowledge unto salvation by Iohn Phillips Gildas his Description of the State of great Brittain written 110. years since in twelves Mr. Adam Harsnets Gods summons unto a general Repentance in 12â— Mr. Henry Beachams Truth of times revaled in twelves Becons display of the Popish Mass in twelves The Compleat Tradesman or a Guide for the true stating of any question touching Interest of six per Cent. per Annum with other useful Tables by I.H. in twelves Tertullians Apologie or Defence of the Christians in quarto An Abridâ—ement of the New Testament in Welch in octavo Mr. Shepherds Catechism in octavo Mr. Crawshers Catechism octavo * Magistrates may see their duty in the Treatise it self on 2 Timothy 3.2 p. 26.27 * The excellency of a zealous Magistrate you may see on 2 Tim. 2.4 * Si eritis inseparabiles eritis insuperabiles Erat fidelium cor unum anima una non Physicè sed Moralitèr q. d. Ita animis sensibus erant concordes ac si omnes unum idemque habâ—issent cor à Lapide in locum Ubi plura See Motives to Unitie Burroughs Irenicum Chapter 31. c. Gournall on Ephes. 6.15 c. 13. p. 422. Fenner on Rev. 3.1 p. 10. to 21. folio V. Mr. Blake on the Covenant Chap. 31. p. 240. V. The Answer of the Assembly to the dissenting Brethren In fine p. 60.61 See Master Gage his Defence of Parish Churches See Master Cawdry Independency a great Schism To cull out ten or twenty and make them the Church excluding two hundred or two thousand in some places as dogs and swine doth exceedingly puffe up the one so that Ministers can scarce tell how to please them but in a short time they picke quarrels and fall all to pieces and discourageth the other and so prejudiceth them against their Ministery that it loseth the operation it should have upon their hearts * See 20. considerations to quicken you in 2 Tim. 3.15 Civitatis eversio morum non murorum casus Aug. Boni cives civitatis maenia Spartanis multis seculis Civium virtus Vrbis murus fuit Pezel Mellif Histor. P. 1. p. 234. edit ult * See 20. considerations to quicken you in 2 Tim. 3.15 To incourage you to the Dutie See an excellent little Tract of Master Cawdry called Family-Reformation and of Mr. Philip Goodwins Treatise on the same subject In tenui labor est Vocum Phrasium enodatio tenuis gloria at non tenuis Vtilitas Scultetus * Though the lively voice more pierce the heart and be apter to move affection yet men seldome take the paines or time to lay down things in speech as they doe for publick writings Robinsons Essayes Observat. 23. Vbi plura And Master Philip Goodwin in his Epistle Dedicatory to his Family-Religion * Non omnis moriar multaque pars mei Vitabit Libitinam Horat. Ode 30. Lib. 3. Emanuel Sa was nigh fourtie yeares in composing his Aphorismes In hoc opus per Annos ferè quadraginta diligentissimè incubui Em. Sa Praefat. in Aphorism p. 2. * Lucilius saepè Ducentos versus dictabat stans pede in uno Horat. Serm. Lib. 1. Sat. 4. * Saepè caput scaberet vivos roderet ungues l. 1. Sat. 10. * Carmen reprehendito quod non multa dies multa litura coercuit atque perfectum decies non castigavit ad unguem Horat. de Arte Poet. Ducentis viginti Annis à tota Asia factum fuit Munsteri Geograph Lib. 5. Page 983. * It was Reprinted 1628. * Sandersons History of King Charles page 1116. * I mean the better half not in Quantitie onely as bigger but in Qualitie as better done then the former part by Mr. B. who though he were a good man a good 〈◊〉 and a good Preacher was yet in Scholastical faculties and furniture abilitie
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.
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
consider that these persecutions and trials come not upon us by chance or fortune or according to the pleasure of men or devils but by Gods Decree and fore-appointment and special providence There is no evil in this kinde but it comes from God Amos 3.6 Deuteronomy 32.39 2 Samuel 16.10 11. Psalm 39.9 Iob 1.21 Isay 45.7 Hosea 6.1 I create evil not the evil of sinne but the evil of punishment which to our apprehension and feeling is evil Sin is simply per se evil but these sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in our apprehension onely whatever the Instruments of our troubles are yet God is the Orderer and disposer of them Iosephs Brethren sell him into Egypt I but God disposed it unto good Gen. 50.20 the Assyrian is but Gods rod which can do nothing without the hand that moves it Isay 10.5 they have onely a dispensative power from God As our Saviour told Pilate so we may say to all the wicked they have no power to take a hair from our heads unlesse it be given them from above Iohn 19. Herod Iudas Pilate and the Iewes and the Devil had all ends of their own in persecuting Christ yet did they nothing but what God had fore-ordained and decreed should be done Acts 4.28 God hath fore-ordained the Beginning End Quantity and Quality of our Sufferings Romans 8.18 1 Thessalonians 3.3 God deals with us as a father doth with his children turning all to their good Romans 8.28 There is nothing will still the Soul like this viz. that 't is the Lord who in wisedom and love is pleased thus to try us we shall never be dumb and silent till we see 't is the Lord that doth it 2. We must not onely beare these Trials Patiently so as a Heathen may doe but Ioyfully When we suffer for Righteousnesse sake we must be exceeding glad and even leap for joy Luke 6.22 23. Though the flesh repine yet God would have us to mount it Joy all Joy when we fall not into one or two but into Varietie of Tentations viz. banishment imprisonment losse of goods Friends c. Iam. 1.2 We must glory in Tribulation Romans 5.3 Rejoyce even to Gloriation The Apostles went from the Council rejoycing that they were counted worthy of that Honour to be dishonoured for Christ Acts 5.41 45. Paul oft glories that he was a prisoner for Christ and that he bare in his body the mark of the Lord Jesus Galathians 6.17 He had been whipt and stoned and stocked and he carried the marks of these as so many badges of honour Yea he chose rather to glory in tribulation and sufferings then in his Revelations and raptures into the third Heavens 2 Corinthians 11.23.24 30. His Glorying was in the Crosse of Christ Colossians 1.24 2 Corinthians 7.4 Ephesians 3.13 Philippians 2.17 Iohn did not boast that he was an Evangelist or of his Revelations but that he was a brother in Tribulation Revelations 1.9 'T is said of the Primitive Christians that they rejoyced in loosing their goods for Christ Hebrewes 10.34 and the Thessalonians received the word in much affliction and joy 1 Thessalonian 1.6 and Paul exceedingly desired to be made conformable to Christ even in his sufferings Philippians 3.10 Ignatius cryed Let sire crosse breaking of my bones come quartering of my members crushing my body and all the torments that Man and Devil can invent so I may but enjoy my Lord Jesus Christ. When the Emperour threatned Saint Basil with death He boldly answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O that I might die for the Truth When Eudoxa the Empresse threatned Chrysostom He sent her word that he had learned to fear nothing but sinne A noble spirit knows not what discouragement means but like the valiant horse he breaks through dangers Iob 3.22 23. He triumphs in the midst of Trials and in an holy securitie he laughs at troubles Iob 5.22 Psalm 46. Romans 8.37 38. They onely are the Men that in a Spirituall sense doe tread on the Lion the Aspe and Adder Psalm 91.13 The water in Wether-glasses riseth highest when the Wether is foulest So Gods People when at worst then are they best when they have nothing in the creature they have most of God Habakkuk 3.17 18. Sense can say if we want Figges yet we have Wine to cheer us and if the Vine should fail yet the Olive may help for a time or if these should fail yet we have Corn in our Fields to support us or if a Famine should come yet if the Pastures abound with Flockes that will be some help or if the Flocks abroad should fail yet the Herds of the stall at home may support us Thus far Sense may goe But when all these fail and no outward comfort can be seen yet then can a Beleever rejoyce in his God This is the Happynesse of Gods People let things goe how they will or can yet he either doth or may comfort himselfe in his God When nothing but darkenesse is upon the Creature then Habbakuk hath an Yet and David a But wherewith to comfort and encourage themselves 1 Samuel 30.6 It may shame us who are cast downe by every light Affliction when we consider Davids condition at that time he comes to Ziglag which was given him for a Refuge He findeth the Citty burnt the Inhabitants taken Captive and amongst the rest his Wives and his Souldiers which should have ayded him they speake of stoning him yet in the midst of all these difficulties David corroborates himself in the Lord his God We use to rejoyce in gifts especially if one should give us a whole kingdom but 't is a greater Honour to be a Martyr for Christ then to be a Monarh of the world Heb. 11.26 'T is a great priviledge and a high Prerogative to suffer for the Gospel 't is no common gift but 't is a gift of free-grace and speciall love All the elect are called to be believers but not to be publick sufferers Suffering for the Gospel is in some respect a priviledge above believing the Gospel Phil. 1.29 such are the house and habitation of Gods Spirit there he rests and desires to dwell 1 Pet. 4.14 the Spirit of God will bring them to glory or the glorious Spirit of God will dwell in them in a glorious manner aud fill them full of Joy and Peace in believing This made the Saints so forward in the Primitive times to suffer for Christ that the bloudy Emperours were fain to make Decrees to hinder their Martyrdome I have read of a woman that in the time of Valens the Emperour ran with her haire loose about her eares and her child in her armes to the place where the Martyrs were slain and being askt whither she ran she answered Crownes are given to day and I will be partakers with them Thus in the reign of Charles the ninth when the Duke of Subaudia misused aud persecuted the men of the Valleyes burnt
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
For the condemning of Vsury and oppression how full is the Old Testament yet Usury is scarce mentioned in the New Testament 3. How then should Magistrates put Blasphemers Adulterers and witches to death since the scriptural warrants which make these crimes Capital are contained in the Old Testament and not in the New 4. Then it would not be unlawful to marry within the Degrees forbidden in the Old Testament and not in the New hence some Sectaries have maintained that 't is lawful to marry within the Degrees forbidden in the Old Testament c. 2. Since the Old Test. is the very word of God and there are contained in it so many excellent promises to support our faith and so many precious Truths and Commands for the direction of our lives oh let us read it study it meditate in it night and day Psalm 1.1 2. As Ministers must preach the whole counsell of God to their people Acts 20.27 so people should desire to hear and know all Gods counsell revealed to us in the Old and New Testament things revealed concerne us Deut. 29.29 â—ince we have Moses and the Prophets we must not expect Revelations Luke 16.29 This is that foundation upon which all the faithfull must build Ephesians 2.20 being built on the foundation of the Apostles and Prophets i. e. on the Doctrine of the Scriptures of the Old and New Testament a house without a foundation will soon fall He that knowes not Gods will revealed in Scripture must needs miscarry Hence 't is that Christ would not have us barely read but search the Scriptures Iohn 5.39 of the Old Testament where we shall find many excellent Lessons 1. There we may see the glorious work of Creation how God made man holy and happy how we lost this happinesse and how by Christ we are restored again Gen. 3. and 2. To fear us from sin here we may see Gods judgements on the Old world Sodom Pharaoh Egypt Ierusalem and Lots wife whom Christ commands us to remember Luke 17.33 and if we must remember her why not all the rest of these examples which are recorded in the Old Testam 3. Here are many sweet promises to quicken us to obedience Deut. 28.1 to 15. 4. Here are Precepts for practice to direct us in our duty 5. Here we may see the examples of Gods servants walking up to those Precepts and how wonderfully God preserved them in their integrity Here you may see Abrahams Faith Lots Hospitality Iobs Patience Davids Zeale Iosephs Chastity Noahs Righteousnesse Moses his Meeknesse Ioshua's Valour These must be as so many goads to quicken us to the like Graces and as so many Looking-glasses for us to dress our selves by 6. The Old Testament gives great light to the New there is a mutual Harmony and agreement between them so that like stones in an Arch they strengthen and hold up one another We cannot so well understand many places of the New Testamentt unlesse we compare them with the Old Hence Christ oft speaks and the Law Iohn 1.17 and and 5.46 Luke 24.27 44. who could understand that dark Epistle to the Hebrews which is even composed out of the Old Test. it's Types and Allegories if he have not some insight iâ— the Old Test. So Iohn 3.14 cannot be understood without some knowledge of the brazen Serpent mentioned in the Old Test. The Old Test. in many things is larger then the New and so is very needful to be known There 's Physicks in Genesis Iob Psalms 2. There 's Ethicks in Proverbs and Ecclesiastes for the right ordering of our lives 3. Politicks in the Judicial Laws of Moses very useful for the well-ordering of a common-wealth 4. There is in the Old Testament the best pleasantest and truest of Histories from the beginning of the world to our Saviours time here we have the Rise and Ruine of many famous Kings and Kingdomes for the space of nigh 4000. yeares exactly and faithfully which is the life and glory of History set forth unto us Other Histories may be excellent but Scripture-History excels them all Let us then embrace the Scriptures of the Old Testament as the good word of God written for our Learning and a word that still speaks unto us as unto Children Heb. 12.5 and 13.5 1 Cor. 10 11. in Doctrines Exhortations and Comforts And since Old and New Testament are both the infallible word of God let us receive it with all Humility and Thankfulnesse as an Epistle sent to us from the great God Here is the Fountain the Life and all the Treasures of wisdome included Here is all things needful for our salvation in it is nothing superfluous or vaine but a sweet harmony and agreement of all parts and therefore is to be wholly received by us for as the Phylosopher delights in all Aristotle the Physician in Galen the Orator in Tully and the Lawyer in Iustinian so and much more should a Christian embrace the whole Bible and welcome it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prizing it as one of the choycest gifts which ever God gave to the sonnes of men How zealously did our Fore-fathers considering their light affect the Scriptures when one of them in the beginning of the Reformation gave a load of Hay for a piece of the Epistle of Saint Iames in English How will their forwardnesse condemn our backwardnesse and their zeale our Lukewarmnesse The Holy Scriptures c. So here what a large Encomium and high commendation the Holy Ghost gives of the Scriptures even such as is given to no other book in the world besides 1. He commends them in respect of one speciall property and adjunct viz. their Holinesse The Holy Scriptures 2. From their Effects they are able to make us wise unto salvation 3. From their Authority Verse 16 17. Utility Verse 16 17. Perfection Verse 16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Scriptures 'T is not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those eminently holy letters those sacred Scriptures the article is emphatical and therefore the Holy Ghost to distinguish these sacred writings from all profane writings gives them such Adjuncts and Epithets as are incompatible to all other writings whatsoevr Now the Reason why God would have his word written is this viz. that it might be kept the better and be propagated to posterity and be more easily kept and vindicated from corruption then Revelations could have been 2 Peter 1.19 Observe The word of God is holy Scriptures this is it's proper Adjunct and excellency 't is holy Rom. 1.2 They are perfectly holy in themseves all other writings are prophane further then they draw some holinesse from them which yet is never such but that their holinesse is imperfect Now the Scriptures are called holy in five respects 1. In respect of their Authour and principal cause viz. the most holy God 2. In respect of the Pen-men aud instrumental cause they were holy men
or Tittle of Gods word shall perish Mat. 5.18 Hence it 's called a more sure i. e. a most sure word 2 Pet. 1.19 'T is a certain infallible word it hath been often tried yet never failed nor deceived those that trusted in it Psal. 12.6 we love faithfull friends and such as will stick to us in our misery oh then love the faithful and sure word of God which will never leave you nor forsake you but in the very pangs of death will minister strong consolation to you 'T is in the word that we find the everlasting Covenant even the sure mercies of David i. e. of Christ who in respect of the flesh descended from David Isay 55.3 there we find by whom our sins are pardoned our Natures healed our Soules are saved these are called sure mercies 1. In respect of performance they are as sure as if already done 2 Sam. 23.6 2. Sure in respect of continuance they shall never be taken away his mercy endures for ever Once adopted justified fanctisied and for ever so 2 Sam. 7.13 Iohn 13.1 Let us not then sit down content with those low perishing uncertain things but get interest in those sure desireable and soule-satisfying mercies Pray with Saint Auâ—lâ—â— Da mihi nummum nunquam periturum Lord give me those riches which will never perish 4. It maketh the simple wise and that to salvation Many that are sensible of their ignorance and simplicity are discouraged from reading the word when the promise runs to such as being sensible of their own silly bruitish condition and come with humble tractable teachable hearts that they shall be taught wisdom Prov. 1.4 and 19.4 Psal. 119.130 and become wiser then the ancient who by their long experience oft times get much wisdom 2. Wiser then their Teachers who usually excell their Schollers 3. Wiser then their enemies who yet by their continual diving and searching into the wayes of their opposites grow very subtle and cunning Psal. 119.98 99 100. 5. The word of the Lord is right and strait having no crookednesse nor perversenesse in it Wicked men go about and fetch a compasse in wayes of sin but the godly run the way of the plain and out-run them as Ahimaaz did Cushi 2 Sam. 18.23 6. It breeds joy in every soul that orders his life according to it V. 8. the godly find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat of kin to them in the word which makes them delight in it Though the wicked can find no joy there yet an upright-hearted David finds it sweeter then hony and more pretious then gold they are even the joy and rejoycing of their hearts Psalm 119.111 this breeds solid serious substantial spiritual joy in the deepest afflictions and tentation Psal. 119.92 I had perished in my affliction unlesse thy Law had been my delight It was not onely delightfull but even delight in the Abstract yea delights in the Plurall number he found delight upon delight i. e. great and sure delight in Gods word It upholds the heart from sinking under affliction 'T will make a Paul and Silas sing Psalmes in prison when Creature-comforts faile yet faith can feed upon the Promises Habbak 3.17 Hebrews 13.5 The word affords us presidents of greater trialls then ever yet we have undergone and so comforts us in our distresses Do thy children rise against thee so did Davids Do Princes speak against thee and thy famliar friends betray thee so did his Psal. 55. Hast lost all so did Iob. Art cast into some loathsome prison so was Ieremy c. besides the word comforts us by shewing how all things work together for good unto us Rom. 8.28 and that God afflicts us for good ends 7. 'T is pure not onely formaliter in se being free from all the dross and dregs of sin a corruption but effectivè because 't is a special meanes to purify and cleanse us Iohn 17.17 Purity is or at leastwise ought to be the Object of our love God is pure his word is pure his works are pure and therefore do the Saints love them so did David Psalm 119.140 thy word is very pure What followes therefore doth thy servant love it 8. It enlighteneth the eyes V. 8. 't is a light and a lamp to us Psalm 119.105 to have our bodily sight restored is a mercy but to have our dark understandings enlightened to see the deeps of our misery and the riches of Gods mercy this is the mercy of mercies Now the word is the meanes by which the spirit conveighs both sight and light to us by it he calls us out of our dark and doleful condition into marvellous light 1 Pet. 2.9 The light of the Sun is a pleasant thing but oh how sweet and pleasant is this spiritual light which leads us to eternal happinesse naturally there is a Vaile over all our hearts and therefore before we read we should beseech the Lord to remove the Vaile else we shalll never see the divine and supernatural mysteries of Gods Law Psalm 119.18 9. The fear of the Lord is clean V. 9. The world is called the feare of God effectivè from the effect of it because it both teacheth and worketh in us the true fear of God 'T is clean 1. in se it hath no sin nor approbation of sin in it 2. Quoad nos 't is a meanes to make us clean helping to purge out that froth and filth of sin which makes us loathsome to God and his Saints 10. 'T is eternal and perpetual the Lawes of men are changed and abrogated but the Law of God is like God himself it endures for ever maugre the malice of all opposers The grasse may wither and the flower fade but the word of the Lord abides for ever Psal. 119.89 Isay 40.8 1 Pet. 1.24 25. We use to prize durable things lasting cloaths and long enduring Leases men desire oh set your hearts on Gods word which endures and will make you endure for ever if you obey it 1 Ioh. 2.17 11. 'T is not only true but Truth it self V. 9. Iohn 17.17 the judgements of the Lord are Truth He calls Gods word by the name of judgements either because in it God denounceth judgements against wicked men or else because we must judge of our actions according to this Rule There 's no fraud nor falshood in them therefore they are called by way of Eminency The Scriptures of Truth Dan. 10. ult Colossians 1.1.5 As God is Truth so is his Word He is not like man that he should lye Not a Threatening in the Scripture but shall fall on the wicked and not a blessing promised but shall be fulfilled to the righteous 12. 'T is Righteous altogether as God is just and righteous so is his word Rom. 7.14 the Law is holy just and good three Epithets which can be applied to no Law but Gods only There 's no unrighteousness nor injustice in them Mens Lawes oft times are harsh hard
unrighteous so are not Gods they are perfectly just and righteous altogether 13. 'T is precious 1. In respect of profit 't is better then Gold â— In respect of pleasure 't is sweeter then hony By gold David notes all riches and the things of greatest worth in the world and by much fine Gold he meaneth all gold how pure or precious soever even the finest refined gold that hath been oftnest tried in the fire No riches like the word Hence David calls it his Heritage and Portion Psal. 119.11 as if he had nothing else in the world to trust to and therefore he prefers it before all worldly excellencies Psal. 119.72.127 the Law of thy mouth is better to me then thousands of gold and silver It excells Gold in five respects 1. Gold is but an Earthly good but the riches which the Scripture brings is Spirituall 2. 'T is but a common good wicked men as Esay Ahab Nabal the Turk the Pope have it in abundance a man may be outwardly great and yet inwardly miserable 't was great Caesar that said I have been all things and yet am never the better But the Grace which the Scripture brings is a speciall blessing peculiar but to a few 3. Gold cannot comfort a man in the day of distresse whether it be personal or national 'T is rather a snare then an Helper then Proverbs 11.4 Ezek. 7.19 Zeph. 1. ult But the word of God hath breasts full of consolation for the people of God in all their distresses Psalm 119.92 4. Gold cannot breed contentment yea the more men have oft-times the more they covet But the word teacheth men godlinesse and this in the power of it breeds contentment which is better then gold 1 Tim. 6.6 5. Gold may be lost Thieves may rob us of it rust may consume it and especially when death comes we must part with it But true Grace which is wrought in us by the word and spirit of God can never be lost Where ever we go it will go with us 'T is fidus Achates a faithfull friend which will never leave us till it have brought us to glory Rev. 14.13 Oh that I could convince men of the truth of this viz. that the saving knowledge of God in his word is better then Gold Tell men where they may have gold and we see how they ride run dig delve and all for a little perishing gold which cannot satisfy them Isay 55.2 But this true Treasure which is hidden in the word of God very few labour for and the Reason is mens hearts are earthly carnal sensual and savour not the things of God Oh that such would hearken to the counsell of Solomon Prov. 8.10 11. receive instruction and not silver and knowledge rather then choice gold Prov. 3.14 15. and to a greater then Solomon Revel 3.18 Buy of me gold i. e. the Graces of the Spirit as Knowledge Faith Obedience c. Build not on the Hay Wood Stubble of mens fancies and inventions but build on the pure sure sound doctrine arising from Gods word this is called Gold 1 Cor. 3.12 and one day will be better to us then all the gold in the world 14. For delight and pleasantnesse Gods word is sweeter then Honey yea then the purest finest honey which flows from the comb Prov. 24.13 14. and 16.24 the lips of the spouse are said to drop as the honey comb i. e. her words are very pleasant sweet and grateful Cant. 5 3. and when the Scripture would express the sweetnesse of any thing it borroweth this allusion sweeter then honey Ezek. 3.3 Revel 10.9 10. Old men are all for profit and young men for pleasure here is gold for the one and honey for the other Gods word brings more true pleasure to the soules of those that obey it then the sweetest honey doth to the taste Quest. If the word be thus precious and sweet how comes it to passe that most men in the world see not the preciousnesse nor taste the sweetnesse of it Answ. The God of this world hath so blinded their eyes that they cannot see the Excellencies of the word The Sun is full of light and lustre but the blind man for want of sight cannot discern it The word is full of sweetnesse but mens hearts are so taken up with the enjoyment of present things that they cannot taste nor relish the things of God 'T is but lost labour to put a cordial in a dead mans mouth The fault then is not in the word which is as precious pure delightfull and sweet as ever but the fault is in our corrupt minds which are so blinded and hardned with sin that we cannot perceive nor receive the word Let 's beseech the Lord to spiritualize our hearts and then we shall be able experimentally to say How sweet are thy words unto my taste yea sweeter then Honey to my mouth Psal. 119.103 As none know the sweetnesse of honey but such as have tasted it so none know the sweetnesse of Gods word but the people of God who experimentally know the worth of it To them and to them onely 't is more precious then gold and sweeter then honey To them the most excellent and delightfull things in the world are base and bitter drosse and dung loathsome and noysome in comparison of Gods word 15. 'T is a speciall preservative against sin V. 11. and Psal. 119.11 't is one speciall piece and part of our spiritual armour whereby we defend our selves against sin and Satan Ephes. 6.17 by this Christ Steven Paul and the Martyrs defended themselves and offended their enemies Matth. 4.47 This will Antidote and arm us with invincible arguments against sin and Satan Doth the Devill tempt thee to covetousnesse cruelty Usury the word will tell thee that no such person shall come into Gods Kingdome Psal. 15.5 Gal. 5.22 Art given to fornication adultery uncleannesse the word will tell thee that God will judge such Heb. 13.4 Art tempted to Apostasy remember Heb. 10.38 Mark 8. ult Rev. 21.8 Art tempted to pride remember God resists the proud Iames 4.6 1 Pet. 5.5 Art tempted to hypocrisy remember Hypocrites have the lowest place in hell Matth. 24.51 Art tempted to defraud and over-reach thy neighbour remember the Lord is an avenger of all these things 1 Thes. 4.6 though men may carry many things so subtilly as to escape the justice of men yet they shall never escape the hand of God Art tempted to break thy Covenant the Scriptures still tell thee what befell Zedekiah for this sin Ezek. 17 18. The very root of all that Atheisme and Profanenesse that is amongst us is this that either men do not know the Scriptures or else they do not believe them 16. It brings a great Reward not to those that onely hear it know it praise it but to those that practise it V. 11. yea the very obeying of Gods commandements is a reward it self
the precedent Verses and so they contain in them a Reason of the Apostles solmemne Adjuration by which he stireth up Timothy to a careful discharge of his Duety in Preaching the word viz. in respect of the Apostacy of the last times when many would fall from the truth grow weary of sound Doctrine and follow fables where we have 1. The grounds of their Apostacy viz. their hatred of the Truth they will not endure sound Doctrine id est they will reject it and cast it behind their backs they hate and abhor it 'T is a Meiosis where less is spoken then is meant They look upon it as a grievous burden as Israel did upon the Doctrine and Visions of the Prophets Ieremiah 13.34.36 'T is not so much they cannot but they will not endure sound Doctrine they love their lusts above the Law and therefore they hate him that reproves in the gates They are so far from obeying it that they will not once hear it and so farre from loving it that they will not so much as Tolerate it Errours they can tolerate and superstition they can tolerate but the Truth they cannot bear By sound Doctrine is meant the pure Word of God which hath no Errour nor evil mixed with it but is sound in se and sound Effectivè It sheweth unto men their sinne which is the Souls sicknesse brings them to a Saviour and so makes the conscience sound and whole This is called Saving Doctrine and sound Wisedome Proverbs 2.7 and 3.21 and is opposed to Fables and Humane inventions by which the simplicity of the Gospel is corrupted 2. A second ground of their Apostasy is their delight in false Teachers they so doat on them that one or two will not content them they must have heaps of them They love their lusts and therefore they seek out for such Teachers as may not disquiet them Such as erre cannot rest but they must run from one Teacher to another they get heaps of such claw-backs to themselves i. They wittingly and willingly suffer themselves to be deluded by them The word sinifies 1. An earnest desire of getting such Teachers 2. It notes an indiscreet and confused gathering together of such a multitude of Teachers without wit or reason without any respect either to their life or learning as in an heap all is confused there is neither first nor last head nor tail but all 's mixt together so amongst these confused persons all 's confused there 's no Master and Schollars superior and inferior but all are levelled and equal like themselves hence they are said to heap to themselves Teachers The Disciples create their Doctors talis creatio fit ex nihilo they be not chosen and ordained in an orderly way but which is the height of baseness the lusts of their followers are their call One loves Antinomianism and he gets an heap of Antinomians to speak to him Another loves Quakerism and he gets an heap of Quakers to scratch his itch Thus according to mens corrupt humors they have their Teachers As the Lord complained of his people Ier. 2.28 According to the number of Cities thy are thy Gods O Iudah So according to the variety of mens lusts they get them Leaders They cannot endure to be bound to one faithful Pastor who watcheth over his Flock and preacheth solid Truths but they love such as will claw their itch and sing Placebo 3. A third cause of their Apostasy is that inmate malice and inbred concupiscence which is in the hearts of men They are lead by their peculiar lusts every one hath his dilectum delictum his darling sin one's for luxury and another for heresy c. Now according to these lusts they earnestly seek out for Teachers which may in no wise disquiet their lusts which are their Lords and which they love as their lives Rom. 1.4 Iude 16. The Vulgar renders the word Desires after their own desires they shall get Teachers But the word in the Original is Lusts which implies not a simple desire or sudden motion but a vehement ardent earnest desire pursuit of a thing 4. They have itching ears this is another reason why they seek out for false Teachers they love not such as deal plainly and faithfully with them they must have such as will claw their itch please their humors tickle their fancies with novelties and curiosities but they must in no wise touch their vices 2. Here is the issue and consequence of their contempt of the truth and the fruit of this mad Itch. viz. the loss of truth and following Fables They shall turn away their ears from the truth viz. of the Gospel which flatters no man they 'l reject sound doctrine which is sharp and curbs their lusts and turn to Fables which will gratifie them since they can find nothing in the word which may please their itching humor they will see what Fables and lying Legends will do but all in vain for as a man that hath his itch scratcht for present is pleased but after hath more pain then before so these after they have wearied themselves in pursuit of lying vanities at last lye down in greater sorrow These are marble to God and wax to the Devil the truth they cannot obey but they willingly obey unrighteousness This is the Devils method First he stops the ear against sound Doctrine and then he opens it to error Like a cruel Thief he draws the soul out of the right road into some wood by-lane or corner and there binds robs and rifles it Quest. What Fables doth the Apostle here mean Answ. 1. Some say Judaical Fables as Titus 1.14 1 Tim. 1.4 Where Fables and Genealogies are joyned together 2. Others conceive the Apostle Means the Fabulous Divinity of the Gnosticks made up of Judaism and Gentilism These are too narrow the words are to be taken more largely and generally for any Fables and erroneous Doctrine be it never so absurd or impious proceeding whether from Jews or Gentiles from Hereticks or Schismaticks they 'l prefer falshood before truth darkness before light and death before life The summe and substance of all is this q. d. O my son Timothy this exhortation and adjuration of mine in pressing thee to an earâ—â—â— and diligent preaching of the Word is not need less and vain for although thou hast now an opportunity of preaching yet the time will come yea is already begun when men will not away with sound doctrine but by reason of their lusts they will multiply to themselves variety of pleasing Teachers having itching ears which altogether affect Novelty of Doctrines and curious speculations insomuch that they will forsake the truth to follow Fables which will lead them to destruction Observations Observation 1. God not onely knoweth what Men do at present and what they have done but what they will do in time to come He tells Timothy here what will be done
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
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
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