not that strong imployment be excused See helps to strengthen Memory Manton on Iames 1.25 p. 204. Barlow on 2 Timothy 2.8 Baine on Revelations 2.4 p. 13. Fenner on Revelations 3.1 Rogers of Dedham on Love p. 3 4 c. Doctor Reynolds on the Passions p. 13 c. 3. Medit on the word Do not only taste it but eat it digest it concoct it for then it will nourish you Ier. 15.16 This made David to excel Ps. 119.99.100 'T was one of Luthers Masters by which he profited so much Meditation Tentation and Prayer This will make us know things experimentally we shall taste of hidden Manna we shall be constant and setled in Gods wayes This layeth open to us all our losses by sin the losse of Gods favour losse of Peace of conscience and losse of Reward and so imbitters sin to us By this we converse with God 't is our Mount Nebo out of which we may behold the heavenly Canaan Though our bodies be on earth yet by Meditation our soules may be in heaven Resolve then to spend one houre in 24. every day in this duty Satan will lay many rubs in your way for of all duties he cannot endure that we should reflect upon our wayes yet like another Sampson you must break all the cords of these Philistines the benefit Peace and comfort you will find by it will abundantly pay for all especially on the Sabbath day we must be much in this duty Rev. 1.10 As the rich man thinks it not sufficient that he hath Gold but he loves to think on 't to see it to count it soe should we not content our selves with a notionall knowledge of God and his works but by meditation we should recount and ponder the wayes and works of God that we may experimentally tell what God hath done for our soules See more for Meditat. Barlow on 2 Tim. 2.7 D. Holsworth's Ser. on Psal. 119.48 p. 321. Downams Guide to Godlinesse l. 5. c. 14. Mr. Stoughton Davids Love to the word p. 295. to 434. Mr. Ambrose his Medita cap. 7. Sect. 1. Mr. Baxter's Saints Rest. Part. 4. p. 147.179 to 203. Let us then with all Thankfulnesse acknowledge this mercy of mercies this gift of gifts what grosse Ignorance Profanenesse Superstition and Idolatry did overspread the world 500. yeares agoe for want of this light which we enjoy Oh what excellent Helps Expositors Treatises Practical and Polemical on all Parts of Divinity do we enjoy what would not our forefathers have given to have seen this day and yet we foolish ungrateful people know not our own mercies nor do we prize the things that concerne our everlasting Peace As ever we desire to prosper let us with all readinesse of mind receive the word none ever yet loâ—t by entertaining it it payeth for its entertainment where ever it comes 'T will return Mercy for Duty and brings with it a sure Reward Every line of it runs Wine Milk and Honey to the due observers of it We should therefore esteem it above our dearest lives When the Sanctum Sanctorum was taken saith Iosephus in the last destruction of Ierusalem the Jewes desired rather to dye then to live What crying yea what dying was there when the Ark was taken 1 Sam. 4.18 20 21 22. if the Lord will take his word away we should desire that he would take us away for our lives will not be worth the enjoying if we cannot have the Tokens of Gods love and favour with them There is not a surer signe of a child of God then this sincere love to the sincere milk of Gods word 1 Pet. 2.2 Moses esteems it above all the learning of other Nations Deut. 4.6 David spends the whole 119. Psalm to shew his intimate affection to it He preferres it before Gold Solomon his son preferres it before Pearles Proverbs 3.15 Iob 23.12 preferres it before his food and Ieremy 15 16. makes it his joy In a word all the children of God have been great lovers of the word of God They look upon it as a Rich Mine of Heavenly Treasures and a store-house of all spiritual consolations The Bible is Promptuarium sacrum a common shop of medicines for the soule full of rich priviledges promises and large Legacies to the people of God 'T is a staffe and stay to the old an ornament and guide to the young Here you may read the Love which God bare to his children from all eternity and will continue to them when time shall be no more here are to be found the Leaves of the Tree of Life which God hath ordained for the healing of the Nations In a word here is a Hammar for Hereticks a Touchstone for doctrine a Rule for our lives a comforter counsellour to us in this house of our pilgrimage We should then read Gods word not only as our duty but as our priviledge singular happinesse Rejoycing that we have them to read the child delights to read his fathers Will and Testament that he may see what is bequeathed to him Denizons delight to read their Charters and to know their Priviledges The Malefactor acquitted delights to read his Pardon and the Prodigal that is received into favour delights to read the Affectionate Letters of his father to him If we be born of God we cannot but love the word of God And it is profitable c. Observe Such as meddle with Gods word must profit by it We abuse the word when we read or hear it onely for Speculation Novelty and Curiosity but not for Practice that we may know love and fear God and so be happy for ever God gave them for this end that we might profit by them Those Ministers then are to be blamed that play with Scripture and feed their people with the chaffe of aery Notions frivolous Questions Idle distinctions and foolish controversies seeking their own ends and praise and not the benefit of Gods people Let such remember that the Scripture was given to Profit us but not play withall 'T is said of Bernard that preaching one day Scholastically the learned thanked him but not the godly but when another day he preacht plainly the good people came blessing God for him and giving him many Thanks which some Schollars wondring at oh said he Heri Bernâ—rdum hodie Christum Yesterday I preacht Bernard but to day I preacht Christ. 'T is not Learning but Teaching not the wisdom of words but the evidence of the Spirit that is pleasing to the Saints For Doctrine for reproof c. Observe The word of God containes in it all things necessary to salvation what is there in the whole body of Religion but it may be referred to one of these Heads either Doctrine Reproof Correction or Instruction in Righteousnesse All things necessary to life eternal are here to be found Ezek. 20.11 Iohn 5.39 and 20.31 This will inform our Judgements reform our manners convince gainsayers and
Christ came into the World in a state of Humiliation poor and low but when he comes to Judgement he shall appear in his glory viz. in the full accomplishment and manifestation of his glorious and everlasting Kingdom 2 Thes. 2.8 1 Tim. 6.14 and 2.4 8. So that the latter word is exegetical and an explication of the former Christ reignes now in Heaven and in Earth but 't is obscured here by the Cross and furiously opposed by devils and wicked men so that there is not that clear manifestation of his Kingdom now but when Christ shall have subdued all his enemies and shall have destroyed all adverse power and made them his fort-stool then he will appear in his Majesty and great glory with all his holy Angels and then will be the day as I may so say of his publick Inauguration before all the World in which he will begin his glorious and everlasting Kingdom with all his Saints Observations 1. Obs. Grave Obtestations and serious Adjurations in weighty cases are lawful Moses used them Deut. 30.18 19. and Isai. 1.2 Abraham adjures his servant Gen. 24.3 and Iacob adjures Ioseph Gen. 47.31 A Minister is not onely to beseech and humbly to intreat but with all authority to bind mens consciences to the duty he perswades and to adjure his bearers as they will answer it before the Lord of Heaven and Earth at the great day to yield obedience to the truths delivered Cold preaching makes bold sinners when powerful preaching awes the conscience Matters of greatest importance must be pressed with greatest vehemence As God putteth not sorth great power but for great purpose Ephes. 1.18 19 So neither must we use great earnestness but in matters of great moment Our natures are very base and backward to the best things and so have need of all manner of provocations to quicken us to our duty and 't is a great aggravation of peoples sin when they will not obey such powerful preaching as their contempt is greater so is their sin 2 Chron. 24.19 This shews the folly of the Anabaptists Socinians and Quakers who exclaim against all Protestations Adjurations and Oaths as things unlawful and would tye men onely to Yea and Nay whereas we find in Scripture that God himself swears it cannot then be a sin Gen. 26.12 Esay 45.23 1 Sam. 3.14 Psal. 89.3 and the dearest of Gods servants have sworn Gen. 14.22 and 21.24 Ob. Our Saviour condemnes sewaring Matth. 5.34 and so doth S. Iames 5.12 A. Christ doth not simply and absolutely condemn swearing for then he should destroy the Law which Commands swearing as a part of Gods Worship and an honour due to his Name Deut. 6.13 and 10.20 and a special meanes to end striffe and contention amongst men Heb. 6.16 but he condemns all swearing by the creatures and forbids all rash and all vain swearing all customary swearing in our ordinary talk and so doth S. Iames 5.12 Ob. Tho the Law did allow of swearing in weighty cases before a Magistrate yet now in Gospel-times 't is unlawful A. Not at all for the Prophet Esay prophesying of the Gospel-times times-expresly saith They shall swear by the God of Truth Esay 65.16 Paul oft calls God to witness Rom. 1.9 and 9.1 2 Cor. 1.23 Phil. 1.8 1 Thes. 2.10 The Angel swears in the New Testament by him that lives for ever Rev. 10.6 and Christ useth strong asseverations Matth. 5.18 Iohn 3.5 Ob. Since many forswear themselves and abuse Oaths 't is best say they wholly to forbear them A. The abuse of a thing must not take away the use of it for then we must not eat drink or wear cloaths because many abuse them Then we must cast away our money cut down vines and pull out our eyes because all these are abused But who knows not that the abuse of these must be taken away and the use remain See more in M. Firmin against the Quakers p. 27. M. Fowler against Speed a Quaker p. 16. and Walaeus Loci Com. p. 100. de Iuramento Sayrus CC. l. 5. c. 3. 2. Observation The best have need of Obtestations and Adjurations even from terrours to quicken them to their duty We are flesh as well as spirit we are but in part regenerate and therefore had need of quickning and if so holy so mortified so laborious a man as Timothy had need of double and treble charging 1 Tim. 5.22 and 6.13 and 2.4.1 what need have we who never yet attained that degree of holiness as Timothy had to be charged and charged again as we will answer it at the great day of the Lord to be faithful in the discharge of the duties of our several places We must not onely allure men by mercies Rom. 12.1 but also quicken them by judgements for such is the corruption of our nature that we are so easily wrought upon by mercies as by judgements hence when the Lord had promised six blessings to move us to obedience Deut. 28.1 to 14. he adds 27. curses from v. 15. ad finem cap. the better to excite us to our duty Mercies draw us Rom. 2.4 and judgments drive us to God This awed Iob 31.3 and made David tremble Psal. 119.120 The Apostle knowing the terrour of the Lord perswaded men to flee from the wrath to come that so they might escape the terrors of that great day 2 Cor. 5.11 3. Observation The godly do all as in the sight of God They look at Gods eye more then mans in all their Exhortations Adjurations wayes and walking They look upon him as a Witness and a Judge of all their doings They set the Lord alwayes before them Psal. 16.8 They live alwayes as in his eye and presence remembring that he beholdeth all their wayes and Ponders all their paths Prov. 20.21 This consideration will be 1. A Motive to sincerity 2. A Spur to duty 3. A Corrasive to sin 4. A Cordial in affliction 1. 'T is a singular meanes to keep our hearts sincere and to make us universal in our obedience hating every false way When David was upright before God and walked as in his eye then he kept himself from his iniquity Psal. 18.23 and kept all his Precepts Psal. 119.168 This All-seeing eye of God kept Iob from sin Iob 31.4 and kept Ioseph chast and pure Gen. 39.9 and made Abraham sincere Gen. 17.1 Seneca counselled his Schollars to do their actions so advisedly tanquam speciet Cato as if some severe Cato lookt on them We are Christians and must do all tanquam spectet Deus remembring that we are alwayes under the inspection of the All-seeing God 2. It 's a spur to duty The Master and the Commanders eye make the Servant and the Soldier active If we do any good in secret God sees in secret and he will reward us openly Matth. 6.6 Acts 10.4 3. It 's a corrasive to sin The Thief durst not steal if he thought the Judge lookt on him nor
of all sins Gospel sins and unbelief not prizing Christ nor receiving him into our hearts but like the Gadarens preferring our swinish lusts before him This is that damning sin which Virtually is every sin and binds the guilt of all sin upon the soul Iohn 3.19 Let us then promptly obey him and readily submit our wills to his Will let us take him for our Lord as well as for our Saviour Many would have him Jesus to save them but not a Lord to Rule them but he will save none such as obey him Hebr. 5.9 God hath joyned Lord and Saviour together and we must not separate them both in the Text and Philippians 3.20 Titus 1.4 We must yield him sincere Obedience if ever we look for any benefit by him 't is not crying Lord Lord but doing his will that he expects Matthew 7.21 Hence Christ reproves the Pharisees for their Vocal and Verbal subjection and ingemination of Lord Lord Luke 6.46 why call ye me Lord Lord and doe not the things which I require Many speak like Angels of Light but they act like angels of darknesse They defie the Devil in words but Deifie him in works All such mens Religion is Vain and abominable Isay 1.11 to 16. and 66.3 Christ hath abundance of dishonour done to him in the world by such formal professors we should labour to fetch off that dishonour by walking in the power of Religion and adorning our Profession with a pious conversation 1 Pet. 2.12 Who shall judge the quick and the dead Here we have First the Person judgeing Christ. Secondly the Persons judged All men from the beginning of the World till the end there of all such as shall be alive at Christs coming or dead before That there is a Day of Judgement appointed by God is aboundantly proved by all that have written on the Creed If any Atheistical Quaker shall deny it he deserves Punishment rather then an Answer Yet if any desire to be satisfied in that Particular Master Clapham hath spoken very well to that point I delight not if I can chuse to have any thing to doe with unreasonable men I shall therefore confine my selfe to the Text. 1. Observation Christ shall be the Iudge of all the World Now there are many subordinate inferiour Judges now Christ judgeth Mediately by men but in that great day of the Lord Christ onely shall be Judge when he shall have put down all Rule and all Authority and shall judge men immediately in his own Person God hath committed all Iudgement to the Son Iohn 5.22 and hath ordained him to be Iudge of quick and dead Acts 10.42 Romans 14.10 2 Corinthians 5.10 Question How is Christ the Iudge when God is called the Iudge of all the wâ—rld Gen. 18.25 Eccles. 3.17 2. The Word is said to Iudge us John 12.48 3. The Saints are said to Iudge the World Matthew 19.28 1 Cor. 6.2 3. 4. And one wicked man is said to Iudge another Answer These knots are easily untied by distinguishing 1. There is Iudicium authoritatis an Authoritative judgeing which resides in the King as in the Root and Fountain and so God is Judge himself in respect of Authority Psal. 50.6 Romans 2.16 Hebrewes 12.23 As for that in Genesis and such like places it may be understood of Gods Providential exercise of judgement in this world as Moderatour and Governour thereof and not of the Ultimate Judgement at the last day 2. There is Iudicium Probationis a judgeing by way of External administration execution and promulgation of the definitive Sentence and thus Christ is Judge alone all judgement in this respect committed to the Son the Father judgeth no man but by him Iohn 5.22 God hath the Power but the Son hath the Commission to execute that Power for though it be an Action common to all the three Persons in the Trinity yet the Execution of it appertains to the Son 3. There is Iudicium Declarationis a Declaration Judgement and so the Law judgeth the Judge doth but pronounce the judgement of the Law Iohn 12.48 Rom. 2.12.16 We shall be judged at the last day both by Law and Gospel 4. There is Iudicium Assessionis Approbationis a Judgement by way of assent and approbation and so the Saints shall Judge the world they shall sit as Assessors and be approvers of what is done We see at the Assizes the Judge gives the final and definitive Sentence and the Justices on the Bench that sit with the Judge do assent and acknowledge the judgement to be true and just This honour have all and only the Saints even the least and meanest of them shall judge their Judges and help to condemn those that formerly abused and condemned them 1 Cor. 6.2 3. they shall be on the Bench when Angels and wicked men shall be at the Bar. Those proud infernal fiends which did molest and disquiet thee shall now be disquieted by thee in Christ thy head thou shalt adjudge them to their everlasting Prison As Joshua's souldiers set their feet upon the necks of the Cananitish King So the poorest Saint shall at the last day triumph over all the enemies of his salvation to such the promise runs Râ—vel 3.21 To him that overcomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that by the Power of Christ is still overcomming the enemies of his salvation though he cannot overcome them by way of Equality so perfectly as Christ did yet if by way of conformity and similitude we resemble him in our measure and degree we shall raign with Christ and sit with him in his Throne This is a great dignity that the Judge and Saviour of all the world should so highly exalt his poor contemptible servants to be part of that Royal train which shall attend the great Judge of all the world 1 Thess. 4 15. and to be Coassessours with him on the Bench in that great and glorious day of the Lord. But this Dignitie calls for Dutie we must walk as becomes the Judges of the World Judges must or at leastwise ought to be Just and inoffensive men 2 Samuel 23.3 Our righteousness must condemne the worlds Unrighteousness our forwardness the worlds back wardness our Faith the worlds Unbelief as Noah did Hebr. 11.7 Many walk so loosely and profanely as if they meant to Iustifie rather then Iudge the world their Hypocrisie and Apostasie is too visible to all 2. It should admonish us to beware of wronging the Saints It 's dangerous abusing Judges such will cry one day to be hid from the sight of them Love them therefore now delight in their company succour them in their Necessities Christ takes the courtesies and injuries which are done to them as done to himself Matt. 25.35 c. 5. There is Iudicium comparationis a judging by way of comparison and so not onely the Saints but one wicked man shall condemne another that is worse then himselfe Tyre and
Matthew 3.3 He proclaimed the coming of Christ into the World Thus Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Herald to publish the Gospel Be instant The Word signifieth to stand over it stand close to it or to stand much upon it To be instant in Preaching implies a standing to it with diligence and earnestnesse hence Tindal renders it Be fervent in Preaching We must rouse up our selves to the work we shall meet with many dangers difficulties discouragements we must expect many Temptations from within and from without us from profits pleasure ease so that if we be not Instant and Urgent in the work offering a kind of holy Violence to our selves we shall fail in the duty and though for the present we see no fruit of our labours yet must we not give over but be instant and unwearied in the work of the Lord and even compell men to come in to Christ Luke 14.33 In season out of season Q. D. Preach the Word on all occasions take all Opportunities be active in the duty he that will be a Bishop must be apt to teach 1 Timothy 3.3 1. We must Preach in season i. on the Lords Day that is the ordinary time set apart by God himself for this duety This season Christ and his Apostles usually observed Marke 6.1 Luke 4.16 Acts 2.46 and 13.14 and 20.7 2. There are times and seasons when the Word may be most acceptable and most profitable to the hearers as when Gods hand lies heavy upon a people and they are broken with some great affliction then is a time to speak a word in season then they will hear our words for they are sweet Psalm 141.6 2. Out of Season Not that the Word is ever out of season in it self for it is the Bread of Life all other meats have their times and seasons but Bread is the Staffe of Nature and is never out of season There is no season unseasonable for so seasonable for so necessary a duty in the Opinion of a Natural man and in the eye of carnal reason it seems sometimes to be out of season as when it is preached on the week day when Pastor and people have profits and pleasures and worldly imployments to draw them off Now a Sermon seems like snow in Harvest to such earthly souls it is out of season with them yet even these seasons which the world judgeth unseasonable must a Minister redeem for preaching Thus Christ himself did not onely preach on the Sabbath day but on the week dayes also Luke 8.1 and 19.47 We must not to favour our selves preach once a moneth or once a day but we must be diligent labourers in the Lords Vineyard if we expect our penny So that there is no contradiction in these commands both may and must be done by a faithful Minister who must Preach in season when God gives the opportunity and the people desire it Nehem. 8.1 Acts 13.42 and out of season when peoples hearts are so distracted with worldly cares that they have no desire after it Now if Ministers must preach the Word in season and out of season then People must hear the Word and be instant in season and out of season Preaching and Hearing are Relatives if there lye a Necessity on us to Preach by the same Rule there lieth a Necessity on you to hear you must redeem time from your worldly affairs to attend on this Ordinance not onely on the Lords day but even on the week day It will not repent you when you come into your Kingdome The comfort and peace which you will gain by a right attendance on this Ordinance will abundantly recompence all worldly losses you shall incur by it Let thy bodily affairs wait on thy Spiritual and the lesser give place to the greater we have a notable instance for this in the men of Bethshemesh who were busie at their Harvest till the Arke came and then for joy they lay by all and goe to offer Sacrifice 1 Sam. 6.13 14 15. Question But would you have us cast off our callings and doe nothing but follow Sermons Answer By no means for he that commands us to be swift to heare Iames 1.19 commands us also to be diligent in our callings yet whetting is no letting the oyling of the wheels doth not hinder the going of of the Clock An houre spent in hearing a Sermon is no hinderance to our particular calling We can spend two or three houres in Visiting our friends and think it no impediment to our Temporal imployments So that in Cities and Towns especially where people may meet conveniently in respect of cohabitation it will be their wisedome to improve these opportunities for their spiritual advantage as they did Acts 13.42 who desired the Apostles to preach in the space between that and the next Sabbath on the week day saith Diodat Reprove Rebuke Exhort Having spoken before of Preaching in General now he comes to the particular branches of it whereof the first is to reprove such as are erroneous in Judgement by Scripture demonstrations to confute and confound them and put them to silence Titus 1.9 2. Rebuke and chide such as are exorbitant in their manners and corrupt in their lives others may doe it ex Charitate Leviticus 19.17 Ministers ex Officio with all authority Titus 2.25 1 Timothy 5.20 Isay 58.1 Many call it Rayling when it is onely Rebuking by this means some may be reclaimed others restrained and the wicked left without excuse 3. Exhort such as run well to persevere Comfort the dejected quicken the slothful the words of the wise are as goads to rouse men out of their dulness Eccles. 12.11 people then must suffer the word of Exhortation to work on their Affections without quarrelling or fretting against it Hebrewes 13.22 q. d. Reprove all errours rebuke all sins and exhort to all Duties yet still with the spirit of Love and meeknesse that we may convert and not exasperate them so that the Apostle here repeateth and presseth again these Ministerial Dueties before mentioned 2 Tim. 3.16 With all Long-suffering Here is the manner how all these must be done viz. with a great deal of Patience and lenity least we become dispondent because we see not the present fruit and success of our rebukes and exhortations Our reproofes never work kindly unless people see that they come from a patient and a loving mind We must doe all in Love and in the spirit of meeknesse mourning for their folly and endeavouring their restauration We must doe nothing proudly superciliously or Tyrannically but do all with a Paternal affection without malice wrath bitternesse If a man have broke his bones or lost his sight we do not use to revile him or rage against him but we pitty him we pray for him we bemoan his condition A little Patience will not serve a Ministers turn who hath to doe with all sorts of persons he must get a
good of others If thou reape any benefit give God the Praise and let him have thy Prayers who desireth to live no longer then he ma◠be some way serviceable to the Church of God in his Generation THO. HALL To the Reader IT is not long since the Learned Author of the Elaborate Commentarie on the two last Chapters of the second Epistle of Paul to Timothie presented the World with a Latine Booke called Sal Terrae The Salt of the Earth which to this larger Volume so quickely following methinkes representeth the setting of Salt on the Table as the first Service before a Feast Of the former he desired me to be his Taster and to attest how savourly it relished with me when I reade it which I have done in the same Language Now he and his Stationer having requested my Perusal and Testimony of the latter I was the willinger first to reade it because the Author hath bestowed much paines and given his Reader the summe and substance of nigh thirtie yeares Studies which bespake an expectation in me of so much satisfaction in the Book as made me think it worthy both to be bought and read On the contrary I have ever had a contemptuous conceit of such Extemporary stuffe as like Ionas his Gourd groweth up in a night and thinke it worthy to last no longer then it did which perished in a night Iona. 4.10 I deny not but sometimes there may be found a man of such a ready faculty as to be able to doe as much and it may be more as well upon a sudden as others upon long deliberation such a one was Lucilius the first Latine Satyrist who as Horace saith would dictate two hundred Verses in an houre standing upon one foot but this is very rare and out of Rule nor are there any Examples upon Record to match it He liketh that Verse better which is made with often scratching of the Head and biteing of the nailes to the quicke and discommendeth such as have not taken up many dayes and come under many blots even to a Tenfold correction and ordinarily it is with ingenious works as it is with Mechannicke Fabrickes those are the fairest which are longest in building as the Temple of Diana at Ephesus one of the seven Wonders of the World was the worke of all Asia for two hundered and twentie years together Secondly I may be the more willing to deliver my Censure of this Worke because when I had acted the part of a severe Criticke upon it the Authour testified his ingenuity by returning me so much the more Thankes as I found the more faults in it which I liked the better when it gave me occasion to renew the remembrance of a contrary acceptance of the like Office done to the Bishop of Coventrie and Litchfield a Prelate of as great Reputation for Learning and Religion as any of his rancke in this Nation who above thirtie yeares agoe I presenting my service to him at Ecclesell Castle in my return from London to Great Budworth in Cheshire he staid me certain dayes to read over as a Censor his Book which he entituled The Grand-Imposture I took it for a great Trust and confidence in me and thought it my Duety to be answerable to it by free Animadversions of any thing which I apprehended for an errour and accordingly did so When I shewed him mine exceptions at the first he seemed somewhat angry and wrangled with me to excuse the Passage which I conceived did need Correction we parted unperswaded and I returned to my Taske with this Opinion that he was therefore offended with the fault I found because on the sudden he knew not how to mend it after that to the Errata I added the correction of the first as well as of the rest and then bringing my Paper of the whole unto him he shewed himselfe so well pleased that he would needs fasten twenty shillings in Gold upon me for my pains besides other courtesies Thirdly I am content that my judgement of this Book should be Printed not so much to gratifie the Author or the Stationer as for other reasons 1. Because the whole frame of the work doth not onely fully answer the Frontispiece though it promise much and so is not lyable to the Exception taken up against a great Writer which is That there is more matter in the Title Page then in the Book it self Secondly Because though I were well satisfied with the matter of it while I read it in his Manuscript Original yet I desire better satisfaction by a review of it when in a fairer Character from the Presse I may reade it with less difficulty and more delight Thirdly Because it is not onely the better halfe of the best Expository Treatise that I have seen upon the Second Epistle to Timothy but I believe for Congruity with the Truth of the Holy Text pertinency and fulnesse of profitable matter deduced from it or consonant to it is the best that hitherto hath been extant in the Church of Christ. The Lord give the Pious and Painfull Pen-man of it the Returne of his Holy labours herein in the Prayers and Proficiency of his People for whose edification chiefly it was undertaken continued and by Gods gracious assistance is now thus compleated Iohn Ley. Bookes formerly published by the AUTHOR 1. THe Pulpit Guarded in quarto 2. The Font Guarded in quarto 3. The Schools guarded or a defence of Humane Learning 4. The Beauty of Holiness Octavo 5. A Treatise against long Hair Painting Powdering and Periwigs spots Octavo 6. Wisedomes Conquest A Translation of the thirteenth Book of Ovids Metamorphosis Octavo 7. Phaetons folly A Translation of the second Book of Ovids Metamorphosis Octavo 8. Homesius Enervatus or a Treatise against the Millenaries Octavo 9. Sal Terrae or a Guard to the Ministers and their maintenance Octavo Errata In such a Volume as this we cannot but expect some Errata those of greatest consequence are here corrected such as are obious I leave to thy own correction Page 9. line 1. read Laylanders p. 21. l. 37. r. stay p. 33. in Marg. r. Glutinant p. 37. l. 40. r. Cap. p. 48. l. 20. r. All. p. 49. Marg. r. Ignavissimus p. 49. Marg. r. Stor p. 52. l. 7. r. Iohn p. 52. marg r. Infamia p. 53. marg non aliis p. 53. l. 18. r. Shew p. 56. l. 1. Prudence p. 28. l. 40. Observe p. 29. l. 25. Vniversal p. 60. l. 10. r. irresistible p. 71. l. 25. r. promises p. 76. l. 20. r. Apostasie p. 86. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 87. marg r. quum p. 88. l. 14. r. Psal. 10. l. 16. r. there 's p. 91. l. 46. r. Amos. p. 98. l. 22. forget p. 105. marg Aegyptus p. 106. marg r. Proxineta p. 10.103 l. 22. r. 13. p. 147. Gravatas marg p. 168. l. 37. r. Dorchester p. 171. l. 21. r. Apostles 15. p.
shew all they have when the rich Marchant makes but a small shew of that whereof he hath great plenty within The worst mettle rings loudest and the emptiest eares of corn stand highest Labour therefore for the contrary grace of Modesty whose excelleâ—cy you may find in that usefull Peace Mr. Robinsons Essayes Observation 58. p. 511. 4. Proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a third branch of Self-love viz. Pride in Heart As arrogant Boasters shew their Pride by their words so these have it in their hearts and shew it in their actions by contemning others and exalting themselves This sin is the daughter of Covetousness Hence the Apostle would have rich men take heed of being High-minded 1 Tim. 6.17 thereby implying that Riches are apt to engender pride Proud persons are like to Oyle which loves to be above in their own conceits they are wiser than all the world besides And is not this the Master-sin of this last and loose age of the world when did pride ever more abound in City and Country in Body and Soule in Heart Head Haire Habit In Gestures Vestures Words Works what Painting Poudring Patching Spotting and Blotting themselves How are men loaded and bedawbed with Variety of Ribbons before and behind above and beneath with yellow red black blew they have more colours then the Rain-bow and are more like Morrice-dancers then Professors These fantastick garbs argue fantastick hearts They say to their fine cloaths as Saul said to Samuel Honour me before the people to this end every finger must have a Ring and every joynt a Jewell what sad Bills of Indictment will one day be put up against such persons Imprimis 20 l. for brave cloathes but not 20 s. for a pious use Item 10 l. for Gold and Silver lace but not 10 s. for the poor Item 5 l. for Gew-gaws and Ribbons but not 5 s. for the needy Item 20 s. for a pair of silver-laced shoes and scarce 20 d. to the poor How will these one day curse themselves for their folly and cry out when 't is too late What hath pride profited us and what comfort yea what discomfort have these Vanities brought upon us Be wise now therefore in time and Honour the Lord with your Riches which is the best way to keep and increase them but waste them not on your lusts lest you loose them Hos. 2.8 9. The plainnesse of former times will condemn our Vanity the very trimming that some in our dayes wear would have bought our ancient Kings a whole suit of apparell Our Chronicles tell us that William Rufus who in his time was accounted sumptuous in apparell when his Chamberlain had brought him a pair of Breeches and he demanding what they cost it was answered 3 s. The King bad him be gone and bring him a pair of a Mark price Heu prisca simplicitas Whither is our ancient Simplicity fled 2. For spirituall pride which is the worst sort of pride as fighting more directly against God who is a Spirit when did it more abound then at this day There is amongst us 1. Superbia de Religione men are proud of their religious duties as the Pharises were 2. There is Superbia in Religione Religious duties are proudly performed amongst us 3. Superbia cum Religione Pride conjoyned with Religion the Professors of Religion are men of proud lives and haughty spirits and this is the very Mother of all those Hell-sprung Heresies which have of late overspread the Land Make a man proud and he will quickly be erroneous 1 Tim. 6.3 4. Simon Magus that great Haeresiarch was a very proud man his picture had the Inscription Simoni Sancto Deo Arrius also that Arch-Heretick was notorious for Pride The Gnosticks of old conceited that they knew more then all the world besides boasting that God had made them of his privy Counnsell and had revealed those secrets to them which others knew not this is the song of our Quakers now but none were a greater scandall to Religion then these Gnosticks 'T is spiritual Pride which is the Root of all that separation and Semi-separation of all those Divisions and Subdivisions which are amongst us The proud Pharises were great Separatists Men of late have gotten very high conceits of themselves they say even to the reall Churches of God stand off for we are holier then you They are so afraid of Popularity that they run themselves into Singularity Young Ministers are much to be blamed for their Pride and Self-conceitednesse every Novice now thinks himself wiser then the aged Pious experienced Ministers of the Land yea then all the Churches of Christ in the world I had almost said then Christ himself These want a Rod I mean the Discipliâ—e of Christ to curb their exorbitancies 'T is spirituall pride which makes so many boast of their perfections when he that hath but half an eye may see their grosse imperfections ' T is this sin which makes so many to transgresse the bounds of their callings and to become Teachers when themselves had need to be taught the fundamentalls of Religion These are wiser in their own conceits then seven men that can render a reason Prov. 26.16 though they were the seven wise men of Greece yet were they all but fooles to them They know more by the the Spirit of which they boast they never boast of their learning I cannot blame them they are loaded with so little of it then their betters can know by twenty years study who yet have a greater measure of the spirit then they The people of England were never poorer and prouder then at this day even now when the Lord is beating us for our pride and is staining the pride of all our glory and hath brought into contempt the Honourable of the earth Isai 23.9 yet such is the height of our rebellion that we sin under the Rod and are the worse for beating when the body swells 't is a sign it is diseased the Tympany of pride which is now in the land is a sad symptom that all is not well with us I wish our State Physitians and Spirituall-Physitians may see to it betimes before the disease become Chronicall and incurable 3. That inundation and overflowing of all manner of sin too clearely shewes the pride of the land There is a kind of tacite interpretative pride in every sin for in sinning we prefer our own wills before Gods will and seek to please and advance our selves rather then God Pride affronts God it stops the eare against his commands and will not suffer mon to submit their necks to Gods yoak Ier. 13 15 17. and 2.31 Hence sin is called a despising and contempt of God 2 Sam. 12.9 10. The voluptuous man saith God shall not rule over me and the worldling saith He 'l not leave his profit to be commanded by him and every rebellious sinner stands it out against God and saith We will not have him
short of their measure So that the Affections of Love Fear Desire Joy c. simply considered in themselves are good 1. Adam had them in the state of Innocency when he was free from sinne 2. Christ himself had them his Reason excited directed moderated and represt them according to the Rule of perfect clear and undisturbed judgement He made use of them he rejoyced Luke 10.21 he wept Iohn 11.35 he was angry Mark 3.5 he feared Heb. 5.7 3. God commands us to love Mat. 22.37 to be angry Eph. 4.26 to feare Luke 12.5 to weep Ioel 2.12 and to be ashamed Ier. 3.3 'T is a great blessing that we have them what Stocks and Sots should we be without them they set the soul on work and make us active for God David prepared much for the house of the Lord how so because he set his affections on the house of his God 1 Chron. 29.3 They are as wind to the Sails as wings to the Bird and as feet to the Body Pes meus affectus meus eò feror quocunque feror Neither doth Grace extirpate but Regulate them Grace doth not root out Nature it onely takes away our drosse and turnes our brass into gold it removes the scumme and takes away the exorbitancy of our Affections Be angry but sin not hold good in all the Affections Love the Creature but sin not sorrow under affliction but sin not c. we are as a dead Sea without them and as the raging Sea if they exceed their bounds As Bias said of the Tongue that it was the best and the worst part of the Sacrifice so may we say of the Affections they are the best servants but the worst Masters which our Natures can have Like the windes which being moderate carry the ship but drown it being tempestuous And we find it experimentally true that things most usefull and excellent in their regularity are most dangerous in their abuse Let us therefore beseech the Lord by his Spirit to set and keep our Affections in tune and then so many Affections so many Graces Our love will be turned into a love of God Our Joy into a delight in the best things Our sorrow into sorrow for sin and our fear into a fear of offending God And therefore in all your excesses and Defects in this kind look up unto God for help 't is he only that can command the raging Seas to be still and they shall be still See more D. Reynolds on the Passions and Mr. Fenner on the Affections M. Herles Policy l. 2. c. 6. 10. Truce-breakers The words seem to be a Gradation q. d. The last dayes will be very perilous for men will be irreligious towards God rebellious to Parents ingratefull to Befactours and at last perfidious so that it will be to no purpose to make any Compacts or Covenants with them being once provoked they become unappeasable irreconcileable violating the Lawes of Peace and Friendship to advance their own designes and interests If we take the word both wayes the Character will suit with our times 1. In the last dayes men will be implacable irreconcileable So the Apostle useth the word Rom. 1.32 being once offended they are hardly ever reconciled their malice admits no Termes of Truce much lesse of hearty reconcilement like those Psal. 120.6 7. They may peradventure out of policy say they will forgive I but they will never forget but Esau-like they onely respite their malice till a sit opportunity of revenge appear Gen. 27.41 These are unlike to God who is ready to forgive and upon Reall Humiliation easily appeased 2. It argues a gracelesse frame of spirit for as the experience of Gods love in pardoning inclines us to an easie forgetfulnesse of wrongs so doth the continued prosecution of a revengefull purpose argue sufficiently our little or no feeling of Gods pardoning mercy 2 The word signifies not only Truce-breakers i. e. such as break those Covenants which are made for cessation of Armes which we call Truces This exposition is too straite for in the last times men shall attain to such a height of sin that they shall not onely be Truce-breakers but Covenant-breakers In the last dayes men shall be so irreconcileable to the wayes of God that they will not once bind themselves by Covenant to them or if for self-ends they shall swallow up such a Covenant yet they will be perfidious and never keep it They 'l make no more of a Covenant then a Monky doth of his Collar which he can slip off and on at his pleasure In the last dayes men will not onely be Sermon-proof and Judgement-proof but Covenant-proof no bonds so strong so sacred but they can as easily break them as Sampson did the bonds of the Philistines 'T is not Personal Sacramental or National Vowes that can keep the men of the last times within the Circle of obedience and therefore this also know that in the last days perilous times shall come for men shall be Covenant-breakers both with Gad and man That this is Englands sin I wish it were not too apparent to our great reproach in the world This sin is written with the Claw of an Adamant in a Table of remembrance before God and man to all posterity Have we not lifted up our hands to the most high and vowed a Reformation but behold a Deformation We vowed an extirpation and rooting up of Heresy and false doctrine yet many act as if they had taken a Covenant for their propagation We vowed the setting up of Discipline and Government in the Church of God yet it were to be wisht that some which have taken this Covenant did not oppose it We have vowed Uniformity and behold a Multiformity I hope there is none that thinks the Substance of this Covenant to be out of date the matter of it is such that we are bound all the dayes of our lives zealously to observe it I suppose every good man thinks himselfe bound to preserve the Purity of Religion to extirpate Heresy and profanenesse in his place and calling not onely till our enemies were subdued but these are duties to be practised all our dayes A well-grounded Covenant and such was this is a sure firm and irrevocable Act 't is Aeternitati sacrum saith a Reverend Divine to endure for ever Hence the Parliament ordered that it should be taken by all men above 18. years of age in the three Nations and that it should be printed in a fair Letter and hung up in a Table in the Church for a perpetuall Memoriall See more in Mr. Gelaspy's Miscelanies chap. 16. p. 201 202 c. and Mr. Rutherford against Pretended Liberty of Conscience chap. 22. Now for men to violate and vilify such an Oath as this which for Matter Persons and other Circumstances the like hath not been in any Age or Oath we read of in Sacred or Humane stories is an high provocation and shall not escape
all the miseries of the times 3. Consider the good Ends which God hath in permitting them 1. He can use them to the discovery of sin those sins which Selfe-love will not let thee see an enemy shall discover them to thee It 's good for every man to have a deadly foe or a faithfull friend When Iasons enemy thought to have killed him by running him through he cured him of an impostume God can make medicines of these poysons and make this dung to enrich us 2. To cure us of sin S. Austins Mother was cured of her drunkenness by her maids calling her Meribibulam a Wine-bibber she took notice of the foulness of the sin and left it 3. It drives us to prayer Psal. 10.4 mine enemies reproach me but I Prayer i. e I give my self up to that duty I am even compounded and made up of Prayer When we are defamed there 's a time to pray 1 Chron. 4.12 4. They make us more watchfull over our wayes Psal 27.11 Help me because of mine enemies who watch for my halting saith David 4. Remember the day of Judgement is at hand and then thy innocency shall be publisht to all the world Then will be a Resurrection of Names as well as of Bodies Then the wicked that now revile thee shall tremble at the sight of thee Let us then wait patiently till the Lord arise and plead our cause Let our moderation be known to all for the Lord is at hand the Judge stands before the dores ready to take vengeance on our enemies Philip 4.5 Iam. 7.7 8. Though for the present you and your walking may lye under reproaches yet there 's a day of revelation coming Rom. 2.5 when thy integrity and secret obedience shall have open recompence and the unrighteousnesses and secret contrivances of the wicked shall be discovered to their eternall shame Then all the hidden works of darknesse shall be brought to light Now Hereticks Witches and Devills incarnate have their day and the world pleads for them as her own But there 's another day coming when all things shall be reviewed and scanned over impartially Then and never till then shall we fully and clearly discern between the righteous and the wicked between him that fears the Lord and him that fears him not Mal. 3.18 The remembrance of this day made Paul to sleight the censures of men 1 Cor. 4.3 4. See more cordialls against Reproachfull slander Doctor Hall's Balme of Gilead p. 142. c. Byfeilds Marrow p. 319. c. Burroughes Moses Choyce p. 343.375.412 c. Robinson's Essayes Observe 41. Beards Theater of Gods Judgements c. 46. p. 393. Mr. Young's Cure of Prejudice p. 24. An excellent piece 12. Incontinent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incontinentes intemperantes luxuriosi This word in the Originall is Homonimous and admits of divers acceptations and therefore some Translations render it Riotous so Tindall others Intemperate so the Geneva Translation and Beza others Incontinent so our Translation and the Vulgar Latin In this variety there is no contrariety the Reading is Canonicall either way The word is used two wayes in Scripture 1. Largely for any kind of Intemperance and excess Matth. 23.25 Ye are full of rapine and excesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intemperantiae luxus And so 't is opposed to Temperance Acts 24.25 Gal. 5.23 2 Pet. 1.16 1 Cor. 9.25 Titus 1.8 which consists in moderating of the appetite so that a man is not a slave to his fleshly sensuall appetite but can master himself and give Lawes to his Lusts Contrary to these are all intemperate men who have no power or command over themselves but are led like slaves by every lust So that this achrasy and intemperance in the Text being opposed to euchrasy and Temperance which Aristotle makes a comprehensive vertue wherby a man fights against all tentations and allurements to vice must by the Rule of contraries be a comprehensive vice inclining men to Drunkenness Gluttony Riot Uncleannesse and all manner of excess 2. The word is taken sometimes strictly and restrainedly for Incontinent lustfull persons that have no command over their concupiscentiall affections but like bruit beasts they run into all uncleanness The word is sometimes opposed to Continency or Chastity which is that part of Temperance which moderates our fleshly lust and wars against uncleanness and lasciviousness So 1 Cor 7 5. Now since the word is general and comprehends all kind of Intemperance both in eating drinking and concupiscential lusts I shall take the word in the largest sense and shall not restrain where the Scripture doth not restrain The character is ours in the largest sense 1. In the last days men shall be intemperate in Eating Ordinary food will not content them they must have the Lambs out of the flock the calves out of the stall to maintain their lusts They 'l eat for pleasure and not for need to pamper themselves and not to preserve nature they 'l study how they may please the flesh and make provision for it that they may fulfill the lusts thereof Rom. 13. ult Elijah was so temperate that an Angell was sent to bid him arise and eat 1 Kings 19.9.7 but in our days men are so Intemperate that we had need of Angells to bid us hold and abstain from our excessive eating and drinking How many unfit themselves hereby for the duties of their callings when a man experimentally knowes that such a Quantity of food will fit him for his calling and yet he will exceed that 's sinfull Many look upon drunkenness as a great sin but as for Gluttony they make no bones of that whereas a man may as well offend and make a beast of himself by excessive eating as by excessive drinking hence the Scripture condemns riotous Gormandizing as well as swinish drunkenness Rom. 13.13 Gal. 5.21 the Rich Glutton went to Hell not for any drunkenness that we read of but for Gluttony Luke 16.19 'T is true there 's difference in Callings Constitutions Regions and Climats so that some may eat more then others but under these pretences for men to give way to excess riot will not hold Quest. May we not use the Creature more freely sometimes and may we not feast as occasion requires Answ. Yes the Lord gives us liberty to eat and drink not only for necessity but also for delight Thus Iosephs Brethren used the creature beyond meer necessity Gen. 43. ult for delight not for excess God hath not only given us water to quench our thirst but wine to delight and revive us Psal. 104.15 Prov. 31.6 So that feasting in it self is a thing indifferent and may lawfully be used as occasion requires when Isaak was weaned Abraham made a feast Gen. 21.8 Iethro made a feast for Aaron and the Elders of Israel Exodus 18.12 Hester feasted the King and Haman Hest. 5.5 Christ himself was at a feast more then once Luke 5.29 Iohn
Fidelity is the chiefest bond of Humane Society take away this and you take away all Peace and Commerce from amongst men 'T is only to the faithfull that the promises run Psal. 31.32 the Lord will preserve the faithfull and make them to abound with blessings Prov. 28.10 Let us then resist the Tentations of Satan 't is he that observes the Covetousnesse Hatred and Malice which lyeth hid in the heart of man and accordingly stirres him up to Treachery and betraying of his dearest friends and Relations Thus he dealt by Iudas he stirred up his covetous heart to sell and betray his dearest Lord and Master Luke 22.3 4. Iohn 13.7.27 But here a Case and Question may arise whether all Simulation Craft and Stratagems be unlawfull Answ. Simulation is twofold 1. Unlawfull when men fain or frame any thing against the truth and to the prejudice of others as Peter did Gal. 2.13 2. There is a lawfull Simulation when men do â—ignify something that is only beside the truth but not contrary to it This was the simulation of Ioseph who carried himself as a stranger to his Brethren in Egypt Gen. 42. So Christ when he came to Emaus made as though he would go further Luke 24.28 and Paul amongst the Jewes played the Jew 1 Cor. 9.20 Iael is commended who by a wile destroyed Sisera Iudg. 4.18 19 20 21. and Ionathan for discovering Sauls malicious intents against David 1 Sam. 16.21 Rahab is commended for hiding the Spies Iosh. 2.4 Heb. 11.31 The Gibeonites saved themselves by a politick and prudent managing of their designe Iosh. 9.3 4. 16. Heady In the last dayes men will be heady hasty rash inconsiderate they will be carried by the Violence of their Lusts without wit or Reason They will set upon things too high and too hard for them like young birds which flying before they are fledged fall to the ground and so break their bones so much the word implyes They will make desperate adventures they will be rash in their words and works precipitate and inconsiderate in all their undertakings what they do will be Raw Rude Indigested Unconcocted Hence the word is rendred Rash and unadvised Acts 19.36 do nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rashly The heady man is like to a man that rides on a head-strong horse which carries him none knowes whither yet will not suffer him to descend neither so that if a man should ask such a man whither he is going he must answer whither my lusts my profit pride and pleasures will lead me Hence wicked men are said to break forth with impudence and violence into sin Hos. 4.2 they break forth 't is a metaphor from Rivers which in a flood do violently bear down all before them or like an army which having made a breach in a wall rush with violence into it The wicked set themselves against Christ and break all those Bonds and Lawes which he hath made to bind them from sin Psal. 2.2 3. and 12.4 Ier. 44.16.19 Hence they are compared to the horse which runs dangerously and desperately on the Pikes and Guns Ier. 8.6 Iob 39.9 to 26. they make childrens play of Gods threatnings 2 Pet. 3.3 This heady rashness is one of the sins of youth which we are commanded to fly 2 Tim. 2.22 every age of man hath its peculiar sins old age is prone to Covetousness and youth for want of consideration and experience is prone to rashness and headiness 'T were giddy young men that gave rash and inconsiderate counsell to Rehoboam to the loss of his Kingdome 1 Kings 12.8 he would not hearken to the counsell of his grave and aged Senators but followed the advice of his young gallants to his destruction Hence Paul would have young men to be wise discreet and sober-minded Titus 2.6 they must be like those Impostors Colos. 2.18 that were rashly puffed up with a high conceit of their own opinions and practice but they must try all things and be well advised what opinions they take up and not rashly take or mistake any doctrine 'T is a part of the wicked mans Curse that not onely his devices but his very counsells which are the results of reason shall be precipitate and carried headlong Iob 5.13 there is nothing more opposit to counsell then precipitation long deliberation should go before determination but these mens counsells shall yet be carried Head-long they shall either be over-hasty in counsel or their counsels shall be over-hastily acted to their ruine Such Heady willfull men never want woe as appeares by the Israelites Deut. 1.42 43 44. yea good Iehosaphat and Iosiah paid dearly for their rashnesse 2 Chron. 20. ult and those Exorcists Acts 19.13.16 want of consideration brings Kings and Kingdomes to desolation Isay 1 3.94 and 5.12 Ier. 12.11 this ruined Ephraim Hos. 7.2 and as in all things so especially in Warre and Marriage Rashnesse is most dangerous because if once you erre in them there is hardly any place left for a second errour This Headinesse and inconsideration is the cause of so much sin abounding Lam. 1.9 they are none but fooles and sinners which consider not what they do Eccles. 5 1. Now if you would be free from Rashnesse 1. Take heed of Ignorance which is the Root of Rashnesse Prov. 9 18. 2. Beware of pride Colos. 2.18 the best swimmers oft-times are drowned because they are too bold and ventrous 3. Ponder and consider your wayes It 's a sign of wisdom so to do Prov. 13.10 and the way to establishment Prov. 4.20 't was Davids commendation that he was prudent in his affayres 1 Sam. 16.18 and the good man orders his affaires with discretion Psal. 112.5 but the fool â—aith Had I wist or thought of this before it should not have been done This vvill be an Abigail to stop us from doing evill 1. Consideration puts a barre to sin by laying open to us all our losses and hurts by sin as the losse of Gods favour the loss of Peace of conscience and the loss of Revvard and so armes the soul against it We cannot rush into sin as the wicked do when we consider the danger that attends it Ier. 8.6 This consideration is the path-way to saving knovvledge 2 Tim. 2.7 this religious sequestring and abstracting our selves from vvorldly affaires is a meanes to get true vvisdome Prov. 18.2 This is a spurre to Repentance Psal. 119.59 Ier. 8.6 Consider thy latter end how short and uncertain thy dayes are If you are to Pray or Hear consider what a glorious presence thou art going into We should Redeem some time of every day for this Soul-enriching duty The worldling considers a field and buyes it he considers a good bargain and compasseth it The voluptuous man considers how he may satisfy his lust and the persecutor how he may catch the godly in his nets But of all studies and considerations that 's the best when we study
as those which are spiritual what a comfort is it to a good man when he cometh to die and reflecting on his life past shall see how many he hath won to Christ and can say Behold I and the children which the Lord hath given me And if Hercules had a Crown of Poplar given him for his Conquest over some Monsters what Crownes may these Spirituall Hercules expect who have conquered the Lion of anger the Cacus of covetousness the Hydra of luxury the Cerberus of pride and the Geryon of persecution I have finished my Course Or I have ended my Race Hence Observe 1. That the life of a Christian is a Race 2. We must not onely begin but finish this Race The life of a Christian is oft compared to a Race we must not creep but Run the wayes of Gods Commandements Psal. 119.31 We must not onely be Peripatetickes and Walkers as Enoch and Noah were Genesis 5.22 and 6.9 Though the times that Noah lived in were corrupt times yet he kept himselfe pure shewing like a Light in the middest of a sinnefull Generation the bent of his heart was set to walke with God So did Hezekiah Isay 38.3 and Zachery and Elizabeth Luke 1.5 6.7 In persecuting times they walked with God even in Old Age. But we must also Runne we have a great deal of worke to doe in a little time and therefore had need to be active All our Graces are imperfect as we know but in part 1 Corinthians 13.9 So we believe but in part and hope imperfectly but our Knowledge must increase Ephesians 1.17 18. Colossians 1.9 10. Our Faith must increase 2 Corinthians 10.15 and our Hope abound Romans 15.13 We must forget what is past and press forward towards the marke Philippians 3.12 14. We must So runne that we may obtain 1 Corinthians 9.24 To this end we must Run 1. Rightly 2. Speedily 3. Patiently 4. Cheerfully 5. Circumspectly 6. Resolutely 7. Persevereingly 1. We must run Rightly and Well So did the Galathians for a time Galathians 5.7 Many Runne but it is Celeris cursus extra viam in a wrong path We are all by Nature out of the way we must therefore inquire for the right way which is the good old way of Truth and Holynesse Ieremiah 6.16 which may be known by its narrownesse strictnesse precisenesse it is a way beset with many dangers and difficulties it is not strawed with Roses but Crosses it is beset with many Oppositions and Tentations So that we must strive till we come to an Holy Agony putting to all our strength as Wrestlers doe that strive for Masteries it is a quickening expression 2. You may know which is the right way t is an Holy not a loose licentious way Isaiah 35.8 Having found the right way we must not sit still but 2. We must speedily goe forward in it we must not steppe too and fro for Recreation but still goe on till we come to our journeyes end If God call us to seeke his Face our hearts must answer presently Thy Face Lord we will seek Psal. 27.8 3. Patiently we must Runne and not be weary Isay 49. ult We shall meet with many difficulties there are many Briars and Thorns in our way so that without the shoes of Patience we should tire in our Race Hebrewes 12.1 Many thinke to come to Heaven presently at a Jumpe with a Lord have mercy upon them but Christianity is a Race and not a Jumpe 4. Cheerefully As God loveth a cheerefull Giver so he loveth a cheerfull Observer of his Sabbaths Isaiah 58.13 and of all his Commands he will be served with a willing minde 2 Chronicles 28.9 Psalm 110.3 5. Circumspectly Ephesians 5.15 and discreetly Colossians 4.5 We have many eyes upon us that watch every steppe we take both God and Satan set a Print on our heeles and observe all our goings Job 13.27 and the wicked watch for our halting Jeremiah 20.10 Besides there are many impediments that lye in our way to hinder us in our Race as the cares and pleasures of the World we must get wisedom to discern these snares and avoid them 6. Resolutely and couragiously Like spirituall Sampsons we must breake the Cords of all Oppositions which would hinder us in our Race if all Nations will walke in the name of their Idol gods much more should we Resolve to walke in the Name of our God for ever and ever Micah 4.5 To incourage you have an eye to the Prize and the recompence of Reward Heb. 11.26 and 12.2 7. Persevereingly and constantly We must not onely beginne but finish our course so did Christ he finished his Worke John 17.4 and John fulfilled his course Acts 13.25 Paul regarded not his life so he might finish his worke Acts 20.24 We should serve out our whole time that at last we may be Denizons and Free-men of Heaven Acts 13.36 Such aâ— abide with Christ in all Temptations he will appoint to them a Kingdome Luke 22.9 Sad then is the condition of those that insteed of Running sit still all the day idle Matth. 20.6 like dead fish they go down the stream of the times without any resistance It may be they goe round in Duties like a horse in a Mill but they never goe forward but dream as some Quakers doe of such an absolute perfection and equality with God that the very glorious Saints and Angels dare not assume to themselves and upon this blasphemous conceit they sit Idle which plainly sheweth they have no true Grace for that is like fire it is an active lively purifying thing it will make a man flourish in his Old Age Psalm 92.12 13. like the Sun it never resteth but is in perpetual motion like the Light that shineth more and more to the perfect day Proverbs 4.18 Others like Creviâ—e goe backeward the former sort like Joshuas Sunne stand still and these like Hezekiahs Sunne goe backward few are like the Naturall Sun which goeth forth of his Chamber like a Bride-groom rejoycing to run his Race Psalm 19.5 These like the Galatians begin in the Spirit but end in the Flesh Like the stony and thorny ground they beginne to make a shew but it was the good ground onely which brought forth fruit with Patience Luke 8.14 15. Others Runne but it is after their Lusts they pursue shadowes and vain delights which cannot profit them Others Runne but it is after the vain fashions and sinfull customes of the times It is a signe men are but carnal when they walk according to man 1 Cor. 3.3 Rom. 12.2 Others Runne too much on the Right hand as our Separatists and Semi-separatists Others Runne too much on the Left-hand As Atheists Papists Ranters Now the Devil cares not which way we fall whether on the right-hand or left so he can but ruine us he cares not how We must therefore keep the narrow way of life without turning on either hand Deuteronomie 5.23 See Rules for Right Running in
part it hath been turned against the best men for whose sake Government was principally ordained 3. Inferiour persons by railing on the Preachers and Publishers of it Truth hath a searching discovering condemning power which makes the wicked so to hate it VERS 16. At my first answer no man stood with me or no man assisted me but all men forsook me I pray God that it be not laid to their charge V. 17. Notwithstanding the Lord stood with me or assisted me and strengthened me that by me the Preaching might be fully known c. WE are now come to the Third Part of this Chapter wherein the Apostle complains of the timerousness of weak Christians before he complained of Alexaâ—der and open enemies now he complains of a desertion by faint-heartd friends Where we have 1. The carriage of weak Christianss toward Paul viz. They desert him in his distress and dare not own him before Nero's tribunal 2. We have the Number of these Desertors it is not two or three but all men all forsake him not a man durst stick to him or stand by him .i. very few if any 3. Here is the Time when they forsake him it was at his first answer before Nero. 4. Here is Pauls Carriage towards them He prayes for them that since they did not sin as Alexander did maliciously but of infirmity that he would not lay this sin to their charge At my first answer Or at my first Apology and defence of my self and the truth before Nero or before some of his Officers which he had appointed against the malicious accusations of the Jews This his first defence was not the first which he made when he was first Prisoner at Rome about nine years before but he speaks of his first defence which he made before Nero when he was Prisoner the second time at Rome This defence he made about nine months before his death neer the end of Nero's raign when he wrot this second Epistle to Timothy No man stood by me or was present with me To assist or aid me to comfort or counsel me But all men forsook me Even my dearest friends who might have helped me by their power and pleading left me in the brias as a forlorn man Those that formerly came to visit him in Prison now durst not shew their heads for fear of suffering with him such was Nero's out-rage now in his last dayes against the Saints Chrysostom makes this the ground of Nero's rage against Paul viz. because he had confounded Simon Magus whom Nero highly prized and had converted his Butler and some of his Concubines whereat he being enraged caused him to be beheaded for fear of Nero his friends out of weakness generally forsake him Yet the Universal Particle would seem to admit of some restriction All .i. all most all very few excepted for Luke did not leave him V. 11. So the word All is taken in Scripture Philip. 2.21 All men seek their own .i. The most and greatest part are self-seekers I pray God it be not laid to their charge q. d. I pray God forgive them this great sin of forsaking me in my necessity I wish it be not imputed to them for sin Alexander that sinned maliciously him he names and curseth but these weak Christians who failed for want of some measure of Spirit and courage retaining still a hidden love to the cause of Christ their names he conceals with prayer that God would not lay this sin to their charge Observations 1. Christians must be able in some measure to Apologize for the truth They must be ready not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give a bare answer but they must be ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make an Answer with a defence of the truth 1 Pet. 3.15 Thus Iob oft Apologized for himself against the false accusations of his friends So doth Peter Acts 2.14 c. and Steven Act. 7. and Paul often Acts 22.1 and 23.1 and 24.10 and 25.8 and 26.1 Philip. 1.7 Thus Iustin Martyr Tertullian Athenagoras Lactantius and Minutius Felix apologize for the Christians against their slanderous enemies And B. Iewel Apologizeth for the Reformers against the Papists As wicked men are subtile to destroy the truth so we should be wise as serpents to defend it 2. Observation 2. All men forsook me Peter was not then surely Bishop of Rome Had he been there in such high authority he would have said somewhat doubtless for Paul Paul lived in Rome two years in his hired house Acts 28.30 And when he writes to the Romans he saluted many yet not one word of Peter there Rom. 16. It is not probable then that Peter was Bishop of Rome seven years as the Papists without any Scripture-grounds affirm But on this see more before V. 11. 3. Observation 3. Gods dearest Servants must expect many times to be left alone They are oft hopeless and helpless in respect of worldly help and creature-supplies It is no strange thing to see a good man forsaken of all his friends Iob complains of some such dealing from his friends Iob 6.15 16 17. and 12. 4. and 19.2 3. And so doth the Church Lam. 1.2 19 21. David oft complains that his acquaintance stood aloof when he was in trouble Psal. 31.11 When Christ was apprehended all the disciples fled and forsook him Good men are men still and so are subject to Passions fear and faint-heartedness and have not the same courage at all times even in their own trials much less in others as we see in Elijah that now tells Ahab to his face of his abominations yet anon flyes from Iesabel and is in a Pet. So David one while he will not fear though ten thousand compass him about yet another while he cryes I shall one day perish by the hand of Saul This is a very hard lesson for man is a sociable creature to be content to go alone in duty and though all men forsake Christ yet not to forsake him then this is Heroick and noble indeed Thus did Elijah Athanasius and Luther when they had all the world against them God hath so ordained it in his wisdom to wean us from the world and to make us see the Vanity of creature-comforts that we may not confide in them but may say with repenâ—ing Ephraim Ashur shall not save us for with thee the fatherless find mercy Hos. 14.3 and with David Help Lord for vain is the help of man Psal. 60.11 By this means he drives us out of the creature to himself hence Iob complains that God himself had yet his brethren far from him Iob 19.13 14. The like complaint makes Heman Psal. 88.8 Thou hast put mine acquaintance far from me Thou hast made me an abomination to them Prosperous rich men have many friends but the poor and distressed is scarcely owned by his own Parents Iohn 19.21 22. The blind mans Parents were afraid to own their son for fear lest the Jewes
that he doth 2 Peter 2.9 to him belong the issues from death Psa. 68.20 when we be in extreme danger and in the jawes of death yet he hath many secret passages and back doores to conveigh us out at He hath a thousand wayes to deliver us by Means without means by weak means by contrary means Sometimes he changeth a Lion into a Lamb as Saul into Paul or else he stops the mouths of these Lions by restraining their cruelty Or by setting one Lion against another as the Philistines against Saul 1 Samuel 23.27 The Turks against the Papists he divided the Pharisees and Saduces amongst themselves whilest Paul escaped Acts 23.6 7. Or else he makes his children Lions to their enemies So that the dread of them falls upon them Hester 9.23 or else he breaks the teeth of these Lions So that they cannot do the mischief they intended Ps. 3.7 This may comfort Gods people in their deepest distress though these Lions may be too strong for us yet there is a stronger then they Isa. 31.43 There is no Protector like this great Protector of us all He is El-shaddai God Almighty and Alsufficient to supply our wants and help us in our straits though others may forsake us yet he hath promised that he will never do it Heb. 13.5 There are five Negatives to assure us of the truth of that promise q. d. I will not no I will not I will in no wise leave thee noâ— forsake thee And it is worth observing that in Scripture there is some Title or other of Gods that answers to all our necessities Ergo are our enemies fierce as Lions why God will come as a Lion against them Isay 31.4 Do they come upon thee as a mighty storm why he will be a covert to thee are they as a schorching heat he will be a shadow Isay 4.5 6. and 25.4 Art thou a poore shiftless sheep why he will be a sheepherd to defend thee Psalm 23.1 Art thou a Dove and in danger of Birds of prey Why God will be a Rocke to hide thee from them Cant. 2.14 Isay 33 16. The Church is Gods Vineyard and he will keep it night and day Isay 27.3 'T is his City he will be for walls and bulwarks to it Isay 26.2 His House-hold and he will provide for it His children and nature teacheth us to defend them and will the God of Nature think you leave his The Members of Christs mystical body and never any yet hated his own flesh The Apple of his Eye which is guarded with a five-fold covering Zach. 2.8 Psalm 17.8 Christ is King over his Church Ad domandum dominandum to subdue his enemies and make them his footstools Psalm 110.1 Let the wicked plow long furrows on our backs yet God will cut their Treaces that they shall plow in vain Psalm 129.3 4. The rod of the wicked may be on the back of the Righteous but it shall not rest there sufferings may be their condition but deliverance is their Portion Iehovah jirel the Lord seeth and is seen in the Mount both Actively and Passively for the help of his people Genesis 22.14 VERS 18 And the Lord will deliver me from every evil worke and will preserve me to his Heavenly Kingdome to whom be glory for ever and ever Amen q. d. THat God which hath been with me hitherto will not now forsake me but will keep me by his assisting grace so that I shall not for fear of suffering run into sin nor do any thing unworthy of my holy Profession He will preserve me from all sinful revolts till he have wrought me to his heavenly Kingdome 2. Others give this sense of the words The Lord will deliver me from the Violent practises of evil men and will not suffer them to hurt me But the Text saith not The Lord will deliver me from every evil worker but which is more comfortable and fully He will deliver me from every evil work So that the former sense is most genuine and agreeable to the Context God will keep me pure from all wickedness and so preserve me to his heavenly Kingdome As he hath delivered me from the jawes of Metaphorical Lions so I am assured that he will deliver me from Spiritual Lions i. from the Tyranny of sin and Satan till he hath brought me safe and sound unto his heavenly Kingdome To whom be glory for ever and ever Amen Bâ—ing assured by Gods Spirit of his Divine manu-tenency till he came to glory he concludes with a sweet Doxology and Thankesgiving to the Lord Christ his Saviour and Preserver where we have 1. The person to whom praise is given it is to him id est to the Lord Jesus V. 17. 2. What the praise is that is given to him viz. the praise of his Glory To him be Glory i. let him onely have Honour Worship Praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth Praise increased and abundantly published So Luke 2.14 Glory be to God on High i. Let the praise of his Wisedome Power and goodnesse be abundantly spread abroad who of his Transcendent love hath redeemed the sonnes of men Hence the Geneva Translation renders it praise To him be praise for ever This Doxology was frequently used by the Apostle as you may see Romans 11.36 and 16.26 Philippians 4.20 1 Timothy 1.16 Heb. 13.21 1 Peter 5.11 Iude 25. 3. Here is the duration of this praise it must not be for a day or two but for ever and ever By which phrase the Scripture setteth forth Eternitie The doubling of the word hath an Emphasis and alwayes signifieth an everlastiug continuance without any date or end at all 4. Here is the fervour of Pauls affection in this duty of glorifying Christ testified by the word Amen id est So be it or so it shall be q. d. I heartily wish it may be so I find a threefold Amen in Scripture 1. Assevering 2. Assenting 3. Assuring Sometimes it is prefixt sometimes it is affixt when it is prefixed it is an Amen of Vehement Asseveration Iohn 6.26 But the Amen in the Text is both Assenting and Assuriug and is usually affixt and added at the end of Prayer as Matth. 6.13 Rom. 15.33 Gal. ult ult Observations 1. The Experience of Gods â—ormer deliverances must make us rest upon him for future He hath delivered me formerly saith the Apostle and therefore I am confident that he will still deliver me till he have brought me safe to his Kingdom This is Scripture Logick and God loves to have us argue thus Psal. 4.1 and 86.13 16. and 77.10 When David was delivered from the Lion and the Bear he thence concludes that God wâ—uld also deliver him from that Vncircumcised Philistine 1 Sam. 17.36 37. So Paul argued 2 Cor. 1.10 Who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver He hath delivered us that we know he doth deliver that we
must be no Toleration of sin it must be put far from our Tabernacles Iâ—b 22.23 least it bring a curse upon all Zach. 5.4 5. Proverbs 12.7 God will protect no Families but such as glorifie him Isay 4.5 9. There must be Repetition and godly conferring on the Word in our particular Families We Ministers must plant in publick but unlesse you that are Governours water in private we can expect but small increase Hence the Lord commands us to whet the Word as the mower doth his sithe by going over it again and again and often inculcating it to our children Deuteronomy 6.7 at our own houses by a parsonal and particular examination of them and harrowing in of that good seed which hath been publickly sowen that it be not lost I cannot therefore so well approve of that confused kinde of Repetition which is used in many places when immediately after the Evening Sermon the Governours of Families with others get all into one house to Repetition Though the duety suits well with my Principles and pactice yet with submission to better judgements and men of more experieâ—ce I conceive the dutie is not rightly circumstantiated for 1. If the Minister be put upon this duty as he is in most places to pray and repeat both his Sermons and that immediately after his publick pains though some may commend his zeal yet I question his discretion I hold it no point of wisedome for a man to tire out himselfe and his Auditours and make the Ordinances nauseous which rightly timed and performed would be very profitable and delightfull for God in his Wisedom hath so ordered the variety of holy Duties on the Sabbath that if we be wise to observe the due timing of them they be not tedious But this kind of Repetition must needs be tiresome both to Pastours and People 2. Pastor and People spending so much time as many doe in these publick Duties are deprived of that time which should be spent in a private digesting and meditating of what they have heard For I conceive still with submission to better judgements that the time immediately after the Evening Sermon is most proper for private meditation and applying what we have heard to our selves I should advise every Governour of a Family to goe home immedirtely from the publick Ordinances and to set his Family in order and set every one according to his ability some taske either in the Catechise or to learn a Psalm or a Chapter and such as can write to review and digest their notes Else whilest the master of the Family is at the Publick repetition the children and servants will be in disorder at home It is this private Meditation self-examination and application of the word to our selves which is the duty of duties and all the Repetitions in the world without this will doe us no good One Sermon eaten and digested and made our own will bring more solid joy then a thousand Repetitions Ier. 15.16 This private retiring and refreshing on our wayes comparing our hearts with the Rule is the principal duty and what ever be neglected this must not be neglected if we looke to be saved If ever we would get sound wisedome we must separate and sequester our selves from crouds Proverbs 18.7 Other things must be done in their proper time but this of all duties must not be left undone It is true this publick repeating maketh a greater noise and shew in the World but it runneth up into straw into formality censoriousnesse spiritual Pride as is experimentally seen in the most for want of this secret Soul-humbling Soul-affecting work This is indeed hard worke it is plowing self-denying worke which our formal Ephraims like not Hosea 10.11 It bringeth not that popular applause with it as the publicke meetings doe where their gifts may be more taken notice off The Devil can be content we should hear a thousand Sermons yea and repeate them too when we have done so he can but keep us from this private worke of making them our own by serious Meditation and Prayer Repeating our Sermons in our lives which is the best Repetition of Sermons the Devil hath his desire and I appeale to the Consciences of those who spend so much time in publicke and private Repetitions For I suppose these persons Repeate in their Families when they come home else I am sure they trangresse against the Rule Deuteronomy 6.6 7. Whether they doe not omit this private dutie which I speake of the wayes and walking of too many Professors sheweth it Question Would you have the duty of repeating wholly omitted Answer By no meanes for it is a duety which God commandeth Parents to practice in their particular Families But I would have it rightly Circumstantiated for Time and Place and so performed as may be most for Gods Glory and the benefit of us and ours Were I worthy to counsel Christians I should advise them 1. To retire in private as before having set their Families in Order till the Evening repast 2. After that to call all the Family together examining every one what they have learned that day and putting an edge upon it by applying it to them Objection But some people cannot pray nor Repeat themselves Answer That is their sinne and negligence especially if they be Governours of Families Yet I should advise such persons to doe in this case as they do by their meat if they cannot dresse it themselves they will desire their neighbours to help them So goe to thy Ministers house if he be nigh thee or else to thy Godly neighbour joyne with him till thou canst do it thy selfe For still I say it is most proper profitable and convenient to have this duty performed in every particular Family where there is any number especially Now this keepeth Duties in their order Here is time for private preparation then for publicke duties then for workes of necessity then for private Meditation and lastly for Family duties Thus you have my judgement I shall not confine any one to it I give you in onely what I finde Experimentallie most beneficial to my self and others and if any can experimentally finde out a more profitable way to promote Godlynesse in its power I can well permit every one to abound in his own sense and to take his own way My Record is on High that I have no designe against the persons parts or performances of any I rejoyce to see Gods work goe forward in any place my onely desire is that the power of Religion may prosper in the Land and the efficacy of it may appear in holy and mortified conversations 5. Observation 5. We must not despise any in whom we can see any thing of Christ. Be they poore Artificers and Tradesmen and such as are contemptible in the Worlds eye yet if they be precious in Christs eye they must be so in ours too yea be they weak women yet if they be good women we must honour them So