which made it so 2. Quest. How can the last dayes be called perilous when the Scripture so frequently proclaimes them glorious Isay 2.2 3. 11.9 60.6 7.10.18 62.5 c. Hosea 1.11 3.5 Answ. The last dayes may be said to be both glorious and perilous in different respects 1. They may be said to be glorious in respect of the great light liberty knowledge company commentators encouragements clearer manifestation of the Gospel and many other gloriouâ— priviledges which former ages never enjoyed 2. Yet they will be perilous times in respect of the sad abuse of those glorious priviledges and sinning against such great light and love Iohn 3.19 the higher we are lifted up with priviledges the greater will our fall be if we abuse them Mat. 12.23 we cannot sin at so cheap a rate in these last times as formerly men did The sinners of the last times will have the lowest place in hell Besides they will be perilous times in respect of the swarmes of sinners and seducers which will then over-spread the face of the earth going up and down like the Devill their Master that grand Peripatetick seeking whom they may devoure Vermine of this kind will then abound every where weeds grow no where so rank as in a fat soyle So that if we take the words in the largest construction yet the Text is ours as our Saviour said sometimes of a Text in Isay so may I say of this Text in Timothy This day is this Scripture fulfilled in our eares our times are a Comment on this Text. I appeale to all that know them whether they be not perilous pernicious troublous hurtfull hatefull hard times I come now to some practicall Observations 1. Observe from these words This also know That it is our duty to take notice of the Prophecies delivered to us in the word of God As they are not sealed by him but left open for our use so they must not by our negligence be as a sealed Book to us Deut. 29.29 we must not barely read but search out the meaning of the word Iohn 5.39 So did Daniel 9.2 though he were a great and excellent Prophet yet he doth not disdain to read and when by reading the Prophet Ieremy he understood that the time was come for the accomplishment of Gods propheticall promises then Daniel begins to pray for the fulfilling of the promises The Book of the Revelations is an excellent prophecie of the downfal of the Churches enemies and of the great things which in the latter dayes God will do for his people even to the end of the world and therefore the Lord would have us attentively to consider and humbly and accurately to weigh what is written there that so our faith may be strengthened and we may be quickened by remembring his promises to serve his providence acting and praying for the downfall of Babylon which God hath so clearly promised shall come to passe And to encourage us to read the Lord hath pronounced them blessed that read the words of that prophecie viz. with attention affection application and practice Revel 1.3 God takes it ill when he shall write to us the great and glorious things of his Law and we shall count them as strange things that concern us not Hos. 8.12 this makes people especially in the Churches distresses so faithless prayerlesse comfortlesse and carelesse The Evangelist gives this as a Reason why the Jewes committed that great sin in crucifying Christ it was because they knew him not to be the Messias nor did they understand the prophesiâ—s of him Acts 13.27 though they were read to them every Sabbath day This should startle us and make us not only to enquire into the precepts and promises of God but also into the prophesies which he hath publisht for our good for this is one great reason why so many stumble and take offence at Gods wayes because of the Heresies and Apostasies of many they forget this prophesie of the Apostle viz That the last days should be perilous times and therefore This also know 2. Observe The people of God and specially his Ministers his Timothies should be so prudent as to know and observe when perilous times are approaching as the prudent man foresees the evill of punishment before it comes Prov. 22.35 so he more especially improves his spirituall prudence in foreseeing the evill of sin and error and having by certain sins and signes discerned a tempest in the clouds he hides himself in the chambers of Gods special protection and providence Isay 26.20 This spiritual prudence can hurt neither Pastor nor People but will advantage us much This pre-vision is the best meanes of prevention in vain is the snare laid in the sight of a bird It will make us pray more fervently watch more diligently gird on our armour and walk more humâ—ly and this singular priviledge we shall have that we shall more quietly and calmely undergo these trials by false Prophets which God shall be pleased to exercise us withall we shall not fret and fume as the wicked do but in an holy silence we shall submit to the hand of God considering this that which we have long since foreseen and prepared for Foreseen evills come no whit sooner but far the easier to us when prepared for Acts 21.13 Darts foreseen are dintless that which suddenly falls on a man may trouble a constant mind but that which is long expected is more easily borne and therefore This also know that you be not offended at it It was a good resolution of Peter had he not taken it up in his own strength Though all men should be offended at Christ yet would he never be offended Matth. 26.33 Let us take up the like in the strength of divine assisting grace Though many be offended though all should be offended at Religion yet so will we not be though never so many scandals be given by others yet shall they not be taken by us so as in the least to distast the wayes and truth of God To this end God would have us acquainted with these things before hand that we may not be offended when they come nor think it strange vvhen vve hear of Errors Schifmes Heresies false Teachers thus it hath been thus it is and thus vve see it foretold in the Text it shall be There was of old a Iannes and a Iambres to resist Moses an Hananiah against the Prophet Ieremy 400. false Prophets against a good Micajah an Alexander chief Priests and Pharisees against Paul Where ever God hath his Church the Devill will have his Chappell where God hath his true Prophets the Devil hath his false ones to oppose them From hence vve may yet gather this encouragement That we have the true Church of Christ amongst us because the Wolves are so busie where there are no Sheep the Wolf seldome appeares but where the folds are full there the Wolves are busie Iohn 10.12 and therefore
Hence that Proverb Ephesiae literae Ephesian words or writings .i. their charms and spells yet these Idolaters and Sorcerers God was pleased at his own free grace to call here he planted a famous Church and Christ himself writes an Epistle to them Rev. 3.1 2 3. and commends those that sometimes were the worst in the world 3. Our Adoption is free of Canaanites he hath made us Israelites of sinners sons of foes friends and of heirs of hell heirs of Heaven before we were born he did predestinate us to be his Adopted ones Eph. 1.5 4. Our Redemption is free God freely sent his Son into the world to save us Iohn 3.16 it was grace the riches of grace that redeemed us Eph. 1.7 5. Our Iustification is of free-grace Christs righteousness is freely imputed to us for righteousness and faith is freely given Rom. 3.24 Ephes. 2.8 Philip. 1.29 6. Our Sanctification is free He heals our back-slidings and loves us freely Hos. 14.4 Ephes. 2.4 5. to extract sweet out of sweet nature and Art can do it but to bring light out of darkness good out of evil and sweet out of bitter is a work of Omnipotency it is no less then the change of nature 7. Our Salvation and Glorification is free Luk. 12.32 Rom. 6. ult This then overthrowes the doctrine of the Papist Arminians and Semipelagians who cry up fore-seen faith preparations good works and an improvement of the means of grace as causes of Election whereas God chose us not because we were Holy but that we might be Holy Ephes 1.4 and 2.10 we are created to good works not for them He did predestinate us not because we were conformable but that we might be conformable to his Son in Sanctification Rom. 8.29 30. Predestination is the cause Vocation and Faith which comes by hearing is but the effect of it and so cannot be before its cause hence the Scripture so oft tells us that we are chosen to Obedience not for Obedience 1 Pet. 1. 2. and that as many as were ordained to eternal life believed they did not first believe that they might be ordained but they were first ordained that they might believe Acts 13.47 2 Thes. 2.13 Paul obtained mercy not because he was faithful but that he might be faithful 1 Cor. 7.25 So that in order of nature faith is after the decree of Election for God first decrees the end and the means conducing to that end so that it is not by works of righteousness which we have done either before conversion or after the Apostle excludes them all from meriting Salvation but by mercy we are saved Tit. 3.4 5. this grace unexpectedly appeared when we were dead in sin and so were meerly Passive in respect of the habit of grace though in other respects we are partly Active and partly Passive when we did not once dream of such a mercy yet then did it shine upon us and if God should chuse men for their fore-seen goodness he must chuse none for we are all by nature alike ther 's no difference by nature between Iacob and Esau Peter and Iudas Rom. 3.9 22. and 4.9 what did God see in Abraham Rahab Manasses Paul why he should chuse them There was much in them why he should refuse them Let us then renounce all confidence in our selves or any thing that we have done for if we merit any thing it is destruction for sin is our own and perfectly evil but good is not our own nor perfectly good The Apostle excludes all distinctions and ascribes all to grace Ephes. 1.4 to 11. So that as they at the building of the material Temple from the laying the foundation to the laying on of the top-stone cryed grace grace Zach. 4.6 So must we from our Election to our Glorification cry grace grace How doth Paul in all his Epistles exalt grace and ascribe all to it By the grace of God I am that I am 1 Cor. 15.20 Let the wise man glory in his wisdom and the rich man in his riches as for me I will glory in the Grace of God for by the Grace of God I am that I am All is grace abounding superabounding grace Rom. 5.8 1. It is God that gives preventing and preparing grace Psal. 10.17 Phil. 2.13 whereby he drawes us to himself and makes us willing to believe and obey 2. He followes us with his subsequent Grace whereby he upholds us in Grace begun and enables us to persevere there is a Divine manutenency which keeps us from falling Psal. 73.23 Hence the Scripture takes all from man and gives all to God It is he that works all our works in us and for us Isay 26.12 Every good gift comes from him Jam. 1.17 It is by mercy and truth and not by our merit that our sins are pardoned Prov. 16.6 As Iacob said of his riches and children Gen. 33.5 11. God hath shewed mercy to me and hath given me all this and these are the children which the Lord hath given me So the Lord hath shewed us mercy in giving us Faith Repentance Obedience and these are the Graces which the Lord hath given us and therefore as all rivers come secretly and silently from the Sea but return openly thither again So those Graces which God hath secretly wrought in our hearts must openly appear in our lives to his praise We must not kiss our own hand Iob 31.27 nor sacrifice to our own nets but with the Church give all to God Psal. 115.1 So did Christ Matth. 11.25 26. 2. This may comfort us in the sight and sence of our wants and weaknesses that we are not now under a Covenant of works but under a Covenant of free-Grace now we may buy without money Isay 55.1 God is gracious and loves freely he loves us because he loves us it is his good pleasure so to do the moving and impulsive cause is in himself Deut. 7.7 8. he is gracious and will not contend for ever Psal. 1.3 8 9 but though he see our wayes how evil they be yet he will heal them freely Isay 57.18 I have seen his wayes and I will heal him a strange expression one would think he should have said I have seen his wayes and I will destroy him but such is his pitty to the sons of men that though he see their rebellions and perverse wayes yet for his own Name sake he freely heals and pardons them 2. It may comfort us against final Apostasy if our Salvation were grounded on our selves if it were conditional depending on our free will we might justly fear but since it is grounded on the unchangeable purpose and good will of God we are safe for his purpose is sure Rom. 9.11 And his foundation firm 2 Tim. 2.19 His counsels shall stand in despight of all opposition Isay 14.27 and 46.10 We stand not now by our own power or will our Salvation is not now in our own keeping but in
they that have wives should be as if they had none and they that rejoyce in lawfull liberties be as if they rejoyced not 1 Cor. 1.29 30. we must do by them as Ionanathan did by his honey only taste of it for his necessary refreshment 1 Sam. 14.27 or as the dog doth at Nâ—lus only lap and away Else if you give your self up to inordinate pleasures they 'l ruine you as they did those Epicures Amos 6.1 to 8. and the old world Luke 17.26 27. and the whore of Babylon which lives in pleasures Revel â—8 â— and those young Jovialists who gave themselves up to carnall delightâ— Eccles. 11.9 and the rich glutton Luke 16. Turn then all your carnall delights into spirituall ones your vain delights into divine delights instead of delighting in corne wine and earthly possessions delight thy self in the Lord and he shall give thee thy hearts desire Psal. 37.4 That 's the best pleasure which springs from the knowledge and love of God We call not upon you to forsake but to change your pleasures Change your sordid sinfull sensuall delights into sublime spirituall and noble delights The pleasures of the soul are more vigorous and masculine those of the body more soft and effeminate Sensitive pleasures have more of the dregs Intellectuall ones more of Quintescence and so excell all other pleasures in eleven particulars as you may see in that learned discourse of the Light of Nature by Mr. Culverwell ch 17. 'T is indeed the Hardest but yet 't is the best conquest to conquer sinful pleasures No victory like this for he that conquers an enemy conquers another and that an external enemy but he that conquers his lust conquers himself and so conquers a domestick enemy which is the most dangerous one enemy within doth us more mischief then an hundred without 3. The better to wean your hearts from carnal pleasures consider the vanity and shortnesse of them They are like a fire of straw a blast and gone Solomon that had made triall of them all concludes Vanity of Vanities all is vanity Eccles. 1.2 they are not onely vain but Vanity not onely Vanity but Vanity of Vanities i. e. exceeding vain They are Huâ—ks that rather choak then satisfy the soule Luke 15.16 The pleasure passeth and is but for a season but the sorrow that attends it is perpetuall Heb. 21. â—5 Do not then for a mite of pleasure purchase a mountain of misery for momentany joyes endure eternall sorrows 4. They do emasculate and weaken the mind Who ever was made more learned Wise Couragious or Religious by them They rob man of his Reason and besot him Hos. 4.11 they take away the man and leave a swine or beast in his room Vestis pulchra jocus potus cibus otia somnus Enervant mentem luxuriámque fovent 5. This world is a place of weeping conflicting labouring to all the godly and not of carnall mirth and rejoycing carnal mirth must be turned into mourning Iames 4.9 10. the way to Heaven lyes through many afflictions Acts 14.22 we must sow in teares here if we look to reap in joy hereafter 2 Cor. 4.17 Rev. 7.17 we must not expect to enjoy the pleasures of earth and Heaven too They that have their portion of pleasure here must look for none hereafter Iob 21.12 13. Luk. 16.25 Rev 18.7 6. Consider those sensuall pleasures end in sorrow The end of such mirth what ever the beginning is is sorrow Men call them by the name of Pleasures Pastimes Delights but in Gods Dictionary their name is Madnesse Eccles. 1.17 and 2.2 Sorrow Prov. 14.13 and is attended with Poverty and misery Prov. 21 17. This is Adams apple which cast him out of Paradise Esaus broth which cost him his Birth-right Ionathans honey which being but tasted had like to have cost him his life The whore of Babylons golden cup which filled her full of all abominations Iudas sop which made way for the Devill to enter into him Who say to God depart from us but those that Dance Iob 21.10 11. who are voyd of the spirit but sensuall ones Iude 18.19 Hence some compare Pleasures to Pills which are fairly guilt without and rolled in sugar but within are full of bitternesse or like a painted sepulcher fair without but within full of stench and horrour Admit but of one pleasure and there will follow a thousand Pangs Too much of this honey breeds loathing Prov. 25.15 and its love is turned into hatred 2 Sam. 13.15 they are like the book which Iohn did eat Rev. 10.9 sweet in the mouth but bitter in the belly We should therefore look on pleasures not as coming to us but as going from us Though they come with a fair shew yet at parting they leave shame and sorrow behind them They destroy the health and strength of the body and the Peace of the soul what got David by his carnal delights with Bethsheba but a tormenting conscience which was to him as the breaking of his bones Psal. 51.8 'T is a good observation of Chrysostome that we are hurt more by the pleasures of the flesh then by the most grievous torments of tormentors for torments beget Martyrs but Lusts doe beget Epicures The very foundation and beginning of true joy is to deny our selves in false joy 7. Even the wiser sort of Heathens have condemned these sensuall Pleasures Tully calls them the bait of all evill wâ—th which men are caught as fishes with an hook so saith another Carnal pleasures are full of Anxiety Satiety and Sorrow They pervert the judgemenâ— are an enemy to reason and opposite to Vertue for Vertue is a Lofty Kingly Laborious Unconquerable thing But pleasure is a servile sordid idle weak thing delighting in Stewes and Ale-houses in Baths and banquets As therefore you love the Peace and Prosperity of your soules get them mortified to fleshly lusts and pleasures for if ye live after the flesh ye must dye Rom. 6.13 Now that ye may mortify them Get an eye of Faith get a spiritualized soul that you may taste and see the exellencies that are in Christ yea in his very crosse this will make you with Moses to contemn the pleasures which endure but for a season and to prefer sufferings for Christ before the Crowns and Kingdomes of the world Heb. 11.25 26. faith raiseth the Heart above these worldly delights Cant. 1.3 Psal. 4.6 7. by it we are crucifyed to the world Gal. 6.14 and long to be out of it that we may be with God our Portion and delight Rom. 8.23 2 Cor. 5.2 By this we may know whether we love pleasures more then God by observing what our hearts are most set upon Matth. 6.21 and what we make our chiefest delight when our greatest care study and contentment is in earthly pleasures and we can sit down satisfied with them though we want Gods favour when we are not content with God alone for
Holy Exact Obedient c. But continue thou Note Gods servants must continue constant in the Truth received They must not play fast and loose be off and on but they must be still the same like well-tuned Bells which have the same Note in foul weather as they have in fair Ioh. 1.21 we must hold fast the Truth 1 Thes. 5.21 abide in it and walk in it Rev. 3.3 1 Iohn 2.19.24 and 2.6 7 9. we must part with our lives rather then part with the Truth of God Revel 6.9 no frownes or flatteries must drive or draw us from it we must lose all rather then lose it Prov. 23.23 buy it at any rate sell it at no rate To this end consider 1. This Constancy is a note of Sincerity then are we Christs disciples indeed when we abide in the Truth Iohn 8.32 Iob 2.3 when no Storms nor Tempests can remove us from it but we stand like Mount Sion which never moves and like seasoned Timber never warps nor yields As that Divine Poet sweetly sings Onely a sweet and Vertuous soule Like seasoned Timber never gives But though the whole world turne to coale Then chiefly lives 2. All the promises of Heaven and Happinesse run only to such as are faithfull to the death Rev. 2.10 endure to the end Mat. 24.13 and continue in the faith Rom. 2.7 Matth. 10.22 Colos. 1.22 23. Heb. 3.6.14 See what a cluster of precious promises are made not to such as only begin well but to such as presevere and overcome their spiritual enemies faithfully fighting the battles of the Lord against sin and Satan Revel 2.7.10 11.17.26 27 28. and 3.5.12 and 22.7 He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still fighting by the power of Christ against the enemies of his salvation though he cannot overcome them so perfectly as Christ did by way of Equality yet if by way of conformity we resemble him we shall raign with him We must win the garland before we can wear it we must conquer before we can Triumph and strive before we can get the Crown 2 Tim. 2.5 we must run sincerely chearfully and constantly if ever we would obtain 1 Cor. 9.24 3. A damn◠1. Such loose all their labour let a man watch fast pray hear read run yet if he fall away all 's lost Ezek. 18.24 Gal. 3.3 4. 2 Iohn 8. Frustra agitur quod non peragitur as good never awhit as never the better 't is the end that crowns the work A man may go far yet for want of perseverance lose all Moses came to the fortieth year yet mist of going into Canaan A man may dig within a yard of a golden mine and yet for want of a little more pains misse of it 'T is said of King Henry the Eighth that if he had gone on as he began and as he had crakt the Popes crown so he had clean dispossest him of all as he had got the victory so if he had pursued it as 't was preacht before him and as he had unhorst the Pope and put him out of the Saddle so if he had also taken away the Trappings and Stirrups whereby the Prelates went to set him on horse-back againe he had cured all 2. Such bring an evill report and scandal on Religion they disparage the Lords Pastures as if there were no vertue sweetnesse excellency and life in them and therefore they forsake them 3. Satan will deal worse with such then with others he 'l lay more irons on you as the Jaylor doth on a fugitive prisoner He will seek to recover the time that he hath lost by making thee run more furiously in the wayes of sinne so that thy latter end will be worse then thy beginning 2 Pet. 2.22 4. God abhors thee Heb. 10.38 his soul will take no pleasure in thee i. e. he exceedingly hates thee 'T is a Meiosis if any man draw back flye from his colours and forsake God God will forsake him as he did backsliding Saul the Israelites Iudges 2.12 13. Ieremy 5.19 Zeph. 1.26 Spira and Lucian a Professor who after became a scoffer and persecutor and was tore in pieces by Dogs How sad then is the condition of those Seekers Shakers Quakers that are altogether unsetled and have no foundation that are still seeking for New-Apostles and New-Light i. e. for false Apostles and old Errors These Sceptical Atheists have a New Religion every week yea almost every day in the week 'T is said of the Northern Quakers I suppose the Southern are of the same temper that in a Moneths time they so changed their Principles that a man could not know them to be the same men but onely by their faces Lately they were for Episcopacy then for Presbytery now for Independency anon for Anabaptisme and then for any thing If this unconstancy and mutability in Religion had been a vertue then must we condemne the generation of Martyrs in all ages who chuse rather to sacrifice all they had then to part with any part of parcel of Gods truth As 't is said of Athanasius maluit mutare sedem quà m Syllabam He had rather lose his Episcopal Seat then part with a Syllable of Truth To what end are all those Precepts if this ficklenesse were lawful to stand fast in the faith to contend for it Coles 1.2.23 Philip 1.27 Iude 3. to beware of false Prophets Matth. 7.15 Gal. 1.6.8 not to be carried away with strange doctrines 1 Cor. 16.13 1 Tim. 6.13 14. As for those that have put their hands to Gods plough they must in no wise look back but break through all difficulties and discouragements Constans contraria spernit True grace breaks through all Iacob will have the blessing though he halt for it David will yet be more vile The woman of Canaan though Christ call her a dog yet can pick somewhat from that debasing term Let the wicked deride Gods people yea and kill them yet will they forget their God nor deal falsely in his Covenant Psal. 44.16 and 119.51 It was Iohn Baptists high Commendations that he was a rock not a reed shaken to and fro with the wind of every tentation Matth. 11.7 no fear nor favour could make him conceale the truth but with the hazard of his life he reproves Herod and Zachary and Elizabeth how constant were they not in talking but in walking the wayes of Gods commands Luke 1.5 6 7. They did not take a turn or two for pleasure but they walked on 2. They walked not in one or two but in all the Commandements of God 3. Though they were not without sin yet were they without blame no man could justly charge them 4. They did not onely beginne well but they persevered even to old age v. 7. when they were stricken in yeares 5. 'T was in a dangerous time when they did thus walk with God V. 5. 't was in the dayes of Herod a bloody Tyrant It 's a comely
salvation this is the condition of the Covenant of Grace without which we have no interest in Christ as is clearly and learnedly proved by a Reverend Divine of ours Oh then make much of this Grace preserve her and she will preserve thee exalt her and she will exalt thee to Honour As David said to Abiather so Faith saith to us abide you with me fear not for he that seeks my life seeks thy life but with me shalt thou be in safety 1 Samuel 22. ult This is the Mother of all our Graces the Fountain from which they flow All Grace is in Faith Originally Radically Fundamentally Virtually 'T is the primum mobile which sets the other wheels agoing 'T is that work of God which contains all other good works in it Iohn 6.28 29 40. All duties all doing and suffering without Faith are displeasing unto God Romans 14. ult we must pray in Faith Iames 1.6 Hear in Faith Heb. 4.2 communicate in Faith by this we feed on Christ and lay hold on him crede manducasti Aug. This makes all we do to prosper 2 Chron. 20.10 'T is a Grace of perpetual use in prosperity and adversity in sickness and health in prosperity it keeps us watchful and humble Iob 3.25 in famine feares wants it keeps us cheerful Heb. 3.17 18. such righteous ones excell their wicked neighbours Prov. 12 26. they are the onely excellent of the earth Psalm 16.3 God accounts them too good to live in such a wicked world Heb. 11.38 This is that golden grace which makes us truly rich a well tried faith is more pretious then gold 1 Pet. 7. Rev. 3.18 This brings plenty and propriety in all All is yours to believers Christ gives his choycest blessings as Justification and Sanctification Peace of Conscience Victory over the world sin and Satan Rom. 3.30 and 5.18 and 9.3 Acts 15.9 and 16.31 Luke 7 50. 1 Cor. 1.3 Gal. 2.16 1 Iohn 5.12 freedom from death Natural in respect of its sting 1 Cor. 15.55 from death spiritual Iohn 5.29 and from death Eternal Iohn 3.16 To a believer Christ is all in all Colos. 3.11 1 Cor. 3.22 23. All comfort and salvation is terminated in him Zach. 9.9 In him doth fulness all fulness dwell Iohn 1.16 Col. 1.19 and 2.3 in Christ is a fulness of wisedom to answer for our folly 1 Cor. 1.30 a fulness of life to deliver all believers from death Iohn 14.6 We are dead till Christ by his Spirit quicken us Ephesians 21. hence he is called a quickning Spirit 1 Cor. 15.45 a fulness of Liberty to free us from our Spirituall bondage to sin and Satan Iohn 8.36 2 Cor. 3.17 He is that Valiant Ioshua which frees us from the Tyranny of our spiritual enemies going forth conquering and to conquer 1 Cor. 15.37 Rev. 6.2 In Christ is a fulness of Glory a man without Christ is a Tohu Vabohu without form or beauty an Ichabod in whom is no glory like Reuben he can never excell Genesis 49.4 but being clothed with Righteousness we are wholly fair and there is no spot in us Cant. 4.7 Ephes. 5.27 the Church and Spouse of Christ is actually and presently fair 2. She is Universally fair in all parts though considered in her selfe she may erre doctrinaliter in matters of Faith and moraliter in respect of manners yet consider her in Christ whose righteousness is imputed to her for righteousness and so she is wholly fair and albeit the law accuse her of blots and spots yet the Law is answered by the Gospel and the Wife cannot be sued so long as the Husband lives Though in our selves we are black yet in Christ we are comely though poore in our selves yet rich in him though black in the worlds eye and black in her owne eye by reason of sin and misery yet she is fair in Christs eye who is a faithfull friend and soul-solacing Ionathan to comfort his in all their distresses Iohn 15.14 15. A Physitian to heal them of all their maladies Mal. 4.2 a Rock to support them 1 Cor. 10.4 and Mannah to feed them So that now believers with Paul may challenge all their enemies to do their worst Rom. 8.33.34 For the excellency of Faith See D. Reynolds Vanity of the Creature p. 476. Rogers of Dedham of Faith chap. 4. D. Bolton in folio 18. Royalties of Faith on Iohn 3.15 M. Perkins on Heb. 11. Doctor Preston on Faith Doctor Sibbs third Volume on Hebrews 11.13 Dykes Righteous mans Tower p. 32.33 and on Sacrament Chap. 11. Boltons Directions for walking page 52. Barlow on 2 Tim. 1.5 Watsons Charter chapter 20. M. Sam. Ward Sermon 2. p. 43. and 131. Master Ioseph Symonds sight and faith chapter 11. Master Ieremy Burrowes Treatise of Faith Vol. 8. and Saints Treasury page 68. Dan. Dyke on Matthew 4.3 Doctor Holydayes Nature of Faith Smith on the Creed p. 2. and Ambrose his Media page 162. VERSE 16 All Scripture is given by inspiration of God and is profitable for Doctrine for reproof for correction for instruction in righteousness 17. That the man of God may be pefect throughly furnished unto all good workes THe Apostle the better to incourage Timothy to study the Holy Scriptures goeth on to prove that they are able to make one wise unto salvation and that by an Argument drawn from a full and sufficiâ—nt enumeration of those things which are necessary to salvation Where he commends the Holy Scriptures upon A three-fold account 1. For their Dignitie and Authoritie 2. For their Vtilitie 3. For their Perfection 1. He commends them for their Dignity and Divine Authority as coming more immediately from God Verse 16. All Scripture is given by Inspiration of God 2. For their singular Utility which is foure-fold First For Doctrine to teach the Truth Secondly For reproof of Errour and false Doctrine Thirdly For correction of sinne and evill manners Fourthly For Instruction in Righteousnesse and good Workes 3. From their compleat perfection enabling a Minister for his Office verse 17. especially those foure Parts of it before named v. 16. 1. The Apostle commends the Scrpitures in respect of their Divine Authority they have not Angels or men for their Authour the Prophets and Apostles were but the Penmen Secretaries and Instruments of the Holy Ghost to write what he should Dictate to them So the Angels were but Gods Messengers to declare the Law to his people Galathians 3.19 The Scriptures have God himself for their more immediate Authour All Scripture is given by Inspiration of God i. all and every part of Scripture is Divinely inspired or breathed by God both for Matter Order Style and Words Those Holy Men of God did not onely utter their words by the Holy Ghosts immediate Direction but by the same Direction did commit them to Writing that they might be a standing Rule to the Church for ever For the bare memories of men would not have kept them for
10.15 Phil. 3.15 2 Pet. 1.1 1 Iohn 2.12 Iude 1. Now the more these wicked ones cry down Gods Law the more we should cry it up the more they loath it the more we should love it As fountain water is warmest in the coldest weather by an Antiperistasis so should we by an holy Antiperistasis grow more hot and zealous in the defence of Gods word by how much the Atheistical and profane oppose it So did David Psal. 119.126 127. 't is time for thee Lord to work for the wicked have made voyd thy Law q. d. 't is time for thee Lord to shew some remarkable judgement upon these wicked men who go about to destroy not one or two but all thy Lawes Though men may connive and tolerate such yet the Lord who is a jealous God will not bear long with the tolerators of such blasphemies nor with the persons tolerated See how this opposition increased Davids love to the word verse 127 128. therefore do I love thy commandements above gold q. d. The more the wicked contemn thy Law the more do I prize it even above all the Riches and Treasures of the world See more against Antiscripturists in Mr. Ioseph Symonds's sight and faith cap 15. Mr. Lyford's Plain mans senses exercised p. 17. c. Brinsley's Virtig p. 165. c. Mr. Bourne against the Quakers p. 3 4. c. Mr. Fowler against the Quakers p. 47.52 Mr. Clapham against the Quakers p. 1 2 c. 2. If the Scriptures be the very word of God then it must needs follow that they are pure perfect infallible of highest Authority Majesty Antiquity Excellency the best Judge of controversies and the onely Rule of our lives both in Doctrinals and Practicals This we shall see clearly proved to us in Psal. 19.7 to 12. where we have sixteen Excellencies and Royalties of the word of God The Law of the Lord is 1. Perfect 2. Powerfull 3. Sure 4. Makes us truly wise 5. 'T is Right 6. Comfortable 7. Pure 8. 'T is a Light 9. 'T is cleane 10. 'T is eternall 11. 'T is true 12. Righteous 13. Profitable 14. Pleasant 15. A preservative against sin 16. It brings great Reward 1. 'T is Perfect V. 7. The Law of the Lord is perfect i. e. the whole word of God As God is perfect and hath a self-sufficiency in himself so is his word 'T is so perfect that nothing may be added to it or taken from it 'T is perfect formaliter in it self and perfect effectivè making us perfect and if the Five Books of Moses which was the first holy Scripture that was delivered to the Church was sufficient for the instruction of the people of that time so that they might not depart from it either to the right hand or the left Deut. 4.2 how much more compleat is the doctrine of the Prophets and Apostles which doth more clearly set forth what Moses delivered both in Precepts and Promises in Practice and Examples Here is nothing superfluous nothing defective 't is a perfect Law of Liberty Iames 1.25 which admits of no addition or diminution Proverbs 30.6 Revelations 22.18 19. Caut. Not that Preaching is to be counted an adding as the Quakers vainly and ignorantly imagine and therefore cry out when they hear us expound the word oh take heed of adding to the word whereas adding of mens Traditions and inventions is one thing and Preaching and expouding the word in its proper sense and meaning for the edification of Gods people is another thing This the Levites practised Nehem. 8.7 8. they gave the sense of the Law So did Paul Acts 9.22 he confounded the Jewes how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collatis testimoniis by comparing one Scripture with another So Christ expounded the Scripture Luke 24.27 and so did Philip. Acts 8.30 Explication is one thing and adding is another we coyne no new Scriptures but only expound the old what we deliver is for substance agreeable to Gods word and must therefore be believed and obeyed by us David had seen an end of all created perfection but Gods Law is exceeding large Psal. 119.96 he had seen Riches in Saul Beauty in Absolom Strength in Goliah Policy in Achitophel and he saw an end of them all they were but finite transitory things too low to give any true content to the mind of man but he found Gods word perfect and All-sufficient nothing pertaining to Holinesse or Happinesse comfort or coâ—tentment is wanting to Gods Law nor shall be to him that believes and obeyes it for the dimensions of it are large as God himself in truth and goodnesse infinite permanent and soul-satisfying Hence David expresseth his Transcendent Love to Gods transcendent Law by a Patheticall exclamation Psalm 119.97 O how I love thy Law it is my meditation all the day 2. 'T is exceeding powerful there 's latens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hidden efficacy in it to convert the soul Psal. 19.7 and save the soul. Iames 1.21 Luke 16.29.31 Ioh 20.31 which no Philosophy nor humane eloquence can do Nature cannot cure us of our Hereditary connatural sins but the Scripture offers more grace Iames 4.6 i. e. it gives grace and strength to conquer and subdue the strongest lusts Hence it 's called a Hammer which can break the hardest hearts Ier. 23.29 a fire that consumes our strongest lusts Salt that keeps us from rotting in our sin 'T is as a Naile and an Arrow in the hearts of Gods enemies to subdue them Psal. 45.6 and fasten them Eccles. 12.11 The Majesty and Power of the Scripture is wonderfull almost in every line so that it breeds admiration in a considerate Reader By this the spirit changeth Lions into Lambs by it he raiseth us from death to life from bondage to liberty from darknesse to light and from the power of Satan unto God Insomuch as a wicked Minister by preaching it may convert soules Ier. 23.22 It must needs be powerfull because the spirit is in it which is mighty in operation and the promise is with it that if we hear and obey we shall live Isay 55.3 This can can change a Saul into a Paul it can make a Felix tremble and an Herod feare It never returnes in vain like the bow of Ionathan and the sword of Saul it never returnes empty from the battle 2 Sam. 1.23 This is that two-edged sword by which we offend our adversaries and defend our selves I may say of it as David said of Goliah's sword There is none like that 3. 'T is sure Psalm 19.7 the Testimony of the Lord is sure the word is called a Testimony because it testifies our duty de facto de jure de praemio it tells us what hath been done by others what we ought to do our selves and what our Reward shall be for so doing This word is more sure then the Pillars of the earth or the Poles of heaven they may fall and faile but not one Jod
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
Devils at the great and glorious day of the Lord is the honour of our honours Christ will not onely be thy Compurgator but thy Enchomiast at that day Alexander admired the happiness of Achilles because when he lived he had Patroclus for his friend and after he was dead he had Homer for his Encomiast But O the happiness of a Christian who hath God for his friend and Christ for his Encomiast He hath a Book of Remembrance wherein he registers all the good we do with all the circumstances which may any way illustrate our goodness Mal. 3.16 All thy good works shall be brought forth not as meritorious causes but as signes and evidences of thy faith Christ instanceth in works of mercy because they are most manifest to the world and more visible then faith Matth. 25.35 And this should make us to abound in the work of the Lord since our labour is not in vain in the Lord. 1 Cor. 15. ult Ob. The Godly have had their failings shall not those be publisht in that day A. I conceive not all their sins are forgiven and forgotten and nothing shall be remembred in that day but their goodness 1. This is most agreable to the promises which God hath made of pardoning our sins and remembring them no more of blotting them out and casting them into the depths of the Sea Psal. 32.1 Esay 33. ult and 43.25 Ieremy 31.34 Micah 7.18 2. God hath oft confirmed these promises both by his Spirit inwardly and by the Word Sacraments and Prayer 3. The godly are said not to come into judgement viz. of condemnation but of absolution Iohn 3.18 And there is no condemnation to them Rom. 8.1 they are already perfectly justified and absolved from all their sins Rom. 3.24 25. and 8.33 4. The godly confess and forsake their sins they daily repent of them and judge themselves for them and therefore God will not judge them but according to his promise he must and will forgive them Prov. 28.13 1 Iohn 1.9 and by consequence forget them as if they had never been Ier. 31.34 If men must forgive and forget shall not God much more Levit. 19.18 3. Is Christ the Judge of all the World then this speaks terrour to all ungodly men who would not have Christ to raign over them but grieved his Spirit abused his Ministers contemned the Gospel persecuted his Saints and trod under foot the Son of God These will not be able to stand in the judgement of that day Psal. 1.5 1 Pet. 4.18 Rom. 2.5 This will be a comfortable yet terrible day a day of the greatest comfort to the godly and of the greatest discomfort to the ungodly that ever was The good mans best and the bad mans worst are both to come Now God executes some judgements on wicked men but these are but praeludia futuri judicii tokens and fore-runners of that great judgement Some are now punisht as Sodom Old World Egypt Ierusalem the Jews c. that we may know there is a providence taking notice of all yet all are not punisht that we may know there is a judgement to come to which the wicked are reserved 2 Pet. 2.10 Here Gods way is in the clouds and we see not the reason of many things but then his Justice and Righteousness shall be gloriously apparent to all the world Rev. 2.5 The judgement of God righteous now but 't is not so manifest to the world but at the great day there will be a publick revelation of the righteous judgement of God Here wicked men have their day of sinning and God beares I but the day of the Lord will come 2 Pet. 3.10 when the wicked must answer for their abuse of his patience and God will bear no longer Who can conceive much less express the horrour of that great and terrible day of the Lord when the Sun shall be turned into darkness and the Moon into bloud Ioel 2.31 Acts 2.20 which shall burn as an Oven and all that do wickedly shall be as stubble Mal. 4.1 when the Heaven shall passe away with a great noise and the Elements shall melt with fervent heat the Earth and all that is therein shall be burnt up 2 Pet. 3.10 When Christ shall come in his glory and ten thousand times ten thousand of Angels shall attend him Dan. 7.9.10 when he shall come in flaming fire to take vengeance on such as disobeyed him When all the kindreds of the Eearth shall weep and wail before him Rev. 1.7 And shall at last hear that fearful sentence passed on them Depart ye cursed c. When Kings and Captains and mighty men of the earth shall cry to the Rocks and Mountains to hide them Rev. 6.15 16 17. They that made others fly into Caves and Dens shall cry themselves to be hid in Caves and 't will not be Then Alexander Caesar and others that made the World to tremble shall themselves tremble and cry for fear If we hear but a crack of Thunder in a Cloud we are ready to tremble and with Caligula seek a place where we may hide our selves What then shall we do when the whole frame of Heaven and Earth shall break in pieces and all the World shall be on a flame about us Oh who may abide the day of his coming and who shall stand when he appears Mal. 3.2 If Felix a Heathen trembled when he heard of a judgement what will Infelix Felix do when he shall feel it This was one meanes to convert S. Austin and if thou be not past grace it may be a meanes to work on thee And if Moses in the Mount did so exceedingly fear and quake at a glimpse of Gods presence Heb. 12.21 and Daniel and Iohn were so affrighted at the sight of an Angel tho he came with good tidings and they were men of good consciences oh then how dreadful will the sight of all those thousand thousand of holy Angels be to the wicked with their guilty consciences It will be a terrible day especially to all Ignorant impenitent sinners who know not God nor obey his Gospel 2 Thes. 1.8 Isai. 27.11 They would not hear his soft Voyce in the Ministery and now they must hear his terrible Voyce in Judgment They say unto him depart for we desire not the knowledge of the wayes Iob 21.14 and therefore Christ will say to them Depart from me I know you not 2. To the Persecutors of Gods People 2 Thes. 1.7 3. To all cruel mercyless rich men Iames 2.13 and 5.1 to 6. Matth. 25.41 42. 4. To all whoremongers and adulters those sins are ofttimes so secretly committed that the Magistrate cannot punish them and therefore God himself will judge them Heb. 13.4 Iude 7. 5. To all gross offenders at the day of judgment he 'l be a swift witness against sorcerers murderers c. Mark 3.5 Revelat. 22.15 6. At that day will Christ reveal all the secret abominations which have been
thee Isaiah 51.2 1. Objection I am but a woman the weaker Vessel and therefore my zeal can doe but little good Answer Yet thou mayest doe somewhat for God we reade in Scripture what great things God hath done by women Deborah and Iael two excellent women The one ruled with an Heroick Spirit the other killed Sisera a valiant Commander Iudges 4.4 5.22 The woman of Abel by her prudence saved the City 2 Samuel 20.16.22 Abigail by her wisedome preserved her husband and family from an imminent danger The Shunamite that great good woman stirred up her husband to entertain Elisha to the great benefit of her family and Hester was a means to save the Jewes from ruine God loveth to hang the greatest weights on the weakest wyres and to doe great things by weak Instruments that his Name may have all the Glory 3. Objection It is good to be discreet and wise in what we doe Answer Discretion doth not hinder but further our zeal it doth not diminish it but directs it and therefore they are not to be Opposed but Composed and made subservient to each other Prudence doth not abate our Diligence but guideth it in its work it teacheth us not to doe lesse but to doe better Thus there is an Harmony amongst the Graces and we may in no wise set them at variance amongst themselves Yet 't is the property of the men of the world to accuse Gods faithful ministers who tell them discreetly and zealously of their sins for rash heady men and such as want discretion Thus when Bishop Latimer reproved the sins of the Court they would accuse him for lack of discretion It rejoyceth me saith he when my Friend telleth me that they finde fault with my indiscretion for by likelyhood the Doctrine is true for if they could finde fault with my Doctrine they would not charge me with lack of discretion c. 4. Objection It is good to be moderate Vertue consisteth in a mean Answer Moderation in our own causes and quarrels doth well Phil. 4.5 But moderation and indifferency in Gods Cause is not moderation but luke-warmness and coldness which God abhorreth and if wicked men will not content themselves with moderation in pursuit of their lusts and Idols Ier. 8.2 but will spend their estates lavish Gold out of the bag upon them Isay 46.6 shall not we in an holy prodigality spend our selves and what we have from God for his honour 'T is true in Moral Vertues which are circa res medias the mean is best But Religion admits of no mediocrity e. g. our love to God and our hatred against sin can never be too intense Yea no Vertue in its formal Reason can be too much intended nor admit of an excess that man that saith he hath zeal enough had never any true zeal at all The Apostle saith its good to be zealous in a good thing and is not zeal then best in the best things and are there any things better then God his Truth Worship People Is it good to be earnest for a friend and is it not much better to be zealous for God The things we strive for are so Excellent that no zeal can be too much 'T is for a Kingdome for an Heavenly Kingdome 't is for Christ for grace and glory and if thou canst finde any thing in the world that better deserveth thy zeal let it have it 5. Objection The Apostle would have Timothy to be gentle 2 Timothy 2.24 Answer True for he was imployed amongst the Gentiles who were newly converted to the Faith and therefore must be wisely and gently handled such bruised Reeds must not be broken but when men are obstinate they must be rebuked with all authority Titus 2.15 6. Observation If we be thus zealous we may loose all Answer True and yet be no loosers neither The Martyrs lost all and yet were gainers God will make up your losses in a better kind Matth. 10.37 Let us do our duty and commit the success to God Many like Ammaziah could be content to do Gods Will but they are affraid of looseing some hundreds of Talents by it but the Prophets answer may satisfie us The Lord is able to give thee much more then that 2 Cor. 25.9 7. Observation I may bring paine and sorrow on my selfe by my forwardness Answer Thou mayest bring greater sorrow on thy selfe by thy backwardnesse 2. Wee see what pain men will endure to preserve a Natural life and shall we endure nothing for our spiritual life 3. God will assist thee and in the multitude of thy perplexities he will delight thy soul Psalm 94.19 8. Observation The world will thinke us mad and out of our wits if we thus oppose their sinfull counsels Answer This is no new thing Christ himself was called mad and they said that he had a Devil Mark 3.21 the Disciple is not above his Master But of this see more in 2 Tim. 3.9 9. Observation I am of a dull and heavy constitution and therefore it cannot be expected that I should be so hot as others Answer See how 't is with thee in other things art full of life spirit and activity for profits and pleasures and yet hast thou no mettle nor life for God and his worship certainly the fault is not in thy cold constitutiâ—n but in thy wretched corruption where thou lovest thou hast heat enough Let a man touch the coldest of you in your gains pleasures reputations and you have heat more then enough onely Gods honour lieth unregarded by you 2. Suppose thou art of a sad and heavy constitution yet Grace is above Nature it rayseth and rectifieth it 'T is like gold in the Mine which turneth every thing into the nature of it Hence the Spirit of Grace is compared to Oyle which is a Royal liquor and will be above all Now to quicken you take these Considerations and Motives 1. Consider this is no Arbitrary or indifferent thing but 't is that which God hath oft commanded That we should love him with all our strength i. zealously and sincerely Deut. 6.5 and do what we do with all our might Eccles. 9.10 Rom. 12.11 Striving and earnestly contending for the faith Iude. 3. The compound implieth an ardent and vehement defence of the Truth we must contend for it with our utmost strength Truth is a precious Jewel and heavenly Treasure which we must labour to preserve unto Posterity One grain of it is of more worth then all the world Malim ut pereat totus mundus quà m veritatis mica said Luther Little deviations from the Truth must not be suffered least they increase to greater as thin exhalations turn into thick clouds and little sparks make great fires God will not have his least commandments contemned Matth. 5.19 Hence Christ commands us not onely to destroy Vulpes sed Vul peculas even the litle Foxes that hurt his Vine Cant. 2.15 But we are not put to contend pro tricis
for them and they are kept by Gods power against that inbred corruption that is in them 1 Peter 1.5 2. Not the World with all its Terrors or Pleasures for in Christ our Head we have overcome the world Iohn 16. ult and by Faith we dayly overcome it 1 John 5.4 3. Not Heresies nor Heretickes well may they trye and trouble the Godly but they shall never be able to deceive the Elect with a Totall and Finall seduction Matthew 24.24 The Righteous are an everlasting Foundation Proverbs 10.25 They build on the Rock so that no stormes or tempests can remove them 4. Not Death it self carnal marriages may be and must be dissolved by death but this spiritual marriage of the soul to Christ is perfected and consummate but not abolisht by death hence the elect triumph over it O death where is thy sting 1 Cor. 15.55 This may kill us but it cannot hurt nor conquer us 5. Not the Devil nor all the powers of hell Matth. 16.18 the gates of hell shall not prevail It is a Meiosis q. d. The Church of Christ shall be so far from being overcome that it shall overcome all Satanical power and policy whatsoever Christ is stronger then the strong man armed the Lion of the Tribe of Judah is too strong for the roaring Lion He hath led captivity captive .i. sin and Satan that sometimes led us captive Christ hath conquered them and Triumphed over them openly upon the Cross Colos. 2.15 God may and doth suffer Satan to tempt and try us but never to overcome us totally and finally He hath promised that the seed of the woman shall break the Serpents head and that he will tread down Satan under our feet Rom. 16.20 So that the evil one shall not touch us so as to hurt us with any deadly wound 1 Iohn 5.18 or with a qualitative touch .i. to alter our quality from good to evil so that we should loose our gracious disposition and prove perverse 6. No Creature nothing within us without us above us or beneath us in all these we are more then Conquerours even Triumphers through Christ that loved us Rom. 8. ult 7. Not Sin it self if any thing in the world could hinder our Salvation it is sin but as a wise Physitian so orders poison that it becoms a Medecine so the most wise God who brings light of out darkness and good out of evil makes the sins of his people a means to cure and kill sin Their falls make them more humble wise watchful and circumspect for time to come Thus all things work together for good to those that are good Ro. 8. â—8 3. It is a most desireable thing If it be wisdom and desireable to make houses and lands sure Ier. 32.9 to 11 12. and riches sure which yet are but unsure and uncertain riches when we have done all then à fortiori to get assurance of these durable and everlasting riches is the greatest wisdom in the world We should therefore rather give all diligence to make our calling sure we should studiously and earnestly labour after this assurance in our selves of our effectual calling by our faith and good works 2 Pet. 1.5 10. We have many things to do and suffer and what our ends may be we do not know but without some assurance of Gods favour we shall not be able to hold out but shall sink under our burdens and therefore the Lord is pleased to give his some clusters of these grapes and some glimpses of his favour before they come to their celestial Canaan It is true he might have kept us in doubts and darkness all our dayes and have given us no light of his face nor evidence of his love till we came to Heaven But such is the riches of his goodness to his people that he doth not onely give them Heaven hereafter but he also assures them of it even in this life and so they have Heaven upon earth and are happy here under the assured hope of happiness hereafter These comforts have begun here which shall never end See more in Davenants Determin q. 3. Prideaux fascicul p. 269. Paraeus contra Bellarm. 1. Lect. 272. c. 8. Dr. Wards Suffrag pag. 199. Wendelin Theolog. l. 1. c. 25. p. 145. and his Exercitat 122. Mr. Brooks Treat of Assurance Mr. Culverwells Serm. on 2 Pet. 1.10 Mr. Burgess Spi. Refining Serm. 1. l. 12. Mr. Baxter Saints Rest l. 3. c. 7. p. 147. and if any yet shall desire more let him peruse Dr. Wilkins his Ecclesiastes p. 125. edit 3. Observation 2. 2. The Salvation of Gods Elect is sure It is laid up by a righteous Iudge for them As they are assured by Gods Spirit of it so it is made sure to them They are in Covenant with God and Covenant mercies are sure-mercies 2 Sam. 23.5 Isay 55.3 So that this Crown of righteousness is sure 1. In respect of the keeper of it viz. The great Lord keeper of Heaven and earth he keeps this crown for us and us for it 1 Pet. 1.4 He is our father who hath prepared for us a Kingdom Luke 12 3â— 2 Cor. 5.1 2. In respect of the Place where it is kept it is laid up in Heaven where no moaths can corrupt nor theeves break through and steal Colos. 1.5 The crowns of Kings are kept in Castles but the Crown of Gods people is kept by God himself in Heaven Observation 3. 3. God hath a Crown of Glory for his people Here we have a crown of Thorns but in Heaven we have a Crown of Glory Here we are afflicted tossed tempted and have no reward many times for our labours I but great is our reward in Heaven Matth. 5.12 Iames 1.12 Earth is the place of weeping Heaven is the place of rejoicing Christ himself was crowned with Thorns here but in Heaven with Glory Heb. 2.7 He that hath the crown of Glory here must look for a crown of Thorns hereafter He that hath all his consolation in this life as Dives had Luke 16.25 must look for none in the next We must suffer with Christ here if ever we will raign with him in Heaven 2 Tim. 2.12 Rev. 4.4 Observation 4. 4. All Beleevers are Spiritual Kings Crowns are for Kings and Conquerours and not for ordinary persons We are not born Kings but we are made so by Christ Rev. 1.6 and 5.10 1 Pet. 2.9 They rule over sin and Satan and conquer all the enemies of their Salvation in Christ and by his power Iohn 16.33 Rom. 8.37 Gal. 5.24 1 Iohn 5.4 They are married to Christ and by reason of this Spiritual Union they come to have communion with him in his priviledges as the wife partakes of the husbands honour Christ hath made us Heirs and Coheirs with himself Rom. 8.17 This may Comfort us in our straits here it may be thou art poor contemned and cast out of all I but remember Christ hath made thee a Spiritual King
not 5. Armies that can save us 'T is not 6. Carnal policy nor sinfull shifts that can save us 1. Idolls cannot help us They are vanities teachers of lies Hab. 2.18 Ionah 2.8 Nothing in respect of any divine power or vertue 1 Cor. 8.4 though it be something in respect of mens vain Imaginations who honour it as their God yet 't is nothing in respect of vertue or value for it can neither help nor hurt Ier. 10.5 They cannot save themselves from fire and plunder Micah's Gods were stollen Iudg. 18.18 24. They are cursed that worship them Psal. 97.7 they shall have sorrow that follow them Psal. 16.4 and be greatly ashamed that trust in them Isay 42.17 great then is the folly of the Papists who fly to S. Loy for their horses S. Anthony for their pigs Saint George for their warres S. Apollonia for their teeth S. Steven for the night S. Iohn for the day according to the manner of their necessities so are their Gods 2. If God be against us Riches cannot help us They oft hurt us in a time of trouble The finger many times is cut off for the gold Ring and the souldier enquires not for the poor but for the rich man Riches avail not in a day of wrath Prov. 11.4 Ezek. 7.19 Zeph. 1. ult they flye from us when we are dying or in trouble and have most need of help Prov. 23.5 Hence they are called uncertain riches they are like a broken reed that not onely faileth but wounds him that trusts in them Isay 36.6 he that trusteth in them shall fall Prov. 11.28 and be reproached for his folly with a Lo this is the man that took not God for his strength but trusted in his riches Psal. 52.7 Luke 12.20 3. Friends cannont help be they never so many or mighty the greater they be the worse and the sooner we are deceived by them because we are apt to trust in them men of low degree are vanity but men of high degree are worse they are not onely lyars but a lye in the abstract Psal. 62.9 Hence we are forbidden to trust in them be they never so great Psal. 146.3 4 5. Trust not in Princes yet if any men can help us 't is they why so for in them is no help they dye or change their minds and then all thy plots perish 4. Strong holds cannot save us if God be against us They shall all drop as ripe figs which with a shake or summons come down Nahum 3.12.14 though wicked men build walls as high as heaven and make ditches as deep as hell yea and make their nest in the starres yet sin will bring them down Ier. 49.16 Obad. 4. if sin raign within all the fortifications without are but vain Lam. 4.12.17 Isay 22.8 to 14. 5. 'T is not Armies Charrets Horses c. that can help A King is not saved by a great host Psal. 33.16 17 they fall that trust in them Psal. 20.7 8. many trust in their long sword and think that it should save them but God tells those that work wickednesse yet stand upon their Sword that the sword shall destroy them Ezek. 33.25 26 27. 6. 'T is not carnal policy nor sinful shifts that can help us Achitophels policy ended in folly And so did Pharaohs working wisely Exod. 1.10 become his bane Hence Henry the third of France forsaking the truth turned Papist thinking thereby to get the Monks on his side he was killed by a Monk yea he became contemptible to his people Paris and his great Townes revolting from him There is no power or policy can prevaile against God Prov. 21.30 many turne with the times forsake the truth make lies their refuge and under falshood do they hide themselves Isay 28.15 this is the basest refuge of all others Sin never did good to any it 's an ill refuge which makes God our enemy Isay 47 10. thou hast trusted in thy wickedness What followes Verse 11. therefore evill shall come â—pon thee 2. Affirmatively and inclusively all our help is onely in the Lord. He is the salvation of his Israel Ier. 3.23 the creatures answer in this case as they did concerning wisdome Iob 18.12.14.20 where shall wisdom be found the depth sayes 't is not in me and the Sea sayes 't is not in me So where shall help in trouble be had Parliaments say 't is not in us and Armies say 't is not in us and Riches say 't is not in us c. But 't is God onely who is El-shaddai All-mighty All-sufficient Gen. 17.1 who is a strong Tower Prov. 18.10 and a present help in trouble Psal. 46.1 when trouble is present then God is auxilium praesentissimum most present by his Wisdom to direct us by his Power to protect us and by his Spirit to comfort us Quest. How doth the Lord deliver his people when we oft see them lye under sad afflictions Answ. Deliverance is two-fold 1. When the Lord doth actually deliver his people as he did the three young men from the fiery furnace Dan. 3. Daniel from the Lions den and Peter from prison 2. Sometimes he lets the trouble continue but upholds the Spirit under it Thus Ioseph was in prison but the Lord was with him Paul had not the tentation removed but he had strength given him to bear it 3. If God do suffer the wicked to take away their temporal life yet he gives them eternal life for it change we say is no robbery but this change is a great advantage so that sometimes the Lord removes the Crosse sometimes he mitigates it but he alwayes works patience in the hearts of his people and gives a happy issue and event if not by life yet by death which is best of all Philip. 1.23 neither can any Tyrants take away their lives from them till they have run their race and finisht the work which God hath given them to do Luke 13.32 Iohn 17.4 5. David was oft pursued by Saul yet dieth not till he served Gods will in his generation Acts 13.36 Peter died not till he was ripe for Martyrdome 2 Pet. 1.14 Paul escapes abundance of dangers both by Sea and Land till his time was come that he was beheaded at Rome by Nero. 2 Tim. 4.6 Queen Elizabeth was cursed by many Popes yet she out-lived nine or ten of them and when she had finisht her course she died in her bed in Peace God hath numbred our dayes which we cannot passe nor our enemies abridge us of Iob 7.3 our times are in Gods hands and not in the hands of our enemies Psal. 31.15 Quest. But why doth not the Lord deliver his people out of trouble Answ. 'T is not either because he cannot or will not but for good Ends. 1. To draw out the Graces of Gods people that their Faith Love Patience and Constancy may be made more perspicuous to the world we had never heard of the Chastity of Ioseph the Patience of Iob the Zeale
of David the constancy and piety of Daniel nor of the Faith of those Martyrs Heb. 11. if they had not been tryed 2. 'T is but to purge us and try us not to destroy us Isay 27.9 Iames 1.2 3. 1 Pet. 4.12 3. To wean us from the world the Lord layes wormwood upon its breasts Luther for a time found some reluctaucy in him to that Petition Thy Kingdome come but after that God had tossed him up and down with the waves and tempests which he met with from the world Then no Petition was more welcome to him 4. For the fuller discovery of the cruelty and malice of wicked men that all the world may see and say The Lord is righteous in their ruine Vse 1. If God be the help and deliverer of his people then woe to those who hurt them if he be the preserver of men Iob 7.20 then woe to those who are like their father the Devill who is Abaddon and Apollyon the destroyer and devourer of men Revel 9.11 2. Hath God delivered thee kisse not thine own hand do not sacrifice to thine own net but give all the praise to the God of thy salvation Ionah 2.9 say with the Church not unto us c. Psal. 115.1 3. As we must praise him for deliverances past so pray to him for deliverance out of trouble Whither should we go for water but to the Sea or for light but to the Sun or for help but to the God of all help If he but speak the word he can command deliverance for us Psal. 44.4 for 1. He 's an Omnipotent Helper ther 's nothing too high or too hard for him The sons of Zervial may be too strong for us but not for him He beholds all nations as a drop c. Isay 40.15 17. 2. He 's an Omnipresent Help the eyes of his providence run to and fro through the whole earth in defence of his people 3. He 's an Omniscient Help though we know not how to help our selves yet he knowes how to deliver his 2 Pet. 2.9 he knowes the fittest manner time and season for our deliverance when 't will be most for his glory and our good Rules 1. If we expect help and deliverance from God we must be such as Trust in him Psal. 37. ult he 's the Saviour of all men by a common providence but his special providence extends onely to such as believe 1 Tim. 4.10 such need not fear what man can do unto them Isay 12.2 Iehosaphat that trusted in the Lord when a great Army came against him was delivered from them 2. We must be sincere and righteous men Prov. 18.10 2 Pet. 2.9 when a mans heart is upright and his conversation pure God hath a special eye on such 1 Pet. 3.11 12. God will be a terrour to the wicked but a strong Tower to the Righteous Deut. 4.3 4. Zeph. 2.3 3. We must be poor in spirit and sensible of our own wants that we may go out of our selves and rest solely on God He gives power to the faint Isay 40.29 and saves such as have no power Iob 26.2 and when we are children without a father then Christ will be a Father to us Iohn 14.18 he will not leave us Orphans or fatherlesse to such the promise runs Hos. 14.3 Iob 3.15 Zeph. 3.12 4. We must be such as mourn for the sins of the times God marks such in mercy Ezek. 9.4 he hath a Zoar for Lot whose soule was vexed with wicked Sodomites a grave for mourning Iosiah to hide him in from evills to come Iob 14.13 VERSE 12. Yea and all that will live godly in Christ Iesus shall suffer persecution THe Apostle proceeds ab Hypothesi ad Thesin having mentioned his own persecutions he now comes to application Every man can say in Thesi he must expect persecutions afflictions c. and 't is good for us but when we descend ad Hypothesin from Generalls to particulars and tell men that even they must undergoe persecutions this sounds harsh and is a hard saying The Apostle therefore the better to animate Timothy and all the faithful against persecutions he tells them 't is no new thing but the common lot of all the godly and therefore he speaks emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeterea omnes q. d. 't is not onely my lot to be persecuted but all the Saints that have gone before me yea and all that shall come after me must certainly expect persecution The way to heaven is not strawed with roses and carnal delights but 't is beset with many dangerous tentations and difficulties Matth. 7.14 He that will be Christs must take up his Crosse Christ and the Crosse are inseparable We must have fellowship with him in tribulation if we expect to raign with him in glory Rev. 1.9 I shall explicate the words in the opening of the Doctrine Hence observe All those that shew forth the power of Religion in a holy conversation must certainly look for persecution 1. I say All without exception be they high or low learned or unlearned qui conatur excipere conatur decipere if they walk in the power of Religion must expect persecution Isay a learned holy man and of the blood-royall yet was sawen asunder David a man after Gods own heart a King a man of rare accomplishments a man of men an expert souldier a sweet Musitian an amiable mercifull upright man yet how was he pursued by Saul reviled by Shemei molested by Absolom c. seldome at rest The better the man the sooner persecuted the Devill shoots his arrowes at the whitest marks 'T is the innocent upright man he and his Agents ayme at Psalm 10.8 and 37.14 Revel 7.9.14 innocent Abel is persecuted by wicked Cain 1 Iohn 3.12 Isaack by Ismael Gal 4.29 Paul by Jewes and Gentiles and Christ himself by Scribes and Pharises who sought sometimes to catch him Iohn 7.30.44 and anon to kill him Iohn 5.16.18 and 8.59 Luke 4.29 and 13.31 This is a part of that Crosse which every disciple of Christ must carry Matthew 16.24 1. He must take it up viz. cheerfully God loves a cheerfull sufferer as well as a cheerfull doer It must not be thrown upon us against our wills but it must be willingly taken up 2. His Crosse i. e. that Crosse whatever it be which God hath allotted us it must not be a Cross of our own making but of Gods allotting 3. His Crosse i. e. the greatest trialls he must not onely undergoe lesser trialls for Christ but if he call him to the death of the Crosse which was the most bitter and accursed death he must not refuse it This is that badge and cognizance by which the Church is distinguisht from all other societies Isay 54.11 Oh thou afflicted and tossed with tempests God feeds his people with the bread of Teares they are the Saints diet Psal. 80.5 this is that cup which all believers must drink off and that Baptisme