stead of confessing it he useth all means to hide it and so runs himselfe into five sinnes more 1. He useth unlawful means to father it on Vriah 2. He draweth him into that foul sin of Drunkenness 3. After he had made him Drunke he contriveth how to kill him 4. After he was dead he Fathers his death on God 5. He continued a considerable time in this sinne without Repentance All this David did when he changed his condition and came to be a King Hence we read of Davids first wayes which were his best when he was afflicted and low 2 Chronicles 17.3 Solomons great prosperity proved a snare to him 1 Kings 11.3 Ionah sleeps when in the Ship but Prayes in the Sea we have more cause to fear then to desire prosperity When the Moone is in the full it is nearest an Eclipse When Iesurun waxeth fat he kicks at God Deuteronomy 32.13 to 17. When men are fed to the full then they goe by Troups to Harlots Ieremiah 5.7 When once men are become Lords they care not for God Ieremiah 2.31.32 When Hazael is a King he is not the man he was his condition was changed and he changed with it 2 Kings 8.13 Honores mutant Mores How humble was Saul before he was a King and how insolent and cruel after he came to a Crowne Cataline whilest poore had many seeming vertues but when rich he put off all Modesty and Honesty Many like Ionathan march well till they come to this Honey They are good servants but ill Masters Like Ieroboam before he was a King we do not read of his wickednesse but after he makes the golden Calves 1 Kings 12.18 20. Innopem copia fecit Many had ben rich if they had not been rich they had been rich in Grace if they had not been rich in Goods The temptations accompanying prosperity are more dangerous as being most sutable to our corrupt nature and most subtile to deceive Mark 4.19 1. Then we are most prone to Pride Vzziah when strong then his heart is lifted us 2 Chron. 26.16 yea good Hezekiah had a taint of this 2 Chron. 32.25 So hard it is to have Honour without Tumour 2. Then we are most apt to forget God Hos. 13.6 and ready to say with those prosperous wicked men Depart from us Iob 21.13 14. when men have no changes they fear not God Psal. 55.19 but their Table becomes a snare to them Psal. 69.20 and their prosperity their ruine Prov. 1.32 most are like to Aesops Hen the more she was fed the worse she laid Hence the Lord gives so many cautions to his people that they should take heed of forgetting him in their prosperity Deut. 4.1 to 15. and 8.11 3. Then we are apt to trust in the Creature and so expose our selves to knocks and falls Psal. 30.6 7. and 20. 4. Then we are more prone to cruelty Psal. 73.6 7. Babylon that sits at ease like a Queen murders the Saints of God Revel 18.7 5. Then we are most prone to riot and security Luke 12.19 Prov. 30.9 God may speak to men in their prosperity and they will not hear Ier. 22.21 The Sun-shine of prosperity makes men put off all when the storms of adversity make us wrap our garments about us Hannibal and his army became effeminate by the spoyles of Capua which could not be conquered by their distresses in passing over the almost unpassable Alpes Superfluities in the body breed more dangerous diseases then defects A wicked poor man cannot do that mischief that a wicked rich man may Both extreams are very dangerous Hence Agur prayes Give me neither Poverty nor Riches Prov. 30.8 Great Riches are great Temptations as well as extream poverty As to be very rich and very good is rare so to be very poor and very good is rate When the Devill tempted our aSviour his first temptation was but the hungry Temptation Matth. 4. to turn stones into bread But the Devils last temptation was the sorest when he offered him all the Kingdomes of the world to worship him By the Order of the Devils temptations we may see which is the greatest for the Devill keeps his greatest Temptations till the last Fret not then at the prosperity of wicked men they are to be Pitied rather then Envied The sword of Gods wrath hangs over their heads ready every moment to drop upon them Their prosperity is Transient but their sorrows are permanent Fear not their power and pomp for they shall soon come dowm Psal. 37.1 2 c. and 49.16 their joy is but for a moment Iob 20.5 8. and 21.13 like the crackling of Thorns which make a great blaze but are soon extinct Psal. 58.3 4 5 6. Hence their pomp is compared to a Dream which quickly vanisheth Psal. 37.20.35 36. and 73.20 Isay 29.7 8. and 38.13 Like Ionah's gourd they suddenly rise and as suddenly wither Like Counters now they stand for pounds and anon for pence Neither let any man conclude of Gods favour because he enjoyeth temporal blessings and outward prosperity for all these be blessings and such as God hath promised with condition to the obedient Deut. 28. yet they are but blessings of the left hand and the wicked whom God hates oft-times have them in greatest abundance They prosper many times usque ad invidiam Psal. 73. they that do wickedly oft-times are exalted Mal. 3.15 The great Turk that fat Hog and great Dog of the world yet what rich possessions hath he and if the Lord do thus for his Dogs and be so bountiful to such as hate him oh what will he not do for his children who serve and obey him These outward things are oft given in judgement as God gave Israel a King in his wrath and Saul gave Michol to David for a snare so riches oft fit and fat men for the slaughter Those beasts which the Butcher intends to kill he puts them into fat pastures Iob 21.30 Let us then improve our prosperity to Gods praise let our Health Wealth Peace c. improve our Vertues and our Vices let us not fight against God with his own weapons but the more he exalts us the higher let us exalt his Name 'T was Jehosaphats great honour that when he had riches in abundance his heart was lifted up in the wayes of the Lord. 2 Chron. 17.6 He was made thereby more zealous and couragious in Gods cause and went forward with an high and Heroick spirit We should serve him with gladness and singleness of heart in the abundance of all things Deut. 28.47 This is the end why the Lord hath made so many promises of Temporall good things even to make us good Deut. 28.1 to 15. Prov. 3.16 17. and 22.4 Isay 1.19 and 30.23 Ier. 32.39 Hos. 2.21 22. The things are good in themselves and enable us to do good to others but 't is our corruption that turns them into poyson by abusing of
Taylor 's Holy Living p. 83. Ward on Matth. 5.27 p. 216. Taffin on Amendment l. 2. c. 17. Capel on Tent. p. 2. c. 11 12. Sibelius Tom. 1. conc 7. in Eccles. 12.2 p. 669 c. Pryn's Histrio-Mastix Actus 6. Scena 4. p. 376. Mr. Clerks Mirrour cap. 2. and cap. 20. and 61 62. Edit 3. 13. Fierce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the thirteenth sin which helps to make the last dayes Perilo s. Men will then more especially be of a fierce rude savage barbarous inhumane disposition They will be cruelly and bloodily disposed There will be in them no meeknesse nor mildnesse to Regulate the Passions but like bruit beasts they will be ready to slay all such as oppose them This is a fruit of that Self-love and Covetousnesse before mentioned This fiercenesse they 'l exercise especially against the people of God whom they hate persecute imprison and slay and when dead yet burn their bones and if the Lord were angry with Moab for burning the bones of the King of Edom a wicked man Amos 2.1 then surely he will punish those spitefull Moabites who burn the bones of his deceased Saints as Bucer Phagius c. This ferity is made one speciall note of the wicked Prov. 12.10 and 17.3 Gen. 49.7 Hence in Scripture they are compared to Lions Iob 4.10 to Wolves Hab. 1.8 Beares Prov. 17.12 Horses which must be restrained from hurting with bit and bridle Psal. 32.19 Serpents Psal. 74.13 14. Dogs Phil. 3.2 Mat. 7.6 Boares Psal. 80.13 Threshers which bruise and oppresse the people of God Amos 1.3 Milners that grind them with their cruelty Isay 3.75 and to Butchers which do not onely fleece but flay the sheep To Cooks which do not only dresse the flesh but they break the bones to get out the Marrow Micah 3.2 3. Hence we read of 23. sorts of trialls which the Saints were exercised with by the bruitish world Heb. 11 3◠to 39. therefore they chose rather to live in Caves and Wildernesses amongst wild beasts then amongst those bruits yea the Saints have found more favour from beasts as Daniel from the Lions and Lazarus from Dogs then from their cruell persecutors Hence David being in a strait chuseth the Pestilence though a sad judgement rather then to fall into the hands of merciless men 2 Sam. 24.14 1. Then let men get Grace that breeds Humanity Civility and candid Carriage towards all Such will not dare not hurt their Brethren in body Soul Goods or Good name Psal. 15.3 we need not feare those that truly fear God Gen. 42.18 their naturall fierceness is subdued and changed so that they which were sometimes Lions are now become Lambs Isay 11.6 Hence they are called Sheep Doves little children all which imply harmlesness and inoffensiveness They had rather take wrong then do wrong Hence the Apostle blames the Corinths for wronging and defrauding their Brethren 1 Cor. 6.7 8. why do ye not rather take wrong saith he why do ye not suffer your selves to be defrauded Grace changes the roughness and ruggedness of our natures it makes us kind and affable full of holy sweetness and gentleness Iames 3.17 many think Religion makes men harsh and sowre as if no trees grew in Christs garden but Crab-trees when Religion makes men meek and modest Acts 16.29 30.33 34. curteous and kind And that 1. In their Censures where things are capable of a candid Interpretation they take them in the best sense 2. Modest in their opinions they are not wise above that which is written they hunt not after Novelties 3. Sweet and lovely in their conversations they can part with their own for Peace Gen. 13.8 9. Psal. 69.4 4. Ready to yeeld to the counsels of others when better Reasons are discovered Iob 31.13 will not despite the counsell of his servant So Naaman harkened to the advice of his servant and was cured 2 Kings 5.12 David wise as an Angell of the Lord yet harkens to the counsell of a woman 1 Sam. 25.33 yea so flexible and docible are they that even a child with Scripture-Reason may lead them Isay 11.6 Many think it a note of a generous spirit to render evill for evill blow for blow reproach for reproach but Christ teacheth another Lesson Matth. 5.38 39. Resist not evill he speaks of private revenge But he that smites thee on the one cheek turn to him the other also i. e. we should be so far from revenge that we should rather suffer a second injury then revenge the former That which the world counts basenesse and cowardise the wisest of men calls it our glory Prov. 19.11 and 16.19.32 A man of understanding is of a cool spirit and it is the glory of a man to passe by an offence 'T is a dishonour to offer wrong but none to bear it The world esteems such men of mettle as auswer blow for blow 't is mettle indeed but 't is hellish mettle Wrong them never so little and they 'l take Gods office out of his hand they 'l be their own Revengers breaking forth into Duells which are utterly unlawfull for these Reasons 1. Reason it self saith No man may be a Judge in his own cause especially when he hath lost himself with anger impatience and a vindicative spirit 2. God hath forbidden all private revenge Levit. 19.13 Matth. 26.52 Rom. 12.19 telling us that vengeance is his and he will repay Deut. 32.35 God hath ordained the Magistrate as his Vice-gerent to execute Justice on offendors he beares not the sword in vain Rev. 13.4 now he should bear it in vain if every private person might be his own Judge and if the Magistrate neglect his duty then must we commit our cause to God who judgeeth righteously 3. It 's a fearful thing to kill or be killed in our own private quarrell 1. He that kills is a murderer and must die for it now no murderer shall come into Gods Kingdom Rev. 21.8 and 25.15 2. If killed he dies in the height of Passion and revenge desiring and endeavouring to murder another See more Reasons against this sin Davenant in Colos. 3.13 p. 318. Brochmane C. C. 2. T. p. 125. Sayrus C. C. l. 7. c. 13. D. Hammon's Practicall Catechisme l. 2. Sect. 5. 2. As Grace will keep you from being fierce against others Actively so it will be a Shield to keep you from the rage of fierce men Passively Isay 33.15.19 't is disobedience which brings fierce men against a people Deut. 28.50 but when we are obedient God will restrain their rage and bound them as he doth the proud waves of the Sea Iob 38.11 3. Promote Learning even Humane Learning we see experimentally civilizeth men and hath a great influence on their conversations 'T is as a blew to the better taking of a right black What makes our Welch-men Wild-Irish and Indians so bruitish and barbarous but want of Learning and Instruction Didicisse fideliter artes
at that great day Matthew 10.32.33 and as you have suffered more for him then others have done so you shall have a higher degree of Glory Matt. 19.28 29. See more Yongs benefit of affliction cap. 1. Sibs Cordials p. 160. Calvins Instit. l. 3. c. 8. S. 7.8 Bifields Mirrour Treat of Promises cap. 8. p. 336. and Gods Treasury c. 28. Objection But I see my persecutors flourish in health wealth prosperity whilest I am poor persecuted and low Answer Fret not your self because of prosperous wicked men for they shall soon come down Psalm 31.1 2.13.35 36. and 73.19 20. 't is a righteous thing with God to render tribulation to them that trouble you 2 Thes. 1.6 and though they be many that rise against the Church yet the Lord hath said he 'l make Ierusalem a burthensome stone to All people be they never so many or mighty Zach. 12.3 they shall but wound and cut themselves that meddle with her they shall all have enough of it who ever they be as we see in Pharaoh Saul Senacherib Iesabel Haman Herod the Moabites and the Iewes who persecuted Christ and his Apostles are to this day a cursed dispersed people Be not therefore terrified by your adversaries Phillippians 1.28 though they be great yet there is a greater then they though they plot yet God hath a plot above their plots he sits in Heaven and laughs them to scorn Psalm 2. they are ludibria coeli though terrores mundi Psalm 37.12 the wicked plot Verse 13. God comes between the plot and the execution and mars all He snares the wicked in their own devices Psalm 9.16 Higgaon Selah This is a matter worthy of our chifest meditation God will punish all wicked men but persecutors of his people especially As the Martyrs shall have the highest joy so their persecutor shall have the deepest sorrow There is a neere Union between Christ and his Church he is the Head and and they are his Members he the Vine and they the branches he the husband and they his Spouse Col. 1.18 Eph. 1.22 4.15 16. 3.30 and therefore he must needs be sensible of the wrongs which are done to them Acts 9.4 5. Isay 63.9 Zach. 2.8 Christ and his people have common friends and common foes Francis the first after he had commanded the destruction of the Protestants was never his own man after Winceslaus King of the Bohemians within 18. dayes after he had marked out the names of some Christians to death was smitten himself Though wicked men may forget their wickedness yet God will not Amos 8.7 he can tell Amilek 400. years after what he did against Israel and punisheth him for it 1 Sam. 15.2 3. God will destroy the destroyers of his people If Pharaoh persue Israel God will pursue Pharaâ—h If Mount Seir slay Israel God will destroy Mount Seir Ezek. 45. per totum If Pashur smite Ieremy God will smite Pashur If Ieroboam stretch forth his hand against the Prophet that hand shall wither If Herod vex the Church Vermin shall vexe him And however persecutors may escape in this life yet they are sure to pay for it in the next Phillippians 1.28 2. Thessalonians 1.6 7.9 Rev. 19.20 and 20.10 let us comfort our selves with the remembrance of that great day Here many times they live longest who deserve not to live at all Here the Israelites make brick whilest the Egyptians dwell at ease David is in want whilest Nabal abounds Here Sion oft'times is Babylons captive and they that deserve nothing are Lords of all yet this is our comfort the day of the Lord will come and then we shall be above and our enemies shall be beneath Now they cite us to their bar and we cite them as Ierom of Prague did his adversaries to Gods Bar. I summon you all to answer me shortly before the great and just Judge of all the world They prepare evils for the Church and God prepares rods for them God is jealous over Ierusalem for the wrong that is done to her Zach. 1.4 and though he bear long yet he will not alwaies bear Tempus erit Turno There 's a time when they shall pay full dearly for medling with such holy things Ier. 2.3 God hath prepared arrowes for to shoot at persecutors Psalm 7.13 and rather then fail he will make their own arrowes to wound themselves and fall on their own pates Psal. 37.14.13 The fire that should have burnt the 3 young men Daniel 3. burnt those that threw them in and the Lions which should have devoured Daniel devoured his enemies Daniel 6. Lastly Prepare for trials look for storms as sure as now we live so sure a change will come how soon we know not We should therefore with Ioseph in those years of plenty prepare for years of scarcity and in the highest prosperity remember the dayes of adversity for they may be many so did Iob. 3.23 Rules That we may be Real Martyrs and suffer rightly 1. The man must be good The person must please before the suffering can please Uprightnesse breeds boldnesse and the Holiest men have ever proved the happiest Martyrs as we see in Paul Latimer Bradford c. 2. The End must be good 'T is that which denominates the Action a man may seem to die for the Truth yet not in Truth nor out of love to Christ and his Truth but for ambition and vain glory 1 Cor. 13.7 such suffer Iactatione magis quà m delectatione for selfe ends and not out of love to Christ and so loose all 3. The matter and cause for which we suffer must be good for 't is not the suffering but the cause which we suffer for which makes a Martyr We are never blest unlesse we suffer for Righteousnesse sake Matth. 5.11 When men suffer as murtherers malefactors blasphemers and disturbers of the Peace of the Nation as the Quakers do this is cause of shame but if a man suffer as a Christian its cause of rejoycing 1 Peter 3.14 and 4.15 16. When men hate and persecute us not for any evil that we have done but because we will not do evil but study to please God and serve him in sincerity when 't is for Christs sake that we are killed Rom. 8.36 then our sufferings are the sufferings of Christ and reflect upon him so that he takes them as done to himself Matt. 25.45 Acts 9.4 Heb. 11 26. 4. The manner of our sufferings must be right 1. It must be patiently without murmuring or repineing loose this and you loose the reward of all your sufferings 1 Peter 2.19 20. if when ye do well and suffer for it you take it patiently this is acceptable with God or as the Original renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will thank you for this This is stupenda condescentio a wonderful condescension that God should account himselfe gratified and as it were beholding to such sufferers To make you Patient
to be sensible of the judgements of God and to be humbled under them so was David Psal. 119.120 I am afraid of thy judgements So Iob 31.3.14 was awed by seeing Gods judgements on the Wicked and 't is made a note of a wicked man that he cryeth not in Prayer to God when the Lord binds him with the cords of affliction Iob 36.13 These corrections are harsh and hard to flesh and blood but that which should most affect us is Sin for God is honoured by his judgments on men but Sin is a despising and despiting of him 2 Sam. 12.9.14 and therefore Gods people had rather live in times of judgement and common calamity when Sword Plague and Famâ—ne are abroad than in times of generall and common sinning for those are but Penall evills and may drive us to God but sin is the evill of evills and makes us run from him as Adam did Gen. 3.8 and Cain Gen. 4 16. Before I can proceed two Questions must be answered 1. Quest. Of whom doth the Apostle here speak when he saith In the last dayes men shall be Lovers of themselves Covetous Boasters c. Answ. 1. Negatively he speaks not here of Turks and Tartars that are without the Pale of the Church and do openly oppose the Gospel of Christ. But affirmatively he speaks of such as shall live in the bosome of the Church and shall partake of the external Priviledges of it verse 5. they be such as will have a form of godliness they will be great pretenders to Piety though their lives abound with all manner of Iniquity 1. The Text may have relation to the Pharisaical Papists and Popish Seducers who creep into houses and lead captive silly women How do all the Vices which the Apostle doth instance in reign especially in the Popish Clergy In all their doctrine and service how do they seek themselves Papists are natural men and so must needs be full of self-love In their preaching they cry up the Popes Supremacy and exalt him above Kings for the Pope can give them Deaneries and Bishopricks which Kings cannot do without him 2. They are exceeding Covetous they cry up Purgatory Indulgencies Masses for quick and dead all 's for money Rich men have store of Masses and Trentalls said for them for which they pay dear but the Poor have none said for them they may dye good cheap 3. They Boast of their Holy Mother the Church yet fight against the true Church they boast of their holy Relicks holy Ragges holy Bones holy Stones holy Wood holy Bloud holy Blocks holy Stocks c. 4. The Pride of the Pope and his Clergy is known to all the World how do they insult over Kings and Emperours 2 Thess. 2.4 5. Their Blasphemies are known to all they take upon them to forgive Sins and for a reward can dispense with the manifest breach of all Gods Commands 6. How disobedient to Parents are their Nuns and Friars amongst whom many contrary to their Parents liking even in their Minority are seduced and so become unthankefull to those that bred them So the Jesuits how disobedient and unthankfull have they been to their Superiours of those Nations that entertain them by plotting their ruine As for the unholinesse of Rome all the World that knowes her crieth shame on her What is the Pope their head but that man of sin 2 Thess. 2.3 merum scelus a man compounded of Sin and made up of Wickednesse one that is Sin it self in the Abstract Hence Platina one of their own tells us of 13. Popes that were Adulterers 3. common Brothellers 4. Incestuous ones 11. Sodomites 7. Whore-masters and erecters of Stews where every Whore payeth weekly a Julian penny to the Pope which many years amounts to 40000. Ducats Thus by the Rottennesse of the Heads of their Church we may guess at the unholiness of their Members This made Mantuan long since bid adiew to Rome telling her He would never return to her again till he went to be a Baud or Brotheller 9. They are voyd of naturall affection witness their bloudy Inquisition and cruell persecuting of their nearest Relations if they be as they call them Hereticks i. e. faithfull Servants of Christ. A Turk a Jew a Pagan shall find more favour with them then a zealous Christian. 10. Covenant-breakers they are notoriously guilty of this witness their late dealing with the Protestants in Savoy No Bonds can bind them no Oaths can hold them they deal with them all as Apes do with their Collars which they can put off and on at pleasure The Popes Holiness can easily absolve them from the faith which they have promised to Hereticks 11. False accusers their lying and slandering of Protestants is one of the four main Pillars of Popery 12. Their Incontinency is notoriously known to the World what hath been the practice of their Friars and Nuns the sculls of children that have been found there doth evidence Corporal whoredome and Spirituall oft go together Hos. 4.13 13. Their Fiercenesse appears by their cruell Massacres in England Ireland France Savoy and amongst the poor Indians Their Heady desperate Treasons are knowne to the Nations How oft did they attempt the life of Queen Elizabeth and by Gun-powder would have blown up King Iames. Their hatred to those that are good is so implacable that they cannot once name them without some opprobrious Title as Hereticus Lutherus Impins Calvinus Hence Azorius the Jesuite Moral l. 8. c. 16. affirmes That the names of Reformed Writers must not at all be mentioned unlesse it be to their disgrace They are voluptuous persons they love their Sensual delights more then God and with that prophane Cardinal they prefer their part in Paris before their part in Paradise Lastly they have a form of godlinesse and that 's all All their Religion is meer formality lip-labour and grosse Hypocrisy Under the name of Christs Spouse they play the filthy Harlot Under the Title of the Church they fight against the Church Under a Shew of godlines they cloak a World of wickedness Under pretence of vowed Chastity they lived in Adultery under the cloak of professed Poverty they got the goods of the Temporalty and under the vizor of being dead to the World they not onely reigned in the World but also ruled it creeping not only into mens Purses but also into their Consciences they heard their confessions they knew their secrets and ruled men as they pleased Thus we see the whole Catalogue is theirs without any straining and though we cannot excuse our selves yet they are the unfittest persons to accuse us in the World 2. Yet the Text hath an eye in my judgment and in the judgment of betters more especially and properly to these last times wherein we live and to those that shall live in the bosom of the true Church who shall have a Form of godliness and shall make an extraordinary profession of Piety ingrossing the
down and he had gotten his pension for life stroaked his belly and cryed Modò hîc sit bene if all went well there 't was well enough This is with the â—illy bird to mind nothing but the building of our own nests when the tree is cutting down and to take more care of our private Cabin then of the ship it self when it is a sinking 3. There is a carnall corrupt inordinate Self-love when a man admires himself his Wayes his Works his Opinions Contemning and Vilifying others When a man so loves himself that he loves neither God nor man truly and as he ought but prefers himself and his own private interest before Gods glory and his brothers good Now this vitious and inordinate Self-love is the great and Master-sin of these last and worst times 'T is an evill disposition that is naturall to us all and so moves us strongly delightfully constantly as naturall things use to do and this makes it so hard even where there 's Grace to subdue it and keep it within its bounds Hereditary diseases are hardly cured Self-love is hereditary to us we are apt to have high conceits of our selves from the very birth till Grace humble and abase us all our Crowes are Swans our Ignorance Knowledge our Folly Wisdome our Darkness Light and all our owne Wayes best though never so bad Even the Regenerate themselves are in part tainted with it and have fallen by it David to save himselfe acts a weak part and counterfets before Achish Peter to save his life denies his Saviour Let us therefore set our selves with full purpose of heart against this Epidemical Soul-destroying Land-ruining sin To this end take these few considerations 1. Consider this Inordinate Vitious Self-love is the Root of many great evils Covetousnesse Contention Unthankfulnesse c. are all Virtually Seminally Originally Fundamentally in this cursed Self-love This is morbus complicatissimus a disease that hath many other diseases included in it and so is more hard to cure Hence spring all those Errors and Heresies which are so rife in these last dayes men have too high a conceit of themselves and their own opinions they imagin they can see more then all the Churches of God in the World There 's more hope of a poor silly fool then of such Self-conceited persons Prov. 26.12 This made the Donatists think themselves spotless and the Pelagians to cry up Nature and cry down Grace As a man that is in love doth think the very blemishes in his love to be beautiful so those that with Narcissus are in love with themselves and doat on their own opinions think their Heresy to be Verity and their Vices Vertues This will bring Vexation at last it troubles us to be cheated by others in petty matters but for a man to cheat himself wilfully and that in a matter of the highest concernment is the trouble of troubles to an awakened conscience 2. 'T is a Sin that blinds men so that they cannot see the Truth Let a Minister never so clearely convince them yet they will not be convinced their deceitful hearts have a thousand evasions no Jugler in the World hath so many tricks to deceive as they have many are blinded and deluded by Satan he perswades men that they are in a good condition and highly in Gods favour Where he dwells he labours to keep all in Peace by himselfe by false friends and by false Prophets who are his agents Thus deluded Ahab by false Prophets who bid him go up and prosper when they might more truly have said Go up and perish but usually men deceive themselves wittingly and willfully 2 Pet. 3.5 No wise man will trust a known Cheater yet such fooles are men that they trust too much to their own deceitfull hearts which is the Grand Impostor of the World Ier. 17.9 10. the heart of man i. e. the whole Soule the Understanding Will Affections c. is Gnacob crooked crafty deceitfull and desperately wicked It tells men of gold but gives them counters it makes them dream they are Kings when they are beggars like a hungry man that dreams he eates but when he awakes he is hungry Isay 29.8 This makes men so indulgent to themselves their sins and errors must not be toucht these Absolon-like must be dealt gently withall and which is the height of misery it makes men insensible of their mâ—sery they think themselves at the gates of heaven when they are in the Subburbs of hell This Self-indulgence spreads a vaile over the eyes and blindes the judgement that it cannot see what is amiss in it self Isai 44.20 a deceived heart hath turned him aside that he cannot deliver his soul nor say Is there not a lye in my right hand A Self-conceited heart is a self-deceiving-heart it cannot endure any Self-Examination Self-reflection Self-judging it cannot endure to put the question to it self concerning it self he cannot he dares not say Is there not a lye in my right hand What have I done Ier. 8.6 a gracious soul reflects upon himself and cryes Lord is it I Mat. 26.22 and 't is I that have sinned and brought this judgement saith David 2 Sam. 24.10 but let a wicked mans sins be never so visible yet he pleads innocency and Not-guilty still Ier. 2 34 35. The Priests and People in Malachies time were very corrupt yet when the Lord by the Prophet tells them of it see how impudently they cry three times together Wherein have we done amâ—sse Mal. 1.6 and 2.6 and 2.17 and 3.8.13 See to what a height of shamelesnesse Self-excusation of the heart of man may transport him even then and in those things when and wherein he is most guilty and though we think this prodigious in them yet it is but an instance of the over-weening partiality that is in us all by nature towards our selves This makes so many to pervert the Scriptures and to apply the promises to themselves instead of threatenings 3. This sinful Self overthrows Christian Society and Community if one member be sick the rest of the members will sympathize with it we are members one of another Rom. 12.4 and should be sensible of the afflictions of Ioseph Like Bees when one is sick the rest are sad But Self-love hardens the heart and makes it cruell to Father Mother Wife Children and Neighbours whereas true love seeketh not her own but the good of others 1 Cor. 13.5 it makes us love our neighbours as our selves now every man wisheth or at least ought to wish his own eternall good heartily and sincerely 'T is therefore an ungodly Proverb which is used by too many Every one for himself and God for us all But where every one is for himself only there the Devill is for all We must therefore change the Proverb every one for his own and for his Brothers eternall good and then God will be for us all Psal. 133. ult There God commands the blessing
the first cause of covetousnesse is Diffidence and Distrust of Gods providence and promises This unbelief is the very Root of all those Vexing Inordinate Tormenting cares which possesse mens hearts They question whether God will provide for them and therefore they are so excessively carefull to provide for themselves The weaknesse of the Disciples faith strengthened their fear about food and raiment Matth. 6.30 The Lord foreseeing this hath for our support promised that he will never leave us nor forsake us Heb. 13.5 there are five Negatives in the Text to assure us of the truth of it q. d. I will not no I will not I will in no wise leave thee nor forsake thee He that provides for Sparrowes and feeds the Ravens will not faile his people man is a poor weak creature and cannot live without some prop and if he trust not in God he will trust in uncertain riches Prov. 18.11 For this the Lord who is a jealous God and cannot endure a Corrivall crosseth and curseth him and sets an Ecce of detestation upon him Psal. 52.7 Lo this is the man that made not God his strength but trusted in his riches Let us therefore act and strengthen our faith for it fears no Famine Dangers or Difficulties Get assurance of heavenly things that will enoble your minds and make you to contemne earthly things If you be risen with Christ and have set your affections on things above they will dye to things below Colos. 3.1 2. He that is filled with sweet meats cannot away with courser fare 2. Discontent with mens present condition man is a poor froward wayward perverse dâ—scontented piece God hath much adoe with uâ— Iâ— Israel be in Egypt he then longs to be in Canaan let God bring them into Canaan and then they long to be in Egypt again Our present Callings dwellings Wives please us not The Servant would be a Master the Maid a Mistris the old man young the single man married and the married man would fein be single again 1. Consider that this discontent with thy present condition is a dangerous Temptation It makes men unthankfull to God for present enjoyments and to undervalue the blessings they have 2. Discontent makes men like to the Devill himself who is a proud discontented spirit Iude 6. as contentation make us like to God and partakers of the divine nature so Discontent makes men like to Satan A gracious man is a Self-sufficient man he rests contented with his little Suppose all the creatures in the world should be destroyed yet God would be El-shaddai all-sufficient still laying all happinesse in himselfe So if God should take away all creature-comforts from a gracious soul yet so long as he hath God for his portion he hath all and is as joyfull as if he abounded with all creature-comforts Hab. 3.17 Psal. 16.5 6 7. 3. Discontent brings ruine Ahab was not content with a Kingdome but he must have Naboths Vine-yard too and that ruined him 1 Kings 21. This cast the Angels from Heaven Adam out of Paradise he would be like God and made himself lower then man Psalm 49. ult Let the scratching bramble and tearing 〈◊〉 aspire after Ruâ—e and to be a King but let the Vines of Gods planting content themselves with the wine and sweetnesse which God hath given them Iudg. 9.14 15. when Israel was not content with Manna but they must have flesh they had it with a curse to boot Numb 11.31.33 Impatience may wrest a deliverance from God but we had better be without it Such Preservations oft-timâ—s are but Reservations to some greater judgement This ruines men in Temporals as a rolling stone gathers no mosse so a running discontented head gathers no riches 'T is not those which are rich in an orderly way but those that will be rich before their time and that by unjust practises such bring themselves into a snare and do so drown themselves in perdition that they seldome or never rise againe 1 Tim. 6.9 So did Balaam Iude 11. and Achan Ahab Iudas This ruines men in Spirituals It robs the soul of that Peace and Joy which it should find in God it distempers the spirit and makes it unfit for holy duties It lays men open to many sad Temptations What makes so many Witches Discontent What makes so many run to Withes Discontent What makes so many murder themselves Discontent This lets the Devill into mens hearts Ephes. 4.27 He loves to fish in troubled waters and carefully observes all excesses in us whether of sorrow or joy and acts accordingly Here some object If I had but such Gifts and Graces as others have I could be content but it troubles me that I come so short of many others Answ. You must know that God hath ordained some men for more eminent places and these he adornes with more eminent Gifts and Graces Others are for lower service and these he gifts accordingly Some are to be Eyes some Hands some Feet some little Toes in the body yet all usefull and beautifull in their places It 's a great dignity to be the least member of Christs mysticall body 2. Though thou be inferiour in some things yet thou mayest excell in others Another it may be may have more knowledge yet thou mayest practice more Another may have more Learning but thou more Humility Aaron excelled in eloquence and freedome of speech but Moses excelled in Wisdome Solidity and Meeknesse God in his Wisdom hath so ordered it that no man hath all things but some excell in one thing and some in another that we might all be usefull in our way and helpfull each to other Quest. But suppose the Lord should call me to a higher place must I still content my self with my low condition Answ. As when the Lord calls us to a lower condition to forsake all as he did Abraham to leave a certainty for an uncertainty Gen. 12.1 Acts 7.5 We must cheerfully obey So when he calls us to Riches and Honour as he did Ioseph David Hester Daniel We may and must with Thankfulnesse accept it or if the Lord by our industry or by the death of Parents and Friends shall enrich us we may accept of them and must improve them to the honour of that God that gave them As we have better wages so we must do do more work As he hath exalted us so we must exalt him Like Iehosaphat when God gave him riches in abundance his heart was lifted up in the wayes of the Lord 2 Chron. 17.5 6. Such are not slaves to their Riches they do possess it but it possesseth not them Quest. But how shall I know when I am called to an higher place Answ. When the Lord gives Gifts and Qualifications sutable to the work which he calls us to for God calls none to any imployment but he gives them gifts in some competent measure answerable thereunto 2. When we come not to our Places by Bribery Simony or
cinerescunt touch them and they fall to ashes True humility is a holy spiritual supernatural grace 't is a brokennesse of heart for sin as 't is sin Quia offensivum Dei aversivum à Deo because 't is offensive to God These empty soules God fills full of spiritual blessings for as in Nature there is no Vacuum so neither doth grace admit of any 2. 'T is the conserver and keeper of all Grace We lay up the richest Wines in the lowest Cellars and God lays up the choycest mercies in the lowest hearts The lowest combes are fullest of honey 'T is a rich Treasury and Store-house of Vertue every grace hath some mixture of humility there 's no Theologicall grace can be separated from it This keeps the soule free from the dint of Satans darts as the low shrubs are from the violent gusts of winde which shake and rend the taller trees These are not affected with Satans proffers nor terrified with his threatenings so that he can hardly fasten a Temptation on such I have read of one that seeing a Vision many snares of the Devill spread upon the earth he sate down and mourned and said within himself Quis pertransiet istaâ— who shall pass through these whereunto answer was made Humilitas pertransiet Humility shall pass through them 3. It makes us conformable to Christ our head who from his birth to his death from his cradle to his cross was even compounded of humility He hath set himself before us as our Pattern and commands us to learn Humility of him Mat. 11.29 we cannot write after a better coppy 4. 'T is the Path-way to Peace both Externall and Internall As Pride breeds contention and disquietment So humility quiets and composeth the soul and makes it with a holy silence to bear those losses crosses reproaches which would break the back and braines of a pround and wicked man As Wool by its yeelding and softness doth dull bullets and break their force so by stooping to God and man we pacify wrath He is so little and low in his own eyes that he cannot fall much lower Christ tells us that he that learns of him this Lesson shall find rest for his soul though he may have trouble without yet he shall have Peace within Mat. 11.22 5. It helps to prolong our dayes Impatience and fretfulnesse breed diseases and shorten mens lives but Humility Meeknesse and quietness are a meanes to prolong them as we see in Moses one of the meekest men in the world who lived 120. yeares his eye was not dimme nor his naturall strength abated Deut. last 7 God hath promised long life to such Prov. 32.4 and Hypocrates observes that Gall-less creatures live long 6. T 's the ready way to Exaltation and Honour Mat. 23.12 He that humbleth himself shall be exalted 'T is not he that is humbled against his wiâ—l as Pharaoh Ahab and the Israelites were but he that freely humbleth himself for many are humbled which yet are not humble there may be Humiliation without Humility mens estates may be broken yet their hearts unbroken humbled they may be in body yet high in soule Many make it their study how they may rise and get promotion behold the way humble your selves and you shall be exalted even to Honour here if God see it good for you As Ioseph Nehemiah David Daniel the Lord sets humble Mordecat in Hamans stead and humble Eliakim in proud Shebna's stead Isai 22.15 16 20 21. if men would but take this course it would save them much trouble and travell with chargeable expences However it would bring them to Grace and Glory which is the highest and best preferment 1 Pet 5.5 There is no entrance into the Temple of Honour but by the gate of Humility for as Pride goes before a fall so before Honour is Humility Prov. 15. ult and 18.12 and 22.4 God pulls down the high and haughty but he exalts the lowly and meek Luke 1.51 52. all the world cannot pull down an Humble man because God will exalt him and all the world cannot exalt a proud man because God will pull him down if then you will build high be sure to lay your foundations low 7. The humble soul is Gods House where he delights to dwell 't is domicilium Spiritus Sancti the Temple of the Holy Ghost Isay 57 1â— God hath but two Thrones the highest Heavens and the lowest Heart God over-looks the frame of Heaven and earth to look on a poor humble broken heart Isay 66.1 2. The Heaven is my Throne and the earth my foot-stoole But to him even to him will I look c. q. d. 'T is true those are my creatures I made them yet do I over-look all these to look on a truly humbled soule not with a bare look of intuition or generall prudence but with a look of favour and an eye of approbation complacency and delight Though the Lord be the most High yet hath he respect to the lowly Psal. 138.6 these are Gods Jewels and as we prize one jewell above 10. thousand peebles so God esteems one humble Moses above 10. thousand other men The lower we are in our own eyes the higher we are in Gods These are Gods Glory Isay 4.5 they give all Glory unto God and therefore God loves to exalt them to Honour 8. These are Gods Schollars whom he hath promised to direct and teach Psal. 25.9 these are of his privy Counsel to them he reveales the secrets and mysteries of salvation as Abraham Lot David Daniel with these he familiarly walks Micah 6.8 He that is most humble sees most of heaven He that lyes in the low pits rnd caves of the earth beholds the starres when those that walk on the tops of mountains discerne them not The proud God leaves to themselves to be sâ—ared in their own imaginations Luke 1.51 Had we less pride and more Humility we should have less Error and more Truth This is a comely Grace both in Speakers and Hearers How many that have affected Metaphysical speculations and high-spun Notions have fallen into the pit of Sinne and Heresy 9. These are the only prevailing people with God These are fit to lye in the gap and to intercede for a Nation The prayers of one such a meek Moses Samuel Iob c. may preserve a Nation from ruine Iob 22.30 't is their prayers which he hath promised to hear 1 Chron. 7.14 Psal. 10.17 God will have communion with none but such We must humble our selves if we will walk with him Micah 6.8 10. Such are sure of protection especially in times of common calamity Ezek. 9.4 when wicked men are broken and cast down thou shalt say there is lifting up and God will save the Humble man Iob. 22. 29. the bending reed is preserved when the stubborn Oakes are pluckt up by the Roots Sic ventos vincit dum se submittit arundo In pulsu quorum robora celsa cadunt
exceeding Haughty Vaine Light Loose Hypocriticall and Rebellious to Parents it may be whilest they be rich and can give them something they will shew some externall Reverence and Obedience out of Self-respects that they may get something from them but let those Parents become Poor Old Sick or a little burdensome to them then oh what Bitter Saucy Reproachfull words what harsh Vexatious and Uncivill carriage do they expresse towards them as if they were some base Peasants rather then their naturall Parents The Storks of Heaven shall rise in Judgement against the rebellious children of this age for such is their naturall affection to their dams that they feed them when they are old and 't is but reason that as our Parents have nursed and nourished us so we should do the like for them if need require this is called a requiting of their love and is very pleasing in the sight of God 1 Tim. 5.4 We must not only love them and reverence them externally and internally but we must shew our love by succouring and supporting them in all their necessities and so far as we are able we must answer their tender cost and care to us by doing good to them again So did Ioseph Gen. 47.12 and Christ commends the care of his Mother to Iohn 19.26 27. so Ruth 2.18 1 Sam. 22 3 4. consider the heavie curses which God denounceth against such as contemn their Parents God will suddenly cut them off they shall not live out half their dayes Deut. 27.16 Prov. 20.20 As God prolongs the life of the Obedient Ephes 6 3. So he hath threatned shamefull death to the disobedient Prov. 30.17 the Ravens shall pick out their eyes i. e. they shall be put to an untimely death and hanging on a tree they shall be meat for Ravens and the fowles of the aire So Deut. 21.18 19 21 22. Lev. 20.9 Mark 7.10 2. As thou hast been ungratefull to thy Parents so thy children shall be ungratefull to thee As men mete to others especially their Parents so God raiseth up some usually to mete to them again A scoffing Ham is punisht with a profane Canaan and both of them are punisht in the cursed Canaanites that descended from them and proved Imitatours of their Fathers wickednesse Gen. 9.25 This was one of those sins which caused the day of Ierusalems sorrow to draw near Ezek. 22.7 I wish it be not a fore-run-runner of some judgement to this Nation 2. Magistrates are the politicall fathers of our country Gen. 45.8 Iudg. 5.7 1 Sam. 24.11 Lam. 3.3 God commands us to honour them yet how do those filthy Dreamers as S. Iude 8. stiles them despise dominions and speakevill of dignities as if God had given them a command to dishonour and abuse them We have those that shew not so much as externall Revererence to them How unlike are these to the Saints of old Mephibosheth falls on his face before David 2 Sam. 9.6 and Nathan bowes himselfe before him 1 Kings 1.23 Object Many of our Magistrates are carnall wicked men Answ. Admit they are so yet they are Magistrates still and are deputed by God to that office having power and authorite from him and in this respect though they be never so vile and wicked yet we are to give them all due Reverence and respect both internall and externall Saul was a wicked man a persecuter of holy David and Ionathan yet David respects him as the Lords anointed still 1 Sam. 24.6 The sonnes of Heth were Heathens yet Abraham bowed himselfe unto them Gen. 23.7 Esau is expressely called a profane man Heb. 12.16 yet Iacob calls him my Lord Esau and bowed seven times before him Gen. 33.3 Festus was none of the best yet Paul gives him his Titles of honour Acts 26.25 Most noble Festus and if we must pray for Nero's and Tyrants and all in authority which is the great work 1 Tim. 2.2 then surely we may bow in a civil way unto them uncover our heads and give them respective language How then can those Monsters rather then men boast of their sanctity when they have not common civâ—â—ity or say they love God when they slight his Vice-gerents and Substitutes 3. Ministers of Christ are spirituall fathers they are Instruments of our Conversion and Regeneration 1 Cor. 4.14 15. Elisha calls Elijah his Father 2 Kings 2.12 and 6.21 and 13 14. Iudg. 18.19 1 Tim. 1.2 Titus 1.3 now when was there ever more contempt cast upon the Ministers of Christ solely because they are his messengers and that by a company of proud censorious Sectaries and Seducers unsetlted turbulent arrogant spirits raging waves of the Sea foaming out their own shame Iude 13. Calling us Witches Devills Serpents Antichrists c. They forget that Ministers are by Office Elders and the Apostle would have such to be used with more reverence and respect then ordinary men 1 Tim. 5.1 But such railing is the Livery we must expect from this ungratefull world Thus did they revile the Prophets Apostles yea and Christ himself he was called a mad-man a wine bibber a devill And if they have called the Master of the House Beelzebub what may the servant expect Matth. 10.25 Thus they called Cyprian Coprian Athanasius Sathanasius Calvin Cain and Forell Devill no sooner is a man a faithfull Minister of Christ but he is half a Martyr But let such Raylers know that they carry about them the black marks of unregenerate men and such as never tasted the Power and comfort of our Ministery yea and except God give them Repentance of Reprobation 4. Masters of Families are called Fathers Thus Naamans servant calls him My Father 2 Kings 5.23 How do these also complain of the abuses of their servants The heeles are now where the head should be Every Iack looks now upon himself as a Fellow-creature with his Master and some think themselves Superiour especially if the Master be a carnall man and themselves have a little smattering in Religion then they think they may leave their callings and run from the shop into the Pulpit contrary to that 1 Cor. 7.20 let every man abide in his owne calling 'T is true as a Master is a wicked man and commands wicked things as to profane the Sabbath lye cozen c. he may not be obeyed 't is no dishonour to earthly Masters to see their Heavenly Master preferred before them Thus we may not be the servants of men 1 Cor. 7.23 To obey their wicked commands he speaks in respect of conscience and in regard of the inward man He forbids not bodily service to men for a wicked Master though he be never so vile yet commanding such things as a Master may command by vertue of his place is to be obeyed as appeares 1 Tim. 6.1 2. he speaks of servants that had Infidels to their Masters he would have them so to carry themselves towards such Masters as accounting them worthy of all honour
not derogating ought from their obedience because themselves are called to the knowledge and profession of Christ yea they must the rather be carefull to walk honestly and uprightly that they may credit the Gospel and winne their Masters to Christ. However it be yet servants must not faile in their duty because Masters are carelesse of theirs Object The Anabaptists of our time object That in Christ all are equall Gal. 3.28 and therefore there should be no difference between Master and Servant for Christ hath purchased Liberty for uâ— and hath made us free from Subjection Gal. 5.2 Answ. Subordinata non sunt contraria Our Spirituall priviledges do not abrogate our civill respects to our Superiours And though beleevers as they are in Christ are all one and equall yet considered as they are members of a Politick body and in civill respects so there is an inequality and though Christ hath freed us from the curse of the Law and from the Tyranny of sin and Satan yet he hath not freed us from subjection to men according to those ranks and callings he hath set us in Hence even in Gospell-times we read of Master and Servants Superiours and Inferiours with directions how Inferiours should walk towards Superiours Rom. 13. and Servants toward their Masters Ephes. 6.5 6 7. with promises to reward such as conscienciously perform the duties of their place V. 8. Object But my Master is harsh and cruell Answ. Yet you must obey and so be subject not only to good Masters but also to the froward 1 Pet. 2.18 Sarah dealt hardly with Hagar yet the Angell bids her return and submit her self to her Mistris Genesis 16.6 'T is a crosse and affliction which the most wise God hath allotted to you and you must bear it patiently 7 Vnthankefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ingrati The sin of Ingratitude is one of those sins which do more especially render these last times so perilous Men will be unthankfull to their Benefactours for favours received and how can it be otherwise since they that are Blasphemers of God the great Benefactor of all the world and disobedient to Parents who are the Instruments of their being must needs be ungratefull to inferiour Benefactours who have deserved better at their hands Quest. What kind of unthankefull persons doth the Apostle here speak of whether such as are unthankefull to God or man Answ. To both In the last dayes men shall be ungratefull to God for peace and the Gospel of Peace and to Parents Natural Politicall Spirituall and to other their Benefactors Those that bred them bare them and defended them those that fed them with the bread of life and spent themselves like Lamps to give light to them such is and will be the ingratitude of the last times that men will seek their lives who endeavoured to bring them to life and will labour to cast them into prison and darknesse who laboured to bring them to light and liberty and will tread them under feet whose feet they shuld esteem pretious and as for the God of their mercies either they forget him and his wondrous works Psal. 106.21.24 25 26. or else they ascribe all to themselves as if if they had merited and deserved them Hab. 1.16 2. They do not once think of the God of their mercies they forget him dayes without number he is seldom in their thought like swine they eat the Mast but look not to the Tree from whence it comes like the Lepers â—en cleansed and but one in ten that returnes to give thanks Luke 17.17.18 Like Patients when once cured they forget the Physician Like Mariners when landed on the shore forget what they promised in the storme Psal. 78.34.36 37. 2. Instead of acknowledging his favours they fret and murmur at the least afflictions if God bestow a thousand curtesies and lay but one crosse on them they forget their mercies to think on the present misery 3. In their works they render evill unto God for all the good which he hath shewed them which is the highest ingratitude no favours can win them but if God had been their deadly enemy they could not have acted more violently and virulently against him This makes men like the Devill To render good for evill is Divine To render Good for Good is Humane To render evill for evill is Brutish But to render evill for Good is Devillish This brings ruine to a man and his house Ier. 18.20 21 22. We know what befell Sauls family for his ingratitude to David So true is that of Solomon Prov. 17.13 Who so rewardeth evill for good evill shall not depart from his house Though such may escape the lash of mens Lawes yet the revenging hand of God will find them out This we see in the Jewes who for their Ingratitude to Christ in cursing and crucifying him who by his doctrine labours and miracles would have converted and saved them are to this day the people of Gods curse dispersed and despised over the face of the whole earth And if he deserve punishment who renders evill for evill but to man what shall be done to him who renders evill for good and to his God who never did him hurt This is not onely notorious ingratitude but perfidious violating the very Law of Nature which the God of Nature will not suffer to passe unpunisht 1. Let such consider that Ingratitude is a sin against the very Light of Nature It 's naturally ingraven in the hearts of men to do good to those that do good to them Mat. 6.46 Hence Heathens have condemned it as one of the vilest sins call a man an ungratefull man say they and you need to call him no more Some vices are pleasing to Nature and applauded by it but Ingratitude is generally abhorred of all 3. It debaseth men and sets them below the beasts that perish all sinne doth so but this especially Hence the Lord complaines of ungratefull Israel that they were worse then the Oxe and Asse two creatures the most dull and heavy of all the rest yet these have some expression of affection to those that feed them they know and acknowledge them they be ready to serve and obey them Isay 1.3 The kindnesse of the Lion to the man which pulled the thorn out of his foot who lists may read in Aul. Gellius Noct. At. lib. 5. cap. 14. 4. The Scripture sets a blot and a brand on such Thus Laban is branded for his ingratitude to Iacob Gen. 31.2 c. and Saul and Nabal to David 1 Sam. 19.10 and 25.10 and Pharaoh's butler who when he was promoted forgot Ioseph Gen. 40.22 and Ioash who slew Zechariah that had been loyall to him 2 Chr. 24.22 23. the Lord suddenly punisht him for it 2 Chr. 24.25 Especially the Scripture sets a black mark upon those sordid unrighteous disingenious spirits who fight against God with his own blessings and bestow his silver and gold
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
till Mephibosheth can speak for himself 2 Sam. 16 2. and 19.17 Do as Alexander was wont to do when he heard one accuse his Neighbour he would stop one ear to hear what the other partly could say for himselfe Iudge not according to the outward appearance of things Iohn 7.24 Judge not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum faciem by the face or outward aprearance many a good mans actions have a face set upon them altogether unlike both the man and his actings There is no judging of men or matters by bare Reports and what is said of them Should we judge concludingly of men by some mens Reports of them how base and contemptible would many gracious men appear and how glorious would many appear who are truly contemptible and therefore believe not bare report it 's the greatest lyar in the world Report nothing upon bare report else you may soon condemne the generation of the Righteous Christ was reported to be mad and to have a Devill and the Apostles were counted deceivers though they were true If a bare accusation were sufficient to condemn a man who should be Innocent 5. Observe what goodnesse thou canst see in thy Brother and mention that most men observe the sins of others but Christ in his observation of the Churches Rev. 2. and 3. observes their Vertues as well as their Vices and commends them for the one before he reproves them for the other So the Lord commends Iob for his Patience Iames 5.11 and Sarah for her faith and obedience 1 Pet. 3.6 passing by the impatient speeches of the one and the doubting of the other and 't is worth observing how David fills his mouth even with Sauls vertues though he were his deadly enemy and Gods too yet when dead he makes a funerall Oration in his praise 2 Sam. 1.19 c Many like flyes passe over the sound parts and if there be any galled part they light on that Like Beetles they flye over the sweet flowers but if they can find any dung they love to creep into that There is none so vile but some good or another may be found in him if with the Chymist we would set the fire of our charity on work for as there is some rubbish in the best men so there is some Oar something of God in the worst 6. Be much in the examination and censuring of your selves for there are none so ready to censure others as those that never judge and censure themselves Had they spiritual eys to see into themselves they would find so much work at home that they would never busie themselves with other mens faults Now since all that will live godly must expect slanders and false accusations from the world take these few Directions to comfort you against them 1. Get true Grace that will meeken and humble you and make you quietly to bear the vilest reproaches as Moses did and Iob 31.35 39. his advesaries book of accusation he accounted a commendation and therefore resolves to wear it as a Crown in token of triumph Christ who was full of Grace was also full of Patience 1 Pet. 2.23 Nature is high and haughty it quarrells with such as oppose it but Grace doth not only purify but it also pacifies the soul. It 's a Dove-like spirit and quiets the soul under all indignities hence the fruits of the Spirit are said to be Love Peace Long-suffering Gentlenesse Gal. 5.22 This made the Apostles rejoyce that they were counted worthy of that honour to be dishonoured for the name of Jesus Acts 5.41 Paul glories in reproaches for Christ 2 Cor. 11.30 It 's a dignity above all earthly dignities it 's a greater honour to beare reproach for Christ then to be a Monarch in the world Heb. 11.26 Ierom comforts Austin and tells him 't was a great honour that all the Hereticks hated him All the lyes and reproaches of such are as so many badges of honour to us and we may put every reproach that we undergoe not for sin but because we will not sin not for Unrighteousnesse sake 1 Pet. 4.14 as Pearles in our Crown of patience The blind world esteems them evills but there is no hurt in them if we be good Let us keep Gods way and then he will keep our names for us Let us do our duty and let God alone with all we have he 'l defend us from the scourge of the Tongue and maintain our reputation against all opposition He 'l clear our innocency as the light and if we can but make it good that we are the servants of the Lord then every Tongue that riseth against us we shall condemn Isay 54.17 We should therefore walk so uprightly openâ—y inoffensively that even our enemies in their owne consciences may clear us E. G. do men accuse us of Pride Covetousnesse Incontinency we should walk so Humbly Liberally Chastly that all that know us may plead our cause We should get convincing lives that none may credit our back-biters that their slanders may be like water poured on oyled paper which runs off as fast as it is cast on Dan. 6.10 Luther Calvin Beza c. had a thousand lyes raised against them but being upright holy men the lyes and reproaches of their enemies returned to the reproachers shame 1 Pet. 2.12 Ier. 20.10 11. Object They raise such untruths against me that flesh and blood cannot beare them Answ. Gods people can and must bear that which naturall men who are meer flesh and blood cannot do Matth. 5.47 2. Since they lay false things to thy charge as they did to Davids Psal. 35.11 that 's thy comfort So they dealt with Christ and his Apostles Object They reproach me for naturall defects and infirmities Answ. Then they reproach thy Maker and not thee 2. There 's no reall dishonour in naturall infirmities it 's sin only which dishonours us 3. It 's a sign they want matter when they reproach thee for Sicknesse Poverty and other Infirmities Object They are good men who should comfort me that do thus revile me Answ. That indeed addes somewhat to the affliction yet 't is no new thing we must look to be counted as Monsters not only in Babel but in Israel Isay 8.18 Iobs friends were good men yet they censure him for an Hypocrite You must therefore learn to contemn the contemners of you and of Gods Image in you For if you cannot eudure the Tongue of Ishmael you will never endure the sword of Esau. If you cannot bear reproaches for Christ you 'l never die for him 2. Consider thou art not alone it hath been the common lot of all Gods servants in all ages to be slandered Matth. 5.11 12. Elijah that was the strength and stay of Israel yet is called the troubler of it Ieremy is called a Traytor and a common Barretor Ier. 38.4 and Paul a pestilent fellow Acts 24 5. and the Primitive Christians were accounted the cause of
and violence of Temptation we have fallen into especially since we are humbled and judge our selves for them Preservatives against this sin 1. Take heed of Intemperance in eating and Drinking when men are fed to the full then like pampered Staliâ—ns they neigh after their Neighbours wives Ier. 5.9 Ezek. 16.49 Take away the fuell and the fire goeth out take away the provender and you 'l tame the beast Drunkennesse and Whoring are joyned together Proverbs 23.31.33 Hos. 4.11 2. Idlenesse breeds uncleannesse as standing Pooles doe mudde Ezek. 16.49 even a David if he be sleeping at home when he should be at Warre may catch a fall 2 Sam. 11.1 Dinah by wandring abroad exposed her selfe to a Tentation Gen. 34.2 and the feet that wandred in the streets became a booty to the Harlot Prov. 7.5 we should do by our false hearts as Commanders do by unruly souldiers they keep them in action that they may keep them from doing mischief 3. Take heed of evill company come not neare the house of the Harlot Proverbs 5. Verse 8 9 10 11. Hee that would not bee burnt must not come too neare the fire Suppose wee had bodies made of Gunne-powder or Flaxe oh how fearfull would we be of coming nigh the fire for fear of being consumed This made Ioseph so carefull to shun the company of his wanton Mistris Gen. 39.10 4. Set a watch over the Eyes The Devill gets into our hearts by these windowes of the soul. Eve by seeing the forbidden fruits Gen. 3.6 David by seeing Beethsheba 2 Sam. 11.2 Sampson by seeing a Harlot Iudg. 16.1 Potiphars wife by seeing Iosephs beauty and Herod by seeing Herodias dance they were all ensnared and caught When mens eyes are full of Adultery they cannot cease to sin 2 Pet. 2.14 Gen. 6.2 The Eye is the Devills Broker that gets between the heart and the Object to make up a sinfull bargain Lusting and looking in Greek differ but in a Vowell Hence David a mortified man prayes the Lord to turn away his eyes from beholding Vanity Psal. 119.37 and Iob though a holy man and in years yea and married too yet durst not trust his eys without a Guard Iob 31 1. Quid facies facies Veneris si veneris ante Non sedeas sed eas ne pereas per eas Sphinxs Take heed of reading evill books they contain evill words and evill obscene words corrupt good manners 1 Cor. 15.33 Ephes. 5.4 Take heed of Stage-playes where many lewd speeches and lascivious Gestures are used They are the very sinks of sin and Schooles of profanenesse As you may see in that elaborate Treatise of that industrious Patriot of his countrey Mr. William Pryn in his Histrio-mastix a book that well deserves Reprinting and to be made more common in these loose times when lascivious Balls and profane Practises are so frequent in the chief city of the land Take heed of gazing on lascivious Pictures Beware of Painting Poudâ—ing Patching Naked-necks and other inticements to sin He that will not be taken with a sin must shun the occasions Alexander did very wisely in refusing to see the beautifull daughters of Darius that were his Captives lest he should be ensnared by them and he that conquered the world should be conquered by women Lewd pictures are worse then evill words for those abide and infect others when words vanish and are gone 5. Stop your eares against profane Songs and Ballads Suffer not your children once to hear or read them Nil dictu foedum visuque haec limina tangat Intra quae puer est Juven Sat. 14. Little do people consider how sorely and suddenly the heart is infected with rotten unsavory speeches Ephes. 4.29 Colos. 3.8 they soon corrupt mens manners 9. Take heed of mixt Dancing which is a great incentive to uncleanness and therefore is oft condemned in Scripture Iob 21.11 12. Isay 3.16 1 Kings 18.26 Exod. 32.6.19 Matth. 14.6 Mark 6.22 Iob made a Covenant with his eye not once to look and darest thou wantonly dance with a maide neither are the dancers only themselves but the spectators also endangered by beholding those light and immodest embracings kissings motions and wanton gestures of the body The flame of lust is hereby enkindled and oil is added to that flame and our hearts which are bad enough by Nature by beholding such practises are made farre worse The ancients have condemned it We read saith Chrysostome of Iacobs marriage but we read of no dancing that was there and where wanton dancing is there is the Devill saith he None but Mad-men or Drunkards dance saith a Second none but Adulterers saith a Third Saltatio ad Adulteras non ad pudicas pertinet Promiscuas saltationes Virorum Mulierum in divinis literis non legimus Pet. Martyr Loc. Com. Clas 2. cap. 2. p. 339. De Choreis Aretius Problem 1. Locus 14. Ames C. C. l. 5. c. 39. Q. Taffin on Amendment p. 228. Piscat in Matth. 11 17. in Observat. Pryn's Histrio-mastix Index Dancing Lastly take heed of barrenness under the meanes of Grace and of being dead under lively Oracles God oft makes this sin a punishment of other sins Rom. 1.21.24 the man that is good and sincere before God shall be preserved from the harlot but the sinner the careless secure formall hypocritical sinner shall be taken and ensnared by her Eccles. 7.26 Oh then let us walk watchfully and humbly with our God shunning the occasions and provocations to this sin then will God preserve us from the sinne it self but if you will not fly the occasions of sin God will not preserve you from the sin and if he keep you not you are undone Otia mensa libri vaga lumina verba sodales Haec tolle hanc minus hos muta haec cluade naec fuge vita hos The warre is not done so long as the enemy lives He that will keep the Jewell of Chastity must fight for it Let us therefore keep a strict Guard over our hearts Proverbs 4.23 Resist the first motions to sin Parle not with a Temptation Gen. 39.9 Taste not of the Devills Broath lest you eat of his Beef Isay 65.4 Kill the Cockatrice in the shell quench the fire when 't is a spark mortify sinne in the Affection Colos. 3.5 Pray for supernaturall strength 2 Cor. 12.9 It 's a good sign we hate a sinne when we can heartily pray against it Walk allwayes as in Gods eye that 's a speciall preservative against this sinne Iob. 31.4 Prov. 5.20 21. Ioseph might have sinned secret enough but the remembrance of Gods All-seeing eye awed him Gen. 39.9 He 's a Martyr indeed who can thus conquer his lusts and stronger then Sampson who was entangled with them Chastity in youth Temperance in plenty Bounty in Poverty one calls them Martyrdome without Blood-shed See more in Mr. Iohn Downams Treatise against Whoredome Mr. Hildersham on Iohn 4. Lect. 15. p. 66. D. Ier.
of sins But the truly godly man doth all with Life Spirit and Power as David when he danced before the Ark did it with all his might 2 Sam. 6.14 so what ever he doth for God he doth it with all his might Eccles. 9.11 As they that love the Lord so they that serve the Lord are like the Sun when it goes forth in its strength which consumes dispells those mists and clouds which hinder its light Iudg. 5. ult This Power of Godlinesse doth infinitely transcend all Forms for what is the shadow to the substance what is the Husk to the Kernell the Chaffe to the Wheat or the box to the Jewell what is darknesse to light deadnesse to life the picture to a man the counter to gold or Earth to Heaven 3. He comes short in all Ordinances if he Read Pray Hear or frequent the Sacrament 't is all pro forma God is nigh to their mouthes but far from their reines Ier. 12.2 they perform all the duties of Godliness without Godliness they do externally what the good man doth and yet like Iudas they are but Devills Ordinances may be frequented and yet no change wrought Let us therefore labour for the Life and Power of Religion in our souls Let 's not be slothfull in business but fervent in spirit serving the Lord. Rom. 12.11 Let us Hear the word attentively receive it beleevingly Practice it conscientiously Pray with Power communicate with sincere and earnest desires after Christ rest not in the outward baptizing with water but get the inward baptizing with the holy Ghost which may be like fire to refine and purify the soul. Rouse up your selves end shake off that spiritual dulness and drousiness which clogs you in duties le ts break through all those difficulties and dangers which lye in the way of Grace Like so many spiritual Sampsons we should break all those cords of Sin and Satan which would hinder us in our Christian course To this end consider 1. That formality and spirituall sloth is very displeasing to God it being directly opposite to his nature who is a spirit infinitely active and stirring and cannot endure dead services Seee how contemptibly he speaks of outward services which separated from inward obedience Isay 1.11 to 16. To what purpose is your Sacrifices I delight not in them who required this at your hands your Oblations are vaâ—n your Incense are abomination I caunot away with your Assemblies my soule hates them they are a trouble to me I am weary of them Scarce any sin hath harder terms given it in Scripture then this of formality 't is compared to Idolatry and Murder two crying sins to the offering of a dog or a swine in sacrifice which in the time of the Law had been a hainous offence Isay 66.3 4. A bare performance of duties is cheap and easie and is praised in the vvorld but inward obedience is hard and hateful to corrupt men Hence like Ephraim Hos. 10.11 men love to tread out the corn where they may eat at pleasure but they love not plowing that 's hard and hungry work 2. Consider formality and spiritual sloth loseth all a man may go a great way in Religion and yet for vvant of a little more paines lose all Prov. 12.27 The sluggard roasts not what he took in hunting he took some paines to hunt for it but for vvant of a little more paines he lost all The wicked and slothfull servant had his Talent taken from him Matth. 25.26 he lost not his Talent but because he did not improve it to his Masters advantage he lost all 't is not sufficient we do no hurt but we must do good else we are but like painted fire which as 't is heatlesse so 't is uselesse 3. He layes himself open to Satans Temptations by his carelessnesse he Tempts the Tempter and gives him great advantage against his soul like secure Laish which became a booty to its enemies Iudg. 18.10 we are like men upon a river if we row not against the stream we go down like the Smiths forge no blowing no burnig 'T is the seething pot which keeps off flyes as for the field of the sluggard it s growen over with nettles and the stone-wall thereof is broken down Prov. 24.30 4. Consider that formality and spiritual sloth is alwayes a fore-runner of ruine to a person or Nation where this sin raignâ—s destruction is at the heeles of it Isay 64.7 as soon as ever the Prophet had complained There is none that stirres up himself to call on God he presently addes Thou hast consumed us because of our iniquities There 's nothing hastens judgement and provokes the Lord to remove the Gospel like this Rev. 2.5 and 3.15 16. This ruined the Prelacy they were of late all for outward pomp and formall service in bowing to Altars setting up Images reading of Service c. but deadly enemies to the Power of Religion and for this God spued them out As zeal and favour is a meanes to turn away wrath Numb 25.10 11. So formality and coldnesse increaseth it Certainly if England go on to contemn Gods Ordinances despise his Ministers prophane his holy things and to slight the tenders of grace made in the Gospel God will slight us and give his Gospel to a people that shall yeeld him better obedience And since we will not awaken our selves God will awaken us by some dreadfull judgements and since we will not strip our selves of our sins he vvill strip us of his blessings Hos. 2.3 and consume us after all the good vvhich he hath shevved us Iosh. 24.20 that as vve have been famous for Priviledges Victories and Successe so novv vve shall become infamous to the Nations round about us for our abuse of these mercies If any sinne ruine Eugland ' t vvill be the Formality Hypocrisy and unfruitfulnesse under those rich meanes vvhich wee enjoy which will certainly doe it Now if the state of those that have but a form of Godlinesse be â—o dangerous how sad is their condition that have not so much as a form that have neither shadow nor substance but are open Godlesse Gracelesse worthlesse men that are hardned habituated desperate sinners such as from top to toe inwardly and outwardly are nothing but sin as 't is said of Antichrist that he 's a man of sin 2 Thes. 2 3. So are these men composed anâ— compounded of it they draw on iniquity with the cords of vanity Isay 5.18 and are so set on sin that they use all means and provocation to draw theâ—selves to a violent acting of it and continuance in it He that hath but a form of godlinesse is an Hypocrite but he that hath not a form is an Atheist An Hypocrâ—â—e is a masked Devill and an Atheist is a Devill unmasked such are our Quakers an Atheisticall generation of prophane men that neither fear God nor Reverence man Gods Sabbaths they profane they neglect their callings contemn the
scriptures vilify Prayer and all Ordinances never give Thanks at their meales Rayle on Magistrates and Ministers dishonour their Parents out-run their wives neglect their families being full of Lying Rayling Idlenesâ— and all unrighteousnesse If these be Saints who are Scythyans These sin not through weakness but through wilfulness not through Passion or precipitation but deliberately electively resolutely they tell the Magistrate to his face that they will seal their high and horrid blasphemies with their blood 't is time such corrupt blood were let out of the body they devise mischiefe and set themselves in a way that is not good Psal. 36.4 as the liberall man deviseth liberall things and by them is establisht Isay 32.8 so the wicked man deviseth wicked things and by them is ruined V. 7. Though favour be shewed to the wicked yet are they so wedded to their sin that they will not learn Righteousness Isay 26.16 'T is the height of misery when men have sinned so long that they have brought themselves into a necessity of sinning These are not only in a dangerous but in a damnable condition what Solomon saith of the Harlots guests is true of them they are in the depths of hell Prov. 9. ult all such for present are far from salvation such as frequent the Ordinances and live soberly though they be not yet alive yet they sit in the winds way and there 's more hope of them as Christ said of the discreet Scribe thou art not far from the Kingdom of Heaven Mark 12.34 Now if a man may live civilly soberly religiously confess his sinnes Fast Pray frequent Ordinances give Almes and reform many things and yet come short of Heaven where then shall the wicked and ungodly appear who come short of those that come short of Heaven 2. Let us shake off this foul murthering sin and awaken our selves that we may awaken God if ever there were a time to cry aloud 't is now when the Lord seems to be asleep the work of Reformation seems to go backward children are come to the birth and there wants strength to bring forth By our Prayer let us play the Midwife and help the Man-child of Reformation into the world let us give the Lord no rest till he make Ierusalem the praise of the world Isay 62.1 See how the Church expostulates the case with God and by an holy violence doubles and trebles her suit the better to awaken God Isay 51.9 10. Awake O Arme of the Lord awake awake and put on strength God by his judgements hath made many gaps in the Nation let us humble our selves and lye in the gap and make up the breach when the Sea hath made a breach so long as the breach continues the water overflowes the land but the way to stop it is not to murmur or quarrell one with another but we must fall every one to his work and so make up the breach Remember our time is short our work is great and our wages unspeakable we serve a Master who will not let any man serve him for nought He 'l reward every man according to his works such as sow liberally shall reap liberally and the more active we have been for God the greater our reward shall be Let us not then give Satan occasion to insult and say Lord my slaves and servants are more active for me then thine are for thee mine can spend their Time their Estates and their Lives for me and in my service but thine grudge at every thing they do or suffer for thee Let us by our selfe-denying lives confute this slander let the zeale for Gods honour consume us and all that we have And if ever there were a time to rowse up our selves out of our formality 't is now when sin is grown so impudent and insolent 1. Let us sweep before our own dores and stirre up our selves against our own personall sinnes against that Atheisme Hypocrisy and Formality that sticks so close unto us Let 's know the Plague of our own hearts and arm against the sins of our complexion constitution vocations So did David Psal. 18.23 2. Let 's stirre up our selves against the sins of the age we live in The Apostasies Heresies Blasphemies that we daily hear of should be as a sword in our bones we should be deeply affected with them and shew our dislike of them Neh. 13.11.17 Ier. 13.17 Ezek. 9.4 Rev. 2.2 We must out of an holy singularity witnesse against the sinfull courses of the world Rom. 12.2 we must do more then others Matth. 5.47 the way of the righteous is on high above the reach of carnall men Prov. 15.24 and therefore when we Pray it should not be pro forma but with life and quickening Hence David prayes Psal. 80.18 quicken us O Lord that we may call upon thy Name We should stirre up our affections in this duty fire not stirred dyes but stirred gives heat 2 Tim. 1.7 there 's no stirring in formality and so no heat Hence Christ baptizeth all his not only with water but with fire Matth. 3.11 which makes them full of activity and zeale 2. Take heed of Formality in Hearing attend as for your lives with Life Faith Obedience come to these lively Oracles with lively affections Acts 7.38 be transformed into the Image of the word Rom. 6.17 act the Graces of the spirit in Hearing when you hear of Judgements tremble of the Promise believe of the Commandements obey 3. In observing the Lords-day we must not barely do the duties of it in a flat and formall way but we must make them our delight Isay 58.13 we should rejoyce that we have such a day wherein to glorifie God and to meditate on his word and works we should esteem it as an Honourable day it 's one thing to keep a Sabbath another to keep it as an high day a day of honour laying aside all worldly thoughts words and works as too base and meane for so high a day 4. In works of Mercy we should not barely shew mercy but Love mercy Micah 6.8 God loves a chearfull giver Wee should be glad of an opportunity to expresse our Love and Thankfullnesse to God We should think nothing too good for God who hath thought nothing too dear for us Bring costly services put him not off with light aud slight duties which cost you nothing David would not offer to the Lord of that which cost him nothing 2 Sam. 24.24 The fat and best must be given to him Levit. 3.9 Numb 13.12 Learn of worldly men see how active they be in Seed-time and Harvest for a little temporall gain consider how active and stirring the devill is to do mischiefe Iob 1. 1 Pet 5.8 and if Heathens have been so resolute to walk in the name of their Dung-hill-Gods Micah 45. we should much more resolve to walke in the name of our God for ever who is a better Master hath better work and better wages 2.
his escape he plainly tells them that if they should leave him and goe to Croyden without him and tell the Bishop they had lost Fryth I would sure follow after as fast as I could and bring them newes that I had found and brought Frith again c. When God calls us to witnesse to his Truth we must sticke to it else if we be ashamed of Christ and his Truth he will be ashamed of us Marke 8. ult He will take no pleasure in us 'tis a Meiosis i. He will utterly abhorre us Hebrewes 10.38 the fearful i. such as out of base fear to save their lives or goods deny Christ must be cast into Hell Revelations 21.8 Such bring terrour of Conscience upon themselves in this life as Spira in Queen Maries dayes they dishonour Religion as if it were not worth the suffering for and so bring dishonour upon themselves He that pleases may see this Case more fully debated in Master Perkins CC. l. 2. c. 12. Q. 3. Bowler Pastor Evangel l. 3. c. 8. Altingius Problem P. 2. Problem 3. there you have the Q. debated Pro con Ward on Matth. 10.23 Aretius Probl. loc 2. de fuga 6. Observe That these whom God calls extraordinarily he endues with extraordinary gifts Paul and Barnabas were called extraordinarily and they shew it by the Miracles they wrought Acts 14.3 8 9. by the extraordinary successe in their Ministery and by their understanding the Lyaconian Language without teaching a gift peculiar to those times for the more speedy spreading of the Gospel Acts 2.6 which shewes the folly of the Impostors of our time who pretend to an extraordinary call as the Apostles had when they have not so much as ordinary gifts when they can heal the sicke blinde lame c. and speak all manner of Languages without study then we shall beleeve they are extraordinarily called but till then we should esteem them as they are indeed Impostours and deceivers 7. Observe That the more laborious and active any are for Christ the greater opposition they must expect from the world As Paul laboured more then others 1 Corinthians 15.10 So he suffered more then others A man that goeth soltly by is not molested with Dogs but he that rides faster then ordinary shall have all the Dogs in the town after him The world lies snorting in their sin and cannot endure such as would waken them 'T is observed of the Church of Sardis and Laodicea which were dead and cold that they had no such trouble as Smyrna and faithful Philadelphia had 8. Observe Gratious men are constant men no troubles can break them off from Gods wayes and works Persecute prison stone them they are still the same As the Martyr told the Bishop Rawlins you left me Rawlins I am and Rawlins by Gods grace I will continue No dangers nor difficulties can drive them from their dueties but if they be stoned and knockt down in one place they rise in another They are faithful to the death and so receive a Crown of Life Revelations 2.10 many with Demas begin in the Spirit but end in the flesh they embrace a more easie flesh-pleasing way and so loose all Galat. 3.4 but the faithful have not so learned Christ They know not what 't is to yield when they can stand no longer on their feet they will fight upon their knees Iacob will have the blessing though he halt for it and the woman of Canaan will not leave Christ though he call her Dog Observe Not onely our dangers but also our deliverances must be observed and recorded by us The Apostle had told us before of his persecutions now he tels us how God delivered him out of all We must not coldly and carelesly pass over the great things which God doth for us but sit down and consider them with all their Circumstances till our hearts be inflamed by them we should sit down and with an holy silence admire the wondrous things which God hath done for us 1 Samuel 12.24 Zech. 2.13 1. Observe Gods singular wisedome in turning the Plots of Persecutors an their own Pates Psalm 9.16 and to his own prayse Psalm 76.10 by their opposing the Gospel he spreads it 2. Observe His Power in Over-powring all the Tyrants of the world how easily and irrecoverably doth he break them in pieces even as a bar of Iron falling on an earthen Pot Psalm 2.9 3. Observe His Truth and Faithfulness to his People doing for us above all that we can speak or think we can speak of much and we can think of more but God doth for us above all our words or thoughts 4. Observe His tender Love and care over his People He hides us as the Hen doth her Chickens under the wings of his special Protection from the Birds of prey Psalm 91.4 He keeps us as the apple of his Eye Deut. 32.10 Psalm 17.8 Zech. 2.8 which is the tenderest piece of the tenderest part and will endure no jests it is guarded by Nature with many Tunicles To quicken you to this duty 1. Consider that 't is a point of special wisedome to consider the singular providences of God towards us Psalm 107. ult 2. 'T will bring us unto nearer communion and acquaintance with God Psalm 107. ult we shall understand the loving kindnesse of the Lord we shall attain to a more intimate sweet experimental knowledge of God 3. This will be a means to support and comfort us in future evils David considering how the Lord delivered him from the Lion and the Bear concludes from thence his conquest over the Philistim So the Apostle reasons from former deliverances to future 2 Cor. 1.10 This is Scripture Logick he hath delivered that we know he doth deliver that we see therefore we conclude he will still deliver This will be meat to us in the wildernesse and hidden Manna to comfort us in new afflictions A God tried and found faithful is a singular support in a time of trouble 4. 'T will incourage us to persevere in Prayer Psalm 116.1.2 a secure un-observant Christian is a Non-praying Christian. 5. 'T will quicken us to Praise God The most observant Christians are the most thankful Christians Who can observe the singular love and care of God to him and not be thankful for it This will make us say with admiration Lord what is man that thou shouldest thus magnifie him Iob 7.17 18. Let us therefore be much in considering both the dangers and deliverance of the faithful their example will be a great support to us in the like trials Psalm 34.4 5 6. Hebrewes 12.1.2 3. Iames 5.10.11 'T is some ease to us when we see our case is not singular 't is no other then that which befalleth other men 1 Cor. 10.13 and the rest of our brethren in the world Matth. 5.11 12. 1 Pet. 5.9 10. Observe Though the righteous meet with many troubles yet the Lord delivers them out of all Psalm 34.19 we have here
consider that these persecutions and trials come not upon us by chance or fortune or according to the pleasure of men or devils but by Gods Decree and fore-appointment and special providence There is no evil in this kinde but it comes from God Amos 3.6 Deuteronomy 32.39 2 Samuel 16.10 11. Psalm 39.9 Iob 1.21 Isay 45.7 Hosea 6.1 I create evil not the evil of sinne but the evil of punishment which to our apprehension and feeling is evil Sin is simply per se evil but these sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in our apprehension onely whatever the Instruments of our troubles are yet God is the Orderer and disposer of them Iosephs Brethren sell him into Egypt I but God disposed it unto good Gen. 50.20 the Assyrian is but Gods rod which can do nothing without the hand that moves it Isay 10.5 they have onely a dispensative power from God As our Saviour told Pilate so we may say to all the wicked they have no power to take a hair from our heads unlesse it be given them from above Iohn 19. Herod Iudas Pilate and the Iewes and the Devil had all ends of their own in persecuting Christ yet did they nothing but what God had fore-ordained and decreed should be done Acts 4.28 God hath fore-ordained the Beginning End Quantity and Quality of our Sufferings Romans 8.18 1 Thessalonians 3.3 God deals with us as a father doth with his children turning all to their good Romans 8.28 There is nothing will still the Soul like this viz. that 't is the Lord who in wisedom and love is pleased thus to try us we shall never be dumb and silent till we see 't is the Lord that doth it 2. We must not onely beare these Trials Patiently so as a Heathen may doe but Ioyfully When we suffer for Righteousnesse sake we must be exceeding glad and even leap for joy Luke 6.22 23. Though the flesh repine yet God would have us to mount it Joy all Joy when we fall not into one or two but into Varietie of Tentations viz. banishment imprisonment losse of goods Friends c. Iam. 1.2 We must glory in Tribulation Romans 5.3 Rejoyce even to Gloriation The Apostles went from the Council rejoycing that they were counted worthy of that Honour to be dishonoured for Christ Acts 5.41 45. Paul oft glories that he was a prisoner for Christ and that he bare in his body the mark of the Lord Jesus Galathians 6.17 He had been whipt and stoned and stocked and he carried the marks of these as so many badges of honour Yea he chose rather to glory in tribulation and sufferings then in his Revelations and raptures into the third Heavens 2 Corinthians 11.23.24 30. His Glorying was in the Crosse of Christ Colossians 1.24 2 Corinthians 7.4 Ephesians 3.13 Philippians 2.17 Iohn did not boast that he was an Evangelist or of his Revelations but that he was a brother in Tribulation Revelations 1.9 'T is said of the Primitive Christians that they rejoyced in loosing their goods for Christ Hebrewes 10.34 and the Thessalonians received the word in much affliction and joy 1 Thessalonian 1.6 and Paul exceedingly desired to be made conformable to Christ even in his sufferings Philippians 3.10 Ignatius cryed Let sire crosse breaking of my bones come quartering of my members crushing my body and all the torments that Man and Devil can invent so I may but enjoy my Lord Jesus Christ. When the Emperour threatned Saint Basil with death He boldly answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O that I might die for the Truth When Eudoxa the Empresse threatned Chrysostom He sent her word that he had learned to fear nothing but sinne A noble spirit knows not what discouragement means but like the valiant horse he breaks through dangers Iob 3.22 23. He triumphs in the midst of Trials and in an holy securitie he laughs at troubles Iob 5.22 Psalm 46. Romans 8.37 38. They onely are the Men that in a Spirituall sense doe tread on the Lion the Aspe and Adder Psalm 91.13 The water in Wether-glasses riseth highest when the Wether is foulest So Gods People when at worst then are they best when they have nothing in the creature they have most of God Habakkuk 3.17 18. Sense can say if we want Figges yet we have Wine to cheer us and if the Vine should fail yet the Olive may help for a time or if these should fail yet we have Corn in our Fields to support us or if a Famine should come yet if the Pastures abound with Flockes that will be some help or if the Flocks abroad should fail yet the Herds of the stall at home may support us Thus far Sense may goe But when all these fail and no outward comfort can be seen yet then can a Beleever rejoyce in his God This is the Happynesse of Gods People let things goe how they will or can yet he either doth or may comfort himselfe in his God When nothing but darkenesse is upon the Creature then Habbakuk hath an Yet and David a But wherewith to comfort and encourage themselves 1 Samuel 30.6 It may shame us who are cast downe by every light Affliction when we consider Davids condition at that time he comes to Ziglag which was given him for a Refuge He findeth the Citty burnt the Inhabitants taken Captive and amongst the rest his Wives and his Souldiers which should have ayded him they speake of stoning him yet in the midst of all these difficulties David corroborates himself in the Lord his God We use to rejoyce in gifts especially if one should give us a whole kingdom but 't is a greater Honour to be a Martyr for Christ then to be a Monarh of the world Heb. 11.26 'T is a great priviledge and a high Prerogative to suffer for the Gospel 't is no common gift but 't is a gift of free-grace and speciall love All the elect are called to be believers but not to be publick sufferers Suffering for the Gospel is in some respect a priviledge above believing the Gospel Phil. 1.29 such are the house and habitation of Gods Spirit there he rests and desires to dwell 1 Pet. 4.14 the Spirit of God will bring them to glory or the glorious Spirit of God will dwell in them in a glorious manner aud fill them full of Joy and Peace in believing This made the Saints so forward in the Primitive times to suffer for Christ that the bloudy Emperours were fain to make Decrees to hinder their Martyrdome I have read of a woman that in the time of Valens the Emperour ran with her haire loose about her eares and her child in her armes to the place where the Martyrs were slain and being askt whither she ran she answered Crownes are given to day and I will be partakers with them Thus in the reign of Charles the ninth when the Duke of Subaudia misused aud persecuted the men of the Valleyes burnt
be If the Saints have so much joy whilest they are here below have but little communion with God what will be the joy when they shall lye in the bosome of God to all eternity being freed from sin and sorrow Oh then get interest and propriety in God get assurance that he is yours and then though all Creature-comforts faile yet you may rejoyce Hab. 3.17 18. though you want Starre-light yet you have Sun-light having God for your Portion you have the Fountain the Mine the Treasury you have an All-suffering an everlasting Portion you cannot want Psal. 23.1 Gen. 17.1 if David will have comfort he must have interest in God 2 Sam. 30.6 Then David comforted himself in the Lord His God That word My is a little word but full of sweetnesse the worldling rejoyces when he can say this is My house and My Land and My Revenue So when a Christian can clear up his interest in God and can truly say with Thomas My Lord and My God let such a one be sad if he can said Luther 2. Act your faith according to a Christians faith such is his joy He that 's full of faith shall be full of joy Hab. 3.17 Psal. 27.18 Rom. 5.1 2 3. Cling to Heb. 10.34 the promises when there 's the greatest darknesse upon Providence 3. Be much in Prayer 't is the Praying Christian that is the Rejoycing Christian. Iohn 16.24 Hannah after she had been at Prayer was no more sad 1 Sam. 1.15 18. Hence Luther calls Prayer the Leeches of his cares And when the Apostle would have us careful in nothing viz. with a diffidential vexing tormenting care presently he addes Prayer as the remedy Phil. 4.6 7. So observe that connexion 1 Thes. 5.16 Rejoyce evermore But how shall we attain it why pray without ceasing Constant praying is the way to constant Rejoycing VERSE 13. But evill men and Seducers shall waxe worse and worse deceiving and being deceived THe Adversative Particle But seems to make this Verse opposite to the former where the Apostle by a Prolepsis prevents an Objection Whereas some might say Sir you have told us that persecution and trouble is â—he lot of Gods servants but you have not told us what shall be the condition of wicked men Yes sayes the Apostle I shall now tell you Evill men and Seducers shall grow worse and worse q. d. As good men profit by the Crosse and grow better so wicked men have their progresse they go forward but 't is in wickednesse they become Graduates in the Devils Schoole proceeding from evill to worse and from errour to errour till they become perfect Schollars in the Devils Schoole They prosper for a time and have successe in their lewd practises deceiving others and being deceived themselves by the Devil Hence we may Observe that prosperous wickednesse is worse then afflicted godlinesse But of this in the close of the verse In this verse we have a lively description of the Impostors and Seducers of the last times The Apostle tells us 1. They will be evill men 2. They will be Juglers and Deceivers 3. They will be such as grow worse and worse 4. They will Actively deceive others and Passively they shall be deceived themselves 1. Seducers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mali evil men i. e. such as are given to all manner of vices molesting the godly for their godlinesse and raising up persecution against them These offend not through weakness but wilfulness not through infirmity but obstinacy they sit in the seat of scorners and have left off to understand or do good Psal. 36.3 these are unreasonable and wicked men 2 Thes. 3.2 and if we observe it we shall see that the seducers of our time are generally wicked men such as are led by some raigning lust as Pride Self-conceit Covetousnesse Hypocrisy Uncleannesse c. and for this God gives them up to the efficacy of error in his just judgement punishing one sin with another but of this before in the observations on verse 8. And Seducers Q. d. Evill men who are Seducers or amongst all evill men especially Seducers shall wax worse and worse so I find the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be used exegetically and by way of explanation So Gal. 1.4 Ephes. 4.20 C los. 2.2 1 Cor. 15.24 1 Thes. 2.11 To God and the Father i. e. to God the Father The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is diversly rendred our Translators render it Seducers the Geneva deceivers D. Hammond Sorcerers the Original will bear all these though most properly it signify a Jugler Inchanter one that by any crafty packing or conveiance beguiles men with false colours flatteries and illusions as the Magiâ—ians of Pharaoh deluded him with jugling tricks and empty shews in which were no reality but meer delusions and as Juglers deceive the outward senses and make us think we hear and see that which indeed we do not as Saul thought he saw reall Samuel when 't was a counterfeit so these Juglers can pass that for gold which is but brass and put such a gloss on their false wares that they shall pass with the blind world for real ones These Dyce-players can cog a Dye and make it answer what cast they please Ephes. 4.14 by sleight of hand they can cut your purses whilest they look in your faces They have an art of mixing and adulterating the word so as to make it answer their own ends and interests their own profit or pleasure they play the Hucksters with it for their own ends 2 Cor. 2.17 yea many of these spiritual Juglers are re Witches their practices shew they are in League with the Devil Simon Magus one of the first Heresiarchs was a Sorcerer the people esteemed him as an Oracle and the great power of God for he had bewitcht them with his sorceries Acts 8.9 10 11. Hence the Scripture calls such witches Gal. 3.1 and compares them to Balaam the Sorcerer Iude 11. and to the Magitians of Egypt 2 Tim. 3.8 To speak truth the Devil never drove such a Trade in England as he doth at this day nor did he ever appear so plainly in his colours How many Devils incarnate are there Devils clothed with flesh and blood that go up and down Seeking Shaking Speaking Ranting and Seducing silly souls The land is overspread with such as have acted the Devils part so long that at last they are become reall Devils in League and Covenant with him as many of our Quakers upon good grounds are judged to be I have read of some Stage-players which acted the Devils part so long till at last the Devil himself appeared 'T is so now there were many counterfeit Devils before Diaboli personati which now have attained a higher Degree in the Devils School and are become Diaboli personales Devils indeed Such kind of persons the Scripture calls Devils Revel 2.10 'T is apparent 1. That these kind of persons are led by the
are but Truths twinnes Civil Truth is good but the least Evangelical Truth is of more worth then all the Civil Truths in the world that are meerly so 3. Naturally wee desire Liberty now Truth is the Parent of all true Liberty whether it bee Political or Personal so much Untruth so much Thraldome so much Truth so much Liberty Iohn 8.32 4. If you preserve the Truth it will preserve you in the hour of Temptation as Solomon sayes of wisdom Prov. 4.8 exalt her and she shall exalt you So keep the truth and it will keep you from falling as it did the Church of Philadelphia Rev. 3.10 so thou shalt stand as an impregnable rock when others fly as the Chaffe before the wind The Truth of God in judgement is one of the Eyes of the soul he that wants it is blind and cannot see afar off Now as a clear eye is a very great help for the discerning of a danger before it comes so a clear distinct knowledg of the truth is a very great help to us to discern a Temptation before it be upon us and to discover the Methods and Depths of Satan that he may not surprize us unawares 5. 'T is a great honour to a person or Nation to be the Conservators and Preservers of the Truths of God 'T is not only our Duty but our Glory This honour formerly belonged to the Jewes to them were committed the Oracles of God Rom. 3.2 and 9.4 God hath now entrusted us with this choyce Treasure the Lord help us to keep it pure both in Judgement and Practice lest it be taken from us Let us all in our places preserve it from violence with all our might There are many spiritual Cheaters abroad the greater will our honour be in maintaining Gods Truth against them all 'T was Shammahs honour one of Davids Worthies that he kept his ground and got a great victory when others â—led 2 Sam. 23.12 Say not I am but one and a weak one too but remember what great things the Lord did by Athanasius and Luther when they had all the world against them One man holding forth truth shall be too strong for all the world for truth unites us to God and God to us it ingageth God in our quarrel and so makes us invincible for if God be with us who can be against us so as to hurt us and destroy us Rom. 8.31 Bradford writing to his friends tells them never shall the enemy be able to burn the truth or prison and keep it in bonds us they may prison bind and burn but our Cause Religion and Doctrine they shall never be able to burn The story of the man in the Councill of Nice is well known where a Christian of no great Learning converted a Learned man whom all the Bishops with their skill and eloquence could not perswade so long as the matter went by words he opposed words with words but when instead of words power came out of the mouth of the speaker words could not withstand truth nor man stand out against God Many wonder why Ministers are so earnest and zealous in defending the truth why 't is a depâ—situm which God hath entrusted us withall and 't is well observed that it 's a greater sin to imbezill or alter that then any thing we have borrowed because this is committed to our justice but a depositum to our faithfullnesse the deposition doth rest upon us as trusty men Let Gods truth then be dearer to us then our dearest lives our lives will not be worth the enjoying if God take his truth from us let us beseech him rather to take our lives away rather then take the light of the Gospel away And hast been assured of If you read the words so The Observation will be this That Ministers should be assured of those things which they teach to others They should not only have a Head knowledge or an aery empty notionall speculative knowledge but an experimentall practical knowledge They must believe before they speak Psalme 116.10 that so they may speak from the heart to the heart and may bring their meat in their breasts and not as birds do in their Beaks Knowing of whom thou hast learned them 1. Observe That gracious men are modest men The Apostle doth not boast of himself to Timothy nor proclaim his Learning gifts c. He onely tells him in brief Thou knowest of whom thou hast learnt them 2. Observe The excellency of the Teacher makes the Doctrine the more taking This we see even in Humane and Moral Learning the Platonick Doctrine grew famous because it was profest by Socrates and the Peripatetick by Aristotle The Schollars of Pythagoras did so confide in the Dictates of their Master that when any one askt them a Reason of what they held they would give no other answer but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse dixit our Master said so yet these were Heathens but when we have an aged holy Paul for our Master who was an Apostle of Christ the Pen-man of the Holy Ghost and guided more immediately by the Spirit of God then we must with constancy adhere to what they teach us and attend to their doctrine as if Christ himself taught us Gal. 4.14 for his Ambassadours they are and he that heareth them heareth him Young Timothies especially should hearken to the instructions of aged Pauls who have born the heat of the day and by experience can teach us the ways of God Years should be heard speak Iob 32.7 Young Ministers should suspect their own judgements when they vary from an Holy aged Calvin Beza and all the Churches of God As young Lawyers and Physitians observe the Principles and Practices of the serious and grave Professours of their way especially when grounded on Maxims and Rules of Art So should young Divines It ill becomes a young raw Physitian to contradict a whole Colledge of Physitians or a Puny Lawyer a Bench of Judges or a young Divine a whole Assembly of Divines 'T is the looseness of the times that makes young men so bold When Government is settled they will either change their note or be made ashamed of it VERSE 15. And that from a Childe thou hast known the Holy Scriptures which are able to make thee wise unto salvation through Faith which is in Christ Iesus THese words contain a third Argument by which the Apostle presseth Timothy to perseverance viz. because he knew the Scriptures not onely from his Childe-hood but even from his Infancy and from a suckling i. so soon as ever he was able to learn the Scriptures he was presently taught them 1. Observe Parents ought to instruct their Children betimes in the Word of God It s good seasoning the Vessel betimes with goodness Lois Timothies Grandmother and Eunice his Mother taught him as soon as he was capable the way of the Lord 2 Timothy 2.5 Timothies Father was a Greek and Gentile but his
man to marry before five and twenty nor a young woman till twenty My Reasons are 1. Because the married Condition requires people that have some experience in worldly Affaires and specially in Religion 1 Peter 3.7 the Apostle would have the Husband to be a man of Knowledge Now this Knowledge how to govern a Family wisely and religiously cannot be attained without a considerable time Adam was a Man of full Age and Eve a Woman not a Childe when God brought her to Adam Of all people that we read of in the Scripture Kings did use to marry soonest that so they might have Heires betimes yet we reade of few of the Kings of Israel that married before twenty 'T is not for Children and green-heads rashly to run upon such weighty undertakings they that marry in such haste shall repent by leisure 3. Mutability and unconstancy they be not settled nor stayed in their judgements 'T is the younger sort that usually are led away with errour Old Birds stayed Professours are not so soon caught with this Chaffe Hence the Apostle Exhorts young Timothy to continue in the Truth 1 Tim. 4 16. 4 Rashness Headiness and Revenge such were Rehoboams young Counsellours 1 Kings 12.6.10 Youth is voyd of judgement Prov. 7.7 and apt to fly in the face of a Reprover 5. A disesteeming and sleighting of old Age. They were young ones that mockt the Prophet 2 Kings 2.24 and despised Iob 30.1.12 'T will be our wisedome to fly these lusts betimes It s a comely sight to see mortified and self-denying young people They are subject to stronger Temptations and more violent Affections there is a greater propensity to sinne in youth and therefore the Obedience is the more excellent and acceptable when out of love to God we can break through all these Young persons have many suiters the World the Flesh the Devil all cry be mine be mine They all ly in wait for the flower of our dayes The Flesh casts baits the World digs pits and the Devil sees snares So that unless we be magnanimous and resolute we shall be foiled and overcome 6. A sixth sinne of Youth is Neglecting the seasons of Grace not knowing the day of their Visitation a sleighting the tenders and offers of Gods Grace unto them There is a time when the Lord cometh a wooing to the Soul and by the motions of his Spirit knocks at the doores of our Hearts for entertainment Revelations 3.20 The Devil doth his utmost to hinder the match and therefore he perswadeth young persons that they are too young to be godly and too young to deny themselves in point of pleasures and carnall delights he tells them they may believe and repent time enough hereafter when they are Old He dealeth with them as the Philosopher did with the young man that came to him desiring him to tell him when he should marry Oh said the Philosopher thou art too young not yet not yet at last he grew old and then he came to know when he should marry Not at all now said he The Application is easie 1. Let such consider that there are thousands and ten thousands now in Hell that thought to have repented Hereafter Many have an Intentionall but no solid Repentance they resolve to repent but they resolve not when and so delay till the day of Grace bee past 2. Consider it is not in our power to repent when we please God must give us the Grace 2 Timothy 2.25 they way of Man is not in himself It is God must turn us or we shall never be turned Iremiah 31.18 He must draw us or we shall never runne after him Canticles 1.4 Iohn 6.44 We must observe Gods time or we loose all 3. How dost thou know that thou shalt live till thou art old younger and better then thou are gone Shorter graves then thine may be seen 4. Suppose thou shouldest live till thou wert old yet thy heart may then be so hardened that thou canst not repent and because when God called thou wouldst not answer therefore thou shalt cry and shalt not be heard Prov. 1.24 Ier. 22.21 22. 5. If it were in our power yet we may in no wise deal so dis-ingeniously with our God as to give the Devil the Marrow of our Youth and reserve the dry bones of our old Age for God It is no wisedome to lay the greatest load on the weakest Horse Old Age though in it selfe it be a Blessing yet is accompanied with many troubles sicknesses and diseases they are the Dreggs the Lees the Winter of our dayes As all Rivers meet in the Sea so all diseases meet in Old Age Hence it is called the evil day Eccles. 12.3 4 5 c. then the Eyes grow dimme the Eares deafe the Hands tremble and the Leggs are feeble and the Memory failes 'T is a time of spending not of getting and such compulsive Repentance is seldome true They are cursed that offer the blinde and the lame in Sacrifice Malachi 1.8 ult and if the blinde and the lame were abhorred of Davids soul much more of Gods 2 Samuel 5.8 'T is the greatest Wisedome in the World for young persons to know the day of their Visitation and to improve the Seasons of Grace seeking the Lord while he may be found Isaiah 55.6 and opening when he knocketh 'T is good sayling whilest the Ship is sound the Pilot well the Marriners strong the Gale favourable and the Sea calme The onely way to finde the Lord when we seeke him is to seeke him in due time even Now 2 Corinthians 6.2 Behold Now is the acceptable Time Now he calleth all men every where to Repent See how the Holy Ghost prevents Objections I 'le repent hereafter No it must be now Acts 17.30 31. Object I am rich or I am poor I am a Iew or a Gentile and cannot repent Answ. He calls All men Object I dwell amongst ill neighbours Answ. He calls all men every where The time present is the only time the Time past is gone the time to come we have no assurance of the time present is our time Hence we are called upon so oft to obey whilest 't is to day Psal. 95.7 8. Heb. 3.15 and to return i. e. presently Isai 21.12 In all obligations say the Lawyers where no time is specified there the condition is presently to be performed So Ier. 13.15 16. Zech. 1.4 Zeph. 2.1 2. Now because we are naturally averse and backward to this special duty I shall give you 20. Considerations to Quicken you 1. Consider that this speedy repenting and turning to God in our youth is Comfortable because 't is a good evidence of the Truth of our Repentance as late Repentance is seldome true so speedy repentance is seldome false It 's a good sign we have made God our God indeed when with David we can seek him early Psal. 63.1 and with Zaccheus we make hast to receive him joyfully Luke 19.6 This
us with such certainty as they have been kept in Scripture and delivered to us So that what David said of himselfe is true of all the Pen-men of Holy Scripture the Spirit of the Lord spake by me and his Word was in my tongue 2 Samuel 23.2 it is he that spake by the mouth of his Holy Prophets Luke 1.70 And bid them Write Revelations 14.13 They spake not what pleased themselves but they spake and writ as they were moved by the Holy Ghost 2 Peter 1.21 they were powerfully moved acted and carried out of themselves to write say and doe what God would have them Nehemiah 9.30 Micah 3.8 Acts 28.25 Hebrewes 13.7 2. He commends the Scriptures for their usefulnesse and profit which they bring both to Teacherâ— and Hearers which is foure-fold whereof two are Theorerical pertaining to the information of our judgements in matters of Doctrine 1. Teaching the Truth 2. Confuting Errours Two are Practical pertaining to the direction of our lives viz. First for Correction or Reformation of Vice And secondly for instruction in Paths of Righteousnesse 1. They are profitable for Doctrine and Instruction they teach men what to know and believe they instruct us in all Truth necessary to salvation viz. concerning God Man Christ Law Gospel Heaven Hell He first begins with Doctrine which in Order must goe before all the rest for it is in vain to reprove or exhort unlesse we first teach a man inform him of his duety 2. For reproof of Errour and Confutation of false Doctrine A right thing is a sufficient judge of its own straitnesse and the crookednesse of another thing There is an Elencticall power in the Scripture to stop the mouths of gain-sayers and to discover the by-Paths of wicked men Titus verse 9. We need not run to General Councils or send for Ancient Fathers to determine Controversies or confute Errours We have the Holy Scriptures that enable the Man of God and furnish him richly for that purpose 3. For correction of sin and evil manners which is done by admonition and reproof denouncing Gods judgements against them that those which go astray may be brought into the way by Repentance 4. The Scripture teacheth us how to lead an Holy and Righteous life according to the Will of God and so is profitable for instruction in Righteousness and good workes it being the most perfect Rule of Righteousnesse 5. The Scripture allures us to Piety by the sweet promises of the Gospel and so is profitable for consolation Romans 15.4 which is comprehended either under Doctrine or Instruction for he that will comfort another must first inform him of the Wisedome and Goodnesse of God to his Elect and how all things work together for good to those that are good There is no internal tentation nor any external affliction but you may finde a Medicine for it in the Scriptures So that in these 4 branches is contained â—he summe of Christianity Before I proceed any further it will be necessary to remove a block or two out of the way Bellarmine himself confesseth that this is one of the chiefest places that we have to prove the Scriptures perfection and therefore both he and Estius have invented all the wayes they can to invade the force of it 1. Say they the Apostle speaks here of the Old Testament for the New Testament was not yet added to the Canon nor some part of it written as the Epistles and the Revelation of Saint Iohn especially when Timothy was an Infant Now if the Old Testament say they were a perfect Rule then the New Testament would be superfluous and void Answer By Scripture here is meant not onely the Old Testament but also the New say some because all the Books of the New Testament were then extant when Paul writ this latter Epistle to Timothy which was the last of all Pauls Epistles as is gathered from 2 Timothy 4.6 So that then there were extant all Pauls Epistles all the Evangelists and all the Books of the New Testament excepting the writings of Iohn and as some conceive the writings of Luke 2. To omit conjectures let us grant that the Apostle speaks of the Old Testament and that he acknowledgeth they were able to make a man wise to salvation 'T is true they were so neither doe the writings of the Apostles adde any thing as to the substance of the Old Testament they onely explain the Law and the Prophets clearly shewing that Christ is come according as the Prophets foretold Acts 28.23 3. What was written in every Age was sufficient for that Age and the Books which were extant in these times were a sufficient Rule for the Church in those dayes Thus the five Books of Moses till the other Books of Scripture were extant were a perfect Rule So the Books of the Old Testament which were extant when Timothy was a child were a sufficient Rule yea and before there was any thing written Tradition alone was sufficient neither was any thing written so necessary but they might be saved without it But now since God hath revealed his mind in the Holy Scriptures we must to the Law and to the Testimony 4. I Answer by way of Retortion if the Parts of Scripture as they were delivered were sufficient for the Instruction of those to whom they were delivered then the whole Scripture à fortiori which now we have must needs be most sufficient for us and for all the Churches of God to the end of the world if the Old Testament were so proâ—itable how great is the profit and perfection of both Old and New together 2. Objection A second Cavil is this That the Scripture is not a Total and sufficient Rule but onely a Partial one and though it be profitable yet 't is not sufficient without unwritten Traditions They are not here excluded no more then Second Causes are excluded saith Bellarmine from the generating of things in the World as the Sun c. Answer If the Scripture contain all things necessary to salvation then 't is a perfect and not a partial Rule But it doth contain all things necessary to salvation Ergo The Minor I prove thus If the O. T. did contain all things necessary to salvation and were sufficient without Traditions then à fortiori both Testaments together must needs be sufficient But the Antecedent is true and therefore the consequent The Scripture alone is able saith the Apostle to make us wise to salvation and therefore it must needs be sufficient 2. The comparison from the Sun holds not because unto generation second causes must necessarily concur but for Regeneration here is such a full enumeration of all things to be done that no more needs be added and therefore Traditions are vain Besides 't is well observed that the word in the Original signifieth not onely profit and conveniency but also perfection and sufficiency the Scriptures have an All-sufficiency in
them for salvation the same word is used for sufficient 1 Tim. 4.8 3. Objection Though All the Scripture be thus profitable yet the whole is not saith Bellarmine Answer Who so blind as they that will not see what is this but to seek a knot in a bulrush and to make doubts where there are none at all This is to trifle and not to dispute for who knowes not that All Scripture and the whole Scripture are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equivalent and the same So All is taken in other places Collectively and not distributively as 1 Cor. 13.2 Colos. 2.9 Ephesians 2.21 and 3.15 and 4.16 These rubs being removed the sense of the place is this q. d. Great is the Dignity and Authority the Majesty and Utility of the Holy Scriptures That Gift of Gifts which have not Angels or Men but God himselfe for their more immediate Authoâ—r It is he that hath given them to informe the ignorant to recall the erronions to correct the vitious and to direct and comfort the Pious So that by reading and studying this Word of God the People of God and specially the Teacher of Gods People may be made every way fit and compleat for all the services of his calling Observe That the sacred Scriptures are the very word of God Holy men were but the Instruments 't is God that is the Authour of them they were but the spirits amanuenses to write what he should dictate to them Hence it is called the word of God Mark 7.13 2 Cor. 2.17 and 4.2 1 Thes. 4.15 the Oracles of God Rom. 3.2 and is ascribed solely to the Spirit of God without mentioning any Authour Heb. 10.15 what was uttered by the mouthes of the Prophets God spake what they delivered was by direction and inspiration from above Hence the Holy Ghost is said to speak by the mouth of David Acts 1.16 and 4.25 and 28.25 and the word of the Lord is said to come to Hos. 1.1 and Ioel 1.1 Ier. 1.9 Ezek. 1.3 Heb. 1.1 2. and as the Old Testament so the New is the very word of God for the whole Scripture is given by inspiration from above and the Apostle tells us that he had received from the Lord what he delivered to them 1 Cor. 11.23 and Rom. 1.1 and 15.18 this made the Apostles stile themselves the servants of Christ. Philip. 1.1 Titus 1.1 Iames 1.1 1 Pet. 1.1 Iude 1 the foundation of the Church is said to be the Prophets i. e. the Old Testament and the Apostles i e. the New Testament Ephes. 2.20 So that the Authority of Scripture is greater then of an Angels voyce and of greater perspicuity and certainty to us for besides inspiration 't is both written and sealed This is fundamentum fundamentorum a fundamental point very necessary to be knowne for we can never profit by the scriptures till we believe and are perswaded that they are the very word of God he that believes not this believes nothing and the very ground of all that Atheisme and profanenesse both in Doctrine and Manners which abounds amongst us springs from hence Have at the Root then and have at all lay the Axe to it and the branches will soon wither To prove the Divine Authority of the Scriptures See 18. Reasons in Bishop Vshers Body of Divinity and 18. Reasons in Ward on Matthew 1.1 p. 1 2 c. Stock on the Attributes chapt 4. Mr. Iohn Downams Warfar l. 2. c. 21. p. 160. Fol. Capel on Tentat l. 4. c. 4. Sangar's Morning Lect. p. 4.20 Mr. Leighs Body of Divinity l. 1. c. 2. Walaeus loc com p. 124 125. Wo then to those Blasphemous Hereticks and Atheistical Scepticks the Anti-scripturists of our age that cry up their own perfection and cry down the Scriptures as imperfect that cry up themselves as Gods and cry down Christ as man that cry up their own dreams and cry down the word which condemns those dreams even as the Malefactor exclaimes against the Judge which he knowes will condemn him O hellish pride O hideous horrid blasphemy Wo is me that ever it should be told in Gath and published in the streets of Askelon that England which was sometimes the glory of Nations should now for such blasphemies as those become the scorn and reproach of all the Nations round about us Yet such there are perhorresco refereus that say the Scriptures are not of Divine but of Humane authority and invention that the Pen-men wrot what pleased themselves that they are no foundation of Christian religion c. Strange it is to me to find Mr. Iohn Goodwin a man of such knowledge and parts so well versed in Scripture a Preacher and expounder of it so long yet now in his old age to fall into that ragged Regiment of Anti-scripturists Yet thus it is when once men give way to sin and error they know not when nor where they shall rest Whither will not Pride and Selfe-conceit lead men As Christ was crucified between two Theeves so are the Scriptures vilified by two sorts by Papists on the one hand and Atheistical Sectaries on the other but all in vain for magna est veritas praevalebit The Truth still gets ground against them all Many Libertines cry out against us Ministers as Antichristian but whether come nearer Antichrist we or they the ensuing Parallel will declare for though their Heads took severall wayes yet like Sampsons Foxes they are tyed together with firebrands at their tayles Papists call the Scriptures 1. A Nose of wax or Rule of lead which may be bowed every way as men please 2. Inky Divinity 3. They are fallible 4. They are insufficient without unwritten Traditions 5. They prefer the Church before them 6. To defend their errours they wrest the Scriptures and make them Allegorize without a cause 7. Sometimes they take the bare Letter and will admit of no exposition 8. What blasphemous nonsensicall expositions the Friers made of the Scripture former ages can testify See Willets Tetrastilon Pillar 3. Synops. p. 1296. Atheisticall Anti-scripturists say 1. They are uncertain 2. A dead Letter 3. They are not infallible 4. They are insufficient without Revelations 5. They prefer the dark light within them before them 6. So do these yea some have turned all Scriptures into Allegories 7. So do these 8. What Non-sensical ones these make who lists may see in Mr. Brinsley's Virtigo p. 133 134. and Mr. Firmin against the Quakers Should these men have spoken but half so much against the Higher Powers as they have done against God and his word they would quickly have been apprehended for Traytors yea if a man steal above thirteen-pence half peny 't is death by the Law but if a man blaspheme the God of heaven revile the Scriptures and overthrow the very foundations of Religion there 's little or nothing done to such a one Do we thus requite the Lord O foolish and unwise Is this the thanks we
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
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
and resolute we dis-hearten them in their attempts and dismay that great Belzebub the Prince of these Flies Let therefore this salt season all our services Christ calls for such Worshipps Matth. 22.37 38 39. Christianity is a work of activity we must ask seek knock strive wrastle run and work out our salvation with the greatest accuratness care and diligence Philip. 2.12 We must not rest content with the beginnings of grace but we must work it up and increase with the increasings of God Colos. 2.19 We must be filled with the Spirit and with the fire of zeal we must have fiery-heads and fiery-hearts fiery words and fiery works that what in us lyeth we may set the whole world on fire with the love of Christ. If we be to hear the Word we should be swift to hear and gladly embrace the opportunity flying as the clouds and flocking as the Doves to their windows When we come to the Sacrament we must earnestly desire it as Christ did Luke 22.15 With a desire have I desired to eat this Passover with you i. I have earnestly and heartily desired it Hezekiah kept the Passover with joy 2 Chron. 30. If we be called to Covenant with God we must do it with joy and with all our hearts as Asa and the people did 2 Chron. 15.12 15. If we be to Pray it must be fervent operative energetical praying Iames 5.16 We must strive in our prayers Rom. 15.30 and stir up our selves that we may lay hold on God Cant. 3.4 Isai. 27.5 and 647. That 's the way to have peace with him When we see a man angry those that are friends lay hold on him to prevent a danger so when we see God angry with his People we should compass God about like an Army one lay hold on him and another lay hold on him till he be pacified with his people But then we must be holy men else if a Rebel or Traitor should come to the Princes Chamber and lay hold on him it would be accounted Treason before we come to reason with God we must wash our selves and then come and welcome Isai. 1.16 17 18. We must get a spiritual induration and holy impudency let God do what he will with us let him oppose delay deny us yet we will not let him go till he bless us As Pharaoh had a cursed Induration and a plerophory of hardness so that no plagues could work on him so we should get a blessed induration and fulness of assurance resolving though God should crush and kill us yet that we will trust in him Iob 13.15 And when we find our spirits flat then cry because thou canst not cry and be in an agony because thou canst not be agonized Formality in duty is the bane of duty and Religion There 's little difference between a careless performance of duties and a total omission of them since men loose both wayes Let us then rouse up our selves remembring that the more zealous any are here the more glorious they shall be hereafter Let us all in our several callings be active for God Let Magistrates and Rulers rule for him as Nehemiah did Let them not bear the sword in vain nor tolerate such things as are intolerable There 's no Precept or President in the whole Book of God for any Toleration of one Error much less of all but promises that God will give us one heart and one way If Magistrates suffer Gods Name to be despised he 'l make them to be despised 1 Sam. 2.30 Ahab lost his life for not punishing blasphemous Benhadad with death 1 Kings 20.42 I Plead not for Cruelty but Iustice as Magistrates must be clement and merciful when occasion requires so they must be just sharp against incorrigible incurable offenders If Abishai out of love to David would have slain Shimâ—i who reviled him saying Why should this dead dog curse my Lord the King let me goe to take off his head 2 Sam. 16.9 and shall the Magistrate be silent when the King of Kings is blasphemed and reviled to his face if men will still bear with such yet God will not Objection If we punish them we shall loose a partie Answer Such a partie as I now speak against are better lost then found They cannot long prosper with them who ever hath them But by punishing such we shall make God our friend who hath promised to defend those that defend his Truth We have a notable instance in the City of Geneva which from the beginning of the Reformation to this day have punished Sectaries and Hereticks and yet God hath kept them safe and sound Many create to themselves needless fears 2. Governours of Families should be zealous against sin in all their Relations hate it in father mother wife children Asa punisheth his own mother for her idolatry 2 Chronicles 15.16 The Lord taketh notice what every man doth in his Family he observes who prayes who reads who supresseth sin in his Family who acts for him and who for themselves Mal. 3.16 Our zeal is the best thing we have and therefore to be given to God who is the best of beings But yet there is nothing that the world so much opposeth as zeal the Devil and his Agents can bear with any man save the zealous man The Hypocrite Formalist Civilian Temporizer c. All pass through the world with praise 'T is onely these Zelots that oppose the sins of the time which are counted the troublers of the places where they come though they be never so peaceable To discourage men from this course the world hath raised many Cavils 1. Objection I am but one and what good will my zeal doe Answer One zealous man may yea and hath done much good to a whole Land One Phinees by executing Justice turned away Gods wrath from all Israel Numbers 25.6 7 11. One faithful Hushai by his Counsel spoyled Achitophels policy 1 Samuel 17.14 One poor man saved a Citie Eccles. 9.15 and the Prayers of One righteous man availeth much Iames 5.16 When Gods judgements were falling on Ierusalem he sought but for a man that he might spare it Ieremiah 5.2 A carnal man dares not stir without company especially the company of great ones they enquire whether any of the Rulers and learned Pharisees have gone that way Iohn 7.47 Jades will not go unless some lead them the way and Cowards stand still to see who will go first but a gracious soul is content to fit alone Lam. 3.28 and go alone in the way to Heaven 1 Kings 19.10 He stayes not for company but if the cause be good rather then it shall fall he will endeavour to uphold it himself Hester will venture all for Gods people and if she must perish she will perish in this cause Let nothing discourage you if God have called thee to a good work and none will joyne with thee in it yet remember he that called thee alone will bless
the body that I may be presently with Christ in Heaven Or as the word will bear I desire to depart this life and to dislodge as those that quit their Innes to further their travel homeward or such as goe to Sea and set sail for another Countrey who weigh Anchor and are gone So saith the Apostle I am here as an exile and like as a stranger I desire to be freed from this banishment and to set sail for Heaven Thus the Word is often used for a departing Luke 8.38 and going home Luke 9.31 and 12.36 Matthew 14.23 Observations Observation 1. 1. But watch thou The Apostasie and loosenesse of the times we live in must make us the more watchful Their falls must be our fears their Levity must quicken us to Constancy and their negligence must quicken our diligence in keeping the Watch of the Lord. Like Salmons we must swimme against the streame of corrupt times and keep our selves pure not onely from the grosse Blottes but even from the Spottes of the Age wee live in Good men in evill dayes are compelled to be Singular in many things as Lot in Sodome and Iohn in the Land of Vz but they never affect singularity affectation of singularity argues pride Observation 2. Good men desire the Churches good after their departure Paul is dying yet he commands Timothy to improve his talents for the Churches good when himself was dead Moses before he dies prayes the Lord to set up a fit Ruler in steed Numbers 27.16 17. Elisha wept for the mischief that Hazaâ—l would doe to Gods people when he was gone So did Isai 22.4 5. when he saw a day of trouble coming on the Church though himself lived not to see it yet he wept bitterly David set his son upon his Throne before he died and gave him a strict charge to maintain the truth Peter 2.1 15. endeavoured to keep the truths he had taught in remembrance after his death Christ prayes for the welfare of the Church after his departure Iohn 17. Wicked men care not what becomes of the world when they are dead and gone let heaven and earth come together and all be in confusion they care not But good men have publick spirits Observation 3. As all persons so Ministers especially must watch The Devil hath a special spight at them he commands his agents as the King of Aram did his followers to fight neither with small nor great but against the King of Israel so he bends all his strength against the Ministers of Israel What Luther said of Magistrates is most true of faithful Ministers They are the common Buts which the Devil and his Factors shoot at We are watch-men by office and so are bound to the duty by a double tye 1. As Christians Mark 13. ult What I say unto one I say unto all watch Christs Disciples must not be secure Luke 21.34 The better the man the more watchful must he be The Pyrat sets on the laden Ship and the Thief upon the wealthiest Traveller But we must watch as Pastors too we must stand upon our watch-tower to descry dangers and discover Wolves that would destroy the Flock 2. We must watch at all times 1. In prosperity as Pigeons when they fare best fear most Then we are most apt to forget God Hence Iob 3.25 in his highest prosperity foresaw a storm and prepared for it Christ would have his to watch and pray alwayes Luke 21.36.2 Watch in adversity the Devil is busie then in laying snares as the Fowler doth for Birds in frosty weather When we be in tentations then watch and pray that you be not overcome by them Matth. 26.41 3. In all places in publick and private at home and abroad the world is full of snares Art solitary yet watch for then Christ was tempted Matth. 4.1 Goest thou to Markets fairs and publick meetings thou art encompast with dangers Ibi latet imò patet anguis in herba 4. Watch in all things so runs the Text. Watch unto prayer take the fittest opportunity for that duty Ephes. 6.18 1 Pet. 4.7.2 Watch in prayer against destractions sleep c. Colos. 4.2 So watch unto hearing take all opportunities to hear Iames 1.19 Wait on wisedoms posts Pro. 8.34.2 Watch in hearing take heed how ye hear Luke 8.18 5. Watch against all sins We carry about us a proness to all sin Even the best men have the root of the basest sins in their bosoms as we see in Lot Noah David Solomon How fouly did they fall when they did but a little neglect the watch of the Lord especially we must watch 1. Against the sins of our natures and constitutions Psal. 18.23 2. Against the sins of our particular callings There are several sins which accompany several callings Ministers are prone to idleness and flattery Magistrates to covetousness and bribery Trades-man to consenage and forgery c. Watch against the sins of the Nation which thou livest in The sins of our age are Atheism Formality Hypocrisie Pride and Impenitency 6. Watch over all thy senses stop thine ears make a covenant with thine eyes Iob 31.1 Set a watch before thy mouth The whole soul is out of order and therefore we must set a Guard upon all its faculties especially upon the understanding which is the primum mobile and sets all the rest on work Warring and watching go together Our war is perpetual and so must our watch be Iob. 14.14 We are beset round with many dangerous enemies which calls for sobriety and watchfulness 1 Pet. 5.8 1. The Devil is a dreadful enemy if we consider his power malices subtilety and sedulity If one of these make an enemy terrible how terrible must that enemy be in whom all these four meet if an enemy be malicious if yet he want power or if he have power and malice yet if he want pollicy or if he have malice power and policy yet if he be lazy and careless there is the less danger But where malice is accompanied with power and that seconded with craft and all heightned with diligence it concerns men to watch against such an adversary The World also hath many dangerous tentations and above all we our selves are the sorest enemies to our selves Saul Goliah and Absalom now of the three Absalom was the worst because a child and so a bosom enemy This inbred enemy which lies in our own bosoms is that which doth us all the mischief God who hath made our hearts and knows them better then we our selves hath told us Ierem. 17.9 That the heart of man is deceitful 2. Deceitful above all things 3. Wicked 4. Desperately wicked 5. Yea so desperately wicked that none can thoroughly know how wicked it is A sad clymax and gradation By which we see that the heart is the most deceitful and the most deceiveable both actively and passively of any thing in the world This should make us keep a very strict watch
Gods 1 Pet. 1.5 and so it is safer then Adams was in the state of Innocency 3. It may comfort us in respect of the Nation though we be a sinful rebellious people a Nation unworthy to be beloved by reason of our Apostasy unfruitfulness unthankfulness and unanswerable walking to the light and love which God hath shewed us yet as he saved Israel with a Notwithstanding all their ingratitude and disingenuous walking towards him Psal. 106.8 So we have hopes that for his own Names sake he will save ungrateful England No Nation under Heaven hath such cause to admire free-grace as we have The Lord hath made us wait on him in a way of mercy when for our great provocations he might have made us wait on him in a way of Judgment We have great reason to serve him with gladness in the aboundance of all things since he might justly have made us serve him with sadness of heart in the want of all things He hath made us the Head of the Nations when he might for our abominations have made us the Taile he hath set us above in Victories and successes at Sea and Land when he might justly have set us beneath Well let these mercies improve our Graces and not our Vices least the Lord consume us after he hath done us good and as he hath made us famous for blessings so he make us infamous for our abuse of them to all generations Iâ—sh 24. â—â—0 If we still do wickedly what can we exspect but that we and our Rulers should perish 1 Sam. 12. ult Oh then let the remembrance of Gods free-grace and mercy Humble us nothing melts the heart like this when the Soul considers how God hath pardoned his sins washt him and cleansed him who was a poor loathsom polluted wretch quickned and revived him who was dead in sin nothing works such an absolute and strong aversation of the heart from sin and fortifies it against it as the remembrance of this free love doth This makes a man even to loath and abhor himself for his disingenuous carriage towards God Ezek. 6.9 and 16. and 20.43 44. and 36.31 This makes the soul to say as Mephibosheth said sometime to David 2 Sam. 9.8 and 19.28 All my Fathers house were but dead men before my Lord the King yet didst thou set thy servant to eat bread at thy own Table At that day Observation 9. 9. The day of Judgment is a signal remarkable day It is That day of dayes that great and glorious day of the Lord when Christ shall come in flaming fire attended with all his Holy Angels to execute vengeance on all his enemies hence the Scripture puts an Emphasis on it That day .i. that great and terrible day to the wicked Iude 6. when Angels and men shall be brought to the bar and the great ones of the world who have judged others must now be judged themselves That great and comfortable day to all the Saints when Christ will own them with an Eâ—ge before men and Angels but of this before V. 1. Observation 10. 10. The full reward of Gods servants is reserved till the last day 'T is at that day the day of judgement when Gods Pauls be fully rewarded 'T is true the righteous have some gleanings here some clusters of Grapes they have before they come to their Celestial Canaan and as soon as ever their souls depart they be in bliss but their full reward and blessedness is reserved for the last day 2 Cor. 5.10 Hypocrites are all for present reward they must have it here and they have it out and out they must expect no more Matt. 6.2 But a gracious soul looketh for his reward herefter he expects his recompence at the Resurrection of the just Luke 14.13 14. This then must comfort us against the base usage of an ungrateful world here many times Labans of the world change our wages ten times Genesis 31.7 Aye but remember great is your reward in Heaven 'T is not in this day but at that day which we must look for our full reward Here is the place of fighting Heaven is the place of rewarding The Butler may forget Ioseph men may forget our kindness yea and the Saints themselves may forget what they have done but God is not unrighteous to forget our labour of love Heb. 6.10 Never any lost by serving God not onely For but In the very keeping of his Commandements there is great reward Psalm 19.11 Prov. 3.16 17. Secret Obedience at that day shall have open recompence Matth. 6.6 and the least service shall not lose its reward Mal. 1.10 Matth. 10.41 42. Be it but a cup of cold water yet if it be given in sincerity it shall be surely rewarded Water is a common Element and cold water costs us no charge to heat it yet this almost undiscernable Charity shall in no wise loose its reward 't is a Meiosis i. it shall be fully and surely rewarded And because we are hardly brought to believe this our Saviour useth a double Negative and to put yet further past doubt he addeth a Verily a note of asseveration to confirm it He that receiveth a Prophet shall have a Prophets reward i. the Prophet shall teach him the Truths of God and instruct him in the way of life 2. After this life God will give him the reward of the Prophets in Glory Gaius lost nothing by entertaining Iohn nor the Shunamite and Widow of Sarepta by loving Prophets Yea he that receiveth a Righteous man though no Minister of Christ yet receiving him because he is Righteous and for the Truths sake shall not miss of a reward yea he that shall shew the least kindness to one of Christs little ones so the Saints are called 1. Because they are a little little flock Luke 12.32 2. Because they are little in their own eyes 3. And most genuinely because they are accounted as Abjects and little set by in the world 4. They are beloved of God as little ones are of their Parents they shall surely be rewarded Now if such small works of mercy be thus rewarded what shall be given to those who are magnificently liberal for Christ and give as Arannah to David as Kings unto the King 1 Samuel 24.23 If water be thus rewarded what may we expect for our blood that is shed in Christs cause and if cold water from the Spring which can hardly be called ones own be thus recompensed what may we expect for warm water from our browes and bodies in sweating and labouring for the Church of Christ There is not a man that serveth God faithfully but he shall be rewarded fully Numbers 14.24 If Cornelius pray and give Almes they come for a memorial and standing Monument before the Lord Acts 10.4 God hath a Book of remembrance for all that we do Mal. 3.16 or suffer for him our tears flittings when driven from our habitations by wicked
wheat for chaff and Heaven for Hell We should therefore moderate and mortify our affections towards these earthly enjoiments remembring that Our time is but short we should therefore use the world as not abusing it by setting our hearts upon it and so possess these worldly things that we be not possest of them 1 Cor. 7.29 30 31. As we tread these earthly things under our feet so they should be little and low in our affections The Church is cloathed with the Sun but she treads the Moon under her feet .i. she hath a low esteem of all these mutable worldly things Rev. 12.1 The worldling knoweth no better things and therefore he resteth content with his swill as the bruit beast knoweth not the excellency of a mans life and therefore delighteth it self in Hay and Provinder seeking no better because it knoweth no better So the natural man knoweth not the excellency of a believers life and therefore disdains it as folly and madnesse resting content with the draffe and dung of the world for his portion let him have Corn and Wine he careth for no more Psalm 4.6 The curse of the Serpent is upon such they creep on their bellies and lick the dust As for our selves let us not descend but ascend out of the Wildernesse of this World Canticles 3.6 and 8.5 In our Affections Meditations Prayers Endeavours and Conversations though our bodies be on Earth yet let our soules be in Heaven Philippians 3.20 Make God thy Riches thy Rest thy Portion and then thou mayest say with David Return to thy rest O my soul Psalm 116.7 He shall never be great in whose eye the World is great neither will Christ be sweet till the world is bitter to us Hence it is that the Lord layeth Worme-wood on the breasts of the World to weane us from its profits and pleasures and much adoe God hath even by them to mortifie our love to it How then should we doate on it if we had no crosses 5. Observation 5. This world shall have an end and all things in it it is not an everlasting world 't is but this Present World whose pomp and pleasures soon vanish away 1 Corinthians 7 29 30 31. Solomon who had made trial of them all hath written Vanity on them all Eccles. 1.2 which may serve to cool our Affections to them 6. Observation 6. Sinne blotteth a mans name and blemisheth his Reputation Demas for his worldlyness had a brand set on his name to the end of the World Iudas that sold his Master for money is branded for a Traytor and a Devil to Posterity Which blots and buts are upon the names of Rehoboham Ieroboam and Ahab who made Israel to sin with them The worldling hath an eye of detestation put on him Psal. 52.7 Lo this is the man that trusted in his riches Yea Gods own people when for want of keeping the watch of the Lord they fell into sin though they repented yet some scars remained though the wound were healed Piety is the best Monument and the most lasting The Righteous shall be had in everlasting remembrance Psalm 112.6 Proverbs 11.7 The memorial of the just shall be blessed 't is their name onely that shall be kept green and flourishing like the rod of Aaron laid up in the Tabernacle 7. Observations 7. 'T is an aggravation of a mans sinne to sinne deliberately against light and conviction Demas doth not sinne here through passion or feare but deliberately and in cold blood as we say he deserteth Christs Cause and embraceth the world Physitians say that complicated diseases are very dangerous In this sinne of Demas almost all the Aggravations of sin may be found 1. He sinned against great Light he being a Professour yea a Preacher of the Gospel could not offend in this kinde especially through ignorance To sinne for want of Light may excuse à tanto though not à toto it may extenuate though it cannot excuse 1 Timothy 1.13 Nothing aggravateth sinne like this sinning against Light He that knew his Masters will and did it not was beaten with many stripes When a man sinneth for want of Light God usually beareth and forbeareth But when Light is come and men are convinced of their sinne and yet will goe on this is presumptuous sinning this is Rebellion which is as the sin of Witch-craft it maketh sin exceeding sinful 1. To sinne against the Light of Nature aggravated the Heathens sinne and they were punished for it Romans 1. When they knew God in his Workes and yet did not gloryfie him by walking up to that light God gave them up to a Reprobate sense 2. To sinne against the Light of the Law is worse the Jewes that knew the Law yet sinning against the Law were sorer punished then the Gentiles that were ignorant of it Romans 2.9 3. But we have the Light of the Gospel and so sin against both the former Lights and this too which maketh our sinne in some respects greater then the Devils sin for he never sinned against the patience of God as we do nor against the Tenders of a Redeemer and the offers of grace in the Gospel Heb. 10.26 27 28 29. 2. Demas sinned against great Love God had inlightned him made him a Preacher of the Gospel gave him a roome in the affections of his chosen Vessel Paul who had made him his Coadjutor and commended him in his Epistles to the Churches yet see his Ingratefulnesse Demas hath forsaken me To desert an ordinary Professor of the Gospel when he is in bonds for the Truth is ill but to forsake a Paul his approved friend an Apostle of Christ and that in bonds for the Gospel when the sincerity of a Friend is tried who should love at all times Proverbs 17.17 when it was honourable to live and die with him yet now to forsake him was both inhumane and unchristian And this aggravates Englands sin We cannot sin now at such cheap rates as formerly Our sinnes especially in this latter age of the World are committed against greater Light and greater love then ordinary against greater Priviledges Experiences Victories and Deliverances then ever our fore-fathers saw We have beene exalted to Heaven in mercies God hath made us his Darling Nation and therefore we may justly looke to be thrown to the lowest Hell for our abuse of them If ever any Nation deserved a Bill of Divorce 't is England We have forsaken the Lord and therefore he might justly forsake us and say Loammi ye are not my people neither will I be your God Hosea 1.9 God was angry with Solomon for sinning against him who had appeared twice unto him 1 Kings 11.9 But how often hath the Lord appeared in the Tokens of his love to England and yet we rebell against him He taketh it ill to be thus wounded in the house of his friends Zach. 13.6 As Absolom said to Hushai Is this thy kindnesse to
unhorses him humbles him and makes him of a Persecutor to become a Preacher of the Gospel St. Austin after his conversion how doth he lament the robbing of an Orchard in his youth and aggravates it by five Circumstances Let us imitate these Saints and beseech the Lord to convince us of the Vileness of sin and then of the excellency of Christ Iohn 16.9 First that he would give us the Spirit of bondage to fear and tremble under the sight and sense of our sins and then the Spirit of Adoption whereby we may cry Abba Father A pardon is not prized till the Prisoner is cast and condemned Never will Christ be wonderful Christ nor Pardoning-grace be prized till sin be wonderful sin and experimentally felt out of measure sinful till sin be seen and sorrowed for as the greatest evil Christ can never be rejoiced in as the greatest good Crescens is gone to Galatia Titus to Dalmatia Observation 8. 8. Good men will be doing good where ever they are Paul was now a Prisoner yet he preached constantly in Prison and there converted Onesimus Philemon 9. Though he were bound yet the Word of the Lord should not be bound though he cannot go abroad himself yet he will send others Crescens he sends to Galatia Titus to Dalmatia and Tychicus to Ephesus Thus like a Spirtual Hannibal Aut viam inveniet aut faciet He will either find a way or make one to promote the Gospel Good men have publick spirits and though they be confined to Prisons yet are they not idle there Though the Apostle was now neer his end and ready to be Martyred yet doth he not neglect his duty but labours still what in him lay to spread the Gospel and had a care not of one or two but of all the Churches As in nature the neerer things come to the center the swifter is their motion so Paul the neerer his end the more active is he We Ministers especially should write after this Coppy and quicken our selves thereby in the work of the Lord. Observation 9. Though some may forsake us and the truth yet God hath others that are faithful What if Demas be gone yet Crescens Titus Timothy Mark and Luke abide constant no storms nor tempest can beat them off if Saul oppose David yet Ionathan will stick to him Though Israel play the Harlot yet Iudah is faithful with her God Hos. 4.15 and 11 12. Defections in the Church are not so Universal but some remain faithful Rev. 17.14 God hath a Ioseph in Pharaohs Court An Obadiah in the Court of wicked Ahab A Nehemiah in the Court of Heathenish Artaxerxes Some Saints there were in that bloody Tyrant Nero's house Philip. 4.22 And some in Babylon else God would not call them to Come out of her Revelat. 18.4 Where the Devil hath his throne and raigns in all manner of wickedness yet even there hath God some names Rev. 2.13 VERS 11. Onely Luke is with me HE onely of all my ordinary Associates continues with me Many unworthily deserted him others were dispersed abroad by him so that he wanted assistance to carry on the work of Christ. This Luke was the Evangelist who wrote the Gospel and the Acts of the Apostles he was a Physitian Colos. 4.14 an excellent Graecian Pauls choice and sole Companion at this time no persecutions nor troubles could separate them He was Pauls Register as appears by his recording Pauls course of life in the Acts his counsellor and his comforter whose praise is in the Gospel through all the Churches 2 Cor. 7.18 He lead a single life was 84 years old when he died and was buried at Constantinople saith St. Ierom. Now if Luke onely were with Paul at Rome where then was Peter And why is there no mention made of him A Lapide and others fly to the Tradition for want of Scripture and tell us that Peter was Prisoner with Paul nine Months and boâ—h martyred in one day This is said but not proved and his evasion is as vain when he saith Luke onely is with me viz. at freedom to help me in my affairs We may not thus distinguish where the Scripture doth not distinguish It is sad to see what silly evasions learned men will invent to please a party It appears by this Text that Simon Peter was not yet at Rome and whether ever he was there is doubtful but that Simon Magus was and is still there is past questioning Besides Paul sending Salutations to many men and women at Rome yet never mentions Peter and receiving many from thence yet not a word of him 3. The Ignorance which Paul found at Rome when he came thither cannot stand with Peters being so long Bishop there Acts 28.22 4. To be an Apostle and a Bishop in their See are not coincident because to be an Apostle is to be unlimited as to people and place but a Bishop is limited to both Take Mark and bring him with thee for he is profitable to me for the Ministery Now he tells Timothy 1. Whom 2. What he must bring with him 1. He must bring Mark not Mark the Evangelist but Iohn Mark of whom we read Acts 12.12 and 15.37 and Colos. 4.10 He was Nephew to Barnabas Mark was his Sir-name and Iâ—hn was his Christen-name 2. Here is the Reason why he sends for him not for rest or recreation but to assist him in the Ministery that he might instruct the Churches and that he might be helpful to the Apostle in writing and other offices of love But the former sense seems most genuine for the Apostles care was more for the Churches then for himself OBSERVATIONS Observation 1. 1. A faithful friend will not forsake us in our deepest distress A faithful friend and such a one was Luke loves at all times Prov. 17.17 Though Paul be a Prisoner and ready to be martyred yet Luke keeps with him still though all forsake him yet he will stick to him Onely Luke is with me It was an high commendation of Aquila and Priscilla that to save Pauls life when he was in danger by tumults Acts 18.12 and 19.24 they ventured their own Rom. 16.3 4. As Christ laid down his life for us so must we be ready when occasion requires to lay down our lives for our Brethren 1 Iohn 3.16 Pot-friendship will vanish especially in adversity Iob 6.15 complains of his friends that they had deceived him like a brook they were not like a river which is fed by a sping and hath a perennity of flowing but like a brook which runs in moist times when there is least need of it but in a drought it fails Like Swallows which flie about us in Summer but in Winter they leave us and hide themselves in hollow trees or the like Such vermine abound which run to full barnes but out-run them when empty Most worship the rising few the setting Sun Bring Mark with thee 2. Observation 2.
Haggards such Coppingars and Colliars as are famous for nothing but Ignorance and Impudence but malice and wickedness is a great burden But it may comfort us that Christ himself was thus exercised before us He endured the contradiction of sinners Heb. 12.3 If we be contradicted by wise men we can the better bear it but to be contradicted by foolish rebellious sinners goes hard yet such is the vanity of the Vulgar that one such an ignorant and brazen faced sot especially if he have liberty and a little success is cryed up by them as the onely man and one such a Demetrius though but a Smith pleading for gain shall be heard before a Paul pleading for Christ and Heaven Acts 19.24 25. Hath shewed me much evil 4. Observation 4. Wicked men that oppose Gods truth and people do but labour in vain They do but Shew what they would do they cannot bring their wicked desires into acts according to their intents Their intent is to root up the Name of Israel and to destroy the Gospel and by opposing them they increase the one and spread the other Acts 8.1 Wicked men serve Gods will though against their own wills Their designs Accidentally though not Intentionally fulfil Gods will Iosephs brethren little thought to have advanced him by selling him yet God had so decreed it their selling him furthers it Pharaohs daughter thought little to Nurse up one that should be so signal an opposite to her father Thus God catcheth the wise in their own craft he makes their Plots to become their plagues and their own doings to become their undoings he snares them in the work of their own hands Iob 5.12 13. Psal. 9.16 The Lord reward him according to his works 5. Observation 5. Imprecations against the malicious and incurable enemies of the Church are lawful David a man of Prophetical Spirit frequently used them against such men Psal. 69.22 to 29. and 10.9 6. to 22. So did Moses and others Deut. 27. Iudg. 5.23 Ier. 17.18 Lam. 3.64 65 66. So did Paul 1 Cor. 16.22 Gal. 5.12 These men had a Prophetical Spirit and saw into the final estate of those whom they cursed and so might better do it then we who want that extraordinary gift of the Spirit Object Christ commands us to bless our enemies and not to curse them Matth. 5.44 and so doth Paul Rom. 12.14 Answ. We must distinguish of enemies 1. Some are Private enemies and onely wrong us 2. Others are Publick enemies and such as oppose the truth of God of these also there are two sorts 1. Some are Curable and they are such as persecute the truth and people of God out of Ignorance and blind superstition for such we must pray so did Christ Luke 23.34 and Steven Acts 7.60 Many have been converted by such Prayers as those Iews Acts 2. and Paul by Stevens Prayers 2. There are malicious and incurable enemies who wittingly and wilfully oppose the truth of God out of malice so did Alexander here and therefore the Apostle curseth him and such we may pray against Yet least any should offend in Imitating the Saints in their Imprecations these Rules must be observed 1. Imprecations against particular persons must be rarely used We must not with the men of the world fly presently to curses 1. Because we now want that Spirit of Prophesy to discern who are incurable enemies which the Saints then had 2. It is very hard to keep a right measure in these Imprecations and not to mingle our own private affections with them 3. It is safer to pray Indefinitely against the enemies of truth in general as against Antichrist the Turk and those profest enemies of Gods truth and people 4. It is safer praying against the Plots of wicked men then against their persons So did David 2 Sam. 15.31 he prayes against the plots and counsel of Achitophel so Peter and Iohn pray against the threatnings of wicked men Acts 4.29 Now Lord behold their Threatnings 5. Pray not absolutely but conditionally 1. That if they belong to Gods Election he would be pleased to call them 2. If this will not do but they persevere in their persecuting the people of God then beseech him to correct them and to lay some temporal chastisement on them for their amendment so David Psal. 83.17 Fill their faces with shame that they may seek thy Name 3. If it appear to us that they are incorrigible and incurable enemies to God and his truth then we may desire as Paul doth here that God would glorifie his Justice in their destruction It is not for us by open force and violence to resist them Prayers and Tears are our best Weapons and therefore Paul goeth to God by Prayer for aid The Lord render to him according to his works This is the best revenge when we call on God and bring him in to our help committing our cause to him who judgeth Righteously 6. Observation 9. God observes all the wayes of wicked men and first or last he will reward them according to their works So much is implyed in this Apostolical Imprecation He eyes all the wayes of men and they shall have according to their doing Psal. 28.4 5. Ier. 32.19 2 Cor. 11.25 Rev. 18.6 Be not then offended at the prosperity of wicked men for though a sinner do evil an hundred times and his dayes be prolonged yet in the end it shall not be well with him Eccles. 8.12 13. VERS 15. Of whom be thou ware 1. Observe WE must shun the society of incurable sinners Whilest men are hopeful and curable we must try all means to win them But when we perceive that men are obstinate and incurable we must leave them least we be infected by them Rom. 16.17 Tit. 3.10 2 Iohn 10. But of this at large on 2 Tim. 3.5 For he hath greatly withstood our words 2. Observation 2. Opposing of the truth is very grievous to a gracions Soul Paul doth not complain of any personal trouble though he were now in Prison but that which afflicted him was that Alexander should thus maliciously resist the truth and hinder the Gospel God hath but two things which are dear to him in this world viz. His Truth and his People and these should be dear to us Our Zeal for them should consume us as it did Christ Iohn 2.17 Gods people are baptized with fire as well as with water and must be hot and not luke-warm or indifferent in the things of God 3. Observation 3. Wicked men do not so much oppose our persons as our Preaching They hate us not as men but as Ministers because we publish the truth that condemns their wicked practises The truth hath many opposers 1. Sometimes Learned men oppose it by their wit disputing and writing against it 2. Tyrants labour to suppress it by cruelty and great men by their authority Never was power yet in the hands of men but for the most
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
He doth not stand by as a meere Spectator of their conflicts but he is with them to assist them with wisedome Prudence and Courage and to strengthen them under all their burdens that they be not despondent nor sink under them That by me the Preaching might be fully known and that all the Gentiles might hear Q. d. I was strengthned by God for this end that the Gospel preached by me might be more fully and freely known to the world Rome at that time was the Queene of the world and in its most flourishing condition people flockt thither from all parts and when they heard and saw Pauls constancy and boldness in confessing and professing the Gospel before the Tyrant it must needs work on them and the fame of the Gospel thereby be spread over all the world And I was delivered from the mouth of the Lion Some conceive these words to be a Proverbial speech noting some eminent present devouring danger Q. d. I was delivered from the extremeest hazard of death even as a man that is rescued out of a Lions mouth and pulled from between his teeth This is true but most genumely and properly by the mouth of the Lion is meant Nero's rage and cruelty who for his Potency in preying on the flock of Christ is here fitly compared to a Lion which devoured and destroyed the sheep of Christs Pasture Tyrants and potent enemies of the Church are frequently so called in Scripture Psalm 35.17 and 91.13 Ier. 2.15 Ezekiel 19.2 Question How dares Paul call Nero a Lion when the Scripture condemâ—s speaking evil of dignities Jude 8. and forbids us reproaching them Exodus 22.28 it telleth us that all Power is ordained of God Rom. 13.2 and that even Tyrannical Magistrates and Hypocritical Rulers are sent in wrath by him for the sinnes of a people Job 34.30 and Christ telleth Pilate that he had no power but that which was given him from above John 19.11 How then dares Paul give Nero so harsh a Title Answer 1. Paul was a Minister of Christ and Ministers by vertue of their Office may and must doe that which a private person who wants that call may not do 2. Paul had an extraordinary measure of the Spirit he knew the haunts and courses of men and so might the more boldly reprove them Thus Christ calleth Herod a Fox David calls cruel men Dogs and Lions Psalm 22.13.21.22 Solomon calls a wicked Prince a hungry Bear Prov. 28.15 Observations 1. All men forsooke me But the Lord stood by me Hence Observe That mans extremity is Gods opportunity or when mans help faileth then God appeareth He then cometh in as an Auxiliary So he did to Paul when he was in prison Acts 23.11 and so he hath promised to be with his Ministers especially to the end of the world Matthew 28.20 Christ is a friend â—haâ— sticketh closer then a Brother He goeth with Paul to the Bar and stands by him and strengthens him there God doth never totally and finally forsake his people leave them he may for a time to try them but never so as to forsake them He may delay to help them but it is for their good to bring them into nearer communion with himself Hos. 5.15 Call over the Catalogue of the Saints and they will all tell you that God never failed them in their distreâ—â—â— Aske Noah Lot Abraham Iob Daniel Paul and they will all tell you that nothing hath failed of all the good which God hath promised Ioshua 23.14 Creature-comforts indeed are vain and will fail and forsake us in our troubles In time of War Riches will leave us in time of sicknesse health will leave us in time of Famine bread will faile and in time trouble Friends will fail The Lord onely is immutable he never faileth his at their need Gods people are never less alone then when they are most alone never less forsaken then when then are forsaken of all When Iacob hath nothing but stones for his pillow then hath he the sweetest Visions of God Genesis 28.11 12.13 when the Prieâ—â— and the Levite past by us then comes the good Samaritan with his Oyle and Wine to comfort us when Father and Mother forsake us then is Gods time to take us up Psalm 27.10 when the Pharisees excommunitate and cast out the blinde man then Christ receives him Iohn 9.34 35. when the Disciples could not doe the cure then cometh Christ and doth it Matthew 17.17 God could deliver his people without this deserting of them but he is pleased to let things come to extremity that he may have more praiers and prayses from us He could have delivered Israel as soon as ever they came into Egypt but he lets them lie some hundreds of years in deep distress thaâ— so his Glory might be the more perspicuous in their deliverance Exodus 14.13 14. When Gods people lie in captivity so long till they are as so many dâ—y bones without lâ—fe then God comes and breaths upon them Ezekiel 37.11 to 15. When it is Evening with Gods people and we can expect nothing but night to follow then God causeth light to appear Zach. 14.7 At Evenining it shall be light When Creatures fail in point of Prudence and cannot advise and in point Power and cannot help then is a time for God to help Psalm 60.11 All the fenced Cities must be taken and the enemy come even to the walls of Ierusalem then and not till then doth God appear 2 Kings 18. 13.17 so Micah 5.5 when the Assyrian is entered the Land and is ready to destroy all then Christ brings Peace to his People When Ishbibonob the Gyant is ready to seise on weary fainting David then God sends Ahishai to his succour 2 Samuel 21.16 17. Ionah must lye three dayes and three nights in the Whales belly till in all humane probability he was drowned and then he is saved Lazarus must lie till he stink before Christ will raise him Pine not then away ye seed of Iacob there is yet corn in Egypt there is help enough in God onely doe him the honour now to trust him Blessed is he that believeth and hath not seen John 20.29 What ever then the distress be whether it be Personal Domestical or National yet command thy soul to wait on the Lord who though he come not at thy time yet he will never fail his own In the mount will the Lord be clearly and wonderfully seen Gen. 22.14 See more Doctor Preston and Master Mocket on Genesis 22.14 Mason his Cure of Cares c. 4. p. 41. Dyke on Iohn 4.46 p. 341. Brinsly on Exodus 14.13 p. 100. Hicks fast Sermon on Isay 28 5. p. 5. c. Preached 1644. June 26. Burroguhes on Contentment p. 311. Master Bridge his Sermon 2 Vol. page 154.174.192 Door Reynolds on Hos. 14.2 3. 2 P. p. 62.63 The Lord assisted me 2. Observation 2. Christ is the Lord. He is the
Lord the Jehovah the true and the living God coessential and coequal with his Father Neither is the Title of God and Lord given to Christ Secundarily Improperly and Metaphorically as they are given to Angels and Magistrates as the Socinians affirme â— yea Catachristically and abusively Idols Devils and mens bellies are called their gods But the Title is given to Christ Primarily and properly as the Creator and Preserver of all things the Lord Paramount of all the World the King of Kings and Lord of Lords But of this at large before V. 1. And strengthned me 3. Observation 3. Strengthning grace is the gift of God He doth not onely give us Renewing grace and then leave us to our own free-will but he giveth us persevering grace also As he is the Author of our grace by Vocation so he is the finisher of it by preservation He confirmeth and establisheth us unto the end 2 Cor. 1.21 Hence David calleth God his Rocke Psalm 18.2 and we are commanded to be strong in the Lord and the power of his might Ephes. 6.10 It is he that doth enable us and strengthen us with all might in our inward man 1 Coloss 1.11 1 Timothy 1.12 A little strength will not doe because we have no little enemies to encounter but we must be strengthned with all might and with all Patience that we may doe all the good we can withstand all the evil we can and patiently suffer when we can withstand no longer Rest not content that you are Babes in Christ and have grace begun but grow till you become strong men in Christ. To this end we must be sensible of our own exceeding weakness nothing stronger then Humility that goeth out of it self nothing weaker then Pride that rests on its own bottom That by me the Preaching might be fully known 4. Observation 4. Whilest God hath any work for his servants to doe he will assist and uphold them in despite of all oppositions Though Nero rage against Paul and all men forsake him yet God will assist him that he may preach the Gospel to the world We need not fear the Foxes and Furies of the times we have our day and to morrow to work in and till that time which God hath allotted us be expired all the Devils in Hell and all the Dogs in the world cannot remove us Luke 13.32 How long was David vext with ungodly men yet he slept not till he had served his generation Acts 13.36 Herod sought to kill Peter but at the Prayers of the Church the prisoner is rescued out of his hands yet when he had finished his work and was ripe for Martyrdome then he falls with ease Ahab and Iezabel seek the life of Elijah yet was he preserved till he had finisht his work and then was he translated Luther was oft cursed by many Popes yet he finisht his course and died in Peace Queen Elizabeth was also cursed by many Popes but God turned the curses of those Romish Balaams into blessings for she outlived nine or ten of them and at last died in her bed full of dayes riches and honour Our comfort is that our times are not in our enemies hands but in the hands of a gracious God who best knows how long it is good for us to live and when to die Psalm 31.15 when we have finisht our course he will take us to himself in glory Iohn 17.4 5. Let us then faithfully discharge the duties of our several places and commit the success to God in whose hand is our life and all that we possess And that all the Gentiles might heare 5. Observation 5. God would have his Truth revealed to the sons of men He would have the Gospel known fully known to the Gentiles to all the Gentiles yea to all Nations whether Jewes or Gentiles Mat. 28.19 Truth is good and the more common it is the better where it getteth ground Satans Kingdome falleth like lightning from Heaven suddenly and irresistably Luke 10.18 Let none then hide their Talents but as the Sun freely communicateth its light and heat to us so let us freely impart our gifts unto others See eight quickning considerations to this duty And I was delivered out of the mouth of the Lion 6. Observation 6. The Churches enemies oft times are Lions Lions for Potency Lions for Policy Psal. 17.12 Lions for cruelty Lions for Terror Hence they are so oft in Scripture called Lions Psalm 10.9 and 22.13 and 35.17 Prov. 28.15 Ier. 2 15. Ezek. 19.2 Such we are all by Nature in our places and degrees till grace change us Isay 10.7 and then we shall be Lions for Christ i. magnanimous and couragious in his cause Prov. 28.1 the righteous are bold as Lions which good in the Creature we should imitate which evil shun Be Serpents for Policy and not for poyson Lions for prowess and not for rapine 2. Be not familiar with these Lious come not near their dens lest they make a prey of you have no fellowship with such unfruitfull works of darkness but reprove them rather 7. Observation 7. God many times suffers his dearest children to fall into the mouths of these Lions so that to a carnal eye they seem hopeless and helpless even as a Lamb that is in the pawes and jawes of a hungry Lion is given up for lost This was Pauls case he was not onely in the den but in the vere jawes of Nero that proud Potent furious Lion who killed his Master slew his Mother crucified Peter made foul havock of the Church and at last to save himself from the fury of the people he slew himself saying Dedecorosè vixi turpiùs peream My life was base and my death shall be answâ—rable This was the case of Israel in Egypt the Jewes in Babylon the Primitive Christians in the dayes of the persecuting Emperours and ever since by Antichrist yea since the dayes of Abel to this day the people of God have been as so many Lambs encompassed with rageing Lions who on all occasions have laboured to make a prey of them yet the Lord maketh a Treacle of this Viper by this means he purgeth his people from their dross and fits them for his Kingdome as Ignatius said sometimes Dei frumentum sum c. I am Gods corn and I must be ground with the teeth of wild beasts that I may be pure Manchet for my Lord and Master Gods wayes to his Church are mysterious wayes Isay 45.25 He hath a wheel in the wheels and when we think they go backward and all makes against the Church yet he makes them go forward and promote their interest Ezckiel 1.16.21 8. Observation 8. That God will deliver his from this great danger He that brought thee into the mouth of the Lion will bring thee out again Dan. 6.22 God is omnipotent and omniscient he hath both skill and will to deliver his people though we know not which way yet it is sufficient
experimentally see and therefore we confidently conclude that he will still deliver So Isay 51.2 3. One Blessing is a pledge of another he that hath subdued such a lust for me will do it still he that helped me in such a strait will do so still he that hath been with us in six troubles in the seventh he will not leave us Job 5.19 20. We should therefore treasure up our deliverances and record and file up our former experiences that they may be as Mannah for us to seed upon when we come into the Wilderness of New troubles Psal. 74.14 He smote the head of the Leviathan .i. He broke the power and policy of Pharaoh and his army and drowned them in the Sea and why so That he might be meat for his people in the Wilderness .i. That he might be food for their Faith to feed upon they were to pass through many difficulties in the Wilderness but God gave them this mercy as a pledge to assure them that he would also cast out the Canaanite and bring them to the possession of that good Land How quietly and comfortably might we live did we but take this course The Victories of old Souldiers encourageth them for a new conquest By this resting on God we ingage him to help us still if a man will not â—â—ceive his trust much less will the God of Heaven hence David useth this as an Argument to move the Lord Our fathers trusted in thee and thâ—u didst deliver them we also trust in thee and therefore deliver us also Psal. 22.4 5. hereby we bring much honour to God then indeed we make him our God when we make him our onely stay and trust God knowes and acknowledgeth such for his Nahum 1.7 From every evil work 2. Observation 2. Though God doth not save his people from suffering yet he will save them from sin and though he leave in them infirmities yet he will free them from enormities and from total Apostasy He will keep them from evil from every evil work that may any way be scandalous or a reproach to their profession He convinceth them of the Vileness of sin and discovers to them the snares of Satan he plants his fear in their hearts that they may not sin against him and inclines their hearts to an Holy Observation of all his Precepts And he will preserve me to his heavenly Kingdom 3. Observation 3. God is the Preserver of his people He doth not onely preserve their lives and estates with a general preservation and so is stiled the Preserver of men Job 7.20 But especially he keeps their Souls in an Holy Frame till he bring them to glory All Beleevers are preserved and kept as in a Garrison by the mighty power of God through faith unto Salvation 1 Pet. 1.5 And this is called special preservation peculiar to the Godly 1 Sam. 2.9 Psal. 41.12 Iude 1. It is not sufficient that we light a Lamp but there must be a continual supply of Oil else the light will go out So it is not sufficient that we have Preventing Preparing Renewing grace but we must also have Subsequent Conserving Perfecting Persevering grace daily given in to preserve us from Apostasy We have alwaies need of a Divine manu-tenency till we have finisht our course Psal. 73.23 As he calls us out of sin so he must keep us from sin and confirm us to the end 1 Cor. 1.8 And this he will do in despite of all our enemies if any thing destroy us it is sin and for that we have Gods hand here that he will deliver us from every evil work that might any way ruine us and so preserve us till he have brought us to Heaven He keeps Heaven for the Saints and the Saints for Heaven 4. Observation Gods Goodness to his people is wholly free All his dispensations to his are free-grace and pure mercy 1. By his Preventing Grace he keeps us from evil works 2. By his subsequent grace he preserves us to his Kingdom Where then is our Merit if all be grace But of this before on V. 8. 4. Observation 5. God is a good and bountiful Master to his people None like him for 1. He delivers them from sin which is the greatest evil 2. He preserves them maugre the malice of all their enemies till he have brought them home to himself who is the chiefest good Who would not serve such a Master who first enables us to do our work and then payes us for it Can the son of Iesse give you Olive-yards and Vine-yard said Saâ—l to the followers of David So say I can the World the Devil and Sin give you grace and glory They cannot do it they can bewitch you and deceive you in promising pleasure and giving pain in promising liberty and bringing you into bondage in promising you life yet bringing you to death Come away then from the Garlick and Onions of this Egypt ascend out of the wilderness of this world and like spiritual Eagles soare aloft in your Meditations and desires after things above .i. Grace and glory Colos. 3.2 6. Observation 6. In our deepest distress we should have an eye to this Heavenly Kingdom So doth Paul here What ever thy sorrows or sufferings be here yet remember there is a Heavenly Kingdom will pay for all This will raise our spirit and uphold our heart in the midst of the greatest troubles Rom. 8.18 2 Cor. 4.17 Heb. 10.34 and 11.35 But of this see more on V. 8. Obs. 3. 7. Observation 7. God will bring his people to a Kingdom to an Heavenly Kingdom It is not a Millenarian earthly kingdom that fancy was not heard of in St. Pauls time yet Paul was an eminent Martyr and Piscator and Alsteed make this Millenarian raign most proper if not peculiar to the Martyrs But the Scripture generally makes the Reward of the Saints and Martyrs to be in Heaven and not on earth Psal. 73.24 Matth. 5.12 Philip. 3.20 1 Pet. 1.4 The Godly long to be with Christ in Heaven 2 Cor. 5.1 Philip. 1.23 In this heavenly Kingdom we shall enjoy everlasting Communion with God and shall be for ever with the Lord which is the heaven of Heaven 1 Thes. 4.17 God himself will there be all in all 1 Cor. 15.28 Rev. 21.3 There we shall keep an Everlasting Sabbath Heb. 4.9 and shall be for ever free from sin and from the very possibility of sinning There we shall have light without darkness health without sickness peace without war joy without sorrow strength without weakness and life without death This should set our Souls a longing to be there As S. Austins Mother said when she heard of the Joyes of Heaven What then make â— here Onely we should labour to be fitted and qualified for this heavenly Kingdom Heaven is a Pure place and none but pure ones can come there all unclean dogs are shut out 1 Cor. 6.9 Rev. 21. ult there is
doth this great Apostle here he sendeth his salutations and best respects to Aquila a Tent-maker and his wife Priscilla and is not ashamed to own them as his coadjutors Romans 16.3 The Church of Christ in this world for the most part consisteth of mean and obscure persons as appeareth by those men and women whom the Apostle saluteth Rom. 16.1 to 16. not many wise not many noble not many mighty but God hath chosen the foolish things of the world to confound the wise and the weake to confound the mighty 1 Cor. 1.26 27. Salute Aquila Salute Priscilla Salute Onesiphorus And why so because of their Piety and Zeal for Gods glory We had doubtlesse never heard of these persons but for that 6. Observation Hence Observe Piety bringeth praise It begetteth a good name and maketh a man famous to posterity Such honour God and therefore he honoureth them and setteth an Ecce of Admiration on them Iohn 1.47 Behold an Israelite indeed What hath made Iob Nehemiah David and all the good Kings of Israel so famous to all Generations but their Piety Wicked men by fine fare fine cloaths c. may beg a little praise but Piety commandeth Esteem even from those that cannot practice it themselves The intemperate man cannot but commend the Temperate though he cannot imitate him and the time-serving Polititian cannot but commend the sincere and constant man that sticks to his Principles though himselfe like a Wethercock cannot but turn with every wind VERS 20. Erastus abode at Corinth but Trophimus have I left at Miletum sicke ERastus is a Greek name and signifieth Amiable and lovely He was Chamberlain of the City of Corinth Romans 16.23 he was one that attended on Paul when he sent with Timothie into Macedonia Acts 19.22 Whilest Paul was prisoner at Rome he did abide at Corinth as appeareth by the Text waiting on his publick Office it seemeth he was a great man the Treasurer of the City yet neither his riches nor his great place could keep him from loving the Apostle and the people of God 1. Observation Hence Observe There are some great men that are good men not many yet some 1 Corinthians 1.26 Lot and Abraham two great men and yet good men Genesis 13.2 5 6. and 24.35 So was Iob 1.3 and Zaccheus Luke 19.2 David died full of riches and honour 1 Chronicles 29.28 Nehemiah a Courtier and Cupbearer to a King yet one that feareth the God of Heaven Neh. 1. ult So in the New Testament we read of a noble Theophilus Luk 1.3 and of an Elect Lady that loved the Truth 2 Iohn 1.2 and of a Ioseph of Arimathea and Sergius that embraced the Gospel 1. The Lord hath so ordered it to stop the mouths of wicked men who are ready to say as the Pharisees Iohn 7.48 do any of the Rulers or great ones believe in him q. d. there are none that follow Christ but a few simple people and illiterate fishermen c. Yet God hath some Kings and Queens some Lords and Ladies some of the great ones and some of the fat of the earth that worship him Psalm 22.29 He hath a learned Nicodemus and Paul with an eloquent Apollos to defend his truth 2. The Lord calleth some such that they may draw on others who are apt to be led by great ones They are the Looking-glasses of the Countrey by which many dress themselves 3. For the greater conviction of wicked men when they shall have the light of such and such great men who have broke through great temptations and denied themselves many lawful liberties that they might be the fitter for Gods service when many that had not the Tythe of these Tentations and hinderances yet would not serve him 4. For the greater manifestation of Gods Almighty Power though it be a very hard thing for a rich man to be saved and with men it is impossible by reason of the many snares and impediments which lie in their way hence the Apostle telleth us that none of the Princes of this world have known Christ id est almost none very few 1 Corinthians 1.8 yet Christ can pare off this Camels bunch and so untwist this cable rope that it shall goe through the eye of a needle Trophimus have I left sick at Miletum This Trophimus was a Citizen of Ephesus a Disciple of Pauls and his companion in his travels Acts 20.4 and 21.29 Paul travelling through many places after his first imprisonment at Rome leaveth this Trophimus sick at Miletum a City in Asia not far from Ephesus famous for its wooll and cloathing Question But would not the Apostle work a miracle and so heal him as he had done other sick persons Answer It was not in the Apostles power to work Miracles when they pleased but onely when there was a necessity for the conviction or conversion of unbelievers then the Holy Ghost enabled and excited them to it Acts 3.12 2. Observation 2. Sickness may seize even on good men As they are subject to death so to sickness also which is the fore-runner of death Epiphraditus a good man whose recovery Paul so greatly rejoyced in yet was very sick and nigh unto death Phil. 2.27 and so was Paul himself 2 Cor. 1.8 Hezekiah and David two holy men yet sick of the Plague as it is conceived the Corinthians were chastned by the Lord with the same violent disease as 't is conceived that they might not be condemned with the world 1 Cor. 11.30 But this needs no proof for we experimentally see that all things come alike to all and sickness is the portion of good men as well as bad only the wicked are punished in wrath their sickness and pains here are but praeludia futuri judicii fore-runners of greater pains besides they are hardned and made worse by them as Pharaoh and Ahaz 2 Chron. 28.22 God rains snares on wicked men if they be in health 't is a snare to them Psal. 69.22 Prov. 1.32 if sick 't is a snare to them their sin is drawn out discovered and ripened by it 'T is Luthers Observation that after long journeyes and long sicknesses few were better Cast a stinking weed into the fire and it smelleth worse but cast a sweet Herb into the fire and it smelleth the better God punisheth the wicked as a Iudge but he correcteth his children as a Father For their good to bring them nearer to himself and to fetch home his Prodigalls which wander after the creature and to bring their sinnes to remembrance In prosperity men cannot awhile to think of their sinnes but when sicknesse cometh they shall have time enough night and day they shall have no rest by reason of their sinne We reade of some Psalms whose Titles are A Psalm to bring to remembrance So we must say of many diseases A Feaver to bring our sinnes to remembrance a Consumption to bring our sinnes to remembrance As Pharaohs Butler said sometimes I remember my sinnes