idle drowsie habit but an active lively operative thing hence all Gods servants have been men of fire Abraham how zealous in Praying for Sodom how ready to circumcise himselfe and all the men in his house how ready to part with all at Gods bare command Lot doth not onely abstaine from the sins of Sodom but his soul was tortured and tormented with their wickednesse 2 Peter 2.8 Moses one of the meekest men in the world yet when God was dishonoured in an holy heate he throweth down the two Tables of stone and breaketh them signifying thereby their breach of Covenant with God by their sins yet did not the Lord checke him for it He onely bid him goe make new ones where we may observe the goodnesse of God that if our zeal transport us too far yet the Lord pardons the errour of our fervency rather then the Indifferencies of Security and Luke-warmnesse Thus Barâ—e how earnestly doth he act in Gods work Nehemiah 3.20 Nehemiah forsooke all his Court preferment passed through many dangers and difficulties and contends even with Rulers for profaning the Sabbath he cursed them i. he caused them to be excommunicated and driven out of the Congregation or he sharply reproved them telling them they had made themselves guilty of the curses whereinto they had entered Nehemiah 10.29 and 13.25 Holy David was a man even compounded of zeal as appeareth Psalm 119.53 97.136.139.158.174 How did he prepare with all his might for the House of God and thinketh all the gold and riches he had given to be as nothing 1 Chronicles 29.2 3 4. he prepared an hundred thousand Talents of Gold and a thousand thousand Talents of Silver he gave of his owne proper goods thirteen Millions eight hundred seventy five thousand pound sterling But what makes David so magnificently liberal Why it was his zealous affection to the House of God It is want of affection not want of money that makes men give so basely to the promoting of Gods Worship yet so inlarged was Davids heart that he accounts all this but a poor gift 1 Chronicles 22.14 In my poverty so 't is in the margin of your Bibles have I prepared all this he accounts his 1300. cart load of gold and silver but a poor gift it was noâ— answerable to his desires nor according to that which the transcendent Majesty of God might require but it was according as he was able by reason of his continual troubles and afflictions what a Seraphim was Paul how did he burn with a zeal for Gods Glory how was his Spirit kindled in him when he saw the Idolatry at Athens Acts 17.16 How gladly doth he spend himself for the Church of God 2 Cor. 12.25 What pains did he take what hazards did he run that he might win souls Rom. 15.19 He surpassed Alexander the Great and all the Conquerours of the world for they conquered men by the Sword but Paul by the Word they gained Kingdoms to themselves but Paul for Christ they conquered bodyes he souls they men he devils But where shall we now find a zealous Elijah a man of fire against sin and errors where are our Luthers Lattimers Bradfords that fear not the faces of great ones Blessed be God he hath many in the Land that both in the Pulpit and by their Pens do witness against the enormities of the times yet in comparison of the swarms of idle heretical profane self-seeking Ministers they are thin sowen for 1. Some are ignorant and cannot 2. Others are scandalous and dare not reprove sin for fear of being upbraided themselves 3. Others are Time-servers and to keep their places they go along with the current of the times and say as the great ones would have them Are the times for liberty so are they Are the times for Anabaptists c. so are they Doctores aerei like wax ready to take any impression that the Rulers and great ones will put upon them 4. Others are zealous but 't is against zeal instead of being instant in Preaching they are earnest against zealous Preachers and preaching Instead of heavenly fire they are full of strange fire They are zealous but 't is for Superstition Will-worship Anabaptisme c. When they should use all means to keep in and increase this holy fire as the Priest was commanded Levit. 6.12 13. not to suffer the fire of the Altar to go forth but he must bring wood to it and nourish it that it alwayes might burn yet these by their negligence suffer it to decay 'T is said that the Image of Isis was carried by a dull Asse such a servant may fit such a saint but dead Ministers are no servants for the living God I rejoyce not in these victories of the devil but shall turn my complaint into a prayer that the Lord would purifie the sons of Levi and purge them as gold that they may offer in righteousness Malac. 3.3 And that all Zions Nazarites may be purer then snow and whiter then milk Lam. 47.13 That all those whom the Lord hath set apart for his own immeditate service may in some measure resemble their Lord and Master in the beauty of holiness that they may be like Apollos who was fervent in spirit mighty in the Scriptures and taught diligently the way of the Lord. Acts 18.25 26. that like Micah 3.8 we may be filled with the Spirit of God and so may be enabled to fulfil our duty That he would flame us with the fire of love that we may help to inflame others Did Ministers love their peoples souls more they would be more zealous for their good Love is an active thing it will make one do and suffer much for the party beloved A mother loves her child which makes all her pains with it light One being askt out of what book he got such fiery fervent Sermons answered I get them out of the Book of Love This will make us fervent in prayer for our people and faithfully to discharge our duty by admonishing the wicked comforting the afflicted resolving their doubts sympathizing with them in their sorrows and visiting them in their distresses as Esay did Hezekiah in his sickness 2 Kings 20 1. The false Prophets are branded for feeding themselves but not the flock the sick they did not heal nor bind up the broken Ezek. 34.24 Much of the sins and errors of the times lie at Ministers doors and cold Ministers make bold sinners Hence Christ blames the Angels and Pastors of the Churches for the sins of the Churches Rev. 2. and 3. Our Apostysy makes others to apostatize many begin like thunder but they end like smoak We may say of many Ministers as they say of Butter 't is gold in the morning silver at noon and lead at night or like one Baldwin Archbishop of Canterbury whom Pope Vrban greets in the stile of a fervent Monk a warm Abbot a Luke-warm Bishop and a key cold
should do them a mischief Be not then offended when 't is thus with you Christ was so served and the disciple is not above his Master we must be made comformable to him if we will raign with him Trust not in Humane helps they are mutable and will fail you Micah 7.5 Trust not in a friend But trust in God and make him your friend he is an Almighty everlasting friend Be your condition what it will whilst you walk in wayes of obedience he will never leave you nor forsake you Heb. 13.5 As you may see in the next Verse As Elkanah said to Hannah Am not I better to thee then ten sons So the Lord is better to us then ten thousand friends he is the fountain get him and you get all even when you have lost all yet you have it still in the living God When those Cisterns are broken yet this Spring abides and when thy friends are dead yet this friend lives for ever Psal. 18.46 I pray God it be not laid to their charge 4. Observation 4. We must pitty and Pray for such as offend through weakness Demas and Alexander sinned wilfully and therefore the Apostle brands the one and curseth the other But these that sinned through fear and infirmity he conceals their names and prayes for them so did Christ and Steven they praid for such as persecuted them Ignorantly and were heard It is a great part of a Ministers wisdom to distinguish between sinners and to observe who sin through infirmity and with the Spirit of Meekness to restore such Luke 22.32 Gal. 6.1 Rom. 15.1 Iames 3.1 2. And who sin obstinately and to be sharper with them A hard knot must have a hard wedge and tough humours sharper Physick It is Iude his advise Iude 22 23. Of some have compassion making a difference and others save with fear pulling them out of the fire 5. Observation 5. Sins of Omission may destroy us as well as sins of Commission These weak brethren did not hurt Paul yet because they did not help him they were liable to guilt for in deferâ—ing him they did in a manner desert the truth which he maintained therefore the Apostle praies that this sin may not be laid to their charge So Moroz is cursed not for hindring but for not helping the people of God against the mighty Iudg. 5.23 Dives is sent to Hell not for robbing but for not relieving Lazarus in his misery See what a large bill of Inditement is put up against sins of omission Matth. 25.42 43. And if their condition be so sad that onely through fear forsake Gods people how sad is their condition that oppose them and imprison and persecute them 2. See here the tenderness of God to his people he knows that two are better then one and that a solitary man which is alone is left to a Temptation and therefore he hath provided the counsel and company of friends to refresh us in our straits and by their words spoken in season to incourage us in the paths of Piety against those discouragements which will meet us in that way 6. Observation 6. It would be sad with us if God should lay but one sin to our charge The Apostle prayes that God would not impute this one sin which yet the world accounts no sin to them God charged Cain with this Murder and Iudas with his Treason and it sunk them they were not able to bear it indeed a wounded spirit who can bear no man by his own strength Prov. 18.14 A man may sooner bear the weight of the whole world on his back then the weight of one sin for that is but the weight of creatures but this of an infinite Creator and if one sin be a burden unsupportable oh how sad would it be with us if God should charge all our sins upon us If sins of Infirmity lye so heavy what are enormities If sins of weakness be thus grievous what are sins of wilfulness Great then is the folly and madness of those that make a mock at sins that make it their Recreation and pastime to do wickedly Prov. 10. 23. That make it their meat and drink Prov. 4.27 They eat the bread of Wickedness and drink the wine of Violence that make it their cloathing Psal. 73.6 Pride compasseth them like a chain and Violence covers them as a garment Can the hands of these men be strong or their hearts endure when God shall visit their sin ppon them Ezek. 22.14 This will certainly be bitterness in the latter end VERS 17. Notwithstanding the Lord stood with me and strengthened me that by me the Preaching might be fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion VERS 18. And the Lord shall deliver me from every evil worke and will preserve me to his Heavenly Kingdome to whom be glory for ever and ever Amen HEre we have 1. Pauls Commemoration of that experience which he had of Gods love to him in his deliverance past But the Lord assisted me though I had but cold comfort on Earth yet I had comfort enough from Heaven 2. Here is the end for which the Lord assisted and delivered him viz. That he might preach the Gospel to the Nations 3. Here is the greatness of the danger from which he was delivered viz. From the mouth of the Lion i. from the hands of Nero that cruel Tyrant 4. Here is Pauls confidence and full assurance built upon this Experience for time to come v. 18. 1. That the Lord will deliver him from every evil work 2. That he will preserve him to his Heavenly Kingdome Q. d. Though the Lord will not deliver me from suffering yet I know he will deliver me from sin and that not from some few but from every evill work and though he will not preserve me from death and danger yet I am sure he will preserve me beyond them to a state of everlasting glory even to his Heavenly Kingdome 5. He concludes with a sweet Doxology his heart being inflamed with the sence of Gods Love to him in his deliverance past and mercies to come he taketh nothing to himself but ascribeth all to God To him be Glory and that for ever And this he sealeth up and confirmeth with the usuall Particle of Asseveration and Ratification Amen so be it The Explication But the Lord stood with me or by me and assisted me Against the desertion of men he opposeth the aid and assistance of Christ though he was forsaken of all and had no comfort nor help from man yet Christ assisted him by the gratious presence of his Spirit and strengthened him that he might not faint in his trials according to that promise Luke 21.14 15. Question Who is the Lord here Answer By Lord here is meant the Lord Jesus appeareth plainly if we compare this Text with Acts 23.11 Question But what doth Christ do for his Answer
An Epistle to the READER AMongst all the Tractates in Divinity written by English men in English which are very many and many of them very excellent and highly esteemed even by learned men of other Nations there are none more useful in some respects or more serviceable to the Church of Christ then such of them which are Commentaries and Expositions upon the holy Scriptures Witness Ainsworth upon the Pentateuch Willet upon Genesis Exodus Leviticus Daniel Romans and Iude. Perkins upon the Galatians Bifield upon the Colossians Taylor upon Titus many others Insomuch that if we had such like English Commentaries upon every Book in the Bible I doubt not but it would very much tend to the right understanding of the Scripture thereby to the further propagation of Truth Godliness throughout the whole Nation The Reverend Learned and Religious Author of this ensuing Treatise hath undertaken to give us a Practical and Polemical Exposition upon the third and fourth Chapters of the latter Epistle of S. Paul to Timothy of which it may truly be said That it is both elaborate and judicious And that he doth not serve the Lord with that which cost him nothing There is in this excellent Commentary the sum of nigh 30 years studies and the Epitome of all those choice things which this worthy Minister of Christ hath ever either heard or read And therefore I doubt not but it will fully answer expectation and be gladly entertained by the godly learned Readers Especially if they consider That the Author of this Book is the same Person who hath by former Books guarded the Pulpit from unordained Preachers The Font from Antipaedobaptists The Schools by the defence of human learning And the Ministery and their maintenance in a Latine Treatise called Sal Terrae His abilities are already sufficiently known to the world by these and many other of his works and therefore there is no need to add any thing more in way of commendation Vinum vendibile non opus habet hederâ suspensâ My prayer to God is That this large and yet pithy and learned Exposition may obtain the end for which it was written That it may do good to future Generations and speak to the world when the Author is gone out of it to enjoy the Kingdom provided for him from all Eternity Thy servant in the work of the Ministery EDM. CALAMY A Practical and Polemical COMMENTARY Or EXPOSITION UPON The Third and Fourth Chapters of the latter Epistle of Saint Paul to TIMOTHY WHEREIN The Text is explained Some Controversies discussed Sundry Cases of Conscience are cleared Many Common Places are Succinctly handled and Divers Usefull and Seasonable Observations raised By THOMAS HALL B. D. and Minister of Kings-Norton in Worcester-shire Versatur ob oculos nostros profanus ille Christianismus Aevi extremi quem praesaga Pauli mens ante tot Secula penicillo Spiritús Sancti depinxit Scult in 2 Tim. 3.1 Psal. 119.72 The Law of thy mouth is better to me then thousands of gold and silver Rev. 12.12 Wo to the Inhabitants of the Earth and of the Sea for the Devil is come down unto you having great wrath because he knoweth that he hath but a short time Imprimatur EDMUND CALAMY LONDON Printed by E. Tyler for Iohn Starkey at the Miter at the North door of the middle Exchange in Saint Pauls Church-yard 1658. Academiae Cantabrigiensis Liber TO THE RIGHT WORSHIPFUL Richard Hemming Mayor Richard Vernon Sheriffe with the Aldermen the Reverend Ministers the Common-Council and the rest of the Inhabitants of the City of WORCESTER T. H. Dedicateth this Practical and Polemical COMMENTARY as a Testimony of his unfained Love and best Respects to that his Native CITY Dearly beloved in the Lord MY hearts desire and Prayer for you is that you may be saved And since God saveth none ordinarily but by means I here present you with a Practical Book which by the blessing of God may be a means to lead you safely through this Wilderness to the heavenly Canaan Here you will finde Directions for all sorts for Magistrates and Ministers for Superiours and Inferiours Here you have Antidotes against those nineteen sinnes of these last and worst times which are so rife both in City and Countrey for where can a man goe but he shal finde such as are Self-Lovers Covetous Boasters Proud Blasphemers False-accusers Covenant-breakers Vnholy c. So that the Treatise is very seasonable the good Lord make it profitable To this end First You that are Rulers must Rule for God you must not bear the sword in vain but you must be a Terror to Drunkards Swearers Sabbath-profaners Whore-masters Seducers Blasphemers and all the rabble of Hell 'T is an old complaint that England hath golden Lawes but Leaden Executioners Be Zealous therefore for God we never lose by venturing for him Remember that at the last day you must give an account of your Steward ships of those Offices Talents and Opportunities which you have received and what good ye have done in your yeare what Vices have been punished what Goodnesse hath been promoted and what disorders rectified A Zealous Magistrate is the best Common-wealths-man such a Nehemiah is a means to keep off wrath from the City and Place of his abode When Men punish God spareth but when men spare then God ariseth to execute judgement on the wicked Mistake me not I plead not for Cruelty or rigour but for Iustice as Magistrates must be Clement and Mercifull as occasion requireth distinguishing of sinners observing who offend through weakenesse and who of wilfulnesse So he must be just and sharp against incorrigible and incureable Offenders least they infect others Be Men of publicke Spirits cast off all self-seeking and private-spiritednesse I could wish that every Magistrate had Master Iacombs Sermon on Acts 13.36 it is an excellent piece and will teach you how to serve God in your Generations 2. You that are Under-Officers must in your spheere be also active for God little Birds we see sometimes set the greater on singing your zeale may quicken others Doe but doe not over-doe your duties least you bring an Odium upon Religion by your Pharisaical rigour and austerity but doe all in a Spirit of Wisedome Love and Meeknesse else you may sinne in over-doing as well as in Under-doing 3. You whom the Lord hath set as Spiritual Watchmen in the City it concerneth you to promote his work with one shoulder and one consent Unanimity is the glory of Societies and maketh them invincible The Primitive Christians were of one heart and one soul they had a holy conspiracy in the wayes of God Acts 4.32 When the shepherds are divided the flock must needs be scattered and Gods work hindred If there be four Oxen in a Team and these four draw foure several wayes the worke must needs go backward but when all draw jointly together how comely pleasant and easie is the work The
where Brethren dwell in sacred amity and unity together 4. Such are odious to God The more lovely we are in our own eyes the more loathsome in Gods but the more we loath our selves the more God loves us Ier. 31.18 20. 2. They are odious to men As a publick spirited good man as much as in him lyeth doth good to all and so is beloved of all insomuch that some would even venture their lives for him Rom. 5.7 though for a rigid righteous man scarce any will dye yet for a good man who hath been usefull and serviceable in his generation whose life and labours have benefitted many for such a one saith the Apostle some would even dare to dye So on the contrary a private spirited man that is all for himself and for his own interests is slighted and abhorred of all 3. This inordinate Self-love is in effect Self-hatred We never loose our selves more then when we seek our selves most He that loves any thing better then Christ shall loose it Luke 9.14.17 Iohn 12.25 Henry the Third King of France forsaking God and turning to Idols he became a Catholick and lâ—st all for thinking to get the Monks on his side by affecting their devotion a Monk killed him and he became contemptible to his People Paris and all his great Towns revolting from him That we may not ruine our sâ—â—ves let us deny our selves and all that 's dear to us for Christ this is the onely way to save all As we must deny our Regenerate Selfe viz. all our Grace Services and Sufferings in point of Justification so we must deny our Corrupt self in point of Mortification We must deny our own carnall Reason and submit our selves to Gods counsell in all our Wayes we must acknowledge him Prov. 2.5 2 Cor. 10.5 being ready to deny our selves in any thing and to do what ever he commands us Act. 9.6 We must be content to be ordered by Christ as well as to be saved by him Christs Mind now must be our Mind and his Will our Will now we desire to be men according to Christs heart now we are Friends to all his Friends and Enemies to his Enemies for ever Now we hate our selves for hating him and take a godly revenge on our selves for our former rebellions If any would see more of Self-deniall which is directly contrary to that cursed Sin of Self-seeking let him peruse D. Preston His Treatise on Self-deniall D. Reynolds Serm. on Matth. 16.24 Pinks three Serm. on Self-deniall Mr. Ier. Burroughs His Treatise of Self-deniall Mr. Ambrose his Media Edit ult Fenner on Luke 9.23 Fol. p. 151. D. Taylor in Folio in fine p. 1. Mocket on Mat. 13.45 6. Consider that 't is a great blemish to Religion when the Professors of it are Self-seeking men the Lord layes this as a blot on Ezekiels hearers Ezek. 33.31 they gave him the hearing but their hearts were set upon Covetousnesse That But spoyled all so we may say of many They are eminent Professors but they are Self-seekers they are Knowing men but Hard Worldly and love their own private interests too much Away with these Buts they are great blemishes and cause Religion to stink in the noâ—trills of the men of the World Labour therefore for Self-deniall whereby we may advance Gods glory and our Brethrens good before our own private ends and interests and let that good mans Prayer be thy daily Prayer Deliver me O Lord from that Evill Man my Self Against Self-seeking see two excellent Semons Viz. Mr. Ienkyn on Phil. 2.22 Preached Aprill 9. 1645. and Mr. Calamy on the same Text at Pauls 1654. Mr. Daniel Rogers Naamans History p. 98. c. Mr. Iacombs Publick Spirit A Sermon on Acts 13.36 Covetous Boasters Proud c. See here what a Concatenation of Sins there is and how they are link't together Self-Lovers Covetous Boasters Proud c. Hence observe That Sins especially great Sins seldome go alone As great men have great attendance so great Sins have many followers and as he that admits of a great man into the house must look to have all his ragged Regiment and black Guard to follow him so he that admits but one great Sir into his heart must look for Gad a Troop of ugly lusts to throng in after Sin iâ— like a Tyrant the more you yield to it the worse it Tyrannizeth over you 'T is insatiable and knowes no bounds E. G. Davids great Sin of Idlenesse brings forth Adultery Murder Lying Drukennesse Inhumanity Cruelty So Lots Drunkennesse brought forth Incest Peters Self-confidence brought him to a deniall of his Master every deniall was worse then other Mat. 26.72 74. Adams eating of the Forbidden fruit brought with it a breach of all the Commandements as Divines observe and if it be thus with Gods children who Sin with Reluctancy oh how violently will Satan drive on his slaves who give themselves up to Sin Thus Iezabell coveâ—s Naboths Vineyard but doth she stay there no but she subornes false witness against him and takes away hiâ— life Iudas at first was a Hypocrite then a Covetous Caitiffe and at last sells his Master so that what we say of Errors in Opinion is most true in matters of Practice Concesso uno absurdo consequentur mille Grant but one and many will follow As there is a Concatenation of Vertues so that he who hath one in Truth hath all As 2 Pet. 1.5.6.7 8. adde to your Faith Vertue Knowledge Temperance c. there is a golden chain consisting of eight Vertues as so many Links for the compleat adorning of a Christian. Here Faith hath the Precedency it being the Root and Mother of all Grace then see how many Maids of Honour attend her 7. Vertue no true Faith without Vertue no true Vertue without Knowledge no true Knowledge without Temperance no true Temperance without Patience no true Patience without Godlinesse no true Godlinesse without Brotherly kindnesse no true Brotherly kindnesse without Love This is that golden chain which God bestowes on those whom he doth more especially honour As Christ was adorned with variety of Graces Isai 11.2 so is every Christian in his measure he receives Grace for Grace Iohn 1.16 So Mal. 4.2 Rom. 8.30 there is Vocation Justification Sanctification and growth in Grace all linked together So Luke 1.74 75. Titus 2.12 Phil 4.8 So there is a Concatenation of Vices they are so linkt one in another that as in a chain the drawing of one link causeth the following of the rest so the admittance of one notorious Sin brings with it another and that a worse unlesse God stay 〈◊〉 and restrain it e. g. admit of Covetousnesse then follow Usury Bribery Boasting Lying Forswearing Murder c. So true is that Iames 2.20 He that breaks one Commandement is guilty of all He that makes no conscience of breaking one will when a temptation comes make no conscience of breaking any one so
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
cap. This Text I may call the Drunkards Looking-glasse wherein they may see the woe and sorrow that attends them To whom is woe to whom is sorrow i. e. who draw all manner of sorrow upon soul and body but drunkards They meet to be merry but the end of such mirth is heavinesse It 's dear bought that hath so many curses attending it What madness is it for a few moments of pleasures here to endure eternity of sorrow hereafter Fur the enjoyment of a little wine here to drink the Vialls of Gods wrath and lye in Seas of misery for ever 2. To whom is strife and wounds without a cause q. d. Drunkenness breeds contention quarrelling and needless wounds 3. It hurts the Body and brings Diseases Rheumes Dropsies Apoplexies and Redness of eyes by reason of abundance of hot humours How many have shortned their dayes and extinguisht the Radicall moysture much water poured on a little flame doth soon extinguish it This makes even Kings sick Hos. 7.5.2 Verse 30. Solomon tells us how we may know a Drunkard 1. He loves to tarry at the wine he spends houres dayes and years at it 't is his Trade and Calling 2. He goes and seeks mixt wine q. d. He goes from house to house to inquire after the strongest Liquor 3. But how may we shun Drunkenness V. 31. look not on the wine when 't is red i. e. Shun the occasions and allurements to this sin set a watch over your eye and stay the beginnings of it 4. What hurt will it bring upon us V. 32. In the end 't will bite like a Serpent q. d. Though for a time it may seem pleasant yet at last 't will sting thee very sore it will bring upon thee troubles Internall Externall Eternall Wherefore fly from it as from a Serpent 2. 'T will hurt the soul and fill it full of noysome Lusts. The soul is the best and noblest part which if corrupted becomes the worst V. 33. It breeds adultery and lust Thine eyes shall behold strange women i. e. Harlots Drunkenness and Whoring oft go together A belly filled with wine foameth out filthiness Rom 13.13 Lot though a holy man yet addes Incest to his Drunkenness And though Adulterers are not Drunkards yet there are few Drunkards but are Adulterers V. 33. It breeds evill speeches Thy heart shall utter perverse things i. e. preposterous foolish filthy matters V 34. It makes men stupid and fearless secure and careless in the greatest dangers He 's as one that sleeps on the top of a Mast in the midst of the Sea Though he be in great and continuall danger yet he 's insensible of it He 's in great danger that sleeps in the midst of the Sea for he 's soon overwhelmed with waves and he 's like to fall suddenly that sleeps in the top of a Mast yet such is the Drunkards Lethargy that he cannot feel when he is stricken nor know when he is beaten V. 35. which is the height of misery it makes men desperate incorrigible and incurable They become impudent in sin those sins which men tremble to commit when sober yet they 'l venture on when drunk I will seek it yet again saith the habituated Drunkard q. d. Notwithstanding all these dangers and mischiefs I will not leave my drunkenness As perseverance in goodness in despight of all opposition is the height of goodness so perseverance in wickedness in despight of Judgements is the height of wickedness That 's our misery which attends on drunkenness that it 's usually accompanied with impenitency Hos. 4.11 4. It robs men of their good name Call a man drunkard you need say no more Hence when the Pharises would accuse Christ as a great sinner they call him a Wine bibber Mat. 11.19 of old they were accounted sons of Belial 1 Sam. 1.14 15 16. when Eli thought Hannah mas drunk count not said she thine hand-maid for a daughter of Belial i. e. for a lawless loose disordered person It takes away the man and lays a beast in his room yea it makes a man worse then the Beasts that perish for you cannot force them to drink more then will do them good 5. It wastes and weakens the Estate and so disables men for works of Piety and Mercy Prov. 21.17 He that loveth wine shall not be rich Not he that drinketh wine but he that loves it so as to set his heart upon it such lose both Temporal and Eternal Riches 6. It layes Kingdomes waste Isay 5.11.13 14 15. as a good man is a publick good so such a wicked man especially is a publick evill 7. The loveliness and beauty of Temperance and sobriety should make us loath excess luxury How sweetly doth the sober holy man enjoy himself his soul 's in Peace his house is in Peace his goods are preserved his family is the better for him he 's a blessing and ornament to the place where he dwells His judgement is clear his memory strong his affections regulated he 's fit to pray read hear meditate c. He hath a healthfull body and a comely countenance wise discourse In a word he enjoyes himself and sees God in all the blessings he enjoyes There 's no sin but hath some pretences and so hath this 1. Object Ioseph made his Brethren drunke Answ. That 's false for Ioseph was a holy man and one that feared God and therefore durst not do such a thing for a world God puts a Spirit of ingenuity in the hearts of his people and writes the Law of love there which constraines them to be pure and sober in all their actings and undertakings they are born of God and cannot sin viz. deliberately wilfully and habitually 2. The word Shacar is taken in Scripture in a good sense for a free and liberall use of the creature ad hilaritatem non ad ebrietatem for mirth and not for madness for chearfulness and not for drunkenness So the word is used Hag. 1.6 they shall drink but not to drunkenness i. e. not plentifully So Cant. 5.1 drink ye drink abundantly to an holy inebriation So Ephes. 5.18 be not drunk with wine wherein is excess but be filled with the Spirit q. d. If ye will be drunk let it not be with a bodily carnall divellish drunkenness but let it be with a spiritual holy ebriety do not sip or taste of the Graces of the Spirit but be filled with the spirit of Joy Love Peace Temperance Patience Acts 2.13.15 compared with V. 4. spiritual joy is there likened to wine which revives and quickens dead and drooping spirits So Cant. 1.2 thy love is better then wine This is Crapula sacra The word is likewise used in the New Testament Iohn 2.10 for a more free and liberal use of the Creature for mirth and comfort not for excess and riot God hath given wine to make glad the heart of man Psal. 104.15 and so far as
their Services are precious mean works done in faith excell the Victories of a Caesar or Alexander Their teares are precious Psal. 56.8 their names are precious Proverbs 20 7. Psalm 112.6 and their death is precious Psalm 116.15 when one ask't Master Fox whether he knew such an honest poor man I tell you said he I forget Lords and Ladyes to think on such We should love them Intensivè appretiativè majore affectu effectu with the choycest of our affections and shew it in our Actions We should doe good to all but specially to the household servants of God Gal. 6.10 we should more freely and fully communicate to their necessities si caetera sint paria then to any others As God then delights in his Saints so must we for Grace puts a lustre on them which makes them lovely to the godly and terrible to their enemies So that there is more comfort and safety in the society of a few good men then in strong confederacies of the wicked Psalm 48.2 3 4. for God dwells amongst them by his speciall presence Psalm 76.1 2. and walks in the midst of them Revel 2.1 his speciall hand of protection is over them lest any should hurt his Vineyard he keepes it night and day i. e. continually Isay 27.3 It will be our wisdome then to be familiar with them they will help us Consilio Prece opere by Direction Prayer and Practice Their good Example will quicken us and be as a Starre to direct us so that by acquaintance with them we may come to be acquainted with God himself As Iron sharpens Iron and one living coale sets his fellow on fire and one couragious souldier quickens another so good company is a great incouragement against those discouragements which we meet with from an ungratefull world and a speciall meanes to keep uâ— from Apostasy Heb. 3.12 13. Green wood will hardly burn alone but put drye wood amongst the green and all will flame When the disciples were altogether in one place with one accord in an holy communion then the spirit came on them Acts 2.3 4. where Brethren are united there 's the blessing Psal. 133.1.3 VERSE 4. Traytours THE last dayes will be perilous in respect of the many Traytours which will then abound who shall ascend to that height of wickednesse that they will betray their dearest friends like Iudas who betrayed his Master and is therefore justly called the Traytour by way of eminency Luke 6.16 So themselves may be safe they care not who suffers They 'l spy and pry into the wayes of others that they may betray and destroy them and reveale their secrets No bonds of friendship can hold them but Brother will deliver up the Brother to death the Father will rise against his children and children against their Parents and cause them to be put to death Matth. 10.21 Christians will betray their fellow-Christians into the hands of persecutors Luke 21.16 and people will betray their Pastors and put them to death as did their fore-fathers of old Acts 7.52 Now of these Traytours there are three Sorts 1. Traytors Politicall 2. Ecclesiasticall 3. Domesticall 1. Some are Politicall State Traytors such as betray the land of their Nativity into the hands of its enemies Subjects are bound by Oath oft times to preserve their native country to their power But if they were not sworne yet naturall and common right calls for it our hands If the body be in danger all the parts and members of it will act for its defence and therefore great is the sin of those unnaturall children which betray their native country which like a Mother bred and bare them to ruine and to misery Of this sort are those who betray their trust in delivering up Castles and Garisons into the enemies hands 2. There are Ecclesiasticall Traytours such as betray the truth of God which he hath committed to his Ministers primarily and then to all the faithfull to be kept as a sacred depositum and choyce treasure 1 Tim. 6.20 esteeming every particle of it above the filings of the finest gold Now when men through feare and cowardlinesse dare not professe the truth of God in the midst of a perverse generation that oppose it God esteems this a betraying of his truth into the hands of its enemies Such are false Prophets Formalists and Time-servers which for a time make a shew but in time of tentation fall away 3. Domestick Traytors who betray the lives and estates of their dearest relations into the hands of their enemies Psal. 55.12 13 14. Matth. 10 21. So that the Poets complaint was never more true Non augenda fides potiùs minuenda videtur Vix cum sint homines tot quot in orbe fides Sortitur sibi quisque fidem sibi quisque Magistrum Nunquam plus fidei perfidiaeque fuit It behoves us then to stand upon our Guards and to watch against false Brethren If ever the counsell of the Prophets were in season 't is now Trust not in a Neighbour a Brother a Friend no not in thy dearest friend the wife of thy bosom how many have been drawn aside to errors in our dayes by their wives for a mans enemies still be those of his own house Ier. 9.4 5. Micah 7.5 6. In all ages Gods servants have been infested by Traytors David had not only open enemâ—es that conspired his ruine Psal. 35.20 21. but which was worst of all his familiar friends did so Psal. 41.9 Christ was betrayed by Iudas and Paul by the Jewes his kinsmen in the flesh Sampson by his wife Dalilah Iudg. 14.18 and David by his son Absolom 2 Sam. 1â— 14 This may comfort us when we fall into the hands of Traytors and Tyrants 't is no new thing So did Christ so did the Prophets so did the Apostles and so may we 1. Consider such cannot escape the revenging hand of God his Justice wil find them out Zimri had no peace who slew his Master Nor Sheba that rebelled against his Soveraign 2 Sam. 20.22 Nor Absolom who rose against his Father 2 Sam. 18.9 10. nor Corah Dathan and Abiram who rose against Moses Nor Iudas that betrayed Christ. Matth. 26.24 and 27.5 nor the Papists with their proditorious practises and principles 2. They are oft punisht by men who though they love the Treason yet hate the Traytour Though they love the Artifice yet hate the Artificer and when he hath done his work he hath oft-times an halter for his paines or at best he hath the honour never to be trusted more when Baanah and Rechab had treacherously slain Ishbosheth one of Sauls sons David commands them both to be slain 2 Sam. 4.9 to 13. As for our selves let us walk as becomes the Gospel in all simplicity and godly sincerity abhoring all Treachery falsenesse and perfideousnesse Let us be faithfull to the truth of God faithfull to the land of our Nativity and faithfull in all our Relations
is a perfect Copy his steps we must follow his vertues we must imitate we must shew forth not a vertue or two but all those vertues which did shine in the conversation of Christ and made him glorious in the world all those must not onely be in us but must shine forth in our lives also 1 Pet. 2.9 Matth. 5.16 2. He 's an Example which none can equalize nor sufficiently admire we are apt to excuse our selves for not imitating Christ because he 's too high hence God in his wisdom hath provided Examples of a lower rank of men subject to the like Passions as we are The Scripture recoâ—ds what glorious things they have done and suffered for God and his honour Now these are patterns of our own rank and nature whom we must not onely imitate but labour to equalize and study to out-goe the best pattern of the best Saints that ever were We can have no excuse in these dayes of light if we come not up to the best patterns because we have more of the Spirit more light and more clear manifestation of God then they had Quest. How far must we imitate the Saints and be followers of them Answ. We may not follow any Saint whatsoever simply and absolutely but onely with a Quatenus so far as he is a follower of Christ. 1 Cor. 11.7 the Saints have had their failings and the best have a great deale of the old Adam in them They are Pillars of cloud for us to walk by but this cloud hath its dark part which if we follow we shall fall as they did There are 4. sorts of actions which the Scripture tells us were done by Saints 1. Some were sinfull as Davids adultery Peters deniall and these are recorded not for imitation but for Caution and admonition 1 Cor. 10.6 these things are examples that we might not lust as they did Their sins are Sea-marks for men to shun and not Land-marks to walk by It 's a sad thing to love that in David which he did abominate in himself Yet 5. good Lessons we may learn from the falls of the Saints 1. When thou readest of their sins it should teach thee not to idolize any Saint they were men as well as others and had their naevos and had need of a Mediatour 2. It may teach us that the best Saints may fall into the foulest sins if they do not watch yea into those sins they most abhorre Of all sinnes Peter thought himself most free from that of denying Christ and if a man should have come to Solomon when he had made that rare Prayer before all the people 1 Kings 8.22 23 c. and told him Well Solomon for all this Prayer that thou hast made thou wilt turn Idolater before thou dye would not he have answered with Hazael Am I a dog that I should do such things This shewes that the best have in them the Root of the vilest sins and if we be not upheld and preserved by Gods assisting grace we shall certainly fall 3. We may learn what sins are most prejudicial to us viz. Self-confidence this brought Peter down idlenesse and prosperity this brought David down Effeminatenesse brought Solomon so low 4. We learn that a holy fear is necessary to salvation Prov. 28.14 Phil. 2.12 and to have a holy jealousie over our deceitful hearts be not high-minded but fear for if such great Saints fell to such foul sins what shall such poor shrubs do 5. As you that never fell must read these Examples to preserve you from falling so you that are fallen must not despaire but read them that you may rise again by Repentance as they did Let us therefore watch and pray continually for the best Christian is like a man rowing against Wind and Tyde if he let go his Oares he cannot in a great while recover again what he hath lost 2. Some actions of the Saints were done by speciall instinct and instigation of the spirit these are not for our imitation Elijah calls for fire from heaven which the disciples desiring were checkt by Christ. Luke 9.54 Sampsons pulling the house on his own and the Philistines heads was by an immediate instinct of the spirit So was Phineas his acts Numb 25. we must not expect such extraordinary instincts and impulses of spirit in our dayes we must now to the Law and to the Testimony Isay 8.20 we must suspect such extraordinary impulses rather then expect them 2. Some actions they did by special command from God and if we have not such an extraordinary command we may not imitate them e. g. The Israelites when they went out of Egypt borrowed Jewels of silver and gold which they never paid again because God bid them spoyle them but we may not do so Psal. 37.21 so God commands Abraham to kill Isaack we have now the word for our Rule and must not expect Revelations 3. Some were occasionall actions which they were not bound to in the general but meerly for such a time and in a case of necessity so the disciples must carry no scrip nor gold but preach freely Matth. 10.8 9 10. 't was as a Temporary command as appeares Luke 22.35 such was Pauls practise in working for his living Acts 13.3 and 20.34 4. Some actions of the Saints are acts of Holinesse and Righteousnesse grounded on the word of God and in these it is that we must imitate them There is a magnetical vertue and hidden excellency in good examples to allure us to vertue as there is a divellish efficacy in lewd examples to make us wicked Ieroboams wickednesse drawes Israel to sin so there is an heavenly efficacy in good examples when sanctified to make us holy Iudg. 2.7 the people serve the Lord all the dayes of Ioshua who was a good man and the Elders who out-lived Ioshua so long as they had a good example they served the Lord. If Crispus the Ruler of the Synagogue believe all his house believe with him Acts 18.8 Theodosius by his holy example made his Court a Nursery of Religion The patient sufferings of the Martyrs made many Martyrs Iustin Martyr tells us that the pious lives of the Christians were a meanes to convert him Hence the Scripture ascribes a converting power to good example 1 Peter 3.1 2. Their example will be a Cordial to comfort us in our distresses There is no misery that can befall us but it hath befallen some of the Saints before us Art deserted in thy own apprehension so was Heman Art poor so was Iob. Art persecuted so was David Art called to difficult duties so was Abraham so were the Martyrs called to forsake all If a man be to go through a vast howling wildernesse this is a sad journey yet if he see a beaten high way all along this is a great comfort to him in his journey This is our condition the way to Heaven is through a wildernesse of trouble our comfort is 't is a beaten way
Devil 2. Some of them are actually in League with the Devil 1. I shall prove that the Quakers and Seducers of our times are led by the Devil thus All Lyars and Blasphemers are led by the Devil But our Quakers are notorious Lyars and horrid Blasphemers Ergo. The major is clear The Minor I prove by its Parts 1. The Quakers are notorious lyars They publish nothing but lying doctrine lying Revelations lying Signs 2. Never men spake blasphemies with greater confidence and impudence they lay all their bastards at Gods door intitling his spirit to all their brats saying they were moved by the spirit to do this and that vile act They tell you they are Christ equall to God as Holy as just as good as he c. 2. Argument All contemners of Scripture Sabbaths Sacraments Order Ordinances Magistracy Ministery c. are of the Devil But Quakers are such as you may see at large in that excellent piece The Irreligion of the Northern Quakers p. 4. c. Mr. Fowler against the Quakers p. 45. c. and Mr. Claphams whole book 3. Those that deny the Resurrection of the body the day of judgment any heaven or hell those are certainly led by the spirit of the Devil But the Quakers do thus See M. Clapham against the Quakers Sect. 6. p. 31. c. The time would fail to tell of the Whoredoms Adulteries Rayling and dissembling of these wretches which may be seen in the Books I refer to These Monsters not men are not onely led by the Devil but in League with him which I prove thus Those that have the Infallible Signes of Witches those are Witches but many of these Quakers have the infallible signs of Witches Ergo. 1. The first infallible sign of a Witch iâ— the having of a familiar spirit So soon as ever the League is made with the Devil one or more evill spirits are familiar with them as hath been oft confest by Witches these Familiars appear in variety of shapes and forms to some they come in the shape of a man to others like a Dog or Cat or Rat or Hare like an Owle a Toad or an Humble-bee as did the Familiar of that Quaker which came Buzzing and Humming about the head of one Spencer when he lay with a Quaker upon which arose a great wind and storm which so affrighted Spencer together with his blowing hard in his face and hissing like a Goose towards his mouth bidding him expect the power to come that he was glad to out-run the Quaker I find also that Fox a Ring-leader of the Quakers is strongly suspected by some pranks he plaid to be a Sorcerer and Martha Simonds is suspected to be a Witch and a Whore V. Farmar against Nayler p. 3.10 2. When those about them shall see the familiars of such persons or when they shall intice any to receive their familiar and have offered it to any or when their Associates shall peach them this is a strong presumption if not a clear evidence of witch-craft Thus it was in Spencers case and in one Toldervey Thus they dealt with Gilpin they never let him rest till they had brought him to the Devil who entred into him and made him shew tricks and then the Quakers bid him hearken to the Voyce within him to the Spirit and Light within him i. e. in plain English they bid the man hearken to the Devil that was in him This may give us some Light what they mean by the Light Spirit and Voyce within them viz. the Devil that is in them 3. When they can inchant men when by tying a Ribband or inchanted bracelet about the wrist they can make men prophesy and do strange things or when men come to their meetings and shall be made Quake with them and fall into trances as divers have done which have gone amongst them these things smell strongly of witchcraft Thus Fox by holding men by the hand hath made those who before were disaffected to his way to become strong abettors of it So when by their howlings and yellings they affright not only men but dogs swine and cattle as these have done favours of too much familiarity with the Devil So doth their diabolical trances and raptures and their Quaking and affectation of violent motions of the body So the â—astinesse and beastlinesse of some in their Quakings Purging upward and downward with most distorted gestures and fanatick postures groveling on the ground foaming at the mouth running naked in the streets Roaring and making a hideous noyse shew plainly that they are acted by the unclean spirit and doing many strange things which men ordinarily cannot do argues some league with the Devil by vertue of which they do it Object Some of these have good Parts and can speak excellently Ergo they are not in league with the Devill Answ. It doth not follow for Balaam had excellent Parts and could speak well as you may see Num. 22. 23. 24. yet a sorcerer limb of the Devil So Simon Magus was esteemed an Oracle when he was a Devil Acts 8.9 10. 2. The most of these Quakers are soâ—s never did there arise such a sottish senseless generation in the memory of man What strange non-sensical expositions of Scripture have they Set the Monks and Friars aside and I think there was never such a generation of Sots and Dottrels in the world The Devils Image is most visible on them He is the Prince of Darknesse Pride lying Malice Blasphemy and these are his genuine suns and sujects resembling him to the life Upon what grounds these persons are suffered thus to sow the Devils seed they best know that tolerate them I wish it be not laid to their charge in the day when the Lord comes to reckon for the sins of the time 'T is dangerous leaving it to God to vindicate the dishonours done to his Name in matters of Religion Whose heart can endure or whose hands can be strong in the day when the Lord shall visit for sin Exek 22.14 Might I be so bold I should supplicate those Reverend Divines at Court who are fouly abused by one Atkinson a blasphemous Quaker meerly for asserting the Fundamentals of Religion This wretch calls the Trinity a Lie denieth the Scriptures to be our Rule denieth the Deity of Christ and in terminis saith that to say Christ is God and man is a Lie besides he cryes down Sacraments Fasting Prayer Magistracy and Ministery To be silent and patient when we our selves are wronged is Christian and Divine but to be silent when God is blasphemed and that in Print Luther calls it a cursed silence Far be it from me to asperse those Reverend Divines They may have answered Atkinson and I not hear of it or if they judge him unworthy of an Answer they may have arraigned him for a blasphemer However I beseech them in the bowels of Christ and as they tender his honour that
Fathers Postilers c. This breeds so many Arminians Socinians and Hereticks they are given up in judgement to believe lies for contemning the Scriptures of Truth As for the Schoole-men they bring forth Cobwebs fine for Threed but of no use They torture their Reader with abundance of vermiculate rotten hollow Questions with many needless Queries and Utâ—ums One compares them to a man that hath bread and good wine hanging on both sides yet himself sits hungrily gnawing a flint stone One Austin amongst the ancients and one Question amongst the modern Divines will yield more solid Divinity then all the School-men with their vain disputations Jejune distinctions Quodlibetical idle curious Sceptical Queries and meer speculations Yea Bucer affirms that there is more Holinesse to be found in Seneca then in most of the School-men They darken the Truth by framing all Religion according to the platform of Philosophy confounding the principles of Divinity and Philosophy together Yet by men that are solid seasoned sanctified some good may be picked out of them which shewes the folly of the Papists who cry Plus apud se valere unum Lumbardum Scholastiâ—ae disciplinae Patrem quà m centum Lutheros ducentos Melancthones treâ—entâ—s Bullingeros quadringentâ—s Martyres quingentos Calvinos 2. Others prefer the reading of the Fathers before the sacred Scriptures Though we Reverence the ancient Fathers and blesse God for their Light yet the Ancient of dayes is more ancient then they and his word is to be preferred before all their writings for they were men and had their naevos their failings and infirmities as other men One â—ound reason drawn from Scripture is of more worth and weight then the saying of a thousand Austins Origens Chrysostomes c. Men had need to be well grounded in the Scriptures before they read the Fathers for we should try the Fathers by the Scriptures and not the Scriptures by the Fathers He that will not believe Moses and the Prophets will not believe though one arose from the dead See Rules for Reading and citing the Fathers Perkins 2. Vol. Problem 1. p. 486. D. Hills Serm. on Ier. 6.16 p. 24 25. Mr. Trapps Com. on 2 Tim. 3.16 Weemse Vol. 1. l. 3. c. 1. Reynolds against Hart. cap. 5. Sect. 1. p. 184. Luthers Colloq English cap. 29. It is well observed by a Pious and experienc't Divine that it is a most worthy travail for Students in Divinity to refer all their study first for the true sense of Scripture which onely will make a man a grounded Divine able to teach the truth and confute error 2. For the right use of it in himself and others for amendment of life and all good duties This course have I by experience saith he found profitable and resolved upon viz. to be diligent in reading the holy Scriptures and of them at the least 4. Chapters daily in like manner for the increase of my knowledge to spend 3. houres in the fore-noon in searching out the sense of the hardest places as two in the after-noon in searching out the propriety of the Tongues and other two in perusing the Tracts and Commentaries of learned men one in Meditation and Prayer and what time remains to spend the same in brotherly conference 3. Observe That women and children may and must read the Scriptures Timothy a child knowes the Scriptures and his Grand-mother and his Mother taught him Priscilla a woman instructs eloquent Apollos Act. 18.26 God commands men women and children to hear and learn his law Deuteron 6.6 7 8. and 31.12 and God promiseth it as a special priviledge that in Gospel-times all shall know him from the greatest to the least Ieremy 31.34 All that expect eternal life are commanded to read the Scriptures but women and children expect eternal life as well as others therefore they must read the Scriptures Iohn 5.39 God would not have us strangers to his word he would have it not barely lodge for a night but dwell in us and that not onely sufficiently but richly and abundantly Colossians 3.16 and therefore 't is that he blames his people that when he had preacht to them the Magnalia legis the great and choyce things of his Law yet they accounted them as strange things Hos. 8.12 4. Observe That the Scriptures are not so dark as some would make them if women and children must read them then sure there 's something plain in them As there are Depths in them where the Elephant may swimme so there are Fords where the Lamb may wade The plainness and perspicuity of the Scripture is so fully proved by others that I shall refer you to them for satisfaction See Mr. Leighs Body of Divinity l. 1. c. 8. p. 99. B. Vshers Body of Divinity p. 21. Hildersham on Psalm 51.6 Lect. 102. and Lect. 144. p. 768. Camero de controvers Iudic. cap. 10. pag. 598. Folio Walaeus Loci com p. 143. c. The Holy Scriptures By the Holy Scripture is here meant principally the Old Testament For the New Test. at least all of it was not written when Timothy was a child the Canon was not then compleated Hence Observe That the Scriptures of the Old Testament are the word of God and so are useful for us still Many Sectaries cry out of the Law and the Old Testament as a low poor mean thing when the Holy Ghost here calls it The Holy Scripture which is able to make us wise unto salvation How contrary is the Language of these profane men to the Language of Gods Spirit This is a great Controversie in our dayes I shall therefore 1. By Arguments prove the Old Testament to be Authentick and still in force 2. I shall answer all the Anabaptistick Cavils that are raised against it 3. I shall make some brief Application 1. The Scriptures of the Old Testament are of Divine Authority Canonical a Rule of Faith and good Life which appears thus 1. that which Christ and his Apostles have commended to us as a Rule of Faith and good Life must needs be of Divine Authority and ought still to be observed by us but Christ and his Apostles have commended the Old Testament to us as a Rule of Faith and good Life Ergo The Major no Sober man will deny The Minor I prove First from Iohn 5.39 Christ sends us to the Old Testament and bids us search those Scriptures for the New Testament was not then written Now to what end should we search them if they were of no validity So Paul tells us Romans 15.4 Whatsoever things were written afore-time viz. in the Old Testament they were written for our Learning Apollos is commended for his admirable dexterity in opening the Scriptures of the Old Testament Acts 18.24 2. Christ and his Apostles to shew the Divine Authority of the Old Testament even in Gospel times did fetch Arguments out of the Old to confirm many points of Doctrine and Practice when some doubted whether Christ
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
fare the better for them every day why is the heap of chaff kept from burning but because there 's some wheat mixt with it but if once the wheat were out the chaff should soon be set on fire When once the number of Gods Elect is accomplisht the world shall not stand a moment 'T is just with God to take them from us for our abusing them we cast dirt and God casts dust on them many great men are fallen of late in this our English Israel nigh an hundred godly Ministers are taken from us within the space of three years past many of them young and eminent for Piety so that we this day are weakned both in Church and State Ioseph is not and Simeon is not and Benjamin is not all these things are against us This is and should be a Lamentation to us Now since there is such aboundance of false fire and fein'd zeal in the world we had the more need to try our own Some are mislead by a blind zeal Rom. 20.2 Others by an indiscreet zeal Matth. 26.51 Luke 9.52 53 54. Iohn 8. ult Others by an hyrocritical zeal they pretend Religion but they intend their own inriching So Demetrius pretended the preservation of Religion when indeed he intended his own silver Trade Acts 19 24. 1. True zeal is known by the Rise and Original of it 1. If it be wrought in our hearts by the Spirit of God we are not born zealous for God his Truth and People but by nature are full of enmity to all these Acts 9.1 Phil. 36. Paul in his natural state persecutes the Church out of a blind zeal many mistake the fire of their own flints and the fire of Hell for this celestial fire But the Author of all true zeal and Heavenly fire is the holy Spirit of God which is oft called fire Acts 2.3 4. Matth. 3.11 because like fire it inlightens and heats our cold and frozen hearts Luke 24.32 A man that hath fire in his bosom will quickly be sensible of it Prov. 6.27 28. 2. T is operative like fire daily burning up our lusts purging out our dross and working out our scumme 'T is the true purgatory fire which all beleevers pass through Isay 4.4 2. It springs from knowledge as David first beleeved and then spake so the zealous man first knows Gods Will and then is zealous in the prosecution of it Blind zeal is rather fury and madness rashness and rudeness then zeal 'T is celeris cursus extra viam It 's like mettle in a blind Horse which carries the Rider into many dangers Like a Ship without a Pilot which runs it self on many Rocks and Sands Like wild-fire in a Fools hand or the Devil in the Demoniack which cast him sometimes into the fire and anon into the water The Jews had a zeal after Legal Rites and Ceremonies but 't was a blind zeal that But spoiled all Rom. 10.2 as without knowledg the mind is not good so neither is the man nor his zeal Prov. 19.2 as blind obedience is no obedience so blind zeal is not zeal Such is the zeal of Papists and Sectaries 3. It springs from a Love to Christ this constrains us to do and suffer for Christ. 2 Cor. 5.14 As Christ loved us and spent himself for us so the sense of this love being shed abroad in our hearts will make us to spend our selves for him This fire of Gods love to us will make us contemn all other fire 4. When it springs from a Love and Compassion to our Brethren when all our admonishions and reproofs come from a spirit of love and tenderness and are mixt with meekness and mourning this is true zeal Thus Samuel 1.16 tells Saul plainely and sharply of his sin yet mourns for his person Lot reproves the Sodomites for their wickedness yet calls them Brethren Gen. 19.7 Christ was angry at the sin yet mourned for the sinners Mark 3.5 So doth Paul 2 Cor. 12.22 Hot and moist is the best temper both in nature and grace When men rave and rage and are full of bitterness then Satan casts out Satan and they do more hurt then good These hate the sinner and not the sin when the good man is merciful to the sinner but cruel and unmerciful to the sin 2. True zeal is known by its End viz. Gods glory It can be content to decrease so Gods honor may increase Iohn 3.30 As true zeal comes from God so 't is for God and his glory and not for self The hypocrite may seem very zealous but 't is for his own ends like the Shecaâ—ites that would be cirumcised that they might get cattle Gen. 34.33 Iehu did an act that for the matter was good but his selfish Vain-glorious ends marred all and made it murder Hosea 1.4 3. By the properties and effects of it which are five 1. It increaseth by opposition Like Fountain-water 't is hottest in the coldest weather As water cast on lime by an Antiperistasis burnes more fiercely The more the wicked oppose Gods Law the more David loves it Psal. 119.126 If Michol mock David for dancing before the Ark he 'l resolve to be yet more vile 2 Sam. 6.22 True zeal over-looks and over-leaps all lets and impediments difficulties are but whet-stones to fortitude Heroick spirits know not what discouragements mean Many waters of opposition cannot quench this ardent love but intend it rather Cant. 8.6 7. As we see in Iacob Gen. 32.24 25 26. and the Woman of Canaan Tell Caleb there are Anakims and he 'l say le ts go up couragiously against them Numb 13.30 Tell Paul of bonds why he fears not death Hypocrites make a great shew till they meet with oppositions and then like snailes they pull in their horns 2. It will make us abound in duty if there be the fire of zeal within there will be a flame of a holy Conversation without love especially zealous love is bountiful it thinks it can never do enough for God he 's glad he hath any thing of worth to lose for him and resolves with the Martyr if he had as many lives to lose as he hath haires on his head and as much blood to venture as there is water in the Sea it should all go for Christ. They are ready to act to their power yea and beyond their power 2 Cor. 8.3 Zeal is a very high and intensive heat of all the affections it makes us burn in our love to God in our desires after him our joy in him our fear to offend him our indignation against all that speak or do any thing against him or his Psal. 139.21 Ier. 13.9 10. 'T is not so much any one Affection as the intensive Degree of all when they are all improved to the utmost for the furtherance of Gods glory and the good of his People A zealous man is a man of mettle and spirit he 's all life and activity 'T
Sancta sanctis these holy things call for holy Ones We must first take an holy Vomit and by a sincere confession of sin rid our stomacks and purge out of our souls those malignant peccant humors of malice guil hypocrisy filthiness and superfluity and naughtiness before we can receive the Word with meekness so as to grow thereby 1 Pet. 2.1 2. Iames 1.22 Iacob purgeth his family before he goes to Bethel Gen. 35.1 2. The husband-man first rids his ground of those bushes briars and brambles which stand in his way and then falls to plowing before he goes to sowing and so must we first rid our hearts of all inordinate cares which like thornes choak the good seed of the Word and then receive it into honest and good hearts Matthew 13. Ier. 4.3 when the people were prepared for the hearing of the Law Exodus 19. Then and not till Then doth God speak unto them Exodus 20.1 Our Translation reads it And but former Translations render it Then and so saith the Arabick Version Deinde then or after that viz. they were prepared Many come but like Rachel they bring their Idolls with them Genesis 31.19 like the Samaritans they will serve the Lord and their Idolls too 2 Kings 17.33 Such God disownes Ver. 34. They serve not me saith God he will have all or none at all and therefore he threatens to set himself against such Ezekiel 14 7 8. there is no standing with comfort or confidence before God in our sins Ezra 9. â—lt The prime cause of so little profiting after so long hearing is our unpreparednesse for the duety This hardens the heart Accidentally maketh it more blind Isay 6.9 10. The Sun softens waxe but hardens clay and if the word be not the savour of Life then contrary to its own Nature meeting with the rebellious hearts of men it hardeneth them and becommeth the savour of death unto them 2 Corinthians 2.16 2. Hear Atteâ—tively give heed to what is delivered Acts 5.16 There is no getting or keeping knowledge without attention Proverbs 5.1 2. Let a Minister preach never so powerfully if the people sleep talk gaze or come when haâ—â— is done they cannot profit We should rouse up our selves to attend as for our lives remembring it is for Eternity The people that heard our Saviour attended or as the word signifieth they hanged upon him Luke 19. ult as the young birds doe upon the Bill of the Damme every one openeth his mouth to see which can catch it and that bird which is not sed waits till his turn cometh They hung upon him as Bees on Flowers to suck out the Virtue that is in them so Luke 4.20 3. Intentively with the highest intention of Affection We must hearken diligently and encline our ears to hear Isay 55.2 3. We must set our hearts on the things we hear for it is our life Deut 32.46 Ezek. 40.4 The word must not swim in our Heads but sink down into our eares and Hearts Luke 9.44 we must mark it diligently and entertain it readily The Kingdome of Heaven must suffer violence and we must take it by force Matthew 11.12 4. Râ—tentively We must retain the Word and lock it up in our hearts as a Jewel of the greatest price So did Mary Luke 2.51 and so must we Deuteronomy 11.18 Iob 22.22 Proverbs 2.1 Iohn 15.20 an holy remembrance of Gods Word is an excellent preservative against sin Psalm 119.11 and a singular support to us in our troubleâ— Psalm 73.17 Hereby we shall be the better enabled to practice what we hear we cannot practice what we forget The sciens must be grafted into the stock before it can grow the Word must be graffed in our heads and hearts before we can bring forth fruit to Christ Iames 1.21 The Devil useth all means to steal the word out of our hearts and to make us forget it Matthew 13.19 For he knoweth it is the way to blessednesse when men hear the Word and keep it Luke 11.27 28. We should therefore pray for the Spirit of Grace which may lead us into all Truth and bring all good things to our remembrance Iohn 14.26 and 16.13 and pray with David that God would keep his Truth in the imaginations of the thoughts of our hearts 1 Chronicles 29.18 2. Love the Word we doe not easily forget the things which we love Ieremiah 2.32 If Rachel love her Fathers Idolls she will lay them up Genesis 31.34 Want of Affection breedeth want of memory If David delight in Gods Law hee will never forget his Word Psalm 119.6 3. Use the Meanes Reade Heare Meditate Conferre Apply the Word and write it as Baruc did Ieremies Sermons Ier. 36. 4. The Israelites must make them Fringes that they may not forget the Law Numbers 15.38.39 and above all be sure to receive the Word with all readinesse of minde Acts 17.11 It is a mercy that we heare the Word a greater mercy when we can approve of it but the greatest mercie is to receive it into our hearts in the Love of it 1 Thessalonians 2.13 When we can eate the Word Ieremiah 15.16 and receive its sharpest reproofes with submission and Thankefulnesse 1 Samuel 25.33 Psalm 141.5 5. Vnderstandingly We must not barely reade but we must search the Scriptures and labour to understand what we heare Matthew 15.10 Iohn 5.39 Praying for the Spirit of Illumination Ephesians 1. 17.18 6. Discreetly we must Try the Doctrine before we trust it Though it be Paul that Preach yet the Beraeans will trie his Doctrine by the Scriptures Acts 17.11 and Paul calleth on his hearers to Judge and consider what he said 1 Corinthians 10.15 and 2 Timothy 2.7 1 Thessalonians 5.21 and biddeth them Try the Spirits 1 Iohn 4.1 God hath given his People an Anointing to this end that they may be able to judge and discern of things that differ Colossians 1.9 10. We will not take gold but We will try it first and we will count Money after our own Fathers and shall we take Doctrines onely upon trust 7. Beleevingly we must by faith apply it to our selves whether it be for Humiliation or Consolation Iob 5.27 It must be engraffed in our hearts by Faith Iames 1.21 This is the way to make it effectual Romans 1.2.16 1 Cor. 1.21 Unbelief bars the heart against the Word and maketh it unprofitable to the hearers Heb. 4.2 8. Reverentially no service pleaseth God that is not mixt with Reverence and feare Psalm 2.1 Hebrewes 12.28 We must set our selves as in Gods presence and so heare as if God himselfe spake to us so did Cornelius though a Souldier and a great man Acts 10.33 So did the Thessalonians 1 Thess. 2.13 They received not the Word as the word of Paul but as the Word of God It is God that speaketh to us by the mouth of his Prophets Luke 1.70 and 10 16. Daniel 9.10 Micah 6.9 Iohn 1.23 2 Corinthians 5.20 We are Christs Embassadours and the words of an
and death is but a long sleep till the Resurrection Iohn 11.11 Acts 13.36 Let Atheists and Epicurean worldlings who have their portion onely in this life fear death because it puts an end to all their pleasures and hopes Iob 11. ult Hence Lewis the Eleventh King of France a bloody persecutor commanded his servants in the time of his sickness that they should never once name that bitter word death in his eares But Christ hath died to free his people from this slavish fear of death Heb. 2.15 by his death he hath sweetned our death unto us and changed the nature of it and hath made that which was sometimes a curse now to be a blessing of a foe he hath made it a friend of a poyson a medicine and of a punishment an advancement He lay in the grave to sweeten and season our graves for us so that now our flesh may rest in hope Psal. 16.9 Proverbs 14.32 Observation 4. 4. The soul of man is immortal Death is not an Annihilation but a Migration of the soul from the body for a time As soon as ever the soul departeth from the body it is presently in blisse Revelations 14.13 they are not onely blest at the day of judgement but also in the intermission The soul doth not sleep or perish but the souls of the Saints go to a better place and to better company viz. to Christ and to the spirits of just men made perfect Iosiah was gathred to his father in peace 1. to the spirits of his fathers who enjoyed peace for in respect of his Body he was slain in battle The soul never dieth but subsisteth still even when it goeth out of the body it returneth to God that gave it Eccles. 12.7 Hence Paul desires to be dissolved why so that he might be with Christ Philippians 1.23 and desires to be loosed from the body that he might be present with the Lord 2 Cor. 5.8 Christ telleth the thief on the Crosse this day shalt thou be with me in Paradice Luke 23.43 Steven when stoned cries Lord Iesus receive my spirit Acts 7.59 Christ hath prepared immortal mansions for it Iohn 14.2 and what should mortal souls do in â—mmortal dwellings and why is the Devil so serviceable why doth he make Covenants and Compacts with wicked men for their souls yea and why doth he offer the world in exchange for a soul if it be but a mortal perishing thing To what end are all those promises of Eternal life which are made to those that deny themselves if in this life onely they had hope Then all the Threatnings of Eternal death and all those sorrowes which the Scripture affirmeth shall light on the wicked would be false for here they have mirth ease and pleasure and if they had no punishment hereafter where were the Truth of Gods threatnings and where his Justice The Scripture is clear that the pleasures of good men and the pains of bad men are eternall then it must needs follow that the souls of men which are the Subjects of these pains and pleasures cannot be mortal But here our Mortalists Object 1. Objection If the soul of man be ex Traduce as some affirme then it is mortall for Omne generabile est corruptibile Answer The soul cometh not ex Traduce by Propagation from our Parents as the souls of Beasts which come è potentia materiae but the soul is created and infused by God and not propagated as appeareth Gen. 2 7. Eccles. 12.7 Zach. 12.1 See Doctor Reynolds on the Passions cap. 32. p. 392. Piscator his Annot. on Gen. 2.7 Baronius de Origine animae Exercit. 2. art 3. 2. Objection The dead are said to sleep and to perish Psalm 6.5 and 104.29 Isay 38.18 and 57.1 Job 14.7.10 Answer This is spoken in respect of their bodies not of their souls The dead do not praise thee saith David viz. not in the land of the living on earth but in Heaven they sing Hallelujahs Rev. 5.9 A tree when it is cut down may sprout again saith Iob but man dieth and giveth up the Ghost and where is he This will not help the sleepy Sadduces of our times for tho Physically and by the course of Nature man cannot revive again yet Hyperphysically and by a supernatural Almighty power he shall arise So that Where is is to be restrained to where is he in the world look for him in City or Countrey at home or abroad he 's not to be found Man gives up the Ghost and where is he with all his riches honours plots and purposes 3. Objection Eccles. 3.19.20 21. As the beast dieth so dieth man they have all one breath Answer 1. Solomon here as oft elsewhere in this Booke doth bring in the Atheist deriding the immortality of the soul he speaketh the opinion of other men and not his own Solomons own judgement you may see Eccles. 12.7 2. Take it in the Letter and then Solomon speaketh not of the soul of man but of animal and vital breath which is common to both he speaketh of mans mere natural condition else in respect of mans future condition his body shall rise again and come to judgement So that here is no comparison between the soul of man and that of beasts but between the death of the one and of the other q. d. both are liable to death pains and diseases 4. Objection Matth. 8.22 and 10.28 Ephes. 2.1 The soul is said to die Answer The soul is not said to die in respect of Existence and being but relatively in respect of Gods grace and favour 'T is a separation of the soul from God who is the fountain of life and is a living death and a ceasing not to be but to be happy 5. Objection 1 Tim. 1.17 and 6.16 God onely is said to have immortality How then are mens souls immortal Answer The answer is easie Immortality is twofold 1. Essential Absolute Natural and Independant and so God onely is immortal à parte antè from all Eternity he 's the onely Author and continuer of it 2. Derivative and by Donation communicated to man and so our souls are immortal and our bodies though subject to corruption yet by Divine Ordination shall be immortal after the Resurrection Wo then to those Atheistical Mortalists and Libertines which have sinned away conscience and have led loose lives and now are fallen to loose opinions Open but this gap and farewell Lawes Civility Religion and all that is good Grant but this and farewell all noble actions and all spiritual comforts then Christ died the Apostles laboured and the Martyrs suffered in vain If this Doctrine were true then all our Faith our Hope our Praying Preaching Fasting self-denial mortification sowing in tears and spiritual combats would be in vain and we should be in a worse condition then the beasts that perish If this were true then why did Abraham forsake all Ioseph forbeare his Mistress Moses refuse the pleasures of Pharaohs
betray the son too 4. Here is the Reason of this Caution why he should shun the society of Alexander viz. because of his desperate condition he being one that openly and maliciously opposed the Truth of God and greatly withstood Pauls words Alexander the Copper-smith c. There is a great Controversie amongst Interpreters who this Alexander should be and it is conceived by the most judicious that it was that Alexander mentioned Acts 19.33 Who was a Jew and dwelt at Ephesus who was on Pauls side at the first and sought to appease the tumult stirred up at Ephesus against him where he had like to have lost his life for appearing on his side yet now he maketh shipwrack of the Faith and opposeth the People of God revileing and traducing them which the Apostle calleth blasphemeing 1 Timothy 2.20 The Copper-smith A man of a mean Condition one that got his living by his hammer and hard labour in an inferiour Calling He was sometime Pauls Disciple and profest the Truth but now the scales are turned and of a Professour he is become a persecutor Hath done me much evil The word which we render hath done in the Original signifieth to shew It is an Hebraism they put shewing for doing Psal. 4.6 Who will shew us any good .i. who will effect our desires in that kind so Psal. 60.3 thou hast shewed thy people hard things .i. thou hast caused them to see and endure hard things probably he might by his agents and friends stir up Nero against him as a seditious person a broacher of strange doctrine and and enemy to the Jewish religion which was then tolerated at Rome What this evil was he shewes in the next Verse He resisted our words and opposed the truth which Paul delivered The Lord reward him according to his works which he hath done and still endeavours to do against me and the truth of God which I profess He now delivers him up to the Justice of God who is a righteous Judge and will reward every man according to his works The Vulgar to mollify this Imprecation have put the word in the future Tense and so would make it a Prediction and not an Imprecation The Lord shall reward him but the word is Optative in the Original and implyes a heavy Imprecation The Apostle by a prophetical Spirit saw manifest signes of reprobation in this man and thereupon denounceth this curse against him Quest. But how doth this Imprecation agree with that Apostolical sweetness and mildness which was in the Apostle Answ. The Apostle spake not these words out of any private spleen but oâ—t of Prophetical zeal he desires the Lord to execute his justice on this incurable Apostate So that it was an Imprecation darted by a particular motion of the Holy Ghost and so not to be imitated by us who have not that extraordinary measure of the Spirit as Paul had Of whom be thou ware also Observe him and take heed of him for he goeth up and down stirring up the Jews against the Gospel q. d. The reason why I mention him at this time is that thou maist shun him as an excommunicate person and one delivered up to Satan Since then he is an incurable Apostate avoid him as the Pest and Poysener of humane Society For he hath greatly withstood our words much more will he withstand thine q. d. He hath not onely resisted us but which is worse he hath Violently and Vehemently resisted the truth which I have preached to the world The one is but a personal persecution against charity the other is a doctrinal offence against piety and so far more hainous Observations 1. Great Professors may become grievous Persecutors This Alexander was a noted Professor and within the pale of the Church else the Apostle could not have excommunicated him and cast him out of the Church if he had never been in and if he had not profest the faith he could not have made ship-wrack of it 1 Tim. 1.19 20. Yea this man was neer to Martyrdom as Calvin conceives yet now he turns a desperate opposer of the truth The best things when corrupted become the worst The most generous wine makes the sharpest vinegar and the finest flesh when putrified becomes most fulsom These Apostates know the state of the Church better then others and so are able to do it more mischief besides God in judgment gives them up to a reprobate sense and the Devil comes with seven worse spirits and re-enters which makes the latter end of these men worse then their beginning Nicholas a great professor and one of the seven Deacons yet at last fell into foul errours pleading for community of wives and the lawfulness of adultery hence came the Sect of the Nicolaitans Rev. 2.6 Iudas went far yet at last sells his Master Be not then offended when you see Professors turn Blaspemers and Preachers Persecutors it should grieve us but not discourage us It was so in the Apostles time it is so now and it will be so to the end of the world There will be some such Tares mixt with Gods wheat and a Iudas amongst the very Apostles We must look to be hooted at as signes and wonders as mad-men and Monsters and that in Israel Isay 8.18 Quest. But doth not this prove the Apostasy of the Saints since Alexander is said to make ship-wrack of the faith Answ. Not at all There is no arguing from the shadow to the substance from the Meteor to the fixed Star because Hypocrites temporary beleevers and carnal professors fall away therefore real Saints and such as are effectually called may fall away is a manifest Non Sequitur 2. Observation 2. It is lawful sometimes and in some cases to name men Alexander a malicious incorrigible enemy is named that every one may shun him But of this before in Verse 10. 3. Observation 3. The enemies of Gods people many times are sordid men Alexander a Smith a man of no learning of mean education by professing not a Gold-Smith nor a Silver-Smith but a Copper-Smith and by disposition an open enemy to the truth This contemptible man opposeth the Preaching and Practice of chosen vessels an eminently learned Paul Thus it pleaseth God to exercise and humble his choicest servants by vile and worthless men Iob complains of such Iob 19.10 and 30.1 David complains that the abjects and dregs of the people made head against him Psal. 35.15 16. So Acts 17.5 And this was prophesied longe since by Isay 3.5 that such disordered times should come that every boy should behave himself proudly against the Ancient and the base against the Honourable and men of worth It is a trouble to ingenious natures to be molested by such disingenuous ones who want common humanity To fall by the hand of an Achilles or some eminent person for Learning and Valour is some honour But to be vext by such How 's and
Friends anst Brethren but our foes also that we may excel Publicans Matth. 5.47 2. We have the Example of Christ using them he oft used this Salutation Peace be to you Luke 24.36 John 20.19 3. The Angels have used them an Angel salutes Gedeon Iudg. 6.12 and the blessed Virgin Luke 1.28 3. The Saints have used them the Apostle in the beginning and ending of his Epistles salutes the Churches Rom. 16. Colos. 4.10 c. Moses made obeisance to Iethro and kissed him and asked him of his welfare Exod. 18.7 and this they used not onely to Saints but even to wicked men Iacob salutes Pharaoh Gen. 47.7 David sends greeting even to a profane Nabal 1 Sam. 25.5 5. Not onely Saints but even Heathens by the light of nature used them They had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their Ave God save you and God speed you And there is great Reason for them for they do not onely express but they help to increase that mutual love which ought to be amongst Christians and as they are fruits of faith and love so they are very pleasing to God and to our Brethren and are Testimonies of our love aud respect to them and the omission of them argueth either that there is some grudge in our hearts against our Brother or that our love is but cold and little towards him By our amiable affable walking we may win men when by a soure surly self-conceited carriage we bring a reproach upon Religion and discourage men Objection Christ forbiddeth his Disciples to salute any man by the way Luke 10.4 Answer 1. If you stick to the Letter of the Text you must not salute Saints for the words are general Salute no man nor must you take shoes or purses with you when you travel 2. 'T is an Hyperbolical speech and such as the Hebrewes use when they would have a man doe any thing speedily and without delay as 2 Kings 4.29 3. 'T was a Temporary command which Christ gave to the seventy at that time onely he doth not simply and absolutely forbid them for then Christ should contradict himself Luke 10.4 but comparatively viz. so for as they might hinder them in the speedy dispatch of their weighty affairs they must omit them else when they came to remain at a place Christ bids them then salute Luke 10.5 Object We know not the man nor what he is going about Answ. Nor doth he know thee nor what thou goest about and yet thou lookest to be saluted why then wilt not thou salute thy Brother Object Mordecai is commended for not bowing the knee nor shewing any respect to Haman Answ. The Answer is easie 1. The Persian Princes exacted more then Civil reverence they had a kind of divine honour given them now Mordecai seeing more honour was required then was fit for a man bowed not 2. He knew that Haman was an Amalekite and one of that race which was exposed to the hatred and revenge of Israel they must have no Peace with Amalek for ever It is true if we meet an obstinate Heretick or one that we know is a blasphemer and a broacher of false doctrine we must shun him and not bid him God speed Rom. 16.17 2 Iohn 10. .i. we must not be familiar with him so as to give the least approbation to his wicked opinions We may salute our own private enemies but not the profest enemies of God Polycarp meeting Marcion the Heretick refused to salute him Marcion askt him whether he knew him I saith he I know thee to be the Devils first born yet this doth not follow that therefore we may salute no man for till we know them to be such open offenders we may salute them Matth. 10.13 for there is a common salutation and civil respect which is due from every man to every man Piety is no enemy to curtesie Religion doth not abolish but rectify civil behaviour It doth not make men rude and clownish inhumane and hoggish but teacheth men to give honour to whom honour is due and to salute heartily not hollowly knowing that an hand full of love is better then an arm full of flattery The wisdom that is from above is gentle peaceable and full of good fruits Iames 3.13 teaching us to practice the things which are of good report and tend to love Phil. 4.8 and to make conscience of small duties as well as great ones Good conscience and good manners go together Acts 23.5 2. Observation 2. Good men forget not their absent friends The Proverb is Out of sight and out of mind it is not so with Paul though himself were in Prison and far distant from many of the Saints yet was he present in Spirit with them and shews that he hath not forgotten them by sending Salutations of health and happiness to them Prisca and Aquila This Prisca in other places is called Priscilla which is a diminutive of Prisca Acts 18.2 she was wife to Aquila they were both Jewes very tender and hospitable to Paul they ventured their lives for him probably in rescuing him out of some tumults as Acts 19.22 besides such was their zeal for Christ that they assisted Paul in their own Sphear in spreading the Gospel and instructed Apollos in the way of God more perfectly This makes the Apostle so oft to salute them and to mention their names with some additional Encomiums Rom. 16.3 1 Cor. 16.19 And to take them with him as his bosom companions when he sailed into Syria Acts 18.18 Though they were Tent-makers by profession yet having so good an houshold guest as Saint Paul for he sojourned with them at Corinth and probably at Rome and Ephesus Acts 18.2 3.18 19. they profited very much in the Christian Religion 3. Observation 3. It is a singular mercy to enjoy good company By their Prayers counsel and good example they will exceedingly quicken us in the way of the Lord. Aquila and Priscilla by familiarity with Paul come at last to instruct an eloquent Apollos and shew him somewhat that he had not seen before Acts 18.26 They had a Family so well ordered and taught that the Apostle calls it a Church Rom. 16.5 1 Cor. 16.19 and Paul honours them with the Title of his Coadjutors and Helpers in their places in the work of the Lord and for such as the whole Church was bound to bless God for them in making them the Instruments of his preservation Rom. 16.4 Thus we see to what a heigth of Piety Knowledge Fame and Excellency inferiour persons may come by being acquainted with some Holy and Zealous Paul Quest. But why is the wife set before her husband both here and Rom. 16.3 Answ. The Reason is uncertain but it is conceived to be this because the wife excelled the husband in Piety and Zeal 2. Lyranus gives this Reason viz. because she was first converted and the order of Grace is to be preferred before the order of