gather themselves together against the Church of God with an intent to ruine and rase it even to the foundation these are their thoughts I but they know not my thoughts saith God why what were Gods thoughts Why his thoughts were to make their rising against his people to be their ruine their own counsels to be their own confusion Micah 4.11 12 13. They shall be gathered together as sheaves in the floor arise and thresh O daughter of Zion q. d. Thy enemies thought to come to thresh thee but thou shalt thresh them The work of God in all ages hath been carried on by weak means The Apostles many of them Illiterate fisher-men Luther a Monk King Edward the sixth a Child Queen Elizabeth a Woman no matter how weak the Instrument be if God be the Agent The Brethren 4. Observation 4. All the faithful are Brethren in Christ. In Scripture we read of three sorts of Brethren 1. By Race 2. By Place 3. By Grace 1. By Race such as descend from the same father and mother so Iacob and Esau were brethren and sometimes kinsmen called Brethren as Lot and Abraham 2. By Place such as are of the same Nation thus the Jews called one another Brethren Deut. 23.20 3. By Grace and that Common or Special 1. Common in respect of Creation and so all men are Brethren Gen. 9.5 2. Special in respect of Adoption and so all Believers are Brethren Rom. 1.13 and 8.12 and 12.1 Phil. 1.14 and 4.21 1 Thes. 1.4 and 2.2 1. Iames 1.2 This must needs be so for they have the same God for their Father the same Church for their Mother the same House for their dwelling the same Inheritance for their portion They speak like one another and are cloathed like one another They fight against one common enemy they walk in one path and eye the same Objects Let us then love like Brethren let it not be Verbal but an Affective and Effective love both in heart and deed Rom. 12.10 Heb. 13.1 1 Pet. 2.17 We should part with some of our right for Peace and there should be no contention between us for we are Brethren Gen. 13.8 1 Cor. 6.5 6. We should Sympathize like Brethren a Brother is or should be a second-self We should bear each others sin and sufferings if children of the same Family see one of their fellowes beaten all the rest of the little ones fall a crying about him So should we weep with them that weep and remember those that are in bonds since we our selves are subject to the same afflictions Heb. 13.3 VERS 22. The Lord Iesus Christ be with thy Spirit Grace be with you Amen THE Apostle having finisht his Salutations cometh now to conclude his Epistle with a Comprecation and an Apostolical benediction 1. Of Timothy in particular He prayes that the Lord may be with his Spirit q. d. Be not sad at my departure for though I must leave thee yet the Lord shall be with thee and uphold thee with his Grace 2. He prayes for the rest of the Brethren with him and commends them to Gods grace Grace be with you .i. with you all as it is Heb. 13.25 This is Pauls conclusion written with his own hand in all his Epistles to prevent false Coppies 2 Thes. 3.17 3. He ratifies and seals up all with that concluding Particle Amen Of which see more V. 17. Observations 1. Our special desire should be that God would be with the Spirits of his people By Spirit here is meant that noble faculty of mans Soul called the Understanding or the Mind with the most inward cogitations thereof Luke 1.47 My Spirit rejoiceth in God my Saviour .i. My Understanding in the apprehension of this great mercy stirs up all the rest of the powers of my Soul to glorifie God We should pray that God would direct our Spirits in thinking devising judging chusing refusing loving hating Generally that the Lord would lead us by his Spirit as his children inclining our hearts to that which is pleasing in his sight So praid David Psal. 143.10 and Paul Ephes. 3.16 17. This inward presence of Christ with the Spirits of his people is one great part of the reward of their love and obedience to him Iohn 14.21 23. This comforts them under the cross and assures them of their Salvation We should therefore alwayes pray that Christ by his Spirit would be present with our Spirits and that we may so live that he may delight to dwell in us for if he be not with us sin and Satan will soon prevail against us We should therefore labour to find and feel this special presence of Christ in our hearts that we may rejoice in it and lament its absence without it we can do nothing nor understand any thing in the mysteries of Religion for the wisdom of the flesh is not onely an enemy but enmity it self against God Rom. 8.7 The natural man for want of the Spirit of God perceives not the things of the Spirit of God 1 Cor. 2.14 Grace be with you Thus he begins and thus he ends with Prayer for Grace .i. for the free favour and love of God and all other spiritual blessings which accompany it as Pardon of sin Sanctification and Glory 2. Observation 2. Gods favour and grace is principally to be sought even above and before all other things The Apostle doth not say Riches be with you Honours be with you or the favour of men be with you But Grace and Gods favour be with you So in all his Epistles he puts Grace first and Peace which denotes Temporal blessings last Rom. 1.7 Colos. 1.2 Rev. 1.4 Numb 6.25 Psal. 4.6 7. Matth. 6.33 In the Lords Prayer we first beg for spirituals and have six Petitions for that and then for temporals Amen .i. So it is or so let it be or so it shall be 3. Observation 3. What is prayed for must be believed and earnestly desired So much this word Amen implyes They sin then that pray without any understanding fervent desire or belief of what they pray for POST-SCRIPT The second Epistle unto Timothy ordained the first Bishop of the Church of the Ephesians was written from Rome when Paul was brought before Nero the second time THese Post-scripts are no part of the Text neither was this added by the Apostle for it contradicts the Text. The Apostle calls Timothy an Evangelist 2 Tim. 4.5 and the Post-script makes him a Bishop The Evangelists were not tied to personal residence in one place as Bishops and Pastors were but they were to go from place to place to confirm the Churches planted by the Apostles Beza observes that this first clause doubtless is spurious it is not extant in divers old coppies and which is much the Vulgar Latin omits it So do the Syriack and Aethiopick Versions So that this is but a very sorry foundation to build the Divine Right of Episcopacy upon FINIS
it we may as the Traveller doth his Staffe but love it inordinately we may not unlesse we will renounce the Love of God 1 Iohn 2.15 Our love cannot stand in intense degrees to two such contrary Masters 3. Evil company is a great extinguisher of this Holy Fire scarce any thing more Hence zealous David commands evil company to depart Psalm 119.115 We must therefore be very choyce of our company for it hath great operation upon us either to good or evil As iron sharpens iron and one edged tool helps to sharpen another so God hath ordained the society of men to quicken men Conference and communication of experiences hath incredible profit in all Sciences Hence the Saints that lived in dead times did by conference excite and quicken each other in the wayes of God Mal. 3.16 17 4. Formality in Religion is a great enemy to zeal When men rest in a bare performance of duties without any power of godlyness this is the bane of Religion when ever we come to duties we should stir up the graces of Gods Spirit in us 2 Timothy 1.7 If fire be not blown and stirred up it will decay and goe out We must also dayly be adding fuel to it for where there is no fuel the fire goeth out Proverbs 26.20 Pray much men of much Prayer have been men of much zeal as we see in David Daniel Paul Bradford Frequent the Preaching of the Word Accede ad hunc ignem there is a hidden Vertue in this Ordinance to kindle this fire in our breasts which maketh the Devil so busie in drawing men to separation for he well knowes by long experience that if he can but get men out of Gods way they will soon decay in grace the body may assoon live without food as the soul can live without this bread of Life If any would see more let him peruse D. Corn. Burgess Treatise of Zeal Master Henry Hall's Sermon on Matthew 11.12 and Master Loves 4. Sermon on Matthew 11.12 Master Fenner on the Affections Sermon the ninth tenth eleventh Hildersham on Iohn 4.32 Lect. 56. Doctor Sibbs Beams of Light Sermon on Matthew 11.12 Master Ash his Sermon of Zeal 5. Observe Ministers must take all occasions to preach the Word They must preach on the Lords Day and on the week day in publick and private at home and abroad In prosperity and adversity In War and Peace In Prisons and Palaces We must not be Strawberry-Preachers as Bishop Latimer calleth them which come but once a year and are quickly gone again Not long since the Church was troubled with Canon-Preachers who preached according to the Canon once a moneth or once a day insteed of these we have State-Preachers who preach such stuffe for quality as may please the State and so much for quantity as will bring in their Angmentations no Catechizing of the flock no preaching on the week day unless Angels or Nobles call them No baptizing of Infants no fitting of the flocke for the Lords Supper but all lies at random and in confusion surely such Halving-Preachers should have half-pay Doth not he that commands us to Preach command us to Baptize also and to dispense the Lords Supper often Surely this is either not Scripture or els some of us do not doe our duty Let us therefore either do our duty or else cast off our Ministery and give place to such as will As the woman said to the King either do me justice and act as a King or else put off the Title so either let us do the whole work of our Ministery or put off the Name For nomen inane crimen immane Let us preach in season and out of season so did our Saviour he took all occasions to preach sometimes he preached in the Synagogues anon in a Mountain Matth. 5.1 sometimes in a ship Luke 5.3 and anon in a desert Luke 4.42 when the heart is willing it will find out opportunites of doing good So Paul preacheth in Synagogues in Houses by a Rivers side Act. 16.13 in prison Philem. 9. and on other occasions We are Gods Husbandmen and in the morning we must sowe our seed and in the Evening not be idle for some may prosper when we consider the great price that was paid for souls Acts 20.28 it must quicken us to redeeme all opportunities to gain them to Christ. Love is active but lazy persons have a thousand excuses either their bodies are unable the place unfit the company inconvenient c. Many Lions ly in the way of the sluggard but willing minds know no difficulties 6. Observe We are exceeding backward to the best things and have need of many admonitions and exhortations in season and out of season to quicken us in Gods work It 's much adoe to make us begin and when we have begun we are ready to look back on every discouragement Were there in us that Tractableness and teachableness which ought to be how easily might Ministers lead us in good paths 'T is prophesied of Gospel times that so meek and teachable men shall be that even a child with Scripture reason shall lead them Isay 11.6 A wicked man though you bring an hundred plain Scriptures yet he will not be convinced but a gracious soul if he have but a little hint from Scripture that what he holds or doth is displeasing to God he presently casts it off We should therefore lament the sad depravation of our Natures that have need of so much quickning to the best things Many wonder why we are so fervent and frequent in reproofs why our necessitie requires it and God in this Text injoynes it Many love us whilest we comfort them but when we come to cutting reproving and launcing their soares then they look upon us as enemies See more before on 2 Timothy 3.16 7. Observe Application must be joyned to Doctrine The Foundation and the building must go together for a foundation without a building argues the folly of him that laid it and a building without a Foundation will soon fall 'T is not sufficient that by sound Doctrine we inform the judgement but by Application we must work it on the Affections This is the very life of Preaching Doctrine is the whole loaf as 't were but Application is the dividing the word aright and distributing thereof to every one according to their several conditions For these very ends and uses God hath given us his word 2 Tim. 3.16 VERS 3 4. For the time will come that they will not endure sound Doctrine but after their owne Lusts shall they heap to themselves Teachers haveing itching eares 4. And they shall turne away their Eares from the Truth and shall be turned to Fables IN these words we have an Apostolical Prophesie of the petulancy and peril of the last times when men will grow weary of sound Doctrine and fall to the embracing of fabulous and vain opinions insteed of truth The words are to be considered Relatively as depending on
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
in Prayer for their Ministers warriours had need of Prayers and if I must pray for mine enemy then sure much more for my Minister and if Christ prayed for them shall not we Iohn 16.26 and 17. 1. Consider we are men and so subject to like Passions as other men and therefore we have need of your Prayers 2. We are Brethren and in respect of this Relation we may justly challenge your prayers Whom will you pray for if you will not pray for your Brethren This made the Apostle so earnest with the Romans 15.30 I beeseech you Brethren for the Lord Iesus Christs sake and for the love of the Spirit that ye strive together with me in your Prayers to God for me See with what earnestness this great Apostle begs for Prayers So Ephes. 6.19 2 Cor. 1.11 1 Thess. 5.15 He doth not say Brethren commend us or Brethren maintain us but Brethren Pray for us In this the poorest may be helpful to us Pray that our number may be increased Matthew 9.35 Atheists cry it was never good world since there was so much Preaching I say the world would be better if there were more Pray that they may be continued it s a special mercy when our eyes can see our Teachers and they be not removed into corners Isay 30.20 Pray that we may be restored Hebrewes 13.18 19. Prayer hath a Vertue in it to bring back those banisht ones Pray for us in our Temptations and Afflictions that God would sweeten and sanctifie them and uphold us under them The Devil winnowes all but he sifts Christs Peters as men do wheat which they sift most accurately he shooteth his sharpest arrowes and chooseth out the smoothest stones to throw at these Leaders of Gods Host. Pray that God would give us abilities and hearts to improve these abilities that he would give success to our labours and enable us to persevere in despight of all discouragement whatsoever 3. Consider we are your spiritual Fathers 2 Kings 2.12 Nature teacheth men to pray for natural Fathers and grace for spiritual 4. They pray for you great reason then that you should pray for them Yea in praying for them you pray for your selves for they are your servants in Christ. Now if we must pray for those to whom we are related but as men how much more should we pray for our Ministers in whom all these Relations concenter and meet who are Men Brethren Fathers Watchmen Shepherds Nurses Warriours 1 Timothy 1.18 and 2.4 that fight for the Churches safety Woe to those that in stead of Praying for us they Carp at us and Curse us and cry they are covetous proud graceless giftless c. vain man when thou seest such thou shouldest pitty them and pray for them that God would give them free humble gracious spirits and thou revilest them because they cross thy sin and errours as if Meroz should curse the Angel because the Angel cursed him for his neutrality These shew what spirit leads them Now the life of man is compared to a warfare in eleven respects 1. In war there is watching souldiers must stand on their guard continually for fear of a surprisal to the loss of all So every Christian being surrounded with spiritual enemies must watch and pray continually Matthew 26.41 It is the way to blessedness Matthew 24.46 2. In warring there must be arming another man may go unarmed but he that is a souldier must be armed Capape as they say from top to toe if any part be unarmed it may cost him his life as it did Ahab who was wounded between the joynts of the harness 1 Kings ult 34. So a Christian must gird on his spiritual armour for the weapons of our warfare are not carnal such as swords staves crosses pictures c. but spiritual and mighty to throw down the Devils strong holds 2 Cor. 10.4 that is armour of darkness this is armour of light Romans 13.12 such as shineth to the glory of God and the good of our Brethren We must not content our selves with one or two pieces of this armour but we must put on the whole Armour of God which consisteth of six pieces Ephes. 6.11 c. 1. We must get the girdle of truth we must be all Nathaniels not onely Israelites in name and profession but Israelites in deed and truth There must be sincerity and truth in our judgement affections words and actions He that is thus ungirt is unblest and will never endure in a day of trial painted armour is good for little 2. The Breast-plate of Righteousness Get a gracious life and a good conscience this is armour of proof against all the assaults of the Devil 3. Patience V. 15. We must pass through many thorny temptations and persecutions so that unless we be well shod with patience we shall tire and faint in our warfar there is no running our heavenly race without it Heb. 10.36 and 12.1 4. The shield of faith V. 16. This grace leads us out of our selves to Christ whose righteousness covers all our unrighteousness and whose perfection covers all our imperfections and so defends us against all the fierce assaults and fiery darts of Satan 5. The Helmet of Hope This expects what faith beleeves and keeps the soul from fainting a head without an helmet is exposed to danger 6. The Sword of the Spirit which is the Word of God of all the peeces of armour this must not be forgotten no sword like this 't is two-edged 't is both offensive and defensive with this Christ cut off Satans temptaions thrice together Matth. 4. These are those weapons of righteousness on the right hand and the left with which we must war against all the enemies of our Salvation 2 Cor. 6.7 See more in Dr. Gâ—wge on Ephes. 6. Mr. Gournall Mr. Râ—binson and Dr. Arrowsmith Tactica Sacra l. 2.1 to 11. 3. He must have Skill and knowledg how to manage his weapons his hands must be taught to war and his fingers to fight 'T was the commendation of Davids Champions that they were men of might fit for the Battle that could handle shield and buckler whose faces were like the faces of Lions and they were swift as Roes 1 Chron. 12.8 Here were men fitted and accomplisht with skill and courage for their work they were apti nati as we say cut out for Souldiers Raw untaught untrained men will either fly before the enemy or dy by his sword Solomon therefore would have us with counsel and good advice to make war Prov. 20.18 For wisdom is better then strength Eccles. 9.18 He must have the Art of fighting as there is an Art of Holy living and an Art of Holy dying so there is an Art of Holy fighting which every Christian must learn he must have skill to know the Methode depths and periods of that old serpent the Devil and his Agents the Jesuits and Sectaries who are as subtle as the Devil can make them their
Money To get Mony Iudas will sell Christ himself and many Popes give themselves body and soul to the Devill How many Covetous cruell Land-Lords by oppression eat and drink the bloud of their Tenants and their Families Ier. 22.17 Exek 22.13 and many by their excessive sorrow for the losse of their money oft become guilty of their own deaths 7. For Money the Popes Holiness will erect a stew and tolerate whores and others cast off all modesty and chastity 8. For Money men will rob cozen use false weights false wares c. 9. What Lying Slandering Back-biting c. and all for Money Iezabell will suborne false witness to get Naboths Vine-yard 10. He 's alwayes coveting his neighbours goods and this Commandement he breaks above all the rest for though he cannot get a Kingdome yet his Covetous heart may desire a Kingdome 3. Consider 't is a sinne which the very Heathen by the dimme light of Nature have contemned and condemned Bion calls it the Metropolis of all evill Cicero could say 't is a sign of a sordid spirit to love money Themistocles could say take up that gold for I regard it not Seneca could say 't is the property of a Noble mind to contemn those earthly things Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnus quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non terrae filius non terrenus Now shall not Faith do that which infidelity hath done shall Nature excell Grace and shall we come short of those that come short of heaven There is no sin so unbeseeming a Saint as this Hence the Apostle would not have them once name it with approbation but only with detestation Epes 5.3 'T is observed that he never read in all the Scripture of any Saint that was ever branded for Covetousnesse We read of their falls into other sins as Aarons Idolatry Lots Incest Noahs Drunkennesse Davids Adultery c. but I never remember any Saint in Scripture that fell by this sin That they have the Root of this sin as well as of other sins is clear by that Prayer of David Psal. 119.36 but that any Saint was ever overcome by it we do not read Luther said of himself that of all sins he was most free from this and in this respect I could wish we were all Lutherans We should answâ—r Temptations to this sin as Nehemiah answered his Adversaries when they would have had him flye Neh. 9.11 Should such a one as I flye so shall such a one as I be covetous that have God for my Father the Promises for my Heritage that have interest in Christ and so by him have interest in all I that am under such speciall protection and have such plentifull provision should I be covetous Let the Dogges of the World fight for these bones and scramble for these scraps let Esau Laban Ahab Achan Balaam Iezabel Iudas Demas Simon-Magus feed upon these huskes but let the Saints who are cloathed with the Sun tread the Moon under their feet Rev. 12.1 they must contemn these Sublunary Transitory things counting them all but dung and dogs-meat in comparison of Christ Phil. 3.8 How oft do we read of the Saints bounty and liberality but never of their rapine usury c. Iob was eyes to the blind and feet to the lame he never did eat his morsels alone Iob 31. David gave his goods to the Saints and Millions towards the building of the Temple The Disciples forsook all for Christ and the Primitive Christians sold their houses and lands for pious uses and how carefull was Paul to shun this sin 1 Thes. 2.5 1 Cor. 9.12 4. It besots men it makes them unteacheable and untractable none so dull and uncapable of the things of God as those that are besotted with the World These thorny cares choak the good seed of the Word Luke 8.14 and blind the understanding Isai 56.11 12. greedy dogs cannot understand because their minds run all upon gain This sin so besotted the Pharises that they derided even Christ himself and blew their noses at him in contempt Luke 16.14 we do not read of any other sinners that they derided Christ as these covetous Pharises did Thus Ezekiels covetous he arers derided him Ezek. 33.30 31. So that we may as soon expect a crop of corn on the tops of barren Mountaines as a crop of Grace in the hearts of Covetous Cormorants 5. It eates out that love and tendernesse it destroyes that Society and sweet communion which should be amongst the Sons of men It turnes men into Hogs and Christians into Cannibals It makes men churlish Nabals and renders them cruel and unnatural to the wives of their bosomes to their own children to Friends Neighbours and dearest relations 6. It creates trouble to men and their houses Prov. 15.27 He that is greedy of gain troubles his own house He fires his own nest when he thinks to feather it and troubles all his own houshold with hast and hurry to get gain he overworks both servants and cattell he brings Law-suits upon himself and at last a curse upon his posterity and so Passively as well as actively he is said to trouble his own house what did Achan and Ahab get by their covetousnesse but ruine to themselves and their posterity So Gehazi by his covetousnesse brought a Leprosy upon himself and upon his posterity 2 Kings 5.26 27. and King Iehojakim ruined himself by this Ier. 22.17 18. by this they provoke God to sell them into the hands of Tyrants and Robbers Hab. 2.6 7. and at last it robs them of inward peace and brings trouble of conscience which is the trouble of troubles Isay 57.17 such pierce themselves through with many sorrowes 1 Tim. 6.10 they wound themselves on every side as if one were stabbed all over from top to toe insomuch that they are seldome free from vexing cares tormenting fearâ— and toyling labours 7. It makes a man odious to God however the world may admire such yet Gods soul abhorres them Psal. 10.3 he dislikes all sinners but he abhorres these Hence God is said to pun his fists at such as we do at those with whom we are angry Ezek. 22.13 14. compared with Numb 24.10 and cryes Woe to them that load themselves with thick clay Hab. 2.5 6. i. e. with these earthly things which burden and oppresse the soule therefore when God is angry with a man and would punish him for his other sins he gives him up to this sin amongst the rest Rom. 1.29 This made the Apostle so carefull to warn all the Churches of God against it as the Church of Rome Rom. 12.8.13 the Church of Corinth 1.6.9 10. Gal. 6.6.20 So Eph. 5.3.5 Phil. 3.18 19. Col. 3.5 and generally all the Churches 1 Tim. 6.6 7 8 9 10.17 This made our Saviour not simply forbid this sin but to use more Arguments against it then against any one sin whatsoever Mat. 6.24 to the end of the chap. 8. It hardens the
to send a gift to the end that Justice may be perverted the eye blinded and the Innocent condemned so to send a gift and so to receive a gift is both a sin in the one and the other He that would see more against Bribery let him peruse Mr. Iohn Downam's 4. Treatises against Swearing Drunkennesse Whoredome and Bribery Willet on Exod. 23.8 Doctor Downam on Psal. 15.5 2. It unfits men for the Ministery Covetousnesse is odious in any man more odious in a Magistrate but most odiouâ— in a Minister who by his life and doctrine ought to witnesse against it It troubles us to be abused by strangers but to have our menial servants and such as are near to us to preferre the trash and drosse of the earth before us that is the highest and horridst ingratitude insomuch that a dull Asse reproves Balaam for it 2 Pet. 2.15 16. With what face can a man reprove that in another of which himself is guilty therefore 't is made one speciall Qualification of a Gospell-Minister he must not be greedy of filthy lucre 1 Tim. 3.3 Titus 1.7.11 1 Pet. 5.2 The man of God must not only go or run but Fly from this Vice 1 Tim. 6.10 11. for a Minister to be a Mercenary man or a Market-man or by flattery and dawbing to curry favour and get riches this is that filthy lucre so oft cendemned in Scripture Such are called greedy insatiable dogges Isay 56.11 who for a slight reward prophane the Name of God Ezek. 13.19 Paul knew what a blemish this would be to his calling and therefore he was alwayes carefull to shunne the very appearance of it He oft parted with his right for Peace demanded not what was his due but laboured with his hands in the Churches infancy and low condition that he might not be burdensome to any 1 Cor. 9.6 7. 1 Thess. â— 5 6.9 We are souldiers and therefore we must not entangle our selves in these low things 2 Tim. 2.4 Caution yet let no man accuse us of Covetousnesse for demanding those dues which by the Law of God and the Lawes of the Land are due unto us The labourer is worthy of his hire saith Christ Matth. 10.10 this Paul proves by many Arguments 1 Cor. 9.7 8 9. 1 Tim. 5.17 18. Many would have us Preach for nothing when souldiers will fight for nothing and Trades-men work for nothing we will Preach for nothing In the mean time let them know that 't is one thing to preach for money and another thing to take money for preaching Though we receive pay for our paines and may justly demand it for our great labour yet we do not make that our end The conversion of soules and not money is the ultimate end of all our labours but I have spoken fully to this point in another Treatise which is now Printed 3. He cannot be a good souldier that minds money more then the cause of God such a one will betray his trust or plunder and use violence This S. Iohn foresaw and therefore commands souldiers to do violence to no man but to be content with their allowance Luke 3.14 It 's an ill Trade to go up and down killing men for eight pence a day such fight with an ill conscience and so will fly in a time of triall As the man must be good and the cause good so his end must be good else he marres all 4. He 's unfit to govern a family he 'l make slaves and drudges of his children and servants Better be some mens beasts then their servants for those rest on the Sabbath while these are drudging for their covetous Masters These men either cannot pray with their Families or else the cares of the World will not suffer them they savour nothing but Earth they are meer Earth Earth Earth Ier. 22.29 They are Earth by Creation Earth in their Conversation and return to Earth in their dissolution They have earthen bodies and earthen minds too and so are meer Earth and have their names written in the Earth which shall be their Hell as some conceive Ier. 17.13 He that would see more Disswasives from this sin let him peruse Mr. Boltons Directions for walking with God p. 289.288 c. where you shall find 12. excellent considerations against it and Mr. Palmers Memorials p. 10.3 c. Observ. We are free from this sin say most men though most men are guilty of it yet few will acknowledge it 'T is a secret subtle sin that hides it self under the Cloak of good husbandry frugality and thrift 1 Thess. 2.5 I shall therefore give you some signes and characters of a covetous man This sin may be discerned By our Thoughts Words and Works 1. Try your selves by your Thoughts this is the best way to know what you are for as a man thinketh so is he Prov. 23.7 By these the Lord tries us Psal. 139.23 2 Sam. 16.7 Iob 42.2 and therefore by them we should try our selves they are the peculiar acts of Gods eye and greatest in his esteem 't is not so much our words and works as the bent of our hearts and spirits which he ponders Prov. 16.2 and if he find them irregular it displeaseth him Gen. 6.6 Prov. 6.18 Isai 65.2 3 5. Zach. 8.17 Ier. 4.14 Rom. 2.2.21 not only the works but also the Thoughts of the wicked are an abomination to the Lord. Prov 15.26 and though Thoughts are free in respect of the Courts of men yet they are not free from the All-seeing eye of God Isai 66.18 I know their thoughts 2. They are not free from Gods word it takes hold of them Heb. 4.12 Exod. 20.17 3. They are not free from his revenging hand Ier. 6.19 Rom. 2.21 Revel 2.23 2. We should try our selves by the thoughts and devices of our hearts because they are the more immediate issues of our hearts and cannot so easily deceive us as words and works may A man cannot so well judge of the goodnesse of a spring by the water which runs 7. miles off as he may by going to the Fountain head so we cannot judge so well of our selves by our actions which are as streams as we can by our Thoughts for there are many Occurrences between the Act and the thought These are the Master-wheeles and first movers in the soul and from them issue either life or death Prov. 4.23 Isai 59 7. Mat. 15.19 if a man be Malicious Murderous Covetous c. first his thoughts are so and thence come evill acts These are the Root and those the Fruit these the Mother and those her Daughters In the time of the Law the Lord required the first-fruits and the first-born Exod. 22.39 he calls not now for the first-born of our flocks or bodies but of our soules these must be kept more especially for him 3. They are the Universal Acts of the heart which discovers it self most clearly by them 4. They are the swiftest acts of the heart
our Portion but we must have earthly pleasures to peece out our happinesse withall it s an infallible sign of such as love pleasures more then God 2. Be diligent in your callings then you will be out of the reach of many Tentations and be freed from many noysome lusts which pursue and pester idle persons 3. Shun the company of such as are given to pleasures for as a man can hardly escape free from Blacking and Meale that is familiar with Colliers and Milners so he can hardly escape the lusts and pleasures of the world that is familiar with voluptuous ones There is a secret poyson and infection in wicked society when men are mingled with them they learn their works Psal. 106.35 Many that have been good whilest they have been in good company as Iehoash which was good all the time that good Iehojada lived 2 Kings 12.2 yet when they have changed their company have changed their manners also Let the daily falls of others in this kind make you to feare VERSE 5. Having a Form of Godlinesse but denying the Power thereof from such turn away THis is the last but not the least sin of the last times That we may the better know and avoyd the Impostors of the last times the Apostle comes now to give us some speciall marks for the former 18. are common to the seducers and the seduced by which they may be known as 1. By their Hypocrisy they will be glozing Hypocrites who under pretence of piety will practice all manner of iniquity making religion a cloak and stale to cover all their villanies Such were the Gnosticks of old to whom some conceive the Apostle had an eye who were fleshly Libertines given up to sensuality and all manner of wickedness yet made a shew of Piety and pretended extraordinary holiness Such are the Papists now on the one hand and the sectaries on the other both pretend singular piety when their lives abound with all manner of iniquity These painted Sepulchers in all ages have been the greatest enemies to Reall Saints as you may see Cant. 1.6 Isay 66.5 Matth. 23.34 Iohn 16.1 2. Acts 13.50 In these words the Apostle tels us 1. What these men have viz. A form of Godlinesse 2. What they want viz. the Power of it 3. How we must behave our selves towards them viz. we must shun their society from such turn away 1. For the first they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain and empty shew of Faith and Holiness They are not men without the Pale of the Church such as Heathens and Jewes which are open enemies to the Gospel but they have a forme of Godliness an externall profession of Religion in Words Ceremonies and Gestures they make great shewes and put on the Vizard of piety like stage-players they act the part of a King but strip them of their robes and they are beggarly Rogues They have non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the true form and essence of Godliness which consists in an invvard change and doth denominate and give being to things but they have formality or an outvvard shevv and shadovv of Holiness Like Pictures and Images vvhich have an external shevv and shape of a man vvhose lineaments and proportion may be so dravvn to the life that there vvants nothing but life indeed to act them they vvill be great professors and look vvhat a sincere Christian hath in Substance that have these Formalists in Semblance they have no life no povver no principle of operation in them 2. They vvant the povver i. e. the truth of Godliness vvhich consists in true faith purifying the heart Act. 15.9 in love unfeigned to God our neighbour 1 Tim. 1.5 in the internal spiritual obedience of the heart worshipping God in Spirit and in Truth Iohn 4.24 'T is a professing of the truth in truth and walking in the power of it But alas where shall we find this The form indeed is frequent but where shall we find the power of grace the beauty of Holiness and the efficacy of the new creature do not most resist that inward vertue power of godliness by which the heart should be renewed the conversation rectified So that formality formality formality is the great sin of England at this day under which the land groans True the form profession of religion abounds but alas for the vain carnal covetous proud censorious sensuall walking of the professors of it The complaint is generall there is not that Mortification Self-deniall and Circumspect walking as formerly There 's more light but lesse life more shadow but lesse substance more profession but lesse sanctification then formerly There is more fasting praying preaching but where 's the Practice and Power of Religion as Isaack said to Abraham behold the wood but where 's the Lamb so behold the Duties but where oh where 's the life the power the truth of what is done The voyce is Iacobs voyce but the hands are the hands of Esau for they deny the power of Religion not only in their hearts but also in their works Titus 1.16 1 Tim. 5.8 they so live as if Godlinesse were but an aery notion and a matter of fashion without all force or efficacy The form of godlinesse is easie and cheap service and so hath many followers bodily exercise and a bare observation of the Letter of the Law is delightful even to Pharises but the life and power of Godliness is hard and haâ—sh to flesh and blood Matth. 7.13 Luke 13.24 1 Pet. 4.18 it teacheth high and hard Lessons such as Self-deniall Mortification resisting sin and Satan living by Faith Patience yea joyfulness in sufferings c. these spiritual Lessons are distastefull to carnal men and therefore few they be that goe this way The Text may be considered two wayes Relatively or absolutely 1. Relatively as it relates to the 18. sins before mentioned so this sin is the cloak to hide and cover them all men will be lovers of themselves but under a form of Godliness Hence Observe That a man may have a form of Godlinesse and yet live in all manner of wickednesse 'T is true the Power of Godliness cannot consist with the power of Ungodliness but the more the power of Godliness is lifted up in the soul the more the power of Ungodliness will be supprest as the house of David grows stronger and stronger so the house of Saul grows weaker and weaker But yet the form of Godliness may stand with the power of Ungodliness A man may be a glorious Professor in the highest form and yet a Puny in the form of Grace He may be a blazing Comet for profession and yet be a Devill incarnate in life and conversation The Scribes and Pharises were glorious Professors and yet but painted Sepulchers filled with pride and oppression even when they were murdering Christ they had a form of godlinesse Iohn 18.28 they
and frequent them 2. We begin to cry down Sabbaths and make every day alike they observe Gods Sabbaths and make Leagues for the strict observing of them We meet to wrangle they meet to pray and instruct each other in the things which they have heard 3. We begin to contemn prayer and think our selves above it they set up Prayer in their families and are earnest in it 4. We grow weary of the Lord and begin to deny him in his Attributes these begin to fear know and acknowledge him 5. We fall away to loose Opinions and loose Practises we are barren under all the meanes of grace dry under all the droppings of the Sanctuary and therefore the Lord may justly take away his Gospel and give it to a people that shall yeeld him better obedience then we have done God hath forsaken better Churches then England The Jewes that were sometimes his peculiar people and adorned with many rich Priviledges are now for their unbelief a dispersed despised accursed people The seven Churches of Asia once so famous are now a wildernesse God hath no need of us he can call them his people which were not his people and them beloved which were not beloved Hos. 2.23 God cannot want a people if he please to call he can raise up out of dead stones and wild Americans children to himself Oh that the poor naked Indians might quicken our backwardnesse and their fruitfulnesse rowse us out of our unfruitfulnesse and their zeale and power of Religion shame us out of our formality As Christ said to Peter Luke 7.44 Seest thou this woman Simon dost thou observe how bountifull and active she hath been for me compare her zeal and love to me with thine and learn to be ashamed As the Lord set Israel to Schoole to learn of the Oxe the Asse the Stork the Ant So he may set us to learne zeale of Indians Many are like dead Wether-cocks they turn and turn and turn again but they never crow against sin nor be active for God Eâ—salice non è quercu orti They are bending Willowes not rooted Oakes The living fish swimmes against the streame 't is the dead fish that goeth down Rest not then content with a form sit not down content with gifts and parts as most do but covet that more excellent way of Holinesse Humility and the power of godlinesse 1 Cor. 12.31 Lastly Prize all Gods Ordinances and walk in the power of them He that despiseth them shall never thrive in Grace if you take away this spirituall fuell the fire of zeale will soon decay Ordinances are services though not Saviours Meanes though not Mediatours to be used but not Idolized we must not cast them away but cast them down at Christs feet as the 24. Elders did their crownes Revel 4.10 God will be found in his own way and though he hath promised us grace yet he hath said we shall seek it before we have it Ezek. 36.37 as Baths have their warmth from the Mineralls which they run through so the soul by Ordinances draweth a spirituall taste and sweetness from them We should therefore shew our love to them by promoting them with our Riches Prov. 3.9 and coming with the first to them Luke 1.21 Prov. 8.17.33 Ezek. 47.10 Acts 10.33 Hereby we shall bring glory to God in all his Attributes We shall continue and increase our communion with God The repetition of the Act will intend the Habit as fire by blowing burns the brighter Object We live not now under the Law but under the Gospel and so are above Ordinances and Duties which are poor low legall dispensations and breed a spirit of bondage in men and therefore ought to be abolisht as appeares Heb. 3.11 1 John 2.27 Rev. 21.22 See these Texts answered in my Sal Terrae cap. 3. Answ. Ordinances do not vanish in Gospel-times but must endure to the end of the world the end of the world 1. The Ministery must endure so long as the world endures Matth. 28. ult Ephes. 4.11 12 13. See my Sal terrae cap 3. 2. Baptisme is of the same continuance Matth. 28.19 20. 3 The Lords Supper must endure till Christs second coming 1 Cor. 11 26. and if there shall be Ordinances in the most glorious times of the Church to come even when the Jews shall be called and the spirit powred out in an abundant measure Isay 2.2 3. 66. Zach. 14. then much more have we need of them And though they be outward Forms yet they are not empty Forms but efficacious to the salvation of believers Rom. 1.16 1. Let such prophane Atheists consider that Ordinances are Formes which Christ hath instituted they are divine Formes and when you reject them you reject Christ himself 2. They are Forms which are the purchase of the Death Resurrection and Ascension of Christ therefore when you reject them you reject the purchase 3. They are such Forms as are made by Christ the Conduict of all grace Christ and the grace of Christ are ordinarily conveighed by these Forms They are golden pipes to conveigh grace and blessed and admirable Instruments in the hand of God for the good of our soules 4. Having begun in the spirit will ye end in the flesh was there not a time and was it not your best time when you durst not omit Prayer Meditation Self-examination c. was it not your best time when you practised Self-denial Mortification and all holy duties and will you now turn Libertines and Apostates and so make your latter end worse then your beginning may not the Lord expostulate with you as he did sometime with Israel Ier. 2.5.31 What iniquity have your Fathers found in me that they are gone after vanity have I been a barren wilderness or a land of darknesse to you So what evill did you ever find in God or his Ordinances that ye thus grow weary of them speak now before the Lord what evill did ye ever find in Praying Preaching Sacraments that ye thus reject and contemn them Time was when ye frequented them found joy and sweetnesse in them if you have lost your taste the fault is in your selves and not in the Ordinances you are grown cold dead formall worldly Prophane c. and now instead of falling out with your sins you fall out with Gods Ordinances instead of casting off your iniquities you cast off duties For such I shall onely say Remember from whence you are fallen repent and do your first wâ—rks Rev. 2.5 Use Ordinances and improve them but rest not in a naked formall performance of them beseech the Lord to make you profit by them Isay 48.17 18. In Heaven we shall enjoy God immediately without the use of Ordinances there is and indeed there needs no Temple there Rev. 21.22 but whilst we are on earth we must serve providence in the use of meanes and he that despiseth them despiseth his own salvation both Temporal and Eternal For Ordinances see Mr. Lawrence for
to those that are Novices they discover no such things but suffer them to gape or mutter as stupified with admiration of their words and so they lye hid under those winding forms as thieves hide themselves in their dens These are those swelling words which Peter and Iude compare to Bubbles and froth which end in nothing But whilest they study by their lofty stile to lead others into errours they so mislead themselves that they understand not their owne bablings I remember when once Quintin saw me in a great Assembly sharply reproving his chattering he desirous to shunne the stroke said I reproved his speech because I did not understand it To which I answered that I understood somewhat in it more then he did for he did not at all perceive those things which he uttered but I perceived that he meant to bewitch the minds of men with his absurd and pernicious dotages which will appear to be so in that he doth so plunge them in and involve them with such foolish speculations that neither heaven nor earth can appeare unto them By this Note they are discerned from others when they speak they make a noyse like a Chough so that nothing they utter can be understood The tongue was created by God that we might expresse our Thoughts and communicate them to each other but they pervert the order instituted by him and with a confused sound beat the ayre or by long circumstances they minister matter of such varying and altering to the auditours that at last they are left wholly in suspence when the mysteries of God are to be handled we ought to make the Scripture our Rule let us then follow the Rule which God hath delivered to us and not wander out of the compasse of it for God knowing that if he should use onely such words as become his Majesty our apprehensions could not reach them useth therefore such expressions as suit best with our shallow capacities And as a nurse speaks broken and imperfect words to her Infant so doth God to his people that he may be understood Whosoever therefore inverts this order aimes at nothing but to bury the Truth of God which cannot be perceived any other way then by that which he hath revealed unto us See then how we must labour in the explication of their circumlocutions so as by force to draw their meaning into light that so their abominations which they study to cover may be made manifest to all men And all Christians ought to be admonished that when they hear their gagling in this manner they break off their speech and say Either speak as the Lord hath taught us and according to Scripture phrase or get you gone and make your speech to stones and trees So farre pious and judicious Calvin 8. They preach one thing in publike and another thing in private In publike I have heard some call for Duties Ordinances c. and acknowledge the Deity of Christ but talk with the same men in private and they are other men They are like Fortune Constans in levitate sua constant in unconstancy They are more mutable then the Moon and change themselves into several shapes like Proteus As the Jesuite is omnis homo so these can say and unsay they can play fast and loose with ease 9. 'T is their property to conceal many of their Opinions especially at first till they have fitted their Disciples to receive them They deal with their Proselites as Absalon did with his followers he at first covers his Treason with a shew of courteous behaviour zeal for justice and the pretence of performing a Vow 2 Samuel 15.2.8 he never shews himself in open Rebellion till he was sure of the peoples hearts Error in it self is ugly and if it should appear especially at first in its proper colours men would detest both it and those that bring it 10. They boast much of the Spirit when upon triall 't is a mere Satanicall deluding spirit that leads them For such sensual Separatists as these have not the Spirit of God saith Saint Iude 19. They think they know more by the Spirit then their betters can know by twenty yeers study who yet are led by a better spirit then they V. Tactica S. l. 2. c. 2. S. 8. 11. They boast much of New-light and love to vent such things as savour of Novelty They know that itching eares cannot away with common Truths they must have novum aut nihil By this the old Prophet brought the young Prophet into the Lions mouth by telling him that an Angell spake to him and had brought him some New-light 1 Kings 13.18.24 and 't is an old Policy of the Devill to cry up sin and errour under the Notion of New-light Thus he beguiled Eve Gen. 3.5 this is rather strange Light then New 'T is Light in Name but Darknesse indeed Let us examine them and we shall find that these New-lights are nothing but Old-Errours and so are Neither Lights nor New 1. They are not Light because they are contrary to the Light of Gods word from whence all true Light springs Isay 8.20 neither are they New but rather renewed for most of them were broached in or before Austins time which is above 12. hundred yeares agoe The Ghosts of those old Hereticks are now come out of their graves to scarre men and mislead them 12. They pretend to Miracles and extraordinary Revelations When they cannot make good their Tenets by Scripture then as the Papists fly to unwritten Traditions so these fly to Miracles and Revelations This is no more then what Christ long since foretold that in the last days false Christs and false Prophets should arise showing signs and wonders and should deceive many Matthew 24.23 So doth Antichrist with his lying wonders 2 Thes. 2.9 They cry up an extraordinary light within them and cry down the Scriptures and Preaching as low things because they discover their works of darkness Thieves put out the light because darknesse best becomes their deeds of darknesse 13. They seem modest at first they desire you onely to hear them speak then to separate and after to be rebaptized and then farewell all They drop a little at once into their followers and never administer their Physicke till they have first given good Preparatives to make it work and then stronger potions as they finde the pulse of the Patient They do not alwayes deny in plain terms fundamental Truths but often when they pretend to own the Scripture expressions they deny the Truth They desire you at first but to taste of the Devils broth Isay 63.4 not doubting but at last to make you eat of his beef He that saith yea to the Devil in a little shall not say nay when he pleaseth Sinne is gradual as well as Grace As no man attains to a height of Vertue suddenly so neither of Vice A spark neglected may burn down a Town Arrius at first a spark
them These are those that poysen not bodies but soules as the harlot so these hunt for the precious soul. Prov. 6.26 they hatch the Cockatrice egges he that eates of their egges dyes and that which is crusht breakes forth into a Viper Isay 59.5 These are those that make rents and divisions in the Church whose Peace should be very deare unto us for though Unity be not the very being yet it tends much to the well-being of a Church These hinder the progresse of the Gospel when people should be praying weeping and humbling themselves together these set them to disputing wrangling and malicing one another 'T is Unity that spreads the Gospel and makes mountains to become a plain even the seven hills amongst the rest Were there that sweet Synceretismus or rather Synchristianismus that harmony of hearts and wayes as ought to be amongst the people of God how terrible would the Church be to her enemies 'T is these that breed tumults in the Church commotions in the Common-wealth that imbitter mens spirits one against another waste mens estates bring men to a morsell of bread and at last bring themselves to some untimely end Oh consider the sad Ends of many Hereticks and let their falls make you to feare Arrius voyded his bowells Iulian died blaspheming Simon Magus an Arch-Heretick who by his sorcery and feined miracles deluded many people who took him for a God Acts 8.10 attempting on a time to fly in the ayer in the sight of many people his divelish art failing him he fell to the ground and brake his leg which was his death Servetus was burnt for his blasphemies at Geneva Gibraldus the Heretick was swept away by the Plague Blandrate Physician to the King of Pâ—land a great Patron to Socinus and his followers was strangled in his bed by his Brothers son Alciat a Socinian died despairing Paleâ—logus an Arrian was burnt Francis David a proud Socinian died mad and was distracted with the sight of the Devill Lismanninus an Arrian drowned himself in a well Olympius that denied the Trinity was burnt to death with three Lightnings Beâ—old that Anabaptist King with his companions was tortured and put to death Humber was burnt Muntzer and Pheifer beheaded So let all thine enemies perish O Lord. Consider Gods hand on Nayler a Quaker and Sundercomb a Leveller and Mistris Hutchinson in New-England who was banisht for her Heresies and destroyed both she and her family by the Indians Parnel a Quaker famisht himself in Colchester Jayle trying to fast 40. dayes as Christ did Poole a Quaker in Dorcester drowned himselfe Quest. If any desire to know the Reasons why God suffers Seducers to abound he may find good store in Doctor Boltons Arraignment of error Pag. 5. to 55. in Mr. Brimslyes Spi. Vertigo p. 37. c. and Mr. Sherlock against the Quakers In fine cap. 6. p. 205. c. Vse 1. Since false Prophets are such Pestilent persons the Magistrate must not Tolerate them Who will Tolerate such as have Plague-sores running on them to go up and down infecting others or that have poyson to go up and down selling it instead of food Seducing Hereticks are worse those kill but the body these with their damnable Heresies destroy the soul. 2 Pet 2.1 and if such as steal away but their bodies must die Exod. 21.16 what shall be done to those that ruine the better part These are called Foxes Vipers Wolves Thieves troublers of the Church and therefore to be cut off not tolerated Galathians 5.12 Christ blames the Church of Thyatire for giveing a toleration to Iesabel Revelations 2.20 and commends the Church of Ephesus for not bearing with such as are evil Revelatâ—ons 2.2 and Iosiah is commended for compelling men to the worship of God 2 Chronicles 34.33 The Magistrate is the Minister of God and must be a terror to them that doe evil Romans 13. especially if they be compounded blasphemous seducing Hereticks they must be put to death Leviticus 24.14 Exodus 22.20 Deuteronomy 13.6.8 9. and 17.2.5 2 Chronicles 5.16 Ezra 7.26 Iosiah slayes the false Prophets 1 Kings 23.20 Elâ—jah commands the Priests of Baal to be slain 1 Kings 18.40 Object Lest any should think to evade these Proofs as Legall the prophet Zachary 13.3 prophesing of Gospel times tells us that if any shall be so bold as to teach lies that his father and mother shall cause him to be put to death alluding to that Deuteronomy 13. The equity of which Law still remains under the Gospel Better and with lesse danger is a Thief an Adulterer a murderer a Witch and Sorcerer tolerated then such an Heretick and Seducer As our large Annotations have it 'T is observed by a learned Divine That as in things of practice so of perswasion that are impious either in themselves or in their naturall unconstrained consequences the Plea of conscience is an Aggravation of the crime if mens consciences are â—eared and themselves given up to a reprobate mind to do those things which are not convenient there is no doubt but they ought to suffer such things as to such practices are assigned and appointed Thus he And if any shall object that these are tolerated but in corners The answer is easie if it be truth they teach why should it not have Churches if errour why should it have Chambers See more against Toler Mr. Ant. Burges on Iohn 7.21 Serm. 115. Mr. Gee on Prayer cap. 4. Sect. 7. p. 358. Mr. Iohn Clerk Ser. on Leaven p. 24.36 See 9. wayes by which the Magistrate may stop the flood of Heresies Mr. Obad. Sedgwicks Serm. on Revelation 12.15 p. 37. Preacht 1646. Iames 27. Mr. Edwards against Toleration Calvin contra Serv. inter Opuscul p. 694. Beza de Haert puniend Epistol contra Deditium Prins Treatise in defence of the Magistrates coercive power Mr. Rudderfords Treatise against Liberty of Conscience Doctor Taylor on Titus 3.1.10 p. 347 715. 2. Ministers must come forth to the helpe of the Lord against these daring Goliahs Even a Dogge will barke when hee seeth his Master wronged And a Craesus sonne that hath been dumbe all his life yet will speak when they offer violence to his father We are the Lords Watchmen and when we see the Wolf or the Theif approching we must give warning seducers are subtle and people can not easily discover their plots we must do it for them One great cause of so many abounding errors amongst us springs from Ministers 'T was whilest the watchmen slept that the enemy sowed his Tares Matthew 13.25 1. Some are ignorant dumb dogs and cannot bark 2. Others are scandalous and dare not for fear of being questioned themselves 3. Others see which way the times go and like dead fish they go down the stream they dare not displease they love to sleep in a whole skin and say as the great ones say But let us be the Lords witnesses against a perverse people this
of David the constancy and piety of Daniel nor of the Faith of those Martyrs Heb. 11. if they had not been tryed 2. 'T is but to purge us and try us not to destroy us Isay 27.9 Iames 1.2 3. 1 Pet. 4.12 3. To wean us from the world the Lord layes wormwood upon its breasts Luther for a time found some reluctaucy in him to that Petition Thy Kingdome come but after that God had tossed him up and down with the waves and tempests which he met with from the world Then no Petition was more welcome to him 4. For the fuller discovery of the cruelty and malice of wicked men that all the world may see and say The Lord is righteous in their ruine Vse 1. If God be the help and deliverer of his people then woe to those who hurt them if he be the preserver of men Iob 7.20 then woe to those who are like their father the Devill who is Abaddon and Apollyon the destroyer and devourer of men Revel 9.11 2. Hath God delivered thee kisse not thine own hand do not sacrifice to thine own net but give all the praise to the God of thy salvation Ionah 2.9 say with the Church not unto us c. Psal. 115.1 3. As we must praise him for deliverances past so pray to him for deliverance out of trouble Whither should we go for water but to the Sea or for light but to the Sun or for help but to the God of all help If he but speak the word he can command deliverance for us Psal. 44.4 for 1. He 's an Omnipotent Helper ther 's nothing too high or too hard for him The sons of Zervial may be too strong for us but not for him He beholds all nations as a drop c. Isay 40.15 17. 2. He 's an Omnipresent Help the eyes of his providence run to and fro through the whole earth in defence of his people 3. He 's an Omniscient Help though we know not how to help our selves yet he knowes how to deliver his 2 Pet. 2.9 he knowes the fittest manner time and season for our deliverance when 't will be most for his glory and our good Rules 1. If we expect help and deliverance from God we must be such as Trust in him Psal. 37. ult he 's the Saviour of all men by a common providence but his special providence extends onely to such as believe 1 Tim. 4.10 such need not fear what man can do unto them Isay 12.2 Iehosaphat that trusted in the Lord when a great Army came against him was delivered from them 2. We must be sincere and righteous men Prov. 18.10 2 Pet. 2.9 when a mans heart is upright and his conversation pure God hath a special eye on such 1 Pet. 3.11 12. God will be a terrour to the wicked but a strong Tower to the Righteous Deut. 4.3 4. Zeph. 2.3 3. We must be poor in spirit and sensible of our own wants that we may go out of our selves and rest solely on God He gives power to the faint Isay 40.29 and saves such as have no power Iob 26.2 and when we are children without a father then Christ will be a Father to us Iohn 14.18 he will not leave us Orphans or fatherlesse to such the promise runs Hos. 14.3 Iob 3.15 Zeph. 3.12 4. We must be such as mourn for the sins of the times God marks such in mercy Ezek. 9.4 he hath a Zoar for Lot whose soule was vexed with wicked Sodomites a grave for mourning Iosiah to hide him in from evills to come Iob 14.13 VERSE 12. Yea and all that will live godly in Christ Iesus shall suffer persecution THe Apostle proceeds ab Hypothesi ad Thesin having mentioned his own persecutions he now comes to application Every man can say in Thesi he must expect persecutions afflictions c. and 't is good for us but when we descend ad Hypothesin from Generalls to particulars and tell men that even they must undergoe persecutions this sounds harsh and is a hard saying The Apostle therefore the better to animate Timothy and all the faithful against persecutions he tells them 't is no new thing but the common lot of all the godly and therefore he speaks emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeterea omnes q. d. 't is not onely my lot to be persecuted but all the Saints that have gone before me yea and all that shall come after me must certainly expect persecution The way to heaven is not strawed with roses and carnal delights but 't is beset with many dangerous tentations and difficulties Matth. 7.14 He that will be Christs must take up his Crosse Christ and the Crosse are inseparable We must have fellowship with him in tribulation if we expect to raign with him in glory Rev. 1.9 I shall explicate the words in the opening of the Doctrine Hence observe All those that shew forth the power of Religion in a holy conversation must certainly look for persecution 1. I say All without exception be they high or low learned or unlearned qui conatur excipere conatur decipere if they walk in the power of Religion must expect persecution Isay a learned holy man and of the blood-royall yet was sawen asunder David a man after Gods own heart a King a man of rare accomplishments a man of men an expert souldier a sweet Musitian an amiable mercifull upright man yet how was he pursued by Saul reviled by Shemei molested by Absolom c. seldome at rest The better the man the sooner persecuted the Devill shoots his arrowes at the whitest marks 'T is the innocent upright man he and his Agents ayme at Psalm 10.8 and 37.14 Revel 7.9.14 innocent Abel is persecuted by wicked Cain 1 Iohn 3.12 Isaack by Ismael Gal 4.29 Paul by Jewes and Gentiles and Christ himself by Scribes and Pharises who sought sometimes to catch him Iohn 7.30.44 and anon to kill him Iohn 5.16.18 and 8.59 Luke 4.29 and 13.31 This is a part of that Crosse which every disciple of Christ must carry Matthew 16.24 1. He must take it up viz. cheerfully God loves a cheerfull sufferer as well as a cheerfull doer It must not be thrown upon us against our wills but it must be willingly taken up 2. His Crosse i. e. that Crosse whatever it be which God hath allotted us it must not be a Cross of our own making but of Gods allotting 3. His Crosse i. e. the greatest trialls he must not onely undergoe lesser trialls for Christ but if he call him to the death of the Crosse which was the most bitter and accursed death he must not refuse it This is that badge and cognizance by which the Church is distinguisht from all other societies Isay 54.11 Oh thou afflicted and tossed with tempests God feeds his people with the bread of Teares they are the Saints diet Psal. 80.5 this is that cup which all believers must drink off and that Baptisme
stead of confessing it he useth all means to hide it and so runs himselfe into five sinnes more 1. He useth unlawful means to father it on Vriah 2. He draweth him into that foul sin of Drunkenness 3. After he had made him Drunke he contriveth how to kill him 4. After he was dead he Fathers his death on God 5. He continued a considerable time in this sinne without Repentance All this David did when he changed his condition and came to be a King Hence we read of Davids first wayes which were his best when he was afflicted and low 2 Chronicles 17.3 Solomons great prosperity proved a snare to him 1 Kings 11.3 Ionah sleeps when in the Ship but Prayes in the Sea we have more cause to fear then to desire prosperity When the Moone is in the full it is nearest an Eclipse When Iesurun waxeth fat he kicks at God Deuteronomy 32.13 to 17. When men are fed to the full then they goe by Troups to Harlots Ieremiah 5.7 When once men are become Lords they care not for God Ieremiah 2.31.32 When Hazael is a King he is not the man he was his condition was changed and he changed with it 2 Kings 8.13 Honores mutant Mores How humble was Saul before he was a King and how insolent and cruel after he came to a Crowne Cataline whilest poore had many seeming vertues but when rich he put off all Modesty and Honesty Many like Ionathan march well till they come to this Honey They are good servants but ill Masters Like Ieroboam before he was a King we do not read of his wickednesse but after he makes the golden Calves 1 Kings 12.18 20. Innopem copia fecit Many had ben rich if they had not been rich they had been rich in Grace if they had not been rich in Goods The temptations accompanying prosperity are more dangerous as being most sutable to our corrupt nature and most subtile to deceive Mark 4.19 1. Then we are most prone to Pride Vzziah when strong then his heart is lifted us 2 Chron. 26.16 yea good Hezekiah had a taint of this 2 Chron. 32.25 So hard it is to have Honour without Tumour 2. Then we are most apt to forget God Hos. 13.6 and ready to say with those prosperous wicked men Depart from us Iob 21.13 14. when men have no changes they fear not God Psal. 55.19 but their Table becomes a snare to them Psal. 69.20 and their prosperity their ruine Prov. 1.32 most are like to Aesops Hen the more she was fed the worse she laid Hence the Lord gives so many cautions to his people that they should take heed of forgetting him in their prosperity Deut. 4.1 to 15. and 8.11 3. Then we are apt to trust in the Creature and so expose our selves to knocks and falls Psal. 30.6 7. and 20. 4. Then we are more prone to cruelty Psal. 73.6 7. Babylon that sits at ease like a Queen murders the Saints of God Revel 18.7 5. Then we are most prone to riot and security Luke 12.19 Prov. 30.9 God may speak to men in their prosperity and they will not hear Ier. 22.21 The Sun-shine of prosperity makes men put off all when the storms of adversity make us wrap our garments about us Hannibal and his army became effeminate by the spoyles of Capua which could not be conquered by their distresses in passing over the almost unpassable Alpes Superfluities in the body breed more dangerous diseases then defects A wicked poor man cannot do that mischief that a wicked rich man may Both extreams are very dangerous Hence Agur prayes Give me neither Poverty nor Riches Prov. 30.8 Great Riches are great Temptations as well as extream poverty As to be very rich and very good is rare so to be very poor and very good is rate When the Devill tempted our aSviour his first temptation was but the hungry Temptation Matth. 4. to turn stones into bread But the Devils last temptation was the sorest when he offered him all the Kingdomes of the world to worship him By the Order of the Devils temptations we may see which is the greatest for the Devill keeps his greatest Temptations till the last Fret not then at the prosperity of wicked men they are to be Pitied rather then Envied The sword of Gods wrath hangs over their heads ready every moment to drop upon them Their prosperity is Transient but their sorrows are permanent Fear not their power and pomp for they shall soon come dowm Psal. 37.1 2 c. and 49.16 their joy is but for a moment Iob 20.5 8. and 21.13 like the crackling of Thorns which make a great blaze but are soon extinct Psal. 58.3 4 5 6. Hence their pomp is compared to a Dream which quickly vanisheth Psal. 37.20.35 36. and 73.20 Isay 29.7 8. and 38.13 Like Ionah's gourd they suddenly rise and as suddenly wither Like Counters now they stand for pounds and anon for pence Neither let any man conclude of Gods favour because he enjoyeth temporal blessings and outward prosperity for all these be blessings and such as God hath promised with condition to the obedient Deut. 28. yet they are but blessings of the left hand and the wicked whom God hates oft-times have them in greatest abundance They prosper many times usque ad invidiam Psal. 73. they that do wickedly oft-times are exalted Mal. 3.15 The great Turk that fat Hog and great Dog of the world yet what rich possessions hath he and if the Lord do thus for his Dogs and be so bountiful to such as hate him oh what will he not do for his children who serve and obey him These outward things are oft given in judgement as God gave Israel a King in his wrath and Saul gave Michol to David for a snare so riches oft fit and fat men for the slaughter Those beasts which the Butcher intends to kill he puts them into fat pastures Iob 21.30 Let us then improve our prosperity to Gods praise let our Health Wealth Peace c. improve our Vertues and our Vices let us not fight against God with his own weapons but the more he exalts us the higher let us exalt his Name 'T was Jehosaphats great honour that when he had riches in abundance his heart was lifted up in the wayes of the Lord. 2 Chron. 17.6 He was made thereby more zealous and couragious in Gods cause and went forward with an high and Heroick spirit We should serve him with gladness and singleness of heart in the abundance of all things Deut. 28.47 This is the end why the Lord hath made so many promises of Temporall good things even to make us good Deut. 28.1 to 15. Prov. 3.16 17. and 22.4 Isay 1.19 and 30.23 Ier. 32.39 Hos. 2.21 22. The things are good in themselves and enable us to do good to others but 't is our corruption that turns them into poyson by abusing of
sight to see Old Mâ—ason's old Cedars in the house of God old disciples whom no storms nor tempests can drive from the truth Acts 21.16 like the Church of Thyatira to have our works more at last then at the first Revel 2.19 like spiritual Sampson we must break the cords of difficulties forgetting what is past and pressing towards the work Like Heroick Luther whom men nor devils could draw or drive from the truth And like another Caesar not cease from doing till all be done Nil actum credens cum quid superesset agendum Instat atrux Lucan Pharsal l. 2. To this end we must first labour to know the truth for how can a man walk in a way which he doth not know 2. When we have found the way we must walk in it with full purpose and resolution Ier. 6.16 Acts 11.23 let the understanding be never so clearly convinct yet if the will resolve not to obey there is no good to be done 3. Lay a good foundation dig deep he that will build high must lay low Deny your own strength and wisdom for in his own strength shall no man be strong 1 Sam. 2.2 9. but we must be strong in the Lord and the Power of his might if ever we look to overcome Ephes. 6.10 if ever we would be able to do or suffer we must get vertue and strength from Christ. Philip. 4.13 We are never stronger then when we are most apprehensive of our own weaknesse 1 Cor. 12.10 nor ever weaker then when we trust most to our selves as we see in Peter and in the book of Martyrs the timerous trembling souls who suspected their own strength were faithful to the death when the proud and Self-confident basely turned with the times 4. Put on the whole armour of God and gird it close to you An ignorant unbelieving unarmed man hath no heart to fight 't is the man that hath the shield of Faith the helmet of Hope the breast-plate of Righteousnesse the girdle of Truth c. that like the valiant horse rejoyceth to meet the armed man Iob 39.19 20. the Apostles were armed with these graces and see how boldly they go on in despight of all opposition 2 Cor. 6.4 to 8. He that would see more of Constancy and perseverance let him peruse Dike on Conscience cap. 9. p. 130. c. Barkers Serm. before the Parliament 1648. on 1 Cor. 15. ult Gatakers Serm. on Revel 2.10 fol. p. 317. Downams Guide to Godlinesse l. 3. c. 1. and l. 4. c. 8 9 10 Hildersham on Psal. 51.7 Lect. 144. to 150. all those six last Lectures are very useful for our times M. Vennings Serm. on Rev. 2.5 In the things which thou hast learned Observe That even the best are learners here Whilest wee live in this world though we should live Methuselahs dayes yet we may learn something still We know but in part and the most perfect are imperfect here Object We have the Spirit to teach us Answ. So had David who yet desires to be taught still Psal. 119. So had Paul who yet prest forward toward the mark still Philip. 3.12 13 14. he disclaimes perfection and desires to know Christ more clearly Our learning doth not hinder but further the work of the Spirit in our souls Timothy that had a plentiful measure of the spirit for he was an Evangelist yet must give himself to reading and meditation still 1 Tim. 4.13 Such is the profoundnesse of the Scripture that he who knoweth most may still learn more and the more we know the more we shall acknowledge our ignorance And hast been assured of or as others read it which hath been committed to thee The truth was not barely delivered to Timothy but it was committed to him to be kept as a sacred Treasury with the greatest care Observe That the Truth of God revealed in the Scripture is a sacred depositum a choyce Treasure a precious Jewel which must be carefully kept by all Christians and especially by the Ministers of Christ. The Oracles of God and the doctrine of the Gospel is more specially committed to our care and fidelity that we may publish it to others 'T is true every private Christian in his Sphere and Calling ought to preserve the truth and contend for the faith Iude 3. we cannot keep the truth without strong contention the word signifies to strive with all our might or say some it's to strive one after another in our places and successive generations Insuper certare or certamen repetere it 's not enough to strive once and to assert the truth but we must doe it again and again after one another as oft as the Truth is opposed But the Gospel is committed primarily to the care of Christs Ministers they are his Heralds to proclaim and publish it to the world as appeares 1 Tim. 1.11 and 6.20 and 2.1 14. 1 Thes. 2.4 Titus 1.3 1 Cor. 9.17 Gal. 2.7 of all men Ministers must hold fast the faithful word Titus 1.9 we must hold it against all opposition and hold it with both hands hold it with all our strength hold it in our Judgements in our Affections in our Practice part with it at no rate to Schismaticks Hereticks false Prophets c. As Moses was faithfull and would not part with a hoof to Pharaoh so we must not part with a tittle of Gods truth to his enemies for all Truths even the least are precious truth is like gold which is glorious in the Ray and Spangle as well as in the wedge As 't is in Practicals he that makes no conscience of little sins will quickly be drawn to greater so 't is true and holds in Doctrinalls he that admits of a little error will soon be drawne to a greater Though every truth be not fundamental yet every truth is a guard to the foundation the outer skin of an Apple lyes remote from the heart yet if you pluck that off the heart will soon be rotten The finger is not a vital part but a Gangrene in the finger will in a short time reach to the very vitals and corrupt the blood with the spirits Not onely the garment of Truth but the fringes thereof are useful and must be preserved Numb 15.38 39 40. We experimentally see that those who forsake Truth in Discipline quickly fall to errors in Doctrine We shall hardly find a man that erres in the one to be sound in the other As therefore we must count no sin small so we must esteem no error small for the least truth of Gods Kingdome doth in its place uphold the whole Kingdome of his truth Take away the least Vericulum out of the world and it unworlds all Potentially and may unravell the whole Texture Actually if it be not conserved by an extraordinary power 2. Consider that truth is the choycest gift which God ever gave to the sonnes of men it is better then any created Ens or Bonum which
saddest and sorest tentation of all the rest since the Messiah the Saviour of the world was to come of Isaak if he were killed the safety and salvation of the world seemed to perish with him 5. Whom thou lovest To offer up an Ismael or a son which we hate is not so much but to offer up such a son as was worthy to be beloved for his Piety and Obedience was a great trial 6. He himself must take him he must seek no other Executioner but with his own hands must he sacrifice him 7. When must he take him Now. Take now thy son he must take him presently without deliberation or delay God allowes him not an hour or a day to confer with any or to comfort his distracted heart 8. He must go to Mount Moriah three days journy so long his soul must be kept in suspence 9. When he comes there he must slay him he must cut his throat rip up his bowels and burn his Quarters to ashes on the Altar so they did by burnt offerings Levit. 1.6 8 9. 10. This must not be done secretly but he must be sacriâ—iced on a Mount in the fight of all the world Thus strong believers must look for strong Temptations God loves to try us in our most dear and delightful things which our hearts most affect that it may appear which hath most of our hearts God or they If any would see more let him peruse those elaborate large Annot. on Gen. 22.2 3. Mr. Herles Ser. on Gen. 22.2 3 c. D. George Downam's Ser. on the same Text and Doctor Maxey Venning's Milk and Honey 2. Part. p. 88. Sect. 257. Sibelius 1. Tom. p. 1. c. 6. Consider the shortnesse and uncertainty of our dayes is a notable spur to speedy Repentance for as presumption of Long life doth harden men so Realizing of death and looking on it as present doth quicken and awaken men now our life in Scripture is compared to a span that is soon measured Psal. 39.5 to a Tale that is soon told Psal. 90.9 to a Vapour that quickly vanisheth Iames 4.14 like a flower that soon fades Isay 40.6 7 8. Iob 14 2. Psal. 102.11 and 103.15 Iames 1.10 1 Pet. 1.24 Like a Post or a Weavers shuttle that fly speedily Iob 7.6 and 9.25 We are obnoxious to above 300. diseases and to excessive Passions of joy sorrow fear envie c. which have killed many besides thousands of Casualties a Tile from a house may kill thee Iudg. 9.53 a Beast may slay thee a Haire a Fly a Raisin stone may choke thee as it hath done others There 's death in our Pots Cups Beds Boards c. Death borders on our Birth and our Cradle stands in our grave we lament the losse of our Parents how soon shall our friends bewaile ours and as our life is short so 't is Vncertain no man knowes when where or how he shall dye I am old saith Isaak and know not the day of my death Gen. 27.3 God in his wisdom hath hid from us our last day that we might watch every day 7. The seasons of Grace are short time it selfe is short but opportunity is much shorter Every day in the year is not a fair day and every day in the week is not a Market day Grace is not every dayes offer and therefore we should walk in the light whilest we have the light Iohn 12.35 36. as the day is ordained for men to work in so is the day of Grace wherein we must store our selves against the winter of afflictiou 'T is our harvest time wherein we must double our diligence Prov. 10.5 In this we may learn wisdome from the men of the world The Smith strikes whilest his iron is hot The Husband-man makes hay whilest the Sunne shines The Marriner observes his Wind and Tide the Lawyer his Termes the Chapman his Faires and Markets and the Gardiner his Seasons Yea shall the Stork the Crane and the Swallow know the time of their coming and shall not we know the day of our Visitation Ier. 8.7 Doth the Bee lose no faire day and doth the Ant in Summer provide for Winter Prov. 6.8 and shall not we in the Summer of youth provide for the Winter of old age 8. Shall the Devill observe his seasons to do mischiefe Matth. 13.25 and Thieves Hereticks and Harlots take their opportunities to act their Villanies Iob 24.15 Prov. 7.9 Gen. 39.11 Mark 6.21 and shall not we observe our seasons to do good 9. In these Seasons of Grace the Lord is very ready and willing to be found of us witnesse those Pathetical expressions Psal. 81.13 14. Ier. 4.14 and 13. ult Ezek. 18.31 he knocks at the dores of our hearts by his spirit by his word by mercies and menaces if by any means he may prevaile with us Rev. 3.20 Hence he 's said to wait that he may be gracious to stretch forth his hands all the day long to gather us as a Hen doth her chickens and and promiseth that we shall not lose our labours but that they who seek him early and with their whole hearts shall find him Deut. 4.29 2 Chron. 15.15 Prov. 8.17 Ier. 29.13 10. Neglecting the day of our Visitation increaseth wrath and provokes the Lord to cut off young persons in the flower of their dayes If a man should every day be adding sticks to the fire and Oyle to the flame it must needs make the fire very terrible at last Now the longer the fire burns the harder 't is to quench it the further the Lord fetcheth his arm the heavier will the blow come Such Treasure up wrath against the day of wrath Iob 36.13 Psal. 7.11 12. Rom. 2.5 11. God takes special notice of peoples delayes and sets down every Minute that they abide in their sin and abuse his Patience hence he cryes Proverbs 1.22 How long ye simple ones will ye love simplicity and Psal. 4.2 O ye sons of men How long will ye love vanity and denounceth a woe against Ierusalem for her dallying and delaying Ier. 13. ult Woe unto thee O Jerusalem wilt thou not be made clean when shall it once be After how many woings and warnings after how many Invitations and Exhortations wilt thou still continue Impenitent and unreformed how long wilt thou deferre thy Returning to me when wilt thou be cleansed from thy old abomination thou talkest of turning and makest some offer but when wilt thou turn in earnest what not after so many yeares purifying Sermons not after so many melting mercies not after so many purgeing judgements not after so many dayes of Humiliation Oh when will it once be They were wilfully impenitent God doth not say Canst thou not but wilt thou not be made clean many say they cannot leave their drunkennesse swearing c. yet for gain or for fear in some companies they can forbear So that the will is worse then the
10.15 Phil. 3.15 2 Pet. 1.1 1 Iohn 2.12 Iude 1. Now the more these wicked ones cry down Gods Law the more we should cry it up the more they loath it the more we should love it As fountain water is warmest in the coldest weather by an Antiperistasis so should we by an holy Antiperistasis grow more hot and zealous in the defence of Gods word by how much the Atheistical and profane oppose it So did David Psal. 119.126 127. 't is time for thee Lord to work for the wicked have made voyd thy Law q. d. 't is time for thee Lord to shew some remarkable judgement upon these wicked men who go about to destroy not one or two but all thy Lawes Though men may connive and tolerate such yet the Lord who is a jealous God will not bear long with the tolerators of such blasphemies nor with the persons tolerated See how this opposition increased Davids love to the word verse 127 128. therefore do I love thy commandements above gold q. d. The more the wicked contemn thy Law the more do I prize it even above all the Riches and Treasures of the world See more against Antiscripturists in Mr. Ioseph Symonds's sight and faith cap 15. Mr. Lyford's Plain mans senses exercised p. 17. c. Brinsley's Virtig p. 165. c. Mr. Bourne against the Quakers p. 3 4. c. Mr. Fowler against the Quakers p. 47.52 Mr. Clapham against the Quakers p. 1 2 c. 2. If the Scriptures be the very word of God then it must needs follow that they are pure perfect infallible of highest Authority Majesty Antiquity Excellency the best Judge of controversies and the onely Rule of our lives both in Doctrinals and Practicals This we shall see clearly proved to us in Psal. 19.7 to 12. where we have sixteen Excellencies and Royalties of the word of God The Law of the Lord is 1. Perfect 2. Powerfull 3. Sure 4. Makes us truly wise 5. 'T is Right 6. Comfortable 7. Pure 8. 'T is a Light 9. 'T is cleane 10. 'T is eternall 11. 'T is true 12. Righteous 13. Profitable 14. Pleasant 15. A preservative against sin 16. It brings great Reward 1. 'T is Perfect V. 7. The Law of the Lord is perfect i. e. the whole word of God As God is perfect and hath a self-sufficiency in himself so is his word 'T is so perfect that nothing may be added to it or taken from it 'T is perfect formaliter in it self and perfect effectivè making us perfect and if the Five Books of Moses which was the first holy Scripture that was delivered to the Church was sufficient for the instruction of the people of that time so that they might not depart from it either to the right hand or the left Deut. 4.2 how much more compleat is the doctrine of the Prophets and Apostles which doth more clearly set forth what Moses delivered both in Precepts and Promises in Practice and Examples Here is nothing superfluous nothing defective 't is a perfect Law of Liberty Iames 1.25 which admits of no addition or diminution Proverbs 30.6 Revelations 22.18 19. Caut. Not that Preaching is to be counted an adding as the Quakers vainly and ignorantly imagine and therefore cry out when they hear us expound the word oh take heed of adding to the word whereas adding of mens Traditions and inventions is one thing and Preaching and expouding the word in its proper sense and meaning for the edification of Gods people is another thing This the Levites practised Nehem. 8.7 8. they gave the sense of the Law So did Paul Acts 9.22 he confounded the Jewes how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collatis testimoniis by comparing one Scripture with another So Christ expounded the Scripture Luke 24.27 and so did Philip. Acts 8.30 Explication is one thing and adding is another we coyne no new Scriptures but only expound the old what we deliver is for substance agreeable to Gods word and must therefore be believed and obeyed by us David had seen an end of all created perfection but Gods Law is exceeding large Psal. 119.96 he had seen Riches in Saul Beauty in Absolom Strength in Goliah Policy in Achitophel and he saw an end of them all they were but finite transitory things too low to give any true content to the mind of man but he found Gods word perfect and All-sufficient nothing pertaining to Holinesse or Happinesse comfort or coâ—tentment is wanting to Gods Law nor shall be to him that believes and obeyes it for the dimensions of it are large as God himself in truth and goodnesse infinite permanent and soul-satisfying Hence David expresseth his Transcendent Love to Gods transcendent Law by a Patheticall exclamation Psalm 119.97 O how I love thy Law it is my meditation all the day 2. 'T is exceeding powerful there 's latens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hidden efficacy in it to convert the soul Psal. 19.7 and save the soul. Iames 1.21 Luke 16.29.31 Ioh 20.31 which no Philosophy nor humane eloquence can do Nature cannot cure us of our Hereditary connatural sins but the Scripture offers more grace Iames 4.6 i. e. it gives grace and strength to conquer and subdue the strongest lusts Hence it 's called a Hammer which can break the hardest hearts Ier. 23.29 a fire that consumes our strongest lusts Salt that keeps us from rotting in our sin 'T is as a Naile and an Arrow in the hearts of Gods enemies to subdue them Psal. 45.6 and fasten them Eccles. 12.11 The Majesty and Power of the Scripture is wonderfull almost in every line so that it breeds admiration in a considerate Reader By this the spirit changeth Lions into Lambs by it he raiseth us from death to life from bondage to liberty from darknesse to light and from the power of Satan unto God Insomuch as a wicked Minister by preaching it may convert soules Ier. 23.22 It must needs be powerfull because the spirit is in it which is mighty in operation and the promise is with it that if we hear and obey we shall live Isay 55.3 This can can change a Saul into a Paul it can make a Felix tremble and an Herod feare It never returnes in vain like the bow of Ionathan and the sword of Saul it never returnes empty from the battle 2 Sam. 1.23 This is that two-edged sword by which we offend our adversaries and defend our selves I may say of it as David said of Goliah's sword There is none like that 3. 'T is sure Psalm 19.7 the Testimony of the Lord is sure the word is called a Testimony because it testifies our duty de facto de jure de praemio it tells us what hath been done by others what we ought to do our selves and what our Reward shall be for so doing This word is more sure then the Pillars of the earth or the Poles of heaven they may fall and faile but not one Jod
Devils at the great and glorious day of the Lord is the honour of our honours Christ will not onely be thy Compurgator but thy Enchomiast at that day Alexander admired the happiness of Achilles because when he lived he had Patroclus for his friend and after he was dead he had Homer for his Encomiast But O the happiness of a Christian who hath God for his friend and Christ for his Encomiast He hath a Book of Remembrance wherein he registers all the good we do with all the circumstances which may any way illustrate our goodness Mal. 3.16 All thy good works shall be brought forth not as meritorious causes but as signes and evidences of thy faith Christ instanceth in works of mercy because they are most manifest to the world and more visible then faith Matth. 25.35 And this should make us to abound in the work of the Lord since our labour is not in vain in the Lord. 1 Cor. 15. ult Ob. The Godly have had their failings shall not those be publisht in that day A. I conceive not all their sins are forgiven and forgotten and nothing shall be remembred in that day but their goodness 1. This is most agreable to the promises which God hath made of pardoning our sins and remembring them no more of blotting them out and casting them into the depths of the Sea Psal. 32.1 Esay 33. ult and 43.25 Ieremy 31.34 Micah 7.18 2. God hath oft confirmed these promises both by his Spirit inwardly and by the Word Sacraments and Prayer 3. The godly are said not to come into judgement viz. of condemnation but of absolution Iohn 3.18 And there is no condemnation to them Rom. 8.1 they are already perfectly justified and absolved from all their sins Rom. 3.24 25. and 8.33 4. The godly confess and forsake their sins they daily repent of them and judge themselves for them and therefore God will not judge them but according to his promise he must and will forgive them Prov. 28.13 1 Iohn 1.9 and by consequence forget them as if they had never been Ier. 31.34 If men must forgive and forget shall not God much more Levit. 19.18 3. Is Christ the Judge of all the World then this speaks terrour to all ungodly men who would not have Christ to raign over them but grieved his Spirit abused his Ministers contemned the Gospel persecuted his Saints and trod under foot the Son of God These will not be able to stand in the judgement of that day Psal. 1.5 1 Pet. 4.18 Rom. 2.5 This will be a comfortable yet terrible day a day of the greatest comfort to the godly and of the greatest discomfort to the ungodly that ever was The good mans best and the bad mans worst are both to come Now God executes some judgements on wicked men but these are but praeludia futuri judicii tokens and fore-runners of that great judgement Some are now punisht as Sodom Old World Egypt Ierusalem the Jews c. that we may know there is a providence taking notice of all yet all are not punisht that we may know there is a judgement to come to which the wicked are reserved 2 Pet. 2.10 Here Gods way is in the clouds and we see not the reason of many things but then his Justice and Righteousness shall be gloriously apparent to all the world Rev. 2.5 The judgement of God righteous now but 't is not so manifest to the world but at the great day there will be a publick revelation of the righteous judgement of God Here wicked men have their day of sinning and God beares I but the day of the Lord will come 2 Pet. 3.10 when the wicked must answer for their abuse of his patience and God will bear no longer Who can conceive much less express the horrour of that great and terrible day of the Lord when the Sun shall be turned into darkness and the Moon into bloud Ioel 2.31 Acts 2.20 which shall burn as an Oven and all that do wickedly shall be as stubble Mal. 4.1 when the Heaven shall passe away with a great noise and the Elements shall melt with fervent heat the Earth and all that is therein shall be burnt up 2 Pet. 3.10 When Christ shall come in his glory and ten thousand times ten thousand of Angels shall attend him Dan. 7.9.10 when he shall come in flaming fire to take vengeance on such as disobeyed him When all the kindreds of the Eearth shall weep and wail before him Rev. 1.7 And shall at last hear that fearful sentence passed on them Depart ye cursed c. When Kings and Captains and mighty men of the earth shall cry to the Rocks and Mountains to hide them Rev. 6.15 16 17. They that made others fly into Caves and Dens shall cry themselves to be hid in Caves and 't will not be Then Alexander Caesar and others that made the World to tremble shall themselves tremble and cry for fear If we hear but a crack of Thunder in a Cloud we are ready to tremble and with Caligula seek a place where we may hide our selves What then shall we do when the whole frame of Heaven and Earth shall break in pieces and all the World shall be on a flame about us Oh who may abide the day of his coming and who shall stand when he appears Mal. 3.2 If Felix a Heathen trembled when he heard of a judgement what will Infelix Felix do when he shall feel it This was one meanes to convert S. Austin and if thou be not past grace it may be a meanes to work on thee And if Moses in the Mount did so exceedingly fear and quake at a glimpse of Gods presence Heb. 12.21 and Daniel and Iohn were so affrighted at the sight of an Angel tho he came with good tidings and they were men of good consciences oh then how dreadful will the sight of all those thousand thousand of holy Angels be to the wicked with their guilty consciences It will be a terrible day especially to all Ignorant impenitent sinners who know not God nor obey his Gospel 2 Thes. 1.8 Isai. 27.11 They would not hear his soft Voyce in the Ministery and now they must hear his terrible Voyce in Judgment They say unto him depart for we desire not the knowledge of the wayes Iob 21.14 and therefore Christ will say to them Depart from me I know you not 2. To the Persecutors of Gods People 2 Thes. 1.7 3. To all cruel mercyless rich men Iames 2.13 and 5.1 to 6. Matth. 25.41 42. 4. To all whoremongers and adulters those sins are ofttimes so secretly committed that the Magistrate cannot punish them and therefore God himself will judge them Heb. 13.4 Iude 7. 5. To all gross offenders at the day of judgment he 'l be a swift witness against sorcerers murderers c. Mark 3.5 Revelat. 22.15 6. At that day will Christ reveal all the secret abominations which have been
committed in the world Those sins which are now written as it were with the juice of Lemmons shall by the fire of that last day be made visible and legible to all There 's nothing so secret but shall be then revealed all things shall be brought to light even the hidden works of darkness Luk. 12.2 Eccles. 12.14 Rom. 2.16 1 Cor. 4.5 These secret plots of villany which men would not have made known to the World for a World shall then be written as with a beam of the Sun upon their foreheads and shall be fully with all its circumstances disclosed and layed open before all the world And if it be a shame to have ones sins publisht and ript up before a Congregation tho it be for our amendment and where there are many that pitty us and pray for us oh what confusion will seise on men in that great day when not one or two but all their sins shall be layd naked to the view of the world where there shall be no eye to pitty them nor any to pray for them The eminent and signal work of the day of judgement is to bring secret things to light viz. Heart-pride Heart-adultery Heart-murder Hypocrisie c. These secret lusts which no eye but Gods can see shall be brought into the open light and the more craft and subtlety and secret contrivance there hath been in thy sin the greater shall they shame be in that day when the secrets of all hearts shall be disclosed 1 Cor. 4.5 Amongst men thoughts are free but God will bring all the thoughts and devices of men to light Prov. 15.26 Not only the acts but the thoughts of the wicked are an abomination to the Lord and therefore go not about to commit any sin under pretence of secresie for we see how even in this life secret sins have bin brought to light as Davids murder adultry 2 Sam. 12.12 Thou didst it secretly but I will publish it before all Israel q. d. I will publish it openly and at noon-day that I may bring upon thee that shame and disgrace which thou didst more carefully avoyd then my displeasure 2. Men must then render a strict and particular account of their words Then men must answer for idle much more for filthy and hard speeches against God and his People Matth. 12.36 37. Iude 15. God hath given us tongues to bless and glorifie him and if we abuse them to cursing and dishonouring of him how shall we answer it in that day 3. Then much more shall men answer for their evil works God will bring every work to judgement whether it be good or evil Eccles. 11.9 and 12.14 Iude 15. Then shall thy conscience be suddenly clearly and universally irradiated with extraordinary light to look upon all thy life at once as ' t were Then must thou give an exact account for every thought of thy heart for every lust full glance of thine eyes for every word of thy mouth for every moment of thy time for every motion of Gods Spirit which he hath made to thy soul for every office thou hast born and how thou hast discharged it in every point and particular We are all Stewards and must shortly give an account 1. De bonis commissis 2. De bonis dimissis 3. De malis commissis 4. De malis permissis 1. We must give an account of all these Talents of Time Truth Wit Riches c. which have been committed to our trust and how we have improved them to our Masters praise Matth. 25.14 15 c. Then must you account for Personal mercies and National mercies for the houses you have dwelt in for the creatures that have died for you and toyld for you for the cloaths on your back the meat in your mouths for every Sermon thou hast heard and what benefit thou hast reaped by it for every Sabbath thou hast spent c. 2. You must answer for the good which hath been omitted and neglected by you Matth. 25.42 43. I was hungry and ye did not feed me c. He doth not say ye robbed me ye persecuted me ye cast me into prison but he condemnes them for omitting the duties he required of them Many civil men bless themselves in that they are no drunkards adulterers theeves c. but a negative Christian is no Christian 'T is not sufficient we do no evil 't is damnable not to do good Isai. 1.18 Psal. 34.14 and 37.27 1 Pet. 3.11 3. For sins committed then shall the book of mens consciences be opened and all their works of darkness be brought to light Rev. 20.12 4. For all the sins which thou hast suffered to be done and hast any way been accessary to either by commanding commending conniving c. Now this particular and strict account implyes that the day of judgement will be longer then some imagine tho happily not so long as others imagine Some say it is called a day and therefore it shall last no longer but this doth not follow for the day of the Lord is not taken for a day natural consisting of four and twenty hours but for time indefinitely it being frequent in Scripture to put day for time as Isai. 49.8 Luke 19.42 Iohn 8.56 Others say that God can in a moment inlighten and dilete the conscience so that a man presently shall see all that he hath done this is true but yet God will not onely have men themselves to know but all the world shall know and see the Justice of that day and therefore it is very probable 't will take up some considerable time As the day of grace consists of many years so will the day of judgement saith M. Cotton There shall be a day of publick hearing things shall not be suddenly shuffled up saith Mr. Sheapard as carnal thoughts imagine No it must take up some large quantity of time that all the world may see the secret sins of wicked mâ—n and therefore it may be made evident saith he From Scripture and Reason that this day of Christs Kingly Office in judging the world shall happily last longer then his private administration now wherein he is lesse glorious in governing the world Tho I cannot assent to these opinions yet that matters of such great and publick importance will take up a considerable time I think no rational man will deny who either considers the number and nature of the things to be judged and how strict and particular the Scripture affirms that judgement shall be But positively to affirm that it shall last so many hundred years or so many thousand years is to be wise above what is written 2. Since the day of Judgement is of such general concerment both to good and bad and since there is no Doctrine so powerful to awaken secure impenitent sinners out of their sins it may teach us Ministers to be much in preaching and pressing this day upon the consciences of people As King Iames
suffering frame of Spirit Long-suffering yea all Long-suffering and Patience that he may be able to bear with the weak not despair of the wicked nor rashly cast off any but patiently wait till the Lord shall give them repentance to salvation As the Apostle prayed for his Colossians 1.11 that they might be strengthened with Patience yea all patienee so we had need to pray for our selves that God would strengthen us with Long-suffering yea with All long-suffering that we may patiently endure the reproaches and indignities which attend our callings and are annexed to our Orders that so we may condescend and stoop to the slowness and dulness weakness and waywardness of our people This will make us like to God who beareth long and is slow to wrath Exodus 34 6. Romans 9.22 Objection The Apostle commandeth Titus to be sharp and severe Titus 1.13 Answer Distinguish the persons and the doubt is resolved The Cretians to whom Titus preached were rugged and refractory now a hard knot must have a hard wedge But the Ephesians to whom Timothy was sent were of a better temper and disposition as appeareth Acts 20.32 and therefore to be more meekly and mildly dealt withall 2. Others draw the difference from the persons to whom the Apostle writ the one was Timothy who they say was severe and austere and is therefore exhorted to lenity and patience The other Titus who they say was gentle of nature and mild and is therefore stirred up to sharpnesse and severity And with All Doctrine The Apostle very seasonably addeth this Caution and Qualification viz. That all our reproofs and exhortations should have a good foundation and be grounded on sound Doctrine being clearly agreeable to Gods Word and Will Let a man preach never so fervently and affectionately yet unlesse by Scripture Arguments he convince me of my sin and errour he doth but beat the Aire and all that he saith doth but vanish into smoak Doctrine must be laid as the ground of all and a reason of the reproof must be given Man is a rational creature and it is not words but solid Arguments that must convince him stir him comfort him Many young men make a great noise they flutter and make a great clutter in a Pulpit they have many high-flowen words and that is all The emptiest carts maketh the greatest rattle and the emptiest barrels the loudest sound but for want of substantial Arguments they leave their Auditors unsatisfied and unwrought upon would you not then have their advice contemned convince their Auditors of the Truth of what you say and then they will yea they must submit or doe worse Now these two Qualifications are very necessary for a Minister 1. He had need of a great deal of patience to undergo the oppositions and reproaches of an ungrateful world 2. He had need to be accomplished with all manner of Learning that he may be able to stop the mouths of all gain-sayers Observations 1. Note Gods Timothies onely who are called and set apart by Imposition of hands for the work of the Ministery must Preach the Word Preaching is not every mans work in common it belongs not to the flock but to the Pastors and Leaders of the flock The Apostle layes not the Injunction upon all but onely on Timothies who are fitted and ordained to the work Every Minister is an Herald an Ambassador an Officer and must not go without his Commission nor deliver any thing but what his Lord who sends him shall give him in charge Acts 20.27 Faith comes not by hearing every speaker but by attending on such Preachers as are sent Romans 10.15 If any run before they are sent they may speak as long as they please but they shall never benefit the people Ier. 23.32 But of this see more at large in my Pulpit-Guard 2. Observation Ministers must be Preachers As they must be Ministers i. Men called to the Work So when they are called not onely they may but they must Preach There is a necessity lieth upon them yea a necessity backt with a Woe 1 Corinthians 9.16 So that they must either Preach or perish this must be done or they are undone Verbi Minister es Hoc age was Master Perkins his Motto Reading is not sufficient we must Preach and Expound the Word When God had given the Law to his People he presently appoints Priests and Levites to expound it to them Nehem. 8.7 8. Mal. 2.7 This is that great Ministerial Duty which the Apostle doth so seriously here press upon us This was the first thing which our Saviour gave in charge to his Apostles when he sent them forth into the World Matthew 10.7 Goe Preach and this was his last charge to them when he was leaving the World Goe Preach and Baptize Matthew 28 19. This he commanded Peter once and again that as he loved him he would feed his sheep Iohn 21. So that if we either love Christ or the soules of our Brethren or our own soules we must feed the flockes and be prompt and ready to Preach on all Occasions 1 Timothy 3.2 and 2.2 24. He must not conceal his gifts to himself but on all occasions he must be ready to communicate them to others 'T is true a Ministers Conversation must be unspotted and blamelesse but let him live never so well yet unlesse he Preach and faithfully discharge the Dueties of his calling he shall never convert souls As for dumbe Dogs and blinde watch-men they are worthless useless things not fit to be swineherds Let such lazy droans read Ierem. 23. and Ezekiel 34. and if they have not lost all sense and savour it will awaken them 3. Observation Ministers must not preach the fancies and inventions of men nor the Canons and Decrees of Prelates but they must Preach the pure Word of God They are Heralds and must keepe to the instructions of him that sent them without adding or dectracting If any man speake in the Church he must speak the Oracles of God 1 Peter 4.11 and what Christ commands Matth. 28.20 'T is the whole Word of God which we must preach both Law and Gospell the One will keepe us from Presumption and the Other from Despaire the One will Humble us and the Other will Raise us The Law makes way for the Gospel it breaketh the stubborne heart of man and maketh him prize a Saviour and cry out with Paul Acts 9.6 Lord what wilt thou that I shall doe q. d. I doe now Resigne and Devote my self wholly to thee I am ready to doe and suffer what ever thou shalt command me Thus the Preaching of the Law prepareth the heart for Christ and must first be preached the Spirits Method is first by the Law to convince us of the exceeding sinfulnesse of sin and then by the Gospel to convince us of Christs Righteousnesse Iohn 16.9 10. But our great Worke is to Preach the Gospell and the Law
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
is the very formalis ratio the quintescence of zeal to be intense and increased to the utmost 'T is not every degree of Affection for a formalist may have some cold Vellieties and Luke-warm desires and a carnal man may have some joy and fear But zeal is another thing 't is a boiling over again with extremity of heat 'T is sacra ebullitio a holy heat and rising of the heart against sin It makes a man fervent or seething hot against sin Rom. 12.11 Water may be hot in some measure and yet not seeth seething hot is the highest degree of heat But the Hypocrite is affraid of being too zealous and active for God whereas we can never be too zealous in that we know to be good in it self and good for us to do We cannot exceed in our love to God nor in our obedience to him No vertue in its formal reason can be too much intended a man cannot be nimis liberalis tho he may be nimius in largitione Keep the horse under the bridle and in the right way and keep the stream within its banks let it run in a right channel and then the stronger the better 3. It will make us sharp and severe against our own sins but pittiful and compassionate to others As charity so zeal begins at home no man can speak so sharply against him as he doth against himself though others may excuse him yet he 'l not excuse himself 2 Sam. 24.10 But the Hypocrite he 's parcus sibi severus aliis High and harsh in his censures of others but indulgent to himself Matth. 7.4 the worst men are usually the greatest censurers Acts 28.4 4. It makes a man more zealous in great matters then in lesser In great causes he sheweth great zeal and in lesser causes lesser zeal He calls not for a Sword to kill a Flea nor for an Axe to crack an Egge He well knows that the same fire is not requisite for the roasting of an Egge as is for the roasting of an Ox. But the Hypocrite he 's magnus in minimis he 's fiery in small matters and cold in weighty ones With Saul he kills the lean but spares the fat And with the Pharises he Tythes Mint and Cummin but neglects obedience in the great things of the Law Matth. 23.23 5. He 's more zealous in Gods cause then in his own Moses how meek and quiet in his own cause Numb 12.3 Yet how hot in Gods Exod. 32.9.19.27 Hezekiah mourns more for Senacherib's blasphemy then for the Sword that was drawn against himself 2 Kings 19.3 4.16 David when himself was persecuted became as a deaf man but when Gods Law is transgressed his zeal consumes him and rivers of tears run down his eyes Christ himself in his own sufferings was as a Sheep before the Shearer dumb but when Gods house is profaned he doth not onely by words but blows drive them out with an holy violence Nehemiah how silent when himself was reproached but when Gods Sabbaths are profaned he contends even with Nobles about it Ioshua 7.8 is more tender over Gods Name then his own he doth not say what shall our names estates and lives do but what wilt thou do for thy own name The Church of Ephesus could bear any suffering but not sin Rev. 2.2 But the hypocrite is hot in his own case and key-cold in Gods let any wrong him or rob him he 's all on a flame but let Gods Name Sabbaths Servants be wronged he cares for no such things 4. True zeal may be known by it's concomitants and companions which are 4.1 'T is ever attended with wisedom and discretion 'T is not a rash ungrounded zeal but a wise sober well-grounded fervour As a good dish may be spoiled in the dressing so a good reproof for want of observing due circumstances of persons time and place may loose it's due operation Hence Solomon commends a word that 's spoken Beophman super rotis suis running on the wheels of all due circumstances Psal. 25.11 Fire on the hearth is good but fire in the top of the house is dangerous Love allows us to be warm and plain but not scalding hot in our reproofs A well-ordred zeal will teach a Nathan to catch a David in a parable Caut. Yet must we beware least under pretence of discretion we destroy zeal of which see more in the Objections 2. It keeps the bounds of its calling It dares do nothing without a call from God Simeon and Levi were good men and the cause was good but the prosecution of it was ill for they assumed the Magistrates power without a call Gen. 3.4 Excessive heat or excessive cold is poysen 3. He loves to see and to make others zealous It 's the nature of fire to multiply one livingâ—coal kindles another zealous Abraham will not keep his goodness to himself but he 'l communicate it to his family So Moses Numb 11.29 and Paul Acts 26.29 4. 'T is of a growing nature we must grow in zeal as well as in other graces A grain of mustard seed though it be little yet 't is lively Fire on the Altar might not be suffered to go out Levit. 6.13 As natural strength so this is increased by exercise To him that hath true zeal shall be given more Lastly this must quicken us all to an holy zeal and emulation in well-doing Most men seek to excell their Neighbours in riches fine houses fine fare but who labours to excel in vertue The living God delights not in dead hearts dead spirits become not his servants cold wishes and faint desires please not him we must be active and stirring if we desire that God should be with us for our God is not the God of the dead but of the living Who should be zealous and active for God if we be not as Nehemiah said in another case Neh. 6.11 Should such a one as I fly I that am under such special promises special protection special providences should I dishonour my profession and in a fearful manner fly so should such as we be cold and dead who live upon the bread of life and drink the water of life who have lively Oracles and lively Ordinances and all meanes to make us lively Let us therefore do what we do with all our might as David did when he danced before the Ark. 2 Sam. 6.14 Let us oppose sin with all our might Preach Pray and praise God with all our might Iudge 5.12 Psal. 103.23 Rom. 12.11 We should burn and boyl up in our spirits in duty By this meanes we shall prevent aboundance of dangerous temptations which seise on Luke-warm professors When Honey is cold every Fly and Wasp robs us of it but when 't is boyling and scalding hot they dare not come neer it When men are cold and indifferent in Religion every Sectary and Seducer which are the Devils Flies and Emissaries makes a prey of us but when we are hot
friends of the Bridegroom and therefore they long for his coming 6. The blessings which we shall receive at that day are very desireable blessings It will be to us a day of Iubilee when we shall for ever be set free from all our enemies It will be a day of rest when we shall enter upon our everlasting inheritance a day of receiving wages for all our service A day which will free us from all our miseries and supply us with all mercies No wonder then that the Saints so earnestly long for it and if all the creatures groan and vehemently desire that day Romans 8.21 23. shall not the Spouse of Christ much more 2 Cor. 5.2 Wicked men have their portions in this life and rest content with present enjoyment and so desire not that day besides they are men of evil consciences and are condemned already in the word and in their own consciences Iohn 3.18 which maketh them fear and not desire that day they could wish that Christ would never come But the Godly who have faith and a good Conscience do with joy long for this day of their full redemption when Christ shall appear to their everlasting comfort So that to love and long for Christs appearing is the Character and almost the definition of all true believers None can love it but they and they cannot but love it VERSE 9 10. Doe thy diligence to come shortly to me VERSE 10. For Demas hath forsaken me having loved this present World and is departed to Thessalonica Crescens to Galatia Titus to Dalmatia WE are now come to the second part of this Chapter wherein the Apostle treateth of many private and personal affairs 1. He desireth Timothy to come speedily to him to Rome the Apostle had once some thoughts of going to Timothy 1 Tim. 3.14 but since he was shut up in prison and deprived of that liberty he now sendeth for him to come to him having many things to impart to him before he died probably touching the weighty affaires of the Church or else that he might be helpful in promoting the Gospel in Rome Italy and in the places adjacent since he wanted other helpers What ever it was it was no mean matter which made the Apostle send for Timothy beyond Sea from his charge at Ephesus in Asia minor to come to him at Rome Doe thy diligence or hasten to come to me he was near his end and therefore he biddeth him hasten and come speedily before winter Verse 21. q. d. defer not thy coming till another year but come speedily before I die 1. Observation 1. Personall presence is to be preferred writing The Apostle doth not say Write unto me but come unto me Letters we say doe not blush yet they cannot expresse the lively affections of our breasts as when men are present face to face with us Writing is more general and flat but the lively voyce and quickening presence of a friend worketh more effectually upon us Proverbs 27.17 Acts 18.5 When the Apostle would comfort the Romanes he telleth them that he will come to them Romanes 1.11 12. and 15.24 28.29 that he might be comforted by them and might comfort them So Iohn will not write to his friends but that he might the more effectually comfort them he promiseth to come and speake with them face to face that their Ioy might be full 2 Iohn 12. and 3. Iohn 13.14 Paul will not write but he will see the Thessalonians 1.2 17 18. There is more Vigour in the Voyce then in dead Letters Writing doth well but lively conference doth much better The speech of good men doth whet and excite men to love and good workes Hebrewes 10.24 it doth Minister Grace to such as keepe company with them Proverbs 10.11 and 15.4 Ephesians 4.29 2. Observation 2. The society and help of good men is much to be desired There is much comfort and good to be gained thereby Paul would never have sent so many hundred miles for a Timothy if there had not been more then ordinary sweetnesse in his society Man is a sociable Creature and God hath ordained mutual society for the quickning and increasing of his Graces in us We want much of our comfort in the want of a good friend which made David so sadly to lament the death of Ionathan and to complaine that he was desolate Psalm 25.16 and this made Paul to rejoyce in the recovery of Epaphroditus his Friend and fellow Souldier as a great mercy Philippians 2.25 26 27. Solomon telleth us that two are better then one Ecclesiasticus 4.9 As Oyntments and perfumes delight the senses refresh the Heart and quicken the Spirits so the faithful Counsel of a loving friend is very precious Prov. 27.9 Hence this communion amongst friends is called sweet Counsel Psalm 55. 15. We are subject in this World to many Tryals Now God hath ordained the society of his People as one speciall means to comfort us in them Malachi 3.16 Iames 5.16 This made Christ to send his Disciples out by two and two that they might have mutual Comfort and Confirmation of their Doctrine Luke 10.1 Unsociable men are like blunt and rusty iron unfit for service Solitarinesse and strangenesse is not good Solitary Birds are Birds of Prey Communion is a means to breede and increase brotherly love and to inlarge the Church Acts 2.46.47 They were all together with one accord and then it followeth The Lord added to the Church dayly such as should be saved This is an Article of our Faith we beleeve a Communion of Saints and oh that we did live as a People that beleeve our Principles T is Communion with the Saints on Earth is a glimspe of thy Eternal society which we shall have with them in Heaven when we shall all be gathered together into one Body 2 Tessalonians 2.1 as the society of wicked men in their wickednesse is a glimpse of Hell 3. Observation 3. The strongest Christians sometime may be helped by weaker A Paul may stand in need of a Timothy There is not a member in the body but is some way serviceable to the head 4. Observation 4. A Minister upon weightie and just occasions may lawfully be absent from his flock for a time 1. It must be but for a time 2. The cause must be weighty Timothy cometh from his charge to Paul yet Tychicus supplies the place the while who had great things to impart to him for the Churches good 't is noted as an act of cruelty in the Ostrich that she leaveth her Egges Lam. 4.9 Bishop Latimer wondred how men could goe quietly to bed who had great cures and many of them and yet peradventure never preached in any of them constantly It were easie to confute and confound these by Scripture Reasons Fathers Councills c. But 't is so fully done already by Master Blaxston in his Remonstrance against Non-Residents and blessed be God 't is so well purged out
Good men are easily reconciled to good men There was formerly a sharp contention between Paul and Barnabas about this Mark who for fear forsook Paul and left him in Pamphilia Acts 13.13 and 15.37 38.39 which made Paul that he would not suffer him to visit the Brethren The Apostle shewes himself strange unto him the better to humble him who had put his hand to Gods Plow and was now looking back yet since this Mark fell through weakness and now repented labouring faithfully in the Preaching of the Gospel the Apostle taking notice of this his industry and usefulness sends for him reckons him amongst his Coadjutors receives him into favour and commends him to the Colossians 4.10 Philemon 24. The Godly are men of wisdom and so have cool Spirits as the Original renders it Prov. 17.27 Their discretion teacheth them to moderate their anger and they count it their glory to pass by an offence Prov. 19.11 Anger in the Godly is like fire amongst thorns it is soon extinct but anger in the wicked is like fire in iron it abides long Iacob was angry with Laban but ere the Chapter ends it was gone Gen. 31.36 David was offended with Nabal but a wise Abigail easily appeaseth him It is ill in any to be hard to be reconciled as God forgets and forgives the wrongs we have done to him so must we the trespasses of our repentant Brethren Colos. 3.13 To up-braid a man with his sins after he hath repented of them is to be like the Devils in Hell not the Angels in Heaven 3. Observation 3. It is a great mercy to have good Parents This Mark whom Paul commends was the son of good Parents which were well acquainted with the Apostles whom they received into their house by which means Mark was converted to the faith and chosen for a fellow-helper to them and travailed with them their house was as an Inne to lodge the Saints and as a Church for the people of God to pray there Acts 12.12 and they were no loosers by it for God blest them with a son that proved a zealous Preacher of the Gospel It is true a wicked man may have a good child wicked Ahaz may have a good Hezekiah and Idolatrous Amon a pious Iosiah but he hath no promise for it the promise runs to the godly and their seed and therefore usually though not alwayes good men have good children a godly Abraham hath a godly Isaac a gracious Hannah hath a gracious Samuel a pious Zachary and Elizabeth have a gracious Iohn And wicked men usually have children like themselves God punisheth the iniquity of the fathers upon the children to many generations Most men labour to make their children great men rather then good men and learned rather then religious whereas we should strive rather to have them gracious that so they may improve their Riches and their Parts to right ends else their children will complain at them as St. Austin did sometimes of his father that he was at great cost to make him a Schollar but never cared to have him gracious 4. Observation 4. Superiors in gifts and grace may sometimes have need of the help of Inferiors A Paul may send for a Mark to help him An Aquila and Priscilla poor tent-makers may sotimes instruct an eloquent Apollos Acts 18.26 One man is no man God dispenseth his gifts severally and hath ordained the strong to help the weak and the weak according to their measure and in their places to assist the strong Some are Eyes in the Church some are hands some Feet some little Toes in the feet yet all useful in their place and serve for ornament to the body The weakest may be helpful to the strongest by their Prayers especially which made Paul that man of men and great Apostle so earnestly to beg for the Prayers of the Brethren not onely for some strong and eminent ones but of the Brethren indefinitly even the weakest widow and poorest Saint that can help us no other way yet may help us by their Prayers and therefore no starved beggar could beg more importunately for an Almes then the Apostle doth for a Collection of Prayers Rom. 15.30 Now I beseech you Brethren for the Lord Iesus Christ his sake and for the love of the Spirit that ye strive together with me in your Prayers unto God for me Let no man then despise the day of small things VERS 12. Tychicus have I sent to Ephesus THE Apostle here by prolepsis prevents an Objection which Timothy might make But who who might he say shall supply my place in my absence why Tychicus saith the Apostle have I sent to Ephesus Tychicus is a Greek name and signifieth Fortunate or Happy and as his name is so was he Paul gives him many high Encomiums He calls him a faithful Minister of Christ Epes 6.21 Colos. 4.7 His Companion Acts 20.4 His dear Brother Ephes. 6.21 22. Whom he sent to the Colossians 4.8 To Titus 3.12 and now from Rome to Ephesus Observation 1. 1. Good men are careful that the Church be not left destitute of Pastors If Timothy come from Epesus to Rome Paul will send Tychicus to his place Good men know the Subtilty of Satan and the activity of his Instruments to destroy the Church especially in the absence of their faithful and vigilant Pastors If Moses be absent but fourty dayes in the Mount the Israelites will presently fall to Idolatry Exod. 32.1 If these Shepherds be wanting the Sheep will straggle and the Wolves will soon devour them Non datur vacuum there is no vacuity nor emptiness in a Spiritual as well as in a Philosophical sense Where good Ministers are wanting there by sad experience we find that Anabastick-Quaking-Libertines-and-other-instruments-of-the-Devil are presently at hand When it is night then look for the beasts of the Forrest to come forth but when the sun of the Gospel ariseth then they fly to their Dens Psal. 104.20 22. Sad then is the condition of these Ministers that leave their Churches at six and sevens so they can have the fleece they care not what becomes of the flock nor who comes there Let such read Ezeks 34.2 to 11. and if they be not past feeling it will awaken them VERSE 13. The cloak which I left at Troas with Carpus when thou comest bring with thee and the Bookes but especially the Parchments HE cometh now in the second place to tell Timothie what he should bring with him from Troas viz. his cloak which he left there with his Book and Parchments About this cloak there is much tugging amongst Interpreters 1. Some would have the word to signifie a Book 2. Others would have it to be a Coffer of Books both these would make the Apostle guilty of a gross Tantology q. d. Bring the Books or the Coffer of Books and the Book and Parchments 3. Others would have it to be a Senatorian garment which his Father left him
part it hath been turned against the best men for whose sake Government was principally ordained 3. Inferiour persons by railing on the Preachers and Publishers of it Truth hath a searching discovering condemning power which makes the wicked so to hate it VERS 16. At my first answer no man stood with me or no man assisted me but all men forsook me I pray God that it be not laid to their charge V. 17. Notwithstanding the Lord stood with me or assisted me and strengthened me that by me the Preaching might be fully known c. WE are now come to the Third Part of this Chapter wherein the Apostle complains of the timerousness of weak Christians before he complained of Alexaâ—der and open enemies now he complains of a desertion by faint-heartd friends Where we have 1. The carriage of weak Christianss toward Paul viz. They desert him in his distress and dare not own him before Nero's tribunal 2. We have the Number of these Desertors it is not two or three but all men all forsake him not a man durst stick to him or stand by him .i. very few if any 3. Here is the Time when they forsake him it was at his first answer before Nero. 4. Here is Pauls Carriage towards them He prayes for them that since they did not sin as Alexander did maliciously but of infirmity that he would not lay this sin to their charge At my first answer Or at my first Apology and defence of my self and the truth before Nero or before some of his Officers which he had appointed against the malicious accusations of the Jews This his first defence was not the first which he made when he was first Prisoner at Rome about nine years before but he speaks of his first defence which he made before Nero when he was Prisoner the second time at Rome This defence he made about nine months before his death neer the end of Nero's raign when he wrot this second Epistle to Timothy No man stood by me or was present with me To assist or aid me to comfort or counsel me But all men forsook me Even my dearest friends who might have helped me by their power and pleading left me in the brias as a forlorn man Those that formerly came to visit him in Prison now durst not shew their heads for fear of suffering with him such was Nero's out-rage now in his last dayes against the Saints Chrysostom makes this the ground of Nero's rage against Paul viz. because he had confounded Simon Magus whom Nero highly prized and had converted his Butler and some of his Concubines whereat he being enraged caused him to be beheaded for fear of Nero his friends out of weakness generally forsake him Yet the Universal Particle would seem to admit of some restriction All .i. all most all very few excepted for Luke did not leave him V. 11. So the word All is taken in Scripture Philip. 2.21 All men seek their own .i. The most and greatest part are self-seekers I pray God it be not laid to their charge q. d. I pray God forgive them this great sin of forsaking me in my necessity I wish it be not imputed to them for sin Alexander that sinned maliciously him he names and curseth but these weak Christians who failed for want of some measure of Spirit and courage retaining still a hidden love to the cause of Christ their names he conceals with prayer that God would not lay this sin to their charge Observations 1. Christians must be able in some measure to Apologize for the truth They must be ready not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give a bare answer but they must be ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make an Answer with a defence of the truth 1 Pet. 3.15 Thus Iob oft Apologized for himself against the false accusations of his friends So doth Peter Acts 2.14 c. and Steven Act. 7. and Paul often Acts 22.1 and 23.1 and 24.10 and 25.8 and 26.1 Philip. 1.7 Thus Iustin Martyr Tertullian Athenagoras Lactantius and Minutius Felix apologize for the Christians against their slanderous enemies And B. Iewel Apologizeth for the Reformers against the Papists As wicked men are subtile to destroy the truth so we should be wise as serpents to defend it 2. Observation 2. All men forsook me Peter was not then surely Bishop of Rome Had he been there in such high authority he would have said somewhat doubtless for Paul Paul lived in Rome two years in his hired house Acts 28.30 And when he writes to the Romans he saluted many yet not one word of Peter there Rom. 16. It is not probable then that Peter was Bishop of Rome seven years as the Papists without any Scripture-grounds affirm But on this see more before V. 11. 3. Observation 3. Gods dearest Servants must expect many times to be left alone They are oft hopeless and helpless in respect of worldly help and creature-supplies It is no strange thing to see a good man forsaken of all his friends Iob complains of some such dealing from his friends Iob 6.15 16 17. and 12. 4. and 19.2 3. And so doth the Church Lam. 1.2 19 21. David oft complains that his acquaintance stood aloof when he was in trouble Psal. 31.11 When Christ was apprehended all the disciples fled and forsook him Good men are men still and so are subject to Passions fear and faint-heartedness and have not the same courage at all times even in their own trials much less in others as we see in Elijah that now tells Ahab to his face of his abominations yet anon flyes from Iesabel and is in a Pet. So David one while he will not fear though ten thousand compass him about yet another while he cryes I shall one day perish by the hand of Saul This is a very hard lesson for man is a sociable creature to be content to go alone in duty and though all men forsake Christ yet not to forsake him then this is Heroick and noble indeed Thus did Elijah Athanasius and Luther when they had all the world against them God hath so ordained it in his wisdom to wean us from the world and to make us see the Vanity of creature-comforts that we may not confide in them but may say with repenâ—ing Ephraim Ashur shall not save us for with thee the fatherless find mercy Hos. 14.3 and with David Help Lord for vain is the help of man Psal. 60.11 By this means he drives us out of the creature to himself hence Iob complains that God himself had yet his brethren far from him Iob 19.13 14. The like complaint makes Heman Psal. 88.8 Thou hast put mine acquaintance far from me Thou hast made me an abomination to them Prosperous rich men have many friends but the poor and distressed is scarcely owned by his own Parents Iohn 19.21 22. The blind mans Parents were afraid to own their son for fear lest the Jewes