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
terminis for the out-works of Religion but for the Fundamentals and for the whole possession We must contend with Papists about our Justification with Arminians about our Election with Antimonians for the Law with Socinians for the Gospel and with the Antiscripturists for all 2. The Lord commends this in his servants he hath recorded the zeal of Moses Phinees Paul Apollos c. to their everlasting prayse they are the Apple of his Eye which is Oculus Oculi the glory of the Eye Zach. 2.8 They are his jewels he counts himself honoured and adorned by such and therefore he calls them his glory Isay 4.5 These glorifie God on earth and therefore we will glorifie them with himself Iohn 15.8 and 17.4.5 God hath more glory from his little zealous flock then from all the world besides Hence he so much glories in him Iob 2 3. Acts 13.22 3. He Rewards it where ever he finds it Phinees for his zealous execution of Justice was blest both he and his posterity Numb 15.11 12 13. Levi for his zeal in vindicating Gods Honour was exalted to the Priesthood Exod. 32.29 Deut. 33.8 9 10. Zabulum and Napthali that ventured their lives in Gods cause Iudge 5.18 God remembers the kindness and rewards it many years after in sending Christ to preach the Gospel first to them Matth. 4.13.14 yea so greatly is the Lord delighted with zeal that Iehu his Hypocritical zeal went not unrewarded 2 King 10.30 4. It graceth all our graces and is the Honour of our honours All Grace without this is nothing Dead Knowledge Faith Repentance are of no esteem with God dead Prayer is not Prayer As under the Law no sacrifice was acceptable without fire so no duty now is acceptable without the fire of zeal 5. Christ hath paid best for our zeal The fair price that he paid to Redeem us the same precious blood he gave to purchase us to himselfe a zealous and peculiar people Titus 2.14 If any have paid dearer for it or can shew better Title to it let him take it 6. Our zeal doth denominate us that we are that we are zealous for 'T is true we may love the creature but it must be with a subordinate inferior love but our zeal which is the cream of our affections must be given only to God 'T is a glory which he will not suffer to be given to another 7. Our zeal may provoke others the Corinthians zeal provoked many 2 Cor. 9.12 When the Love-sick Church began to commend Christ Cant. 5. ult This is my friend and this is my Beloved in the very next Chapter 6.1 Others begin to inquire Where is thy Beloved that we may seeke him with thee 8. Such help to save a Land from ruine One zealous Moses kept off judgement from Israel Psalm 106.23 One zealous Phinees stayes the Plague One zealous innocent man may save an Iland Iob 22. ult 9. This makes a man to excel we are all by Nature of one blood 't is Holy zeal that makes the difference This makes the Righteous to excel his Neighbour Prov. 12.26 both in life and death one of these Pearles surpasseth ten thousand peebles as one living creature excels a thousand dead ones These are called lively stones 1 Pet. 2.5 1. They are stones in respect of stability and solidness they stir not from their principles but are an everlasting foundation Prov. 10.25 2. Lively because of their Zeale and Activity they are prompt and ready for every good work 2 Timothy 2.21 Their spirits are raised to the highest excellencies and so are capable of the highe stactings They live the life of God Ephesians 4.18 or a godly life because it is from God as the Author it is according to God as the pattern and it tends to God as the end Others may do well but the zealous man excels them all Hence he 's called in Scripture not Adam a common man but Ish quasi Esh a man of fire heat and courage a man of spirit life activity a man of men an excellent man fitted to honour God and rule others 10. You will have no cause to repent of this zeal yea if the saints in Heaven were capable of sorrow they would grieve for nothing so much as that they had not done more for God in their generation How many have repented of their superstitious carnal zeal as Cardinal Woolsy sometimes did Had I served God as diligently as I have done the King he would not have given me over in my gray hairs but this is my just reward for serving men before God 11 There is an absolute necessity of it in respect of the many enemies that oppose us So soon as ever a man begins to look towards Heaven he must look for Giants and sons of Anak to oppose him We have the Devil above us with all his methods Eph. 6.11 depths Rev. 2.24 Devices 2 Cor. 2.11 The world about us with all its baits and snares and an evil heart within us ready to betray us into the hands of our enemies So that unless we be resolute violent men we shall never get Heaven Matth. 11.12 't is not the lazy somnolent Christian but the active and the violent that take Heaven by force 12. All thy gifts and parts without zeal to improve them become useless A Stag or Hart that hath great strength and horns yet doth little with them for want of courage As a bird without wings a body without a soul and salt without savor so is a man without zeal like Ieremiahs rotten girdle that was good for nothing Ier. 13.7 Zeal is to the soul that which spirits are to the body and wine to the Spirits it puts activity and quickning in us 'T is as wheels to the Chariot which make us run the wayes of Gods Commandments as courage to a souldier as mettle to the horse and as manure to the ground which makes it abound in fruitfulness Now that you may get and keep this Gace we must shun those Quenchâ—coals which extinguish this holy fire in us 1. The first is the retaining of any one bosome beloved sin be it Pride Idleness Formality Covetousness either thy zeal must destroy thy sin or thy sin will destroy thy zeal Zealous affections are the wings of the soul but sin like bird-lime intangles them that they cannot fly Heaven-ward They are the feet of the soul but sin like fetters hindereth us from runing They are the fire of the soul but sin like water quencheth this fire We must resolve therefore against all sin if ever we would have the Spirit of zeal to dwell in us 2. Take heed of the inordinate love of the world These thornes will choak our zeal and this outward heat extracts and consumes our inward Cast earth upon fire and you put it out Demas and Iudas the love of the world drew them off we must get our affections loosened from the world and use it as though we used it not Use
betray the son too 4. Here is the Reason of this Caution why he should shun the society of Alexander viz. because of his desperate condition he being one that openly and maliciously opposed the Truth of God and greatly withstood Pauls words Alexander the Copper-smith c. There is a great Controversie amongst Interpreters who this Alexander should be and it is conceived by the most judicious that it was that Alexander mentioned Acts 19.33 Who was a Jew and dwelt at Ephesus who was on Pauls side at the first and sought to appease the tumult stirred up at Ephesus against him where he had like to have lost his life for appearing on his side yet now he maketh shipwrack of the Faith and opposeth the People of God revileing and traducing them which the Apostle calleth blasphemeing 1 Timothy 2.20 The Copper-smith A man of a mean Condition one that got his living by his hammer and hard labour in an inferiour Calling He was sometime Pauls Disciple and profest the Truth but now the scales are turned and of a Professour he is become a persecutor Hath done me much evil The word which we render hath done in the Original signifieth to shew It is an Hebraism they put shewing for doing Psal. 4.6 Who will shew us any good .i. who will effect our desires in that kind so Psal. 60.3 thou hast shewed thy people hard things .i. thou hast caused them to see and endure hard things probably he might by his agents and friends stir up Nero against him as a seditious person a broacher of strange doctrine and and enemy to the Jewish religion which was then tolerated at Rome What this evil was he shewes in the next Verse He resisted our words and opposed the truth which Paul delivered The Lord reward him according to his works which he hath done and still endeavours to do against me and the truth of God which I profess He now delivers him up to the Justice of God who is a righteous Judge and will reward every man according to his works The Vulgar to mollify this Imprecation have put the word in the future Tense and so would make it a Prediction and not an Imprecation The Lord shall reward him but the word is Optative in the Original and implyes a heavy Imprecation The Apostle by a prophetical Spirit saw manifest signes of reprobation in this man and thereupon denounceth this curse against him Quest. But how doth this Imprecation agree with that Apostolical sweetness and mildness which was in the Apostle Answ. The Apostle spake not these words out of any private spleen but oâ—t of Prophetical zeal he desires the Lord to execute his justice on this incurable Apostate So that it was an Imprecation darted by a particular motion of the Holy Ghost and so not to be imitated by us who have not that extraordinary measure of the Spirit as Paul had Of whom be thou ware also Observe him and take heed of him for he goeth up and down stirring up the Jews against the Gospel q. d. The reason why I mention him at this time is that thou maist shun him as an excommunicate person and one delivered up to Satan Since then he is an incurable Apostate avoid him as the Pest and Poysener of humane Society For he hath greatly withstood our words much more will he withstand thine q. d. He hath not onely resisted us but which is worse he hath Violently and Vehemently resisted the truth which I have preached to the world The one is but a personal persecution against charity the other is a doctrinal offence against piety and so far more hainous Observations 1. Great Professors may become grievous Persecutors This Alexander was a noted Professor and within the pale of the Church else the Apostle could not have excommunicated him and cast him out of the Church if he had never been in and if he had not profest the faith he could not have made ship-wrack of it 1 Tim. 1.19 20. Yea this man was neer to Martyrdom as Calvin conceives yet now he turns a desperate opposer of the truth The best things when corrupted become the worst The most generous wine makes the sharpest vinegar and the finest flesh when putrified becomes most fulsom These Apostates know the state of the Church better then others and so are able to do it more mischief besides God in judgment gives them up to a reprobate sense and the Devil comes with seven worse spirits and re-enters which makes the latter end of these men worse then their beginning Nicholas a great professor and one of the seven Deacons yet at last fell into foul errours pleading for community of wives and the lawfulness of adultery hence came the Sect of the Nicolaitans Rev. 2.6 Iudas went far yet at last sells his Master Be not then offended when you see Professors turn Blaspemers and Preachers Persecutors it should grieve us but not discourage us It was so in the Apostles time it is so now and it will be so to the end of the world There will be some such Tares mixt with Gods wheat and a Iudas amongst the very Apostles We must look to be hooted at as signes and wonders as mad-men and Monsters and that in Israel Isay 8.18 Quest. But doth not this prove the Apostasy of the Saints since Alexander is said to make ship-wrack of the faith Answ. Not at all There is no arguing from the shadow to the substance from the Meteor to the fixed Star because Hypocrites temporary beleevers and carnal professors fall away therefore real Saints and such as are effectually called may fall away is a manifest Non Sequitur 2. Observation 2. It is lawful sometimes and in some cases to name men Alexander a malicious incorrigible enemy is named that every one may shun him But of this before in Verse 10. 3. Observation 3. The enemies of Gods people many times are sordid men Alexander a Smith a man of no learning of mean education by professing not a Gold-Smith nor a Silver-Smith but a Copper-Smith and by disposition an open enemy to the truth This contemptible man opposeth the Preaching and Practice of chosen vessels an eminently learned Paul Thus it pleaseth God to exercise and humble his choicest servants by vile and worthless men Iob complains of such Iob 19.10 and 30.1 David complains that the abjects and dregs of the people made head against him Psal. 35.15 16. So Acts 17.5 And this was prophesied longe since by Isay 3.5 that such disordered times should come that every boy should behave himself proudly against the Ancient and the base against the Honourable and men of worth It is a trouble to ingenious natures to be molested by such disingenuous ones who want common humanity To fall by the hand of an Achilles or some eminent person for Learning and Valour is some honour But to be vext by such How 's and
reconciled tending all to one and the same end I shall therefore take them in all for it is a Rule in expounding Scripture That when a Text admits of many but not contrary senses it is a safe way to take in all lest we misse the meaning where no reason doth constrain we are not to restrain the words but may take them in the largest sense especially when neither matter phrase context or scope do hinder us 1. The last dayes are called perilous because of those perilous pestilent wicked men and wicked manners that shall then abound This sense is genuine if we consider the context The last dayes shall be perilous and why so not so much because of the sword plague famin persecution or any corporal distresse that shall molest men but bccause of those perilous sins which shall then over-spread the face of the Church This Reason is clear verse 2. For men shall be lovers of themselves covetons boasters proud blasphemers c. These even these are the things which make the times truly perilous and really pernicious And therefore Grotius and his followers are much mistaken who place the perill of the times onely in affliction and sharp persecutions citing Gen. 47.9 Psal. 49.5 whereas the Context clearly evinceth the contrary 2. They shall be troublesome times because of the predominancy of sin which will create much trouble to the godly for there is nothing more grievous to a gracious soul than sin as nothing is dearer to such a man than the glory of God so nothing affects him more than Gods dishonour and as the last dayes will be troublous to all the godly in generall so especially to Gods Timothies to his faithfull Ministers who are bound by their place and calling to witnesse against them 2 Cor. 12.26 3. The last times will be sharp and sad times to the godly who are the light of the world and so hatefull to these Owles as the light is to the thief which discovers him 4. Cruell and outragious times because of those outragious sins and sinners which shall then be rife Thus the Devils are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saevi valdè Mat. 8.28 exceeding fierce The men of the last times shall resemble this their Father for as the godly are holy because God their Father is so so these shall be fierce and furious because the devill their father is so Hence the way of transgressours is said to be harsh and hard Prov. 13.15 they are men of fierce and furious spirits full of malice hatred envie and all manner of cruelty 2 Tim. 3.3 5. Difficult and dangerous times wherein it will be very difficult to discern what counsell or course to take and how to behave our selves amongst such monsters rather than men as shall arise in the very bosome of the visible Church 2. They may be called hard times in respect of the men that shall live in those dayes they will be hard-hearted impudent impenitent sinners these are called duri facie duri corde Ezek. 3.7 brazen-faced men hence Tyrannicall government is called hard and cruell government Dan. 2.40 because Tyrants use to rule with rigour and cruelty Hard things cannot be bowed or bended you may break them sooner than bend them a hard Adamant no fire can melt it no hammer break it So the last dayes shall be perilous because men will be so hardened in sin that all that mount Sinai or mount Sion can afford neither the curses of the Law nor promises of the Gospel can work upon them 3. They shall be hard times in respect of the proud boasting blasphemous speeches which men shall utter these are called hard words in Scripture as 1 Sam. 2.3 talk no more so exceeding proudly let not arrogancy or hard words come out of your mouth thus blasphemous Atheists are said to utter hard things Psal. 94.4 Thus in the last dayes men shall be proud boasters blasphemers exalting themselves and their own By-wayes as the only way blaspheming God and his Ordinances and slandering his faithfull messengers For these hard speeches they must one day answer Iude 15. 't is these sins that make these last times so hard 2 Tim. 3.2 4. They will be hard times because it will be hard for a man to keep himself free from the infection of the sins of those times all that live in them will be in danger of being partakers of the sins of those about them either by complying with them or conniving at them or not mourning and witnessing against them It will be very hard to keep our selves pure in the midst of such an impure generation 5. They will be sad times and therefore hard times for sad things in Scripture are called hard things Thus those that are sad and troubled in spirit are said to be of an hard spirit 1 Sam. 1.15 thus Hannah is said to be a woman duri spiritûs of a sorrowfull spirâ—t So a sad messenger is called an hard messenger 1 Kings 14.6 I am sent to thee with hard tidings i. e. with sad newes In this sense also the last times will be hard times by reason of those sad tentations and oppositions which the godly will meet withall from that degenerate generation and because of those abounding sins and errours which will much sadden the hearts of Gods people 6. They will be grievous times grievous things in Scripture are called hard things Thus the grievous servitude of Israel in Egypt is called a Hard bondage Exod. 1.14 and 6.9 and the yoke of Tyrants is called a hard and grievous yoke 1 Kings 12.4 So the last times will be hard and grievous times not onely in respect of the opposition of Tyrants on the one hand who like wilde boars will endeavour to root up the Lords Vine-yard Psal. 80.14 but also in respect of subtle seducers and pernicious Hereticks who like Foxes will endeavour to destroy Christs Vine Cant. 2.15 Thus those perilous times which then were instant are now extant no sooner do the last times come but perilous times are presently come This also know That in the last dayes perilous times shall come There are yet two Questions to be answered and then I come to the Observations 1. Quest. How can the times be said to be perilous hard hurtfull c. since Time in it self is good being given us by the God of goodnesse for good Ends and Uses Answ. 'T is a Metonymicall speech the times being put for the men that live in those times a Trope very frequent in scripture Psal. 49.5 Ephes. 5.16 the dayes are evill i. e. the men living in those dayes So in our common speech we cry O tempora O wicked times when we mean the wicked men that live in the times See more in my Schooles Guard p. 172. So Amos 5.12 13. the Prophet calls the time wherein many crying sins reigned an evill time by reason of an evill and ungodly generation
in nothing be carefull viz. with a care of â—iffidence though we may with a care oâ— diligence But what would you have us do Why Pray saith the Apostle that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Catholicon an Universall remedy for any malady Iames 5.13 1 Kings 8.31.33.35.37 Psalm 107.13.19.28 it hath virtutem pacativam a settling and composing virtue 〈◊〉 quiets and stills the distempers of the soule as sleep composeth the distempers of the body it guardes our hearts and keeps us as safe as in a Garrison Hence Luther called Prayer the Leeches of his cares When Hannah was in distresse she goes to prayer and then was no more sad 1 Samuel 2.18 Pray saith Christ And your joy shall bee full Iohn 16.24 4. Get interest in God and assurance of his favour and thou hast all He that serves God all the creatures delight to serve him He is too covetous whom God cannot content He that hath the Sunne needs not complaine for want of the Starres He that hath tasted the sweetnesse of better things will easily contemne these low things Let us therefore turne our Covetousnesse the right way and if we will covet let it be the best things 1 Cor 12.31 and 14.1 Let it be the chief of our care first to get Grace and then Riches will follow Matth. 6.33 Prov. 22.4 Psal. 112.1.3 To this end â—et us compare Grace and Riches together 1. These temporall Riches are but drosse and dogges-meat reprobates for the most part have most of them they are common blessings But Grace is a choyce blessing and peculiar onely to the people of God 2. Riches are Transitory they may be lost or spent the more a man spends the lesse he hath but Grace is true Treasure durable Riches that better part which cannot be lost Matth. 6.19 20. Luke 10.42 This increaseth by spending Matth. 13.12 To him that hath shall be given i. e. he that shewes his Grace by Practising of it shall have more 3. Riches hinder many from Heaven few rich men shall be saved 1 Cor. 1.26 some but not many Corpulent birds seldom fly high These many things cumber them and this thick clay clogges and defiles them Luke 10.41 Hab. 2.6 But Grace is the Path-way to Peace and Glory 4. Riches breed discontent the more men have the more unquiet they be they are still unsatisfied Eccles. 5.10 But Piety breeds contentment and therefore 't is called Great gaine 1 Timothy 6.6 Godlinesse in the Power and Life of it is Gain 't is no aiery notional empty thing but 't is that which brings Reall profit to them that have it Now gain is Argumentum cogens 't is an argument that takes with all men why get godlinesse and you get gain 2. 'T is great gain there 's none like it hence it 's said to be profitable not for some things but for all things having the promises of the blessings of this life and that which is to come 3. 'T is great gain in respect of the Effect which it produceth viz. contentment When the soule is once acquainted with God a very little of these outward things will content us Psal. 16.5 6. and 23. 1 Philip. 3.8 This is the rare priviledge of Godlinesse that it can make us Rich without Riches as we see in the Church of Smyrna Revel 2.9 I know thy poverty but thou art Rich. Though she were poor in goods yet she was rich in Grace rich in contentment rich in Capite in Christ her head in whom all is Hers Rich in Bills and Bonds i. e. in the promises and Rich in Reversion having Title to Heaven and Happinesse 5. Exercise your selves daily in Acts of Love to your Neighbour and pitty to the poore this will losen your hearts from the World for as when money increaseth our love to it increaseth Crescit amor nummi quantum c. So by accustoming our selves to give our love to money is lessened as our money is lessened Many Acts beget an Habit and habits become strong and delightfull 6. Get contentment with your present condition what ever it be when the Apostle had disswaded men from Covetousness Heb. 13 5. Let your cenversation be without Covetousnesse let not onely an Action or two for one Action doth not denominate but let your whole conversation the series and course of your life all your Buying Selling Trading trafficking must shew that you are free from Covetousness But what means must wee use against this sinne Be content with present things Doe not carke nor care for hereafter but rest quiet and content with the present estate and condition of life which God hath allotted thee Be it little or be it much high or low a doing or Suffering condition be it sickness or health plenty or poverty still know that the present condition which God allottes thee is alwayes the best for thee because 't is that condition which the onely and infinitely wise God hath assigned to thee he knowes what 's best and fittest for us The little childe would have a piece as bigge as the Plow-man but the wise Parent knowes he would but spoyle it if he had it God knowes our strength our Parts and abilities and therefore that condition which he sets us in is ever the best for us Hence He commands us Having food and raiment to be content 1 Tim. 6.8 Having food not dainties and raiment not ornaments if we have things necessary for us and ours though we have not abundance we must rest quiet and contented A shooe too bigge for our foot overthrowes us Nature is content with little and Grace with less Bread and Water with the Gospell said Master Greenham is good cheere The Lord checkes Baruc for seeking great things for himselfe especially in troublous and calamitous times Ierem 45.5 Hence 't is that the holiest men have ever been the most contented men and if there be any Heaven upon earth it is contentment and inward Peace 'T is a flower which growes not in Natures garden it cannot reach it it is a Supernaturall lesson taught us by the Spirit of Grace and he 's a good proficient in the Schoole of Christ who hath learned it Paul had it Phil. 4.11 12 I have learn't to be abased and to abound Two hard Lessons 1. To know how to want Food Health Wealth Liberty to be stript of all earthly comforts and yet to sit down quiet and content is a high and a hard Lesson 2. Sometimes the Lord gives abundance to his people as he did to Abraham David Solomon Iob Iehosaphat c. and then to know how to abound is harder then to know how to want yet the Apostle was so exact a Schollar in the Schoole of Christ that he had learn't his Lesson both wayes both backward and forward he could abound and he could want Benjamin was called Ithar jad because he could use both hands and they were a notable Tribe but to know how
cap. This Text I may call the Drunkards Looking-glasse wherein they may see the woe and sorrow that attends them To whom is woe to whom is sorrow i. e. who draw all manner of sorrow upon soul and body but drunkards They meet to be merry but the end of such mirth is heavinesse It 's dear bought that hath so many curses attending it What madness is it for a few moments of pleasures here to endure eternity of sorrow hereafter Fur the enjoyment of a little wine here to drink the Vialls of Gods wrath and lye in Seas of misery for ever 2. To whom is strife and wounds without a cause q. d. Drunkenness breeds contention quarrelling and needless wounds 3. It hurts the Body and brings Diseases Rheumes Dropsies Apoplexies and Redness of eyes by reason of abundance of hot humours How many have shortned their dayes and extinguisht the Radicall moysture much water poured on a little flame doth soon extinguish it This makes even Kings sick Hos. 7.5.2 Verse 30. Solomon tells us how we may know a Drunkard 1. He loves to tarry at the wine he spends houres dayes and years at it 't is his Trade and Calling 2. He goes and seeks mixt wine q. d. He goes from house to house to inquire after the strongest Liquor 3. But how may we shun Drunkenness V. 31. look not on the wine when 't is red i. e. Shun the occasions and allurements to this sin set a watch over your eye and stay the beginnings of it 4. What hurt will it bring upon us V. 32. In the end 't will bite like a Serpent q. d. Though for a time it may seem pleasant yet at last 't will sting thee very sore it will bring upon thee troubles Internall Externall Eternall Wherefore fly from it as from a Serpent 2. 'T will hurt the soul and fill it full of noysome Lusts. The soul is the best and noblest part which if corrupted becomes the worst V. 33. It breeds adultery and lust Thine eyes shall behold strange women i. e. Harlots Drunkenness and Whoring oft go together A belly filled with wine foameth out filthiness Rom 13.13 Lot though a holy man yet addes Incest to his Drunkenness And though Adulterers are not Drunkards yet there are few Drunkards but are Adulterers V. 33. It breeds evill speeches Thy heart shall utter perverse things i. e. preposterous foolish filthy matters V 34. It makes men stupid and fearless secure and careless in the greatest dangers He 's as one that sleeps on the top of a Mast in the midst of the Sea Though he be in great and continuall danger yet he 's insensible of it He 's in great danger that sleeps in the midst of the Sea for he 's soon overwhelmed with waves and he 's like to fall suddenly that sleeps in the top of a Mast yet such is the Drunkards Lethargy that he cannot feel when he is stricken nor know when he is beaten V. 35. which is the height of misery it makes men desperate incorrigible and incurable They become impudent in sin those sins which men tremble to commit when sober yet they 'l venture on when drunk I will seek it yet again saith the habituated Drunkard q. d. Notwithstanding all these dangers and mischiefs I will not leave my drunkenness As perseverance in goodness in despight of all opposition is the height of goodness so perseverance in wickedness in despight of Judgements is the height of wickedness That 's our misery which attends on drunkenness that it 's usually accompanied with impenitency Hos. 4.11 4. It robs men of their good name Call a man drunkard you need say no more Hence when the Pharises would accuse Christ as a great sinner they call him a Wine bibber Mat. 11.19 of old they were accounted sons of Belial 1 Sam. 1.14 15 16. when Eli thought Hannah mas drunk count not said she thine hand-maid for a daughter of Belial i. e. for a lawless loose disordered person It takes away the man and lays a beast in his room yea it makes a man worse then the Beasts that perish for you cannot force them to drink more then will do them good 5. It wastes and weakens the Estate and so disables men for works of Piety and Mercy Prov. 21.17 He that loveth wine shall not be rich Not he that drinketh wine but he that loves it so as to set his heart upon it such lose both Temporal and Eternal Riches 6. It layes Kingdomes waste Isay 5.11.13 14 15. as a good man is a publick good so such a wicked man especially is a publick evill 7. The loveliness and beauty of Temperance and sobriety should make us loath excess luxury How sweetly doth the sober holy man enjoy himself his soul 's in Peace his house is in Peace his goods are preserved his family is the better for him he 's a blessing and ornament to the place where he dwells His judgement is clear his memory strong his affections regulated he 's fit to pray read hear meditate c. He hath a healthfull body and a comely countenance wise discourse In a word he enjoyes himself and sees God in all the blessings he enjoyes There 's no sin but hath some pretences and so hath this 1. Object Ioseph made his Brethren drunke Answ. That 's false for Ioseph was a holy man and one that feared God and therefore durst not do such a thing for a world God puts a Spirit of ingenuity in the hearts of his people and writes the Law of love there which constraines them to be pure and sober in all their actings and undertakings they are born of God and cannot sin viz. deliberately wilfully and habitually 2. The word Shacar is taken in Scripture in a good sense for a free and liberall use of the creature ad hilaritatem non ad ebrietatem for mirth and not for madness for chearfulness and not for drunkenness So the word is used Hag. 1.6 they shall drink but not to drunkenness i. e. not plentifully So Cant. 5.1 drink ye drink abundantly to an holy inebriation So Ephes. 5.18 be not drunk with wine wherein is excess but be filled with the Spirit q. d. If ye will be drunk let it not be with a bodily carnall divellish drunkenness but let it be with a spiritual holy ebriety do not sip or taste of the Graces of the Spirit but be filled with the spirit of Joy Love Peace Temperance Patience Acts 2.13.15 compared with V. 4. spiritual joy is there likened to wine which revives and quickens dead and drooping spirits So Cant. 1.2 thy love is better then wine This is Crapula sacra The word is likewise used in the New Testament Iohn 2.10 for a more free and liberal use of the Creature for mirth and comfort not for excess and riot God hath given wine to make glad the heart of man Psal. 104.15 and so far as
vices are conquered by resisting but this by flying swiftly from the objects and occasions of this sin To quicken you consider 1. That this great sin never goes alone Idlenesse Luxury Lying and Murder usually accompany it as we see in David and the Sodomites Ezek. 16.4.9 the harlot by her inticements doth not only increase the number of Transgressors but of their Transgressions also Prov. 23.23 when a great beast hath made a gap the rest follow after If Solomon delight in Idolatrous women they will quickly draw his heart from God If once you give way to this sin you know not where you shall rest 2. 'T is a sin that is most opposite to the nature of God who is the most Holy and will dwell in none but chast and Holy ones Fornication is directly opposite to Sanctification yea 't is made one part of our Sanctification to fly fornication 1 Thes. 4.3 It makes men like the Devill who is stiled by way of Eminency The unclean spirit Matth. 10.1 and 12.43 and that 1. Affectu because he delights in such uncleannesse 2. Effectu because he drawes men to it 3. Habitatione because he dwells in unclean soules he finds them foul and he makes them worse 3. 'T is a violation of Gods most sacred Law Exod. 20.14 which is set down negatively because it binds most strongly allwayes and to all times The Pope may give dispensations but God gives none to any to violate his commands Every man must keep his vessell pure 1 Thes. 4.4 5. even the King must not multiply wives much less strumpets to himself Deuteron .17.17 4. Adulterers are Covenant-breakers the Marriage knot is called the Covenant of the Lord. Prov. 2.17 Mal. 2.14 15. now Covenant-breakers are ranged amongst the vilest sinners Rom. 1.31 5. 'T is worse then Theft The thief steales out of want the Adulterer out of wantonnesse The one may make satisfaction this can never Prov. 6.31 6. 'T is a sin that doth pollute and defile the body more then any other sin Hence the Apostle useth many excellent Arguments against it 1 Cor. 6.13 2. That which is consecrated to God must not be polluted with whoredome but the body is consecrated to God and made for his honour and service and not for fornication Ergo. 2. V. 14. From the Resurrection of our bodies to Glory thus he argues If our bodies shall be raised to Glory then may we not pollute them with fornication But our Bodies shall be raised to Glory 3. V. 15. Our bodies are the members of Christ and therefore 't is a great indignity and dishonour to him to have them given to an harlot 'T is in a manner to make Christ one with an harlot then which what can be more reproachfull to him 4. V. 16. He makes himselfe one with an Harlot and what can be more dishonourable then for a member of Christ to be joyned to such a creature 5. V. 18. He sins more especially against his own body The body is abused by other sins in part not wholly as the Tongue by lying the Hand by Stealing Murder but here the whole body is abused and abased 6. V. 19. If our bodies be the Temples of the Holy Ghost then they may in no wise be polluted or profaned And if all Temples must be kept clean then specially the Temples of the Holy Ghost who is a Pure spirit and will not inhabit a Swine-stye 7. From the work of our Redemption V. 19 20. We are not now our own to live as we please but we must live unto him that bought us and hath paid so great a price for us None are given over to these sins but such as God hates It 's a fearfull sign of his Anger to be given up to Harlots Prov. 22.14 He that 's hated of God shall fall by her Oh that young persons would consider this Text that it might be to them a perservative against this Soul-destroying sin when young persons grow proud or walk not answerable to the Light and Means which they enjoy but are barren and fruitlesse trees in Gods Vineyard then in his fierce wrath he leaves them to this sin as a punishment of their former sins Rom. 1.21.26 Amos 7.17 Ephes. 4.18 19. Let us therefore walk humbly with our God that he may delight in us and save us from this exceeding sinfull sin to such the promise runs Eccles. 7.26 Who so pleaseth God shall escape the Harlot but the sinner shall be taken by her God by his speciall grace will preserve such as are dear to him from this sin but the sinner that is left to himself cannot but fall into this pit and snare 8. Consider the sad Effects of this sin 1. It destroyes Nations for this the Lord had a quarrell and controversy with Israel Hos. 4.2 and cites them to answer it at his barre This makes a land to spue out its Inhabitants Levit. 18.24 25.28 29. as a man whose stomack is overcharged can have no rest till he have eased himself so the land is sick till it have eased it self of such Inhabitants Such sins and sinners put the Justice of God to a stand so that he knowes not how to pardon them Ier. 5.7.8 9. This was one of those sins which made the day of Ierusalems calamity to draw near Ezek. 22.4.11 This brought the flood on the old world Gen. 6.2 fire on Sodom Gen. 19.25 Iude 7. the plague on Israel to the losse of 24. thousand men Numb 25.1.9 and the sword on Benjamin to the losse almost of the whole Tribe Iudg. 18. and 19. By all this we may see that this is not so light a sin and such a small trick of youth as the profane world makes it 2. It consumes the Estate How many great men hath it brought even to a morsell of bread Prov. 6.26 and 29.3 Luke 15.30 't is a fire that burns to the destruction of all that a man hath Iob 31.12 3. It robs a man of his good name which is a pretious jewell and by all good meanes to be preserved Prov. 6.33 a wound and dishonour shall he get and his reproach shall not be wiped away Though the wound may be cured yet the scarre will abide as we see in David Sampson Solomon Neh. 13.26 Lot So Prov. 5.9 Gen. 49.4 Levit. 21.9 Hos. 1.2 Est peccatum maximè probrosum 'T is a most infamous sin 1 Sam. 2.22 23 24. Neither doth the unclean person only blemish himself but his posterity also What dishonour is it for a man to have many lovely children and to have a Bastard stand in the midst of them claiming kindred of them and so become a living shame to them This makes men odious not onely to God but to all good men Ier. 9.2 oh that I had a lodging in the wildernesse and might leave my people Why so for they be all Adulterers This makes a man to be esteemed as
their Services are precious mean works done in faith excell the Victories of a Caesar or Alexander Their teares are precious Psal. 56.8 their names are precious Proverbs 20 7. Psalm 112.6 and their death is precious Psalm 116.15 when one ask't Master Fox whether he knew such an honest poor man I tell you said he I forget Lords and Ladyes to think on such We should love them Intensivè appretiativè majore affectu effectu with the choycest of our affections and shew it in our Actions We should doe good to all but specially to the household servants of God Gal. 6.10 we should more freely and fully communicate to their necessities si caetera sint paria then to any others As God then delights in his Saints so must we for Grace puts a lustre on them which makes them lovely to the godly and terrible to their enemies So that there is more comfort and safety in the society of a few good men then in strong confederacies of the wicked Psalm 48.2 3 4. for God dwells amongst them by his speciall presence Psalm 76.1 2. and walks in the midst of them Revel 2.1 his speciall hand of protection is over them lest any should hurt his Vineyard he keepes it night and day i. e. continually Isay 27.3 It will be our wisdome then to be familiar with them they will help us Consilio Prece opere by Direction Prayer and Practice Their good Example will quicken us and be as a Starre to direct us so that by acquaintance with them we may come to be acquainted with God himself As Iron sharpens Iron and one living coale sets his fellow on fire and one couragious souldier quickens another so good company is a great incouragement against those discouragements which we meet with from an ungratefull world and a speciall meanes to keep uâ— from Apostasy Heb. 3.12 13. Green wood will hardly burn alone but put drye wood amongst the green and all will flame When the disciples were altogether in one place with one accord in an holy communion then the spirit came on them Acts 2.3 4. where Brethren are united there 's the blessing Psal. 133.1.3 VERSE 4. Traytours THE last dayes will be perilous in respect of the many Traytours which will then abound who shall ascend to that height of wickednesse that they will betray their dearest friends like Iudas who betrayed his Master and is therefore justly called the Traytour by way of eminency Luke 6.16 So themselves may be safe they care not who suffers They 'l spy and pry into the wayes of others that they may betray and destroy them and reveale their secrets No bonds of friendship can hold them but Brother will deliver up the Brother to death the Father will rise against his children and children against their Parents and cause them to be put to death Matth. 10.21 Christians will betray their fellow-Christians into the hands of persecutors Luke 21.16 and people will betray their Pastors and put them to death as did their fore-fathers of old Acts 7.52 Now of these Traytours there are three Sorts 1. Traytors Politicall 2. Ecclesiasticall 3. Domesticall 1. Some are Politicall State Traytors such as betray the land of their Nativity into the hands of its enemies Subjects are bound by Oath oft times to preserve their native country to their power But if they were not sworne yet naturall and common right calls for it our hands If the body be in danger all the parts and members of it will act for its defence and therefore great is the sin of those unnaturall children which betray their native country which like a Mother bred and bare them to ruine and to misery Of this sort are those who betray their trust in delivering up Castles and Garisons into the enemies hands 2. There are Ecclesiasticall Traytours such as betray the truth of God which he hath committed to his Ministers primarily and then to all the faithfull to be kept as a sacred depositum and choyce treasure 1 Tim. 6.20 esteeming every particle of it above the filings of the finest gold Now when men through feare and cowardlinesse dare not professe the truth of God in the midst of a perverse generation that oppose it God esteems this a betraying of his truth into the hands of its enemies Such are false Prophets Formalists and Time-servers which for a time make a shew but in time of tentation fall away 3. Domestick Traytors who betray the lives and estates of their dearest relations into the hands of their enemies Psal. 55.12 13 14. Matth. 10 21. So that the Poets complaint was never more true Non augenda fides potiùs minuenda videtur Vix cum sint homines tot quot in orbe fides Sortitur sibi quisque fidem sibi quisque Magistrum Nunquam plus fidei perfidiaeque fuit It behoves us then to stand upon our Guards and to watch against false Brethren If ever the counsell of the Prophets were in season 't is now Trust not in a Neighbour a Brother a Friend no not in thy dearest friend the wife of thy bosom how many have been drawn aside to errors in our dayes by their wives for a mans enemies still be those of his own house Ier. 9.4 5. Micah 7.5 6. In all ages Gods servants have been infested by Traytors David had not only open enemâ—es that conspired his ruine Psal. 35.20 21. but which was worst of all his familiar friends did so Psal. 41.9 Christ was betrayed by Iudas and Paul by the Jewes his kinsmen in the flesh Sampson by his wife Dalilah Iudg. 14.18 and David by his son Absolom 2 Sam. 1â— 14 This may comfort us when we fall into the hands of Traytors and Tyrants 't is no new thing So did Christ so did the Prophets so did the Apostles and so may we 1. Consider such cannot escape the revenging hand of God his Justice wil find them out Zimri had no peace who slew his Master Nor Sheba that rebelled against his Soveraign 2 Sam. 20.22 Nor Absolom who rose against his Father 2 Sam. 18.9 10. nor Corah Dathan and Abiram who rose against Moses Nor Iudas that betrayed Christ. Matth. 26.24 and 27.5 nor the Papists with their proditorious practises and principles 2. They are oft punisht by men who though they love the Treason yet hate the Traytour Though they love the Artifice yet hate the Artificer and when he hath done his work he hath oft-times an halter for his paines or at best he hath the honour never to be trusted more when Baanah and Rechab had treacherously slain Ishbosheth one of Sauls sons David commands them both to be slain 2 Sam. 4.9 to 13. As for our selves let us walk as becomes the Gospel in all simplicity and godly sincerity abhoring all Treachery falsenesse and perfideousnesse Let us be faithfull to the truth of God faithfull to the land of our Nativity and faithfull in all our Relations
are but Truths twinnes Civil Truth is good but the least Evangelical Truth is of more worth then all the Civil Truths in the world that are meerly so 3. Naturally wee desire Liberty now Truth is the Parent of all true Liberty whether it bee Political or Personal so much Untruth so much Thraldome so much Truth so much Liberty Iohn 8.32 4. If you preserve the Truth it will preserve you in the hour of Temptation as Solomon sayes of wisdom Prov. 4.8 exalt her and she shall exalt you So keep the truth and it will keep you from falling as it did the Church of Philadelphia Rev. 3.10 so thou shalt stand as an impregnable rock when others fly as the Chaffe before the wind The Truth of God in judgement is one of the Eyes of the soul he that wants it is blind and cannot see afar off Now as a clear eye is a very great help for the discerning of a danger before it comes so a clear distinct knowledg of the truth is a very great help to us to discern a Temptation before it be upon us and to discover the Methods and Depths of Satan that he may not surprize us unawares 5. 'T is a great honour to a person or Nation to be the Conservators and Preservers of the Truths of God 'T is not only our Duty but our Glory This honour formerly belonged to the Jewes to them were committed the Oracles of God Rom. 3.2 and 9.4 God hath now entrusted us with this choyce Treasure the Lord help us to keep it pure both in Judgement and Practice lest it be taken from us Let us all in our places preserve it from violence with all our might There are many spiritual Cheaters abroad the greater will our honour be in maintaining Gods Truth against them all 'T was Shammahs honour one of Davids Worthies that he kept his ground and got a great victory when others â—led 2 Sam. 23.12 Say not I am but one and a weak one too but remember what great things the Lord did by Athanasius and Luther when they had all the world against them One man holding forth truth shall be too strong for all the world for truth unites us to God and God to us it ingageth God in our quarrel and so makes us invincible for if God be with us who can be against us so as to hurt us and destroy us Rom. 8.31 Bradford writing to his friends tells them never shall the enemy be able to burn the truth or prison and keep it in bonds us they may prison bind and burn but our Cause Religion and Doctrine they shall never be able to burn The story of the man in the Councill of Nice is well known where a Christian of no great Learning converted a Learned man whom all the Bishops with their skill and eloquence could not perswade so long as the matter went by words he opposed words with words but when instead of words power came out of the mouth of the speaker words could not withstand truth nor man stand out against God Many wonder why Ministers are so earnest and zealous in defending the truth why 't is a depâ—situm which God hath entrusted us withall and 't is well observed that it 's a greater sin to imbezill or alter that then any thing we have borrowed because this is committed to our justice but a depositum to our faithfullnesse the deposition doth rest upon us as trusty men Let Gods truth then be dearer to us then our dearest lives our lives will not be worth the enjoying if God take his truth from us let us beseech him rather to take our lives away rather then take the light of the Gospel away And hast been assured of If you read the words so The Observation will be this That Ministers should be assured of those things which they teach to others They should not only have a Head knowledge or an aery empty notionall speculative knowledge but an experimentall practical knowledge They must believe before they speak Psalme 116.10 that so they may speak from the heart to the heart and may bring their meat in their breasts and not as birds do in their Beaks Knowing of whom thou hast learned them 1. Observe That gracious men are modest men The Apostle doth not boast of himself to Timothy nor proclaim his Learning gifts c. He onely tells him in brief Thou knowest of whom thou hast learnt them 2. Observe The excellency of the Teacher makes the Doctrine the more taking This we see even in Humane and Moral Learning the Platonick Doctrine grew famous because it was profest by Socrates and the Peripatetick by Aristotle The Schollars of Pythagoras did so confide in the Dictates of their Master that when any one askt them a Reason of what they held they would give no other answer but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse dixit our Master said so yet these were Heathens but when we have an aged holy Paul for our Master who was an Apostle of Christ the Pen-man of the Holy Ghost and guided more immediately by the Spirit of God then we must with constancy adhere to what they teach us and attend to their doctrine as if Christ himself taught us Gal. 4.14 for his Ambassadours they are and he that heareth them heareth him Young Timothies especially should hearken to the instructions of aged Pauls who have born the heat of the day and by experience can teach us the ways of God Years should be heard speak Iob 32.7 Young Ministers should suspect their own judgements when they vary from an Holy aged Calvin Beza and all the Churches of God As young Lawyers and Physitians observe the Principles and Practices of the serious and grave Professours of their way especially when grounded on Maxims and Rules of Art So should young Divines It ill becomes a young raw Physitian to contradict a whole Colledge of Physitians or a Puny Lawyer a Bench of Judges or a young Divine a whole Assembly of Divines 'T is the looseness of the times that makes young men so bold When Government is settled they will either change their note or be made ashamed of it VERSE 15. And that from a Childe thou hast known the Holy Scriptures which are able to make thee wise unto salvation through Faith which is in Christ Iesus THese words contain a third Argument by which the Apostle presseth Timothy to perseverance viz. because he knew the Scriptures not onely from his Childe-hood but even from his Infancy and from a suckling i. so soon as ever he was able to learn the Scriptures he was presently taught them 1. Observe Parents ought to instruct their Children betimes in the Word of God It s good seasoning the Vessel betimes with goodness Lois Timothies Grandmother and Eunice his Mother taught him as soon as he was capable the way of the Lord 2 Timothy 2.5 Timothies Father was a Greek and Gentile but his
understanding Ieremy 6.16 Psal. 78 10. Isay 30 9.15 and 42.24 Ieremy 5.3 and 8.5 Zach. 7.11 Rom. 8.7 12. Gods Spirit will not alwayes strive with sinfull rebellious man Geâ— 6.3 but when he hath used all means to reclaim them and they will not be reclaimed he will give them up in judgement to their own hearts lusts so that he who is filthy shall be filthy still Revel 22.11 and since they would not be purged they shall not be purged from their sin till they dye Ezek. 24.13 13. Such sin against the Attributes of God 1. They sin against his Wisdome as if God knew not which were the fittect time for them to repent in 2. They sin against his Iustice whilest they say in their hearts God will not punish though they be impenitent Deut. 29.19 20. 3. They abuse his Goodnesse and Patience which should lead them to Repentance Rom. 2.5 Hence those that have favour shewed them and yet will not learn righteousnesse are charged with this that they will not behold the Majesty of the Lord Isay 26.10 14. Such sin against equity and common Reason Reason it self bids us speedily obey such as counsel us for our good especially if they be our superiours If a Prince should send a Pardon to a Rebel provided he humbled himself and submit Reason it self tels us that such a one were very unwise if he would not accept of mercy upon such easie terms 15. Consider what an exceeding hard thing it is to Repent 'T is no less then the change of nature old customs and habits which are very hardly broken Ier. 13.23 To change a Lion into a Lamb fire into water darkness into light is a work of omnipotency and such is Repentance 't is not in our power 't is Gods free gift and must be accepted of when he offers it 2 Tim. 2.25 16. Consider the vile nature of sin 1. 'T is the Poyson of the soul. Rom. 3.13 now the sooner we vomit up this poyson by a free and full confession of it the better 2. Sin is the souls sickness it stabs and wounds the conscience now diseases and wounds the longer they go undrest the â—â—rdlier are they cured 3. It 's a Thief to us and a Traytour to God It robs us of our strength Peace and comfort now the longer a Thief keeps possession the harder 't is to cast him out and to entertain a Traytor to our Soveraign is Treason 4. 'T is a Debt Matth. 6.12 Psal. 51.1 now the further a man runs in debt the harder it is to get out again 3. 'T is Folly madnesse darknesse blindnesse filth c. and therefore with all speed to be opposed and purged out 17. We would have God to hear us speedily Psal. 131.2 and 77.7 then 't is but Reason that we should hear him speedily and if we may not say to our Neighbour Go and come again to morrow much lesse to God Prov. 3.28 18. We shall cause joy in Heaven Luke 15.7 1. God himself rejoyceth that he hath a new son he esteems more of one poor humbled repentant sinner then of ten thousand proud Pharises who in their own conceits need no Repentance 2. Christ rejoyceth to see of the travel of his soul and that he hath a new member added to his mystical body 3. The Holy Ghost rejoyceth that he hath a new Temple to dwell in 4. The Angels in Heaven rejoyce that they have a New Fellow-servant to sing praises to their Lord. 5. The Church rejoyceth that one more is added unto their number 19. 'T is a point of the highest wisdom to know and improve the day of our Visitation 'T is only the wise mans heart that discerneth times and seasons Prov. 22.3 Eccles. 8.5 â—phes 5.15 16. he is wise to redeem the Time past with repentance the time present with diligence and the time to come with providence He observes the fit time of doing Gods commads 'T was the high commendations of the men of Issacher that they were men that had understanding of the times and knew what ought to be done 1 Chron. 12.32 'T is one of the highest acts of Practical wisdom rightly to improve the seasons of Grace 20. Lastly the neglecting and squandring away these seasons of grace brings Ruine to a person or Nation God hath appointed a season wherein to call and convert men and those that slight these seasons undo themselves when the harvest of grace is past and the summer ended no wonder if men be not saved This very sin ruined Ierusalem the not knowing the day of her Visitation Luke 19.42 44. when God gives people space to repent and they will not repent then he casts them into a bed of sorrow Rev. 2.21 22. Upon the well or ill spending of these seasons of Grace depends our eternal Weal or Woe Let then these Considerations Quicken thee to a speedy improvement of them that thou mayest have cause to blesse God that ever thou readest these lines and they may never be a witnesse against thee for thy negligence in that great day of the Lord. God records every Sermon he sets down the day and year when 't was preacht Isay 1.1 Ier. 1.2 3. Hag. 1.1 and he will one day reckon with us for them and therefore we had need to live up to our Means and Mercies and to answer them with an holy and obedient conversation that our Sermons may rise for our Justification and not for our Confusion Let us sow to the Spirit betimes for as men sow so shall they reap he that in the Seed-time of his youth sowes nothing but Tares and wild Oates in the harvest of his age must not expect a crop of corn But he that sowes to the Spirit shall of the Spirit reap life everlasting See more Reasons Madens Ser. on Luke 19.42 c. 14 15 16. D. Prideaux Ser. on Mat. 5.23 p. 20 21. Fenner on Prov. 1.28 Gen. 6.3 Luke 23.42 Dyke on Repent c. 16. p. 150. c. Mr. Ier. Dyke's select Ser. on Prov. 23.23 p. 359. and on 1 Thes. 5.19 p. 27. D. Preston on Sacram. Ser. 3. p. 326. Tayler on Titus p. 47. c. Mr. Obad. Sedgwick Rev. 3.20 Mr. Grosse Ser. on Luke 19.41 p. 242. Mr. Wheatly's Redemption of Time Mr. Ant. Burgesse Spi. Refining 1. Part. Ser. 75. and Mr. Iohn Downams Warfar l. 2. c. 29 c. p. 184. Fol. Mr. Sangars Morning Lect. Rev. 2.21 p. 211. Mr. Froysel his Gale of opportunity Mr. Beesly Ser. 8. on Eccles. 12.1 Mr. Chishull on Luke 19.42 From a child thou hast known the holy Scriptures 2. Observe Young Timothies should read the Scriptures betimes Those that are devoted to the work of the Ministery should bee seasoned betimes with Scripture-Learning they must even suck it in with their Mothers milk 1 Tim. 4.6 They must not give themselves to the Reading of Tristlers as many young men that first begin with School-men Controversialists
Fathers Postilers c. This breeds so many Arminians Socinians and Hereticks they are given up in judgement to believe lies for contemning the Scriptures of Truth As for the Schoole-men they bring forth Cobwebs fine for Threed but of no use They torture their Reader with abundance of vermiculate rotten hollow Questions with many needless Queries and Utâ—ums One compares them to a man that hath bread and good wine hanging on both sides yet himself sits hungrily gnawing a flint stone One Austin amongst the ancients and one Question amongst the modern Divines will yield more solid Divinity then all the School-men with their vain disputations Jejune distinctions Quodlibetical idle curious Sceptical Queries and meer speculations Yea Bucer affirms that there is more Holinesse to be found in Seneca then in most of the School-men They darken the Truth by framing all Religion according to the platform of Philosophy confounding the principles of Divinity and Philosophy together Yet by men that are solid seasoned sanctified some good may be picked out of them which shewes the folly of the Papists who cry Plus apud se valere unum Lumbardum Scholastiâ—ae disciplinae Patrem quà m centum Lutheros ducentos Melancthones treâ—entâ—s Bullingeros quadringentâ—s Martyres quingentos Calvinos 2. Others prefer the reading of the Fathers before the sacred Scriptures Though we Reverence the ancient Fathers and blesse God for their Light yet the Ancient of dayes is more ancient then they and his word is to be preferred before all their writings for they were men and had their naevos their failings and infirmities as other men One â—ound reason drawn from Scripture is of more worth and weight then the saying of a thousand Austins Origens Chrysostomes c. Men had need to be well grounded in the Scriptures before they read the Fathers for we should try the Fathers by the Scriptures and not the Scriptures by the Fathers He that will not believe Moses and the Prophets will not believe though one arose from the dead See Rules for Reading and citing the Fathers Perkins 2. Vol. Problem 1. p. 486. D. Hills Serm. on Ier. 6.16 p. 24 25. Mr. Trapps Com. on 2 Tim. 3.16 Weemse Vol. 1. l. 3. c. 1. Reynolds against Hart. cap. 5. Sect. 1. p. 184. Luthers Colloq English cap. 29. It is well observed by a Pious and experienc't Divine that it is a most worthy travail for Students in Divinity to refer all their study first for the true sense of Scripture which onely will make a man a grounded Divine able to teach the truth and confute error 2. For the right use of it in himself and others for amendment of life and all good duties This course have I by experience saith he found profitable and resolved upon viz. to be diligent in reading the holy Scriptures and of them at the least 4. Chapters daily in like manner for the increase of my knowledge to spend 3. houres in the fore-noon in searching out the sense of the hardest places as two in the after-noon in searching out the propriety of the Tongues and other two in perusing the Tracts and Commentaries of learned men one in Meditation and Prayer and what time remains to spend the same in brotherly conference 3. Observe That women and children may and must read the Scriptures Timothy a child knowes the Scriptures and his Grand-mother and his Mother taught him Priscilla a woman instructs eloquent Apollos Act. 18.26 God commands men women and children to hear and learn his law Deuteron 6.6 7 8. and 31.12 and God promiseth it as a special priviledge that in Gospel-times all shall know him from the greatest to the least Ieremy 31.34 All that expect eternal life are commanded to read the Scriptures but women and children expect eternal life as well as others therefore they must read the Scriptures Iohn 5.39 God would not have us strangers to his word he would have it not barely lodge for a night but dwell in us and that not onely sufficiently but richly and abundantly Colossians 3.16 and therefore 't is that he blames his people that when he had preacht to them the Magnalia legis the great and choyce things of his Law yet they accounted them as strange things Hos. 8.12 4. Observe That the Scriptures are not so dark as some would make them if women and children must read them then sure there 's something plain in them As there are Depths in them where the Elephant may swimme so there are Fords where the Lamb may wade The plainness and perspicuity of the Scripture is so fully proved by others that I shall refer you to them for satisfaction See Mr. Leighs Body of Divinity l. 1. c. 8. p. 99. B. Vshers Body of Divinity p. 21. Hildersham on Psalm 51.6 Lect. 102. and Lect. 144. p. 768. Camero de controvers Iudic. cap. 10. pag. 598. Folio Walaeus Loci com p. 143. c. The Holy Scriptures By the Holy Scripture is here meant principally the Old Testament For the New Test. at least all of it was not written when Timothy was a child the Canon was not then compleated Hence Observe That the Scriptures of the Old Testament are the word of God and so are useful for us still Many Sectaries cry out of the Law and the Old Testament as a low poor mean thing when the Holy Ghost here calls it The Holy Scripture which is able to make us wise unto salvation How contrary is the Language of these profane men to the Language of Gods Spirit This is a great Controversie in our dayes I shall therefore 1. By Arguments prove the Old Testament to be Authentick and still in force 2. I shall answer all the Anabaptistick Cavils that are raised against it 3. I shall make some brief Application 1. The Scriptures of the Old Testament are of Divine Authority Canonical a Rule of Faith and good Life which appears thus 1. that which Christ and his Apostles have commended to us as a Rule of Faith and good Life must needs be of Divine Authority and ought still to be observed by us but Christ and his Apostles have commended the Old Testament to us as a Rule of Faith and good Life Ergo The Major no Sober man will deny The Minor I prove First from Iohn 5.39 Christ sends us to the Old Testament and bids us search those Scriptures for the New Testament was not then written Now to what end should we search them if they were of no validity So Paul tells us Romans 15.4 Whatsoever things were written afore-time viz. in the Old Testament they were written for our Learning Apollos is commended for his admirable dexterity in opening the Scriptures of the Old Testament Acts 18.24 2. Christ and his Apostles to shew the Divine Authority of the Old Testament even in Gospel times did fetch Arguments out of the Old to confirm many points of Doctrine and Practice when some doubted whether Christ
were the Messiah Christ proves it out of Isay 35. 53. and 61. when others Questioned the Resurrection Christ confutes them out of Exodus 4. I am the God of Abraham Isaac and Iacob When a Question arose about Divorcements Christ hath recourse presently to the Old Testament and alledgeth those words Genesis 2. For this cause a man shall leave Father and Mother and they two not they twenty as the Polygamistical Anabaptists would have it shall be one flesh So when the Pharisees accused Christs Disciples for breach of the Sabbath Christ presently defends them with an Old Testament proof Matthew 12.3 compared with 1 Samuel 21.6 So when the Scribes and Pharisees taught for Doctrines the Precepts of men Christ confutes them out of Isay 29 13. When Christ would teach men to deal justly and to doe as they would be done by he proves it from the Law and the Prophets which comprehend the whole Old Testament Mat. 7.12 So did Paul Acts 26.22 and 28.23 he taught nothing but what was written in the Law and the Prophets So Ephesians 6.2 3. and Peter confirmed what he said out of the Old Testament 1 Peter 2.4 and 1.1 15. When Paul would fright men from murmuring he brings an Old Testament Example 1 Cor. 10.6.11 All these things are written for our Example So he proves Justification by Faith out of the Old Testament by Abrahams being justified by Faith Rom. 4. He proves the maintenance of Ministers to be due from the Law 1 Cor. 9.7 8. All this proves that the Old Testament is not abrogated 3. The Word of the Lord endures for ever not a Jod or tittle of it shall pass away till all be fulfilled Matthew 5.18 But the writings of Moses and the Prophets are the Word of God Hence they are called His Statutes his Testimonies his Law and his Commandements and in our doubts we must to the Law and Testimony as our Rule Isay 8.20 and Peter tells us 2 Peter 1.19 that we have a more sure word of Prophesie speaking of the Old Testament whereunto ye do well to take heed as to a light shining in a dark place and if they do well that take it for their Rule and Guide then they do ill that reject it to follow some Ignis fatuus some New-light of their own inventing 4. He that denieth the Old Testament when it crosseth his Lusts will when a Tempation comes deny the New Testament also for the Pen-men of the Old Testament were inspired with the same Holy Spirit of Truth as were the Penmen of the New There is but one Spirit 2 Corinthians 4.13 and it cannot speak Truth in Paul and falshood in Moses but the same Holy Spirit which spake by Peter Paul Iohn c. Spake also by Moses Isay David Ieremy Luke 1.70 Hebrewes 1.1 2 Peter 1.21 Question one and you will quickly question all Question Moses and you will question Matthew Question Matthew and you will question Paul till at last with the Quakers you have cast off all For what is the Old Testament but the New obscure And what is the New Testament but the Old made plain both have an eye to Christ they being saved in the Old Testament by believing that Christ would come and we in the New by believing that Christ is come So that deny one and you will quickly deny both 5 The Anabaptists themselves who cry out most against Old Testament proofs yet are as ready as any to borrow proofs from thence when they think it may make for their advantage Thus the Anabaptists in Germany that cried down the Old Testament yet went about to justifie their rising against their Superiours from the Example of the Israelites rising against Pharaoh and when we demand what grounds they have to preach without a call they can then cite Numbers 11.25 2 Chronicles 17.7 Ioel 2.28 I hope they will allow us the same Liberty which they take themselves and when we cite Old Testament proofs against Tolerations and for punishing blasphemers with death they will not be offended 6. How shall we be able to convince a Jew that Christ is the true Messias It must be out of the Old Testament for the New he wil not believe Now that Christ is already come according to the Promises and Prophesies of him is as cleare as the Sunne by Old Testament proofes 1. He came into the World at the time foretold Daniel 9.24 after seventy weaks i. fourty nine years the Messiah shall come therefore the Messiah is now for from that time till now is two thousand yeares and more as appears by History 2. The place of his Birth was foretod Micah 5.2 and accordingly Christ was born at Bethlem Matthew 2.6 3. 'T was prophesied that he should be meeke and lowly not a glorious earthly King that should come with fire and sword to subdue Kingdomes Isay 42.2 Zech. 9.9 accordingly he was so Matt. 11.28 4. 'T was prophesied that he should be crucified Psalm 21. Isay 53. and he was so Matthew 26.3 'T was prophesied that he should rise again Psalm 16. and he did so Matthew 28. and Gods judgements on the Jewes to this day who desired his blood might be on them and their children and it is so for at this day they are a cursed scattered contemptible people This Argument convinced a Jew fourscore yeares agoe in England Thus we see the necessity of the Old Testament in this respect See more Reasons in Master Rowles Confession of Faith p. 30.31 c. An Answer to the Anabaptisticall cavils against the Old Testament Objection If the Old Testament be not abrogated then we are still bound to Circumcision Sacrifice and other Legal Rites Answer It doth not follow for though these Jewish Ceremonies are now abolisht yet it may be useful to know them though we are not bound to the Practice of them 1. That we may see what the Jewish Paedagogy was and how God ruled his Church then 2. That we may be thankful to God who hath set us in a better condition and eased of all those tiresome journeyes and costly sacrifices Now what fallacious arguing is this because the Types and Sacrifices of the Old Testament are abolisht Ergo all the Old Testament is abolisht Every freshman can tell them à parte ad totum non valet Argumentum E. g. Some compounded Anabaptists are notorious Heretickes shall we therefore conclude that all are so All that they can gather is this That since the Ceremonial Law is ceast Ergo something in the Old Testament is ceast This no man denies but under this pretence to cast off all the Old Testament wherein are so many excellent instructions tending to Faith and good Life is most unjust and ungodly dealing and this may serve in Answer to that Socinian Argument from Heb. 8.13 and 7.18 where the Old Covenant is said to vanish Answer The Apostle speaks not there of the Doctrine of Moses and the
of God 2 Pet. 1.21 3. In respect of their matter they treat of the holy things of God they teach nothing that is impure or prophane They teach us Holinesse in Doctrine and Practice They call upon us for Self-denial Universal obedience and teach us to do all things from holy Principles and for holy ends 4. In respect of their End and Effect viz. our sanctification Iohn 17.17 by reading hearing and meditating on Gods word the Holy Ghost doth sanctify us Psalm 19.8 9. The word of God is not onely pure but purifying not onely clean per se but effectively a cleansing word 5. By way of distinction and opposition they are called Holy to distinguish them not onely from humane and prophane but also from all Ecclesiastical writings They have their naevos and must have their graines of allowance but the holy Scripture is pure and perfect 1. This must teach us to bring pure minds to the Reading hearing and handling of Gods holy word The word is pure and therefore calls for a pure frame of Spirit in him that reads it for as no man can rightly sing Davids Psalmes without Davids spirit so no man can rightly understand the word of God without the Spirit of God Carnal sensuall hearts and such divine spiritual works will never agree A vessel that is full of Poyson cannot receive pure water or if it could yet the vessel would taint it 'T is not for unclean beasts to come nigh these sacred fountains lest they defile them with their feet 2 Take heed of prophaning the holy Scriptures by playing with them or making jests out of them It 's a dangerous thing Ludere cum sacris See 7. sorts of prophaners of the holy Scriptures condemned in Mr. Trapps true Treasure Chap. 4. Sect. 1. to 8. 3. Love the Scriptures for their purity as God is to be loved for his purity so is his word Many love it for the History or for novelty but a gracious soul loves it for its purity because it arms him against sin directs him in Gods wayes enables him for duty discovers to him the snares of sin and Satan and so makes him wiser then his enemies Which are able to make thee wise unto salvation In these words the Apostle commends the Scriptures from the effect viz. because they are able to make us wise not only in Temporals but in Eternals they teach us not earthly but Heavenly wisdom even such as will never rest till it have brought us to salvation q. d. O Timothy I am now dying and ready for Martyrdome thou must therefore expect no more teaching from me this may trouble thee as the losse of Elijah troubled Elisha when he saw his Master taken from him into heaven yet be not despondent for though thou lose me yet thou hast a better Teacher in my stead viz. the Holy Scriptures which are able to make thee truly wise and to furnish thee with all Ministeriall requisits Observe The word of God alone is able to make us wise unto salvation Psalm 19.7 Luke 16.28 29. Iohn 5.39 and 20.31 Iames 1.22 25 No other knowledge can bring us to salvation but only the knowledge of the holy Scripture This excellency is proper and peculiar onely to the word of God Aristotle Plato Socrates Epictetus Seneca Plutarch may teach us Moral wisdome but not a word of Christ or salvation by him to be found therein But the knowledge of the Scripture brings us directly to Christ and by consequence to salvation which is the only true wisdome Iohn 17.3 Acts 4.12 it will save a man and his house Acts 11.14 This made the Apostle preferre the wisdom of God in the Gospel before the wisdome of this world 1 Cor. 2.6 7. the Virgins that walked according to this Rule are called wise Matth. 25. True wisdome consists in finding the way to blessednesse and walking in that way to the end Psalm 2.10 11 12. Deut. 4.6 Prov. 15.24 and 19 20. Ier. 6.16 Ephes. 5.15 16. they dye fooles and beasts how politick soever they have been for worldly ends if they have not provided for eternal salvation Psal. 49. ult Prov. 5. ult Ier. 8.8 9. and 17.11 Luke 12.20 This Doctrine like a two-edged sword cuts both wayes 1. It cuts down the Papists on the one hand who deny the Scriptures to be a perfect Rule of Faith and Manners and therefore they adde many old mouldy moath-eaten superstitious Traditions to be believed as necessary to salvation and so come under the curse of Adding to Gods word Deut. 4.2 Prov. 30.6 Revel 22.18 They also deserve sharp reproof for keepinng the Scriptures from the common-people and by consequence from salvation contrary to Gods expresse command who would have all without exception of rich or poor to read his word Deut. 6.6 7 8. and 31.12 Iohn 5.39 Colos. 3.16 2. It cuts down the Sectaries on the other hand who deny the perfection of the Scripture and cry up up their own perfection their own dreams and fancies If the Scripture be able to make us wise to salvation to what end then serve these Ignes fatui but to lead men out of heavens path such have no true light in them Isay 8.20 and if Paul durst not publish any New-light besides or beyond the Scripture but kept close to the Rule and preached only such things as were revealed in the Prophets Acts 26.22 how great then is the presumption of the Pharises of our time who dare do that which Paul durst never do 2. It may be a singular encouragement to us to be much in Reading and Meditation on the word 'T is not Plato Plutarch c. that can make us wise to salvation though they are useful in their kind and we may learn many excellent lessons from them yet since we cannot find the name of Christ there it must abate our delight in them as it did Saint Austins in the reading of Tully If you will be wise indeed Read the Holy Scriptures they will make you savingly wise they will teach us all things necessary to salvation and what can we desire more See how the knowledge of Gods word excells all other knowledge in sundry particulars Hildersham on Iohn 4.21 Lect. 34. Doct. 3. and Lect. 36. Doct. 6. Through Faith which is in Christ Iesus That is by faith whose Foundation and Object is Christ with all his benefits The holy Scriptures though they instruct us sufficiently unto salvation yet cannot save us without faith Observe The word of God cannot save nor profit us without faith Such is our blindness deadness dulness yea enmity against the Word that without Faith we cannot see conceive or receive it 1 Cor. 2.14 Rom. 1.16 Heb. 4.2 Iohn 3.19 20. If a man offer us never so good an Almes yet uâ—less we have an eye to see it with a hand and heart to receive it we are never the better for the tender of it So that no Faith no
us with such certainty as they have been kept in Scripture and delivered to us So that what David said of himselfe is true of all the Pen-men of Holy Scripture the Spirit of the Lord spake by me and his Word was in my tongue 2 Samuel 23.2 it is he that spake by the mouth of his Holy Prophets Luke 1.70 And bid them Write Revelations 14.13 They spake not what pleased themselves but they spake and writ as they were moved by the Holy Ghost 2 Peter 1.21 they were powerfully moved acted and carried out of themselves to write say and doe what God would have them Nehemiah 9.30 Micah 3.8 Acts 28.25 Hebrewes 13.7 2. He commends the Scriptures for their usefulnesse and profit which they bring both to Teacherâ— and Hearers which is foure-fold whereof two are Theorerical pertaining to the information of our judgements in matters of Doctrine 1. Teaching the Truth 2. Confuting Errours Two are Practical pertaining to the direction of our lives viz. First for Correction or Reformation of Vice And secondly for instruction in Paths of Righteousnesse 1. They are profitable for Doctrine and Instruction they teach men what to know and believe they instruct us in all Truth necessary to salvation viz. concerning God Man Christ Law Gospel Heaven Hell He first begins with Doctrine which in Order must goe before all the rest for it is in vain to reprove or exhort unlesse we first teach a man inform him of his duety 2. For reproof of Errour and Confutation of false Doctrine A right thing is a sufficient judge of its own straitnesse and the crookednesse of another thing There is an Elencticall power in the Scripture to stop the mouths of gain-sayers and to discover the by-Paths of wicked men Titus verse 9. We need not run to General Councils or send for Ancient Fathers to determine Controversies or confute Errours We have the Holy Scriptures that enable the Man of God and furnish him richly for that purpose 3. For correction of sin and evil manners which is done by admonition and reproof denouncing Gods judgements against them that those which go astray may be brought into the way by Repentance 4. The Scripture teacheth us how to lead an Holy and Righteous life according to the Will of God and so is profitable for instruction in Righteousness and good workes it being the most perfect Rule of Righteousnesse 5. The Scripture allures us to Piety by the sweet promises of the Gospel and so is profitable for consolation Romans 15.4 which is comprehended either under Doctrine or Instruction for he that will comfort another must first inform him of the Wisedome and Goodnesse of God to his Elect and how all things work together for good to those that are good There is no internal tentation nor any external affliction but you may finde a Medicine for it in the Scriptures So that in these 4 branches is contained â—he summe of Christianity Before I proceed any further it will be necessary to remove a block or two out of the way Bellarmine himself confesseth that this is one of the chiefest places that we have to prove the Scriptures perfection and therefore both he and Estius have invented all the wayes they can to invade the force of it 1. Say they the Apostle speaks here of the Old Testament for the New Testament was not yet added to the Canon nor some part of it written as the Epistles and the Revelation of Saint Iohn especially when Timothy was an Infant Now if the Old Testament say they were a perfect Rule then the New Testament would be superfluous and void Answer By Scripture here is meant not onely the Old Testament but also the New say some because all the Books of the New Testament were then extant when Paul writ this latter Epistle to Timothy which was the last of all Pauls Epistles as is gathered from 2 Timothy 4.6 So that then there were extant all Pauls Epistles all the Evangelists and all the Books of the New Testament excepting the writings of Iohn and as some conceive the writings of Luke 2. To omit conjectures let us grant that the Apostle speaks of the Old Testament and that he acknowledgeth they were able to make a man wise to salvation 'T is true they were so neither doe the writings of the Apostles adde any thing as to the substance of the Old Testament they onely explain the Law and the Prophets clearly shewing that Christ is come according as the Prophets foretold Acts 28.23 3. What was written in every Age was sufficient for that Age and the Books which were extant in these times were a sufficient Rule for the Church in those dayes Thus the five Books of Moses till the other Books of Scripture were extant were a perfect Rule So the Books of the Old Testament which were extant when Timothy was a child were a sufficient Rule yea and before there was any thing written Tradition alone was sufficient neither was any thing written so necessary but they might be saved without it But now since God hath revealed his mind in the Holy Scriptures we must to the Law and to the Testimony 4. I Answer by way of Retortion if the Parts of Scripture as they were delivered were sufficient for the Instruction of those to whom they were delivered then the whole Scripture à fortiori which now we have must needs be most sufficient for us and for all the Churches of God to the end of the world if the Old Testament were so proâ—itable how great is the profit and perfection of both Old and New together 2. Objection A second Cavil is this That the Scripture is not a Total and sufficient Rule but onely a Partial one and though it be profitable yet 't is not sufficient without unwritten Traditions They are not here excluded no more then Second Causes are excluded saith Bellarmine from the generating of things in the World as the Sun c. Answer If the Scripture contain all things necessary to salvation then 't is a perfect and not a partial Rule But it doth contain all things necessary to salvation Ergo The Minor I prove thus If the O. T. did contain all things necessary to salvation and were sufficient without Traditions then à fortiori both Testaments together must needs be sufficient But the Antecedent is true and therefore the consequent The Scripture alone is able saith the Apostle to make us wise to salvation and therefore it must needs be sufficient 2. The comparison from the Sun holds not because unto generation second causes must necessarily concur but for Regeneration here is such a full enumeration of all things to be done that no more needs be added and therefore Traditions are vain Besides 't is well observed that the word in the Original signifieth not onely profit and conveniency but also perfection and sufficiency the Scriptures have an All-sufficiency in
them for salvation the same word is used for sufficient 1 Tim. 4.8 3. Objection Though All the Scripture be thus profitable yet the whole is not saith Bellarmine Answer Who so blind as they that will not see what is this but to seek a knot in a bulrush and to make doubts where there are none at all This is to trifle and not to dispute for who knowes not that All Scripture and the whole Scripture are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equivalent and the same So All is taken in other places Collectively and not distributively as 1 Cor. 13.2 Colos. 2.9 Ephesians 2.21 and 3.15 and 4.16 These rubs being removed the sense of the place is this q. d. Great is the Dignity and Authority the Majesty and Utility of the Holy Scriptures That Gift of Gifts which have not Angels or Men but God himselfe for their more immediate Authoâ—r It is he that hath given them to informe the ignorant to recall the erronions to correct the vitious and to direct and comfort the Pious So that by reading and studying this Word of God the People of God and specially the Teacher of Gods People may be made every way fit and compleat for all the services of his calling Observe That the sacred Scriptures are the very word of God Holy men were but the Instruments 't is God that is the Authour of them they were but the spirits amanuenses to write what he should dictate to them Hence it is called the word of God Mark 7.13 2 Cor. 2.17 and 4.2 1 Thes. 4.15 the Oracles of God Rom. 3.2 and is ascribed solely to the Spirit of God without mentioning any Authour Heb. 10.15 what was uttered by the mouthes of the Prophets God spake what they delivered was by direction and inspiration from above Hence the Holy Ghost is said to speak by the mouth of David Acts 1.16 and 4.25 and 28.25 and the word of the Lord is said to come to Hos. 1.1 and Ioel 1.1 Ier. 1.9 Ezek. 1.3 Heb. 1.1 2. and as the Old Testament so the New is the very word of God for the whole Scripture is given by inspiration from above and the Apostle tells us that he had received from the Lord what he delivered to them 1 Cor. 11.23 and Rom. 1.1 and 15.18 this made the Apostles stile themselves the servants of Christ. Philip. 1.1 Titus 1.1 Iames 1.1 1 Pet. 1.1 Iude 1 the foundation of the Church is said to be the Prophets i. e. the Old Testament and the Apostles i e. the New Testament Ephes. 2.20 So that the Authority of Scripture is greater then of an Angels voyce and of greater perspicuity and certainty to us for besides inspiration 't is both written and sealed This is fundamentum fundamentorum a fundamental point very necessary to be knowne for we can never profit by the scriptures till we believe and are perswaded that they are the very word of God he that believes not this believes nothing and the very ground of all that Atheisme and profanenesse both in Doctrine and Manners which abounds amongst us springs from hence Have at the Root then and have at all lay the Axe to it and the branches will soon wither To prove the Divine Authority of the Scriptures See 18. Reasons in Bishop Vshers Body of Divinity and 18. Reasons in Ward on Matthew 1.1 p. 1 2 c. Stock on the Attributes chapt 4. Mr. Iohn Downams Warfar l. 2. c. 21. p. 160. Fol. Capel on Tentat l. 4. c. 4. Sangar's Morning Lect. p. 4.20 Mr. Leighs Body of Divinity l. 1. c. 2. Walaeus loc com p. 124 125. Wo then to those Blasphemous Hereticks and Atheistical Scepticks the Anti-scripturists of our age that cry up their own perfection and cry down the Scriptures as imperfect that cry up themselves as Gods and cry down Christ as man that cry up their own dreams and cry down the word which condemns those dreams even as the Malefactor exclaimes against the Judge which he knowes will condemn him O hellish pride O hideous horrid blasphemy Wo is me that ever it should be told in Gath and published in the streets of Askelon that England which was sometimes the glory of Nations should now for such blasphemies as those become the scorn and reproach of all the Nations round about us Yet such there are perhorresco refereus that say the Scriptures are not of Divine but of Humane authority and invention that the Pen-men wrot what pleased themselves that they are no foundation of Christian religion c. Strange it is to me to find Mr. Iohn Goodwin a man of such knowledge and parts so well versed in Scripture a Preacher and expounder of it so long yet now in his old age to fall into that ragged Regiment of Anti-scripturists Yet thus it is when once men give way to sin and error they know not when nor where they shall rest Whither will not Pride and Selfe-conceit lead men As Christ was crucified between two Theeves so are the Scriptures vilified by two sorts by Papists on the one hand and Atheistical Sectaries on the other but all in vain for magna est veritas praevalebit The Truth still gets ground against them all Many Libertines cry out against us Ministers as Antichristian but whether come nearer Antichrist we or they the ensuing Parallel will declare for though their Heads took severall wayes yet like Sampsons Foxes they are tyed together with firebrands at their tayles Papists call the Scriptures 1. A Nose of wax or Rule of lead which may be bowed every way as men please 2. Inky Divinity 3. They are fallible 4. They are insufficient without unwritten Traditions 5. They prefer the Church before them 6. To defend their errours they wrest the Scriptures and make them Allegorize without a cause 7. Sometimes they take the bare Letter and will admit of no exposition 8. What blasphemous nonsensicall expositions the Friers made of the Scripture former ages can testify See Willets Tetrastilon Pillar 3. Synops. p. 1296. Atheisticall Anti-scripturists say 1. They are uncertain 2. A dead Letter 3. They are not infallible 4. They are insufficient without Revelations 5. They prefer the dark light within them before them 6. So do these yea some have turned all Scriptures into Allegories 7. So do these 8. What Non-sensical ones these make who lists may see in Mr. Brinsley's Virtigo p. 133 134. and Mr. Firmin against the Quakers Should these men have spoken but half so much against the Higher Powers as they have done against God and his word they would quickly have been apprehended for Traytors yea if a man steal above thirteen-pence half peny 't is death by the Law but if a man blaspheme the God of heaven revile the Scriptures and overthrow the very foundations of Religion there 's little or nothing done to such a one Do we thus requite the Lord O foolish and unwise Is this the thanks we
idle drowsie habit but an active lively operative thing hence all Gods servants have been men of fire Abraham how zealous in Praying for Sodom how ready to circumcise himselfe and all the men in his house how ready to part with all at Gods bare command Lot doth not onely abstaine from the sins of Sodom but his soul was tortured and tormented with their wickednesse 2 Peter 2.8 Moses one of the meekest men in the world yet when God was dishonoured in an holy heate he throweth down the two Tables of stone and breaketh them signifying thereby their breach of Covenant with God by their sins yet did not the Lord checke him for it He onely bid him goe make new ones where we may observe the goodnesse of God that if our zeal transport us too far yet the Lord pardons the errour of our fervency rather then the Indifferencies of Security and Luke-warmnesse Thus Barâ—e how earnestly doth he act in Gods work Nehemiah 3.20 Nehemiah forsooke all his Court preferment passed through many dangers and difficulties and contends even with Rulers for profaning the Sabbath he cursed them i. he caused them to be excommunicated and driven out of the Congregation or he sharply reproved them telling them they had made themselves guilty of the curses whereinto they had entered Nehemiah 10.29 and 13.25 Holy David was a man even compounded of zeal as appeareth Psalm 119.53 97.136.139.158.174 How did he prepare with all his might for the House of God and thinketh all the gold and riches he had given to be as nothing 1 Chronicles 29.2 3 4. he prepared an hundred thousand Talents of Gold and a thousand thousand Talents of Silver he gave of his owne proper goods thirteen Millions eight hundred seventy five thousand pound sterling But what makes David so magnificently liberal Why it was his zealous affection to the House of God It is want of affection not want of money that makes men give so basely to the promoting of Gods Worship yet so inlarged was Davids heart that he accounts all this but a poor gift 1 Chronicles 22.14 In my poverty so 't is in the margin of your Bibles have I prepared all this he accounts his 1300. cart load of gold and silver but a poor gift it was noâ— answerable to his desires nor according to that which the transcendent Majesty of God might require but it was according as he was able by reason of his continual troubles and afflictions what a Seraphim was Paul how did he burn with a zeal for Gods Glory how was his Spirit kindled in him when he saw the Idolatry at Athens Acts 17.16 How gladly doth he spend himself for the Church of God 2 Cor. 12.25 What pains did he take what hazards did he run that he might win souls Rom. 15.19 He surpassed Alexander the Great and all the Conquerours of the world for they conquered men by the Sword but Paul by the Word they gained Kingdoms to themselves but Paul for Christ they conquered bodyes he souls they men he devils But where shall we now find a zealous Elijah a man of fire against sin and errors where are our Luthers Lattimers Bradfords that fear not the faces of great ones Blessed be God he hath many in the Land that both in the Pulpit and by their Pens do witness against the enormities of the times yet in comparison of the swarms of idle heretical profane self-seeking Ministers they are thin sowen for 1. Some are ignorant and cannot 2. Others are scandalous and dare not reprove sin for fear of being upbraided themselves 3. Others are Time-servers and to keep their places they go along with the current of the times and say as the great ones would have them Are the times for liberty so are they Are the times for Anabaptists c. so are they Doctores aerei like wax ready to take any impression that the Rulers and great ones will put upon them 4. Others are zealous but 't is against zeal instead of being instant in Preaching they are earnest against zealous Preachers and preaching Instead of heavenly fire they are full of strange fire They are zealous but 't is for Superstition Will-worship Anabaptisme c. When they should use all means to keep in and increase this holy fire as the Priest was commanded Levit. 6.12 13. not to suffer the fire of the Altar to go forth but he must bring wood to it and nourish it that it alwayes might burn yet these by their negligence suffer it to decay 'T is said that the Image of Isis was carried by a dull Asse such a servant may fit such a saint but dead Ministers are no servants for the living God I rejoyce not in these victories of the devil but shall turn my complaint into a prayer that the Lord would purifie the sons of Levi and purge them as gold that they may offer in righteousness Malac. 3.3 And that all Zions Nazarites may be purer then snow and whiter then milk Lam. 47.13 That all those whom the Lord hath set apart for his own immeditate service may in some measure resemble their Lord and Master in the beauty of holiness that they may be like Apollos who was fervent in spirit mighty in the Scriptures and taught diligently the way of the Lord. Acts 18.25 26. that like Micah 3.8 we may be filled with the Spirit of God and so may be enabled to fulfil our duty That he would flame us with the fire of love that we may help to inflame others Did Ministers love their peoples souls more they would be more zealous for their good Love is an active thing it will make one do and suffer much for the party beloved A mother loves her child which makes all her pains with it light One being askt out of what book he got such fiery fervent Sermons answered I get them out of the Book of Love This will make us fervent in prayer for our people and faithfully to discharge our duty by admonishing the wicked comforting the afflicted resolving their doubts sympathizing with them in their sorrows and visiting them in their distresses as Esay did Hezekiah in his sickness 2 Kings 20 1. The false Prophets are branded for feeding themselves but not the flock the sick they did not heal nor bind up the broken Ezek. 34.24 Much of the sins and errors of the times lie at Ministers doors and cold Ministers make bold sinners Hence Christ blames the Angels and Pastors of the Churches for the sins of the Churches Rev. 2. and 3. Our Apostysy makes others to apostatize many begin like thunder but they end like smoak We may say of many Ministers as they say of Butter 't is gold in the morning silver at noon and lead at night or like one Baldwin Archbishop of Canterbury whom Pope Vrban greets in the stile of a fervent Monk a warm Abbot a Luke-warm Bishop and a key cold
Lex Ceremonialis non quoad usum Historicum sed Typicum ac signifitativum tantùm Arnoldus The Ceremoniall Law is still a Teacher of Moral Duties as 1 Corinthians 5.7.13 and 1 Timothy 2.8 and Iames 1.18 The N. T. excelleth the Old though the same for substance in twelve particulars V. Paâ—aeum in Rom. 1.1 Est fallacia à dicto secundum quid ad dictum simpliciter By disannulling the Old Testament he doth not mean the Bookes of the Old Testament but that old manner of publishing administering and applying the Covenant Lyford 1. Loquitur Christus non de tota Lege sed de Vmbris Legis Prophetarum quae tunc incipiebant impleri abrogari 2. De Vaticiniis implendis in N. â— quae tunc coeperunt impleâ—i determinari Paraeus Aâ—gument and. à particulari ad Vniversale à parâ—e ad totum Evacuatur in Christo non V. T. sed velamen ejus Aug. Accessione Novi T. Non perfectius sed clarius factum est V. T. See this Text more fully opened in my Sal Terrae c. 5. Summâ sapientiâ bonitate non solum ad sufficientiam sed ad plenitudinem fidei dispensare nobis voluit Polan The Manichees 1400. years ago denyed the Old Testament whom Saint Austin confuted yet this is some of the New-light of our Times See Mr. Edwards's Gangrene 3. Part. p. 3.14 Scrutamini i. e. cum labore diligentiâ â—ffâ—aite aâ—canes Seripturarum thesauros uâ—i qui scrutantur venas auri argenti terram effodiunt ut aurum inveniant à Lapide Rom. 1.1 and 16.26 1 Cor. 10.1.6 Heb. 11. V. T. rectè intelligentibus est prophetia Novi T. nam V. T est occultatio novi in N. T. est manifestatio veteris Aug. * V. Stoughton Davids Love to Gods Word pag. 4 5. Praestat alias In Authore in Objecto in perfectione utilitate Piscator in Epist. Dedic ad 1. Chronic. Lumen rerum est Historia haec clausa aperit obscura illuminat Historia est magistra dux lux vitae humanae in qua regnorum rerum publicarum vitae humanae ortus casus occasus vitia virtutes quasi in speculo cernas omnemque prudentiam viam ad felicitatem alieno exemplo felicitate vel infelicitate discas Pezelius Mellifici Hist. in Epist. Dedic 〈…〉 V. Ravanel in verbo Scriptura Num. 4. distinct 1. Scipturae nomine sacra Scriptura per Anton omasiam significatur Matth. 22.29 Joh. 5.39 Sacra dicitur quia à Deo diclata et divinitus inspirata res sacras ad aeternam salutem necessarias continet Bucan See Mr. Ant. Burges Ser. 91. on that Text. Quo Spiritu Scipturae factae sunt eo legi desiderant ipso etiam intelligendae sunt Bernard See more in my Schooles-Guard Rule 1. Si ab ipsis etiam gentium vanis planéque prophanis sacris arcebantur prophani certè multo indignius fuerit quenquam Christianum ad earum quas solas verè sacras esse scimus literarum monumenta ac adyta illotis manibus pedibâ—sque irrumpeâ—e Tylen Syntag. cap. 9. * See Mr. Clerkes Mirror cap. 119. p. 583. Folio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est simpliciter instruere sed sapientem reddere Gerhard Qui ritè scit uti Scripturis huic nihil ad salutem nihil ad bene vivendum deest Calvin Insigne Sacrae Scripturae encomium quod non aliâ—ndè petenda sit sapientia quae ad salutem sâ—fficit Calvin See B. Vshers Body of Divinity p 6. August Confes. l 3. c. 4. Vis sapiens verè reddi lege sacra Aretius Mr. Blake in his Treatise of the Covenant Chap. 12. Oh quà m te memorem fides Virtutum nobilissima 〈◊〉 Caâ—dâ— es super quem versitur â—orta coeli situla per quam hauâ—itur aqua vitae Annâ—lus ille Nuptialis quo mens Deo despâ—nsatur c. D. Arrowsmith Tactica sacâ—a l. 2. c. 7. Sect. 13. Vâ—â— plura Vtilius est quod semper quà m quod aliquando utile Aristot. V. D. Arrowsmith Tactica sacra l. 2. c. 7. Sect. 11 c. Christ is All in all to a believer in 37. Particulars Robinsons Christ all in all Mr. Sam. Ward Ser. 1. p. 1. Robotham Pretiousness of Christ. Taylers Types Vennings Mysteries of Christ. Moses Unvailed Sangars Morning Lect. p. 39. and â—8â— Mr. Burroughâ— Saints Treasury See on Colos. 3.11 p. 31. Vxor coruscat radiis mariti Vxori lis non intenditur * i. By Inspiration of the holy Ghost who is a Spirit of Truth and led the Writers of these Writings into all Truth so that they could not erre Dutch Annot. in locum * Prophetae Apostoli fuere quasi calamus in manu Dei Gregor V. Perkins CC. Lib. 2. Cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinitaâ— inspirata vel Spiritu Sancto Dictante conscripta quod non suo instinctu judicio ductu uti profani Historici Philosophi sua conscripserâ—nt sed Sacrasancto inspirati locuti sunt scripserunt Sancti Dei Homines á Lapide in locum ubi plura * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acti impulsi Vâ—ilis ad omnem vitae partem ad omnia Loctrinarum genera Bulling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Doctrinam scil sanam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad redargutionem q. â—ex iisdem fontibus confirmatur Veritas refutatur Vanitas Rectum est Index sui obliqui Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangulâ— nam qui refellitur obmuâ—escit vel ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habeo quod is qui aliquem reprehendit ejus facta patefacit quasi in lucem fert est enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstratio falsi Aristot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad correctionem Redargutio correctio parum differunt nisi quod posterius ex priore manat nam recipiscentiae initium est malorum nostrorum â—gnitio Divini judicii sensus Calvin Ad instructionem in justitia i. ad justam sanctum vitae conversationem Estius Vt Doctrina est credendorum redargutio confutandorum correctio vitioâ—um ita instructio est Virtuâ—um Aâ—â—tius Hic locus est Achilles Protestantium Bellarm. l 4. de verb. Dei c. 10.12 Eâ—si Apostoli plura scripserint ea tamen non esse diversa ab iis quae in V. â— continentur Nam in V.T. novum latet in Novo Veins patet Gerherd See this excellently cleared by Mr. Hildersham on Iohn 4. Lect. 44. Apostolorum Doctrina non fuit nova quoad essentiam etsi quoad Circumstantias habuerit novitates Arnoldus contra Socin cap. 2. p. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utilis quod dicitur non tantum de Vtilitate convenientia sed de sufficientia ac perfectione ut idem sit ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baldwin in loc Quid ad sufficientiam deesse potest ubi adest perfectio D. Morton 〈◊〉 〈◊〉 〈◊〉 〈◊〉
5. and Mr. Ienkins on Iude to p. 5.6 folio Est ad hoc primum maximum Episcopi officium ad quod Episcopus Iure Divino obligatur Teste vel Concilio Trident. Ses. 24 c. 4. The necessity and Efficacy of Preaching you may see in my Sal Torrae cap. 1.2 3â— 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat non simpliciter Doctorem sed facultate docendi praeditum ad docendum appositum Muscul. Ignavissimum hoc animalium genus vix porcis alendis idoneum Luther * Respectu externae praedicationis Vocationis omnibus qui Evangelium audiunt respectu efficaciae fidelibus tantum * Vide Master Strongs two and thirty Sermons p. 309. Matthew 11.23 and Robinson on Ephesians 6 14. p. 603. His verbis non assidaitatem modò commendat sed etiam contentionem quae oinnia difficultatum obstacula superat Calvin in locum Summa in vendorum affectuum in â—o est ut priùs ipse sis mâ—tus Quintilian Examples of zealous Ministers See Mr. Sam. Cleâ—ks Mirror chap. 82. edit 3. Ardeat orator qui vâ—lt accendere plebem Quicquid dicit Lutherus quicquid scâ—ibit id in animâ—s penetâ—at mirificos relinquit aculeâ—s in cordibus hoâ—minâ—m Adam in vita Luth. Dicituâ— Zelus exedens quia tan quam ignis inter praecordia conclusâ—s uâ—it torquet consumit animum molestè fereâ—tem prosanationem Dâ—mus Deâ— Chemnitius * Perde te ne Pereas Salvian Abjicere curam nostri propter Dei zelum est Dei custodiae fidelissimae nosmetipsos committere Rolloc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excruciabat se adeò ut aâ—xiam ac doloribus confectam traheret animam * Scipsum accendit he burst out into an holy heat and built his part with a special fervour of Spirit * Begnani in afflictione mea Montan. In paupertate mea Vulg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum inopiam meam Septuag Paupertatem nominat modestiae humilitatis ergò quod sciret illa nihil esse comparatione illorum quae Deo debentur Lavater Quasi fulgur celerrimè orbem pertransiit subegit Christo. Chrysost. Paulus est verus ille Hercules verus Sampson qui non duodecim sed mille trephaea mille triumphos peregit à Lap. Isidis effigiem tardus gestabat asellus Qui de lapsu gaudet alieno gaudet de diaboli victâ—â—ia Omnium divinâ—rum est divinissimum câ—oporaâ—i Deo in conveâ—si ne errantium qui puro amore pro univâ—â—sorum salute laborat rectè Deiformes divini imò divinissimi nuncupantur Dionys. reop Ex Libro Charitatis buic uni studeo ex cóque verba non inflantia sed inflammantia depromo Cum religiosus essem bene speraâ—am de salute anim meae Cardinalis factus extimuâ— nunc â—ontifex creatus penè despero V. à Lapide in num 11.11 There is more light thâ—n formerly but where 's our ancient heat Ignis qui in parentitus fuiâ— calidus in nobis lucidâ—s See 12 Sorts of false Zealots Byfield on Colâ—s 4 14. p. 194. Against these see Perkins on Iude â— Vol. 3. p. 432. and 555. 'T is a World of hurt that comes to the Church by impropriations especially in the North parts in great Parishes to set up poor weak men and others to receive all the Revenues this increaseth Popery in those parts D. Sibbs Ser. on Heb. 11 30. p. 82. V. Sal. Terra cap. 9.9 It must be â—ight quoad fontem quoad finem Verus zelus non est sinevera cognitione Rabies est non zelus sine vera scientia Rolloc Dilectio Christi â—ita suos constringit ut non possint non velle extrema quaeque pro Christo perpeti Aretius Ignis zelt ardeat olco misericordiae Bonitas Theolâ—gica pendet à sine Amor nescit difficultates Zelus est intensus gradus purae affectionis Zelum qui habent omnes sibi inimicos suos putant qui sunt hostes Dei quamvis patrem fratres socios Ambros. in â—sal 118. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferveo bullio In eo non potest esse nimiùm in quo debet esse maximum Ne scuticâ dignum horribili sectere flagello Horat. l. 1. Sac. 3. Ignis charitatu semper aerdere debet in Altari cordis Gâ—eg Non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operamini sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accuratè magnóque cum studio operamini cum multa diligentia solicitudine pergite vestram operari salutem operari enim hîc non inchoatum antè enim coeperant benè operari c. 1. v. 6. sed continuatum significat à Lapide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiderio desideravi i. summopre desideravi Est Hebraismus Vide Cobbet for Magistracy p. 86 c. They are false Worshippers and not true ones that destroy a people Hâ—seah 8.5 Thy Calfe hath cast thee off They had cast off God and now the Calâ— casts off thâ—m * Latimer Sermon before K. Edward 6. p. 101.102 edit ult Gratia non tollit sed attollit naturam It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supercertaris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super notata ingens acre continuum certandi studium significat strenuum quasi super Vires certamen instar athlet arum qui in agonâ— suas vires seipsos quasi transcendunt dum de vita agitur á Lap. For zeal to Gods Word and Worship See Doctot Burges his Tract of Zeal Chap. 3. p. 27 c. Talia Zizani a non sunt toleranda in agro Domini maledictum silentium quod hiâ— connivet Luther V. My Schools Guard Rule See notes on 2 Tim. 3.5 See Dr. Harris on that Text. p. 99. folio Rejicient Aethiop Vers. * 'T is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substineo as the Vulgar but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tolero Beza Ea quae vitam exigit ad Evangelii â—mussim Grotius Sana Doctrina ea est quae vera sincera est salutem affert quae Deum habet Authorem refertur ad Gloâ—iam Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acumulo acervatim aggero Asciscunt sibi Doctores qui aures sculpant non qui rodant mardaci vero Sasbout in Locum Sine judicio as temerè colligunt Doctores suos Aretius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. secundum suas illas peculiares cupiditates Beza Opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiare el doctrinae quae est Catholica toti Ecclesiae communis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est cupiditas ardens appetitus à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ardere Prurire eos dicit auribus eleganti Metaphorâ qui sermones quaerunt vitia sua tiâ—illantes Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. ad falsas inutiles doctrinas quibus fascinatus mundus veritatis lucem mavult medis omnibus extinctam quà m è tenebris emergere Beza Pernovit omnia propriè verè persectissimè per suam Essentiam distinctè non confusè certò evidenter non obscurè