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
174. l. 27. r. Practical l. 28. r. Oeconomical p. 197. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 217. l. 35. r. mirror p. 219. r. delectatione p. 222 l. 14. r. Pillar p. 231. r. Polyptoton p. 234. l. 5 dele All. p. 259. l. 17. r. Question p. 267. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 28.4 r. ultro in marg p. 311. l. 40. declaration p. 133. l. 20 acrei p. 339. l. 6. Beophman p. 366. l. 26. add David had 3 enemies Saul Goliah and Absalom p. 375. l. 38. r. reproaching p. 380. in marg liberam for liberalitatem ex parte dantis AN EXPOSITION Of the third Chapter OF THE Second Epistle of PAUL TO TIMOTHY 2 TIM 3.1 c. This also know That in the last dayes perilous times shall come THE Apostle having in the two fore-going Chapters fore-warned and so fore-armed his dear son Timothy against those Schismaticks Hereticks Hypocrites and false Teachers which were then arising and creeping into the Church he comes now by a Propheticall instinct to fore-tell of greater evills and of more false Teachers and Seducers which should yet arise especially towards the end of the world In this Chapter we have 1. A Prediction or prophetical narration of the men and manners of the last times from verse 2. to verse 9. 2. The better to avoyd them we have here the marks whereby the Seducers and Impostors of the last times may be knowne 1. They are glozing Hypocrites verse 5. they have a form and but a form of godlinesse 2. They are of an insinuating disposition they slily and secretly creep into houses verse 6. 3. They are subtle they set first on the weaker vessel like the devil their father that first set on Eve that he might by her the better deceive Adam v. 6 7. 4. You may know them by their opposing the Truth and the faithfull Ministers thereof verse 8. 5. By their corrupt principles and practises verse 8. 6. By their Apostasy they fall away more and more and grow worse and worse verse 13. 3. Lest Timothy should be discouraged here is first a consolatory promise for the bounding and breaking of the follies and fopperies of the malice and madness of these Impostors verse 9. 2. The better to encourage him Paul sets before him his own Example and shews him what troubles and persecutions he under-went and how the Lord delivered him out of all verse 10 11. and withall tells him that persecution was not peculiar to him but that it was the common lot of all the godly whilst they live in this world 4. He exhorts Timothy to constancy and perseverance in the doctrine which he had received verse 14 15 16 17. and withall to a diligent study of the holy Scriptures which he adorns with a most elegant Encomium drawn 1. From their divine Authority 2. From their singular Utility 3. From their compleat Perfection This also know q. d. O Timothy my dearly beloved Son whom I have begotten in the faith I have armed thee before against present dangers and against those enemies to the truth which are already risen up in my life time such as Alexander Hermogenes Hymenaeus Phyletus c. I come now by a spirit of Prophesie to foretell thee of future troubles which shall befall the Church of God not only immediately after my death for even then from amongst your selves shall ravenous Wolves arise Act. 20.29 30. such as Menander Carpocrates Cerinthus c. who shall have a form of godnness but will deny the power of it but especially towards the end of the world those last dayes will be the worst iniquity will then abound and the love of many shall wax cold Be not therefore my son discouraged neither let any of Gods faithful Ministers thy Successours be dismayed or take offence at the Sects and Schismes at the Heresies and Blasphemies which shall in those last and loose dayes arise do not wonder at them as if some strange and new thing were come into the World for this also you must know That in the last dayes perilous times shall come In the last dayes That is all the time from Christs first coming in the flesh till his second coming to Judgement In scripture the latter or last times are taken two wayes 1. More generally for all Gospel-times from that time since Christ came in the flesh and publisht the Gospel this is called the Gospel-time in opposition to the Legal administrations and this is frequently in scripture phrase called The last time and The last dayes This appeares by those parallel Texts Ioel 2.28 compared with Acts 2.17 Heb. 1.2 1 Pet. 2.20 2.3.3 Isai 22. Hos. 3.5 Mich. 4.2 33. Thus we may understand that saying of Iacob to his sons Gen. 49.1 Gather your selves together that I may tell you what shall befall you in the last dayes i. at the coming of the Messiah or when Shiloh comes v. 20. Hence Gospel-times are called The end of the world 1 Cor. 20.11 Heb. 9.26 and the last houre 1 Iohn 2.18 Now these are called The last dayes 1. Because all was then consummated which was prophesied concerning the work of mans Redemption and so is the perfection of all times or as the Apostle cals it The fulness of time Gal. 4.4 Nothing now remains but a looking for the day of judgement which how soon it may come we know not 2. Because the whole time of the worlds continuance being distinguished into three great Periods the Gospel-time is the last of The three The first was from the creation to the giving of the Law upon Mount Sinai The second from the giving of the Law till the Appearance of Christ in our nature The third from that Appearance in Humility till his Appearance in Glory and this is that which in scripture is oft called the Last time because after it there shall be no more 3. Comparatively in respect of the precedent times which have past since the beginning of the world those times were longer than these Gospel-times are like to be 4. By the last times more especially is sometimes meant the times that are somewhat near the end of the World which are the latter times of these last dayes when people shall give themselves to luxury and security and all manner of vices Mat. 24.24 37 38. and thus it hath relation to the times we live in wherein iniqâ—ity abounds and love to God his people his Ministers and Ordinances abates Apostolicall times were bad but these dregs of dayes and this dorage of the world will be far worse This also know That in the last days perilous times shall come Perilous times shall come That is hard hurtfull hatefull heavie pernicious perilous troublous times shall come On this clause there are almost as many Opinions as there are Writers and as many Interpretations as there be Interpreters Yet in all this Variety there is no contrariety they may easily be
shew all they have when the rich Marchant makes but a small shew of that whereof he hath great plenty within The worst mettle rings loudest and the emptiest eares of corn stand highest Labour therefore for the contrary grace of Modesty whose excelleâ—cy you may find in that usefull Peace Mr. Robinsons Essayes Observation 58. p. 511. 4. Proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a third branch of Self-love viz. Pride in Heart As arrogant Boasters shew their Pride by their words so these have it in their hearts and shew it in their actions by contemning others and exalting themselves This sin is the daughter of Covetousness Hence the Apostle would have rich men take heed of being High-minded 1 Tim. 6.17 thereby implying that Riches are apt to engender pride Proud persons are like to Oyle which loves to be above in their own conceits they are wiser than all the world besides And is not this the Master-sin of this last and loose age of the world when did pride ever more abound in City and Country in Body and Soule in Heart Head Haire Habit In Gestures Vestures Words Works what Painting Poudring Patching Spotting and Blotting themselves How are men loaded and bedawbed with Variety of Ribbons before and behind above and beneath with yellow red black blew they have more colours then the Rain-bow and are more like Morrice-dancers then Professors These fantastick garbs argue fantastick hearts They say to their fine cloaths as Saul said to Samuel Honour me before the people to this end every finger must have a Ring and every joynt a Jewell what sad Bills of Indictment will one day be put up against such persons Imprimis 20 l. for brave cloathes but not 20 s. for a pious use Item 10 l. for Gold and Silver lace but not 10 s. for the poor Item 5 l. for Gew-gaws and Ribbons but not 5 s. for the needy Item 20 s. for a pair of silver-laced shoes and scarce 20 d. to the poor How will these one day curse themselves for their folly and cry out when 't is too late What hath pride profited us and what comfort yea what discomfort have these Vanities brought upon us Be wise now therefore in time and Honour the Lord with your Riches which is the best way to keep and increase them but waste them not on your lusts lest you loose them Hos. 2.8 9. The plainnesse of former times will condemn our Vanity the very trimming that some in our dayes wear would have bought our ancient Kings a whole suit of apparell Our Chronicles tell us that William Rufus who in his time was accounted sumptuous in apparell when his Chamberlain had brought him a pair of Breeches and he demanding what they cost it was answered 3 s. The King bad him be gone and bring him a pair of a Mark price Heu prisca simplicitas Whither is our ancient Simplicity fled 2. For spirituall pride which is the worst sort of pride as fighting more directly against God who is a Spirit when did it more abound then at this day There is amongst us 1. Superbia de Religione men are proud of their religious duties as the Pharises were 2. There is Superbia in Religione Religious duties are proudly performed amongst us 3. Superbia cum Religione Pride conjoyned with Religion the Professors of Religion are men of proud lives and haughty spirits and this is the very Mother of all those Hell-sprung Heresies which have of late overspread the Land Make a man proud and he will quickly be erroneous 1 Tim. 6.3 4. Simon Magus that great Haeresiarch was a very proud man his picture had the Inscription Simoni Sancto Deo Arrius also that Arch-Heretick was notorious for Pride The Gnosticks of old conceited that they knew more then all the world besides boasting that God had made them of his privy Counnsell and had revealed those secrets to them which others knew not this is the song of our Quakers now but none were a greater scandall to Religion then these Gnosticks 'T is spiritual Pride which is the Root of all that separation and Semi-separation of all those Divisions and Subdivisions which are amongst us The proud Pharises were great Separatists Men of late have gotten very high conceits of themselves they say even to the reall Churches of God stand off for we are holier then you They are so afraid of Popularity that they run themselves into Singularity Young Ministers are much to be blamed for their Pride and Self-conceitednesse every Novice now thinks himself wiser then the aged Pious experienced Ministers of the Land yea then all the Churches of Christ in the world I had almost said then Christ himself These want a Rod I mean the Discipliâ—e of Christ to curb their exorbitancies 'T is spirituall pride which makes so many boast of their perfections when he that hath but half an eye may see their grosse imperfections ' T is this sin which makes so many to transgresse the bounds of their callings and to become Teachers when themselves had need to be taught the fundamentalls of Religion These are wiser in their own conceits then seven men that can render a reason Prov. 26.16 though they were the seven wise men of Greece yet were they all but fooles to them They know more by the the Spirit of which they boast they never boast of their learning I cannot blame them they are loaded with so little of it then their betters can know by twenty years study who yet have a greater measure of the spirit then they The people of England were never poorer and prouder then at this day even now when the Lord is beating us for our pride and is staining the pride of all our glory and hath brought into contempt the Honourable of the earth Isai 23.9 yet such is the height of our rebellion that we sin under the Rod and are the worse for beating when the body swells 't is a sign it is diseased the Tympany of pride which is now in the land is a sad symptom that all is not well with us I wish our State Physitians and Spirituall-Physitians may see to it betimes before the disease become Chronicall and incurable 3. That inundation and overflowing of all manner of sin too clearely shewes the pride of the land There is a kind of tacite interpretative pride in every sin for in sinning we prefer our own wills before Gods will and seek to please and advance our selves rather then God Pride affronts God it stops the eare against his commands and will not suffer mon to submit their necks to Gods yoak Ier. 13 15 17. and 2.31 Hence sin is called a despising and contempt of God 2 Sam. 12.9 10. The voluptuous man saith God shall not rule over me and the worldling saith He 'l not leave his profit to be commanded by him and every rebellious sinner stands it out against God and saith We will not have him
it refresheth and delighteth us in a sober way we may use it Prov. 31.6 7. Thus and no otherwise Iosephs Brethren drunk and were merry The Philosophers make three cups The first of Necessity the second of Pleasure the third of Madness Iosephs Brethren took the first and second but not the third 2. Object Noah and Lot were Drunken Gen. 9.21 19.32 Answ. Yet they were not drunkards 't was not their Trade to sit at the wine one action doth not denominate or make a man good or bad They sinned through weaknes infirmity against the bent and resolution of their souls but thou sinnest wilfully and deliberately 2. These examples are recorded to fright us from sin that we may shun the rocks where others have split themselves not to incourage us in sin 3. To keep us from despaire that if through weakness and for want of watchfulnesse we have fallen yet we may remember that God which pardoned penitent Noah and Lot will also pardon us upon our Repentance Object 'T is Physicall Answ. 1. It 's a medicine worse then the disease for a man to destroy his soul that he may cure his body is worse then death 2. We may not do evill that good may come thereof Rom. 3.8 3. Very learned Physitians affirm the contrary they say that drunkennesse destroyes the health spoyles the stomack hurts the braine makes the blood watrish dulls the senses weakens the memory and destroyes the understanding Object They are so accustomed to it that they cannot leave it Answ. An evill custom is better broken then kept and though custom be a second nature yet the God of nature can change nature he can make a black more white and take spots from a Leopard he can turn a Lion into a Lamb and water into wine he can make iron to swim and Iordan to recoyle He is El the the strong God and though our corruptions are too strong for us yet are they not too strong for him Spread therefore thy misery before the Lord and let him see 't is the unfeigned desire of thy soul as freely to forget sin as thou wouldst have him to forgive it and to part with it as to have it pardoned and then in due time he 'l heal thee of it what ever it be I come now to some brief Rules against it and so conclude 1. Kill it in the Root get a hearty detestation of it resolve rather to die then to be drunk To this end consider the vilenesse of the sin in the effects before recited remember the judgements of God on Nabal Ammon Elah and Belshazar who died in their Drunkennesse 1 Sam. 25.36 and 2 Sam. 13.28 29. and 1 Kings 16.8 9 10. Dan. 5.2.30 Let their falls make thee to fear for God is the same still to the same sinners 2. Be diligent in your callings Idlenesse breeds Drunkennesse When men have nothing to do the Devill comes and calls them out to work The flying bird is safe 't is the bird that sits still which is in danger God hath promised to protect us but then we must keep his way Psal. 91.11 12. Object We are Gentlemen and cannot worke Answ. You must work or do worse God hath ordained that every son of Adam in the sweat of his brows shall eat his bread Gen. 3.19 and he that will not not he that by reason of sicknesse cannot labour shall not eat 2 Thes. 3.10 and if Adam in the state of Innocency must work and dresse the Garden and after the fall when he was Monark of all the world yet must he labour who then can think himselfe free 'T is not Idleness which commends a Gentleman or following of foolish fashions drinking of Healths lying in an Alehouse c. there 's no baseness like this But the life and soule of Nobility and Gentility consists in noble and vertuous dispositions in gallantness of spirit without pride or insoleuce to do his Country good 3. In all places and at all times set a watch against this sin when men are most secure they are in most danger where the watch is most careless there the enemy enters And if Christs own disciples must watch against this sin who may be secure Luke 22.34 Many when they go to Fairs and Markets they go without care or fear they do not take Antidotes with them hence 't is that so many fall by this sin A man that goes amongst such as have Plague-sores running on them had need of speciall Antidotes to keep out the infection 4. Shun the occasions of this sin He that will no evill do must do nothing that belongs thereto He must not once look on the wine when 't is red Prov. 23.31 a little leak may drown a ship and great fires have come from little sparks Especially shun the company of Drunkards be not amongst wine bibbers Prov. 23.20 we should have no familiarity with them 1 Cor. 5.11 Eph. 5.7 touch not this pitch lest you be defiled with it mingle not with them lest you learn their work What Solomon saith of the Harlot that say I of the Drunkard Prov. 5.8 9 10 11. remove far from him come not nigh the door of his house c. especially shun Ale-houses these dens of Devills and Cages of unclean birds those stewes and styes of all abominations Take heed of the Excessive Use and the great abuse of Tobacco Great Tobacconists oft times are great Drunkards All drunkenness is not by wine or strong drink as a learned man well observes the Thracians and Scythians used to burn certain Herbs that they might be drunk with the smoak thereof That Barbarisme our English Nation useth too much in a base Indian weed It 's pitty men of good parts should be drunk so They should leave it to idle empty witlesse worthless heads 'T is said of Garlick that it makes men wink and drink and stink Many use Tobacco to make them drink till at last they wink and stink 'T is true the drugge is good in it self as 't is Gods creature and the fume of it taken in a discreet moderate physicall way may be usefull But taken in that excessive intemperate irregular way as most take it it besots men and robs them of their Health Wealth Wit Time c. I shall therefore give some Reasons against the abuse of the creature because the sin is Generall and 't is the Devills shoeing-Horn to draw men on to Drunkennesse Instead of Salt-meat the Devill feeds his followers now with smoak fumo pereat qui fumum vendit first drink and then smoake Then smoak and after drink the Pot and the Pipe and the Pipe and the Pot walk so long till they have Piped themselves out of all 1. Consider that Tobacco is a Physicall root and hath in it a Poysonous quality as appeares by its Antipathy against nature Now he that shall take Physick every day may soon put an end to
they that have wives should be as if they had none and they that rejoyce in lawfull liberties be as if they rejoyced not 1 Cor. 1.29 30. we must do by them as Ionanathan did by his honey only taste of it for his necessary refreshment 1 Sam. 14.27 or as the dog doth at Nâ—lus only lap and away Else if you give your self up to inordinate pleasures they 'l ruine you as they did those Epicures Amos 6.1 to 8. and the old world Luke 17.26 27. and the whore of Babylon which lives in pleasures Revel â—8 â— and those young Jovialists who gave themselves up to carnall delightâ— Eccles. 11.9 and the rich glutton Luke 16. Turn then all your carnall delights into spirituall ones your vain delights into divine delights instead of delighting in corne wine and earthly possessions delight thy self in the Lord and he shall give thee thy hearts desire Psal. 37.4 That 's the best pleasure which springs from the knowledge and love of God We call not upon you to forsake but to change your pleasures Change your sordid sinfull sensuall delights into sublime spirituall and noble delights The pleasures of the soul are more vigorous and masculine those of the body more soft and effeminate Sensitive pleasures have more of the dregs Intellectuall ones more of Quintescence and so excell all other pleasures in eleven particulars as you may see in that learned discourse of the Light of Nature by Mr. Culverwell ch 17. 'T is indeed the Hardest but yet 't is the best conquest to conquer sinful pleasures No victory like this for he that conquers an enemy conquers another and that an external enemy but he that conquers his lust conquers himself and so conquers a domestick enemy which is the most dangerous one enemy within doth us more mischief then an hundred without 3. The better to wean your hearts from carnal pleasures consider the vanity and shortnesse of them They are like a fire of straw a blast and gone Solomon that had made triall of them all concludes Vanity of Vanities all is vanity Eccles. 1.2 they are not onely vain but Vanity not onely Vanity but Vanity of Vanities i. e. exceeding vain They are Huâ—ks that rather choak then satisfy the soule Luke 15.16 The pleasure passeth and is but for a season but the sorrow that attends it is perpetuall Heb. 21. â—5 Do not then for a mite of pleasure purchase a mountain of misery for momentany joyes endure eternall sorrows 4. They do emasculate and weaken the mind Who ever was made more learned Wise Couragious or Religious by them They rob man of his Reason and besot him Hos. 4.11 they take away the man and leave a swine or beast in his room Vestis pulchra jocus potus cibus otia somnus Enervant mentem luxuriámque fovent 5. This world is a place of weeping conflicting labouring to all the godly and not of carnall mirth and rejoycing carnal mirth must be turned into mourning Iames 4.9 10. the way to Heaven lyes through many afflictions Acts 14.22 we must sow in teares here if we look to reap in joy hereafter 2 Cor. 4.17 Rev. 7.17 we must not expect to enjoy the pleasures of earth and Heaven too They that have their portion of pleasure here must look for none hereafter Iob 21.12 13. Luk. 16.25 Rev 18.7 6. Consider those sensuall pleasures end in sorrow The end of such mirth what ever the beginning is is sorrow Men call them by the name of Pleasures Pastimes Delights but in Gods Dictionary their name is Madnesse Eccles. 1.17 and 2.2 Sorrow Prov. 14.13 and is attended with Poverty and misery Prov. 21 17. This is Adams apple which cast him out of Paradise Esaus broth which cost him his Birth-right Ionathans honey which being but tasted had like to have cost him his life The whore of Babylons golden cup which filled her full of all abominations Iudas sop which made way for the Devill to enter into him Who say to God depart from us but those that Dance Iob 21.10 11. who are voyd of the spirit but sensuall ones Iude 18.19 Hence some compare Pleasures to Pills which are fairly guilt without and rolled in sugar but within are full of bitternesse or like a painted sepulcher fair without but within full of stench and horrour Admit but of one pleasure and there will follow a thousand Pangs Too much of this honey breeds loathing Prov. 25.15 and its love is turned into hatred 2 Sam. 13.15 they are like the book which Iohn did eat Rev. 10.9 sweet in the mouth but bitter in the belly We should therefore look on pleasures not as coming to us but as going from us Though they come with a fair shew yet at parting they leave shame and sorrow behind them They destroy the health and strength of the body and the Peace of the soul what got David by his carnal delights with Bethsheba but a tormenting conscience which was to him as the breaking of his bones Psal. 51.8 'T is a good observation of Chrysostome that we are hurt more by the pleasures of the flesh then by the most grievous torments of tormentors for torments beget Martyrs but Lusts doe beget Epicures The very foundation and beginning of true joy is to deny our selves in false joy 7. Even the wiser sort of Heathens have condemned these sensuall Pleasures Tully calls them the bait of all evill wâ—th which men are caught as fishes with an hook so saith another Carnal pleasures are full of Anxiety Satiety and Sorrow They pervert the judgemenâ— are an enemy to reason and opposite to Vertue for Vertue is a Lofty Kingly Laborious Unconquerable thing But pleasure is a servile sordid idle weak thing delighting in Stewes and Ale-houses in Baths and banquets As therefore you love the Peace and Prosperity of your soules get them mortified to fleshly lusts and pleasures for if ye live after the flesh ye must dye Rom. 6.13 Now that ye may mortify them Get an eye of Faith get a spiritualized soul that you may taste and see the exellencies that are in Christ yea in his very crosse this will make you with Moses to contemn the pleasures which endure but for a season and to prefer sufferings for Christ before the Crowns and Kingdomes of the world Heb. 11.25 26. faith raiseth the Heart above these worldly delights Cant. 1.3 Psal. 4.6 7. by it we are crucifyed to the world Gal. 6.14 and long to be out of it that we may be with God our Portion and delight Rom. 8.23 2 Cor. 5.2 By this we may know whether we love pleasures more then God by observing what our hearts are most set upon Matth. 6.21 and what we make our chiefest delight when our greatest care study and contentment is in earthly pleasures and we can sit down satisfied with them though we want Gods favour when we are not content with God alone for
of sins But the truly godly man doth all with Life Spirit and Power as David when he danced before the Ark did it with all his might 2 Sam. 6.14 so what ever he doth for God he doth it with all his might Eccles. 9.11 As they that love the Lord so they that serve the Lord are like the Sun when it goes forth in its strength which consumes dispells those mists and clouds which hinder its light Iudg. 5. ult This Power of Godlinesse doth infinitely transcend all Forms for what is the shadow to the substance what is the Husk to the Kernell the Chaffe to the Wheat or the box to the Jewell what is darknesse to light deadnesse to life the picture to a man the counter to gold or Earth to Heaven 3. He comes short in all Ordinances if he Read Pray Hear or frequent the Sacrament 't is all pro forma God is nigh to their mouthes but far from their reines Ier. 12.2 they perform all the duties of Godliness without Godliness they do externally what the good man doth and yet like Iudas they are but Devills Ordinances may be frequented and yet no change wrought Let us therefore labour for the Life and Power of Religion in our souls Let 's not be slothfull in business but fervent in spirit serving the Lord. Rom. 12.11 Let us Hear the word attentively receive it beleevingly Practice it conscientiously Pray with Power communicate with sincere and earnest desires after Christ rest not in the outward baptizing with water but get the inward baptizing with the holy Ghost which may be like fire to refine and purify the soul. Rouse up your selves end shake off that spiritual dulness and drousiness which clogs you in duties le ts break through all those difficulties and dangers which lye in the way of Grace Like so many spiritual Sampsons we should break all those cords of Sin and Satan which would hinder us in our Christian course To this end consider 1. That formality and spirituall sloth is very displeasing to God it being directly opposite to his nature who is a spirit infinitely active and stirring and cannot endure dead services Seee how contemptibly he speaks of outward services which separated from inward obedience Isay 1.11 to 16. To what purpose is your Sacrifices I delight not in them who required this at your hands your Oblations are vaâ—n your Incense are abomination I caunot away with your Assemblies my soule hates them they are a trouble to me I am weary of them Scarce any sin hath harder terms given it in Scripture then this of formality 't is compared to Idolatry and Murder two crying sins to the offering of a dog or a swine in sacrifice which in the time of the Law had been a hainous offence Isay 66.3 4. A bare performance of duties is cheap and easie and is praised in the vvorld but inward obedience is hard and hateful to corrupt men Hence like Ephraim Hos. 10.11 men love to tread out the corn where they may eat at pleasure but they love not plowing that 's hard and hungry work 2. Consider formality and spiritual sloth loseth all a man may go a great way in Religion and yet for vvant of a little more paines lose all Prov. 12.27 The sluggard roasts not what he took in hunting he took some paines to hunt for it but for vvant of a little more paines he lost all The wicked and slothfull servant had his Talent taken from him Matth. 25.26 he lost not his Talent but because he did not improve it to his Masters advantage he lost all 't is not sufficient we do no hurt but we must do good else we are but like painted fire which as 't is heatlesse so 't is uselesse 3. He layes himself open to Satans Temptations by his carelessnesse he Tempts the Tempter and gives him great advantage against his soul like secure Laish which became a booty to its enemies Iudg. 18.10 we are like men upon a river if we row not against the stream we go down like the Smiths forge no blowing no burnig 'T is the seething pot which keeps off flyes as for the field of the sluggard it s growen over with nettles and the stone-wall thereof is broken down Prov. 24.30 4. Consider that formality and spiritual sloth is alwayes a fore-runner of ruine to a person or Nation where this sin raignâ—s destruction is at the heeles of it Isay 64.7 as soon as ever the Prophet had complained There is none that stirres up himself to call on God he presently addes Thou hast consumed us because of our iniquities There 's nothing hastens judgement and provokes the Lord to remove the Gospel like this Rev. 2.5 and 3.15 16. This ruined the Prelacy they were of late all for outward pomp and formall service in bowing to Altars setting up Images reading of Service c. but deadly enemies to the Power of Religion and for this God spued them out As zeal and favour is a meanes to turn away wrath Numb 25.10 11. So formality and coldnesse increaseth it Certainly if England go on to contemn Gods Ordinances despise his Ministers prophane his holy things and to slight the tenders of grace made in the Gospel God will slight us and give his Gospel to a people that shall yeeld him better obedience And since we will not awaken our selves God will awaken us by some dreadfull judgements and since we will not strip our selves of our sins he vvill strip us of his blessings Hos. 2.3 and consume us after all the good vvhich he hath shevved us Iosh. 24.20 that as vve have been famous for Priviledges Victories and Successe so novv vve shall become infamous to the Nations round about us for our abuse of these mercies If any sinne ruine Eugland ' t vvill be the Formality Hypocrisy and unfruitfulnesse under those rich meanes vvhich wee enjoy which will certainly doe it Now if the state of those that have but a form of Godlinesse be â—o dangerous how sad is their condition that have not so much as a form that have neither shadow nor substance but are open Godlesse Gracelesse worthlesse men that are hardned habituated desperate sinners such as from top to toe inwardly and outwardly are nothing but sin as 't is said of Antichrist that he 's a man of sin 2 Thes. 2 3. So are these men composed anâ— compounded of it they draw on iniquity with the cords of vanity Isay 5.18 and are so set on sin that they use all means and provocation to draw theâ—selves to a violent acting of it and continuance in it He that hath but a form of godlinesse is an Hypocrite but he that hath not a form is an Atheist An Hypocrâ—â—e is a masked Devill and an Atheist is a Devill unmasked such are our Quakers an Atheisticall generation of prophane men that neither fear God nor Reverence man Gods Sabbaths they profane they neglect their callings contemn the
scriptures vilify Prayer and all Ordinances never give Thanks at their meales Rayle on Magistrates and Ministers dishonour their Parents out-run their wives neglect their families being full of Lying Rayling Idlenesâ— and all unrighteousnesse If these be Saints who are Scythyans These sin not through weakness but through wilfulness not through Passion or precipitation but deliberately electively resolutely they tell the Magistrate to his face that they will seal their high and horrid blasphemies with their blood 't is time such corrupt blood were let out of the body they devise mischiefe and set themselves in a way that is not good Psal. 36.4 as the liberall man deviseth liberall things and by them is establisht Isay 32.8 so the wicked man deviseth wicked things and by them is ruined V. 7. Though favour be shewed to the wicked yet are they so wedded to their sin that they will not learn Righteousness Isay 26.16 'T is the height of misery when men have sinned so long that they have brought themselves into a necessity of sinning These are not only in a dangerous but in a damnable condition what Solomon saith of the Harlots guests is true of them they are in the depths of hell Prov. 9. ult all such for present are far from salvation such as frequent the Ordinances and live soberly though they be not yet alive yet they sit in the winds way and there 's more hope of them as Christ said of the discreet Scribe thou art not far from the Kingdom of Heaven Mark 12.34 Now if a man may live civilly soberly religiously confess his sinnes Fast Pray frequent Ordinances give Almes and reform many things and yet come short of Heaven where then shall the wicked and ungodly appear who come short of those that come short of Heaven 2. Let us shake off this foul murthering sin and awaken our selves that we may awaken God if ever there were a time to cry aloud 't is now when the Lord seems to be asleep the work of Reformation seems to go backward children are come to the birth and there wants strength to bring forth By our Prayer let us play the Midwife and help the Man-child of Reformation into the world let us give the Lord no rest till he make Ierusalem the praise of the world Isay 62.1 See how the Church expostulates the case with God and by an holy violence doubles and trebles her suit the better to awaken God Isay 51.9 10. Awake O Arme of the Lord awake awake and put on strength God by his judgements hath made many gaps in the Nation let us humble our selves and lye in the gap and make up the breach when the Sea hath made a breach so long as the breach continues the water overflowes the land but the way to stop it is not to murmur or quarrell one with another but we must fall every one to his work and so make up the breach Remember our time is short our work is great and our wages unspeakable we serve a Master who will not let any man serve him for nought He 'l reward every man according to his works such as sow liberally shall reap liberally and the more active we have been for God the greater our reward shall be Let us not then give Satan occasion to insult and say Lord my slaves and servants are more active for me then thine are for thee mine can spend their Time their Estates and their Lives for me and in my service but thine grudge at every thing they do or suffer for thee Let us by our selfe-denying lives confute this slander let the zeale for Gods honour consume us and all that we have And if ever there were a time to rowse up our selves out of our formality 't is now when sin is grown so impudent and insolent 1. Let us sweep before our own dores and stirre up our selves against our own personall sinnes against that Atheisme Hypocrisy and Formality that sticks so close unto us Let 's know the Plague of our own hearts and arm against the sins of our complexion constitution vocations So did David Psal. 18.23 2. Let 's stirre up our selves against the sins of the age we live in The Apostasies Heresies Blasphemies that we daily hear of should be as a sword in our bones we should be deeply affected with them and shew our dislike of them Neh. 13.11.17 Ier. 13.17 Ezek. 9.4 Rev. 2.2 We must out of an holy singularity witnesse against the sinfull courses of the world Rom. 12.2 we must do more then others Matth. 5.47 the way of the righteous is on high above the reach of carnall men Prov. 15.24 and therefore when we Pray it should not be pro forma but with life and quickening Hence David prayes Psal. 80.18 quicken us O Lord that we may call upon thy Name We should stirre up our affections in this duty fire not stirred dyes but stirred gives heat 2 Tim. 1.7 there 's no stirring in formality and so no heat Hence Christ baptizeth all his not only with water but with fire Matth. 3.11 which makes them full of activity and zeale 2. Take heed of Formality in Hearing attend as for your lives with Life Faith Obedience come to these lively Oracles with lively affections Acts 7.38 be transformed into the Image of the word Rom. 6.17 act the Graces of the spirit in Hearing when you hear of Judgements tremble of the Promise believe of the Commandements obey 3. In observing the Lords-day we must not barely do the duties of it in a flat and formall way but we must make them our delight Isay 58.13 we should rejoyce that we have such a day wherein to glorifie God and to meditate on his word and works we should esteem it as an Honourable day it 's one thing to keep a Sabbath another to keep it as an high day a day of honour laying aside all worldly thoughts words and works as too base and meane for so high a day 4. In works of Mercy we should not barely shew mercy but Love mercy Micah 6.8 God loves a chearfull giver Wee should be glad of an opportunity to expresse our Love and Thankfullnesse to God We should think nothing too good for God who hath thought nothing too dear for us Bring costly services put him not off with light aud slight duties which cost you nothing David would not offer to the Lord of that which cost him nothing 2 Sam. 24.24 The fat and best must be given to him Levit. 3.9 Numb 13.12 Learn of worldly men see how active they be in Seed-time and Harvest for a little temporall gain consider how active and stirring the devill is to do mischiefe Iob 1. 1 Pet 5.8 and if Heathens have been so resolute to walk in the name of their Dung-hill-Gods Micah 45. we should much more resolve to walke in the name of our God for ever who is a better Master hath better work and better wages 2.
his escape he plainly tells them that if they should leave him and goe to Croyden without him and tell the Bishop they had lost Fryth I would sure follow after as fast as I could and bring them newes that I had found and brought Frith again c. When God calls us to witnesse to his Truth we must sticke to it else if we be ashamed of Christ and his Truth he will be ashamed of us Marke 8. ult He will take no pleasure in us 'tis a Meiosis i. He will utterly abhorre us Hebrewes 10.38 the fearful i. such as out of base fear to save their lives or goods deny Christ must be cast into Hell Revelations 21.8 Such bring terrour of Conscience upon themselves in this life as Spira in Queen Maries dayes they dishonour Religion as if it were not worth the suffering for and so bring dishonour upon themselves He that pleases may see this Case more fully debated in Master Perkins CC. l. 2. c. 12. Q. 3. Bowler Pastor Evangel l. 3. c. 8. Altingius Problem P. 2. Problem 3. there you have the Q. debated Pro con Ward on Matth. 10.23 Aretius Probl. loc 2. de fuga 6. Observe That these whom God calls extraordinarily he endues with extraordinary gifts Paul and Barnabas were called extraordinarily and they shew it by the Miracles they wrought Acts 14.3 8 9. by the extraordinary successe in their Ministery and by their understanding the Lyaconian Language without teaching a gift peculiar to those times for the more speedy spreading of the Gospel Acts 2.6 which shewes the folly of the Impostors of our time who pretend to an extraordinary call as the Apostles had when they have not so much as ordinary gifts when they can heal the sicke blinde lame c. and speak all manner of Languages without study then we shall beleeve they are extraordinarily called but till then we should esteem them as they are indeed Impostours and deceivers 7. Observe That the more laborious and active any are for Christ the greater opposition they must expect from the world As Paul laboured more then others 1 Corinthians 15.10 So he suffered more then others A man that goeth soltly by is not molested with Dogs but he that rides faster then ordinary shall have all the Dogs in the town after him The world lies snorting in their sin and cannot endure such as would waken them 'T is observed of the Church of Sardis and Laodicea which were dead and cold that they had no such trouble as Smyrna and faithful Philadelphia had 8. Observe Gratious men are constant men no troubles can break them off from Gods wayes and works Persecute prison stone them they are still the same As the Martyr told the Bishop Rawlins you left me Rawlins I am and Rawlins by Gods grace I will continue No dangers nor difficulties can drive them from their dueties but if they be stoned and knockt down in one place they rise in another They are faithful to the death and so receive a Crown of Life Revelations 2.10 many with Demas begin in the Spirit but end in the flesh they embrace a more easie flesh-pleasing way and so loose all Galat. 3.4 but the faithful have not so learned Christ They know not what 't is to yield when they can stand no longer on their feet they will fight upon their knees Iacob will have the blessing though he halt for it and the woman of Canaan will not leave Christ though he call her Dog Observe Not onely our dangers but also our deliverances must be observed and recorded by us The Apostle had told us before of his persecutions now he tels us how God delivered him out of all We must not coldly and carelesly pass over the great things which God doth for us but sit down and consider them with all their Circumstances till our hearts be inflamed by them we should sit down and with an holy silence admire the wondrous things which God hath done for us 1 Samuel 12.24 Zech. 2.13 1. Observe Gods singular wisedome in turning the Plots of Persecutors an their own Pates Psalm 9.16 and to his own prayse Psalm 76.10 by their opposing the Gospel he spreads it 2. Observe His Power in Over-powring all the Tyrants of the world how easily and irrecoverably doth he break them in pieces even as a bar of Iron falling on an earthen Pot Psalm 2.9 3. Observe His Truth and Faithfulness to his People doing for us above all that we can speak or think we can speak of much and we can think of more but God doth for us above all our words or thoughts 4. Observe His tender Love and care over his People He hides us as the Hen doth her Chickens under the wings of his special Protection from the Birds of prey Psalm 91.4 He keeps us as the apple of his Eye Deut. 32.10 Psalm 17.8 Zech. 2.8 which is the tenderest piece of the tenderest part and will endure no jests it is guarded by Nature with many Tunicles To quicken you to this duty 1. Consider that 't is a point of special wisedome to consider the singular providences of God towards us Psalm 107. ult 2. 'T will bring us unto nearer communion and acquaintance with God Psalm 107. ult we shall understand the loving kindnesse of the Lord we shall attain to a more intimate sweet experimental knowledge of God 3. This will be a means to support and comfort us in future evils David considering how the Lord delivered him from the Lion and the Bear concludes from thence his conquest over the Philistim So the Apostle reasons from former deliverances to future 2 Cor. 1.10 This is Scripture Logick he hath delivered that we know he doth deliver that we see therefore we conclude he will still deliver This will be meat to us in the wildernesse and hidden Manna to comfort us in new afflictions A God tried and found faithful is a singular support in a time of trouble 4. 'T will incourage us to persevere in Prayer Psalm 116.1.2 a secure un-observant Christian is a Non-praying Christian. 5. 'T will quicken us to Praise God The most observant Christians are the most thankful Christians Who can observe the singular love and care of God to him and not be thankful for it This will make us say with admiration Lord what is man that thou shouldest thus magnifie him Iob 7.17 18. Let us therefore be much in considering both the dangers and deliverance of the faithful their example will be a great support to us in the like trials Psalm 34.4 5 6. Hebrewes 12.1.2 3. Iames 5.10.11 'T is some ease to us when we see our case is not singular 't is no other then that which befalleth other men 1 Cor. 10.13 and the rest of our brethren in the world Matth. 5.11 12. 1 Pet. 5.9 10. Observe Though the righteous meet with many troubles yet the Lord delivers them out of all Psalm 34.19 we have here
salvation this is the condition of the Covenant of Grace without which we have no interest in Christ as is clearly and learnedly proved by a Reverend Divine of ours Oh then make much of this Grace preserve her and she will preserve thee exalt her and she will exalt thee to Honour As David said to Abiather so Faith saith to us abide you with me fear not for he that seeks my life seeks thy life but with me shalt thou be in safety 1 Samuel 22. ult This is the Mother of all our Graces the Fountain from which they flow All Grace is in Faith Originally Radically Fundamentally Virtually 'T is the primum mobile which sets the other wheels agoing 'T is that work of God which contains all other good works in it Iohn 6.28 29 40. All duties all doing and suffering without Faith are displeasing unto God Romans 14. ult we must pray in Faith Iames 1.6 Hear in Faith Heb. 4.2 communicate in Faith by this we feed on Christ and lay hold on him crede manducasti Aug. This makes all we do to prosper 2 Chron. 20.10 'T is a Grace of perpetual use in prosperity and adversity in sickness and health in prosperity it keeps us watchful and humble Iob 3.25 in famine feares wants it keeps us cheerful Heb. 3.17 18. such righteous ones excell their wicked neighbours Prov. 12 26. they are the onely excellent of the earth Psalm 16.3 God accounts them too good to live in such a wicked world Heb. 11.38 This is that golden grace which makes us truly rich a well tried faith is more pretious then gold 1 Pet. 7. Rev. 3.18 This brings plenty and propriety in all All is yours to believers Christ gives his choycest blessings as Justification and Sanctification Peace of Conscience Victory over the world sin and Satan Rom. 3.30 and 5.18 and 9.3 Acts 15.9 and 16.31 Luke 7 50. 1 Cor. 1.3 Gal. 2.16 1 Iohn 5.12 freedom from death Natural in respect of its sting 1 Cor. 15.55 from death spiritual Iohn 5.29 and from death Eternal Iohn 3.16 To a believer Christ is all in all Colos. 3.11 1 Cor. 3.22 23. All comfort and salvation is terminated in him Zach. 9.9 In him doth fulness all fulness dwell Iohn 1.16 Col. 1.19 and 2.3 in Christ is a fulness of wisedom to answer for our folly 1 Cor. 1.30 a fulness of life to deliver all believers from death Iohn 14.6 We are dead till Christ by his Spirit quicken us Ephesians 21. hence he is called a quickning Spirit 1 Cor. 15.45 a fulness of Liberty to free us from our Spirituall bondage to sin and Satan Iohn 8.36 2 Cor. 3.17 He is that Valiant Ioshua which frees us from the Tyranny of our spiritual enemies going forth conquering and to conquer 1 Cor. 15.37 Rev. 6.2 In Christ is a fulness of Glory a man without Christ is a Tohu Vabohu without form or beauty an Ichabod in whom is no glory like Reuben he can never excell Genesis 49.4 but being clothed with Righteousness we are wholly fair and there is no spot in us Cant. 4.7 Ephes. 5.27 the Church and Spouse of Christ is actually and presently fair 2. She is Universally fair in all parts though considered in her selfe she may erre doctrinaliter in matters of Faith and moraliter in respect of manners yet consider her in Christ whose righteousness is imputed to her for righteousness and so she is wholly fair and albeit the law accuse her of blots and spots yet the Law is answered by the Gospel and the Wife cannot be sued so long as the Husband lives Though in our selves we are black yet in Christ we are comely though poore in our selves yet rich in him though black in the worlds eye and black in her owne eye by reason of sin and misery yet she is fair in Christs eye who is a faithfull friend and soul-solacing Ionathan to comfort his in all their distresses Iohn 15.14 15. A Physitian to heal them of all their maladies Mal. 4.2 a Rock to support them 1 Cor. 10.4 and Mannah to feed them So that now believers with Paul may challenge all their enemies to do their worst Rom. 8.33.34 For the excellency of Faith See D. Reynolds Vanity of the Creature p. 476. Rogers of Dedham of Faith chap. 4. D. Bolton in folio 18. Royalties of Faith on Iohn 3.15 M. Perkins on Heb. 11. Doctor Preston on Faith Doctor Sibbs third Volume on Hebrews 11.13 Dykes Righteous mans Tower p. 32.33 and on Sacrament Chap. 11. Boltons Directions for walking page 52. Barlow on 2 Tim. 1.5 Watsons Charter chapter 20. M. Sam. Ward Sermon 2. p. 43. and 131. Master Ioseph Symonds sight and faith chapter 11. Master Ieremy Burrowes Treatise of Faith Vol. 8. and Saints Treasury page 68. Dan. Dyke on Matthew 4.3 Doctor Holydayes Nature of Faith Smith on the Creed p. 2. and Ambrose his Media page 162. VERSE 16 All Scripture is given by inspiration of God and is profitable for Doctrine for reproof for correction for instruction in righteousness 17. That the man of God may be pefect throughly furnished unto all good workes THe Apostle the better to incourage Timothy to study the Holy Scriptures goeth on to prove that they are able to make one wise unto salvation and that by an Argument drawn from a full and sufficiâ—nt enumeration of those things which are necessary to salvation Where he commends the Holy Scriptures upon A three-fold account 1. For their Dignitie and Authoritie 2. For their Vtilitie 3. For their Perfection 1. He commends them for their Dignity and Divine Authority as coming more immediately from God Verse 16. All Scripture is given by Inspiration of God 2. For their singular Utility which is foure-fold First For Doctrine to teach the Truth Secondly For reproof of Errour and false Doctrine Thirdly For correction of sinne and evill manners Fourthly For Instruction in Righteousnesse and good Workes 3. From their compleat perfection enabling a Minister for his Office verse 17. especially those foure Parts of it before named v. 16. 1. The Apostle commends the Scrpitures in respect of their Divine Authority they have not Angels or men for their Authour the Prophets and Apostles were but the Penmen Secretaries and Instruments of the Holy Ghost to write what he should Dictate to them So the Angels were but Gods Messengers to declare the Law to his people Galathians 3.19 The Scriptures have God himself for their more immediate Authour All Scripture is given by Inspiration of God i. all and every part of Scripture is Divinely inspired or breathed by God both for Matter Order Style and Words Those Holy Men of God did not onely utter their words by the Holy Ghosts immediate Direction but by the same Direction did commit them to Writing that they might be a standing Rule to the Church for ever For the bare memories of men would not have kept them for
10.15 Phil. 3.15 2 Pet. 1.1 1 Iohn 2.12 Iude 1. Now the more these wicked ones cry down Gods Law the more we should cry it up the more they loath it the more we should love it As fountain water is warmest in the coldest weather by an Antiperistasis so should we by an holy Antiperistasis grow more hot and zealous in the defence of Gods word by how much the Atheistical and profane oppose it So did David Psal. 119.126 127. 't is time for thee Lord to work for the wicked have made voyd thy Law q. d. 't is time for thee Lord to shew some remarkable judgement upon these wicked men who go about to destroy not one or two but all thy Lawes Though men may connive and tolerate such yet the Lord who is a jealous God will not bear long with the tolerators of such blasphemies nor with the persons tolerated See how this opposition increased Davids love to the word verse 127 128. therefore do I love thy commandements above gold q. d. The more the wicked contemn thy Law the more do I prize it even above all the Riches and Treasures of the world See more against Antiscripturists in Mr. Ioseph Symonds's sight and faith cap 15. Mr. Lyford's Plain mans senses exercised p. 17. c. Brinsley's Virtig p. 165. c. Mr. Bourne against the Quakers p. 3 4. c. Mr. Fowler against the Quakers p. 47.52 Mr. Clapham against the Quakers p. 1 2 c. 2. If the Scriptures be the very word of God then it must needs follow that they are pure perfect infallible of highest Authority Majesty Antiquity Excellency the best Judge of controversies and the onely Rule of our lives both in Doctrinals and Practicals This we shall see clearly proved to us in Psal. 19.7 to 12. where we have sixteen Excellencies and Royalties of the word of God The Law of the Lord is 1. Perfect 2. Powerfull 3. Sure 4. Makes us truly wise 5. 'T is Right 6. Comfortable 7. Pure 8. 'T is a Light 9. 'T is cleane 10. 'T is eternall 11. 'T is true 12. Righteous 13. Profitable 14. Pleasant 15. A preservative against sin 16. It brings great Reward 1. 'T is Perfect V. 7. The Law of the Lord is perfect i. e. the whole word of God As God is perfect and hath a self-sufficiency in himself so is his word 'T is so perfect that nothing may be added to it or taken from it 'T is perfect formaliter in it self and perfect effectivè making us perfect and if the Five Books of Moses which was the first holy Scripture that was delivered to the Church was sufficient for the instruction of the people of that time so that they might not depart from it either to the right hand or the left Deut. 4.2 how much more compleat is the doctrine of the Prophets and Apostles which doth more clearly set forth what Moses delivered both in Precepts and Promises in Practice and Examples Here is nothing superfluous nothing defective 't is a perfect Law of Liberty Iames 1.25 which admits of no addition or diminution Proverbs 30.6 Revelations 22.18 19. Caut. Not that Preaching is to be counted an adding as the Quakers vainly and ignorantly imagine and therefore cry out when they hear us expound the word oh take heed of adding to the word whereas adding of mens Traditions and inventions is one thing and Preaching and expouding the word in its proper sense and meaning for the edification of Gods people is another thing This the Levites practised Nehem. 8.7 8. they gave the sense of the Law So did Paul Acts 9.22 he confounded the Jewes how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collatis testimoniis by comparing one Scripture with another So Christ expounded the Scripture Luke 24.27 and so did Philip. Acts 8.30 Explication is one thing and adding is another we coyne no new Scriptures but only expound the old what we deliver is for substance agreeable to Gods word and must therefore be believed and obeyed by us David had seen an end of all created perfection but Gods Law is exceeding large Psal. 119.96 he had seen Riches in Saul Beauty in Absolom Strength in Goliah Policy in Achitophel and he saw an end of them all they were but finite transitory things too low to give any true content to the mind of man but he found Gods word perfect and All-sufficient nothing pertaining to Holinesse or Happinesse comfort or coâ—tentment is wanting to Gods Law nor shall be to him that believes and obeyes it for the dimensions of it are large as God himself in truth and goodnesse infinite permanent and soul-satisfying Hence David expresseth his Transcendent Love to Gods transcendent Law by a Patheticall exclamation Psalm 119.97 O how I love thy Law it is my meditation all the day 2. 'T is exceeding powerful there 's latens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hidden efficacy in it to convert the soul Psal. 19.7 and save the soul. Iames 1.21 Luke 16.29.31 Ioh 20.31 which no Philosophy nor humane eloquence can do Nature cannot cure us of our Hereditary connatural sins but the Scripture offers more grace Iames 4.6 i. e. it gives grace and strength to conquer and subdue the strongest lusts Hence it 's called a Hammer which can break the hardest hearts Ier. 23.29 a fire that consumes our strongest lusts Salt that keeps us from rotting in our sin 'T is as a Naile and an Arrow in the hearts of Gods enemies to subdue them Psal. 45.6 and fasten them Eccles. 12.11 The Majesty and Power of the Scripture is wonderfull almost in every line so that it breeds admiration in a considerate Reader By this the spirit changeth Lions into Lambs by it he raiseth us from death to life from bondage to liberty from darknesse to light and from the power of Satan unto God Insomuch as a wicked Minister by preaching it may convert soules Ier. 23.22 It must needs be powerfull because the spirit is in it which is mighty in operation and the promise is with it that if we hear and obey we shall live Isay 55.3 This can can change a Saul into a Paul it can make a Felix tremble and an Herod feare It never returnes in vain like the bow of Ionathan and the sword of Saul it never returnes empty from the battle 2 Sam. 1.23 This is that two-edged sword by which we offend our adversaries and defend our selves I may say of it as David said of Goliah's sword There is none like that 3. 'T is sure Psalm 19.7 the Testimony of the Lord is sure the word is called a Testimony because it testifies our duty de facto de jure de praemio it tells us what hath been done by others what we ought to do our selves and what our Reward shall be for so doing This word is more sure then the Pillars of the earth or the Poles of heaven they may fall and faile but not one Jod
respect to wicked ones Answ. 1. I hope all the Ministers in England are not wicked men yet you shew respect to none but cry down all 2. The Saints in Scripture have given Titles of respect even to wicked men Esau was a prophane man yet Iacob gives him the Title of Lord not Thou Esau but my Lord Esau. Gen. 32.4.18 So Paul to Festus most Noble Festus Acts 26.25 Daniel a Saint yet speaking to Nebuchadnezzar an Idolater calls him King of Kings Dan. 2.37 The Quakers boast of their Sanctity and Perfection when they are Sots not Saints so far from Sanctity that they have not common civility which plainly shews what Spirit leads them and what that light within them is May be Perfect This Text notably sets forth the Perfection of the Scripture The Papists themselves confesse that 't is one of the most pregnant Texts for this purpose in all the Bible Would you be made wise to salvation the Scriptures will make you so Would you inform reform convince confute comfort the Scripture will not only initiate and enter you but make you compleat and absolute as some render the word and that rightly in this kind without the Addition of any Humane Traditions unwritten Verities Revelations or New lights within them The Scripture will keep us in a right temper so that we shall be still the same neither exalted by prosperity nor despondent in adversity but like the righteous we shall be an everlasting foundation when others are tossed to and fro with every wind of doctrine and run through all religions you shall be like Mount Sion which shall never be removed though it may by some violent earth-quake be moved The word of God is a perfect Rule both for doctrine and manners There is such an All-sufficiency in it that there is nothing to be done by a faithful Minister for the saving of his flock but here he may be furnisht with it and by consequence the people also for whose sake the Minister is thus accomplisht may be fully directed and furnisht also So that here are two strong Arguments to prove this Royalty and peculiar Excellency of the Scriptures viz. Its All-sufficiency and Perfection without the Addition of any New lights or Humane inventions The first Argument runs thus That which teacheth all necessary truthâ— confuteth all errors corrects all ill manners and instructs us in all good duties that must needs be a sufficient Rule for salvation This is so clear that even Cajetan on the place though a strong Papist yet cryeth out Ecce quo tendat utilitas divinae Scripturae ad perfectionem hominis Dei i. e. cujusvis fidelis tum quoad partem intellectivam tum quoad partem operativam ut sit perfectus ad omne bonum Cajetan in loc Now what sufficiency can be wanting where there is perfection 2. That which is able to make the Minister perfect in all the duties of his calling that is sufficient to make all others perfect in all good works But the word is able to make the Ministers of the Word perfect Ergo. Hence 't is that the Lord so oft sends us hither as to a Perfect Rule Isay 8.20 Luke 16.29 Colos. 3.16 Deut. 17.18 19 20. he that takes upon him to teach Gods people must speak ouely the Oracles of God 1 Peter 4 10. To prove the Scriptures perfection See Hildersham on Psal. 51. Lect. 77. See 24. Arguments in Sharpius his Curses Theolog. controvers 9. de Script mihi p. 53. Willets Synopsis controvers 1. Q. 7. p. 52. Polan Syntag l. 1. c. 46. Hommius disput 3. p. 8. D. Prideaux fasciâ—ul Q. 7. p. 45. Mr. Leighs Body of Divinity l. 1. c. 6. Mr. Trapps Treat cap. 3. Sect. 4. Away then with all those old mouldy Vnwritten Traditions which the Papists adde to the pefect word of God and thereby would blasphemously fasten imperfection on the Scripture they go about to deceive men as the Gibeonites did Ioshua 9.4 5 6. with old bottles old garments and old clouted shoes These offend against the expresse letter of the Scripture which tells us that the Law of the Lord is Perfect and able to make us wise to salvation and if God sent a leprosy on Vzziah for bringing in the Altar of Damascus and opposing it to the true Altar then let not those presumptuous men think to escape the curse of God for adding to his perfect word and if the Jewes might adde nothing to the Canon of the Old Testament much lesse may we adde any thing to the Old and New Testament and therefore the Holy Ghost concludes the whole Bible with a dreadfull commination against all such as shall adde any thing to his word Revelations 22.18 19. As the Harlot that came before Solomon would have the child divided so those divide the Rule between Gods word and their own Traditions but God hates such halting and halving in his worship and tells us that they worship him in vain who teach for doctrines the Precepts of men Matthew 15.9 God cannot endure such mixture he 'l have none to plow with the Oxe of his word and the Asse of mens inventions De Deo nil sine Deo he 'l owne nothing in his worship but what is agreeable to his word All mens inventions stink like Carrion in his nostrils Ier. 16.18 and he will secretly punish such as offer such strange fire Leviticus 10.1.2 These Humane Additions corrupt worship and torture the conscience so that no true peace is to be found in them Against Tradition see Peter Moulin his Tract against Tradit Whitak de script controvers 1. Q. 6. c. 1. Perkins 2 Vol. p. 511. D. Hall's Old Religion cap. 16. Mr. Bernard's Rhemes against Rome Proposit 8. p. 60. Sir Humph. Lynd's Via devia Sect. 7. p. 144. D. Davenant de Iudice norma cultùs cap. 6. Rivets Isagoge ad script c. 26. Walaeus loc com p. 148. Chameir loc com l. 1. c. 15. Polan Syntag. l. 1. c. 35. 47. 2. This perfection of the Scripture should stirre up our love to it as imperfect things are slighted by us so compleat and perfect things are highly esteemed by all the sons of wisdome No book to be compared to this for perfection and therefore no book should be so loved read studied and prized by us Here 's nothing vain or superfluous but all things full of life and spirit what ever good the soul can desire 't is here to be had Here is Food for the hungery Water for the thirsty Wine for the wearied Bread for the weak Rayment for the naked Gold for the poor Eyesalve for the blind and Physick for the sick If thy heart be dead this will quicken thee if hard this will soften it if dull revive it In all our Temptations this is a Davids Harp that helpeth to still them Acts 15.31 we should therefore with joy draw water out of these Wells of Salvation
committed in the world Those sins which are now written as it were with the juice of Lemmons shall by the fire of that last day be made visible and legible to all There 's nothing so secret but shall be then revealed all things shall be brought to light even the hidden works of darkness Luk. 12.2 Eccles. 12.14 Rom. 2.16 1 Cor. 4.5 These secret plots of villany which men would not have made known to the World for a World shall then be written as with a beam of the Sun upon their foreheads and shall be fully with all its circumstances disclosed and layed open before all the world And if it be a shame to have ones sins publisht and ript up before a Congregation tho it be for our amendment and where there are many that pitty us and pray for us oh what confusion will seise on men in that great day when not one or two but all their sins shall be layd naked to the view of the world where there shall be no eye to pitty them nor any to pray for them The eminent and signal work of the day of judgement is to bring secret things to light viz. Heart-pride Heart-adultery Heart-murder Hypocrisie c. These secret lusts which no eye but Gods can see shall be brought into the open light and the more craft and subtlety and secret contrivance there hath been in thy sin the greater shall they shame be in that day when the secrets of all hearts shall be disclosed 1 Cor. 4.5 Amongst men thoughts are free but God will bring all the thoughts and devices of men to light Prov. 15.26 Not only the acts but the thoughts of the wicked are an abomination to the Lord and therefore go not about to commit any sin under pretence of secresie for we see how even in this life secret sins have bin brought to light as Davids murder adultry 2 Sam. 12.12 Thou didst it secretly but I will publish it before all Israel q. d. I will publish it openly and at noon-day that I may bring upon thee that shame and disgrace which thou didst more carefully avoyd then my displeasure 2. Men must then render a strict and particular account of their words Then men must answer for idle much more for filthy and hard speeches against God and his People Matth. 12.36 37. Iude 15. God hath given us tongues to bless and glorifie him and if we abuse them to cursing and dishonouring of him how shall we answer it in that day 3. Then much more shall men answer for their evil works God will bring every work to judgement whether it be good or evil Eccles. 11.9 and 12.14 Iude 15. Then shall thy conscience be suddenly clearly and universally irradiated with extraordinary light to look upon all thy life at once as ' t were Then must thou give an exact account for every thought of thy heart for every lust full glance of thine eyes for every word of thy mouth for every moment of thy time for every motion of Gods Spirit which he hath made to thy soul for every office thou hast born and how thou hast discharged it in every point and particular We are all Stewards and must shortly give an account 1. De bonis commissis 2. De bonis dimissis 3. De malis commissis 4. De malis permissis 1. We must give an account of all these Talents of Time Truth Wit Riches c. which have been committed to our trust and how we have improved them to our Masters praise Matth. 25.14 15 c. Then must you account for Personal mercies and National mercies for the houses you have dwelt in for the creatures that have died for you and toyld for you for the cloaths on your back the meat in your mouths for every Sermon thou hast heard and what benefit thou hast reaped by it for every Sabbath thou hast spent c. 2. You must answer for the good which hath been omitted and neglected by you Matth. 25.42 43. I was hungry and ye did not feed me c. He doth not say ye robbed me ye persecuted me ye cast me into prison but he condemnes them for omitting the duties he required of them Many civil men bless themselves in that they are no drunkards adulterers theeves c. but a negative Christian is no Christian 'T is not sufficient we do no evil 't is damnable not to do good Isai. 1.18 Psal. 34.14 and 37.27 1 Pet. 3.11 3. For sins committed then shall the book of mens consciences be opened and all their works of darkness be brought to light Rev. 20.12 4. For all the sins which thou hast suffered to be done and hast any way been accessary to either by commanding commending conniving c. Now this particular and strict account implyes that the day of judgement will be longer then some imagine tho happily not so long as others imagine Some say it is called a day and therefore it shall last no longer but this doth not follow for the day of the Lord is not taken for a day natural consisting of four and twenty hours but for time indefinitely it being frequent in Scripture to put day for time as Isai. 49.8 Luke 19.42 Iohn 8.56 Others say that God can in a moment inlighten and dilete the conscience so that a man presently shall see all that he hath done this is true but yet God will not onely have men themselves to know but all the world shall know and see the Justice of that day and therefore it is very probable 't will take up some considerable time As the day of grace consists of many years so will the day of judgement saith M. Cotton There shall be a day of publick hearing things shall not be suddenly shuffled up saith Mr. Sheapard as carnal thoughts imagine No it must take up some large quantity of time that all the world may see the secret sins of wicked mâ—n and therefore it may be made evident saith he From Scripture and Reason that this day of Christs Kingly Office in judging the world shall happily last longer then his private administration now wherein he is lesse glorious in governing the world Tho I cannot assent to these opinions yet that matters of such great and publick importance will take up a considerable time I think no rational man will deny who either considers the number and nature of the things to be judged and how strict and particular the Scripture affirms that judgement shall be But positively to affirm that it shall last so many hundred years or so many thousand years is to be wise above what is written 2. Since the day of Judgement is of such general concerment both to good and bad and since there is no Doctrine so powerful to awaken secure impenitent sinners out of their sins it may teach us Ministers to be much in preaching and pressing this day upon the consciences of people As King Iames
thee Isaiah 51.2 1. Objection I am but a woman the weaker Vessel and therefore my zeal can doe but little good Answer Yet thou mayest doe somewhat for God we reade in Scripture what great things God hath done by women Deborah and Iael two excellent women The one ruled with an Heroick Spirit the other killed Sisera a valiant Commander Iudges 4.4 5.22 The woman of Abel by her prudence saved the City 2 Samuel 20.16.22 Abigail by her wisedome preserved her husband and family from an imminent danger The Shunamite that great good woman stirred up her husband to entertain Elisha to the great benefit of her family and Hester was a means to save the Jewes from ruine God loveth to hang the greatest weights on the weakest wyres and to doe great things by weak Instruments that his Name may have all the Glory 3. Objection It is good to be discreet and wise in what we doe Answer Discretion doth not hinder but further our zeal it doth not diminish it but directs it and therefore they are not to be Opposed but Composed and made subservient to each other Prudence doth not abate our Diligence but guideth it in its work it teacheth us not to doe lesse but to doe better Thus there is an Harmony amongst the Graces and we may in no wise set them at variance amongst themselves Yet 't is the property of the men of the world to accuse Gods faithful ministers who tell them discreetly and zealously of their sins for rash heady men and such as want discretion Thus when Bishop Latimer reproved the sins of the Court they would accuse him for lack of discretion It rejoyceth me saith he when my Friend telleth me that they finde fault with my indiscretion for by likelyhood the Doctrine is true for if they could finde fault with my Doctrine they would not charge me with lack of discretion c. 4. Objection It is good to be moderate Vertue consisteth in a mean Answer Moderation in our own causes and quarrels doth well Phil. 4.5 But moderation and indifferency in Gods Cause is not moderation but luke-warmness and coldness which God abhorreth and if wicked men will not content themselves with moderation in pursuit of their lusts and Idols Ier. 8.2 but will spend their estates lavish Gold out of the bag upon them Isay 46.6 shall not we in an holy prodigality spend our selves and what we have from God for his honour 'T is true in Moral Vertues which are circa res medias the mean is best But Religion admits of no mediocrity e. g. our love to God and our hatred against sin can never be too intense Yea no Vertue in its formal Reason can be too much intended nor admit of an excess that man that saith he hath zeal enough had never any true zeal at all The Apostle saith its good to be zealous in a good thing and is not zeal then best in the best things and are there any things better then God his Truth Worship People Is it good to be earnest for a friend and is it not much better to be zealous for God The things we strive for are so Excellent that no zeal can be too much 'T is for a Kingdome for an Heavenly Kingdome 't is for Christ for grace and glory and if thou canst finde any thing in the world that better deserveth thy zeal let it have it 5. Objection The Apostle would have Timothy to be gentle 2 Timothy 2.24 Answer True for he was imployed amongst the Gentiles who were newly converted to the Faith and therefore must be wisely and gently handled such bruised Reeds must not be broken but when men are obstinate they must be rebuked with all authority Titus 2.15 6. Observation If we be thus zealous we may loose all Answer True and yet be no loosers neither The Martyrs lost all and yet were gainers God will make up your losses in a better kind Matth. 10.37 Let us do our duty and commit the success to God Many like Ammaziah could be content to do Gods Will but they are affraid of looseing some hundreds of Talents by it but the Prophets answer may satisfie us The Lord is able to give thee much more then that 2 Cor. 25.9 7. Observation I may bring paine and sorrow on my selfe by my forwardness Answer Thou mayest bring greater sorrow on thy selfe by thy backwardnesse 2. Wee see what pain men will endure to preserve a Natural life and shall we endure nothing for our spiritual life 3. God will assist thee and in the multitude of thy perplexities he will delight thy soul Psalm 94.19 8. Observation The world will thinke us mad and out of our wits if we thus oppose their sinfull counsels Answer This is no new thing Christ himself was called mad and they said that he had a Devil Mark 3.21 the Disciple is not above his Master But of this see more in 2 Tim. 3.9 9. Observation I am of a dull and heavy constitution and therefore it cannot be expected that I should be so hot as others Answer See how 't is with thee in other things art full of life spirit and activity for profits and pleasures and yet hast thou no mettle nor life for God and his worship certainly the fault is not in thy cold constitutiâ—n but in thy wretched corruption where thou lovest thou hast heat enough Let a man touch the coldest of you in your gains pleasures reputations and you have heat more then enough onely Gods honour lieth unregarded by you 2. Suppose thou art of a sad and heavy constitution yet Grace is above Nature it rayseth and rectifieth it 'T is like gold in the Mine which turneth every thing into the nature of it Hence the Spirit of Grace is compared to Oyle which is a Royal liquor and will be above all Now to quicken you take these Considerations and Motives 1. Consider this is no Arbitrary or indifferent thing but 't is that which God hath oft commanded That we should love him with all our strength i. zealously and sincerely Deut. 6.5 and do what we do with all our might Eccles. 9.10 Rom. 12.11 Striving and earnestly contending for the faith Iude. 3. The compound implieth an ardent and vehement defence of the Truth we must contend for it with our utmost strength Truth is a precious Jewel and heavenly Treasure which we must labour to preserve unto Posterity One grain of it is of more worth then all the world Malim ut pereat totus mundus quà m veritatis mica said Luther Little deviations from the Truth must not be suffered least they increase to greater as thin exhalations turn into thick clouds and little sparks make great fires God will not have his least commandments contemned Matth. 5.19 Hence Christ commands us not onely to destroy Vulpes sed Vul peculas even the litle Foxes that hurt his Vine Cant. 2.15 But we are not put to contend pro tricis
Saviour what in us lieth to all the world this is to do the work of an Evangelist viz. soundly and sincerely to publish the Gospel True Ministers must preach the Law but then it must be preparatory to the Gospel to convince them of their sin and misery and so fit them for mercy and after their conversion as a Rule for direction c. This work is so that Christ tells us it was the primary end of his coming into the world viz. to preach the glad tidings of the Gospel Isai. 61.2 3. Luke 4.18 'T is true the four Apostles which wrote the Gospel are properly or rather appropriately called Evangelists but in a large sense he 's an Evangelist that teacheth the Gospel Observation 8. Timothy was no Diocesan Bishop He was an Evangelist and so not fixt as Bishops were to any particular Congregation City of Diocess but he was to go up and down pro re natâ as occasion required and to preach the Gospel as other Evangelists did Objection In the Post-script 't is said that Timothy was Bishop of Ephesus Answer These Post-scripts are no part of Canonical Scripture but were added by the Scribes who wrot out the Epistles 2. It contradicts the Text which expresly calls him an Evangelist which was a distinct Officer from a Pastor or Bishop Ephes. 4.11 3. It may help to take up the Cavel of Sectaries who would have us live as Timothy and others did without Tythes or fit Maintenance when the case is not the same For 1. They were not tyed to any particular charge as we are 2. The Magistrate was an Heathen and an Enemy 3. They had all things common and they sold all and brought the money to the Apostles 4. The Apostles had their learning by inspiration and they could work miracles and so could not want maintenance Observation 9. Make full proof of thy Ministry Observe Ministers must fully and faithfully discharge all the duties of their callings They must so behave themselves in their office that they may be charged justly with nothing Thus Barnabas and Saul fulfilled their Ministry Acts 12. ult and 14.26 so did Paul 2 Cor. 4.1 2. Archippus Colos. 4.17 must not do his duty to halves but he must perform it in every respect as it ought to be done and accomplish all the parts of his Ministry strengthning the weak comforting the afflicted raising the lapsed reproving the wicked convincing the erronious and confirming the strong adorning our pure doctrine with a pure conversation This is to fulfil our Ministry Verse 6. OBSERVATIONS 1. When God takes away faithful and laborious Ministers those that survive them must stand up in their stead supply their loss and be so much the more active careful and vigilant in the discharge of their office When Paul dyes then Timothy must double his diligence If Eliah be taken away Elisha must pray for a double portion of his spirit to carry on the work Eleazer succeeds Aaron Haggai and Zachary supply thâ— loss of Daniel and Christ ariseth in Iohn Baptists stead Observation 2. 2. The godly by a spiritual instinct and sagacity foresee their ends so did Iacob Gen. 48.21 and Ioshua 23.14 and Christ Iohn 17.2 and Peter 2.14 They alwayes watch and wait for their Masters coming Their acts diseases and disquietments which they meet withall from the world are as so many petty deaths unto them A man that dwells in an old crazy house where the walls fall down the foundation sinks the pillars bend and the whole building craks concludes such a house cannot long stand As for the wicked they are insensible and secure and though gray hairs which are signes of old age and death approaching be here and there upon them yet they know it not Hos. 7.9 Observation 3. 3. Death is not dreadful to good men The Apostle speaks of it here not by way of Lamentation but of Exultation and in an holy triumph tells us that he had fought a good fight and finisht his course and now the time of his departure was at hand when he should receive a crown of glory Death to him was but a departing from one room to another from a lower room to an higher from earth to Heaven from troubles to rest from mortality to immortality They are long since dead to the world and so can part with it more easily Paul died daily he was sending more and more of his heart out of the world so that by that time he came to dye he was fully weaned from the world and desirous to be gone Phil. 1.23 When Moses had finisht his course God bids him go up and dye that 's all Deut. 32.49 50. Death which to wicked men is the King of terrours and makes them fear and tremble Iob 18.14 That to a good man is the King of comforts and like the Valley of Achor a door of hope In an holy security at death and destruction they can laugh Iob 5.21 22. The wicked look on death as a dreadful dismal thing but Gods people looking on it through the Spectacles of the Gospel sâ—e it to be a conquered enemy having its sting taken out Hos. 13.15 so that what Agag said vainly and vauntingly Christian may speak truly and seriously The bitterness of death is past 1 Sam. 15.32 As Christ said of Lazarus this sickness is not to death but unto life so may we now say this death is not unto death but unto life So that now the Saints can embrace it go forth to meet it and bid it welcome They know 't is but winking and they are presently in Heaven This made the Martyrs go as cheerfully to their Stakes as others do to a Feast or Marriage when Basils enemies threatned to kill him if he would not turn he boldy answered Oh that I might dye for the truth Hilarion chides himself for his backwardness why dost thou fear Oh my Soul to dye thou hast served thy God these seventy years and art thou now afraid to dye Egredere anima egredere Even Seneca makes it the property of a wise man to desire death We must not judge of death or of any other thing as Sin Riches Afflictions c. as the world judgeth of them but as Scripture speaks Now the Spirit of God in Scripture cloaths death with very lovely and pleasing expressions 1. It calls it a going to our Fathers Gen. 15.15 A going to the Spirits of just men made perfect Heb. 12. 23. A going to God to Christ and to the blessed Angels Phil. 1.23 2. It is called an Exaltation or lifting up Iohn 3.14 3. A sowing which will rise in glory 1 Cor. 15.43 4. An undressing and uncloathing of our selves a putting off our rags that we may put on immortal Robes 2 Cor. 5.2 2 Peter 1.14 5. A going to sleep when men are wearied with labour they desire their beds The grave is a bed of rest Isay 57.2 Iob 3.13 Dan. 12.2 Rev. 14.13
this day Genesis 41.9 So those sinnes which lay long forgotten a sicknesse may bring them to your remembrance God could remove all sicknesse and all infirmities from his people but he is pleased for good Ends to exercise them therewith that the Saints might be kept humble in themselves and we might not Idolize them giving the Honour which is due to the Creatour to the Creature Hence Moses hath a stammering speech Paul a Messenger of Satan to buffet him and Luther some dreggs of Popery abiding in him VERS 21. Do thy diligence or make haste to come before Winter Eubelus greeteth thee and Pudens and Linus and Claudia and all the Brethren PAul being very desirous to see Timothy before he dies reneweth his suit to him desiring him to make haste and to come before winter when it is dangerous sayling and the Seas in many parts are shut up by the extremity of cold so that there is no sayling Besides Timothy was but sickly and weak and therefore the Apostle would have him come in Autumne that the winter season might not prejudice his health Eubulus Pudens Linus and Claudia do greet thee The Apostle to quicken Timothy to come the more speedily to him haveing told him how some had forsaken him others were sick and the rest scattered abroad now he telleth him what friends he should yet finde at Rome who do send salutations to him 1. Eubulus by his name he seemeth to be a Greeke he was one of Pauls familiar friends at Rome We finde no mention of him but onely in this place 2. Pudens was a noble Senator in Rome who embraced the Faith and the Christians had frequent meetings in his house 3. Linus was one of Pauls acquaintance his first Disciple say some and afterwards Bishop of Rome say others Anno Christi 70. 4. Claudia she was a noble Matron a Brittish woman say our Chronologers who went to Rome was converted by Paul married a Roman Senator called Pudens 'T is thought that she sent the Gospel first into England And all the Brethren Having named some of the choysest Christians in particular and many of them Greekes and so the better known to Timothy he names the rest in general and under the name of Brethren comprehendeth all the faithful who were at Rome which it seemeth were many and therefore he would not stand to name them all This also he might mention to incourage Timothy to come the sooner to Rome since he had so many friends there Now strange it is that amongst so many and they of such note that they should all forsake Paul at his first answer Here we see what fear and frailty may be in persons of choice note for grace in the Church of God See more on V. 16. Observations 1. God hath some in all places that serve him At Rome yea in Nero's Court God had his Saints Philippians 4.22 The Saints in Câ—â—â—ars house salute thee This Caesar was Nero in whose Palace Pauls bonds were made manifest and God so blest his preaching and suffering that he had many converts there Piety is rare in Princes Courts yet in this Tyrants Court are some Saints God hath his two witnesses in the worst of times Revelations 11.2 3. Yea he hath his thousands which lie hid in the Papacy which shall shortly come out both in person and affection Revelations 18.4 He hath a faithful Abraham in the middest of faithlesse Cananites and a zealous Ionathan and David in the Court of a persecuting Saul God will have a Church in all Ages to glorifie him Ephesians 3.21 and therefore we should not be discouraged when we come to places where we think we are alone yet God hath his hidden ones there which have not bowed their knee to Baal Palaces and Prisons are oft times the worst places in the world yet God hath some there Onesimus was converted in prison and the Iayler and his houshold receive the Gospel 2. Observation 2. There are some good women in the world here is a Claudia and Priscilla that own the Apostle and believe the Gospel when Nero and the most of his Courtiers persecute him We reade of many good women that supported Christ with their substance when Herod and the great ones crucified him Luke 8 2 3. Lydiâ— entertained the Apostles when others cast them out of all Of those 277. Martyrs that died in Queen Maries dayes 55. were women 3. Observation 3. God doth great things usually by weake meanes He can make weake women instrumental to spread the Gospel The Apostle at first had no other Hearers but a few women at Philippi yet after it became a flourishing Church Acts 16.12 13. Philip. 4.3 God usually hangs the greatest weight on the weakest wires that so his Name may have all the glory What more violent then the Sea and what weaker then sand yet â—e hath made the sand to bound the Sea Jeremiah 5.22 It is a little David and that with a sling that overcometh a great Goliah Gideons three hundred overcome a great host of Midianites It is by the mouths of babes and sucklings that God confounds his enemies Psal. 8.2 It is the Worm Iacob that shall thresh mountains Isay 41.14 15. It is impar congressâ—s an unequal match there is no proportion between a mountain and a worm one bit of a mountain will crush in pieces ten thousand worms I but if these worms have God on their side they shall arise and thresh mountains God creates strong things in the earth he makes a woman to compass a man .i. though the enemies of the Church be many and mighty and Gods people be low and contemptible being esteemed as weak women in comparison of their manly adversaries yet this weak effeminate one shall prevail against those stout and manly Caldeans Ier. 31.22 Let none then despise the day of small things where we see any sparks of grace let 's love it and encourage it Rom. 14.1 and 15.1 If Christ would not break the bruised reed much less may we True grace is little at first it is like a grain of Mustard-seed which is parvum humile yet acre fervidum little but full of life and spirit Let not men then be discouraged because of their weak beginnings the greatest Gyant was at first an Infant the tallest Oak was once an Acorn and the greatest Schollar at first in his battle-dor Onely rest not in beginning but improve the means of grace and God will increase thy stock and make thy little strength hold out Rev. 3.8 9. when the strong in their own conceits shall fall 2. In the Churches Reformation we should not be despondent though it meet with much opposition what though mountains of difficulties lye in the way yet they shall all become a plain before Gods Zerubbabels Zach. 4.6 See how the Lord hath subdued Rome Pagan and Rome Arrian and he daily doth and will not rest till he have destroyed Rome Antichristian Wicked men