it we may as the Traveller doth his Staffe but love it inordinately we may not unlesse we will renounce the Love of God 1 Iohn 2.15 Our love cannot stand in intense degrees to two such contrary Masters 3. Evil company is a great extinguisher of this Holy Fire scarce any thing more Hence zealous David commands evil company to depart Psalm 119.115 We must therefore be very choyce of our company for it hath great operation upon us either to good or evil As iron sharpens iron and one edged tool helps to sharpen another so God hath ordained the society of men to quicken men Conference and communication of experiences hath incredible profit in all Sciences Hence the Saints that lived in dead times did by conference excite and quicken each other in the wayes of God Mal. 3.16 17 4. Formality in Religion is a great enemy to zeal When men rest in a bare performance of duties without any power of godlyness this is the bane of Religion when ever we come to duties we should stir up the graces of Gods Spirit in us 2 Timothy 1.7 If fire be not blown and stirred up it will decay and goe out We must also dayly be adding fuel to it for where there is no fuel the fire goeth out Proverbs 26.20 Pray much men of much Prayer have been men of much zeal as we see in David Daniel Paul Bradford Frequent the Preaching of the Word Accede ad hunc ignem there is a hidden Vertue in this Ordinance to kindle this fire in our breasts which maketh the Devil so busie in drawing men to separation for he well knowes by long experience that if he can but get men out of Gods way they will soon decay in grace the body may assoon live without food as the soul can live without this bread of Life If any would see more let him peruse D. Corn. Burgess Treatise of Zeal Master Henry Hall's Sermon on Matthew 11.12 and Master Loves 4. Sermon on Matthew 11.12 Master Fenner on the Affections Sermon the ninth tenth eleventh Hildersham on Iohn 4.32 Lect. 56. Doctor Sibbs Beams of Light Sermon on Matthew 11.12 Master Ash his Sermon of Zeal 5. Observe Ministers must take all occasions to preach the Word They must preach on the Lords Day and on the week day in publick and private at home and abroad In prosperity and adversity In War and Peace In Prisons and Palaces We must not be Strawberry-Preachers as Bishop Latimer calleth them which come but once a year and are quickly gone again Not long since the Church was troubled with Canon-Preachers who preached according to the Canon once a moneth or once a day insteed of these we have State-Preachers who preach such stuffe for quality as may please the State and so much for quantity as will bring in their Angmentations no Catechizing of the flock no preaching on the week day unless Angels or Nobles call them No baptizing of Infants no fitting of the flocke for the Lords Supper but all lies at random and in confusion surely such Halving-Preachers should have half-pay Doth not he that commands us to Preach command us to Baptize also and to dispense the Lords Supper often Surely this is either not Scripture or els some of us do not doe our duty Let us therefore either do our duty or else cast off our Ministery and give place to such as will As the woman said to the King either do me justice and act as a King or else put off the Title so either let us do the whole work of our Ministery or put off the Name For nomen inane crimen immane Let us preach in season and out of season so did our Saviour he took all occasions to preach sometimes he preached in the Synagogues anon in a Mountain Matth. 5.1 sometimes in a ship Luke 5.3 and anon in a desert Luke 4.42 when the heart is willing it will find out opportunites of doing good So Paul preacheth in Synagogues in Houses by a Rivers side Act. 16.13 in prison Philem. 9. and on other occasions We are Gods Husbandmen and in the morning we must sowe our seed and in the Evening not be idle for some may prosper when we consider the great price that was paid for souls Acts 20.28 it must quicken us to redeeme all opportunities to gain them to Christ. Love is active but lazy persons have a thousand excuses either their bodies are unable the place unfit the company inconvenient c. Many Lions ly in the way of the sluggard but willing minds know no difficulties 6. Observe We are exceeding backward to the best things and have need of many admonitions and exhortations in season and out of season to quicken us in Gods work It 's much adoe to make us begin and when we have begun we are ready to look back on every discouragement Were there in us that Tractableness and teachableness which ought to be how easily might Ministers lead us in good paths 'T is prophesied of Gospel times that so meek and teachable men shall be that even a child with Scripture reason shall lead them Isay 11.6 A wicked man though you bring an hundred plain Scriptures yet he will not be convinced but a gracious soul if he have but a little hint from Scripture that what he holds or doth is displeasing to God he presently casts it off We should therefore lament the sad depravation of our Natures that have need of so much quickning to the best things Many wonder why we are so fervent and frequent in reproofs why our necessitie requires it and God in this Text injoynes it Many love us whilest we comfort them but when we come to cutting reproving and launcing their soares then they look upon us as enemies See more before on 2 Timothy 3.16 7. Observe Application must be joyned to Doctrine The Foundation and the building must go together for a foundation without a building argues the folly of him that laid it and a building without a Foundation will soon fall 'T is not sufficient that by sound Doctrine we inform the judgement but by Application we must work it on the Affections This is the very life of Preaching Doctrine is the whole loaf as 't were but Application is the dividing the word aright and distributing thereof to every one according to their several conditions For these very ends and uses God hath given us his word 2 Tim. 3.16 VERS 3 4. For the time will come that they will not endure sound Doctrine but after their owne Lusts shall they heap to themselves Teachers haveing itching eares 4. And they shall turne away their Eares from the Truth and shall be turned to Fables IN these words we have an Apostolical Prophesie of the petulancy and peril of the last times when men will grow weary of sound Doctrine and fall to the embracing of fabulous and vain opinions insteed of truth The words are to be considered Relatively as depending on
the precedent Verses and so they contain in them a Reason of the Apostles solmemne Adjuration by which he stireth up Timothy to a careful discharge of his Duety in Preaching the word viz. in respect of the Apostacy of the last times when many would fall from the truth grow weary of sound Doctrine and follow fables where we have 1. The grounds of their Apostacy viz. their hatred of the Truth they will not endure sound Doctrine id est they will reject it and cast it behind their backs they hate and abhor it 'T is a Meiosis where less is spoken then is meant They look upon it as a grievous burden as Israel did upon the Doctrine and Visions of the Prophets Ieremiah 13.34.36 'T is not so much they cannot but they will not endure sound Doctrine they love their lusts above the Law and therefore they hate him that reproves in the gates They are so far from obeying it that they will not once hear it and so farre from loving it that they will not so much as Tolerate it Errours they can tolerate and superstition they can tolerate but the Truth they cannot bear By sound Doctrine is meant the pure Word of God which hath no Errour nor evil mixed with it but is sound in se and sound Effectivè It sheweth unto men their sinne which is the Souls sicknesse brings them to a Saviour and so makes the conscience sound and whole This is called Saving Doctrine and sound Wisedome Proverbs 2.7 and 3.21 and is opposed to Fables and Humane inventions by which the simplicity of the Gospel is corrupted 2. A second ground of their Apostasy is their delight in false Teachers they so doat on them that one or two will not content them they must have heaps of them They love their lusts and therefore they seek out for such Teachers as may not disquiet them Such as erre cannot rest but they must run from one Teacher to another they get heaps of such claw-backs to themselves i. They wittingly and willingly suffer themselves to be deluded by them The word sinifies 1. An earnest desire of getting such Teachers 2. It notes an indiscreet and confused gathering together of such a multitude of Teachers without wit or reason without any respect either to their life or learning as in an heap all is confused there is neither first nor last head nor tail but all 's mixt together so amongst these confused persons all 's confused there 's no Master and Schollars superior and inferior but all are levelled and equal like themselves hence they are said to heap to themselves Teachers The Disciples create their Doctors talis creatio fit ex nihilo they be not chosen and ordained in an orderly way but which is the height of baseness the lusts of their followers are their call One loves Antinomianism and he gets an heap of Antinomians to speak to him Another loves Quakerism and he gets an heap of Quakers to scratch his itch Thus according to mens corrupt humors they have their Teachers As the Lord complained of his people Ier. 2.28 According to the number of Cities thy are thy Gods O Iudah So according to the variety of mens lusts they get them Leaders They cannot endure to be bound to one faithful Pastor who watcheth over his Flock and preacheth solid Truths but they love such as will claw their itch and sing Placebo 3. A third cause of their Apostasy is that inmate malice and inbred concupiscence which is in the hearts of men They are lead by their peculiar lusts every one hath his dilectum delictum his darling sin one's for luxury and another for heresy c. Now according to these lusts they earnestly seek out for Teachers which may in no wise disquiet their lusts which are their Lords and which they love as their lives Rom. 1.4 Iude 16. The Vulgar renders the word Desires after their own desires they shall get Teachers But the word in the Original is Lusts which implies not a simple desire or sudden motion but a vehement ardent earnest desire pursuit of a thing 4. They have itching ears this is another reason why they seek out for false Teachers they love not such as deal plainly and faithfully with them they must have such as will claw their itch please their humors tickle their fancies with novelties and curiosities but they must in no wise touch their vices 2. Here is the issue and consequence of their contempt of the truth and the fruit of this mad Itch. viz. the loss of truth and following Fables They shall turn away their ears from the truth viz. of the Gospel which flatters no man they 'l reject sound doctrine which is sharp and curbs their lusts and turn to Fables which will gratifie them since they can find nothing in the word which may please their itching humor they will see what Fables and lying Legends will do but all in vain for as a man that hath his itch scratcht for present is pleased but after hath more pain then before so these after they have wearied themselves in pursuit of lying vanities at last lye down in greater sorrow These are marble to God and wax to the Devil the truth they cannot obey but they willingly obey unrighteousness This is the Devils method First he stops the ear against sound Doctrine and then he opens it to error Like a cruel Thief he draws the soul out of the right road into some wood by-lane or corner and there binds robs and rifles it Quest. What Fables doth the Apostle here mean Answ. 1. Some say Judaical Fables as Titus 1.14 1 Tim. 1.4 Where Fables and Genealogies are joyned together 2. Others conceive the Apostle Means the Fabulous Divinity of the Gnosticks made up of Judaism and Gentilism These are too narrow the words are to be taken more largely and generally for any Fables and erroneous Doctrine be it never so absurd or impious proceeding whether from Jews or Gentiles from Hereticks or Schismaticks they 'l prefer falshood before truth darkness before light and death before life The summe and substance of all is this q. d. O my son Timothy this exhortation and adjuration of mine in pressing thee to an earâ—â—â— and diligent preaching of the Word is not need less and vain for although thou hast now an opportunity of preaching yet the time will come yea is already begun when men will not away with sound doctrine but by reason of their lusts they will multiply to themselves variety of pleasing Teachers having itching ears which altogether affect Novelty of Doctrines and curious speculations insomuch that they will forsake the truth to follow Fables which will lead them to destruction Observations Observation 1. God not onely knoweth what Men do at present and what they have done but what they will do in time to come He tells Timothy here what will be done
betray the son too 4. Here is the Reason of this Caution why he should shun the society of Alexander viz. because of his desperate condition he being one that openly and maliciously opposed the Truth of God and greatly withstood Pauls words Alexander the Copper-smith c. There is a great Controversie amongst Interpreters who this Alexander should be and it is conceived by the most judicious that it was that Alexander mentioned Acts 19.33 Who was a Jew and dwelt at Ephesus who was on Pauls side at the first and sought to appease the tumult stirred up at Ephesus against him where he had like to have lost his life for appearing on his side yet now he maketh shipwrack of the Faith and opposeth the People of God revileing and traducing them which the Apostle calleth blasphemeing 1 Timothy 2.20 The Copper-smith A man of a mean Condition one that got his living by his hammer and hard labour in an inferiour Calling He was sometime Pauls Disciple and profest the Truth but now the scales are turned and of a Professour he is become a persecutor Hath done me much evil The word which we render hath done in the Original signifieth to shew It is an Hebraism they put shewing for doing Psal. 4.6 Who will shew us any good .i. who will effect our desires in that kind so Psal. 60.3 thou hast shewed thy people hard things .i. thou hast caused them to see and endure hard things probably he might by his agents and friends stir up Nero against him as a seditious person a broacher of strange doctrine and and enemy to the Jewish religion which was then tolerated at Rome What this evil was he shewes in the next Verse He resisted our words and opposed the truth which Paul delivered The Lord reward him according to his works which he hath done and still endeavours to do against me and the truth of God which I profess He now delivers him up to the Justice of God who is a righteous Judge and will reward every man according to his works The Vulgar to mollify this Imprecation have put the word in the future Tense and so would make it a Prediction and not an Imprecation The Lord shall reward him but the word is Optative in the Original and implyes a heavy Imprecation The Apostle by a prophetical Spirit saw manifest signes of reprobation in this man and thereupon denounceth this curse against him Quest. But how doth this Imprecation agree with that Apostolical sweetness and mildness which was in the Apostle Answ. The Apostle spake not these words out of any private spleen but oâ—t of Prophetical zeal he desires the Lord to execute his justice on this incurable Apostate So that it was an Imprecation darted by a particular motion of the Holy Ghost and so not to be imitated by us who have not that extraordinary measure of the Spirit as Paul had Of whom be thou ware also Observe him and take heed of him for he goeth up and down stirring up the Jews against the Gospel q. d. The reason why I mention him at this time is that thou maist shun him as an excommunicate person and one delivered up to Satan Since then he is an incurable Apostate avoid him as the Pest and Poysener of humane Society For he hath greatly withstood our words much more will he withstand thine q. d. He hath not onely resisted us but which is worse he hath Violently and Vehemently resisted the truth which I have preached to the world The one is but a personal persecution against charity the other is a doctrinal offence against piety and so far more hainous Observations 1. Great Professors may become grievous Persecutors This Alexander was a noted Professor and within the pale of the Church else the Apostle could not have excommunicated him and cast him out of the Church if he had never been in and if he had not profest the faith he could not have made ship-wrack of it 1 Tim. 1.19 20. Yea this man was neer to Martyrdom as Calvin conceives yet now he turns a desperate opposer of the truth The best things when corrupted become the worst The most generous wine makes the sharpest vinegar and the finest flesh when putrified becomes most fulsom These Apostates know the state of the Church better then others and so are able to do it more mischief besides God in judgment gives them up to a reprobate sense and the Devil comes with seven worse spirits and re-enters which makes the latter end of these men worse then their beginning Nicholas a great professor and one of the seven Deacons yet at last fell into foul errours pleading for community of wives and the lawfulness of adultery hence came the Sect of the Nicolaitans Rev. 2.6 Iudas went far yet at last sells his Master Be not then offended when you see Professors turn Blaspemers and Preachers Persecutors it should grieve us but not discourage us It was so in the Apostles time it is so now and it will be so to the end of the world There will be some such Tares mixt with Gods wheat and a Iudas amongst the very Apostles We must look to be hooted at as signes and wonders as mad-men and Monsters and that in Israel Isay 8.18 Quest. But doth not this prove the Apostasy of the Saints since Alexander is said to make ship-wrack of the faith Answ. Not at all There is no arguing from the shadow to the substance from the Meteor to the fixed Star because Hypocrites temporary beleevers and carnal professors fall away therefore real Saints and such as are effectually called may fall away is a manifest Non Sequitur 2. Observation 2. It is lawful sometimes and in some cases to name men Alexander a malicious incorrigible enemy is named that every one may shun him But of this before in Verse 10. 3. Observation 3. The enemies of Gods people many times are sordid men Alexander a Smith a man of no learning of mean education by professing not a Gold-Smith nor a Silver-Smith but a Copper-Smith and by disposition an open enemy to the truth This contemptible man opposeth the Preaching and Practice of chosen vessels an eminently learned Paul Thus it pleaseth God to exercise and humble his choicest servants by vile and worthless men Iob complains of such Iob 19.10 and 30.1 David complains that the abjects and dregs of the people made head against him Psal. 35.15 16. So Acts 17.5 And this was prophesied longe since by Isay 3.5 that such disordered times should come that every boy should behave himself proudly against the Ancient and the base against the Honourable and men of worth It is a trouble to ingenious natures to be molested by such disingenuous ones who want common humanity To fall by the hand of an Achilles or some eminent person for Learning and Valour is some honour But to be vext by such How 's and
thousands of Saints have gone before us in it 3. This following of them will evidence our salvation and assure us of our reigning with him in glory 1 Thes. 1.4 5 6. know Brethren your Election but how because ye became followers of us Peter Martyr tells a story of a deformed man had married a very deformed wife and being desirous to have handsome children he bought abundance of curious Pictures and caused his wife every day to view them and as he saith the man had handsome children The application is plain Let us set the beautifull examples of Gods Abrahams Pauls c. before us and then though by nature we are deformed yet by the assistance of Gods spirit enabling us to follow the holy examples of his people we shall become beautifull and lovely in Gods eye 2. Observe That 't is lawful sometimes and in some cases to mention those Graces which God hath given us Paul here to comfort and quicken Timothy tells him of his Faith Patience Long-suffering Afflictions and how the Lord delivered him out of all In other places he mentions what he had done and suffered for Christ. 1 Cor. 11. totall Phil. 1.12 13 14 c. Iob 29. and 31. declares his innocency and integrity to the world Self-commendation is lawful in eleven cases Caut. But then the Matter the measure the Manner and End must be good it must not be to advance our selves or exalt our own names as many Sectaries do who call themselves Saints The holy ones the servants of the living God but to bring glory to God and exalt his name What the Pharisees spake proudly and falsely a believer may speak humbly and truly Lord I blesse thee that I am not as vile as the vilest since by nature I am as vile as any 't is thy Free-Grace and distinguishing-love that hath made the difference My Doctrine Q. d. Thou hast known my doctrine to be sound and sincere without the mixture of humane inventions Nudus nudè nudam patefeci veritatem I have faithfully fed Christs flock with the sincere milk of his word and not as the false Prophets do with the chaffe of their own deceits and dreames One speciall note whereby to know a true Minister is his doctrine this is that fruit by which you may discern a false Prophe◠from a true one Matth. 6.16 by their fruit i. e. by their doctrine you may know them if they teach such things as infect the judgement with error or taint the life with uncleannesse though they seem never so holy note them for false Prophets Our Saviour by the truth of his doctrine proved himself to be sent of God Iohn 7.16 17 18. and 12.49 50. Paul commands Timothy to keep the pattern of wholsome words 2 Tim. 2.13 and Titus must be careful in appointing Ministers for the Church to chuse such as hold the faithful word Titus 1.7.9 Morall Vertues may be found with a false faith let not those Apples of Sodome deceive you for as there may be good doctrine where the life is bad so there may be false doctrine where the life is seemingly good Look therefore in the first place to the doctrine and in the second place to the vertues which seem to commend it so doth Paul here first he tells you his Doctrine was found and now he comes to declare his Graces and how he lived 2. Manner of Life Q. d. Thou hast not onely known my doctrine bnt my life also neither hast thou onely known an action or two but thou hast known the whole course and Series of my life partly as an eye-witnesse and from credible witnesses and clear demonstrations and how my conversation and doctrine have agreed Note That 't is an Houourable thing to joyn with sound doctrine an uncorrupt exemplary life and conversation They that believe in God must be Patterns of good works thus must Ministers perswade and induce beliefe Believe me for my works sake whether my doctrine be of God Iohn 13.38 It aggravateth the sin of unbelife when both doctrine and manners of life testify that it is of God Matth. 21.32 A Minister with true doctrine and a bad life weakens the credit of the truth he teacheth pulls down what he builds declares a profane heart in despising the doctrine delivered from God and incurres the Pharisaicall brand Matth. 23.3 They say but do not 3. Purpose Q. d. Thou hast throughly known my ends and aymes the intention and scope of all my doings and sufferings of my life and doctrine Thou knowest very well that I never sought my self my own ease profit pleasure or applause but the glory of God and the good of his Church have been the ultimate end of all my actions Quest. But who can know another mans purpose Answ. A close Hypocrite will hide it much but a sincere man cannot but manifest it to such as live familiarly with him and observe him Hence Note That good men have good aymes ends and purposes 'T is not sufficient that a mans actions be materially good but they must be formally and finally good the bent and intent of the heart must be right 'T is the end which denominates the action and makes it either good or bad Religious duties are to be tried not onely by their Acts but specially by their Ends. A man may do that which for matter is right in the sight of the Lord yet if he do it not with an upright heart all is nothing 2 Chron. 25.2 Iohn in destroying the house of Ahab did that which was right in Gods sight but because his End was Selfe God afterward deales with him as with a Murderer Hosea 1.4 Let us therefore get honest ond good hearts Luke 8.15 and then our intents and purposes will be good and we shall finde acceptation with God in what we do 1 Kings 3.6 and 2 Chron. 30.18 19 20. 4. Faith Long-suffering Love Patience Foure Graces which grace and adorne a Christian but specially a Minister of Christ. My faith q. d. thou hast throughly known my fidelity and faithfulness in the discharge of my Ministerial duties viz. in Preaching Praying Watching and disputing against gainsayers So the word faith is used Titus 2.10 shewing all good faithfulnesse viz. in the discharge of their duties 2. It notes Pauls firme affiance and confidence in God by which he was enabled to undergoe all those labours dangers and difficulties which he met with in his way without despair or despondency as Antipas is said to be faithfull to the death Rev. 2.13 so Paul persevered in the faith of Christ even to the end Obsorve 'T is a Ministers glory to be faithful in his place and calling that we are which we are in our Relations and Callings When a Minister is studious in the Law of God diligent in praying preaching and watching over the flock doing all out of a love to God and deep compassion to the soules of the
or Tittle of Gods word shall perish Mat. 5.18 Hence it 's called a more sure i. e. a most sure word 2 Pet. 1.19 'T is a certain infallible word it hath been often tried yet never failed nor deceived those that trusted in it Psal. 12.6 we love faithfull friends and such as will stick to us in our misery oh then love the faithful and sure word of God which will never leave you nor forsake you but in the very pangs of death will minister strong consolation to you 'T is in the word that we find the everlasting Covenant even the sure mercies of David i. e. of Christ who in respect of the flesh descended from David Isay 55.3 there we find by whom our sins are pardoned our Natures healed our Soules are saved these are called sure mercies 1. In respect of performance they are as sure as if already done 2 Sam. 23.6 2. Sure in respect of continuance they shall never be taken away his mercy endures for ever Once adopted justified fanctisied and for ever so 2 Sam. 7.13 Iohn 13.1 Let us not then sit down content with those low perishing uncertain things but get interest in those sure desireable and soule-satisfying mercies Pray with Saint Auâ—lâ—â— Da mihi nummum nunquam periturum Lord give me those riches which will never perish 4. It maketh the simple wise and that to salvation Many that are sensible of their ignorance and simplicity are discouraged from reading the word when the promise runs to such as being sensible of their own silly bruitish condition and come with humble tractable teachable hearts that they shall be taught wisdom Prov. 1.4 and 19.4 Psal. 119.130 and become wiser then the ancient who by their long experience oft times get much wisdom 2. Wiser then their Teachers who usually excell their Schollers 3. Wiser then their enemies who yet by their continual diving and searching into the wayes of their opposites grow very subtle and cunning Psal. 119.98 99 100. 5. The word of the Lord is right and strait having no crookednesse nor perversenesse in it Wicked men go about and fetch a compasse in wayes of sin but the godly run the way of the plain and out-run them as Ahimaaz did Cushi 2 Sam. 18.23 6. It breeds joy in every soul that orders his life according to it V. 8. the godly find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat of kin to them in the word which makes them delight in it Though the wicked can find no joy there yet an upright-hearted David finds it sweeter then hony and more pretious then gold they are even the joy and rejoycing of their hearts Psalm 119.111 this breeds solid serious substantial spiritual joy in the deepest afflictions and tentation Psal. 119.92 I had perished in my affliction unlesse thy Law had been my delight It was not onely delightfull but even delight in the Abstract yea delights in the Plurall number he found delight upon delight i. e. great and sure delight in Gods word It upholds the heart from sinking under affliction 'T will make a Paul and Silas sing Psalmes in prison when Creature-comforts faile yet faith can feed upon the Promises Habbak 3.17 Hebrews 13.5 The word affords us presidents of greater trialls then ever yet we have undergone and so comforts us in our distresses Do thy children rise against thee so did Davids Do Princes speak against thee and thy famliar friends betray thee so did his Psal. 55. Hast lost all so did Iob. Art cast into some loathsome prison so was Ieremy c. besides the word comforts us by shewing how all things work together for good unto us Rom. 8.28 and that God afflicts us for good ends 7. 'T is pure not onely formaliter in se being free from all the dross and dregs of sin a corruption but effectivè because 't is a special meanes to purify and cleanse us Iohn 17.17 Purity is or at leastwise ought to be the Object of our love God is pure his word is pure his works are pure and therefore do the Saints love them so did David Psalm 119.140 thy word is very pure What followes therefore doth thy servant love it 8. It enlighteneth the eyes V. 8. 't is a light and a lamp to us Psalm 119.105 to have our bodily sight restored is a mercy but to have our dark understandings enlightened to see the deeps of our misery and the riches of Gods mercy this is the mercy of mercies Now the word is the meanes by which the spirit conveighs both sight and light to us by it he calls us out of our dark and doleful condition into marvellous light 1 Pet. 2.9 The light of the Sun is a pleasant thing but oh how sweet and pleasant is this spiritual light which leads us to eternal happinesse naturally there is a Vaile over all our hearts and therefore before we read we should beseech the Lord to remove the Vaile else we shalll never see the divine and supernatural mysteries of Gods Law Psalm 119.18 9. The fear of the Lord is clean V. 9. The world is called the feare of God effectivè from the effect of it because it both teacheth and worketh in us the true fear of God 'T is clean 1. in se it hath no sin nor approbation of sin in it 2. Quoad nos 't is a meanes to make us clean helping to purge out that froth and filth of sin which makes us loathsome to God and his Saints 10. 'T is eternal and perpetual the Lawes of men are changed and abrogated but the Law of God is like God himself it endures for ever maugre the malice of all opposers The grasse may wither and the flower fade but the word of the Lord abides for ever Psal. 119.89 Isay 40.8 1 Pet. 1.24 25. We use to prize durable things lasting cloaths and long enduring Leases men desire oh set your hearts on Gods word which endures and will make you endure for ever if you obey it 1 Ioh. 2.17 11. 'T is not only true but Truth it self V. 9. Iohn 17.17 the judgements of the Lord are Truth He calls Gods word by the name of judgements either because in it God denounceth judgements against wicked men or else because we must judge of our actions according to this Rule There 's no fraud nor falshood in them therefore they are called by way of Eminency The Scriptures of Truth Dan. 10. ult Colossians 1.1.5 As God is Truth so is his Word He is not like man that he should lye Not a Threatening in the Scripture but shall fall on the wicked and not a blessing promised but shall be fulfilled to the righteous 12. 'T is Righteous altogether as God is just and righteous so is his word Rom. 7.14 the Law is holy just and good three Epithets which can be applied to no Law but Gods only There 's no unrighteousness nor injustice in them Mens Lawes oft times are harsh hard
of his bosom when he conceives she doth truly love him what have not women drawn their husbands to Solomons wives drâ—w him to Idolatry 1 Kings 11.3.13 the wife drew more then five yoke of Oâ—en Luke 14.19 20. they steal away the heart they blind the judgement and so infatuate a man that he is oft bufotted with them Iudg. 16.17 They have daily commerce intimate acquaintance with their husbands and so have many opportunities to compasse their Ends. Now an infected person most easily spreads the infection to those with whom he continually converâ—eth This is one Reason why women are such dangerous and strong Seducers as we see in Iesabel who drew Ahab to such a height of wickednesse that he became a Non-such for Villany none like him in the earth 1 Kings 21.25 Iehoram did wickedly and one great Reason was the daughter of Ahab was his wife 2 Chron. 21.5 6. So King Ahaziah did wickedly why so for his mother Athaliah counselled him so to do 2 Chron. 22.3 yea even Adam in the state of innocency yet was seduced by Eve 1 Tim. 2.14 Solomon from wofull experience of his thousand wives and concubines tells us Eccles. 7.28 that a man amongst a thousand he had found but a woman amongst all those he had not found q. d. I have found out the depths and subtleties of some men but the subtleties of the harlot he could not find 3. Women are apt to be over-credulous and to take things upon trust being led by affection more then judgement because such a seeming good man holds so and so therefore they conclude 't is so 4. Women are the weaker vessell and so more prone to unconstancy and mutability and more easily seduced 5. They have strong Affections 2 Samuel 1.26 and so are more fierce and active in defence of their opinions Hence they are usually the best or the worst We may say of them as 't is said of Origen Vbi benè nemo meliùs ubi malè nemo pejus or as 't is said of Ieremies figges Ier. 24.2 3. those that were good were exceeding good and those that were bad were exceeding bad Like the Tongue which is either the best or the worst member These are the Reasons why your Arch-Hereticks have frequently spread their Heresies by women rather then by men The Pharisees had their Gynaecea Colledges or meetings of women the better to spread their Tenets They set up some Iesabel to devoure the simple Revel 2.20 they insinuate themselves into some prime women and get an Eudoxia Iustina or Constantia on their side that they may the better prevaile with others Saint Ierom observes that Hereticks of old made use of female Instruments the better to deceive Simon Magus had an Harlot called Helena which helpt to spread his Heresies Antiochenus the Father and Faâ—tor of much filth had many women following him Marciâ—n being come to Rome sent his trull thither before him that shee might prepare the soyle for his seed Apelles had his Philumen Montanus his Prisca and Maximilla Arrius the Princes sister Donatus his Lucillia Elpidius his Agape Priscillian his Galla and our Iames Nailer hath his Minions his Martha and his Hannah to vent his blasphemies and generally all Arch-Hereticks have had some strumpet or other by whom they spread the poyson of their Heresy By Mistris Dier and Mistris Hutchinson how many monstrous and Heretical opinions were spread abroad wicked women are the Devils Lime-twigs with which many are ensnared to their own destruction 2. These Seducers set not upon all woemen promiscuously for some are prudent solid sincere and have profest Christ when learned Doctors have denied him as in Queen Maries dayes So Luke 8.2 3. the women support Christ with their substance when Herod Pilate my Lord Annas and Arch-Bishop Caiphas crucified him Lydia a good woman entertains the Apostles when many men shut them out of doores Acts 16.14 15. The time would faile me to tell of Sarah Ruth Abigail the Shunamite the widow of Sarepta the Queen of Sheba Deborah Bathsheba Hester Priscilla Phaebe Rom. 16.1 2 3 6. We may not therefore condemn all for some nor disparage the whole sexe for the miscarriages of a few for 't is not all women which these seducers set upon but they subtilly observe which are most easily wrought upon and these are first such silly simple women as are corrupted in their Intellectuals and so are fitted and disposed for such seducements They catch not grave and truly pious matrons but light women which prefer their lusts before Christ 't is the light chaffe which is tossed with every wind when the Massy wheat abides in the floore 2. They make a prey of such women as are corrupt in their Moralls such as are laden with sinne that are not onely vitious but loaded with Vices and are almost overwhelmed with heapes of enormities Their corrupt practises make way for corrupt principles God in his just judgement gives them up to vile affections which blind the judgement and so make them fit subjects for seducers to work upon Who are they that Papists and Sectaries overcome usually they are loose ignorant profane persons who are better lost then found None worship the beast but those ungodly ones whose names are not written in the book of Life Revel 13.8 and as loose women so effeminate idle proud men whom the Poet wittily upbraids with the title of women are a fit prey for these Harpyes Iude 18. and therefore let women and weak Christians walk humbly and not meddle with disputes above their capacity lest God punish their pride and curiosity with a fall 3. These silly women are acted and led not by one or two but by variety of lusts Their Lusts lead them by one arme and Seducers lead them by the other and God knowes whither these Leaders will lead them They are so blinded and besotted that they act more like bruit beasts as the word imports then Christians They are so taken with Novelty Curiosity Vain-glory and Fleshly delights that these Impostors with their Flesh-pleasing doctrines lead them whither they please By flattering and cunning delusions by false perswasions and subtle artifices they sute themselves to their lusts preaching pleasing things and so draw many weak and wicked persons after them These when their consciences begin to stirre affect ease and deliverance but not Repentance they lay out their money but not for bread and therefore they labour without being saisfied Isay 55.2 they willingly embrace errour because it best agrees with their corrupt consciences and hate the truth because it disquiets them True Prophets cannot flatter they commend themselves in sincerity to the consciences of men they have their sweets and â—an find out acceptable desirable words Eccles. 12.10 but then they are ever joyned with boldnesse to tell men of their faults 'T is for wicked men who forsake the Law to praise the wicked Proverbs
the same place or like a Picture that growes not but is the same now that it was twenty yeares agoe Such barren trees are nigh to cursing Luke 13.9 and such unprofit able learners are left by God justly to the power of seducers as malefactors are to Jaylors This is the true cause of all those Errors and Sins amongst us Psal. 95.10 Ier. 9.3 Matth. 22.19 As for our selves let us enquire for the good way and when we have found it sit not still but be walking from knowledge to knowledge from grace to grace and from strength to strength till at last wee come to our Celestiall Sion 3. Since seducers are so ready to seduce women how carefull should that Sexe be to shunne conversing or disputing with them When Eve once fell to disputing and questioning the Truths of God the Devill soon overcame her and was too subtle for her Genes 3.1 do not therefore tempt the Lord by entertaining disputes with Serpentine disputants for though every one be bound to make an open and sincere profession of the truth yet to be able to defend it against a subtle adversary and to answer their Cavills is a gift that is given but to a few Let every one know his own strength and if he be wise keep within his onw bounds 4. Since women oft times are Satans Instruments by which he seduceth many take heed of women let not those Syrens enchant thee so as to leap into the depths of errours Consider how many of thy betters have fallen by them Adam at first the best man Solomon the wisest David one of the holiest and Sampson one of the strongest all deceived by women and at this day how many wise and seemingly holy men have been drawne aside to errors by their wives Stop then thy eares against these allurements and in this sense be as the deafe adder which stoppes his eare against the voyce of the Charmer charme he never so wisely Whosoever they be that seek to draw thee from thy God let thy heart and thy hand be against them Deuteron 13.6 8 9. VERSE 8. Now as Jannes and Jambres withstood Moses so did these also resist the Truth men of corrupt minds reprobate concerning the Faith THe Apostle proceeds in describing the false Prophets of the last times that we may the better know them he tells us they are such 1. As oppose the truth and the Preachers of it As Iannes and Iambres the worlds wise men withstood Moses so did these also resist the truth They do not onely catch at silly women but they strike at the Shepherd that so the flock may be scattered They oppose Moses and Aaron the messengers of God whom he sent to publish his truth to his people Yea they resist the very truth it self which is worse then to resist the persons that bring it The Series of the Speech seemed to require that the Apostle should have said as Iannes and Iambres resisted Moses so do these resist Vs but he alters his stile and sayes more Emphatically they resist the Truth implying that the opposition is not so much against the Preachers as against the truth they preach and by consequence against God who is the first Truth and at whose command they publish it Exod. 16.8 Neither is it a frigid infirm resistance but a violent vehement opposition springing from malice and rancour which makes them resist the truth 1. With their Lyes Tyranny and cruell Persecution 2. By Flatteries false Miracles and Sophistry they cunningly undermine the Truth Thus Iannes and Iambres do the same things by slight and art which Moses did in Reality another man would have much adoe to distinguish between the Serpents of Moses and those of the Magicians they were so like Exod. 7.11 Quest. Some may demand who this Jannes and Jambres were and how the Apostles came by their Names Answ. They were two of the chief Magicians and Egyptian Sorcerers who by the appointment of Pharaoh opposed Moses and Aaron in the Miracles which they wrought that they might obscure the glory of God and delude the people they working Miracles seemingly by sorcery and the help of the Devill which Moses did really by the power and finger of God 2. As for their Names they are not to be found in the Old Testament nor in the story to which the Apostle alludes Exod. 7.11 Neither is it probable that the Apostle came to the knowledge of them by Extraordinary Revelation as some imagine since the bare knowledge of the Names of these Magicians is of so little consequence and not necessary to salvation 3. They might be taken out of some ancient record of the Jewes then extant as divers other things mentioned in the New Testament were e. g. Moses his education in Egyptian Learning and his age of 40. yeares when he went to visit his Brethren Acts 7.22 these are not recorded in the Old Testament but are found in Midrash Rabbi Berischith So Iude 14. maketh mention of a prophesy of Enoch which yet is not extant in the Old Testament So Heb. 11.21 12.21 So that here is no ground for those Numberless number of old mouldy foolish superstitious Popish unwritten Traditions and that not onely in matters of Rite and History but of Faith and Manners also which tend to the perplexing but not to the quieting of the soul. 2. They are men of corrupt minds and judgements their understandings are so perverted and blinded with corrupt and sinful affections that they can neither apprehend nor judge rightly of any thing according to the truth their minds go a whoring after lying vanities and then no wonder if they forsake their own mercies The Understanding is the Eye and guide of the Soul it s the noblest part of Man if it be corrupted the Man 's undone Psal. 14.3 3. See what followes concerning the faith reprobate This is the fruit of a corrupt mind they cannot receive nor perceive the truth they have lost all sound judgement in things pertaining to the faith they oppose the light which shines into their minds and with violence rush into sinne as the horse into the battle This brings Gods sore judgement on them so that he rejects and forsakes them and gives them up to a reprobate mind Ier. 6.30 Rom. 1.28 insomuch as they that would not receive the truth for the truths sake in love but unthankfully reject it now shall not receive it and as 't is their sin that their understanding is corrupt and they will not see So now it shall be their punishment that they shall not approve of the faith and thus they reject it still actively and are actually reprobate to every good work Titus 1.16 not knowing how to goe about any thing that is good Such corrupt Teachers we must shun and reject least we be corrupted by them so much the word implies saith Beza yet must we not cast off rashly all those as absolute
wise men evident to all men Now as God confounded those Egyptian sorcerers of old before all the world so he will confound those that oppose his truth and Ministers that they shall prevaile no further 1. Observe That Hereticks and false Prophets are bounded and limited by God They cannot hurt when where and whom they please but whom God pleaseth though the will of hurting and seducing be of man yet God orders it to his praise Revel 7.3 As God set bounds to the Sea saying hitherto shall ye come but no further and here shall thy proud waves be stayed Iob 38.11 So he limits the malice and madnesse of men how far they shall prevaile he onely can stop these seas of errour and bound these floods of false doctrine which are ready to overflow the face of the world The flood of the Arrian Heresie had almost overflowed the whole world but the Almighty bounded it and though in this age it seem to return and is ready to overflow the earth again yet our comfort is God hath set it bounds which it cannot passe All Heresies have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Non ultra their limits which they cannot passe Our comfort is that both the deceivers and the deceived are ordered by the providence of God Iob 12.16 he sets down the time when they shall begin and limits them how long they shall continue he orders how far men shall deceive and to what height they shall come and prevaile and when to stop them that they may proceed no further for as the maliciousnesse so the deceivablenesse of men would know no bounds if God did not bound it but because he doth therefore though they would yet they shall proceed no further No man can do good till God assist him and no man shall do hurt when God will stop him Rev. 20.3 These seducers in the Text had a mind to proceed further their will was to oppose truth and propagate errour in infinitum without end but they have now gone to the utmost of their line they are come to their border and bound they shall proceed no further but it shall appear to all men that the doctrine which they stood for was nothing else but a bundle of folly and that the Doctrine which they withstood was the truth and wisdom of God 2. Observe here the difference that is between Truth and Falshood The one hath its Non ultra it suddenly riseth comes to its height and then vanisheth 'T is a plant which God hath not planted and therefore is rooted up Matth. 15.13 't is no sooner discovered but 't is explodâ—d by the people of God especially Heresies are seldome Long-lived such Meteors last not long such Mushroms soon vanish witnesse Becold Knipperdolling Phifer c. Though for a time they may deceive many yet in a short time God discovers their Hypocrisie to their reproach The Church is like a Lilly amongst Thornes Cant. 2.2 Tyranny and Popery on one hand and intestine Hereticks on the other Yet God in his wisdom so orders them that not onely their wrath but their rage shall turn to his praise and the remainder of their rage he will restrain Psal. 76.10 Every Heresie is like a cloud which for a little time darkens the Church and then vanisheth We may say of them as Athanasius said of Iulian Nubecula est transibit citò But truth though it meet with opposition at first and hath few followers yet increaseth and prevailes against all opposition It hath its Plus ultra 't is perpetuall and endures for ever The devices of men shall fall but that which is of God shall stand Acts 5.38 39. Heaven and earth may fail but not a jod or title of Gods word shall fail This stands more firme then the Pillars of the earth or the Poles of Heaven There is nothing so perfect on earth but it hath an end Wisdome Beauty Riches Strength David saw an end of such perfections Psal. 119.96 onely Gods word abides for ever Isay 40.8 Matth. 24.35 Truth may be prest and opprest but never totally supprest becanse it 's built upon the word of God which is an invincible rock Eph. 2.20 Let not then the flood of Heresies which hath overflown the land make us despondent or despaire for as we have seen their rise and reigne so we shall suddenly see their ruine What 's become of the Arrians Donatisâ—s Novatians Pelagians c. though like a mighty flood they drowned all for a time yet like a flood they were quickly dried up again God is the same to the same sinners he that brought down the Sects and Schismes of former ages can and will in his due time bring down ours Quest. But when will it once be we rather see an increase then a decrease â—f Sects and Heresies Answ. Yet in due time God will arise and will visit their sin upon them and cast them out as an unprofitable branch Quest. But when is that fit time Answ. When the Church is lowest and all seems to make against it so that all its power is gone then God appeares Deut. 32.16 Gen. 22.14 Exod. 3.9 cum duplicantur lateres venit Moses God lets things come to extremity for his own greater glory When Ashur cannot save us but we are fatherless and helpless then God loves to shew mercy Hos. 14.3 Psal. 12.5 and 78.58 when we lye like dry bones in a helpless forlorn condition then God comes and breaths upon us and makes us live Ezek. 37.11 to 15. when the earth languisheth Isay 33.9 10. Now now now will God arise Exod. 14.13 14. when Iob had lost all and was poor even to a Proverb then God appears and gives him double makeing his latter end better then his beginning Iob 42.12 when the Priest and the Levite passe by then comes the good Samaritan with the Oyl of gladness When father and mother forsake us then God takes us up There is a wheel in the midst of all these wheels and when we think they go backward God can make them go forward Ezek. 1.16 and when 't is night with us he can make it light Zach. 14.7 at even when we expect nothing but darknesse then it shall be light T is at mid-night when he 's least expected that the bridegroom comes when the Ship is sinking and Lazarus stinks in his grave and all men forsake Paul then Christ appears When we are in the greatest danger then God is nearest to deliver He 's auxilium in angustiis praesentissimum Psal. 46.1 when there is no visible means by which Iacob should arise but he 's low in Temporals and low in Spirituals then God appears Amos 2.5 God is never nearer to his people then when they are in the greatest extremity Though the world see it not and sometimes his own people cannot discern his presence and therefore they cry How long Lord wilt thou hide thy self God was never nearer to
his escape he plainly tells them that if they should leave him and goe to Croyden without him and tell the Bishop they had lost Fryth I would sure follow after as fast as I could and bring them newes that I had found and brought Frith again c. When God calls us to witnesse to his Truth we must sticke to it else if we be ashamed of Christ and his Truth he will be ashamed of us Marke 8. ult He will take no pleasure in us 'tis a Meiosis i. He will utterly abhorre us Hebrewes 10.38 the fearful i. such as out of base fear to save their lives or goods deny Christ must be cast into Hell Revelations 21.8 Such bring terrour of Conscience upon themselves in this life as Spira in Queen Maries dayes they dishonour Religion as if it were not worth the suffering for and so bring dishonour upon themselves He that pleases may see this Case more fully debated in Master Perkins CC. l. 2. c. 12. Q. 3. Bowler Pastor Evangel l. 3. c. 8. Altingius Problem P. 2. Problem 3. there you have the Q. debated Pro con Ward on Matth. 10.23 Aretius Probl. loc 2. de fuga 6. Observe That these whom God calls extraordinarily he endues with extraordinary gifts Paul and Barnabas were called extraordinarily and they shew it by the Miracles they wrought Acts 14.3 8 9. by the extraordinary successe in their Ministery and by their understanding the Lyaconian Language without teaching a gift peculiar to those times for the more speedy spreading of the Gospel Acts 2.6 which shewes the folly of the Impostors of our time who pretend to an extraordinary call as the Apostles had when they have not so much as ordinary gifts when they can heal the sicke blinde lame c. and speak all manner of Languages without study then we shall beleeve they are extraordinarily called but till then we should esteem them as they are indeed Impostours and deceivers 7. Observe That the more laborious and active any are for Christ the greater opposition they must expect from the world As Paul laboured more then others 1 Corinthians 15.10 So he suffered more then others A man that goeth soltly by is not molested with Dogs but he that rides faster then ordinary shall have all the Dogs in the town after him The world lies snorting in their sin and cannot endure such as would waken them 'T is observed of the Church of Sardis and Laodicea which were dead and cold that they had no such trouble as Smyrna and faithful Philadelphia had 8. Observe Gratious men are constant men no troubles can break them off from Gods wayes and works Persecute prison stone them they are still the same As the Martyr told the Bishop Rawlins you left me Rawlins I am and Rawlins by Gods grace I will continue No dangers nor difficulties can drive them from their dueties but if they be stoned and knockt down in one place they rise in another They are faithful to the death and so receive a Crown of Life Revelations 2.10 many with Demas begin in the Spirit but end in the flesh they embrace a more easie flesh-pleasing way and so loose all Galat. 3.4 but the faithful have not so learned Christ They know not what 't is to yield when they can stand no longer on their feet they will fight upon their knees Iacob will have the blessing though he halt for it and the woman of Canaan will not leave Christ though he call her Dog Observe Not onely our dangers but also our deliverances must be observed and recorded by us The Apostle had told us before of his persecutions now he tels us how God delivered him out of all We must not coldly and carelesly pass over the great things which God doth for us but sit down and consider them with all their Circumstances till our hearts be inflamed by them we should sit down and with an holy silence admire the wondrous things which God hath done for us 1 Samuel 12.24 Zech. 2.13 1. Observe Gods singular wisedome in turning the Plots of Persecutors an their own Pates Psalm 9.16 and to his own prayse Psalm 76.10 by their opposing the Gospel he spreads it 2. Observe His Power in Over-powring all the Tyrants of the world how easily and irrecoverably doth he break them in pieces even as a bar of Iron falling on an earthen Pot Psalm 2.9 3. Observe His Truth and Faithfulness to his People doing for us above all that we can speak or think we can speak of much and we can think of more but God doth for us above all our words or thoughts 4. Observe His tender Love and care over his People He hides us as the Hen doth her Chickens under the wings of his special Protection from the Birds of prey Psalm 91.4 He keeps us as the apple of his Eye Deut. 32.10 Psalm 17.8 Zech. 2.8 which is the tenderest piece of the tenderest part and will endure no jests it is guarded by Nature with many Tunicles To quicken you to this duty 1. Consider that 't is a point of special wisedome to consider the singular providences of God towards us Psalm 107. ult 2. 'T will bring us unto nearer communion and acquaintance with God Psalm 107. ult we shall understand the loving kindnesse of the Lord we shall attain to a more intimate sweet experimental knowledge of God 3. This will be a means to support and comfort us in future evils David considering how the Lord delivered him from the Lion and the Bear concludes from thence his conquest over the Philistim So the Apostle reasons from former deliverances to future 2 Cor. 1.10 This is Scripture Logick he hath delivered that we know he doth deliver that we see therefore we conclude he will still deliver This will be meat to us in the wildernesse and hidden Manna to comfort us in new afflictions A God tried and found faithful is a singular support in a time of trouble 4. 'T will incourage us to persevere in Prayer Psalm 116.1.2 a secure un-observant Christian is a Non-praying Christian. 5. 'T will quicken us to Praise God The most observant Christians are the most thankful Christians Who can observe the singular love and care of God to him and not be thankful for it This will make us say with admiration Lord what is man that thou shouldest thus magnifie him Iob 7.17 18. Let us therefore be much in considering both the dangers and deliverance of the faithful their example will be a great support to us in the like trials Psalm 34.4 5 6. Hebrewes 12.1.2 3. Iames 5.10.11 'T is some ease to us when we see our case is not singular 't is no other then that which befalleth other men 1 Cor. 10.13 and the rest of our brethren in the world Matth. 5.11 12. 1 Pet. 5.9 10. Observe Though the righteous meet with many troubles yet the Lord delivers them out of all Psalm 34.19 we have here
consider that these persecutions and trials come not upon us by chance or fortune or according to the pleasure of men or devils but by Gods Decree and fore-appointment and special providence There is no evil in this kinde but it comes from God Amos 3.6 Deuteronomy 32.39 2 Samuel 16.10 11. Psalm 39.9 Iob 1.21 Isay 45.7 Hosea 6.1 I create evil not the evil of sinne but the evil of punishment which to our apprehension and feeling is evil Sin is simply per se evil but these sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in our apprehension onely whatever the Instruments of our troubles are yet God is the Orderer and disposer of them Iosephs Brethren sell him into Egypt I but God disposed it unto good Gen. 50.20 the Assyrian is but Gods rod which can do nothing without the hand that moves it Isay 10.5 they have onely a dispensative power from God As our Saviour told Pilate so we may say to all the wicked they have no power to take a hair from our heads unlesse it be given them from above Iohn 19. Herod Iudas Pilate and the Iewes and the Devil had all ends of their own in persecuting Christ yet did they nothing but what God had fore-ordained and decreed should be done Acts 4.28 God hath fore-ordained the Beginning End Quantity and Quality of our Sufferings Romans 8.18 1 Thessalonians 3.3 God deals with us as a father doth with his children turning all to their good Romans 8.28 There is nothing will still the Soul like this viz. that 't is the Lord who in wisedom and love is pleased thus to try us we shall never be dumb and silent till we see 't is the Lord that doth it 2. We must not onely beare these Trials Patiently so as a Heathen may doe but Ioyfully When we suffer for Righteousnesse sake we must be exceeding glad and even leap for joy Luke 6.22 23. Though the flesh repine yet God would have us to mount it Joy all Joy when we fall not into one or two but into Varietie of Tentations viz. banishment imprisonment losse of goods Friends c. Iam. 1.2 We must glory in Tribulation Romans 5.3 Rejoyce even to Gloriation The Apostles went from the Council rejoycing that they were counted worthy of that Honour to be dishonoured for Christ Acts 5.41 45. Paul oft glories that he was a prisoner for Christ and that he bare in his body the mark of the Lord Jesus Galathians 6.17 He had been whipt and stoned and stocked and he carried the marks of these as so many badges of honour Yea he chose rather to glory in tribulation and sufferings then in his Revelations and raptures into the third Heavens 2 Corinthians 11.23.24 30. His Glorying was in the Crosse of Christ Colossians 1.24 2 Corinthians 7.4 Ephesians 3.13 Philippians 2.17 Iohn did not boast that he was an Evangelist or of his Revelations but that he was a brother in Tribulation Revelations 1.9 'T is said of the Primitive Christians that they rejoyced in loosing their goods for Christ Hebrewes 10.34 and the Thessalonians received the word in much affliction and joy 1 Thessalonian 1.6 and Paul exceedingly desired to be made conformable to Christ even in his sufferings Philippians 3.10 Ignatius cryed Let sire crosse breaking of my bones come quartering of my members crushing my body and all the torments that Man and Devil can invent so I may but enjoy my Lord Jesus Christ. When the Emperour threatned Saint Basil with death He boldly answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O that I might die for the Truth When Eudoxa the Empresse threatned Chrysostom He sent her word that he had learned to fear nothing but sinne A noble spirit knows not what discouragement means but like the valiant horse he breaks through dangers Iob 3.22 23. He triumphs in the midst of Trials and in an holy securitie he laughs at troubles Iob 5.22 Psalm 46. Romans 8.37 38. They onely are the Men that in a Spirituall sense doe tread on the Lion the Aspe and Adder Psalm 91.13 The water in Wether-glasses riseth highest when the Wether is foulest So Gods People when at worst then are they best when they have nothing in the creature they have most of God Habakkuk 3.17 18. Sense can say if we want Figges yet we have Wine to cheer us and if the Vine should fail yet the Olive may help for a time or if these should fail yet we have Corn in our Fields to support us or if a Famine should come yet if the Pastures abound with Flockes that will be some help or if the Flocks abroad should fail yet the Herds of the stall at home may support us Thus far Sense may goe But when all these fail and no outward comfort can be seen yet then can a Beleever rejoyce in his God This is the Happynesse of Gods People let things goe how they will or can yet he either doth or may comfort himselfe in his God When nothing but darkenesse is upon the Creature then Habbakuk hath an Yet and David a But wherewith to comfort and encourage themselves 1 Samuel 30.6 It may shame us who are cast downe by every light Affliction when we consider Davids condition at that time he comes to Ziglag which was given him for a Refuge He findeth the Citty burnt the Inhabitants taken Captive and amongst the rest his Wives and his Souldiers which should have ayded him they speake of stoning him yet in the midst of all these difficulties David corroborates himself in the Lord his God We use to rejoyce in gifts especially if one should give us a whole kingdom but 't is a greater Honour to be a Martyr for Christ then to be a Monarh of the world Heb. 11.26 'T is a great priviledge and a high Prerogative to suffer for the Gospel 't is no common gift but 't is a gift of free-grace and speciall love All the elect are called to be believers but not to be publick sufferers Suffering for the Gospel is in some respect a priviledge above believing the Gospel Phil. 1.29 such are the house and habitation of Gods Spirit there he rests and desires to dwell 1 Pet. 4.14 the Spirit of God will bring them to glory or the glorious Spirit of God will dwell in them in a glorious manner aud fill them full of Joy and Peace in believing This made the Saints so forward in the Primitive times to suffer for Christ that the bloudy Emperours were fain to make Decrees to hinder their Martyrdome I have read of a woman that in the time of Valens the Emperour ran with her haire loose about her eares and her child in her armes to the place where the Martyrs were slain and being askt whither she ran she answered Crownes are given to day and I will be partakers with them Thus in the reign of Charles the ninth when the Duke of Subaudia misused aud persecuted the men of the Valleyes burnt
them 'T is a great felicity not to be overcome by felicity and it argues strength of grace when we can carry low sayls in a high condition and like Pigeons when they fare best fear most The only way to have our mercies continued is to devote them to Gods praise he never repents of doing good to those who speak good of his name Now in the summer of prosperity let 's lay up something against the winter of adversity Iob 3.25 with the prudent man foresee the storm and arm for to meet it Prov. 22.3 and 27.12 As sure as now we live so sure a change will come which we should wait for and expect Iob 14.14 summer lasts not always the Sun doth not alwayes shine we should therefore in health prepare for sickness in Peace for war in life for death and in dayes of spiritual plenty prepare for scarcity laying up a good foundation against the time co come that we may obtain eternal life See Directions how to use prosperity in Scudders daily walking cap. 12. Chanon of Wisdom l. 2. c. 7. p. 313. Downams Guide to Godlinesse l. 3. c. 33. p. 343. VERSE 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them WEE are now come to the third and last part of this Chapter in which the Apostle exhorts Timothy to constancy and perseverance in the truth which he had taught him q. d. 'T is true in these last dayes seducers shall arise who shall have successe for a time in their seducing drawing many into errors with them yet let not these things affright thee do not thou maligne malignants nor envy the successe of the erronious chuse none of their wayes but since thou hast a better Master and hast been taught better doctrine and that from a child be not despondent my son but constantly and couragiously keep the truth committed to thy charge as becomes a faithfull Pastor against all opposers and Impostors whatsoever Now since man is a Rational creature and so is better led by Reasons then forced by Rigour therefore the Apostle presseth his Exhortation to perseverance upon Timothy by Arguments drawn 1. From his Master and Teacher 2. From Timothy who was the Schollar 3. From the matter which he had been taught The first Argument is drawn from the Authority of the person from whom he had received the doctrine viz. from Paul who was an Apostle of Christ guided and inspired by his Spirit and had taught him nothing but what he had received from Christ and therefore his message was to be regarded as if Christ himself had spoken to him Gal. 4.14 Knowing of whom thou hast learnt them See how modestly and sparingly the Apostle speaks of himself and how unlike the language of the Sectaries of our times is Pauls language here 2. From the fidelity which is required in those to whom the truth of God is committed Since this heavenly doctrine was committed to him to be kept as a sacred Treasury and choyce depositum therefore he ought with all care and courage to preserve it For what things we are intrusted withall those things we must faithfully keep this even nature teacheth us But the Truths of God are committed to thee O Timohy to be faithfully kept and as occasion requires to be publisht to the world 1 Tim. 1.11 and 6.20 and 2.1.14 The words are diversly rendred our Translators render it And hast been assured of But Tindal Calvin Beza Aretius Espencaeus and the Vulgar Latin with others render it And have been committed to thee or with which thou hast been entrusted And the Originall seems to favour this last Translation for the words are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae credidisti which thou hast believed or been assured of but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae tibi credita commissa sunt conservanda promulganda Keep the things which have been committed and commended to thy charge with all care and diligence that thou mayest be able to give a good account to him whose these truths are and who hath committed them to thy charge 3. From his long acquaintance with the Scripture by reason of his good education viz. from his childhood what we learn when young takes a deep Impression so that we cannot easily unlearn it but thou O Timothy hast learned the Scriptures from thy infancy and therefore it were a shame for thee who hast been taught so early the way of the Lord now to turn from it and forsake it Continue therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the things which thou hast learned I exhort thee to no new or hard thing all that I beg of thee is that thou wouldest keep the truth which hath already been taught theee for it would argue want of judgement and folly in thee now to forsake it 4. His last argument is drawne from the Excellency of the Scriptures V. 15 16 17. But continue thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But do thou abide keep thy station and maintain the doctrine which I have taught thee against all opposition whatsoever thou must certainly look to be put to it be therefore resolute and constant The Apostle lays a But in Timothies way to keep him from wandring q. d. what ever others do though they fall away more and more and grow worse and worse yet do thou continue stedfast in the truth thou hast received Hence Observe Whatever others do yet Gods faithful Ministers and servants must not depart from the truth Though Israel play the harlot yet Iudah must not sin Hos. 4.15 will ye also go away saith Christ. Iohn 6.67 though Temporaries may fall away yet it becomes not you who are my disciples indeed so to do Let others serve Idols if they please yet we must resolve that we and ours will serve the Lord. Iosh. 14.15 So did Noah Lot Ioseph Elijah Obadiah Nehemiah and the Church of Pergamus which held fast the truth even where Satan had his Throne Rev. 2.13 and the Saints in Nero's Court. Phil. 4.22 We must not follow a multitude to do evill Exod. 23.2 nor erre with others though they be never so good Ne cum Platone errandum est We must get an Holy not a fantastick singularity we are the Salt of the Earth and the Light of the World and must therefore do more then others Matth. 5.47 Christ expects more from us then he doth from Formalists Moralists and Hypocrites The righteous excells his wicked neighbour Prov. 12.26 We must not be like children tossed to and fro with every wind of doctrine but like the righteous we must be an everlasting foundation Prov. 10.25 We must be singularly Pure Holy Humble Self-denying c. Men love to be singular in every thing save Piety they would be singularly Wise singularly Rich singular fine but oh that men would turn their singularity the right way and become singularly
sight to see Old Mâ—ason's old Cedars in the house of God old disciples whom no storms nor tempests can drive from the truth Acts 21.16 like the Church of Thyatira to have our works more at last then at the first Revel 2.19 like spiritual Sampson we must break the cords of difficulties forgetting what is past and pressing towards the work Like Heroick Luther whom men nor devils could draw or drive from the truth And like another Caesar not cease from doing till all be done Nil actum credens cum quid superesset agendum Instat atrux Lucan Pharsal l. 2. To this end we must first labour to know the truth for how can a man walk in a way which he doth not know 2. When we have found the way we must walk in it with full purpose and resolution Ier. 6.16 Acts 11.23 let the understanding be never so clearly convinct yet if the will resolve not to obey there is no good to be done 3. Lay a good foundation dig deep he that will build high must lay low Deny your own strength and wisdom for in his own strength shall no man be strong 1 Sam. 2.2 9. but we must be strong in the Lord and the Power of his might if ever we look to overcome Ephes. 6.10 if ever we would be able to do or suffer we must get vertue and strength from Christ. Philip. 4.13 We are never stronger then when we are most apprehensive of our own weaknesse 1 Cor. 12.10 nor ever weaker then when we trust most to our selves as we see in Peter and in the book of Martyrs the timerous trembling souls who suspected their own strength were faithful to the death when the proud and Self-confident basely turned with the times 4. Put on the whole armour of God and gird it close to you An ignorant unbelieving unarmed man hath no heart to fight 't is the man that hath the shield of Faith the helmet of Hope the breast-plate of Righteousnesse the girdle of Truth c. that like the valiant horse rejoyceth to meet the armed man Iob 39.19 20. the Apostles were armed with these graces and see how boldly they go on in despight of all opposition 2 Cor. 6.4 to 8. He that would see more of Constancy and perseverance let him peruse Dike on Conscience cap. 9. p. 130. c. Barkers Serm. before the Parliament 1648. on 1 Cor. 15. ult Gatakers Serm. on Revel 2.10 fol. p. 317. Downams Guide to Godlinesse l. 3. c. 1. and l. 4. c. 8 9 10 Hildersham on Psal. 51.7 Lect. 144. to 150. all those six last Lectures are very useful for our times M. Vennings Serm. on Rev. 2.5 In the things which thou hast learned Observe That even the best are learners here Whilest wee live in this world though we should live Methuselahs dayes yet we may learn something still We know but in part and the most perfect are imperfect here Object We have the Spirit to teach us Answ. So had David who yet desires to be taught still Psal. 119. So had Paul who yet prest forward toward the mark still Philip. 3.12 13 14. he disclaimes perfection and desires to know Christ more clearly Our learning doth not hinder but further the work of the Spirit in our souls Timothy that had a plentiful measure of the spirit for he was an Evangelist yet must give himself to reading and meditation still 1 Tim. 4.13 Such is the profoundnesse of the Scripture that he who knoweth most may still learn more and the more we know the more we shall acknowledge our ignorance And hast been assured of or as others read it which hath been committed to thee The truth was not barely delivered to Timothy but it was committed to him to be kept as a sacred Treasury with the greatest care Observe That the Truth of God revealed in the Scripture is a sacred depositum a choyce Treasure a precious Jewel which must be carefully kept by all Christians and especially by the Ministers of Christ. The Oracles of God and the doctrine of the Gospel is more specially committed to our care and fidelity that we may publish it to others 'T is true every private Christian in his Sphere and Calling ought to preserve the truth and contend for the faith Iude 3. we cannot keep the truth without strong contention the word signifies to strive with all our might or say some it's to strive one after another in our places and successive generations Insuper certare or certamen repetere it 's not enough to strive once and to assert the truth but we must doe it again and again after one another as oft as the Truth is opposed But the Gospel is committed primarily to the care of Christs Ministers they are his Heralds to proclaim and publish it to the world as appeares 1 Tim. 1.11 and 6.20 and 2.1 14. 1 Thes. 2.4 Titus 1.3 1 Cor. 9.17 Gal. 2.7 of all men Ministers must hold fast the faithful word Titus 1.9 we must hold it against all opposition and hold it with both hands hold it with all our strength hold it in our Judgements in our Affections in our Practice part with it at no rate to Schismaticks Hereticks false Prophets c. As Moses was faithfull and would not part with a hoof to Pharaoh so we must not part with a tittle of Gods truth to his enemies for all Truths even the least are precious truth is like gold which is glorious in the Ray and Spangle as well as in the wedge As 't is in Practicals he that makes no conscience of little sins will quickly be drawn to greater so 't is true and holds in Doctrinalls he that admits of a little error will soon be drawne to a greater Though every truth be not fundamental yet every truth is a guard to the foundation the outer skin of an Apple lyes remote from the heart yet if you pluck that off the heart will soon be rotten The finger is not a vital part but a Gangrene in the finger will in a short time reach to the very vitals and corrupt the blood with the spirits Not onely the garment of Truth but the fringes thereof are useful and must be preserved Numb 15.38 39 40. We experimentally see that those who forsake Truth in Discipline quickly fall to errors in Doctrine We shall hardly find a man that erres in the one to be sound in the other As therefore we must count no sin small so we must esteem no error small for the least truth of Gods Kingdome doth in its place uphold the whole Kingdome of his truth Take away the least Vericulum out of the world and it unworlds all Potentially and may unravell the whole Texture Actually if it be not conserved by an extraordinary power 2. Consider that truth is the choycest gift which God ever gave to the sonnes of men it is better then any created Ens or Bonum which
are but Truths twinnes Civil Truth is good but the least Evangelical Truth is of more worth then all the Civil Truths in the world that are meerly so 3. Naturally wee desire Liberty now Truth is the Parent of all true Liberty whether it bee Political or Personal so much Untruth so much Thraldome so much Truth so much Liberty Iohn 8.32 4. If you preserve the Truth it will preserve you in the hour of Temptation as Solomon sayes of wisdom Prov. 4.8 exalt her and she shall exalt you So keep the truth and it will keep you from falling as it did the Church of Philadelphia Rev. 3.10 so thou shalt stand as an impregnable rock when others fly as the Chaffe before the wind The Truth of God in judgement is one of the Eyes of the soul he that wants it is blind and cannot see afar off Now as a clear eye is a very great help for the discerning of a danger before it comes so a clear distinct knowledg of the truth is a very great help to us to discern a Temptation before it be upon us and to discover the Methods and Depths of Satan that he may not surprize us unawares 5. 'T is a great honour to a person or Nation to be the Conservators and Preservers of the Truths of God 'T is not only our Duty but our Glory This honour formerly belonged to the Jewes to them were committed the Oracles of God Rom. 3.2 and 9.4 God hath now entrusted us with this choyce Treasure the Lord help us to keep it pure both in Judgement and Practice lest it be taken from us Let us all in our places preserve it from violence with all our might There are many spiritual Cheaters abroad the greater will our honour be in maintaining Gods Truth against them all 'T was Shammahs honour one of Davids Worthies that he kept his ground and got a great victory when others â—led 2 Sam. 23.12 Say not I am but one and a weak one too but remember what great things the Lord did by Athanasius and Luther when they had all the world against them One man holding forth truth shall be too strong for all the world for truth unites us to God and God to us it ingageth God in our quarrel and so makes us invincible for if God be with us who can be against us so as to hurt us and destroy us Rom. 8.31 Bradford writing to his friends tells them never shall the enemy be able to burn the truth or prison and keep it in bonds us they may prison bind and burn but our Cause Religion and Doctrine they shall never be able to burn The story of the man in the Councill of Nice is well known where a Christian of no great Learning converted a Learned man whom all the Bishops with their skill and eloquence could not perswade so long as the matter went by words he opposed words with words but when instead of words power came out of the mouth of the speaker words could not withstand truth nor man stand out against God Many wonder why Ministers are so earnest and zealous in defending the truth why 't is a depâ—situm which God hath entrusted us withall and 't is well observed that it 's a greater sin to imbezill or alter that then any thing we have borrowed because this is committed to our justice but a depositum to our faithfullnesse the deposition doth rest upon us as trusty men Let Gods truth then be dearer to us then our dearest lives our lives will not be worth the enjoying if God take his truth from us let us beseech him rather to take our lives away rather then take the light of the Gospel away And hast been assured of If you read the words so The Observation will be this That Ministers should be assured of those things which they teach to others They should not only have a Head knowledge or an aery empty notionall speculative knowledge but an experimentall practical knowledge They must believe before they speak Psalme 116.10 that so they may speak from the heart to the heart and may bring their meat in their breasts and not as birds do in their Beaks Knowing of whom thou hast learned them 1. Observe That gracious men are modest men The Apostle doth not boast of himself to Timothy nor proclaim his Learning gifts c. He onely tells him in brief Thou knowest of whom thou hast learnt them 2. Observe The excellency of the Teacher makes the Doctrine the more taking This we see even in Humane and Moral Learning the Platonick Doctrine grew famous because it was profest by Socrates and the Peripatetick by Aristotle The Schollars of Pythagoras did so confide in the Dictates of their Master that when any one askt them a Reason of what they held they would give no other answer but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse dixit our Master said so yet these were Heathens but when we have an aged holy Paul for our Master who was an Apostle of Christ the Pen-man of the Holy Ghost and guided more immediately by the Spirit of God then we must with constancy adhere to what they teach us and attend to their doctrine as if Christ himself taught us Gal. 4.14 for his Ambassadours they are and he that heareth them heareth him Young Timothies especially should hearken to the instructions of aged Pauls who have born the heat of the day and by experience can teach us the ways of God Years should be heard speak Iob 32.7 Young Ministers should suspect their own judgements when they vary from an Holy aged Calvin Beza and all the Churches of God As young Lawyers and Physitians observe the Principles and Practices of the serious and grave Professours of their way especially when grounded on Maxims and Rules of Art So should young Divines It ill becomes a young raw Physitian to contradict a whole Colledge of Physitians or a Puny Lawyer a Bench of Judges or a young Divine a whole Assembly of Divines 'T is the looseness of the times that makes young men so bold When Government is settled they will either change their note or be made ashamed of it VERSE 15. And that from a Childe thou hast known the Holy Scriptures which are able to make thee wise unto salvation through Faith which is in Christ Iesus THese words contain a third Argument by which the Apostle presseth Timothy to perseverance viz. because he knew the Scriptures not onely from his Childe-hood but even from his Infancy and from a suckling i. so soon as ever he was able to learn the Scriptures he was presently taught them 1. Observe Parents ought to instruct their Children betimes in the Word of God It s good seasoning the Vessel betimes with goodness Lois Timothies Grandmother and Eunice his Mother taught him as soon as he was capable the way of the Lord 2 Timothy 2.5 Timothies Father was a Greek and Gentile but his
unrighteous so are not Gods they are perfectly just and righteous altogether 13. 'T is precious 1. In respect of profit 't is better then Gold â— In respect of pleasure 't is sweeter then hony By gold David notes all riches and the things of greatest worth in the world and by much fine Gold he meaneth all gold how pure or precious soever even the finest refined gold that hath been oftnest tried in the fire No riches like the word Hence David calls it his Heritage and Portion Psal. 119.11 as if he had nothing else in the world to trust to and therefore he prefers it before all worldly excellencies Psal. 119.72.127 the Law of thy mouth is better to me then thousands of gold and silver It excells Gold in five respects 1. Gold is but an Earthly good but the riches which the Scripture brings is Spirituall 2. 'T is but a common good wicked men as Esay Ahab Nabal the Turk the Pope have it in abundance a man may be outwardly great and yet inwardly miserable 't was great Caesar that said I have been all things and yet am never the better But the Grace which the Scripture brings is a speciall blessing peculiar but to a few 3. Gold cannot comfort a man in the day of distresse whether it be personal or national 'T is rather a snare then an Helper then Proverbs 11.4 Ezek. 7.19 Zeph. 1. ult But the word of God hath breasts full of consolation for the people of God in all their distresses Psalm 119.92 4. Gold cannot breed contentment yea the more men have oft-times the more they covet But the word teacheth men godlinesse and this in the power of it breeds contentment which is better then gold 1 Tim. 6.6 5. Gold may be lost Thieves may rob us of it rust may consume it and especially when death comes we must part with it But true Grace which is wrought in us by the word and spirit of God can never be lost Where ever we go it will go with us 'T is fidus Achates a faithfull friend which will never leave us till it have brought us to glory Rev. 14.13 Oh that I could convince men of the truth of this viz. that the saving knowledge of God in his word is better then Gold Tell men where they may have gold and we see how they ride run dig delve and all for a little perishing gold which cannot satisfy them Isay 55.2 But this true Treasure which is hidden in the word of God very few labour for and the Reason is mens hearts are earthly carnal sensual and savour not the things of God Oh that such would hearken to the counsell of Solomon Prov. 8.10 11. receive instruction and not silver and knowledge rather then choice gold Prov. 3.14 15. and to a greater then Solomon Revel 3.18 Buy of me gold i. e. the Graces of the Spirit as Knowledge Faith Obedience c. Build not on the Hay Wood Stubble of mens fancies and inventions but build on the pure sure sound doctrine arising from Gods word this is called Gold 1 Cor. 3.12 and one day will be better to us then all the gold in the world 14. For delight and pleasantnesse Gods word is sweeter then Honey yea then the purest finest honey which flows from the comb Prov. 24.13 14. and 16.24 the lips of the spouse are said to drop as the honey comb i. e. her words are very pleasant sweet and grateful Cant. 5 3. and when the Scripture would express the sweetnesse of any thing it borroweth this allusion sweeter then honey Ezek. 3.3 Revel 10.9 10. Old men are all for profit and young men for pleasure here is gold for the one and honey for the other Gods word brings more true pleasure to the soules of those that obey it then the sweetest honey doth to the taste Quest. If the word be thus precious and sweet how comes it to passe that most men in the world see not the preciousnesse nor taste the sweetnesse of it Answ. The God of this world hath so blinded their eyes that they cannot see the Excellencies of the word The Sun is full of light and lustre but the blind man for want of sight cannot discern it The word is full of sweetnesse but mens hearts are so taken up with the enjoyment of present things that they cannot taste nor relish the things of God 'T is but lost labour to put a cordial in a dead mans mouth The fault then is not in the word which is as precious pure delightfull and sweet as ever but the fault is in our corrupt minds which are so blinded and hardned with sin that we cannot perceive nor receive the word Let 's beseech the Lord to spiritualize our hearts and then we shall be able experimentally to say How sweet are thy words unto my taste yea sweeter then Honey to my mouth Psal. 119.103 As none know the sweetnesse of honey but such as have tasted it so none know the sweetnesse of Gods word but the people of God who experimentally know the worth of it To them and to them onely 't is more precious then gold and sweeter then honey To them the most excellent and delightfull things in the world are base and bitter drosse and dung loathsome and noysome in comparison of Gods word 15. 'T is a speciall preservative against sin V. 11. and Psal. 119.11 't is one speciall piece and part of our spiritual armour whereby we defend our selves against sin and Satan Ephes. 6.17 by this Christ Steven Paul and the Martyrs defended themselves and offended their enemies Matth. 4.47 This will Antidote and arm us with invincible arguments against sin and Satan Doth the Devill tempt thee to covetousnesse cruelty Usury the word will tell thee that no such person shall come into Gods Kingdome Psal. 15.5 Gal. 5.22 Art given to fornication adultery uncleannesse the word will tell thee that God will judge such Heb. 13.4 Art tempted to Apostasy remember Heb. 10.38 Mark 8. ult Rev. 21.8 Art tempted to pride remember God resists the proud Iames 4.6 1 Pet. 5.5 Art tempted to hypocrisy remember Hypocrites have the lowest place in hell Matth. 24.51 Art tempted to defraud and over-reach thy neighbour remember the Lord is an avenger of all these things 1 Thes. 4.6 though men may carry many things so subtilly as to escape the justice of men yet they shall never escape the hand of God Art tempted to break thy Covenant the Scriptures still tell thee what befell Zedekiah for this sin Ezek. 17 18. The very root of all that Atheisme and Profanenesse that is amongst us is this that either men do not know the Scriptures or else they do not believe them 16. It brings a great Reward not to those that onely hear it know it praise it but to those that practise it V. 11. yea the very obeying of Gods commandements is a reward it self
so Tobit 6.7 with the smoak of the Liver of a Fish he drives away the Devil but the Scripture saith Fide non Fumo by Faith and not by smoke we must resist him So Tobit 12.9.12.13 he makes the Angel not Christ to offer up the Prayers of the Saints to God Ecclesiasticus 22.22 and 2 Maccab 12.43.47 there is offering sacrifice for the dead See strong Reasons against them Doctor Reynolds Lect. de Lib. Apochry Bishop Vshers Body of Divinity page 14.15 Master Leighs Body of Divinity l. 1. c. 5. D. Whitaker de script Controv. 1 Q. 1. cap. 3. Rivels Isagoge ad Script c. 7. Sharpii Cursus Theolog. Contr. to page 6. 5. Is the Scripture the Word of God Oh love it then for the Authours sake we usually esteem of writings according to the Eminency and Dignity of the Authour now all Scripture is given by inspiration from God and is to be prized as the Epistle and Love-Letter of the Great God to the sonnes of men 'T is one of the chiefest gifts which ever God gave it is a greater mercy then the Sun or the Light of Heaven 'T is this we must be judged by at the last day Iohn 12.48 Not a Chapter we read nor a Text that is expounded to us but will be a witness for us or against us for our comfort or conviction at that great day Be ruled then by it since you must be judged by it and chuse rather to die then to sin against it Set your affections on it see that you love it 1. Cordially not Superficially Write it not onely in your Heads or Note-Books but get it written upon your hearts and engraven on your souls then you will delight to do Gods Will Psalm 40.8 doe not onely read it but eat it and by Meditation digest it that it may be to you the Rejoycing of your hearts Ier. 15.16 We should as readily and willingly receive Gods Word as an hungry man doth meat 2. Love it Superlatively do not love it as you do your beast or other creatures with a low carnal sensual Love but love the Scriptures next to God Appretiativè intensivè Affectu Effectu with the highest intention of Affection even above riches Pleasures yea and our appointed food Iob 23.12 I have esteemed the words of his mouth more then my necessary food He loved it more then any food absolutely and preferred it before his necessary food without which his life could not subsist he had rather loose his meals then his meditations on Gods Word He esteemed it more not onely then dainties or superfluities but then substantial food without which he could not live and subsist As a Reverend Divine of ours hath well observed 3. Love it â—ractically Love it so as to obey it this is the end of all our Reading and Hearing viz. that we may doe it Deuteronomy 4.6.14 and 51. and 6.3 and 11.32 It is not knowing nor praysing but practising that bringeth blessednesse Iohn 13.17 Psalm 15. ult Iam. 1.25 Revelations 22.14 Though Obedience be not the Meritorious cause of our salvation yet it is a good Evidence of it It is Via ad Regnum non causa Regnandi Luke 11.28 Romans 2.13 At the last day Christ will demand not what have we read or said but what have we done Matthew 7.22 and 25.35 Many are bare hearers but not doers of the Word and so play the Sophisters in deceiving themselves and others with showes insteed of substance Iames 1.22 To obey the Word of God in our Life is our Wisedome Deuteronomy 4.6 Hence Christ calleth him a wise man that heareth the Word and doth it Matthew 7.24 These are Verba vivenda non legenda not barely to be read but practised Hereby we honour God and so shall be honoured of him again Iohn 15.8 One Practical Christian bringeth more glory to God then a thousand Notional formall Professours This made Paul commend the Romans 6.17 not for bare professing but for obeying from the heart that form of Doctrine which was delivered to them and Christ preferreth such as Doe his Will before his natural Kindred Matthew 12.47 Hereby we shall experimentally know the Truth of Gods Word Iohn 17.17 When men believe the Word submit to it and are content to be ruled by it in all things they shall Experimentally know the truth of it Knowledge helps much to Practice and Practice helps much to Knowledge It is not talkeing of Wine but drinking of it that comforts and chears the heart The Theory of Musick is delightfull but the Practice is farre more Excellent and Pleasant A reall good Man is Decalogus Explicatus a living Decalogue his Life is a Comment on the Commandements The Word is written in his Heart and held forth in his Life Philippians 2.16 Holding forth the Word of Life He doth not onely lay up the Word in Hearing but he doth hold it forth in ordering all his Actions according to it And this is an Evidence that we are truely Godly Iohn 14.15 1 Iohn 3.24 And serveth to distinguish us from all the Hypocrites in the World who onely talke of Religion and cry Lord Lord Matthew 7.22 23. they come and hear But they will not doe it Ezekiel 33.31 32. that But is a blot and spoils all As it was said of Naaman the Syrian He was a Valiant man But he was a Leper that but was a blemish So we may say of many formal Professours they can talk excellently and have good Parts But they are covetous cruel proud malicious censorious c. Fie on these Buts they are the Coloquintida that spoils all These are the Botches and blemishes of Religion and cause it to be evil spoken of as the Indians said of the Spaniards when they saw their cruelty Surely that God cannot be good that hath such wicked servants So Ezek. 36.20 the profane Iewes caused Gods Name to be profaned and evil spoken of by reason of their lewdness when the Enemy cried These are the people of the Lord and are gone forth of his Land q. d. These are the holy people see what kind of Inhabitants God had in his Holy Land On the contrary when Gods people walke up to their Principles and Priviledges answering their Gospel Light with Gospel lives being burning and shining lights and leading convincing lives 1. Either they shall convince the wicked and stoppe their mouths that they shall have nothing justly against them 2. Or else convert them as Iustin Martyr confesseth that the Holy lives of the Christians taught him the Christian Religion by seeing their Constancy Patience Humility and cheerfulness in suffering it won him to the Gospel Oh then let us be doers of Gods Will this is more pleasing to him then all Duties without it Obedience is better then Sacrifice 1 Samuel 15. A heart without words is better then words without an heart a grain of Grace is better then many pounds
many years after he is dead and gone He tells what Iosiah will do before he is born and it came to pass 1 Kings 13.2 and 2.22 17. What is to be done a thousand years hence is as present to him as a thousand years that are past which are but as yesterday Psal. 90.4 His knowledge is like himself infinite he perfectly knows all things past present and to come nothing is hid from him Heb. 4.13 He calls the things that are not as if they were Rom. 4.17 and knows us before we had a being Ier. 1.5 This is Gods prerogative royal whereby he is distinguished from all false Gods Isai. 41.23 1. He knows all things to come in himself as able and willing to have them done if good or else to suffer the doing of them being evil and to order them to his own ends 2. He sees them in their causes by which they shall be done 3. He knows them in themselves altogether not successively as we do by reasoning and searching out the causes but by one eternal act of understanding Acts 15.18 This will further appear 1. If we consider how he made all things and therefore he must needs know all things As an Artist that made an Instrument knows all the secrets of it God that hath made the eye must needs see and the heart must needs know what is in it Psal. 94.11 He knows all by way of caâ—sality 2. He rules and governs all things and therefore must needs know all things 3. He 's the righteous Judge of all the world yea he 's both Judge and Witness Mal. 3.5 which he could not be if he did not know the thoughts words and works of men 1. This reproves these Atheistical Antinomians which say God sees not the sins of his people when he sees them more perfectly then our selves see them and sets even our secret sins before him Psal. 90.8 He saw David's adultery and Solomons idolatry and punisht them for it He saw the sins and his Churches and reproves them for them Rev. 2 and 3. 2. This must teach us to walk sincerely with our God who sees even our secret vices as well as our duties He sets a print on our heels and spies out all our paths Iob 13.17 He knows our thoughts before we think them our words before we speak them and our works before we do them Psalm 139.2 to 16. He knows more by us then we know by our selves we know but in part but God knows us thoroughly and if our consciences do accuse us of some things yet he is greater then our consciences and knoweth all things 1 Iohn 3.20 3. It may serve to convince us of the truth of the Scriptures and that they are the very Word of God in that all its Predictions have been fulfilled See B. Vshers Body of Divin p. 9. and M. Baxter's Saints Rest. p. 2. c. 6. Sect. 1. p. 250. 4. It serves for singular comfort to the Godly and that many wayes 1. In point of weakness it may be thou canst not pray nor do as thou desirest yea but the Lord knows onr desires before hand and hath promised to answer them Neh. 2.4 Psal. 10.17 he knows the intents and bents of our hearts and will deal with us accordingly 1 Cor. 4.5 2. It may comfort us in all our troubles that our God knows them before they come upon us When we know not how to deliver our selves yet he doth 2 Pet. 2.9 And therefore to comfort his Churches he tells them more then once that he knows their sufferings Rev. 2.2 3 9 13. and the plots of their malicious enemies Ier. 18.32 Exod. 3.9 2 Chron. 16.9 He knows thy strength and thy parts and will not suffer thee to be tempted above what thou art able to bear 1 Cor. 20.13.3 It may comfort us in case of reproach cruel witnesses may rise up against thee and lay to thy charge things which thou knowest not I but the Lord knows thy innocency and will one day clear it before all the world this comforted Iob 16.19 4. It may comfort us against Apostasy many good souls fear they shall never persevere I but the Lord knows who are his 2 Tim. 2.19 and he 'l not lose one of his Iohn 10.27 28 29. and 17.12 5. It may comfort us against inordinate cares he 's an Heavenly Father that knows our wants and out of the riches of his goodness will supply them Math. 6.30 32. 6. It may comfort us against the ingratitude of the world here oft-times the more we do for men the less they do for us the more we love the less are we beloved But our comfort is that our God who seeth in secret he will one day reward us openly Matth. 6.6 Observat. 2. The more perfidious the world is and the more false Teachers abound the more careful must Christs Ministers be to oppose them by preaching sound Doctrine The badness of the Times approaching must make us to redeem the present season The Sun will not alwayes shine tempests will arise aud the night will come when no man can work Besides the affections of people are mutable they that at first seem to love the Gospel after a time will loath it they that to day are ready to adore us as Gods to morrow are ready to stone us as Devils Acts 14.12 13 18 19. Those that reverence Moses to day to morrow are murmuring against him Exod. 14. ult and 15.14 So unconstant are the affections of this ungrateful world to Gods faithful messengers especially when they apply sound Doctrine to their soars Observation 3. Saving Doctrine is sound Doctrine 'T is pure and sound in it self and 't is sound effectively it cures and heales the soul which is sick of sin and brings it to salvation hence it 's said to save the soul James 1.21 and it 's called healthful and wholesom words 1 Tim. 1.20 and 6.3 and 2.1.13 Titus 1.9 and 2.1 Observation 4. Vnsound persons cannot endure sound Doctrine 'T is salt which searcheth mens sores and puts them to pain 'T is light which these soar eyes cannot endure nor these Thieves abide They do evil and therefore they hate the light Iohn 3.20 They are sick of a Noli me tangere and had rather perish in their sins then part with them They imprison the Truth in unrighteousness Rom. 1.18 There is in them not onely a fâ—rmido but a detestatio lucis they do not onely fear but hate the light They cannot endure to have the Law preacht their consciences searcht nor their sins discovered The light to them is as the shadow of death as Iob 24.17 speaks in another case This made Ahab to hate plain-dealing Micajah 1 Kings 22.8 and Asa to imprison the Prophet 2 Chron. 16.7 20. and Herod Iâ—hn the Baptist. So Ier. 11.21 Amos 7.12 Micah 2.6 Light is an unwelcom guest to evil consciences Wholesom instructions will not down with them they must have
sweet and pleasant things or nothing They forbid Gods messengers to preach to them unless they 'l preach smooth and pleasing things of peace prosperity and pleasure though they walk in a sinful path and have no right to them Isai. 30.9 10. They say to the seers see not and to the Prophets prophesy not to us right things speak unto us smooth things prophesie deceits They love such as preach the visions of their own brain and sow pillows under mens elbows dawbing with untempered mortar Ezek. 13.10 11. When Prophets prophesy falsly and people shall love the lyes and flatteries of such Impostors better then Gods truth what will the issue and end of such practices be but misery and destruction Ierem. 5.31 and 6.12 13 14. Micah 3.11 12. But as for sound men they love sound Doctrine they desire it Psal. 43.3 They come to it Iohn 3.21 and bless God for it 1 Sam. 25.32 33. Observation 5. In the last dayes there will be many false Teachers There will not be one or two but there will be heaps of them the world will swarm with them Men will have variety of lusts and those call for variety of Teachers to uphold them Good Men and specially good Ministers are rare they are one of a thousand Job 33.23 But wicked ones abound there is much dross but little gold much chaff but little wheat many weeds few good flowers If the Devil have any work to do he wants no Agents to effect it If Ahab will not hearken to Micajah a true Prophet the Devil hath four hundred false ones ready to delude him 1 Kings 22.6 21 22. If men once set open their doors they shall not want Deceivers When Prophets prophesie falsly and people love to have it so 't is just with God to send them Teachers according to their own desire that he who is Heretical may be Heretical still and he that is profane may be profane still When men sleight truth they shall have Teachers which shall be Gods Executioners to bind them and blind them and lead them into error As God punisht the contempt of light in former ages by giving men up to Antichrist to be deluded by Monks Friars Lyars because they received not the truth in love so now he punisheth formality and contempt of the Gospel by giving men up in the hands of Socinians and such like Seducers which shall feed them with fables instead of truth Such as go to their Assemblies may say of them as Dionysius Calderminus said of the Masse Eamus ad communem errorem Let 's go to the shop and sink of errors Let us get our hearts stablisht with grace and then we shall not be carried about with these strange Doctors and their various doctrines Heb. 13.9 6. Observe as all other parts of man so amongst the rest the ear hath it's diseases Since the fall we are â—razed in our intellectuals in our morals and diseased in eyes and ears hence we read of a deaf ear Isai. 6.9 10. Micah 7.16 Rom. 11.8 an uncircumcised ear Acts 7.51 a dull eare Heb. 5.11 and an itching ear which is all for vain new curious things In the last dayes men will be so delicate that they will not endure common truths nor plain and profitable preaching but their Itching ears must have Clawing speakers which will speak sweet and pleasing things And this is the reason why one false Teacher prevails more in an hour in a corner then a Preacher of Truth can do in many years 't is because he preacheth Placentia and vents such things as are sutable to corrupt Nature Salt is fitter for such then Oyl though it be more searching yet it is more soveraign This Itching-disease was never so common as in our dayes we can meet with few but they have scabs upon them one hath the seal of Arminianism another hath the botch of Socinianism One hath the itch of Anabaptism another hath the scurff of Antinominianism Some have the itch in their feet they run after fools and fables some in their eyes they wander after vanities and others in their ears harkning after novelty We read in Scripture of a twofold itch A penal itch afflictive itch upon the body Deut. 28.27 The Lord shall smite thee with the scab and with an incurable itch Now this is nothing comparatively for though it be irksom to the body yet it may be good for the soul however 't is a judgement by which God is honoured but the itch of sin is the evil of evils there 's no goodness in it 2. There is a sinful spiritual itch upon the soul which is sevenfold viz. an itch of 1. Novelty 2. Curiosity 3. Singularity 4. Popularity 5. Flattery 6. Disputing 7. Quarrrelling 1. There is an Athenian Itch when men are all for Noveltie They must have Novum aut nihil Ordinary Truths will not down with them they must have New-notions which are extraordinary They are surfeted with old and wholesom Truths they must now hear some New Doctrine Acts 17.19 Not that a modest humble inquiry after Truth is to be condemned as Novelty as the Papists condemn us for Novelists because we have forsaken their by-paths to walk in the good old way which leads to rest Ier. 6.16 But 't is no wonder that pious paths seem new to them to whom the Gospel it self is new 2. An Itch of Curiosity when men will be wise above what is written Rom. 12.3 1 Cor. 4.6 And love to pry into Gods secrets and scan the Mysteries of Religion by carnal reason God oft plagues such curiosity with a fall when pride is in the saddle a fall is on the croopâ—r this pride is the mother of heresy Yet how many pry so long into the secrets of nature till they are past grace and seek so long after the Philosophers stone till at last they find the Devil himself God is displeased with such 1 Sam. 6.19 'T is his prerogative royal to have something in several that he might be the more admired in his deep mysteries we should not therefore desire a reason of his wayes beyond his revealed will Deut. 29. ult Rom. 9.20 In this our safety is to â—it still Exod. 33.18 20. And with the Apostle to adore those depths and counsels which we cannot fathom Rom. 11.33 See more in Church his Treasury p. 149 c. Granatensis p. 436 c. Tactica 5. Cap. 4. Sect. 4. p. 50.51 3. An Itch of singularity how many in our dayes for fear of popularity run into singularity they grow weary of sound solid savory and approved doctrine hunting after some aery speculations delighting themselves in some Terrâ— incognita in some untrodden paths of Divinity till thy fall into a snare This was the disease of the School-men like Nimrod to get themselves a Name they builded Babels to their own confusion I wish this scabies scalpenda this skurvy itch had onely infected the Vulgar but alas
Sancta sanctis these holy things call for holy Ones We must first take an holy Vomit and by a sincere confession of sin rid our stomacks and purge out of our souls those malignant peccant humors of malice guil hypocrisy filthiness and superfluity and naughtiness before we can receive the Word with meekness so as to grow thereby 1 Pet. 2.1 2. Iames 1.22 Iacob purgeth his family before he goes to Bethel Gen. 35.1 2. The husband-man first rids his ground of those bushes briars and brambles which stand in his way and then falls to plowing before he goes to sowing and so must we first rid our hearts of all inordinate cares which like thornes choak the good seed of the Word and then receive it into honest and good hearts Matthew 13. Ier. 4.3 when the people were prepared for the hearing of the Law Exodus 19. Then and not till Then doth God speak unto them Exodus 20.1 Our Translation reads it And but former Translations render it Then and so saith the Arabick Version Deinde then or after that viz. they were prepared Many come but like Rachel they bring their Idolls with them Genesis 31.19 like the Samaritans they will serve the Lord and their Idolls too 2 Kings 17.33 Such God disownes Ver. 34. They serve not me saith God he will have all or none at all and therefore he threatens to set himself against such Ezekiel 14 7 8. there is no standing with comfort or confidence before God in our sins Ezra 9. â—lt The prime cause of so little profiting after so long hearing is our unpreparednesse for the duety This hardens the heart Accidentally maketh it more blind Isay 6.9 10. The Sun softens waxe but hardens clay and if the word be not the savour of Life then contrary to its own Nature meeting with the rebellious hearts of men it hardeneth them and becommeth the savour of death unto them 2 Corinthians 2.16 2. Hear Atteâ—tively give heed to what is delivered Acts 5.16 There is no getting or keeping knowledge without attention Proverbs 5.1 2. Let a Minister preach never so powerfully if the people sleep talk gaze or come when haâ—â— is done they cannot profit We should rouse up our selves to attend as for our lives remembring it is for Eternity The people that heard our Saviour attended or as the word signifieth they hanged upon him Luke 19. ult as the young birds doe upon the Bill of the Damme every one openeth his mouth to see which can catch it and that bird which is not sed waits till his turn cometh They hung upon him as Bees on Flowers to suck out the Virtue that is in them so Luke 4.20 3. Intentively with the highest intention of Affection We must hearken diligently and encline our ears to hear Isay 55.2 3. We must set our hearts on the things we hear for it is our life Deut 32.46 Ezek. 40.4 The word must not swim in our Heads but sink down into our eares and Hearts Luke 9.44 we must mark it diligently and entertain it readily The Kingdome of Heaven must suffer violence and we must take it by force Matthew 11.12 4. Râ—tentively We must retain the Word and lock it up in our hearts as a Jewel of the greatest price So did Mary Luke 2.51 and so must we Deuteronomy 11.18 Iob 22.22 Proverbs 2.1 Iohn 15.20 an holy remembrance of Gods Word is an excellent preservative against sin Psalm 119.11 and a singular support to us in our troubleâ— Psalm 73.17 Hereby we shall be the better enabled to practice what we hear we cannot practice what we forget The sciens must be grafted into the stock before it can grow the Word must be graffed in our heads and hearts before we can bring forth fruit to Christ Iames 1.21 The Devil useth all means to steal the word out of our hearts and to make us forget it Matthew 13.19 For he knoweth it is the way to blessednesse when men hear the Word and keep it Luke 11.27 28. We should therefore pray for the Spirit of Grace which may lead us into all Truth and bring all good things to our remembrance Iohn 14.26 and 16.13 and pray with David that God would keep his Truth in the imaginations of the thoughts of our hearts 1 Chronicles 29.18 2. Love the Word we doe not easily forget the things which we love Ieremiah 2.32 If Rachel love her Fathers Idolls she will lay them up Genesis 31.34 Want of Affection breedeth want of memory If David delight in Gods Law hee will never forget his Word Psalm 119.6 3. Use the Meanes Reade Heare Meditate Conferre Apply the Word and write it as Baruc did Ieremies Sermons Ier. 36. 4. The Israelites must make them Fringes that they may not forget the Law Numbers 15.38.39 and above all be sure to receive the Word with all readinesse of minde Acts 17.11 It is a mercy that we heare the Word a greater mercy when we can approve of it but the greatest mercie is to receive it into our hearts in the Love of it 1 Thessalonians 2.13 When we can eate the Word Ieremiah 15.16 and receive its sharpest reproofes with submission and Thankefulnesse 1 Samuel 25.33 Psalm 141.5 5. Vnderstandingly We must not barely reade but we must search the Scriptures and labour to understand what we heare Matthew 15.10 Iohn 5.39 Praying for the Spirit of Illumination Ephesians 1. 17.18 6. Discreetly we must Try the Doctrine before we trust it Though it be Paul that Preach yet the Beraeans will trie his Doctrine by the Scriptures Acts 17.11 and Paul calleth on his hearers to Judge and consider what he said 1 Corinthians 10.15 and 2 Timothy 2.7 1 Thessalonians 5.21 and biddeth them Try the Spirits 1 Iohn 4.1 God hath given his People an Anointing to this end that they may be able to judge and discern of things that differ Colossians 1.9 10. We will not take gold but We will try it first and we will count Money after our own Fathers and shall we take Doctrines onely upon trust 7. Beleevingly we must by faith apply it to our selves whether it be for Humiliation or Consolation Iob 5.27 It must be engraffed in our hearts by Faith Iames 1.21 This is the way to make it effectual Romans 1.2.16 1 Cor. 1.21 Unbelief bars the heart against the Word and maketh it unprofitable to the hearers Heb. 4.2 8. Reverentially no service pleaseth God that is not mixt with Reverence and feare Psalm 2.1 Hebrewes 12.28 We must set our selves as in Gods presence and so heare as if God himselfe spake to us so did Cornelius though a Souldier and a great man Acts 10.33 So did the Thessalonians 1 Thess. 2.13 They received not the Word as the word of Paul but as the Word of God It is God that speaketh to us by the mouth of his Prophets Luke 1.70 and 10 16. Daniel 9.10 Micah 6.9 Iohn 1.23 2 Corinthians 5.20 We are Christs Embassadours and the words of an
Embassador are esteemed as the words of him who sendeth him When our Preaching agrees with the Word 't is as the Word of God himself This believed would make us come with fear to Sermons as Iacob did Gen. 28.16 when he said Surely the Lord is in this place then Verse 17. He was afraid and said How dreadfull is this place God highly prizeth such hearts as tremble at his Word Isay 66.2 He overlooketh the Frame of Heaven and Earth to looke on such neither doth he looke on them with an eye onely of Intuition as he looketh upon the rest of the Creatures but with an eye of special complacency approbation and delight These humble ones he will teach his way Psalm 25.9 and meek hearers he will save Iames 1.21 9. Affectionally with singular love as the Word of the great God which should be sweeter to us then honey and more precious then Gold 2. With Ioy should we draw waters out of these Wells of salvation We should fly to Gods House even as the Doves unto their windowes Isay 60.8 We should come into his Courts with Joy and as the terrours of the Law should make us melt and mourn 2 Chronicles 34.27 Acts 2.27 So the Consolations of the Gospel should raise us to joy Luke 1.46 47. 3. We should earnestly desire the Word 1 Peter 2.2 Appetite and desire of food is a signe of Life Such hungery ones shall be filled with good things Luke 1.53 as Drunkards looke on the Wine to quicken their Appetite Proverbs 23.31 So should we on the excellencies of the Word to quicken our desires after it 10. Obedientially We must resolve to obey whatsoever the Lord by his Minister shall command us whether it be for Humiliation or Consolation Ieremiah 42.5 6. If the Lord will be pleased to draw us we must resolve to run after him Canticles 1.4 If he will Teach us we must resolve to keep his Precepts Psalm 119.33 34. Isay 2.3 This is the end of our hearing that we may doe Gods Will Deuterrnomy 4.5 and 5.1 and 11.32 This prompt Obedience is better then Sacrifice 1 Samuel 15.22 1. A wicked man may offer Sacrifice but no wicked man can obey 2. The sacrificer offereth the flesh of another in sacrifice but the Obedient man offereth himself But the wicked are Sermon-proofe the Hammer of the Word cannot worke upon their Adamantine hearts There is not a more evident signe of one devoted to destruction then this If Eli's sonnes will not hearken to the Voyce of their Father it is a signe the Lord hath a purpose to destroy them If Amaziah will not hearken to the Prophets Counsel he shall to ruine 2 Chronicles 25.16 When men have been often reproved and yet still harden their necks refusing to obey they shall perish they shall suddenly perish and that without remedy Proverbs 29.1 〈◊〉 is a dreadfull Text every word hath its weight 1. Man of reproofes It is an Hebraisme and is very Emphaticall in that Language which knoweth no Degrees of comparison it caries the force of the superlative Degree as Eccles. 7.1 2. Vanitie of Vanities i. Exceeding vain men of blood i. most cruel bloody-men So a man of reproofes i. A man that hath had many and various reproofes God hath reproved him by his Ministers by Friends by Foes by Checks of Conscience by Judgements on others by Judgements on himselfe and yet the man is so hardened that nothing will worke Well what of him why 1. Though such a man may escape for a time yet the Word will at last arrest him and lay hold on him Zach. 1.6 2. He shall be destroyed he shall not be annihilated that were well for him but he shall be destroyed it is not a destruction in respect of being but a destruction in respect of Joy and Comfort here and hereafter He doth not say he shall be lightly chastned or a little punished but he shall be destroyed 3. See the Certainty shall be i. It is decreed in Heaven that he shall certainly perish 4. See the suddennesse of it shall suddenly be destroyed They looke on Judgements at a distance and put the evil day farre away crying Peace Peace till judgements come suddenly on them as pangs upon a woman in travaile as we see in the old World Sodom and the Jewes and Pharaoh 4. 'T is irremediable no Prayers and Tears can help him no power can rescue him no Mercy pardon him no Mediatour intercede for him there is no remedy all the world cannot help that man which after many reproofes heardeneth his neck Oh then Come with Tractable Teachable Hearts to the Word and bidd reproofes wellcome for they are the way of Life Proverbs 6.23 VERS 5 6. But watch thou in all things endure Afflictions doe the worke of an Evangelist make full proof of thy Ministerie 6. For I am now ready to be offered and the time of my departure is at hand IN these words the Apostle goeth on with the prosecution of his former Exhortation wherein he Epitomizeth all that he had said before and exorteth Timothy to foure Dueties 1. The first is to watchfulness But watch thou in all things Having in the two precedent Verses told him of the danger now he exhorteth him to his duety where we have First the dutie it self Watch. Secondly The extent of it not in some things onely but in all things We are beset round and must therefore keep watch and ward at every turn q. d. since false Teachers will abound and people will turn from the Truth to Fables it becommeth thee O Timothy and such as thou art to act the part of Faithful Shepheards and diligently to watch over the flock that it suffer not by your negligence The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we Translate watch signifieth also to be sober not onely in body but specially in minde Though most usually and properly it is taken in Scripture in the former sense The word implyeth that Ministers of all men must be sober and watch God hath joyned them together and we may not seperate them in our lives 1 Thessalonians 5.6 1 Peter 5.8 they are like stones in an Arch the one helpeth to uphold the other we cannot watch without sobriety and we cannot be sober without watchfulness 2. Constancy and courage against all opposition 'T is true faithfull Ministers of all men must undergoe much labour and sorrow many dangers and difficulties yet must they not be daunted or discouraged but like valiant souldiers of Christ we must endure hardship and undergoe all manner of evils and injuries cheerfully for Christ and fulfill our Ministery in despight of them all He that feareth the face and frownes of man can never discharge his Ministery faithfully to God 3. Fidelity he exhorteth him withall faithfulnesse and diligence to discharge the dueties of his Calling Do the worke of an Evangelist i. That work which becometh an Evangelist viz. To
preach the Gospel purely and sincerely not shrinking from his Duty for any persecutions or troubles whatsoever Evangelists were Extraordinary Officers but Temporary they were Coadjutors and Helpers of the Apostles in spreading and publishing the Gospel They for the most part attended on them and watered what they planted Acts 8.39 40. Ephesians 4.11 such a one was Timothy as appeareth 1 Corinthians 4.17 and 16.10 and 2.1 1. Philippians 2.19.22 Now Paul maketh â—n honourable mention of Timothies office First The better to incourage him in the faithfull discharge of his Duety against all Opposition Secondly That the VVorld might see he had Authoritie for what he did 4. Sincerity Least any should accuse thee of negligence make full proof of thy Ministery fulfill and accomplish it Let it be fully known q. d. So behave thy self in this Office that men may be able to charge thee justly with nothing but rather approve of thee in all things Let the VVorld see that thou makest it thy own and onely work to winn soules by a faithfull discharge of every part of thy Ministery both in publick and private revealing the whole Counsel of God and boldly rebuking all sorts of sinners By Ministery is not here meant any Civil Office or attendance on the Poor as the Word importeth in Scripture but it noteth the Office of Preaching the Gospel which is called The Ministery Colossians 4.17 and the Preachers of it Ministers 1 Corinthians 5.3 Colossians 1.7 by way of Eminency Verse 6. The Apostle giveth a Reason for this his so serious an Exhortation drawn from the time of his death which he discerned to be now at hand and therefore he Exhorteth Timothy to be so much the more diligent that the Church might not suffer by his negligence after his departure g. d. So long as I lived I was a Father a Counsellor and a quickner of thee both by word and example thou hast hitherto had my help but now thou must shift for thy selfe and swimme without one to hold thee up for the time of my Martyrdome is now at hand Hence briefly Observe That we must not onely be goâ—d whilest we have good company as King Joash was when de had good Jehojada the Priest to quicken him 2 Kings 12.2 but when good men leave us yet must we not leave our goodnesse Galathians 4.18 Philippians 2.12 A man that is truely good is alwayes good in all places times and companies he is still the same In this verse we have Pauls intimation of his death Verse 7. We have a briefe Narration of his life Verse 8. VVe have his hope and expectation after this life 1. By a Spiritual instinct he saw that his departure was at hand and his Martyrdome near He was now in his last bonds and he saw the cruell actings in Nero's Court against him and therefore he concludes he had not long to live 2. The Terms and Titles by which the Apostle setteth forth his death unto us are worth the observing 1. He calleth it an offering I am now ready to be offered up as a sweet sacrifice to God in my Martyrdome for his Name 'T is usual in Scripture to put that in the Present Tense as done which yet was not done till afterward Thus Christs body is said to be broken and his blood powred out Matthew 26.28 i. This was shortly after to be done on the Crosse So Matthew 26.45 Iohn 20.15 and 14.3 The Word in the Original is very Pathetical and Emphaticall it signifieth a Drink-offering he was now ready to be offered up as a Drink-offering on Gods Altar he chuseth this word rather then that of Sacrifice 1. because the Drink-offering saith Chrysostome was offered up whole but so was not the Sacrifice for part of it was given to the Priests 2. This consisting of Wine and Oyle which was powred out when a meat-offering was made was most fit to set forth the death by which he should die viz. by shedding his blood for Christ which he cheerfully powred out as a Drink-offering to God in sealing of his Truth This is the most genuine sense of the Word it signifieth a Libation or Drink-offering of which we have frequent mention in the Law which the Septuagint render by the word in the Text when they powred out Wine Water Oyle or the like in Sacrifice to God this they called a Powred-out-offering or an effusion because it was onely of moist things Thus Genesis 14. Exodus 30.9 Leviticus 23.13 Numbers 6.15 and 15.5.12 and 28.7 Deuteronomy 32.33 2 Samuel 23.16 17. 2 Kings 16.13 Ieremiah 32.29 and 44.17.25 So that by this allusion he seemeth to Intimate the manner of his death which was not by being offered as an Holocaust or Burnt-offering by fire as the Martyrs were but by a death wherein his blood was shed and powred out viz. by beheading He doth not say I shall now be slain as some vile guilty person but I shall now be offered up in Martyrdome as a sweet-smelling sacrifice to God 3. He useth this Metaphorical word to intimate his Confirmation of the Truth he had preached As the aspersion of blood Blood or Wine was used in sacrifices for the Confirmation of Covanants or as Covenants were confirmed by effusion of VVine which the parties contracting had first tasted of so his death was not onely an oblation or Sacrifice but a Libamentum a Drinke-offering powred out for Comformation of the Gospel which he had preached The Apostle expresseth this more clearly Phil. 2.17 Yea if I be offered upon the Sacrifice and service of your faith â— joy with you all q. d. I have not onely laboured amongst you but if I may die for the confirmation of your Faith and be powred out as a drink-offering for the sealing of the Doctrine which I have taught you it shall be that whereof I shall rejoyce together with you Let Nero kill me because I converted you and others to the Faith it shall not troâ—ble me but I will freely give my self in sacrifice for you that you may be â—n Oblation to God and my Blood the Drink-offering that so I may offer up an intire Sacrifice to God Briefly the Levitical Sacrifice consisted of two parts 1. There was the Victima the Sacrifice it self viz. a Bullock a Râ—m or the like 2. There was the Libamen the Drink-offering of Wine Oyle or the like now the Philippians faith was the sacrifice which was seasoned with Pauls blood as a Drink-offering 2. He setteth forth his death unto us by the term of A departure or dissolution T is not a destruction but a resolution or loosing of the soul from the bonds of the body Death is a taking asunder the parts of which we are composed 't is a freeing the soul from this house of Clay The same word is used Philippians 1.23 I desire to be dissolved q. d. I desire to be discharged and released out of the Prison of
in Prayer for their Ministers warriours had need of Prayers and if I must pray for mine enemy then sure much more for my Minister and if Christ prayed for them shall not we Iohn 16.26 and 17. 1. Consider we are men and so subject to like Passions as other men and therefore we have need of your Prayers 2. We are Brethren and in respect of this Relation we may justly challenge your prayers Whom will you pray for if you will not pray for your Brethren This made the Apostle so earnest with the Romans 15.30 I beeseech you Brethren for the Lord Iesus Christs sake and for the love of the Spirit that ye strive together with me in your Prayers to God for me See with what earnestness this great Apostle begs for Prayers So Ephes. 6.19 2 Cor. 1.11 1 Thess. 5.15 He doth not say Brethren commend us or Brethren maintain us but Brethren Pray for us In this the poorest may be helpful to us Pray that our number may be increased Matthew 9.35 Atheists cry it was never good world since there was so much Preaching I say the world would be better if there were more Pray that they may be continued it s a special mercy when our eyes can see our Teachers and they be not removed into corners Isay 30.20 Pray that we may be restored Hebrewes 13.18 19. Prayer hath a Vertue in it to bring back those banisht ones Pray for us in our Temptations and Afflictions that God would sweeten and sanctifie them and uphold us under them The Devil winnowes all but he sifts Christs Peters as men do wheat which they sift most accurately he shooteth his sharpest arrowes and chooseth out the smoothest stones to throw at these Leaders of Gods Host. Pray that God would give us abilities and hearts to improve these abilities that he would give success to our labours and enable us to persevere in despight of all discouragement whatsoever 3. Consider we are your spiritual Fathers 2 Kings 2.12 Nature teacheth men to pray for natural Fathers and grace for spiritual 4. They pray for you great reason then that you should pray for them Yea in praying for them you pray for your selves for they are your servants in Christ. Now if we must pray for those to whom we are related but as men how much more should we pray for our Ministers in whom all these Relations concenter and meet who are Men Brethren Fathers Watchmen Shepherds Nurses Warriours 1 Timothy 1.18 and 2.4 that fight for the Churches safety Woe to those that in stead of Praying for us they Carp at us and Curse us and cry they are covetous proud graceless giftless c. vain man when thou seest such thou shouldest pitty them and pray for them that God would give them free humble gracious spirits and thou revilest them because they cross thy sin and errours as if Meroz should curse the Angel because the Angel cursed him for his neutrality These shew what spirit leads them Now the life of man is compared to a warfare in eleven respects 1. In war there is watching souldiers must stand on their guard continually for fear of a surprisal to the loss of all So every Christian being surrounded with spiritual enemies must watch and pray continually Matthew 26.41 It is the way to blessedness Matthew 24.46 2. In warring there must be arming another man may go unarmed but he that is a souldier must be armed Capape as they say from top to toe if any part be unarmed it may cost him his life as it did Ahab who was wounded between the joynts of the harness 1 Kings ult 34. So a Christian must gird on his spiritual armour for the weapons of our warfare are not carnal such as swords staves crosses pictures c. but spiritual and mighty to throw down the Devils strong holds 2 Cor. 10.4 that is armour of darkness this is armour of light Romans 13.12 such as shineth to the glory of God and the good of our Brethren We must not content our selves with one or two pieces of this armour but we must put on the whole Armour of God which consisteth of six pieces Ephes. 6.11 c. 1. We must get the girdle of truth we must be all Nathaniels not onely Israelites in name and profession but Israelites in deed and truth There must be sincerity and truth in our judgement affections words and actions He that is thus ungirt is unblest and will never endure in a day of trial painted armour is good for little 2. The Breast-plate of Righteousness Get a gracious life and a good conscience this is armour of proof against all the assaults of the Devil 3. Patience V. 15. We must pass through many thorny temptations and persecutions so that unless we be well shod with patience we shall tire and faint in our warfar there is no running our heavenly race without it Heb. 10.36 and 12.1 4. The shield of faith V. 16. This grace leads us out of our selves to Christ whose righteousness covers all our unrighteousness and whose perfection covers all our imperfections and so defends us against all the fierce assaults and fiery darts of Satan 5. The Helmet of Hope This expects what faith beleeves and keeps the soul from fainting a head without an helmet is exposed to danger 6. The Sword of the Spirit which is the Word of God of all the peeces of armour this must not be forgotten no sword like this 't is two-edged 't is both offensive and defensive with this Christ cut off Satans temptaions thrice together Matth. 4. These are those weapons of righteousness on the right hand and the left with which we must war against all the enemies of our Salvation 2 Cor. 6.7 See more in Dr. Gâ—wge on Ephes. 6. Mr. Gournall Mr. Râ—binson and Dr. Arrowsmith Tactica Sacra l. 2.1 to 11. 3. He must have Skill and knowledg how to manage his weapons his hands must be taught to war and his fingers to fight 'T was the commendation of Davids Champions that they were men of might fit for the Battle that could handle shield and buckler whose faces were like the faces of Lions and they were swift as Roes 1 Chron. 12.8 Here were men fitted and accomplisht with skill and courage for their work they were apti nati as we say cut out for Souldiers Raw untaught untrained men will either fly before the enemy or dy by his sword Solomon therefore would have us with counsel and good advice to make war Prov. 20.18 For wisdom is better then strength Eccles. 9.18 He must have the Art of fighting as there is an Art of Holy living and an Art of Holy dying so there is an Art of Holy fighting which every Christian must learn he must have skill to know the Methode depths and periods of that old serpent the Devil and his Agents the Jesuits and Sectaries who are as subtle as the Devil can make them their
and so thou art rich Rev. 2.9 In him we are Lords of all all is yours 1 Cor. 3.21 22. though we have little in possession for present yet we have much in reversion Onely it behoves us to walk as Spiritual Kings leading Holy Heavenly Spiritual lives It is a debasement to a Christian who looks for a Crown of Glory to mind earth and to pursue these low things this is as if a King should leave his throne and go rake in a kennel or fight for bones We may well trust God for crusts who hath promised us a Crown he that hath given us his Son which is a greater gift then ten thousand worlds with him will much more give us all things Rom. 8.32 Observation 5. 5. Christians may have an eye to the recompence of reward In our race we may eye the crown which is set before us to quicken and encourage us in our course Though our work be hard yet our wages is great We shall have a sure Reward Prov. 11.18 a full Reward 2 John 8. an everlasting Reward 2 Cor. 4.17 1. That which God himself hath used as an Incentive and Motive to Obedience that we may use as a Motive and by consequence have an eye to it But God hath used Heaven and Happiness as a Motive to quicken us to obedience as appears 2 Tim. 2.12 Iames 1.12 and 5.7 Rev. 2.10 God will not be served by his creatures for nought all his precepts are backt with promises he never saies to the house of Iacob seek my face in vain Isay 45.19 2. The Servants of God have practised it Moses had an eye to the recompence of Reward yet was no mercenary man Heb. 11.26 and so had Christ who was greater then Moses Heb. 12.2 Paul had a most free and ingenuous Spirit yet he had an eye to the price of the high calling of God in Christ Philip. 3.13 14. Colos. 1.5 and David comforted himself in the midst of his conflicts with this that God would yet bring him to glory Psal. 73.24 Onely this Caution must be remembred that in all we do or suffer Gods glory must be the ultimate and primary end we look at 1 Cor. 10.31 Colos. 3.17 We must love Christ for himself and for his own excellencies and not for loaves or self-respects We are never sincere till we can serve Christ simply out of love to himself purely in obedience to his Commands onely because he requires it The Lord. Observation 6. 6. Christ is the Lord. He is God coeternal and coequal with his Father See this largely proved V. 1. Observation 7. 7. Christ is a righteous Iudge Yea righteousness it self He will give to every one according to his works His Judgment is the Judgment of God and so must needs be true and just Rom. 2.2 He is the Iudge of all the world and cannot act unrighteously Rom. 3.5 6. He may as soon cease to be as cease to be just with him is no respect of persons no power kindred gifts or greatness hath influence upon him Rom. 2.11 1 Pet. 2.17 He judgeth not according to the outward appearance and colours of things Isay 11.3 but according to the truth of every case cause Rom. 2.6 His judgment is true without errour or mistaking Rev. 19.11 Then poor afflicted oppressed ones shall be relieved Psal. 72.24 and the wicked shall not be able to stand in Judgment Psal. 1. ult God smites his hands in anger against unrighteous persons here Ezek. 22.6 7.12 13. And bars them out of his Kingdom hereafter 2 Cor. 6.9 Be Patient then my Brethren till the coming of the Lord and let the remembrance of this righteous Judge comfort thee against all unrighteous judgments which shall here pass against thee Eccles. 3.16 17. and 5.8 1 Cor. 4.3 Iames 5.7 2. Labour to resemble Christ in Righteousness As we must be perfect as he is perfect so we must be righteous as he is righteous by way of similitude though we cannot by way of equality yet in our degree and according to our measure we must resemble him having righteous Habits righteous Principles and righteous Practices God loves to meet those in wayes of mercy who are not onely Praisers but Practisers of righteousness Isay 64.5 The eye of Gods special Providence is on such Psal. 11.7 and 34.15 He will so openly and visibly reward them that even the wicked shall say Verily there is a reward for the Righteous Psal. 58.11 When Families be habitations of righteousness then they are blessed habitations and prosper Ier. 22.15 and 31. 23. This exalts a Nation Prov. 14.34 and brings peace to people Psal. 72.1 2. Isay 26.2 and 32.17 To such God will reveal his secrets Prov. 3.32 Their memorial shall be precious here Prov. 10.7 Psal. 112.6 2 Cor. 8.18 and they shall have Heaven hereafter Psal. 15.1 2. Ier. 33.15 16. The Crown of righteousness belongs to such righteous ones Matth. 11.43 and 25.46 Though the wicked may kill them yet they cannot hurt them for the righteous have hope even in death Prov. 14.32 Magistrates especially must do Justice impartially to all like Levi in this case they must know neither father nor mother Deut. 33.9 they must resemble Christ for whom they Judge who is no respecter of persons Iohn 2.4 No Star so beautiful as Justice It pleaseth God above all Sacrifices Prov. 21.3 It is a mean to stay plagues Numb 25.17 18. When Achab was stoned there was peace in Israel Iosh. 7. When Sauls sons were hanged the famine ceased 2 Sam. 21.24 It is not Cruelty but Mercy to cut off incorrigible evil doers from a land with such Sacrifices God is well pleased Shall give me Observation 8. 8. Eternal blessedness is the free gift of God Here is no fore-seen faith works merit desert but from our Election to our Salvation all free grace love and mercy Grace is the spring-head of all our mercies it is the Title page of the book of Life 1. Our Election is wholly free It is but a remnant through the Election of grace that are saved and if it be of grace then not of works else grace were no grace Rom. 11.5 6. and 9.11 18. 2. Our Vocation is of free Grace When we were dead in trespasses and sins he quickened us Ezek. 16. Ephes. 2.1 he called Abraham when he was an Idolater Iosh. 24.2 Manasses a blood-sucker Paul a persecutor it is not for any merit of ours but of his own meer goodness that he calls us 2 Thes. 1.11 2 Tim 1.9 God freely called and quickned the Ephesians 2.5 when they were dead in sins .i. Insensible Impotent and odious to God and good men by reason of their Idolatry Acts 19. And hatred of piety there is but one good man amongst them and it is said they banisht him out of their city Magick and witch-craft abounded amongst them witness those Magick books which they burnt at their conversion Acts 19.19