Gods 1 Pet. 1.5 and so it is safer then Adams was in the state of Innocency 3. It may comfort us in respect of the Nation though we be a sinful rebellious people a Nation unworthy to be beloved by reason of our Apostasy unfruitfulness unthankfulness and unanswerable walking to the light and love which God hath shewed us yet as he saved Israel with a Notwithstanding all their ingratitude and disingenuous walking towards him Psal. 106.8 So we have hopes that for his own Names sake he will save ungrateful England No Nation under Heaven hath such cause to admire free-grace as we have The Lord hath made us wait on him in a way of mercy when for our great provocations he might have made us wait on him in a way of Judgment We have great reason to serve him with gladness in the aboundance of all things since he might justly have made us serve him with sadness of heart in the want of all things He hath made us the Head of the Nations when he might for our abominations have made us the Taile he hath set us above in Victories and successes at Sea and Land when he might justly have set us beneath Well let these mercies improve our Graces and not our Vices least the Lord consume us after he hath done us good and as he hath made us famous for blessings so he make us infamous for our abuse of them to all generations Iâ—sh 24. â—â—0 If we still do wickedly what can we exspect but that we and our Rulers should perish 1 Sam. 12. ult Oh then let the remembrance of Gods free-grace and mercy Humble us nothing melts the heart like this when the Soul considers how God hath pardoned his sins washt him and cleansed him who was a poor loathsom polluted wretch quickned and revived him who was dead in sin nothing works such an absolute and strong aversation of the heart from sin and fortifies it against it as the remembrance of this free love doth This makes a man even to loath and abhor himself for his disingenuous carriage towards God Ezek. 6.9 and 16. and 20.43 44. and 36.31 This makes the soul to say as Mephibosheth said sometime to David 2 Sam. 9.8 and 19.28 All my Fathers house were but dead men before my Lord the King yet didst thou set thy servant to eat bread at thy own Table At that day Observation 9. 9. The day of Judgment is a signal remarkable day It is That day of dayes that great and glorious day of the Lord when Christ shall come in flaming fire attended with all his Holy Angels to execute vengeance on all his enemies hence the Scripture puts an Emphasis on it That day .i. that great and terrible day to the wicked Iude 6. when Angels and men shall be brought to the bar and the great ones of the world who have judged others must now be judged themselves That great and comfortable day to all the Saints when Christ will own them with an Eâ—ge before men and Angels but of this before V. 1. Observation 10. 10. The full reward of Gods servants is reserved till the last day 'T is at that day the day of judgement when Gods Pauls be fully rewarded 'T is true the righteous have some gleanings here some clusters of Grapes they have before they come to their Celestial Canaan and as soon as ever their souls depart they be in bliss but their full reward and blessedness is reserved for the last day 2 Cor. 5.10 Hypocrites are all for present reward they must have it here and they have it out and out they must expect no more Matt. 6.2 But a gracious soul looketh for his reward herefter he expects his recompence at the Resurrection of the just Luke 14.13 14. This then must comfort us against the base usage of an ungrateful world here many times Labans of the world change our wages ten times Genesis 31.7 Aye but remember great is your reward in Heaven 'T is not in this day but at that day which we must look for our full reward Here is the place of fighting Heaven is the place of rewarding The Butler may forget Ioseph men may forget our kindness yea and the Saints themselves may forget what they have done but God is not unrighteous to forget our labour of love Heb. 6.10 Never any lost by serving God not onely For but In the very keeping of his Commandements there is great reward Psalm 19.11 Prov. 3.16 17. Secret Obedience at that day shall have open recompence Matth. 6.6 and the least service shall not lose its reward Mal. 1.10 Matth. 10.41 42. Be it but a cup of cold water yet if it be given in sincerity it shall be surely rewarded Water is a common Element and cold water costs us no charge to heat it yet this almost undiscernable Charity shall in no wise loose its reward 't is a Meiosis i. it shall be fully and surely rewarded And because we are hardly brought to believe this our Saviour useth a double Negative and to put yet further past doubt he addeth a Verily a note of asseveration to confirm it He that receiveth a Prophet shall have a Prophets reward i. the Prophet shall teach him the Truths of God and instruct him in the way of life 2. After this life God will give him the reward of the Prophets in Glory Gaius lost nothing by entertaining Iohn nor the Shunamite and Widow of Sarepta by loving Prophets Yea he that receiveth a Righteous man though no Minister of Christ yet receiving him because he is Righteous and for the Truths sake shall not miss of a reward yea he that shall shew the least kindness to one of Christs little ones so the Saints are called 1. Because they are a little little flock Luke 12.32 2. Because they are little in their own eyes 3. And most genuinely because they are accounted as Abjects and little set by in the world 4. They are beloved of God as little ones are of their Parents they shall surely be rewarded Now if such small works of mercy be thus rewarded what shall be given to those who are magnificently liberal for Christ and give as Arannah to David as Kings unto the King 1 Samuel 24.23 If water be thus rewarded what may we expect for our blood that is shed in Christs cause and if cold water from the Spring which can hardly be called ones own be thus recompensed what may we expect for warm water from our browes and bodies in sweating and labouring for the Church of Christ There is not a man that serveth God faithfully but he shall be rewarded fully Numbers 14.24 If Cornelius pray and give Almes they come for a memorial and standing Monument before the Lord Acts 10.4 God hath a Book of remembrance for all that we do Mal. 3.16 or suffer for him our tears flittings when driven from our habitations by wicked
good of others If thou reape any benefit give God the Praise and let him have thy Prayers who desireth to live no longer then he ma◠be some way serviceable to the Church of God in his Generation THO. HALL To the Reader IT is not long since the Learned Author of the Elaborate Commentarie on the two last Chapters of the second Epistle of Paul to Timothie presented the World with a Latine Booke called Sal Terrae The Salt of the Earth which to this larger Volume so quickely following methinkes representeth the setting of Salt on the Table as the first Service before a Feast Of the former he desired me to be his Taster and to attest how savourly it relished with me when I reade it which I have done in the same Language Now he and his Stationer having requested my Perusal and Testimony of the latter I was the willinger first to reade it because the Author hath bestowed much paines and given his Reader the summe and substance of nigh thirtie yeares Studies which bespake an expectation in me of so much satisfaction in the Book as made me think it worthy both to be bought and read On the contrary I have ever had a contemptuous conceit of such Extemporary stuffe as like Ionas his Gourd groweth up in a night and thinke it worthy to last no longer then it did which perished in a night Iona. 4.10 I deny not but sometimes there may be found a man of such a ready faculty as to be able to doe as much and it may be more as well upon a sudden as others upon long deliberation such a one was Lucilius the first Latine Satyrist who as Horace saith would dictate two hundred Verses in an houre standing upon one foot but this is very rare and out of Rule nor are there any Examples upon Record to match it He liketh that Verse better which is made with often scratching of the Head and biteing of the nailes to the quicke and discommendeth such as have not taken up many dayes and come under many blots even to a Tenfold correction and ordinarily it is with ingenious works as it is with Mechannicke Fabrickes those are the fairest which are longest in building as the Temple of Diana at Ephesus one of the seven Wonders of the World was the worke of all Asia for two hundered and twentie years together Secondly I may be the more willing to deliver my Censure of this Worke because when I had acted the part of a severe Criticke upon it the Authour testified his ingenuity by returning me so much the more Thankes as I found the more faults in it which I liked the better when it gave me occasion to renew the remembrance of a contrary acceptance of the like Office done to the Bishop of Coventrie and Litchfield a Prelate of as great Reputation for Learning and Religion as any of his rancke in this Nation who above thirtie yeares agoe I presenting my service to him at Ecclesell Castle in my return from London to Great Budworth in Cheshire he staid me certain dayes to read over as a Censor his Book which he entituled The Grand-Imposture I took it for a great Trust and confidence in me and thought it my Duety to be answerable to it by free Animadversions of any thing which I apprehended for an errour and accordingly did so When I shewed him mine exceptions at the first he seemed somewhat angry and wrangled with me to excuse the Passage which I conceived did need Correction we parted unperswaded and I returned to my Taske with this Opinion that he was therefore offended with the fault I found because on the sudden he knew not how to mend it after that to the Errata I added the correction of the first as well as of the rest and then bringing my Paper of the whole unto him he shewed himselfe so well pleased that he would needs fasten twenty shillings in Gold upon me for my pains besides other courtesies Thirdly I am content that my judgement of this Book should be Printed not so much to gratifie the Author or the Stationer as for other reasons 1. Because the whole frame of the work doth not onely fully answer the Frontispiece though it promise much and so is not lyable to the Exception taken up against a great Writer which is That there is more matter in the Title Page then in the Book it self Secondly Because though I were well satisfied with the matter of it while I read it in his Manuscript Original yet I desire better satisfaction by a review of it when in a fairer Character from the Presse I may reade it with less difficulty and more delight Thirdly Because it is not onely the better halfe of the best Expository Treatise that I have seen upon the Second Epistle to Timothy but I believe for Congruity with the Truth of the Holy Text pertinency and fulnesse of profitable matter deduced from it or consonant to it is the best that hitherto hath been extant in the Church of Christ. The Lord give the Pious and Painfull Pen-man of it the Returne of his Holy labours herein in the Prayers and Proficiency of his People for whose edification chiefly it was undertaken continued and by Gods gracious assistance is now thus compleated Iohn Ley. Bookes formerly published by the AUTHOR 1. THe Pulpit Guarded in quarto 2. The Font Guarded in quarto 3. The Schools guarded or a defence of Humane Learning 4. The Beauty of Holiness Octavo 5. A Treatise against long Hair Painting Powdering and Periwigs spots Octavo 6. Wisedomes Conquest A Translation of the thirteenth Book of Ovids Metamorphosis Octavo 7. Phaetons folly A Translation of the second Book of Ovids Metamorphosis Octavo 8. Homesius Enervatus or a Treatise against the Millenaries Octavo 9. Sal Terrae or a Guard to the Ministers and their maintenance Octavo Errata In such a Volume as this we cannot but expect some Errata those of greatest consequence are here corrected such as are obious I leave to thy own correction Page 9. line 1. read Laylanders p. 21. l. 37. r. stay p. 33. in Marg. r. Glutinant p. 37. l. 40. r. Cap. p. 48. l. 20. r. All. p. 49. Marg. r. Ignavissimus p. 49. Marg. r. Stor p. 52. l. 7. r. Iohn p. 52. marg r. Infamia p. 53. marg non aliis p. 53. l. 18. r. Shew p. 56. l. 1. Prudence p. 28. l. 40. Observe p. 29. l. 25. Vniversal p. 60. l. 10. r. irresistible p. 71. l. 25. r. promises p. 76. l. 20. r. Apostasie p. 86. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 87. marg r. quum p. 88. l. 14. r. Psal. 10. l. 16. r. there 's p. 91. l. 46. r. Amos. p. 98. l. 22. forget p. 105. marg Aegyptus p. 106. marg r. Proxineta p. 10.103 l. 22. r. 13. p. 147. Gravatas marg p. 168. l. 37. r. Dorchester p. 171. l. 21. r. Apostles 15. p.
28.4 4. These Impostors do not onely deceive these silly women but they bring them under the Devils yoke they make slaves and prisoners of them they bind them with the cords of error and then they lead them whither they please They deal with their Proselites as the Devil doth with witches he promiseth them liberty but brings them to prisons promiseth them pleasures yet gives them pain promiseth them Riches yet keeps them poor promiseth them life but gives them Death They ensnare them with their Pythanalogy and hold them as fast with their lyes and flatteries as a Jaylor doth his Prisoner which he keeps in bondage 2 Tim. 2. ult or the fisher his fish which hath swallowed his bait 2 Pet. 2.14.18 These Satanicall fishers of men put on the Visors of Piety and preach liberty pleasure ease as other fishers cozen sometimes the eye and sometimes the taste of the silly fish so these have variety of baits but none so catching as that of carnal liberty Hence they are said to bewitch men Gal. 3.1 to enchaunt and delude men Rev. 18.23 and make them drunk Revel 17.2 It will be our wisdom then to submit our selves to the word of God and from the heart to obey its commands so shall we know the truth and the truth will keep us free from the power of sin and error Iohn 8.32 the keeping of a good conscience is the way to keep faith and sound doctrine 1 Tim. 1.19 get the heart once establisht with Grace and then you will not be carried about with every wind of doctrine Heb. 13.9 get Gods fear once planted in your hearts and then you will never depart from him Ier. 32.40 VERSE 7. VVhich Women are ever learning and never able to come to the knowledge of the truth THe Apostle goeth on to shew what women they are which are brought into bondage by seducers viz. such as are unconstant unsetled and given to seek after novelties and curiosities they are not content with plain truth revealed in the Scripture they must have novum aut nihil some new light some new-found doctrine or else 't will not down with them this unsettles them and makes them run hither and thither after this and that man but all in vain They make a great adoe but to little purpose they are alwayes learning yet learn nothing which they should learn Now the Reason's of their Non-proficiency are 1. Either because they have no better Teachers they follow false Prophets and blinde Guides and when the blinde shall lead the blind no wonder if both fall into the ditch These may seem wise in their own eyes when in truth they know nothing because they know not the truth which is the foundation of all knowledge 2. They thrive not for want of a right disposition within They love their lusts better then the truth and this barres the heart against holy Learning Intus existens prohibet alienum When their judgements are blinded with lusts and their hearts hardened through sin how should such thrive 2 Tim. 4.3 3. Or else they seek not after sound and saving truth but all their enquiry is after some curious novelty they love to heare and learne nothing else in this point being true Athenians Acts 17.21 Well they may toyle and take a great deal of pains for some aery notions and empty speculations that they may come ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some kind of knowledge but never ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text to such a knowledge as brings forth an acknowledgement of the truth in the power of it 4. Oft times they are meer Scepticks in Religion they are ready to question every thing but they believe nothing they have no foundation no resting place they lay out their mony but not for bread and therefore 't is no wonder if they spend their labour without being satisfied Error cannot satisfy the soul we must enquire for the good old way of truth and Holinesse if ever we would find rest for our souls Ier. 6.16 God who is the great Lord of all will have his commands obeyed not questioned He loves Currists and not Quaerists He prefers obedience before disputes We have disputed so long till we have almost disputed all Religion out of doores We should study rather to live well then dispute well therein lyes our happinesse Mat. 7.24.25 Iohn 13.17 The Spirit of God writes not Notions but Assertions in our hearts it establisheth them so with grace that the gates of hell cannot prevaile against it though such may by the violence of a tentation be moved yet are they like Mount Sion which can never be removed out of its place Heb. 10.23 and 13.9 Against Scepticks and Seekers See that excelent Tract of Mr. Gelaspy his Miscelanies cap. 10 11. yet how many delight in giddinesse and count it a bondage to fixe a belief affecting free-will in thinking as well as in acting And though the Sect of the Phylosophers of that kind be gone yet there remain certain discoursing wits which are of the same veines though there be not so much blood in them as was in those of the Ancients The Scepticisme and Affectation of Novelties is the great sin of England at this day As many are much taken with new Fashions so many are much taken with new Opinions new Doctrines new Teachers and new Expressions Yet the Apostle doth not blame these women simply for seeking after knowledge for the wiser sort of Heathens have commended that but he blames them for hunting after Novelties and vain speculations and in the meane time neglecting the sound and saving truths of the Gospel This is celeris cursus extra viam a swift running to destruction 'T is true all the godly are learners the knowledge of the truth is not Innata but acquisita not born with us but attained by means yet they are not ever learning they know the truth in which they firmly rest and from which they suffer not themselves to be moved and never till then have we profited in our learning when we are made so able to discern the truth as that we are satisfied with it and our consciences are at rest by it even in the saddest dangers Ephes. 4.13 14. 1 Thes. 1.5 6. 2 Pet. 1.12 2. I wish this were not the sin of silly men as well as of silly women to be alwayes learning yet never come to the knowledge of the truth how many are men in yeares yet children in understanding 1 Cor. 14.20 and when for the time they might have been Teachers they had need to be taught the elements of Religion Heb. 5.12 though the knowledge of the best in this life be imperfect and we are alwayes learners here yet we must strive forward toward perfection and not alwayes stick in the place of bringing forth Hos. 13.13 nor be like a horse in a mill still going round in
Pope and in these dayes of liberty God hath something to witness against Heresie Thus the Lord in his Wisedom hath so ordered it that there shall be not onely Schismes but Heresies to exercise the Gifts and Graces of his people and to discover the rottenness and filthyness of graceless ones that they who will not believe the Truth may be given up to the efficacy of errour This is some comfort and may help to uphold our spirits in this day of Iacobs trouble 3. Observe A corrupt head and a corrupt heart usually go together no sooner are mens minds corrupted but presently it follows they are Reprobate concerning the faith and if once men make shipwrack of faith they will soone part with a good Conscience too 1 Tim. 1.19 Corrupt Principles breed corrupt Practises and corrupt practises teach men to invent corrupt Principles When men grow lawless and profane then they turn Antinomians and deny the Law if Mortalists then they deny the resurrection if Libertines then they cry down the power of the Magistracy and cry up one Universal Toleration Hence when Christ had spoken of false Prophets he presently adds and iniquity shall abound Mâ—tthew 24. When people go a whoring from God then follows corporall whoredom Hos. 4.12 13. We see this experimentally true in our days How many before they were Sectaries were civilly just pious and in the judgement of charity were thought to be sincere Christians yet now are turned Anabaptists Socinians Libertines Proud Censorious Idle Atheisticall Unclean These lusts lay unmortified in their bosomes and now they rejoyce that they have a time of Liberty to vent them so that a corrupt life attends on corrupt Principles both as a Punishment and a just judgement of God upon men for resisting the truth and in the nature of the thing for as a foul moist head causeth distillations of corrupt matter upon the lungs so loose Principles dispose men to a loose conversation the doctrine of Godlinesse reproving their Ungodlinesse makes them cast it off as you may see in the Epistles of Peter and Iude who describing false Teachers and their false Doctrines presently adde their wicked lives their filthinesse covetousnesse licentiousnesse turning the Grace of God into wantonnesse Be sure then to keep your heads pure from errour if ever you would have your hearts and hands pure from sin 4. Observe That false Teachers are very dangerous persons they are not such meek innocent harmlesse persons as some imagine The Apostle here tells us that they are impudent fraudulent resisters of the truth men of corrupt Heads Hearts and Hands and what could he say more unlesse he should call them Devills and so he doth verse 3. in the last dayes men especially seducing men for all these 19. sins are appliable also to the false Teachers of the last times as appeares by the context verse 5 6. shall be slanderers or in plain English Devils and he here compares them to Iannes and Iambres two Egyptian Sorcerers who were Limbs of the Devill and verse 13. in expresse Terms he calls them Sorcerers evill men and Seducers the words in the Originall are evill men and Sorcerers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incantatores praestigiatores besides their Heresies are called damnable and their ways pernicious 2 Pet. 2.1 and themselves are likened to Balaam the witch 2 Pet. 2.15 'T is true at first they make a shew of extraordinary Sanctity and Self-deniall the better to deceive the simple and thereupon they rayle on all the Churches of Christ amongst us as being mixt with wicked men yet after a little time these painted Sepulchers appeare in their proper colours and the vilenenesse of their lives and doctrine is made known to all The Anabaptists in Germany at their first arising pretended extraordinary Sanctity but in a short time their Villanies Murders Polygamies blasphemies Heresies Adulteries c. appeared to the world These are worse then the Sword or Plague men are afraid and fly from those but they are naturally prone to embrace these 2. Those hurt but the body these destroy the soule 3. God is glorified in his judgements but he is exceedingly dishonoured by seducers 4. By the sword and persecution the Church increaseth but by subtle Hereticks the Church diminisheth Hence Luther calls Hereticks Peccatorum poenam summam Dei indignationem Luther in Hos. 9. The greatest Plague and a sign of Gods indignation against a people And the Scripture calls them devouring Wolves who come to kill and drink the blood of souls Iohn 10.8 9 10. Matth. 7.15 such as make their disciples two-fold more the children of the Devil then themselves Mat. 23.15 Such as subvert whole houses Titus 1.11 whose word doth eat as a Gangrene 2 Tim. 2. which suddenly over-runs the Parts takes the Brain and if not quickly cured by cutting off the part infected kills the Patient Heresie is of a spreading Nature if it be not speedily and carefully supprest it runs from one man to another from one City to another and from one Kingdome to another Error begets error such fall from evil to worse Verse 13. Hence false doctrine is compared to a Leaven Mark 8.15 which secretly and suddenly diffuseth it selfe through the whole lump till all be leavened Sometimes seducers are compared to an overflowing flood which carries down all before it Revelations 12.15 and anon to Cheaters that beguile silly souls with their flesh-pleasing doctrine they catch freshly people Ephesians 4.14 and to dogs Philippians 3.2 beware of dogs i. beware of false Prophets who are like unto dogs Go not unarmed get a sword or a staffe to defend your selves against them If there were ten thousand mad dogs in the Land you would keep within doores or go armed and use all means to destroy them Now they resemble dogs in 14. particulars 1. A dog is a base contemptible creature hence the Scripture calls vile persons dogs 1 Samuel 17.43 1 Kings 8.13 Matthew 15.26 So such as go about to draw men from the Truth are vile men however they may have high conceits of themselves yet God esteems no more of them then we do of a dog and though he may throw them some off all and bones to picke as he doth to the blasphemous Turk that great Dog of a great part of the World yet his soul abhors both them and their services Isay 66.3 2. 'T is an unclean creature and might not be offered in sacrifice Deut. 23.18 So these being themselves unclean all they do is unclean Titus 1. ult 3. 'T is a libidinous impudent creature Hence unclean persons are called dogs Deut. 23.8 Revelations 22.15 without are dogs who are those Whoremasters are set in the front this made Abner say to Ishbosheth am I a dogs-head i. shamelesly libidinous that I should commit whoredom with my Fathers Concubines 2 Samuel 3.8 yet such unclean ignorant and impudennt Cynicks we have who though they want Arguments yet want
Now subtle seducers resemble Frxes in 10. particulars 1. The Fox is a very subtle creature so the Churches enemies are subtle Foxes Exod. 1.10 2 Sam. 15.4 Nehem. 6.2 to 10. if Tobiah and Sanballat cannot hinder the work by threatning and force then they put on the Fox skin and try what promises will do They are Wolves but in Sheeps cloathing the better to deceive Matth. 7.15 Dragons but with Lambs horns Revel 13.11 Vipers which hide their teeth in their gummes Matth. 3.8 They are like their father the Devill who is an old Fox having his Methods and Depths as he hath mille nocendi artes a thousand devices to do mischief withall so are these as full of all subtlety as the Devill can make them Acts 13.10 2. 'T is a wild creature and so are these wild unteachable untractable men Nomine tenus Christiani re bellua 3. It s a ravenous creature night and day he 's ravening for his prey he goes from fold to fold making foul spoyle where-ever he comes So these are active to do mischief they run from Parish to Parish making foul havock amongst the flock of Christ doing evill with both hands earnestly Micah 7.3 4. The Foxes skin and out-side is better then his flesh So these Hypocrites have a form and out-side and that 's all within they are full of guile and rapine 5. Foxes love to live in Deserts and Wildernesses where none may disturb them Lam. 5.18 So these delight in ignorant places where there is no light to discover them nor preachers to disturb them 't is the dark places of the earth that are habitations for such Psal. 74.20 6. The Fox is all for it selfe it flayes but never feeds the flock So these feed themselves but destroy the flock Ezek. 13.4 5. 7. 'T is a stinking creature ore ano foetet so these have rotten stinking hearts words and works and when they are dead their memoriall stinks and rots Prov. 10.7 8. It never goeth in a strait path but turns and winds in and out So these go not in the strait path of Gods commands but in the crooked paths of sin and errour Psal. 125.5 Prov. 2.15 Philip. 2.15 like Thieves they keep not the ordinary road but now they are in the way and anon they crosse it 9. When caught in a snare they look pitifully they seem to he gentle whilst in a chain but let them loose and they are Foxes still and none play such Rekes as the tame Fox that hath broke loose and is turned wild again So these when in prison or in distresse they 'l submit recant do any thing but no sooner are they at liberty but they play the Fox again worse then ever 10. It 's an hard thing to catch a Fox especially an old one Birds are caught with chaffe wild beastes in grinnes at annosa vulpes haud capitur laqueo but an old subtle Fox is not so easily caught if you pursue him he hath many holes and dens to hide himselfe in Matth. 8.19 if you lay for him at one hole he hath another to creep out at So these when convinced of their error yet will not be convinced but have their holds and distinctions and evasions to creep out at Now lay all these together Seducers are Sorcerers Thieves Wolves Cheaters Dogs Foxes and the point is clear That seducing Hereticks are very dangerous and may help to take off that plea which many Sectaries make for themselves viz. That those of their way are Holy temperate Religious men Answ. So have many Hereticks been seemingly but pull off the sheep-skin and you shall find a Wolfe under it Thus Arrius Pelagius Laelius and Faustus Socinus with Arminius were Satans messengers transformed into the Ministers of Christ. The Devill never deceives more dangerously then when he appeares like an Angell of light 2 Cor. 11.14 nor is he ever more a Devill then when he seems a Saint even those that came to apprehend our Saviour pretended holinesse and feined themselves to be just men Luke 20.20 The Donatists seemed pure in their own eyes yet held desperate Doctrines The Anabaptists in Germany pretended they were Saints yet at last proved to be fire-brands The glosse of Profession without sincerity will soon fade as we see in the Scribes and Pharises and in the Monks Nuns Hermites and many Sectaries of our time 'T is a sign men are unsound when they Trumpet out their own abilities Sanctity Sufferings Strictnesse that they may get the more followers Rom. 16.18 the Apostle there gives us two marks of false Prophets 1. They give out that they are the servants of Christ but saith the Apostle they serve not Christ but seek themselves 2. They have fine words and fair speeches to deceive the simple out of their mouth comes nothing but Gentlenesse Meeknesse Love Liberty Free-Grace that one would think that God and goodnesse were even confined to their lips This Sanctus Satanas this white Devill hath deluded many Many follow such as Asoloms followers did him in the simplicity of their hearts But if you will walk wisely and safely you must live by Rule not by Example To the Law and to the Testimony Isay 8.20 The Bereans judged of Pauls doctrine by comparing it with the Scripture and not by Pauls life Acts 17.11 Let mens lives be never so seemingly pious and Angelicall if they bring not purity of doctrine with it count them accursed Gal. 1.8 9. yet how many are carried away with the bare names of men chusing rather to erre with them then to speak truth with others Whereas we should not pinne our Faith on another mans sleeve because we know not whither he may carry it The best men are yet but men still and have too often their failings and observable imperfections They know but in part they believe but in part and they are sanctified but in part and therefore the best may erre and be deceived 1 Cor. 13.9 Peter an eminent zealous Apostle yet was not in all things imitable nor did he walk up to the truth of the Gospel but by his example which seemed a Law to others he compelled the Gentiles to be circumcised Gal. 2.11.13 14. and Christ called him Satan Matth. 16.23 Origen Tertullian Austin Apollinaris all learned men yet had their naevos and failings Let us therefore take heed how we have mens Persons Parts or Performances in too great admiration Love them we may but not Idolize them prize them for their gifts and graces but prize the truth above them all though they be never so great or good 'T is great folly to promise our selves more from the creature then ever we shall find in them 5. Observe That false Prophets may be known Hence the Lord gives us here so many Characters and Notes of them And since the land swarms with such I shall give you twenty marks by which you may know them and the better shun them 1. The
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
poysenous Tenents before he can be a compleat Anabaptist Even the Devil observes a method in seducing 1. He makes men Scepticks in Religion so that they Question every thing yet believe nothing 2. They become Schismatickes and make a rent in the Church 3. They become Hereticks overturning the very foundations of Religion First the Devil makes men unconscionable hearers of the Word Secondly Contemners of it Thirdly Haters of the Preachers of it Fourthly and at last they hate God himself that sends them Oh then stop sin and errour in the beginning it is much easier to keep them out then to cast them out Every act of sin is a wound to the soul it weakens it and leaves it more unable to withstand a temptation Besides God in justice oft punisheth one sin with another when men will not go forward nor profit by the means of grace they shall go backward growing worse and worse till they come to a reprobate sence and are past feeling that they may fill up the measure of their sin and Gods wrath may come upon them to the uttermost for their ingratitude and rebellion 1 Thess. 2.16 'T is a sad case when men are given up to be ruled by unruly lusts when like Tapsters and Drawers they must answer all comers If Pride call ready Sir If Pleasures call here Sir If Lust call anon anon Sir If Covetousnesse call I come Sir This is the miserable slavery of those who serve divers lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seducentes Seducti Deceiving and being deceived In the words there seems to be an Hysterosis and Inversion of the Order for in the Order of Nature men first erre themselves before they lead others into error Or we may take the words thus whilest those notorious Impostors go about deceiving others by their Sophisms and shewes of Holiness the Devil by the just judgement of God deceives them They cozen others and the Devil cozens them leading them into far greater errors and so they shall be punisht on a double account 1. Because they erre themselves and resist the Truth 2. Because they have drawn others into error The Participle of the Present Tense notes their assiduity and constancy they make it their Trade to deceive others they are still Deceiving one or other with their smooth and flattering Language The Devil is an old Serpent he is a Serpent for subtlety and an old Serpent for his experience in seducing He finds by experience that those things which are taught by men take sooner then if he should personally appear himself In times of ignorance and Popery the Devil appeared more commonly and visibly but now in these dayes of light he acts more secretly and subtilly working on man by man As God loves to imploy good men for the conversion of others not that he needs the help of man but for the exercising of the graces of his servants and for the greater manifestation of his own Glory So the Devil who is Gods ape loves to deceive men by men He hath his Agents and Emissaries every where He hath Magitians for Pharaoh a Balaam for Balack a Witch at Endor for Saul false Prophets to delude Ahab c. The world abounds with Devils incarnate so that if ever that Caveat were seasonable 't is now Beware of men Matth. 10.17 and 24.4 the Devil oft deceives by a Father a Brother a Wife a Friend Watch against them and whosoever he be that would draw thee into sin or error looke upon them as the Devils instruments and say to them as Christ did to Peter Get thee behind me Satan As good men delight in converting others so wicked men delight in perverting others as those would not goe to Heaven alone so these would not goe to Hell alone and therefore they labour to make others twofold more the children of the Devil then themselves Of this sort are Jesuites on the one hand and Sectaries on the other either of which with their Flesh-pleasing doctrine will doe more mischief in pulling down then twenty faithful Ministers can build up again in many years Though the Heresies which these deceivers bring are damnable yet the Apostle tells us that Many will follow them 2 Peter 22. This Christ foretold that many false Prophets should arise and deceive many Matthew 24.11 so doth Antichrist 2 Thessalonians 2.10 2 Iohn 7. Revelations 13.14 and such there were in the Apostles time Titus 1.10 11. Now the Reason why deceivers deceive so many are these 1. In respect of the blindness of our minds in Spiritual things 1 Cor. 2.14 2. In respect of our Natural pronenesse to error by Reason of the Vanity of our minds which make us far more apt to believe lies then truth Isay 30.10 2 Timothy 4.3 4. 3. In respect of our instability in the wayes of God Seducers beguile unstable souls Ephesians 4.14 2 Peter 2.14 We are unstable as water which turns with every wind that which pleaseth us to day displeseth us to morrow 4. In respect of our sinful simplicity we are apt to give blinde Obedience suspecting no evill Romans 16.18 We are apt to follow our own carnal Reason against the Word of God 5. In respect of error it self It s easie and pleasant to flesh and bloud which makes such multitudes to follow it The way of Truth is strait and narrow with much adoe is it found but with the more difficulty practised He who treads this Track like Ionathan and his Armour bearer must climb the Hill when others swim down the stream This is the Reason why so many follow falshood rather then truth not because falshood is in its own Nature stronger then truth or Satans stratagems too strong for the Spirit of God but because these false flesh-pleasing doctrines agree with our corrupt Nature therefore 't is that men doe so readily embrace them 6. God in his just judgement gives up such as will not believe his Truth to the power of error and to the will of seducers Since they will be deceived they shall be deceived since they will not obey the true Prophets they shall be seduced by false ones 1 Kings 22.21 22. Ezekiel 13.23 2 Thessalonians 2.10.11.12 Let not then Ministers be discouraged when they see many fall off to these Impostors 't is no more then what hath been long since fore-told God sets them their bounds he limits the time how long the persons deceiving and whom they shall dececeive are ordered by his wisdom both the deceiver and the deceived are his Iob 12.16 Ezek. 14.9 2. The Magistrate should restrain such workers of Iniquity if those that had but a Leprosie upon their bodies must be shut up for fear of infecting others Leviticus 13.46 Surely these deceivers that have a worse Leprosie upon them should not be connived at as they be Such evil men will not long be evil alone they endanger the good as weeds do Corn or bad humours the
Fathers Postilers c. This breeds so many Arminians Socinians and Hereticks they are given up in judgement to believe lies for contemning the Scriptures of Truth As for the Schoole-men they bring forth Cobwebs fine for Threed but of no use They torture their Reader with abundance of vermiculate rotten hollow Questions with many needless Queries and Utâ—ums One compares them to a man that hath bread and good wine hanging on both sides yet himself sits hungrily gnawing a flint stone One Austin amongst the ancients and one Question amongst the modern Divines will yield more solid Divinity then all the School-men with their vain disputations Jejune distinctions Quodlibetical idle curious Sceptical Queries and meer speculations Yea Bucer affirms that there is more Holinesse to be found in Seneca then in most of the School-men They darken the Truth by framing all Religion according to the platform of Philosophy confounding the principles of Divinity and Philosophy together Yet by men that are solid seasoned sanctified some good may be picked out of them which shewes the folly of the Papists who cry Plus apud se valere unum Lumbardum Scholastiâ—ae disciplinae Patrem quà m centum Lutheros ducentos Melancthones treâ—entâ—s Bullingeros quadringentâ—s Martyres quingentos Calvinos 2. Others prefer the reading of the Fathers before the sacred Scriptures Though we Reverence the ancient Fathers and blesse God for their Light yet the Ancient of dayes is more ancient then they and his word is to be preferred before all their writings for they were men and had their naevos their failings and infirmities as other men One â—ound reason drawn from Scripture is of more worth and weight then the saying of a thousand Austins Origens Chrysostomes c. Men had need to be well grounded in the Scriptures before they read the Fathers for we should try the Fathers by the Scriptures and not the Scriptures by the Fathers He that will not believe Moses and the Prophets will not believe though one arose from the dead See Rules for Reading and citing the Fathers Perkins 2. Vol. Problem 1. p. 486. D. Hills Serm. on Ier. 6.16 p. 24 25. Mr. Trapps Com. on 2 Tim. 3.16 Weemse Vol. 1. l. 3. c. 1. Reynolds against Hart. cap. 5. Sect. 1. p. 184. Luthers Colloq English cap. 29. It is well observed by a Pious and experienc't Divine that it is a most worthy travail for Students in Divinity to refer all their study first for the true sense of Scripture which onely will make a man a grounded Divine able to teach the truth and confute error 2. For the right use of it in himself and others for amendment of life and all good duties This course have I by experience saith he found profitable and resolved upon viz. to be diligent in reading the holy Scriptures and of them at the least 4. Chapters daily in like manner for the increase of my knowledge to spend 3. houres in the fore-noon in searching out the sense of the hardest places as two in the after-noon in searching out the propriety of the Tongues and other two in perusing the Tracts and Commentaries of learned men one in Meditation and Prayer and what time remains to spend the same in brotherly conference 3. Observe That women and children may and must read the Scriptures Timothy a child knowes the Scriptures and his Grand-mother and his Mother taught him Priscilla a woman instructs eloquent Apollos Act. 18.26 God commands men women and children to hear and learn his law Deuteron 6.6 7 8. and 31.12 and God promiseth it as a special priviledge that in Gospel-times all shall know him from the greatest to the least Ieremy 31.34 All that expect eternal life are commanded to read the Scriptures but women and children expect eternal life as well as others therefore they must read the Scriptures Iohn 5.39 God would not have us strangers to his word he would have it not barely lodge for a night but dwell in us and that not onely sufficiently but richly and abundantly Colossians 3.16 and therefore 't is that he blames his people that when he had preacht to them the Magnalia legis the great and choyce things of his Law yet they accounted them as strange things Hos. 8.12 4. Observe That the Scriptures are not so dark as some would make them if women and children must read them then sure there 's something plain in them As there are Depths in them where the Elephant may swimme so there are Fords where the Lamb may wade The plainness and perspicuity of the Scripture is so fully proved by others that I shall refer you to them for satisfaction See Mr. Leighs Body of Divinity l. 1. c. 8. p. 99. B. Vshers Body of Divinity p. 21. Hildersham on Psalm 51.6 Lect. 102. and Lect. 144. p. 768. Camero de controvers Iudic. cap. 10. pag. 598. Folio Walaeus Loci com p. 143. c. The Holy Scriptures By the Holy Scripture is here meant principally the Old Testament For the New Test. at least all of it was not written when Timothy was a child the Canon was not then compleated Hence Observe That the Scriptures of the Old Testament are the word of God and so are useful for us still Many Sectaries cry out of the Law and the Old Testament as a low poor mean thing when the Holy Ghost here calls it The Holy Scripture which is able to make us wise unto salvation How contrary is the Language of these profane men to the Language of Gods Spirit This is a great Controversie in our dayes I shall therefore 1. By Arguments prove the Old Testament to be Authentick and still in force 2. I shall answer all the Anabaptistick Cavils that are raised against it 3. I shall make some brief Application 1. The Scriptures of the Old Testament are of Divine Authority Canonical a Rule of Faith and good Life which appears thus 1. that which Christ and his Apostles have commended to us as a Rule of Faith and good Life must needs be of Divine Authority and ought still to be observed by us but Christ and his Apostles have commended the Old Testament to us as a Rule of Faith and good Life Ergo The Major no Sober man will deny The Minor I prove First from Iohn 5.39 Christ sends us to the Old Testament and bids us search those Scriptures for the New Testament was not then written Now to what end should we search them if they were of no validity So Paul tells us Romans 15.4 Whatsoever things were written afore-time viz. in the Old Testament they were written for our Learning Apollos is commended for his admirable dexterity in opening the Scriptures of the Old Testament Acts 18.24 2. Christ and his Apostles to shew the Divine Authority of the Old Testament even in Gospel times did fetch Arguments out of the Old to confirm many points of Doctrine and Practice when some doubted whether Christ
us with such certainty as they have been kept in Scripture and delivered to us So that what David said of himselfe is true of all the Pen-men of Holy Scripture the Spirit of the Lord spake by me and his Word was in my tongue 2 Samuel 23.2 it is he that spake by the mouth of his Holy Prophets Luke 1.70 And bid them Write Revelations 14.13 They spake not what pleased themselves but they spake and writ as they were moved by the Holy Ghost 2 Peter 1.21 they were powerfully moved acted and carried out of themselves to write say and doe what God would have them Nehemiah 9.30 Micah 3.8 Acts 28.25 Hebrewes 13.7 2. He commends the Scriptures for their usefulnesse and profit which they bring both to Teacherâ— and Hearers which is foure-fold whereof two are Theorerical pertaining to the information of our judgements in matters of Doctrine 1. Teaching the Truth 2. Confuting Errours Two are Practical pertaining to the direction of our lives viz. First for Correction or Reformation of Vice And secondly for instruction in Paths of Righteousnesse 1. They are profitable for Doctrine and Instruction they teach men what to know and believe they instruct us in all Truth necessary to salvation viz. concerning God Man Christ Law Gospel Heaven Hell He first begins with Doctrine which in Order must goe before all the rest for it is in vain to reprove or exhort unlesse we first teach a man inform him of his duety 2. For reproof of Errour and Confutation of false Doctrine A right thing is a sufficient judge of its own straitnesse and the crookednesse of another thing There is an Elencticall power in the Scripture to stop the mouths of gain-sayers and to discover the by-Paths of wicked men Titus verse 9. We need not run to General Councils or send for Ancient Fathers to determine Controversies or confute Errours We have the Holy Scriptures that enable the Man of God and furnish him richly for that purpose 3. For correction of sin and evil manners which is done by admonition and reproof denouncing Gods judgements against them that those which go astray may be brought into the way by Repentance 4. The Scripture teacheth us how to lead an Holy and Righteous life according to the Will of God and so is profitable for instruction in Righteousness and good workes it being the most perfect Rule of Righteousnesse 5. The Scripture allures us to Piety by the sweet promises of the Gospel and so is profitable for consolation Romans 15.4 which is comprehended either under Doctrine or Instruction for he that will comfort another must first inform him of the Wisedome and Goodnesse of God to his Elect and how all things work together for good to those that are good There is no internal tentation nor any external affliction but you may finde a Medicine for it in the Scriptures So that in these 4 branches is contained â—he summe of Christianity Before I proceed any further it will be necessary to remove a block or two out of the way Bellarmine himself confesseth that this is one of the chiefest places that we have to prove the Scriptures perfection and therefore both he and Estius have invented all the wayes they can to invade the force of it 1. Say they the Apostle speaks here of the Old Testament for the New Testament was not yet added to the Canon nor some part of it written as the Epistles and the Revelation of Saint Iohn especially when Timothy was an Infant Now if the Old Testament say they were a perfect Rule then the New Testament would be superfluous and void Answer By Scripture here is meant not onely the Old Testament but also the New say some because all the Books of the New Testament were then extant when Paul writ this latter Epistle to Timothy which was the last of all Pauls Epistles as is gathered from 2 Timothy 4.6 So that then there were extant all Pauls Epistles all the Evangelists and all the Books of the New Testament excepting the writings of Iohn and as some conceive the writings of Luke 2. To omit conjectures let us grant that the Apostle speaks of the Old Testament and that he acknowledgeth they were able to make a man wise to salvation 'T is true they were so neither doe the writings of the Apostles adde any thing as to the substance of the Old Testament they onely explain the Law and the Prophets clearly shewing that Christ is come according as the Prophets foretold Acts 28.23 3. What was written in every Age was sufficient for that Age and the Books which were extant in these times were a sufficient Rule for the Church in those dayes Thus the five Books of Moses till the other Books of Scripture were extant were a perfect Rule So the Books of the Old Testament which were extant when Timothy was a child were a sufficient Rule yea and before there was any thing written Tradition alone was sufficient neither was any thing written so necessary but they might be saved without it But now since God hath revealed his mind in the Holy Scriptures we must to the Law and to the Testimony 4. I Answer by way of Retortion if the Parts of Scripture as they were delivered were sufficient for the Instruction of those to whom they were delivered then the whole Scripture à fortiori which now we have must needs be most sufficient for us and for all the Churches of God to the end of the world if the Old Testament were so proâ—itable how great is the profit and perfection of both Old and New together 2. Objection A second Cavil is this That the Scripture is not a Total and sufficient Rule but onely a Partial one and though it be profitable yet 't is not sufficient without unwritten Traditions They are not here excluded no more then Second Causes are excluded saith Bellarmine from the generating of things in the World as the Sun c. Answer If the Scripture contain all things necessary to salvation then 't is a perfect and not a partial Rule But it doth contain all things necessary to salvation Ergo The Minor I prove thus If the O. T. did contain all things necessary to salvation and were sufficient without Traditions then à fortiori both Testaments together must needs be sufficient But the Antecedent is true and therefore the consequent The Scripture alone is able saith the Apostle to make us wise to salvation and therefore it must needs be sufficient 2. The comparison from the Sun holds not because unto generation second causes must necessarily concur but for Regeneration here is such a full enumeration of all things to be done that no more needs be added and therefore Traditions are vain Besides 't is well observed that the word in the Original signifieth not onely profit and conveniency but also perfection and sufficiency the Scriptures have an All-sufficiency in
10.15 Phil. 3.15 2 Pet. 1.1 1 Iohn 2.12 Iude 1. Now the more these wicked ones cry down Gods Law the more we should cry it up the more they loath it the more we should love it As fountain water is warmest in the coldest weather by an Antiperistasis so should we by an holy Antiperistasis grow more hot and zealous in the defence of Gods word by how much the Atheistical and profane oppose it So did David Psal. 119.126 127. 't is time for thee Lord to work for the wicked have made voyd thy Law q. d. 't is time for thee Lord to shew some remarkable judgement upon these wicked men who go about to destroy not one or two but all thy Lawes Though men may connive and tolerate such yet the Lord who is a jealous God will not bear long with the tolerators of such blasphemies nor with the persons tolerated See how this opposition increased Davids love to the word verse 127 128. therefore do I love thy commandements above gold q. d. The more the wicked contemn thy Law the more do I prize it even above all the Riches and Treasures of the world See more against Antiscripturists in Mr. Ioseph Symonds's sight and faith cap 15. Mr. Lyford's Plain mans senses exercised p. 17. c. Brinsley's Virtig p. 165. c. Mr. Bourne against the Quakers p. 3 4. c. Mr. Fowler against the Quakers p. 47.52 Mr. Clapham against the Quakers p. 1 2 c. 2. If the Scriptures be the very word of God then it must needs follow that they are pure perfect infallible of highest Authority Majesty Antiquity Excellency the best Judge of controversies and the onely Rule of our lives both in Doctrinals and Practicals This we shall see clearly proved to us in Psal. 19.7 to 12. where we have sixteen Excellencies and Royalties of the word of God The Law of the Lord is 1. Perfect 2. Powerfull 3. Sure 4. Makes us truly wise 5. 'T is Right 6. Comfortable 7. Pure 8. 'T is a Light 9. 'T is cleane 10. 'T is eternall 11. 'T is true 12. Righteous 13. Profitable 14. Pleasant 15. A preservative against sin 16. It brings great Reward 1. 'T is Perfect V. 7. The Law of the Lord is perfect i. e. the whole word of God As God is perfect and hath a self-sufficiency in himself so is his word 'T is so perfect that nothing may be added to it or taken from it 'T is perfect formaliter in it self and perfect effectivè making us perfect and if the Five Books of Moses which was the first holy Scripture that was delivered to the Church was sufficient for the instruction of the people of that time so that they might not depart from it either to the right hand or the left Deut. 4.2 how much more compleat is the doctrine of the Prophets and Apostles which doth more clearly set forth what Moses delivered both in Precepts and Promises in Practice and Examples Here is nothing superfluous nothing defective 't is a perfect Law of Liberty Iames 1.25 which admits of no addition or diminution Proverbs 30.6 Revelations 22.18 19. Caut. Not that Preaching is to be counted an adding as the Quakers vainly and ignorantly imagine and therefore cry out when they hear us expound the word oh take heed of adding to the word whereas adding of mens Traditions and inventions is one thing and Preaching and expouding the word in its proper sense and meaning for the edification of Gods people is another thing This the Levites practised Nehem. 8.7 8. they gave the sense of the Law So did Paul Acts 9.22 he confounded the Jewes how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collatis testimoniis by comparing one Scripture with another So Christ expounded the Scripture Luke 24.27 and so did Philip. Acts 8.30 Explication is one thing and adding is another we coyne no new Scriptures but only expound the old what we deliver is for substance agreeable to Gods word and must therefore be believed and obeyed by us David had seen an end of all created perfection but Gods Law is exceeding large Psal. 119.96 he had seen Riches in Saul Beauty in Absolom Strength in Goliah Policy in Achitophel and he saw an end of them all they were but finite transitory things too low to give any true content to the mind of man but he found Gods word perfect and All-sufficient nothing pertaining to Holinesse or Happinesse comfort or coâ—tentment is wanting to Gods Law nor shall be to him that believes and obeyes it for the dimensions of it are large as God himself in truth and goodnesse infinite permanent and soul-satisfying Hence David expresseth his Transcendent Love to Gods transcendent Law by a Patheticall exclamation Psalm 119.97 O how I love thy Law it is my meditation all the day 2. 'T is exceeding powerful there 's latens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hidden efficacy in it to convert the soul Psal. 19.7 and save the soul. Iames 1.21 Luke 16.29.31 Ioh 20.31 which no Philosophy nor humane eloquence can do Nature cannot cure us of our Hereditary connatural sins but the Scripture offers more grace Iames 4.6 i. e. it gives grace and strength to conquer and subdue the strongest lusts Hence it 's called a Hammer which can break the hardest hearts Ier. 23.29 a fire that consumes our strongest lusts Salt that keeps us from rotting in our sin 'T is as a Naile and an Arrow in the hearts of Gods enemies to subdue them Psal. 45.6 and fasten them Eccles. 12.11 The Majesty and Power of the Scripture is wonderfull almost in every line so that it breeds admiration in a considerate Reader By this the spirit changeth Lions into Lambs by it he raiseth us from death to life from bondage to liberty from darknesse to light and from the power of Satan unto God Insomuch as a wicked Minister by preaching it may convert soules Ier. 23.22 It must needs be powerfull because the spirit is in it which is mighty in operation and the promise is with it that if we hear and obey we shall live Isay 55.3 This can can change a Saul into a Paul it can make a Felix tremble and an Herod feare It never returnes in vain like the bow of Ionathan and the sword of Saul it never returnes empty from the battle 2 Sam. 1.23 This is that two-edged sword by which we offend our adversaries and defend our selves I may say of it as David said of Goliah's sword There is none like that 3. 'T is sure Psalm 19.7 the Testimony of the Lord is sure the word is called a Testimony because it testifies our duty de facto de jure de praemio it tells us what hath been done by others what we ought to do our selves and what our Reward shall be for so doing This word is more sure then the Pillars of the earth or the Poles of heaven they may fall and faile but not one Jod
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
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
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
those that are cloathed in scarlet are tainted with this duâ—ghil disease the Oaks of Bashan and the Cedars of Lebanon are become as so many Reeds shaken with every blast of strange Doctrine and every Nâ—vel opinion is ready to transport them from the Truth to Fables 'T was Iohn Baptists glory and 't will be ours to be no such Reeds Matth. 11.7 An Itch of Popularity and applause they long to be in Print when they have been in travel with their New-notions they are even sick till they be publisht to the world They love to have it said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is he that is in Print against Infant-Baptism against Magistracy against Ministery against the Trinity c. It 's pitty but some were better physickt for this Itch. Others have an Itch to be in the Pulpit and must in all hast be Teachers of others before they have learned themselves These would have some salt throwen on their Itch. 5. An itch after smooth pleasing preaching These itching ears love flattering Prâ—â—chers Isai. 30.20 They love to be clawed They have Musical-ears the Prophet's eloquence may delight them as some pleasing song but his wholesom direction they will not follow Ezek. 33.31 32. Plain-preaching is too harsh for their dainty ears they cannot endure to have those courses contradicted which they have pitcht upon and to which they have addicted themselves Neither can they endure to hear any one man long they must have an heap of Teachers They love to hear high-flowen-notions that they may discourse above the rate of their neighbours their curious Palats disrelish common food Priviledges when preacht please them but positive duties distast them These are high in their Notions but low in their practicals like children that have the Rickets grow in the head wither in the feet 6. An Itch of disputing We have many that love to question everything but they beleeve nothing They desire rather to dispute well then to live well This is the scab blemish of our age This Itch of Disputing hath almost destroyed all the Power of Godliness When men fall to wrangling they deal but truth as I have read many Suitors did by a Virgin one would have her another would have her tell at last they had pulled her all to pieces Luthers prayer therefore shall be mine From frivolous fruitless controversies good Lord deliver us Whilst men spend their strength and time about mint and cummin the weighty matters of the Law lye unregarded Better want a disputative-knowledge then that savory sanctifying affective-knowledge which will enable to die for the Truth though we cannot dispute for it 'T is holiness and obedience not disputing and wrangling which is the way to happiness 'T is well observed by one that disputations in Religion are sometimes necessary but alwayes dangerous drawing the best spirits into the head from the heart and leaving it either empty of all or too full of fleshly zeal and passion if extraordinary care be not taken still to supply and fill it anew with pious affections towards God and loving towards men 7. A quarreling contradicting itch which like a tetter the more it is rubbed the more it spreads it self They have critical ears they come to arraign the Minister at the Bar of their own judgment to judge that word by which they must be judged These come not to practice the Sermon but to quarrel with the Preacher Salamander like they love to live in the fire of contention God loves not saith Luther such Curists and Quaerists i. Such as are alwayes to their Cur why is it thus and thus and their Vtrums whether it be so and so We must believe and obey but not reason with God about his Commands there must be a quiet resignation of our wills to Gods Will. Thologia nostra est Pythagorica God hath said it and that 's sufficient to quiet a gracious soul. Fides est quietativa non disputativa Faith quietly and readily obeyes it doth not dispute Gods Command A beleever is not quarreling when he should be doing his duty It 's a good sign we are sincere when we do all things without murmuring and quarreling Philip. 2.14 15. We should therefore cast off all wranglings about toyes and trifles about niceties and novelties about things whereof we can neither have proof nor profit The cure of this Itch is 1. To acquiesce in the pure Word of God without any hunting after Novelties and Curiosities Love the Law and then ye will neither forget nor forsake it to follow Fables The root of Apostasy is want of affection to the Word when men serve not God with gladness of heart in the aboundance of spiritual mercies but grow weary of truth loath this Heavenly Mannah then 't is just with God to give them up to strong delusions to believe lyes Iob 12.16 Ezek. 24.4 9. 2 Thes. 2.11 When men will not be servants to Truth 't is just with God that they should be slaves to sin and error and when they will not serve God in the enjoyment of Ordinances they should serve their lusts in the want of them Amos 8.11 2. Take heed 1. Whom ye hear 2. How ye hear 1. Take heed whom and what you hear Faith comes not by hearing every Self-called-speaker but by hearing sent Teachers Rom. 10.14 15. Such as have Itching-ears love to hear all men many times grow out of love with all so that they can endure to hear none long If the Devil but can set the Itch upon thee of hearing New-teachers he 'l soon draw thee to believe lyes and fables His great design is to undermine the Ministery and steal peoples hearts from them if the Wolves but can get the Sheep from the Shepheards they will soon devour them If then you love your souls love your faithful Pastors and stick to them 2. Take heed how you hear as all the senses must be guarded so must this set a Watch-man on it and take heed how see to the manner as well as to the matter of your hearing Luke 8.18 The ear is an honourable part 't is sensus disciplinae the sense which conveighs instruction into the soul. For delight 't is an excellent sense therefore the ears are called the daughters of Musick Eccles. 12.4 By it Faith which is the Grace of graces is conveyed into the soul. Rom. 10.17 Faith comes by hearing and not by seeing Labour then for an intelligent obedient circumcised mortified ears which is a choice mercy Matth. 13.16 23. Rom. 2.29 To this end we must hear the Word 1. Preparedly 2. Attentively 3. Intentively 4. Retentively 5. Understandingly 6. Discreetly 7. Beleevingly 8. Reverentially 9. Affectionally with Love Desire Joy 10. Obedientially 1. There must be preparation before we hear and that not onely habitual but an actual washing of our hearts and hands before we come to Gods Altar Psal. 26.9 Ezra 7.10 Iob 11.13 14. Eccles. 5.7
men are all noted in his Book Psal. 56.8 So that we never lose tho we lose all for God If Abraham part with all for God God will be to him his exceeding great reward Genesis 15.1 according to the Saints desire non Tua sed Te Lord put us not off with these low things 't is thy self that we desire for our choycest good Psalm 73.25 Yea so bountiful a Master is he that even external and Hypocritical service shall not go unrewarded as we see in Iehu 2 Kings 10.30 Ahab 1 Kings 21.29 the King of Babylon Ezekiel 29.18 19 20. and those wicked ones Maluchi 1.10 And not onely to me c. Observation 11. 11. Difference of Grace maketh not a nullity of Glory Weak believers whose Faith is true though it be but as a grain of Mustardseed or as smoking flax which hath neither light nor heat yet in the conclusion it proves victorious and getteth the Crown 'T is true there are Degrees of Glory Eminent Saints Ministers and Martyrs shall have a higher Degree of Glory then ordinary ones There is one glory of the Sunne another of the Moon another of the Starres and one Starre differeth from another Starre in Glory 1 Cor. 15.41 42. Iohn 14.2 As there are Degrees of Torments in Hell Matthew 10.15 and 11.20 Revelations 18.7 So on the contrary there are Degrees of Glory in Heaven God will have it so to quicken us in his way and work remembering that they which sow liberally shall reap accordingly All believers shall shine like the Sun with the beams of Righteousness each one according to his Degree As God in this life giveth to some a greater measure of Sanctification so he will give to some a greater measure of Glory As mens work is not alike so their reward shall not be alike 1 Cor. 3.8 else all believers being Kings and Conquerors shall have Crownes Christ Will at last be admired not onely of some but of all that believe 2 Thess. 1.10 They shall be gathered to the general Assembly and to the Spirits of just men made perfect Heb. 12.23 which may comfort weak believers if their Faith be sincere for it is not the strength but the truth of Faith which justifieth Though it be not so eminent as others yet God will not despise the day of small things he preserveth not onely strong Oakes but also the bruised reeds not onely the light Torches but the smoaking week Onely we should not rest content with our wants and weaknesses but strive after perfection that we may have a full reward Suppose there be an hundred pots of different sizes filled with water though their sizes differ and some are bigger then others yet all are full the little one hath its fill according to its capacity as well as the greater So nothing shall be wanting to perfect the felicity of every Saint God will be All in All to all believers Psalm 17.15 1 Cor. 15.28 Rev. 21. So that in respect of Objective blessedness it is the same in all viz. God and the beatificall Vision of him and our ful satisfaction and glorification with him Yet there are Degrees of this Glory as there is an Order and Degrees amongst the Angels whom we shall be like in Glory Colos. 1.16 17. Ephes. 1.21 Matthew 22.30 But unto them also that love his appearing Observation 12. 12. It is the property of the Godly to love and lâ—ng for the second coming of Christ. As the faithful before Christs coming in the flesh longed for that first coming and rejoyced to see that day though it were far off Luke 2.25.38 Iohn 8.56 So believers now desire his second coming to judgement and greatly long for that day except it be in case of desertion or after some fall or in respect of their defects and unpreparedness else when the Saints are themselves and walk up to their profession they cannot but long for that day and that for these Reasons 1. 'T is the day of consummating the marriage between Christ and his People and therefore must needs be longed for by the Spouse of Christ. The Spirit in the Bride saith Come Rev. 22.17 She hath made her self ready and therefore rejoyceeth in this marriage of the Lamb Rev. 19.7 His appearing is not their fear but their hope Titus 2.14 they wait for it 1 Thes. 2.10 and earnestly expect and desire it Rev. 6.10 Heb. 9.28 and this is the difference between a chaste Spouse and an Harlot the one rejoyceth in her husbands coming the other feareth it Yea they doe not onely expect but even hasten the coming of that day by their earnest desires after it and preparations for it 2 Peter 3.12 and by keeping old and new fruits for Christ with sweet things Canticles 7. ult Christ hath promised to come quickly and therefore their hearts like an Eccho crie Even so Lord Iesus come quickly Revelations 22.20 Canticles ult ult They dayly pray Thy Kingdome come They long to have these dayes of sin finished and the number of Gods Elect accomplished 2. Now things are in confusion and there is no effectual remedy against male-administrations and wrong judgements but then Christ will review the judgements of the world and set all strait As good men long for a Parliament because they know that abuses will then be rectified so these long for this general Assembly when God will Rejudge the judgements of the world and vindicate the wrongs done to his people Now Christ raigns in the middest of his enemies and his Kingdome hath much opposition from the World and the Devil but at that day Christ will fully subdue all his enemies and take away every thing that hindred his Kingdome and obscured his Glory and this also maketh the Saints long for his coming 3. Here Gods people are tossed and troubled with many Tentations and our life is hid under many afflictions but when Christ who is our life shall appear then shall we also appear with him in Glory Colossians 3.4 This made Luther who in his younger dayes said Thy Kingdome come with some regret yet after he had been exercised with variety of Tentations there was no Petition more pleasing to him nor which he more heartily desired then that Gods Kingdome might come 4. Now we live by Faith but then by sight here we sow in Tears then we shall reap in joy now the world laughs and we weep but then our sorrow shall be turned into joy Here we are as unknown then as known Here we are vilified then we shall be glorified when in the sight of those that hated us we shall be for ever with the Lord Luke 13.28 29. and such glory put upon us as Christ shall be made marvellous in us 2 Thes. 1.10 5. Believers are good and faithful servants and therefore love their Masters coming They observe his command and make in their dayly exercise to keep a good Conscience they cast up their accounts and are