thee Isaiah 51.2 1. Objection I am but a woman the weaker Vessel and therefore my zeal can doe but little good Answer Yet thou mayest doe somewhat for God we reade in Scripture what great things God hath done by women Deborah and Iael two excellent women The one ruled with an Heroick Spirit the other killed Sisera a valiant Commander Iudges 4.4 5.22 The woman of Abel by her prudence saved the City 2 Samuel 20.16.22 Abigail by her wisedome preserved her husband and family from an imminent danger The Shunamite that great good woman stirred up her husband to entertain Elisha to the great benefit of her family and Hester was a means to save the Jewes from ruine God loveth to hang the greatest weights on the weakest wyres and to doe great things by weak Instruments that his Name may have all the Glory 3. Objection It is good to be discreet and wise in what we doe Answer Discretion doth not hinder but further our zeal it doth not diminish it but directs it and therefore they are not to be Opposed but Composed and made subservient to each other Prudence doth not abate our Diligence but guideth it in its work it teacheth us not to doe lesse but to doe better Thus there is an Harmony amongst the Graces and we may in no wise set them at variance amongst themselves Yet 't is the property of the men of the world to accuse Gods faithful ministers who tell them discreetly and zealously of their sins for rash heady men and such as want discretion Thus when Bishop Latimer reproved the sins of the Court they would accuse him for lack of discretion It rejoyceth me saith he when my Friend telleth me that they finde fault with my indiscretion for by likelyhood the Doctrine is true for if they could finde fault with my Doctrine they would not charge me with lack of discretion c. 4. Objection It is good to be moderate Vertue consisteth in a mean Answer Moderation in our own causes and quarrels doth well Phil. 4.5 But moderation and indifferency in Gods Cause is not moderation but luke-warmness and coldness which God abhorreth and if wicked men will not content themselves with moderation in pursuit of their lusts and Idols Ier. 8.2 but will spend their estates lavish Gold out of the bag upon them Isay 46.6 shall not we in an holy prodigality spend our selves and what we have from God for his honour 'T is true in Moral Vertues which are circa res medias the mean is best But Religion admits of no mediocrity e. g. our love to God and our hatred against sin can never be too intense Yea no Vertue in its formal Reason can be too much intended nor admit of an excess that man that saith he hath zeal enough had never any true zeal at all The Apostle saith its good to be zealous in a good thing and is not zeal then best in the best things and are there any things better then God his Truth Worship People Is it good to be earnest for a friend and is it not much better to be zealous for God The things we strive for are so Excellent that no zeal can be too much 'T is for a Kingdome for an Heavenly Kingdome 't is for Christ for grace and glory and if thou canst finde any thing in the world that better deserveth thy zeal let it have it 5. Objection The Apostle would have Timothy to be gentle 2 Timothy 2.24 Answer True for he was imployed amongst the Gentiles who were newly converted to the Faith and therefore must be wisely and gently handled such bruised Reeds must not be broken but when men are obstinate they must be rebuked with all authority Titus 2.15 6. Observation If we be thus zealous we may loose all Answer True and yet be no loosers neither The Martyrs lost all and yet were gainers God will make up your losses in a better kind Matth. 10.37 Let us do our duty and commit the success to God Many like Ammaziah could be content to do Gods Will but they are affraid of looseing some hundreds of Talents by it but the Prophets answer may satisfie us The Lord is able to give thee much more then that 2 Cor. 25.9 7. Observation I may bring paine and sorrow on my selfe by my forwardness Answer Thou mayest bring greater sorrow on thy selfe by thy backwardnesse 2. Wee see what pain men will endure to preserve a Natural life and shall we endure nothing for our spiritual life 3. God will assist thee and in the multitude of thy perplexities he will delight thy soul Psalm 94.19 8. Observation The world will thinke us mad and out of our wits if we thus oppose their sinfull counsels Answer This is no new thing Christ himself was called mad and they said that he had a Devil Mark 3.21 the Disciple is not above his Master But of this see more in 2 Tim. 3.9 9. Observation I am of a dull and heavy constitution and therefore it cannot be expected that I should be so hot as others Answer See how 't is with thee in other things art full of life spirit and activity for profits and pleasures and yet hast thou no mettle nor life for God and his worship certainly the fault is not in thy cold constitutiâ—n but in thy wretched corruption where thou lovest thou hast heat enough Let a man touch the coldest of you in your gains pleasures reputations and you have heat more then enough onely Gods honour lieth unregarded by you 2. Suppose thou art of a sad and heavy constitution yet Grace is above Nature it rayseth and rectifieth it 'T is like gold in the Mine which turneth every thing into the nature of it Hence the Spirit of Grace is compared to Oyle which is a Royal liquor and will be above all Now to quicken you take these Considerations and Motives 1. Consider this is no Arbitrary or indifferent thing but 't is that which God hath oft commanded That we should love him with all our strength i. zealously and sincerely Deut. 6.5 and do what we do with all our might Eccles. 9.10 Rom. 12.11 Striving and earnestly contending for the faith Iude. 3. The compound implieth an ardent and vehement defence of the Truth we must contend for it with our utmost strength Truth is a precious Jewel and heavenly Treasure which we must labour to preserve unto Posterity One grain of it is of more worth then all the world Malim ut pereat totus mundus quà m veritatis mica said Luther Little deviations from the Truth must not be suffered least they increase to greater as thin exhalations turn into thick clouds and little sparks make great fires God will not have his least commandments contemned Matth. 5.19 Hence Christ commands us not onely to destroy Vulpes sed Vul peculas even the litle Foxes that hurt his Vine Cant. 2.15 But we are not put to contend pro tricis
Reprobates for 't is one thing to be Reprobate concerning the faith pro tempore at present and another thing to be a Reprobate Manasses Paul and those 1 Corinthians 6.11 were lewd enough for the time yet at last were called These that are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproveable and unapproved as the word signifies 2 Cor. 13.7 Heb. 6.8 1 Corinthians 9.27 yet in Gods due time they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepted and approved This must teach us to keep our judgements pure and our understandings clear for 't is our guide and if that mislead us we must needs fall into the ditch Corruption in judgement in some respects is worse then corruption in manners especially when the mind hath been enlightned with the knowledge of the truth for this is the root of those corrupt manners that are amongst us In the time of the Law the Leprosie in the head was of all other Leprosies the most dangerous and destructive the man that had it in his hand or feet was unclean but if it were in his head then he was to be pronounced utterly unclean Lev. 13.44 Hence the scripture gives so many caveats against errors and erroneous ones Deut 13.3 Philip. 3.2 Colos. 2.8 2 Pet. 3.17 Matthew 7.13 Beware of false Prophets the word implies a diligent study and singular care lest we be caught by such subtle adversaries Keep your judgements pure then the pure Word of God will delight you Micah 2.7 you will delight to come to the truth that your deeds may be discovered Iohn 3.21 Part not with a good conscience and a good conversation lest you make ship-wrack of the faith and a gap be opened in your breasts to all sinne and errour that the Lord knowes where you will rest it may be not till you come to the highth of sin and depth of misery Count therefore a corrupt judgement a sore plague and if God have given thee a sound judgement able to discern the truth and a mind ready to receive it and approve of it when 't is propounded this is not a common mercy but calls for speciall Thankfulness Psal. 16.7 Proverbs 28.5 1. Observe There have been false Teachers in all Ages to oppose the Truth and the Professors of it As Iannes and Iambres here oppose Moses a meek a learned a faithfull servant in all Gods House So there were four hundred and fifty fals Prophets against one zealous Elijah four hundred against good Michaiah 1 Kings 18.18 and 22.6.14 Hananiah against Ieremy Amaziah against Amos 7.10 false brethren against Paul Hymeneus Philetus and Alexander oppose him 1 Tim. 1.20 The Church shall never want enemies to war withall whilest the seed of the Serpent abides in the world As Pharaoh had his Magitians who hardned him in his sin and deluded him to his destruction so the World will ever have its false Prophets to blinde and harden them in sin to their ruine Thus in the Primitive times there was a Simon Magus Scribes Pharisees Sadduces Essens Herodians Nicolaitans Elymas Ebion Cerinthus the Gnosticks and many others 2 Peter 2.1 Thus when Luther began to reform thirty severall Sects arose to hinder the worke We should not therefore be despondent or discouraged as if some strange thing had happened to us but comforted rather in that we are made conformable to Christ the Prophets and Apostles Matthew 5.11 Luke 6.22.23 This was is and will be the condition of the Church Militant from her youth up she must looke to be plowed and persecuted by malicious men Psalm 129.2 3. Besides 't is the condition of Truth in this World to meet with opposition we can no sooner publish it but it's enemies appear Galathians 4.16 Truth brings hatred men cannot endure to have Vngues in Vlcerre they are unsound and would not be touched Truth is a Light which discovers the intents of mens hearts Hebrewes 4.12 and layes open the evill of mens wayes and this makes the wicked not simply to oppose but to rise in open rebellion against the Truth Iob 24.13 which reproves their deeds and exposeth them to the view of themselves and others Hence they have alwayes been esteemed the Pests and troublers of a Land that publish Truth as we may see throughout the Acts of the Apostles where we finde some disputing against the Truth Acts 6.9 others blaspheming Acts 13.45 some secretly undermining it and seeking to draw men from embracing it Acts 13.8 others openly rayling against it Acts 17.18 19. and 24.5 Some have opposed it out of ignorance and blind devotion as Paul before his conversion 1 Timothy 1.13 and some of the Jewes Acts 3.17 and 13.50 Others deliberately against conviction and out of malice have resisted the Truth as Alexander 2 Timothy 4.15 these are given up to a reprobate sense the Devil having blinded their eyes 2 Corinthians 4.4 Some oppose it for their gain and for their bellies Rom. 16.17 18. 1 Tim. 6.5 2 Pet. 2.3.15 16. Others from fleshly lusts 2 Peter 2.18 and 3.3 Others out of pride loving the preheminence 3. Iohn 9.10 1 Timothy 6.3 4. yet should not we distaste the Truth because of those oppositions which are made against it for however some prophanely scorn at the name of Truth and say with Pilate what is Truth Iohn 18.38 Yet wisedome is justified of her children and they that are of the Truth hear his voyce who came into the world to beare witnesse of the Truth They come with love and teachable hearts to it and so are made to know the Truth Iohn 8.52 Let not the great host of Truths enemies make us despair but know there are more with us then are with them 2 Chronicles 32.7 8. and the more they are that oppose the Truth the more illustrious will our conquest be If I must have an adversary let it be a wicked one and then be he never so potent he cannot stand long because God is against him Iob 27.7 Truth may be opprest but never conquered Praemi potest opprimi non potest yea oppositions advance and clear it Veritas impugnata magis elucet Bern. 2. Observe That as the Devill hath his Iannes and Iambres to oppose the Truth so God hath his Moses and Aaron to uphold it As the Devill hath his Domestick Chaplains so God hath his armed Champions and as the Devill raiseth up oppressors so God sends Saviours Obadiah 21. If he raise hornes to gore the Church God will raise Carpenters to saw off those hornes Zachary 1.19 20 21. The same day that Pelagius was born in Brittain the same day was Saint Augustine born in Africa that did confute him God hath an Athanasius to oppose Arrius Chrysostome against the Manichees Basil against Macedomus Prosper against the Massilians Salvian against the Libertines Fulgentius against Faustus Christ against the Pharisees Simon Peter against Simon Magus Paul against false Apostles Luther Calvin Beza c. against the
are but Truths twinnes Civil Truth is good but the least Evangelical Truth is of more worth then all the Civil Truths in the world that are meerly so 3. Naturally wee desire Liberty now Truth is the Parent of all true Liberty whether it bee Political or Personal so much Untruth so much Thraldome so much Truth so much Liberty Iohn 8.32 4. If you preserve the Truth it will preserve you in the hour of Temptation as Solomon sayes of wisdom Prov. 4.8 exalt her and she shall exalt you So keep the truth and it will keep you from falling as it did the Church of Philadelphia Rev. 3.10 so thou shalt stand as an impregnable rock when others fly as the Chaffe before the wind The Truth of God in judgement is one of the Eyes of the soul he that wants it is blind and cannot see afar off Now as a clear eye is a very great help for the discerning of a danger before it comes so a clear distinct knowledg of the truth is a very great help to us to discern a Temptation before it be upon us and to discover the Methods and Depths of Satan that he may not surprize us unawares 5. 'T is a great honour to a person or Nation to be the Conservators and Preservers of the Truths of God 'T is not only our Duty but our Glory This honour formerly belonged to the Jewes to them were committed the Oracles of God Rom. 3.2 and 9.4 God hath now entrusted us with this choyce Treasure the Lord help us to keep it pure both in Judgement and Practice lest it be taken from us Let us all in our places preserve it from violence with all our might There are many spiritual Cheaters abroad the greater will our honour be in maintaining Gods Truth against them all 'T was Shammahs honour one of Davids Worthies that he kept his ground and got a great victory when others â—led 2 Sam. 23.12 Say not I am but one and a weak one too but remember what great things the Lord did by Athanasius and Luther when they had all the world against them One man holding forth truth shall be too strong for all the world for truth unites us to God and God to us it ingageth God in our quarrel and so makes us invincible for if God be with us who can be against us so as to hurt us and destroy us Rom. 8.31 Bradford writing to his friends tells them never shall the enemy be able to burn the truth or prison and keep it in bonds us they may prison bind and burn but our Cause Religion and Doctrine they shall never be able to burn The story of the man in the Councill of Nice is well known where a Christian of no great Learning converted a Learned man whom all the Bishops with their skill and eloquence could not perswade so long as the matter went by words he opposed words with words but when instead of words power came out of the mouth of the speaker words could not withstand truth nor man stand out against God Many wonder why Ministers are so earnest and zealous in defending the truth why 't is a depâ—situm which God hath entrusted us withall and 't is well observed that it 's a greater sin to imbezill or alter that then any thing we have borrowed because this is committed to our justice but a depositum to our faithfullnesse the deposition doth rest upon us as trusty men Let Gods truth then be dearer to us then our dearest lives our lives will not be worth the enjoying if God take his truth from us let us beseech him rather to take our lives away rather then take the light of the Gospel away And hast been assured of If you read the words so The Observation will be this That Ministers should be assured of those things which they teach to others They should not only have a Head knowledge or an aery empty notionall speculative knowledge but an experimentall practical knowledge They must believe before they speak Psalme 116.10 that so they may speak from the heart to the heart and may bring their meat in their breasts and not as birds do in their Beaks Knowing of whom thou hast learned them 1. Observe That gracious men are modest men The Apostle doth not boast of himself to Timothy nor proclaim his Learning gifts c. He onely tells him in brief Thou knowest of whom thou hast learnt them 2. Observe The excellency of the Teacher makes the Doctrine the more taking This we see even in Humane and Moral Learning the Platonick Doctrine grew famous because it was profest by Socrates and the Peripatetick by Aristotle The Schollars of Pythagoras did so confide in the Dictates of their Master that when any one askt them a Reason of what they held they would give no other answer but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse dixit our Master said so yet these were Heathens but when we have an aged holy Paul for our Master who was an Apostle of Christ the Pen-man of the Holy Ghost and guided more immediately by the Spirit of God then we must with constancy adhere to what they teach us and attend to their doctrine as if Christ himself taught us Gal. 4.14 for his Ambassadours they are and he that heareth them heareth him Young Timothies especially should hearken to the instructions of aged Pauls who have born the heat of the day and by experience can teach us the ways of God Years should be heard speak Iob 32.7 Young Ministers should suspect their own judgements when they vary from an Holy aged Calvin Beza and all the Churches of God As young Lawyers and Physitians observe the Principles and Practices of the serious and grave Professours of their way especially when grounded on Maxims and Rules of Art So should young Divines It ill becomes a young raw Physitian to contradict a whole Colledge of Physitians or a Puny Lawyer a Bench of Judges or a young Divine a whole Assembly of Divines 'T is the looseness of the times that makes young men so bold When Government is settled they will either change their note or be made ashamed of it VERSE 15. And that from a Childe thou hast known the Holy Scriptures which are able to make thee wise unto salvation through Faith which is in Christ Iesus THese words contain a third Argument by which the Apostle presseth Timothy to perseverance viz. because he knew the Scriptures not onely from his Childe-hood but even from his Infancy and from a suckling i. so soon as ever he was able to learn the Scriptures he was presently taught them 1. Observe Parents ought to instruct their Children betimes in the Word of God It s good seasoning the Vessel betimes with goodness Lois Timothies Grandmother and Eunice his Mother taught him as soon as he was capable the way of the Lord 2 Timothy 2.5 Timothies Father was a Greek and Gentile but his
whose main adversary is in his own bosom With what face can he fight against the beasts of the time who is himself a beast 3. The Matter is good 't is for Christ and his Kingdom for his truth and people and that against the basest enemies against sin and Satan and a world of wicked men There is nothing worth contending for in comparison of Gods truth and worship as we must contend for the obtaining of it so also for the preserving of it Iude 3. 'T was the great honour of Chamier that he strenuously fought the Lords battles against that man of sin and though many sons of the French Church had done worthily yet he excelled them all 4. The Manner of this fight must be good we must strive Lawfully if ever we would be crowned 2 Tim. 2.5 As those that strove for Masteries were not presently graced with Garlands unless they strove according to the Lawes prescribed though never so difficult and painful So unless we fight both for matter and manner both in preparation and execution according to the Rules prescribed in the Word we can never attain the Crown of Righteousness 5. The End must be good 't is that which crowns and denominates the work The end of all our working and warring must be to the Glory of God and the salvation of our own and others souls Else let the matter be never so good if the end be self all is lost as we see in Iehu and the Scribes and Pharisees Many fight but it is for their lusts and not for God Iames 4.1 As the heathen in their Agonies fought and run for the honour of Apollo Neptune or Iove but nothing for Iehovah 6. The Armour is good it is composed of the Graces of the Spirit which are compared to Gold Psalm 45.13 't is golden and compleat armour Ephesians 6.13 7. 'T is good in respect of the Issue 'T is victorious the gates of Hell connot prevail against it As Sin Satan Death Hell could not conquer Christ so they shall not be able to conquer the servants of Christ who are by faith ingrafted in him Hence Paul so confidently assureth himselfe of a Crowne of Righteousnesse 8. Our fellow-soldiers are good all the people of God throughout the world dayly fight this good fight against the enemies of their salvation yea the Saints in Heaven were all soldiers in the Church Militant before they came to the Church Triumphant 9. The Reward is good there is none like it It is no lesse then a Crown not of silver or Gold but of Eternal life The Glory of it is unspeakable Hence it is called hidden Mannah a Tree of Life c. Rev. 2.10.17.26 and 3.21 I have finisht my course Q. d. I Paul the aged have fought the good fight and have not onely begun but I have finisht my course Observe 'T is a great comfort to be an old soldier of Christ. Men cashire old decrepit men out of their camps but the older soldiers we are in Christs Church the better and the more acceptable to him 'T was Mnasons commendation that he was an old Disciple Acts 21.16 Paul was converted as the learned conjecture about 25. for he is caâ—led a young man when Stephen was stoned Acts 7.58 Now adolescency by Physitians and others is conceived to begin at 12. extend it self to 25. for when a man is come to his full stature he is called Adult now Paul lived 34. years after his conversion for he died in the thirteenth of Nero so that by this computation he was 61. when he suffered Martyrdome yet he was still the same even when he was Paul the aged as he stileth himselfe Philemon 9. as when he was young Old age is a Crown of Glory and Honourable in it self God commands us to honour such Leviticus 19.32 the Ancient and the Honourable are joyned together Isay 9.15 but then 't is most honourable when it is found in a way of Righteousness Proverbs 16.31 and if in any way of Righteousness then specially in the Ministery when it is fully and faithfully discharged An old Professor of the Truth who hath served God in his Generation deserveth respect and honours but an ancient zealous Minister of the Gospel who hath done and suffered much for Christ his white-head and silver-hairs call for double honour God oftentimes blesseth such with long life as some reward of their labours Psalm 91.16 Prov. 3.16 1. Such begin betimes to serve God and the sooner we come in to him the more honour and service we do him The Apostle mentioneth it to the praise of Andronicus and Iunia that they were in Christ before him i. they believed and were Christians before him Romans 16.7 This made Saint Austine lament that he was converted so late to Christ. 2. He is an old acquaintance of Christs to whom he more familiarly revealeth himself then to young Novices Genesis 18.17 Moses was but 40. dayes in the Mount with God and his face did shine what is 40. dayes to 40. years walking with God Such a one may do much with God for a person or Nation God delights in the prayers of his old servants such as Moses Samuel Noah Iob and Daniel c. 3. He is one that hath got the Art of serving God All Trades have a Mystery Religion hath its Mystery also young beginners are bunglers at it but old Christians are Naturalized and habituated to the holy duties of Mortification and self-denial 4. He is rich in experience a young beginner hath no experience of the deceâ—ts of sin and Satan it is the old soldier that can tell you of the Policies and stratagems in War Iob 12.12 't is with the ancient that there is wisedome and much experience A young man is happier that doth live well but an old man is happier that hath lived well he hath passed through those dangers and difficulties those temptations and Passions which young ones are sayling towards 5. He is a well-rooted firm resolved Christian. An old Disciple is like a Rocke when a young one is like a Reed tossed too and fro with every wind of Doctrine Ephesians 4.14 These adorn Religion in holding out to the last against the solicitations and allurements of sin and Satan They esteem Christs service the best service they are never weary of it though sometimes the flesh clogging them they may be weary in it and this is a great Argument of our sincerity when we are rooted trees of Righteousness fruitful and flourishing in old age Psalm 92.14 6. They shall have a greater reward As they have done more service in their Generations so they shall be recompenced answerably They have been instruments of winning many souls to Christ and so shall shine as the Stars for ever and ever Daniel 12.3 Childrens children are the crowne of old Age 't is true of Natural children Proverbs 17.6 But no children are so glorious and glistering a Crown
down and he had gotten his pension for life stroaked his belly and cryed Modò hîc sit bene if all went well there 't was well enough This is with the â—illy bird to mind nothing but the building of our own nests when the tree is cutting down and to take more care of our private Cabin then of the ship it self when it is a sinking 3. There is a carnall corrupt inordinate Self-love when a man admires himself his Wayes his Works his Opinions Contemning and Vilifying others When a man so loves himself that he loves neither God nor man truly and as he ought but prefers himself and his own private interest before Gods glory and his brothers good Now this vitious and inordinate Self-love is the great and Master-sin of these last and worst times 'T is an evill disposition that is naturall to us all and so moves us strongly delightfully constantly as naturall things use to do and this makes it so hard even where there 's Grace to subdue it and keep it within its bounds Hereditary diseases are hardly cured Self-love is hereditary to us we are apt to have high conceits of our selves from the very birth till Grace humble and abase us all our Crowes are Swans our Ignorance Knowledge our Folly Wisdome our Darkness Light and all our owne Wayes best though never so bad Even the Regenerate themselves are in part tainted with it and have fallen by it David to save himselfe acts a weak part and counterfets before Achish Peter to save his life denies his Saviour Let us therefore set our selves with full purpose of heart against this Epidemical Soul-destroying Land-ruining sin To this end take these few considerations 1. Consider this Inordinate Vitious Self-love is the Root of many great evils Covetousnesse Contention Unthankfulnesse c. are all Virtually Seminally Originally Fundamentally in this cursed Self-love This is morbus complicatissimus a disease that hath many other diseases included in it and so is more hard to cure Hence spring all those Errors and Heresies which are so rife in these last dayes men have too high a conceit of themselves and their own opinions they imagin they can see more then all the Churches of God in the World There 's more hope of a poor silly fool then of such Self-conceited persons Prov. 26.12 This made the Donatists think themselves spotless and the Pelagians to cry up Nature and cry down Grace As a man that is in love doth think the very blemishes in his love to be beautiful so those that with Narcissus are in love with themselves and doat on their own opinions think their Heresy to be Verity and their Vices Vertues This will bring Vexation at last it troubles us to be cheated by others in petty matters but for a man to cheat himself wilfully and that in a matter of the highest concernment is the trouble of troubles to an awakened conscience 2. 'T is a Sin that blinds men so that they cannot see the Truth Let a Minister never so clearely convince them yet they will not be convinced their deceitful hearts have a thousand evasions no Jugler in the World hath so many tricks to deceive as they have many are blinded and deluded by Satan he perswades men that they are in a good condition and highly in Gods favour Where he dwells he labours to keep all in Peace by himselfe by false friends and by false Prophets who are his agents Thus deluded Ahab by false Prophets who bid him go up and prosper when they might more truly have said Go up and perish but usually men deceive themselves wittingly and willfully 2 Pet. 3.5 No wise man will trust a known Cheater yet such fooles are men that they trust too much to their own deceitfull hearts which is the Grand Impostor of the World Ier. 17.9 10. the heart of man i. e. the whole Soule the Understanding Will Affections c. is Gnacob crooked crafty deceitfull and desperately wicked It tells men of gold but gives them counters it makes them dream they are Kings when they are beggars like a hungry man that dreams he eates but when he awakes he is hungry Isay 29.8 This makes men so indulgent to themselves their sins and errors must not be toucht these Absolon-like must be dealt gently withall and which is the height of misery it makes men insensible of their mâ—sery they think themselves at the gates of heaven when they are in the Subburbs of hell This Self-indulgence spreads a vaile over the eyes and blindes the judgement that it cannot see what is amiss in it self Isai 44.20 a deceived heart hath turned him aside that he cannot deliver his soul nor say Is there not a lye in my right hand A Self-conceited heart is a self-deceiving-heart it cannot endure any Self-Examination Self-reflection Self-judging it cannot endure to put the question to it self concerning it self he cannot he dares not say Is there not a lye in my right hand What have I done Ier. 8.6 a gracious soul reflects upon himself and cryes Lord is it I Mat. 26.22 and 't is I that have sinned and brought this judgement saith David 2 Sam. 24.10 but let a wicked mans sins be never so visible yet he pleads innocency and Not-guilty still Ier. 2 34 35. The Priests and People in Malachies time were very corrupt yet when the Lord by the Prophet tells them of it see how impudently they cry three times together Wherein have we done amâ—sse Mal. 1.6 and 2.6 and 2.17 and 3.8.13 See to what a height of shamelesnesse Self-excusation of the heart of man may transport him even then and in those things when and wherein he is most guilty and though we think this prodigious in them yet it is but an instance of the over-weening partiality that is in us all by nature towards our selves This makes so many to pervert the Scriptures and to apply the promises to themselves instead of threatenings 3. This sinful Self overthrows Christian Society and Community if one member be sick the rest of the members will sympathize with it we are members one of another Rom. 12.4 and should be sensible of the afflictions of Ioseph Like Bees when one is sick the rest are sad But Self-love hardens the heart and makes it cruell to Father Mother Wife Children and Neighbours whereas true love seeketh not her own but the good of others 1 Cor. 13.5 it makes us love our neighbours as our selves now every man wisheth or at least ought to wish his own eternall good heartily and sincerely 'T is therefore an ungodly Proverb which is used by too many Every one for himself and God for us all But where every one is for himself only there the Devill is for all We must therefore change the Proverb every one for his own and for his Brothers eternall good and then God will be for us all Psal. 133. ult There God commands the blessing
to rule over us Thus when men are stout in heart they are far from righteousnesse Isai 46.12 as we see in Pharaoh Absolon Haman c. Pride is the Nurse of Covetousnesse the Root of strife envy and cruelty the Mother of Murder this put Athaliah upon slaying the seed Royall that she might get the Kingdome to her selfe 2 Kings 11. In a word 't is the Root of all evill which made Solomon to joyne pride and the evill way together Prov. 8.13 as Humility is the foundation of all Vertue so is pride of all Vices and as that is the badge of Gods children so is this of the Devills 'T is so base a sin that even the proud themselves hate it in others 4. The great contention that is in the land shewes there 's much pride in it for by pride saith Solomon comes contention Prov. 13.10 and 28.25 Pride makes men drunk with their own conceits Hab. 3.5 and drunkards we know are quarrelsom The strife that is in Church State Families comes from hence Men should strive to love but now men love to strive not that 't is a sin to contend for the truth for that 's our duty yea our glory and is commanded Iude 3. but when men shall contend against the truth and the true Churches of Christ for Vanity and Heresy making lyes their Reâ—uge this argues pride with a witnesse 5. Naturally we are all as full of pride as a Toad is of poyson The Sea is not more full of Monsters the ayre of Flyes the earth of Vermin and the fire of sparkles then our corrupt natures are of proud rebellious imaginations against God 'T was the sin of our first Parents Gen. 3.5 and we their children resemble them in it 'T was not only the sin of Pharaoh Haman Herod Sodom Ezek. 16.49 but Gods dearest servants have been tackt and tainted with it David out of pride numbers the people 2 Sam. 24.1 Hezekiah's heart was lifted up with his Treasures and Riches 2 Chron. 32.25 Peter had two good a conceit of himself Mat. 26.33.60 even Christs poor disciples dreamt as our Millenaries do that Christ would set up an earthly Kingdom upon this they begin to dispute who should be the greatest amongst them Mark 9.34 Hence 't is that the Lord lets corruptions and infirmities cleave even to the best to keep them low in their own eyes Paul that holy mortified man must yet have a Thorn in the flesh a messenger of Satan to buffet him and keep him humble 2 Cor. 12.7 Naturall and Hereditary diseases are hardly cured when a man is born blinde deaf lame c. such are seldom cured Pride is very pleasing and connatural to us 't is deeply rooted in our natures we all carry a proud Devill within us till the spirit of regeneration dispossesse him For the expelling of this poyson take these four Antidotes 1. Consider that Pride is a sin which more especially fights against God and God against it The Proud do as it were challenge and provoke him to set upon them God accepts the challenge and sets himself in battle array against this chaffe and dry stubble They resist God his Word Ministers Chastisements and God resists them and comes against them as an armed man Iames 4.6 1 Peter 5.5 Other sinne is a turning from God but this turns against him and fights with him in other sinnes we flye from God in this sin we flye on him and God le ts flye at such he dischargeth all his Artillery in the very face of it He resists them this resistance presupposeth an assault and did ever any man assault God and prosper let the Potshards strive with the potshard of the earth but wo unto him that striveth with his Maker Isay 45.9 whose hands can be strong and whose heart can endure in the day when God shall deal with him Ezek 22.14 what they said of Iohn is much more true of God 2 Kings 20.4 Behold two Kings could not stand before him how then shall we So not two but ten thousand Kings and men of might have not been able to stand before him how then darest thou contend with him 'T is madnesse for a man to provoke Angels or a potent Host against him but by his Pride to provoke the great Lord of Hosts and God of Angels is the height of madness These are six things which the Lord hates yea seven are an abomination to him a Proud look is the first Prov. 6.16 17. and 16.5 he 'l have no communion with such he cannot endure the breath of them Hence he is said to behold them afar off Psalm 138.6 and if David could not endure that the Proud should stand in his sight Psal. 101.5 let them not think of coming into Gods Kingdom 2. Consider how severely God hath punisht such in all ages with remarkable judgements They go about to rob him of his glory which is as the apple of his eye and which he will not part with unto any Isa. 41.8 and therefore God is more quick in cutting off Proud persons his patience waits on other sinners but his justice suddenly finds out these Iob 40.11 12. Dan. 4.27 Psal. 18.27 and 119.21 when once Pride begins to bud and shew it self ruine is not far off Prov. 16.18 and 29.23 Isai 3.24 Ier. 13.9 Ezek. 7.10 11. when mens hearts are lifted it is to their own destruction 2 Chron. 26.16 If Herod once assume Gods glory to himself an Angell shall suddenly smite him dead and he 's devoured of lice Acts 12.22 23. God spared him whilest he persecuted the Saints though that was a crying sin but when once he assumed divine honour to himself down he comes God loves to levell such and lay them low Matth. 23.12 He pitties the poor weak bended reeds but 't is the Cedars of Lebanon and the Oaks of Bashan i. e. men that in their own conceits and in the worlds eye are as tall as Cedars as strong as Oakes as invincible as walls of brass 't is these God loves to be dealing with that he may bring them down Isai 2.12 13. to 18. when Pride is in the Premises destruction is ever in the conclusion This sin turned Angels into Devills Sodom into ashes Ezek. 16.49 drowned Pharaoh hanged Haman turned Nebuchadnezzar a grazing with the beasts This destroyes mens dwellings Prov. 15.25 and is oft punished with madness There is but this difference between a mad-man and proud-man we hate the one and pity the other 3. Consider that Pride is Partus Satanicus the Devills first-borne wherewith he layes his plot for our downfall Gen. 3.5 For as God abaseth men that he may exalt them so the Devill puffes men up that he may destroy them blowes them up that he may the better break them 'T is the first Book which the Devill reads in his School Hence Pride is called the Devills Grammar which teacheth ill construction and ill versifying viz. to measure
Ordinances Mr. Bartlets balsom Mr. Bridge his Treat for Ordinances M. Brooks his Remedy against Sat. Dev. Device 11. p. 142. Symonds sight of faith chap. 15. Mr. Ant. Burges Spi. Refining 1. Part. Ser. 40. Mr. Strong 31. Ser. p. 314. Clapham against the Quakers Sect. 7. p. 38.42 Mr. Strong Ser. 31. p. 314 315. Against Formality see D. Preston on 2 Tim. 3.5 D. Hall and Mr. Hooker on 2 Tim. 3.5 Mr. Hierous Bargain of Salt the second Sermon 2 P. p. 484. Mr. Mantons Ser. on Rev. 3.2 preacht before the Parliament 1648. M. Strong Ser. 31. on 2 King 31. p. 294. M. Ant. Burges Spiritual Refining 2 Part. Ser. 32. to 37. and on Iohn 17.8 Ser. 37. Mr. Murcots Ser. on Ephes. 3.15 and Matth. 25.1 M. Chishals Ser. on Acts 26.28 M. Beesly Ser. on Iohn 12.24 From such turn away The Apostle comes now to shew us how we should behave our selves towards such self-seeking covetous proud blasphemous heady haughty formall glozing Hypocrites viz. we must shun their society and have nothing to do with them Since they erre not through weaknesse but wilfulnesse not through infirmity but obstinacy not through ignorance but against light and conviction and so are become habituated hardened desperate compounded sinners its time to shun them and avoyd them that so we may testify our dislike of their ways and walking Yea we should not only shun them lest we be infected by them but directly oppose them as the word signifies and do what in us lyes to have them corrected that if it be possible they may be amended 1. This admonition shewes that the Apostle speaks not only of evills to come but also of present evills for how could Timothy shun those evills and errors which should arise when he was dead and gone It appeares then that the Church began to be troubled and tortured with those corruptions both in doctrine and manners at its first arising Though 't is true those sins are too much improved in these last and worst times 1. Observe That no sooner doth the truth appear but errour begins to appear also No sooner doth the wheat arise but the weeds begin to peep up with it and if it may be to overtop it As soon as ever the work of Reformation began in Germany what abundance of Sectaries and Hereticks did the Devill raise to oppose it if one Heresy die the Devill who never sleeps but is is alwayes at his plough raiseth up seven in its stead I my self saith Luther in his Preface to his comment on the Galathians who have been 20. years in the Ministery can truly witnesse that I have been assailed with more then 20. Sects of which some are already destroyed others as the parts and members of Wormes and Bees that are cut asunder do yet pant for life But Satan the God of all discention stirreth up daily new Sects and last of all which I most wonder at he hath raised up a Sect that cry down the ten Commandements Alas how would this good man have wondred had he lived to see our dayes wherein Law and Gospel Christ and all his Ordinances are cast out of dores wherein there are so many Deceivers and Devils incarnate gone forth into the world white Devils black Devils Pyed and skewed Devils that are white in their words and black in their works that halt not between two but 20. opinions Menstruam habent fidem they change their Religion every month and are as mutable as the Moon they are spiritually mad and drunk with errors and so are truly Lunaticks Thus the Church of Christ in this world is alvvays militant it must never look for Peace so long as there is corruption within us and the Devil and his agents without to oppose us therefore marvel not when you hear of Hereticks blasphemers c. such there were in Timothies time such in ours some such there will be to the end of the world the world will ever be wicked and like it self 2. Observe That Christians must shun familiarity with the enemies of Christ these compounded sinners are Christs professed enemies and it becomes not the spouse of Christ to hold correspondency with the open-enemies of her head husband It may be thou hast not power to punish them yet thou mayst shun them perhaps you cannot confute them yet thou canst and mayest avoyd them since they are such as are given to changes we should not meddle with them Prov. 24.21 Hence 't is that the Holy Ghost hath given us so many Caveats against familiarity with such wicked ones Prov. 4.14 15. and 14.7 Rom. 16.17 2 Iohn 10.1 Cor. 5.11 and 6.9 Ephes. 5.7.11.14 1 Tim. 6.5 Sometimes our callings may bring us into their company but then we must do as wise Physitians do who if they be called amongst such as have the Plague they fortify themselves against it they will not go with an empty stomack but they fill all the Passages that no emptinesse be found they usually in such cases carry some preservatives about them The Application is obvious When Saint Iohn went to Ephesus to bathe himself and saw Cerinthus the Heretick there he would not stay for fear the bath should fall on him We should save our selves from an untoward generation Acts 2.40 Zach. 2.7 and not once sit with them lest we be tainted by them Psal. 26.4 in this sense we must not once know a wicked person Psal. 101.4 though a man be never so great if he be not good he 's but a vile person though he be a Monarch Dan. 4.17 and 11.21 and though they be high in their own eyes yet they must be little and low in ours 2 Kings 3.14 Hester 3.2 Psal. 15.4 All their Honour is but a bubble and all their pomp a fancy Acts 25.23 Hence the Scripture calls them chaff Ps. 1.4 dross and scum Ps. 119.119 Dogs swine Mat. 7.6 Caut. Yet in some cases there is a lawfull society even with open sinners as first there is a necessary society of civill commerce as in buying and selling Trading and Trafficking and thus we may be sociable with Turks and Indians and the men of the world if 't were unlawfull to Trade wich such we must go out of the world 1 Cor. 5.9 10. we may and must carry our selves fairely civilly affably and curteously towards all though we must be familiar and intimate onely with the godly as they are men and usefull in their places in Church and Common-wealth we ought to reverence and respect them for their gifts but as they are wicked men we must shun them 2. When we have a Call to go amongst them we may go with safety comfort and confidence when another that goes without a Call runnes himself into danger It 's one thing electively to chuse wicked company and another thing by vertue of a Call to go amongst them As 't is in the Case of the Plague for a man to run desperately without a Call
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
the same place or like a Picture that growes not but is the same now that it was twenty yeares agoe Such barren trees are nigh to cursing Luke 13.9 and such unprofit able learners are left by God justly to the power of seducers as malefactors are to Jaylors This is the true cause of all those Errors and Sins amongst us Psal. 95.10 Ier. 9.3 Matth. 22.19 As for our selves let us enquire for the good way and when we have found it sit not still but be walking from knowledge to knowledge from grace to grace and from strength to strength till at last wee come to our Celestiall Sion 3. Since seducers are so ready to seduce women how carefull should that Sexe be to shunne conversing or disputing with them When Eve once fell to disputing and questioning the Truths of God the Devill soon overcame her and was too subtle for her Genes 3.1 do not therefore tempt the Lord by entertaining disputes with Serpentine disputants for though every one be bound to make an open and sincere profession of the truth yet to be able to defend it against a subtle adversary and to answer their Cavills is a gift that is given but to a few Let every one know his own strength and if he be wise keep within his onw bounds 4. Since women oft times are Satans Instruments by which he seduceth many take heed of women let not those Syrens enchant thee so as to leap into the depths of errours Consider how many of thy betters have fallen by them Adam at first the best man Solomon the wisest David one of the holiest and Sampson one of the strongest all deceived by women and at this day how many wise and seemingly holy men have been drawne aside to errors by their wives Stop then thy eares against these allurements and in this sense be as the deafe adder which stoppes his eare against the voyce of the Charmer charme he never so wisely Whosoever they be that seek to draw thee from thy God let thy heart and thy hand be against them Deuteron 13.6 8 9. VERSE 8. Now as Jannes and Jambres withstood Moses so did these also resist the Truth men of corrupt minds reprobate concerning the Faith THe Apostle proceeds in describing the false Prophets of the last times that we may the better know them he tells us they are such 1. As oppose the truth and the Preachers of it As Iannes and Iambres the worlds wise men withstood Moses so did these also resist the truth They do not onely catch at silly women but they strike at the Shepherd that so the flock may be scattered They oppose Moses and Aaron the messengers of God whom he sent to publish his truth to his people Yea they resist the very truth it self which is worse then to resist the persons that bring it The Series of the Speech seemed to require that the Apostle should have said as Iannes and Iambres resisted Moses so do these resist Vs but he alters his stile and sayes more Emphatically they resist the Truth implying that the opposition is not so much against the Preachers as against the truth they preach and by consequence against God who is the first Truth and at whose command they publish it Exod. 16.8 Neither is it a frigid infirm resistance but a violent vehement opposition springing from malice and rancour which makes them resist the truth 1. With their Lyes Tyranny and cruell Persecution 2. By Flatteries false Miracles and Sophistry they cunningly undermine the Truth Thus Iannes and Iambres do the same things by slight and art which Moses did in Reality another man would have much adoe to distinguish between the Serpents of Moses and those of the Magicians they were so like Exod. 7.11 Quest. Some may demand who this Jannes and Jambres were and how the Apostles came by their Names Answ. They were two of the chief Magicians and Egyptian Sorcerers who by the appointment of Pharaoh opposed Moses and Aaron in the Miracles which they wrought that they might obscure the glory of God and delude the people they working Miracles seemingly by sorcery and the help of the Devill which Moses did really by the power and finger of God 2. As for their Names they are not to be found in the Old Testament nor in the story to which the Apostle alludes Exod. 7.11 Neither is it probable that the Apostle came to the knowledge of them by Extraordinary Revelation as some imagine since the bare knowledge of the Names of these Magicians is of so little consequence and not necessary to salvation 3. They might be taken out of some ancient record of the Jewes then extant as divers other things mentioned in the New Testament were e. g. Moses his education in Egyptian Learning and his age of 40. yeares when he went to visit his Brethren Acts 7.22 these are not recorded in the Old Testament but are found in Midrash Rabbi Berischith So Iude 14. maketh mention of a prophesy of Enoch which yet is not extant in the Old Testament So Heb. 11.21 12.21 So that here is no ground for those Numberless number of old mouldy foolish superstitious Popish unwritten Traditions and that not onely in matters of Rite and History but of Faith and Manners also which tend to the perplexing but not to the quieting of the soul. 2. They are men of corrupt minds and judgements their understandings are so perverted and blinded with corrupt and sinful affections that they can neither apprehend nor judge rightly of any thing according to the truth their minds go a whoring after lying vanities and then no wonder if they forsake their own mercies The Understanding is the Eye and guide of the Soul it s the noblest part of Man if it be corrupted the Man 's undone Psal. 14.3 3. See what followes concerning the faith reprobate This is the fruit of a corrupt mind they cannot receive nor perceive the truth they have lost all sound judgement in things pertaining to the faith they oppose the light which shines into their minds and with violence rush into sinne as the horse into the battle This brings Gods sore judgement on them so that he rejects and forsakes them and gives them up to a reprobate mind Ier. 6.30 Rom. 1.28 insomuch as they that would not receive the truth for the truths sake in love but unthankfully reject it now shall not receive it and as 't is their sin that their understanding is corrupt and they will not see So now it shall be their punishment that they shall not approve of the faith and thus they reject it still actively and are actually reprobate to every good work Titus 1.16 not knowing how to goe about any thing that is good Such corrupt Teachers we must shun and reject least we be corrupted by them so much the word implies saith Beza yet must we not cast off rashly all those as absolute
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
yet being tolerated at last set the world on fire As diseases so error must be stopt betimes 14. They are mere Scepticks in Religion They question all things but beleeve nothing They question the Law question the Gospel Sabbath Sacraments Magistracy Ministery c. They are all for disputing nothing for practising That time which they should spend in the examination of their Consciences is laid out in the examination of opinions They challenge men to dispute that they may make men doubt of the truth as the Devil did Eve by questioning Gods threatnings Gen. 3.1 they are sick and dote on questions 1 Timothy 6.4 God will have his command obeyed not questioned How oft doth he command us to be rooted stedfast grounded royall Christians not tossed to and fro with every wind of Doctrine Ephes. 4.14 15. You may guesse at false Teachers by their followers Who are they that follow them 1. They are Idle persons that have no callings or else follow none 2. Or Ungrounded Ignorant Unstable persons though men in yeares yet children in Understanding such unchatechised persons are a fit prey for the Devills Instruments 3. Or else they are Rotten Proud Censorious Hypocrites such as were never found in the faith but were justly suspected for their loose walking 16. When at last their folly is discovered to all then they face about and begin to deny what they hold or else they mince the matter they alter it and new mould it and say they were not rightly understood c. 17. The Devils Instruments usually are subtle Serpents Genesis 3.1 2 Corinthians 11.3 2 Peter 21. he gets the choycest wits the better to carry on his designs An unsanctified wit is a fit agent for the Devil Nor is there a likelyer Anvile in all the shop of Hell whereon to forge mischief then one that is lewd and learned He must have such as can play the hucksters and juglers passing that for gold which is but brasse 2 Corinthians 2.17 Such as walke plainly and honestly are not for the Devils turn God hath planted his fear in their hearts so that they dare not sin against him But 't is the crafty companion that is full of all subtleties sleights wiles and deceitful workings that can cog a Die and make it answer what cast he pleaseth this this is the man for the Devils turn Ephes. 4.14 the Apostle in three words expresseth the subtlety of seducers 1. They have a slight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cogging the Die like cunning gamesters they can so pack the Cards and pervert the scriptures that they can make it speak what they please themselves 2. Cunning craftinesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they turn every stone and watch all advantages 3. Lying in wait to decceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have a method in deceiving they have all the Arts of cozenage so that if 't were possible they would deceive the very Elect. 18. They separate themselves from the true Churches of Christ. The Pharises were rigid separatists and quarrelled with Christ because he would not separate but was a friend to publicans and sinners Luke 15.27 28. They pretend they abhor a mixt company and yet they revile and fly from reall Saints They are all for gathering Churches out of Churches which is the very way to destroy Churches How do we destroy houses but by pulling one stone and one piece from another This schisme grows into an heresie as a Serpen◠growes to be a Dragon This tolerated will ruine Families tearing them all to pieces whilest the husband goes to one Church the wife to another the son to a third the daughter to a fourth and the servant to an Alehouse instead of a Church This opens a gap to abundance of profanenesse when there shall be no cohabitation but the Church members shall be scattered up and down some 20. some 30. some 60. some 100. miles off who shall have the inspection teaching and guidance of these Master Burroughs his Argument for gathering of Churches in my judgement is very dilute and weak 't is this Because our Divines hold it lawfull to gather Churches out of the Church of Rome therefore 't is lawful to gather Churches out of the Church of England q. d. because 't is lawfull to separate from a whore Ergo we ought to separate from an honest woman also What more ungodly sacriledge or man-stealing can there be then to purloin from godly Ministers the first-born of their fervent Prayers and faithful Preaching the leaven of their flocks the encouragement of their souls the Crown of their labours and their Epistle to Heaven If men will needs gather Churches out of the world as they phrase it let them first plow the world and sow it and reap it with their own hands and then the Lord give them a liberall harvest He is a very hard man that will reap where he hath not sowen and gather where he hath not strewed Mat. 24.25 We have no President in the whole Book of God to gather up one Church out of the cream and quintessence of many Churches As a Reverend Divine of ours hath well observed 19. They dawb with untempered mortar they preach placentia and flatter men in their sins Ezekiel 13.10.15 and 22.28 they preach the fancies of their own brain there is no truth and so no strength in what they say 't is all but arena sine calce lutum sine firmitate the least showre brings it down These are those Wells without water and empty clouds which promise much but perform nothing 2 Peter 2.17 Iude 12. but faithfull Pastours are spiritual Clouds which water and refresh the Vineyard of the Lord with wholesome heavenly showers of saving Doctrine Isay 5.6 and 60.8.20 They are great pretenders to an Extraordinary call Aske them how they dare presume to meddle with the holy things of God considering Gods dreadful judgements on Corah and his company on Vzzah and Vzziah for the like presumption their answer is they are called we aske by whom they answer by God If so then 't is either in an Ordinary or an Extraordinary way They tell us they are called Extraordinary we reply then 't will appear by their Extraordinary gifts the Apostles were called Extraordinarily and they shewed it by their extraordinary gifts they could heal the sick cast out Devils speak Languges without study and let these pretenders shew the like abilities and we shall believe them But alas upon Examination we find they have not so much as Ordinary abilities They are infeririour free gifts to many women and children They are not able to write a line of true English I have several of their Letters by me wherein there are more Literal and Material Errata's then lines They had more need to be taught themselves then to be teachers of others Thus ex pede Herculem by these twenty marks you may know the Impostors of our time and knowing them you must avoid
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
sight to see Old Mâ—ason's old Cedars in the house of God old disciples whom no storms nor tempests can drive from the truth Acts 21.16 like the Church of Thyatira to have our works more at last then at the first Revel 2.19 like spiritual Sampson we must break the cords of difficulties forgetting what is past and pressing towards the work Like Heroick Luther whom men nor devils could draw or drive from the truth And like another Caesar not cease from doing till all be done Nil actum credens cum quid superesset agendum Instat atrux Lucan Pharsal l. 2. To this end we must first labour to know the truth for how can a man walk in a way which he doth not know 2. When we have found the way we must walk in it with full purpose and resolution Ier. 6.16 Acts 11.23 let the understanding be never so clearly convinct yet if the will resolve not to obey there is no good to be done 3. Lay a good foundation dig deep he that will build high must lay low Deny your own strength and wisdom for in his own strength shall no man be strong 1 Sam. 2.2 9. but we must be strong in the Lord and the Power of his might if ever we look to overcome Ephes. 6.10 if ever we would be able to do or suffer we must get vertue and strength from Christ. Philip. 4.13 We are never stronger then when we are most apprehensive of our own weaknesse 1 Cor. 12.10 nor ever weaker then when we trust most to our selves as we see in Peter and in the book of Martyrs the timerous trembling souls who suspected their own strength were faithful to the death when the proud and Self-confident basely turned with the times 4. Put on the whole armour of God and gird it close to you An ignorant unbelieving unarmed man hath no heart to fight 't is the man that hath the shield of Faith the helmet of Hope the breast-plate of Righteousnesse the girdle of Truth c. that like the valiant horse rejoyceth to meet the armed man Iob 39.19 20. the Apostles were armed with these graces and see how boldly they go on in despight of all opposition 2 Cor. 6.4 to 8. He that would see more of Constancy and perseverance let him peruse Dike on Conscience cap. 9. p. 130. c. Barkers Serm. before the Parliament 1648. on 1 Cor. 15. ult Gatakers Serm. on Revel 2.10 fol. p. 317. Downams Guide to Godlinesse l. 3. c. 1. and l. 4. c. 8 9 10 Hildersham on Psal. 51.7 Lect. 144. to 150. all those six last Lectures are very useful for our times M. Vennings Serm. on Rev. 2.5 In the things which thou hast learned Observe That even the best are learners here Whilest wee live in this world though we should live Methuselahs dayes yet we may learn something still We know but in part and the most perfect are imperfect here Object We have the Spirit to teach us Answ. So had David who yet desires to be taught still Psal. 119. So had Paul who yet prest forward toward the mark still Philip. 3.12 13 14. he disclaimes perfection and desires to know Christ more clearly Our learning doth not hinder but further the work of the Spirit in our souls Timothy that had a plentiful measure of the spirit for he was an Evangelist yet must give himself to reading and meditation still 1 Tim. 4.13 Such is the profoundnesse of the Scripture that he who knoweth most may still learn more and the more we know the more we shall acknowledge our ignorance And hast been assured of or as others read it which hath been committed to thee The truth was not barely delivered to Timothy but it was committed to him to be kept as a sacred Treasury with the greatest care Observe That the Truth of God revealed in the Scripture is a sacred depositum a choyce Treasure a precious Jewel which must be carefully kept by all Christians and especially by the Ministers of Christ. The Oracles of God and the doctrine of the Gospel is more specially committed to our care and fidelity that we may publish it to others 'T is true every private Christian in his Sphere and Calling ought to preserve the truth and contend for the faith Iude 3. we cannot keep the truth without strong contention the word signifies to strive with all our might or say some it's to strive one after another in our places and successive generations Insuper certare or certamen repetere it 's not enough to strive once and to assert the truth but we must doe it again and again after one another as oft as the Truth is opposed But the Gospel is committed primarily to the care of Christs Ministers they are his Heralds to proclaim and publish it to the world as appeares 1 Tim. 1.11 and 6.20 and 2.1 14. 1 Thes. 2.4 Titus 1.3 1 Cor. 9.17 Gal. 2.7 of all men Ministers must hold fast the faithful word Titus 1.9 we must hold it against all opposition and hold it with both hands hold it with all our strength hold it in our Judgements in our Affections in our Practice part with it at no rate to Schismaticks Hereticks false Prophets c. As Moses was faithfull and would not part with a hoof to Pharaoh so we must not part with a tittle of Gods truth to his enemies for all Truths even the least are precious truth is like gold which is glorious in the Ray and Spangle as well as in the wedge As 't is in Practicals he that makes no conscience of little sins will quickly be drawn to greater so 't is true and holds in Doctrinalls he that admits of a little error will soon be drawne to a greater Though every truth be not fundamental yet every truth is a guard to the foundation the outer skin of an Apple lyes remote from the heart yet if you pluck that off the heart will soon be rotten The finger is not a vital part but a Gangrene in the finger will in a short time reach to the very vitals and corrupt the blood with the spirits Not onely the garment of Truth but the fringes thereof are useful and must be preserved Numb 15.38 39 40. We experimentally see that those who forsake Truth in Discipline quickly fall to errors in Doctrine We shall hardly find a man that erres in the one to be sound in the other As therefore we must count no sin small so we must esteem no error small for the least truth of Gods Kingdome doth in its place uphold the whole Kingdome of his truth Take away the least Vericulum out of the world and it unworlds all Potentially and may unravell the whole Texture Actually if it be not conserved by an extraordinary power 2. Consider that truth is the choycest gift which God ever gave to the sonnes of men it is better then any created Ens or Bonum which
of gifts 'T is good to Profess but Practice is better yea of the two Practice without Profession is better then Profession without Practice for Divinity in this life consists rather in Practice then in speculation and contemplation In Religion we know no more then we Practice then we are said to know God when we keep his Commandements 1 Iohn 2.3 4. Lay aside words and fall to works Quid verbis opus est Spectemur agendo Let us imitate the sheep which boast not how much they have eaten but shew it actually by their fat fleece and young We all profess we love God let us shew it by doing something for his Honour As the woman that loved our Saviour bestowed a box of precious Oyntment on him Love is bountifull Many read the Scriptures onely to fit them for discourse as some are said to read Plato All such unpractical knowledge in Gods esteem is no knowledge 1 Samuel 1.12 Ieremiah 2.8 The Priests no doubt had a Notional knowledge but because it wanted Practice God accounted it no knowledge This want of Practice breeds Errours and Heresies Men turn Scepticks because they will not be Practicks God plagues the Hypocrites of our time for their Unfruitfulnesse Ungratefulnesse and Contempt of the Gospell by giving them up in his just judgement 1. Anabaptism Libertinism Socinianism and other Heretical ways Sin hath so blinded them that they cannot see the Truth Matthew 22.29 Practice is the best Preservative against defection this will make a man whose knowledge is less then others to remain stedfast in time of trial like a fixed Star whilest others of greater Parts like blazing Comets may shine for a while but at last vanish into smoke Revelations 3.8 'T is obedience to this Word that will build us up till it have brought us to an inheritance immortal Acts 20.32 He that would see more Encouragements for Practice let him peruse Mr. Samuel Wards Sermon Iohn 13.17 it is the last Sermon of his Sermons Master Vennings sermon on Matthew 7.21 Doctor Preston on Romans 1.18 p. 170. Downams Guide to Godliness cap. 1.2 The Preface to the last Edition of Doctor Andrewes Catechism Master Anthony Burgess spi. Refining 1 Peter 1.2 3. Master Sanger his morning Lecture p. 77 c. 1. Then let us Read it constantly Deuteronomy 6.6 7. Psalm 1.1 2. least any should exempt themselves the Lord names all sorts men women children strangers Deuteronomie 31.11 12. Ieremiah 36.6 7. not onely the learned but the unlearned also must Read yea search the Scriptures if they expect Eternal Life Iohn 5.39 peruse them frequently and search them diligently digging for these Heavenly Treasures as men doe for gold who break every clod that they may finde the golden Oare There is nothing written in vain but even those places which at first view seem to contain nothing memorable yet by prayer and study much gold of instruction and consolation may be gained from them neither is there any danger in a wise humble and Holy reading of the Scriptures for then the Lord would never have revealed them nor have denounced such terrible Threatnings against such as are ignorant of them Isay 27.11 1 Thessalonians 7.8 It is not knowledge but the want of it which makes men erre both in Doctrine and Manners Matthew 22.29 as we see by sad experience in the dark corners of the land Be not then a stranger to Gods Word but let it dwell in you Colossians 3.16 Let it bee your Domesticke Counsellour let it be as Familiar with you as he that dwelleth in the same House with you even as your Brother and Sister Proverbs 4.7 Let it dwell not onely sufficiently but aboundantly richly and plentifully in you both in respect of the Object be not onely acquainted with some Parts and Parcels of the Scripture but let the whole Word both Law and Gospel abide in you be industrious to know all Gods Will Hos. 6.3 Prov. 2.3.4 5. Secondly In respect of the Subject Let it rule in all the parts of the Soul in the Understanding Memory Will Affections set open the Doores of the Soul and bid light welcome Let there not be a formido Lucis a shunning of the Light for that argueth guilt Iohn 3.20 But be like Apollos who was mighty in the Scriptures Acts 18. 14. and like the Eunuch Acts 8.28 29. who would lose no time but as he was travelling and riding in his Chariot he was reading the Word 2. Which makes him the more to be admired he was but a Heathen 3. He had much business 4. He was a Prince and a great man 5. Though he understood not what he read yet he would be reading 6. He ingeniously confessing his ignorance God sends one to instruct him 'T is the Meek the Teachable and the Tractable whom God will teach his way Psal. 25.9 Isay 28.9 10. Iames 1.21 'T was the great praise of Alphonsus King of Arragon that notwithstanding all his Princely affairs he read over the Bible 14. times with the ordinary Gloss and George Prince of Transilvania read over the whole Bible 6. or 7. times How will their forwardness condemn our backwardness See Motives and directions for Reading the Scriptures Par. on Rom. in the end of his Comment p. 1. c. Byfields Marrow p. 550. Master White of Dorchester Direct for reading script Master Sam. Hierons Serm. on Hos. 8.12 Downams Guide to Godlyness cap. 28. to 32. Master Traps Treatise cap. 8. Master Burgess his Sermon on Marke 1.3 p. 14 c. Master Leigh's Body of Divinity l. 1. c. 2. p. 23. Master Philip Goodwin Family-Dut p. 348. 2. We must remember and Treasure up the things we read 'T is impossible we should ever practice the things which we forget with Mary we should treasure up Christs sayings in our hearts Luke 2.19.51 we should lay up something for the time to come Isay 42.23 and learn that in Sion which may support us in Babylon Ier. 10.11 this will be a means to keep us from sinning against God Psalm 119.11 Deut. 11.18 Iob 22.22 23. Our memories naturally are very false and there is a wilful forgetfulness of the best things Hence the Lord commanded the Jewes to make them fringes on the borders of their Garments that they might remember the Commandments of the Lord and do them Num. 15.38 39. we should use all good means to keep the word in Remembrance as by conference by loving it Psalm 119.16 want of affection makes memory wanting we use not to forget what we love By writing it such as can write Sermons may do well to write them Baruc writ from the mouth of Ieremy 36.32 and if Kings notwithstanding the multiplicity of their Kingly affairs yet must spare time to read Gods Word and must write out with their own hands a Copy of the Law the better to imprint it in their memories Deut. 17.18 how can inferiour persons who have
said of one that preacht before him of death this man saith he preacheth of death as if 't were at my back So Ministers should preach so powerfully of judgement as if 't were at mens backs ready to arrest them This Christ himself expresly commands us to preach unto the people Acts 10.42 As they should desire to hear of that day that so they might be kept in a continual preparedness for it so we should delight to be setting it forth in its lively colours for the comfort of the godly and for the converting if it may be of others for if this will not work nothing will if the terror of this day will not awaken thee thy case is dreadful and desperate The hearing of this day made a Felix to tremble and if thou be not past grace it will make thee to tremble When Solomon would fright young men from their sinful pleasures he tels them of a stinging But. Eccles. 11.9 but remember that for all these things he will bring thee to judgement If our heart be not harder then the Adamant the remembrance of this day will quicken us to amendment And this is the reason why Gods servants in all ages have been so careful to mind people of this day Enoch of old prophesied of it Iude 14.13 so did Moses Deut. 32. and David Psal. 96. ult and Solomon Eccles. 11.9 and Daniel 7.13 14. and Ioel 3. and Malachy 3. and 4. and Christ Matth. 24. and 25. and Paul Rom. 14.10 1 Cor. 4.3 4. and Iude 6. and Iohn Rev. 1.7 and 20.12 So that this is no such Legal Doctrine as some Illegal and Lawless Atheists do imagine for Christ Paul Peter Iohn c. that were Evangelical Preachers oft treated of it yea before ever the Law was publisht by Moses this Doctrine was preacht presently after the fall by Enoch Jude 14. 3. It must quicken Iudges and these in authority to execute righteous judgement remembring that they judge not for men but for the Lord whose Vice-gerents they are and to whom they must shortly give an account He judgeth among the Gods by discerning whether their judgement be right or not 2 Chron. 19.5 6 8. He is with them in the judgement though Iehoshaphat could not ride circuit with them yet God did he is with them not onely by way of assistance and protection but also by way of observation he takes notice of every sentence that passeth and will bring it again to judgement for one special end of that great day is judicare non judicata malè judicata To punish those sinners which have escaped unpunisht here and to rectifie the unrighteous judgments of the world Let there be no partiality bribery oppressing of the fatherless and the widow but hear both sides patiently fully indifferently so acting and so judging as remembring that you your selves must ere long be judged See more in M. Clerks Mirrour cap. 74.75 M. Gataker Ser. on Psalm 82.6 7. p. 71 c. M. Henry Smiths Ser. on Psalm 82.6 p. 336. M. Sam Wards Ser. on Exod. 18.21 p. 395. M. Strong 31. Ser. p. 389. and 623. Let every one watch and prepare for this day let the thoughts of it sleep with us and wake with us rise with us and rest with us and be familiar with us think you hear that voyce sounding in your ears Come give an account of your Stewardship for thou must be no longer Steward Put not the remembrance of that day farre from your souls least you draw neer to the seat of iniquity Amos 6.3 Most certain 't is that the day of the Lord will come but when we know not 2 Pet. 3.10 Hence he 's said to come as a thief in the night 1 Thes. 5.2 1. Secretly suddenly terribly and unexpectedly blessed therefore is he that teacheth Mark 13.35 36 37. Rev. 16.15 We should shun those sins which breed security as drunkenness gluttony and. the cares of the world Matth. 24.38 39 42. Luk 21.34 God hath hid this day from us that we might be prepared every day Let 's get the Oyl of grace in our Lamps that we may be ready when ever the Bridegroom shall come Be much in works of piety and mercy get your souls cloathed with Christ and his righteousness which onely can shelter you from wrath to come and make you stand with comfort and comfidence in that day Let 's realize that day to our selves if we were sure the day of judgment should be the next week what a strange alteration would it make in the world how would men sleight these worldly things as fine houses fine apparels fine fare c. which now they doat on Then they would fast and pray weep and repent Why this day may be the day of thy particular judgement and therefore whilst 't is to day we should do these things Now let 's deny our selves follow the Lamb whithersoever he goes part with all for Christ take him on his own Termes and give him no rest till he have assured thee by his Spirit that thy sins are forgiven thee and then you may bid that day welcome and rejoyce in the thoughts of it 1 Iohn 2.28 Walk exactly and sincerely before God now live soberly righteously religiously do all as for Eternity Xeuxies being asked why he was so curious in his painting answered Quia Aeternitati pingo 't is for Eternity said he So should we be exact in our walking and working in our doing and suffering remembring 't is for eternity None can dwell with that devouring fire but he that walketh uprightly Isai. 33.14 15 16. To such as faithfully discharge the duties of their callings this will be a day of blessing Luke 12.43 and of comfort Isai. 38.3 2 Cor. 1.12 1 Iohn 3.21 We should therefore get and keep a good conscience which will be a feast to us especially at that day Acts 23.1 and 24.16 Whilst 't is called to day then let us return and cause others to return and so fly from the wrath to come preventing it by judging our selves and setting up a Judicatory in our souls examining arraigning inditing and condemning ourselves for our sins and then will Christ acquit us if we humble our selves he will exalt us if we remember our sins he will forget them if we take an holy revenge on ourselves we shall prevent his vengeance The serious remembrance of this day hath a great influence on our lives and therefore 't is good to possess our minds with the truth of it and our hearts with the terrour of it that it come not upon us unawares If this Principle were truly beleeved oh what holiness humility fear Rev. 14.7 Patience in suffering Iames 5.8 Constancy in well-doing 2 Pet. 3.11.14 and contempt of the world and weanedness from these low things which must then be consumed with fire 2 Pet. 3.10 11. Would it work in us At his Appearance and his Kingdom Hence Note That the second coming of Christ will
Arch-bishop Or like Pope Pius the Third who was wont to say of himself that the higher he was raised the worse he was 2. It should be a matter of great lamentation to us when we consider the great Luke-warmness and want of zeal that is amongst us we may take up the Prophets complaint Ier. 9.3 there 's no man valiant for the truth If men can save themselves they care not what becomes of Gods Pauls or service Acts 18.14 There is indeed a great profession of Religion in the Land but where oh where 's the power most are become like Pharaoh King of Egypt who was nothing but a noise Jer. 46.17 Nothing but words he promised much but performed nothing So that our Nation hath lost it's former glory piety is now turned into an empty shew and those Ordinances which formerly converted many now seem to have lost their converting power S. Peter at one Sermon converted three thousand but we may preach three thousand Sermons before we can convert one After the world how furiously do men drive like Iohâ— as they would break their wheels in pieces they rise early and break their brains they pant aâ—ter the dust of the earth Amos 2.7 and run themselves out of breath in pursuit of wordly things Ahab is sick for Naboth's Vineyard and cannot sleep till he have it Men are as hot as fire for earth but as cold as ice for heaven So that 't is not now the Kingdom of Heaven that suffers violence but the Kingdoms of the Eearth suffer violence and the violent take them by force The voluptuous man follows his pleasures with all his might and gives his strength to women Prov. 31.3 with dangers and difficulties do they break through to obtain them and what great expenses to maintain their lusts Herod can part with half his Kingdom to please an harlot yet had no zeal for the Ministery but suffers Iohn to be beheaded whose life was more worth then his whole Kingdom The Ambitious man how active is he for promotion how doth he ride and run for a little prefermâ—nt â— cluster of honor is more esteemd by him then all the vintage of Piety Religion The envious man how full of siery indignation is he against his adversaries Iames 3.14 and 4.12 Galath 5.20 The superstitious man how zealous is he in his blind way how doth he compass Sea and Land to make a proselite what pilgrimages whipping cutting lancing selling estates and offering their very children unto Molech Ezek. 26.20 21. they can part with thousands of Rams and ten thousands of Rivers of oyl and give the fruit of their body for the sin of their souls Micah 6.7 The Israelits can freely part with their ornaments of gold and silver to make a golden Calf The Seducing Sectary the white Devil that under pretence of extraordinary sanctity practiseth all manner of iniquity how active is he to sow the Devils seed As the Devil their Master so these who are his Factors rage because their time 's but short Revel 12.12 The Devils themselves seem to be possest of far worse Devils and to act with greater fury then formerly The Sacrilegious-Church-robber when the zeal for Gods house should eat him up such is his zeal that it eats up Gods house He devours Tythes Glebe all that he can lay hands on all 's Fish that comes to his Net he thinks all 's gain that he can get from the Minister These are Latrons not Patrous not Church-pillars but Church-peelers They should maintain the Ministery and they get Impropriations a very proper Term for their improper Tenure into their hands 'T is true de facto that the Tythes are sold but quo jure what power had they to sell that which was devoted to the immediate worship of God Had there been a sufficient maintenance left for the Ministery they might the better have taken the remaining superfluity But to take away a Ministers necessary maintenance and thereby to starve souls for scandalous means breeds scandalous Ministers is the ready way to bring a curse on such persons and all they possess 'T is a snare to devour holy things Prov. 20.25 They that take the Lords possessions into their possession shall perish like Oreb and Zeeb which lay like dung on the earth Psalm 83. There 's a curse attends such Thieves Belshazar drunk but once in the Vessels of the Temple and it cost him both his Kingdom and his life to boote There is no way in my opinion and experience to uphold the Ministry of England but by gaining Impropriations out of the hands of private persons and laying them to the Church to whom most properly they belong We see how Augmentations fly and fail and if we should be put to live on the Peoples benevolence it would soon prove a malevolence But of this I have spoken at large elsewhere Others are zealous but 't is for sin their tongues are set on fire of hell Their heads are alwayes plotting miscief they cannot sleep till they have done some evil Prov. 4.16 as a zealous good man sleeps not till he hath done some good Psal. 132.4 5 6. His house was no house and his rest no rest to him till he had finisht Gods work So the wicked man sleeps not till he have brought his wicked devices to pass and as the good man hath his awaking thoughts with God and goodness Psal. 139.18 So soon as ever I awake my thoughts and meditations are with God So the wicked man when he awakes he is still with sin his waking-thoughts in the night are to do mischief in the morning Micah 2.1 2. they hinder themselves from sleep that they may further themselves in sin the night is spent in plotting and contriving mischief and the day in accomplishing these plots Thus night day they follow the Trade of sin so are justly stiled workers of iniquity Now as to be zealous in goodness is the height of goodness so to be active in wickedness is the height of wickedness when men shall sell themselves to sin and work wickedness with greediness 1 Kings 21.20 and 2 Kings 17.17 Lastly others are zealous against zealous ones they cannot endure to see any better then themselves The Scribes and Pharisees will not go to Heaven themselves nor yet will they endure that others should go If Christ do but set his face towards Ierusalem the Samaritans will hate him While Paul was a Persecutor he met with no persecution but when he was converted and preached the Truth then he 's a pestilent follew and is mad In other Religions the more zealous a man is the more he is esteemed but amongst us the more zealous the more hated These hate their best friends for these zealous Elijahs are the Pillars of a Land the very Chariots and Horse-men of our Israel the strength and ammunition of the Land that by their prayers and tears keep off many a Judgement The wicked
and resolute we dis-hearten them in their attempts and dismay that great Belzebub the Prince of these Flies Let therefore this salt season all our services Christ calls for such Worshipps Matth. 22.37 38 39. Christianity is a work of activity we must ask seek knock strive wrastle run and work out our salvation with the greatest accuratness care and diligence Philip. 2.12 We must not rest content with the beginnings of grace but we must work it up and increase with the increasings of God Colos. 2.19 We must be filled with the Spirit and with the fire of zeal we must have fiery-heads and fiery-hearts fiery words and fiery works that what in us lyeth we may set the whole world on fire with the love of Christ. If we be to hear the Word we should be swift to hear and gladly embrace the opportunity flying as the clouds and flocking as the Doves to their windows When we come to the Sacrament we must earnestly desire it as Christ did Luke 22.15 With a desire have I desired to eat this Passover with you i. I have earnestly and heartily desired it Hezekiah kept the Passover with joy 2 Chron. 30. If we be called to Covenant with God we must do it with joy and with all our hearts as Asa and the people did 2 Chron. 15.12 15. If we be to Pray it must be fervent operative energetical praying Iames 5.16 We must strive in our prayers Rom. 15.30 and stir up our selves that we may lay hold on God Cant. 3.4 Isai. 27.5 and 647. That 's the way to have peace with him When we see a man angry those that are friends lay hold on him to prevent a danger so when we see God angry with his People we should compass God about like an Army one lay hold on him and another lay hold on him till he be pacified with his people But then we must be holy men else if a Rebel or Traitor should come to the Princes Chamber and lay hold on him it would be accounted Treason before we come to reason with God we must wash our selves and then come and welcome Isai. 1.16 17 18. We must get a spiritual induration and holy impudency let God do what he will with us let him oppose delay deny us yet we will not let him go till he bless us As Pharaoh had a cursed Induration and a plerophory of hardness so that no plagues could work on him so we should get a blessed induration and fulness of assurance resolving though God should crush and kill us yet that we will trust in him Iob 13.15 And when we find our spirits flat then cry because thou canst not cry and be in an agony because thou canst not be agonized Formality in duty is the bane of duty and Religion There 's little difference between a careless performance of duties and a total omission of them since men loose both wayes Let us then rouse up our selves remembring that the more zealous any are here the more glorious they shall be hereafter Let us all in our several callings be active for God Let Magistrates and Rulers rule for him as Nehemiah did Let them not bear the sword in vain nor tolerate such things as are intolerable There 's no Precept or President in the whole Book of God for any Toleration of one Error much less of all but promises that God will give us one heart and one way If Magistrates suffer Gods Name to be despised he 'l make them to be despised 1 Sam. 2.30 Ahab lost his life for not punishing blasphemous Benhadad with death 1 Kings 20.42 I Plead not for Cruelty but Iustice as Magistrates must be clement and merciful when occasion requires so they must be just sharp against incorrigible incurable offenders If Abishai out of love to David would have slain Shimâ—i who reviled him saying Why should this dead dog curse my Lord the King let me goe to take off his head 2 Sam. 16.9 and shall the Magistrate be silent when the King of Kings is blasphemed and reviled to his face if men will still bear with such yet God will not Objection If we punish them we shall loose a partie Answer Such a partie as I now speak against are better lost then found They cannot long prosper with them who ever hath them But by punishing such we shall make God our friend who hath promised to defend those that defend his Truth We have a notable instance in the City of Geneva which from the beginning of the Reformation to this day have punished Sectaries and Hereticks and yet God hath kept them safe and sound Many create to themselves needless fears 2. Governours of Families should be zealous against sin in all their Relations hate it in father mother wife children Asa punisheth his own mother for her idolatry 2 Chronicles 15.16 The Lord taketh notice what every man doth in his Family he observes who prayes who reads who supresseth sin in his Family who acts for him and who for themselves Mal. 3.16 Our zeal is the best thing we have and therefore to be given to God who is the best of beings But yet there is nothing that the world so much opposeth as zeal the Devil and his Agents can bear with any man save the zealous man The Hypocrite Formalist Civilian Temporizer c. All pass through the world with praise 'T is onely these Zelots that oppose the sins of the time which are counted the troublers of the places where they come though they be never so peaceable To discourage men from this course the world hath raised many Cavils 1. Objection I am but one and what good will my zeal doe Answer One zealous man may yea and hath done much good to a whole Land One Phinees by executing Justice turned away Gods wrath from all Israel Numbers 25.6 7 11. One faithful Hushai by his Counsel spoyled Achitophels policy 1 Samuel 17.14 One poor man saved a Citie Eccles. 9.15 and the Prayers of One righteous man availeth much Iames 5.16 When Gods judgements were falling on Ierusalem he sought but for a man that he might spare it Ieremiah 5.2 A carnal man dares not stir without company especially the company of great ones they enquire whether any of the Rulers and learned Pharisees have gone that way Iohn 7.47 Jades will not go unless some lead them the way and Cowards stand still to see who will go first but a gracious soul is content to fit alone Lam. 3.28 and go alone in the way to Heaven 1 Kings 19.10 He stayes not for company but if the cause be good rather then it shall fall he will endeavour to uphold it himself Hester will venture all for Gods people and if she must perish she will perish in this cause Let nothing discourage you if God have called thee to a good work and none will joyne with thee in it yet remember he that called thee alone will bless
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
thy friend So may we say to sinners Is this your kindness to your Saviour for all his sorrow and sufferings Do ye thus requite the Lord o foolish and unwise Deut. 32.6 God keepeth a Catalogue of all his favours to us and when we sinne against them he is much displeased at it as we see in Davids case where the love aggravates his sinnes by the mercies which he had shewed him 2 Samuel 12.7 8. Fire mingled with Oyle or Wine burneth more fiercely so sinnes against great mercies are great provocations The injuries of a friend goe nearer to us then the injuries of a profest enemy when God shall nourish and bring up children and they shall rebel against him he calleth upon the very inanimate creatures to be astonished at this Isay 1.2 3. He sinned against the light of good Example Paul went before him in doing and suffering and glories in all as comfortable and Honourable yet Demas deserts him and is not this our sinne How many examples of Zeal Piety Chastity Temperance constancy hath God set before us in the Old and New Testament and in our own dayes and yet men will not follow Such must know that they must one day answer not onely for sinning against the light of the Word but also for sinning against the Light and good Example of those who walked according to the Word Hebrewes 11.7 Noahs Faith condemned the Old Worlds unbelief c. 4. To sinne upon a light Temptation aggravateth a sinne Now Demas had no just ground for flinching If he feared suffering for Christ he knew the promise That he who forsaketh Father or Mother or Lands or Life for Christ shall have a hundred-fold in this present world and could he have brought his Life and Estate to a better market 2 If he loved the World and found sweetnesse in that Is there not more sweetnesse in him that made the World Is not that which maketh a thing so much more so it self And is not all the excellency that is in the Creature in the Creator by way of Eminency transcendency and Causality And is not this our Case upon with small and light Temptations doe we sinne What a slight matter maketh many men to curse lye sweare profane the Sabbath c. How many doe not stay for a Temptation but doe even tempt the Tempter and willingly chuse sinne rather then affliction they are not Passively sold under sinne as Paul was against his will Romans 7. But they Actively sell themselves as Ahab did to doe wickedly They make provision for the flesh they seek occasion and company to sin withall This Elective deliberate sinning is very dangerous and cometh near the Devils sinne he rebelled against God of his own accord and sinned without a Tempter and therefore perisheth without a Mediatour 5. To draw others into sinne aggravateth sin Demas by his evil Example brought an evil report on the Gospel and did tacitely and interpretatively say there is much more sweetnesse in the world then in Christ and so drew others from the truth This hightned Manasses sin that he made Iudah sin with him 2 King 21.16 So Ier. 2.33 We have too many sins of our own we need not make our selves guilty of the sins of others When conscience shall be awakned and fly in thy face it will tell thee that thou hast not onely undone thy self but thy children thy servants thy neighbours have been the worse for thee yea and that many are now in Hell whom thy wickedness hath been a means to bring thither This helpt to humble Paul and therefore he oft tells us how he persecuted others and compelled them to blaspheme Acts 26.10 11. Many by their loose walking put a stumbling block in the way of their brother to the breaking of his bones If a man should be the cause of the breaking a leg an arm or bone of another it could not but afflict him if he had any humanity left but to destroy the Soul of thy brother the most noble and precious part and so ruine him for ever this may humble thee to the dust and afflict thee all thy dayes and make thee go with sorrow to thy grave 6. The greater the person that sins the greater is his sin Theft in a Judge is worse then in an Inferiour person for Demas a Teacher of others to teach Apostasy drawes many into sin Such Cedars fall not alone but crush the shrubs that be under them 7. To sin against the Motions of Gods Spirit and against checks of conscience When they shall cry to thee Oh do not this abominable thing which I hate Ier. 44.4 Yet thou wilt strangle these motions and drive and drink away these pangs of the New birth this aggravates sin Ier. 3.7 8. To be Incorrigible and sin against corrections and under the rod heightens sin Ier. 2.30 and 5.3 Amos 4.6 to 12. 9. To continue long in sin increaseth sin When a man shall have been a Trader of sin from his youth Ier. 3.25 As it is a glory to be an old Mnason an old disciple whom no storms could drive from Christ so it is a great dishonour to be an old sinner whom no admonitions no corrections could bring in to Christ. 10. Consider that Infinite and glorious Majesty against whom all thy sins are committed The greater the person we offend the greater is the offence It is a more dangerous thing to strike a Prince then to strike an Inferiour man This makes all our sins Objectively infinite there is no sin in it self small because there is no small God that we sin against Sin is a despising and despighting of God and his Law 2 Sam. 12.9 It doth what in it lyes to Murder God the sinner wisheth that there were no God to punish him no Judge to sentence him Atheism lyes at the bottom of every sin To abuse some eminent good man that never did us wrong but every day should be shewing us favour and kindness is great baseness but for base sinful dust and ashes to Rebel and lift up himself against his Maker whom all the Angels adore to abuse the God of Goodness who renews his mercies to us every morning is the highth of villany 11. Consider the Multitude of thy sins how they are for number numberless and our backslidings have been increased Ier. 5.6 It was an aggravation of Israels sin that they oft provoked him in the wilderness Psal. 74.40 The Angels sinned but once and they were cast out of Heaven Adam sinned but once and he was cast out of Paradise but to multiply transgressions and relapse again and again and again into sin argues an habit and custom of sin which is very dangerous 12. It aggravates sin when it is committed against Vowes and Resolutions of better obedience The more bonds are broken in sin the greater is the sin To sin after a Vow against sin increaseth sin though the Act may be the same for
Haggards such Coppingars and Colliars as are famous for nothing but Ignorance and Impudence but malice and wickedness is a great burden But it may comfort us that Christ himself was thus exercised before us He endured the contradiction of sinners Heb. 12.3 If we be contradicted by wise men we can the better bear it but to be contradicted by foolish rebellious sinners goes hard yet such is the vanity of the Vulgar that one such an ignorant and brazen faced sot especially if he have liberty and a little success is cryed up by them as the onely man and one such a Demetrius though but a Smith pleading for gain shall be heard before a Paul pleading for Christ and Heaven Acts 19.24 25. Hath shewed me much evil 4. Observation 4. Wicked men that oppose Gods truth and people do but labour in vain They do but Shew what they would do they cannot bring their wicked desires into acts according to their intents Their intent is to root up the Name of Israel and to destroy the Gospel and by opposing them they increase the one and spread the other Acts 8.1 Wicked men serve Gods will though against their own wills Their designs Accidentally though not Intentionally fulfil Gods will Iosephs brethren little thought to have advanced him by selling him yet God had so decreed it their selling him furthers it Pharaohs daughter thought little to Nurse up one that should be so signal an opposite to her father Thus God catcheth the wise in their own craft he makes their Plots to become their plagues and their own doings to become their undoings he snares them in the work of their own hands Iob 5.12 13. Psal. 9.16 The Lord reward him according to his works 5. Observation 5. Imprecations against the malicious and incurable enemies of the Church are lawful David a man of Prophetical Spirit frequently used them against such men Psal. 69.22 to 29. and 10.9 6. to 22. So did Moses and others Deut. 27. Iudg. 5.23 Ier. 17.18 Lam. 3.64 65 66. So did Paul 1 Cor. 16.22 Gal. 5.12 These men had a Prophetical Spirit and saw into the final estate of those whom they cursed and so might better do it then we who want that extraordinary gift of the Spirit Object Christ commands us to bless our enemies and not to curse them Matth. 5.44 and so doth Paul Rom. 12.14 Answ. We must distinguish of enemies 1. Some are Private enemies and onely wrong us 2. Others are Publick enemies and such as oppose the truth of God of these also there are two sorts 1. Some are Curable and they are such as persecute the truth and people of God out of Ignorance and blind superstition for such we must pray so did Christ Luke 23.34 and Steven Acts 7.60 Many have been converted by such Prayers as those Iews Acts 2. and Paul by Stevens Prayers 2. There are malicious and incurable enemies who wittingly and wilfully oppose the truth of God out of malice so did Alexander here and therefore the Apostle curseth him and such we may pray against Yet least any should offend in Imitating the Saints in their Imprecations these Rules must be observed 1. Imprecations against particular persons must be rarely used We must not with the men of the world fly presently to curses 1. Because we now want that Spirit of Prophesy to discern who are incurable enemies which the Saints then had 2. It is very hard to keep a right measure in these Imprecations and not to mingle our own private affections with them 3. It is safer to pray Indefinitely against the enemies of truth in general as against Antichrist the Turk and those profest enemies of Gods truth and people 4. It is safer praying against the Plots of wicked men then against their persons So did David 2 Sam. 15.31 he prayes against the plots and counsel of Achitophel so Peter and Iohn pray against the threatnings of wicked men Acts 4.29 Now Lord behold their Threatnings 5. Pray not absolutely but conditionally 1. That if they belong to Gods Election he would be pleased to call them 2. If this will not do but they persevere in their persecuting the people of God then beseech him to correct them and to lay some temporal chastisement on them for their amendment so David Psal. 83.17 Fill their faces with shame that they may seek thy Name 3. If it appear to us that they are incorrigible and incurable enemies to God and his truth then we may desire as Paul doth here that God would glorifie his Justice in their destruction It is not for us by open force and violence to resist them Prayers and Tears are our best Weapons and therefore Paul goeth to God by Prayer for aid The Lord render to him according to his works This is the best revenge when we call on God and bring him in to our help committing our cause to him who judgeth Righteously 6. Observation 9. God observes all the wayes of wicked men and first or last he will reward them according to their works So much is implyed in this Apostolical Imprecation He eyes all the wayes of men and they shall have according to their doing Psal. 28.4 5. Ier. 32.19 2 Cor. 11.25 Rev. 18.6 Be not then offended at the prosperity of wicked men for though a sinner do evil an hundred times and his dayes be prolonged yet in the end it shall not be well with him Eccles. 8.12 13. VERS 15. Of whom be thou ware 1. Observe WE must shun the society of incurable sinners Whilest men are hopeful and curable we must try all means to win them But when we perceive that men are obstinate and incurable we must leave them least we be infected by them Rom. 16.17 Tit. 3.10 2 Iohn 10. But of this at large on 2 Tim. 3.5 For he hath greatly withstood our words 2. Observation 2. Opposing of the truth is very grievous to a gracions Soul Paul doth not complain of any personal trouble though he were now in Prison but that which afflicted him was that Alexander should thus maliciously resist the truth and hinder the Gospel God hath but two things which are dear to him in this world viz. His Truth and his People and these should be dear to us Our Zeal for them should consume us as it did Christ Iohn 2.17 Gods people are baptized with fire as well as with water and must be hot and not luke-warm or indifferent in the things of God 3. Observation 3. Wicked men do not so much oppose our persons as our Preaching They hate us not as men but as Ministers because we publish the truth that condemns their wicked practises The truth hath many opposers 1. Sometimes Learned men oppose it by their wit disputing and writing against it 2. Tyrants labour to suppress it by cruelty and great men by their authority Never was power yet in the hands of men but for the most
part it hath been turned against the best men for whose sake Government was principally ordained 3. Inferiour persons by railing on the Preachers and Publishers of it Truth hath a searching discovering condemning power which makes the wicked so to hate it VERS 16. At my first answer no man stood with me or no man assisted me but all men forsook me I pray God that it be not laid to their charge V. 17. Notwithstanding the Lord stood with me or assisted me and strengthened me that by me the Preaching might be fully known c. WE are now come to the Third Part of this Chapter wherein the Apostle complains of the timerousness of weak Christians before he complained of Alexaâ—der and open enemies now he complains of a desertion by faint-heartd friends Where we have 1. The carriage of weak Christianss toward Paul viz. They desert him in his distress and dare not own him before Nero's tribunal 2. We have the Number of these Desertors it is not two or three but all men all forsake him not a man durst stick to him or stand by him .i. very few if any 3. Here is the Time when they forsake him it was at his first answer before Nero. 4. Here is Pauls Carriage towards them He prayes for them that since they did not sin as Alexander did maliciously but of infirmity that he would not lay this sin to their charge At my first answer Or at my first Apology and defence of my self and the truth before Nero or before some of his Officers which he had appointed against the malicious accusations of the Jews This his first defence was not the first which he made when he was first Prisoner at Rome about nine years before but he speaks of his first defence which he made before Nero when he was Prisoner the second time at Rome This defence he made about nine months before his death neer the end of Nero's raign when he wrot this second Epistle to Timothy No man stood by me or was present with me To assist or aid me to comfort or counsel me But all men forsook me Even my dearest friends who might have helped me by their power and pleading left me in the brias as a forlorn man Those that formerly came to visit him in Prison now durst not shew their heads for fear of suffering with him such was Nero's out-rage now in his last dayes against the Saints Chrysostom makes this the ground of Nero's rage against Paul viz. because he had confounded Simon Magus whom Nero highly prized and had converted his Butler and some of his Concubines whereat he being enraged caused him to be beheaded for fear of Nero his friends out of weakness generally forsake him Yet the Universal Particle would seem to admit of some restriction All .i. all most all very few excepted for Luke did not leave him V. 11. So the word All is taken in Scripture Philip. 2.21 All men seek their own .i. The most and greatest part are self-seekers I pray God it be not laid to their charge q. d. I pray God forgive them this great sin of forsaking me in my necessity I wish it be not imputed to them for sin Alexander that sinned maliciously him he names and curseth but these weak Christians who failed for want of some measure of Spirit and courage retaining still a hidden love to the cause of Christ their names he conceals with prayer that God would not lay this sin to their charge Observations 1. Christians must be able in some measure to Apologize for the truth They must be ready not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give a bare answer but they must be ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make an Answer with a defence of the truth 1 Pet. 3.15 Thus Iob oft Apologized for himself against the false accusations of his friends So doth Peter Acts 2.14 c. and Steven Act. 7. and Paul often Acts 22.1 and 23.1 and 24.10 and 25.8 and 26.1 Philip. 1.7 Thus Iustin Martyr Tertullian Athenagoras Lactantius and Minutius Felix apologize for the Christians against their slanderous enemies And B. Iewel Apologizeth for the Reformers against the Papists As wicked men are subtile to destroy the truth so we should be wise as serpents to defend it 2. Observation 2. All men forsook me Peter was not then surely Bishop of Rome Had he been there in such high authority he would have said somewhat doubtless for Paul Paul lived in Rome two years in his hired house Acts 28.30 And when he writes to the Romans he saluted many yet not one word of Peter there Rom. 16. It is not probable then that Peter was Bishop of Rome seven years as the Papists without any Scripture-grounds affirm But on this see more before V. 11. 3. Observation 3. Gods dearest Servants must expect many times to be left alone They are oft hopeless and helpless in respect of worldly help and creature-supplies It is no strange thing to see a good man forsaken of all his friends Iob complains of some such dealing from his friends Iob 6.15 16 17. and 12. 4. and 19.2 3. And so doth the Church Lam. 1.2 19 21. David oft complains that his acquaintance stood aloof when he was in trouble Psal. 31.11 When Christ was apprehended all the disciples fled and forsook him Good men are men still and so are subject to Passions fear and faint-heartedness and have not the same courage at all times even in their own trials much less in others as we see in Elijah that now tells Ahab to his face of his abominations yet anon flyes from Iesabel and is in a Pet. So David one while he will not fear though ten thousand compass him about yet another while he cryes I shall one day perish by the hand of Saul This is a very hard lesson for man is a sociable creature to be content to go alone in duty and though all men forsake Christ yet not to forsake him then this is Heroick and noble indeed Thus did Elijah Athanasius and Luther when they had all the world against them God hath so ordained it in his wisdom to wean us from the world and to make us see the Vanity of creature-comforts that we may not confide in them but may say with repenâ—ing Ephraim Ashur shall not save us for with thee the fatherless find mercy Hos. 14.3 and with David Help Lord for vain is the help of man Psal. 60.11 By this means he drives us out of the creature to himself hence Iob complains that God himself had yet his brethren far from him Iob 19.13 14. The like complaint makes Heman Psal. 88.8 Thou hast put mine acquaintance far from me Thou hast made me an abomination to them Prosperous rich men have many friends but the poor and distressed is scarcely owned by his own Parents Iohn 19.21 22. The blind mans Parents were afraid to own their son for fear lest the Jewes
should do them a mischief Be not then offended when 't is thus with you Christ was so served and the disciple is not above his Master we must be made comformable to him if we will raign with him Trust not in Humane helps they are mutable and will fail you Micah 7.5 Trust not in a friend But trust in God and make him your friend he is an Almighty everlasting friend Be your condition what it will whilst you walk in wayes of obedience he will never leave you nor forsake you Heb. 13.5 As you may see in the next Verse As Elkanah said to Hannah Am not I better to thee then ten sons So the Lord is better to us then ten thousand friends he is the fountain get him and you get all even when you have lost all yet you have it still in the living God When those Cisterns are broken yet this Spring abides and when thy friends are dead yet this friend lives for ever Psal. 18.46 I pray God it be not laid to their charge 4. Observation 4. We must pitty and Pray for such as offend through weakness Demas and Alexander sinned wilfully and therefore the Apostle brands the one and curseth the other But these that sinned through fear and infirmity he conceals their names and prayes for them so did Christ and Steven they praid for such as persecuted them Ignorantly and were heard It is a great part of a Ministers wisdom to distinguish between sinners and to observe who sin through infirmity and with the Spirit of Meekness to restore such Luke 22.32 Gal. 6.1 Rom. 15.1 Iames 3.1 2. And who sin obstinately and to be sharper with them A hard knot must have a hard wedge and tough humours sharper Physick It is Iude his advise Iude 22 23. Of some have compassion making a difference and others save with fear pulling them out of the fire 5. Observation 5. Sins of Omission may destroy us as well as sins of Commission These weak brethren did not hurt Paul yet because they did not help him they were liable to guilt for in deferâ—ing him they did in a manner desert the truth which he maintained therefore the Apostle praies that this sin may not be laid to their charge So Moroz is cursed not for hindring but for not helping the people of God against the mighty Iudg. 5.23 Dives is sent to Hell not for robbing but for not relieving Lazarus in his misery See what a large bill of Inditement is put up against sins of omission Matth. 25.42 43. And if their condition be so sad that onely through fear forsake Gods people how sad is their condition that oppose them and imprison and persecute them 2. See here the tenderness of God to his people he knows that two are better then one and that a solitary man which is alone is left to a Temptation and therefore he hath provided the counsel and company of friends to refresh us in our straits and by their words spoken in season to incourage us in the paths of Piety against those discouragements which will meet us in that way 6. Observation 6. It would be sad with us if God should lay but one sin to our charge The Apostle prayes that God would not impute this one sin which yet the world accounts no sin to them God charged Cain with this Murder and Iudas with his Treason and it sunk them they were not able to bear it indeed a wounded spirit who can bear no man by his own strength Prov. 18.14 A man may sooner bear the weight of the whole world on his back then the weight of one sin for that is but the weight of creatures but this of an infinite Creator and if one sin be a burden unsupportable oh how sad would it be with us if God should charge all our sins upon us If sins of Infirmity lye so heavy what are enormities If sins of weakness be thus grievous what are sins of wilfulness Great then is the folly and madness of those that make a mock at sins that make it their Recreation and pastime to do wickedly Prov. 10. 23. That make it their meat and drink Prov. 4.27 They eat the bread of Wickedness and drink the wine of Violence that make it their cloathing Psal. 73.6 Pride compasseth them like a chain and Violence covers them as a garment Can the hands of these men be strong or their hearts endure when God shall visit their sin ppon them Ezek. 22.14 This will certainly be bitterness in the latter end VERS 17. Notwithstanding the Lord stood with me and strengthened me that by me the Preaching might be fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion VERS 18. And the Lord shall deliver me from every evil worke and will preserve me to his Heavenly Kingdome to whom be glory for ever and ever Amen HEre we have 1. Pauls Commemoration of that experience which he had of Gods love to him in his deliverance past But the Lord assisted me though I had but cold comfort on Earth yet I had comfort enough from Heaven 2. Here is the end for which the Lord assisted and delivered him viz. That he might preach the Gospel to the Nations 3. Here is the greatness of the danger from which he was delivered viz. From the mouth of the Lion i. from the hands of Nero that cruel Tyrant 4. Here is Pauls confidence and full assurance built upon this Experience for time to come v. 18. 1. That the Lord will deliver him from every evil work 2. That he will preserve him to his Heavenly Kingdome Q. d. Though the Lord will not deliver me from suffering yet I know he will deliver me from sin and that not from some few but from every evill work and though he will not preserve me from death and danger yet I am sure he will preserve me beyond them to a state of everlasting glory even to his Heavenly Kingdome 5. He concludes with a sweet Doxology his heart being inflamed with the sence of Gods Love to him in his deliverance past and mercies to come he taketh nothing to himself but ascribeth all to God To him be Glory and that for ever And this he sealeth up and confirmeth with the usuall Particle of Asseveration and Ratification Amen so be it The Explication But the Lord stood with me or by me and assisted me Against the desertion of men he opposeth the aid and assistance of Christ though he was forsaken of all and had no comfort nor help from man yet Christ assisted him by the gratious presence of his Spirit and strengthened him that he might not faint in his trials according to that promise Luke 21.14 15. Question Who is the Lord here Answer By Lord here is meant the Lord Jesus appeareth plainly if we compare this Text with Acts 23.11 Question But what doth Christ do for his Answer
temerarii qui cupiditatum impetus sine ratione consilâ—o sequuntur instabiles nihil fixum firmumque tenentes Espencaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cado Sine judicio quodlibet attrectant mutant quadrata rotundis Illa dicuntur fieri temetè quae ratione non reguntur Aquinas Pharaz disrupit inundavit Temeritas est florentis aetatis prudentia senectutis Cicero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temeritas est inscitiae filia Insipientis est dicere non putâram Cicero Intellectus cogitandus principium omnis boni Kashash sig non simpliciter inquirere sed studiosè ac diligenter inquirere sig seriam accuratam disquisitionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumidi inflati vanâ de se opinione quae diictur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflor â—umeo superbio Grotius Qui sibi-ipsis magni pretii videntur homines Heming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuâ—iosè delirans Aretius There is an elegant Paranomasy in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scripture is no enemy to Rhetorick See my Schooles-Guard p. 150 151. V. Lactant. Institut Divin l. 3. c. 19. Against those see Sibel in Psal. 16.5 Tom. 1. p. 341 342. c. Harsnet on Repentance p. 370. c. Downams Warfar l 2. c. 5. Mortuus per culpam prodigalitatis luxuriae revixit per gratiam poenitentiae Dignus est Deorum conviva qui rebus creatis moderatè utitur qui verò licitas voluptates contemnit non jam conviva Dei est sed consors Epictet art 20. Vbi voluptas regnat ibi virtus exuâ—lat V. Papillon on the Passions Chapt. 4. and chapt 17. See more Burroughs's Moses Choyce cap. 11. p. 115. c. Indurandus est animus blandimentis voluptatum procul abstrahendus Vina Hannibalem solverunt armis vicit vitiis victus est Seneca Epist. 3. p. 104.110 See Rules for moderating our pleasures D. Hall's Treatise of Christian Moderat cap. 2. to 11. Affectanti caelestia terrena non sapiunt aeternis inhitanti fastidio sunt transitoria Bern. Omnis creatura vilescat ut creator dulcescat Sperne siliquas terrae dabit tibi Deus Manna coeli Mutantur gaudia non tolluntur Voluptates mentis cateris praestant 1. Ob facultatem in quae existunt 2. Propter nobilitatem rerum è quibus hauriuntur 3. Quia firmiores sunt nec fastidium pariunt Alsteed Voluptatem vicisse voluptas est maxima Cyprian Bis vincit qui se vicit Prov. 16.32 See Mr. Cotton's Comment on that Text. Momentaneum est quod delectat aeternum quod cruciat Effoeminat animos amoenitas Seneca Si aliqua amisistis vitae gaudia negotiatio est aliquid amittere ut majora lucreris Tertul. Delicatus es frater si hîc vis gaudere cum seculo posteà regnare cum Christo. Hieron Nostrae coenae nostrae nuptiae nondum sunt Tertul. Dum blandiuntur necant Vbi voluptas incipit vivere ibi sanitas vita desinit Quo quis remotior à vanis hoc vicinior veris gaudiis Quà m suave est istis suavitatibus carere Aug. Cicero de Amicit de senect Vespasian was tired with a triumph and if our recreations are toylsom what are our Toyles I four ease be painfull what is our pain On this side the enjoyment of God there is no rest all the rest is vanity Venning See Moses Choyce cap. 11. and 26.27 and Mr. Clerks Mirrour cap. 25. Edit 3. and cap. 113. Vbi major sollicitudo abundantioris amoris est indicium Non dubium est quin illud magis amemus quod anteponimus Salvian Sit aliorum perditio tua cautio Epiphan Haeres 26. Speciem inane pietatis simulachrum Beza Hypocritae sunt qui latentem impietatem specie virtutis tegunt à Lapid Forma est per quod res est illud quod est Against Hypocrisy See Dyke on the Heart and M. Corshels Treatise against it and M. Ant. Burges Spi. Refining 2 P. Ser. 38 39 40 41 42 M. Youngs Cure of Misprision Sect. 70. p. 130. Bolton of Psal. 1. p. 24. c. Fenner on Isay 58.4 p. 407. Fol. p. 2. Quidam volunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poni pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nam veritas tei cujusque ex vi operatione deprehenditur Gerhard in locum Quid prodest si Deum gestamus in frente vitia in animo recondamus Aug. Vomicae sunt dehonestamenta religionis qui sub forma ejus vim abnegant quorum culpâ fit ut religio malè audiat D. Sibbs Concio ad Clerum In 2 Tim. 1.14 Ab hypocritis multò majus est periculum Ecclesiae quà m à manifestis hostibus nam Tyranni sunt extra Ecclesiam omnes eos metuunt fugiunt ab illis sicut à lapis â—ves sed hypocriti sunt in external societate Ecclesiae veniunt â—ecti induviis ovium Alesius in locum Religion it self should not be cared for but onely the Appearance because the credit of it is an help but the use a cumber Machiavell A form of Godlinesse and the power of sin may dwell together but the power of godliness and a form of sin cannot dwell together much leâ—s the power of Godliness and the power of sin Venning Habent cognitionem purè speculativam non affectivam Aquinas A Reverend Divine observes four sad presages of some judgement yet coming on England The first is the great indifferency about the truths of Christ. 2. The great want of the power of godliness 3. The great contempt of the Ministers of the Gospel 4. The great inconsideration of the Death of so many choyce Prophets and Servants of God Mr. Obad. Sedgwick at Mr. Strongs Funerall See Schooles-Guard Rule 12. See an excellent description of these Monsters not men in a book intitled the Irreligion of the Northern Quakers p. 28. c. V. The Relation of Nayleâ—s Triall before the House Monstrum nullâ virtute redemptum Juven Qâ—id eo infelicius cui jam esse malum necesse est Seneca How farre a Reprobate may go See my Beauty of Holiness cap. 2. Edit 2. p. 26. and Hildersham Iohn 4. Lect. 37. and Ward on Matth. 5.34 and Doctor Bolton See on Isay 58.2 p. 263.265 c. Altingius Problema 51. Tom. 2. p. 192. Suffragium Britan in Synod Dordrech ad Art 5. p. 246. See Mr. Strong on that Text. in his 31. Ser. p. 735. See Mr. Gournalls accuratâ— Treatise on Ephes. 6.10 p. 7. See Mr. Iohn Downam's plea for the poor and Mr. Bernard of Bat. his way to good works Maxima pars sanitatis est Velle sanari Clemangiis Affecâ—us virum indicat A parte praedominante fit denominatio Though it be but smoak and not a flame though it be but a wick in the Socket likelier to dye and go out then continue which we use to throw away yet he will not quench it i. e. he highly prizeth it 'T is a Meâ—osis Love See that Text clearly vinâ—icated â—nd expounded in Mr.
his work is brother to him that is a great waster Prov. 18.9 When men have no callings or do not follow their callings but set others to work whilst themselves do nothing they must needs come down The good house-wife sits not still bidding her servants go but she her self gets wool and flax and makes one with them Prov. 31.13 19. As Iulius Caesar would say to his Souldiers not ite Go ye but eamus commilitones go we I will make one amongst them as Abimelech said to his followers Look upon me and do likewise Judg. 9.48 Besides idleness leads men into wicked company it brings loss of credit and brings loss of custome and that beggary 5. They are Disorderly persons God hath allotted to every one his calling wherein he must be serviceable to the publick good 1 Cor. 7.20 24. Now when men sit still they break that Order which God hath set and so are called disorderly walkers 1 Thes. 5.14 'T is with the Commonwealth as 't is with inferiour bodies if they be well ordered three things must concur 1. Ordo partium the ears must not be where the hands are nor the feet above the head 2. Symmetria a due proportion the head must not be bigger then the body 3. Functio every part must have some distinct office wherein to exercise it self Those Gentlemen then and Beggars that lead idle lives are Wens and burdens not members of the body They live in the express violation of Gods Commands Gen. 3.19 Such have no right to a bit of bread God would not have us succour them in this condition Prov. 20.4 2 Thes. 3.6 As for our selves let us be active Souldiers abounding in the work of the Lord many desire to abound in Riches 't is more noble to abound in Labours As Melancthon said well Let others take Riches give me Labour Shall a Heathen glory that he let no day pass in idleness but he redeemed some time from his sleep for his studies and shall we that have better Principles and light to walk by come short of Heathens See 12. Reas. against Idleness in Mr. Greenhill on Ezek. 16.49 p. 287 c. and Mr. Clerks Mirror cap. 63. p. 303. edit 3. Now the Lord will have us all to fight for these Reasons 1. For the greater manifestation of his own glory he could deliver his people without fighting but then the glory of his Wisdom Power and Goodness in their preservation and deliverance would not be so perspicuous to the world nor his Justice in the down-fall of his enemies be so apparent to all 2. For the good of his people hereby he exerciseth their Graces and keeps them from rusting Virtue decaies if it have not some opposite to quicken it and draw it out hereby also he proves their Valour and makes it more apparent to others We had never heard of the Patience of Iob if Satan and his friends had not opposed him The skill of a Pilot is not known till a storm nor the valour of a Souldier till the day of battle 3. To make us long for our rest in Heaven This worm-wood upon the breasts these conflicts and spiritual combats imbitter the world to us The poor wether-beaten Marriner longs for the Heaven and the tired Souldier for Victory that he may triumph How silly then is the expectation of these that look for a Crown without a Combat for Victory without Fighting and for a Prize without any Striving They sit down secure and careless yet dream of Heaven and happiness Like dead fish they go down the stream without any resistance They give the reins to their lusts and are so tender and delicate that they can deny themselves in nothing How many are Ignorant and know not what belongs to these Spiritual battles they cannot watch pray arm wrastle run fight c. Others rest in a bare profession crying Lord Lord yet fight not a stroke against sin and Satan Others fight but 't is not the good fight we read of many fighters in Scripture but few good ones The Devil and his Angels fight but 't is against Christ and his Church Rev. 11. and 12. The wicked they fight too but 't is for their lusts Iam. 4.2 't is against Christ Psal. 2. Rev. 17.14 and against his people Gebal and Ammon and Amelck can fight but 't is against Israel Exod. 17.8 the comfort is these cannot prosper 2 Chron. 13.12 Rev. 17.14 and 19.19 20. Christ comes from Edom cloathed in red from Bozrah with his garments died in the blood of his enemies Isai. 63.1 It may greatly encourage us to fight this heavenly fight when we consider that we have Christ for our Leader he is that true Ioshua that fights for us against the Canaanites He hath led captivity captive and hath conquered all our enemies for us Col. 2.14 He is not onely a Spectator but our help he teacheth our hands to war and our fingers to fight Though we be weak yet our Redeemer is strong An Army of Harts having a Lion for their Leader is better then an Army of Lions with a Hart for their Leader Christ who is the Lion of the Tribe of Iudah is Lord of our Hosts and therefore we will not fear what man or Devil can do against us When Antigonus saw his followers afraid by reason of the multitude of their enemies and how many do ye reckon me for said he One Christ for us is more then all the world against us 2. The goodness of the fight may much encourage us which brings me to the fifth Observation 5. Observation 5. This Spiritual fight is a good fight 'T is not a warring after the flesh but a Spiritual Holy Honourable war 2 Cor. 10.3 4. 'T is a good fight in nine respects 1. Of the Author 2. The Man 3. The Matter 4. The Manner 5. The End 6. The Armour 7. The Issue 8. The Fellow-Souldiers 9. The Reward 1. The God of Goodness for Good Ends hath ordained this good fight He hath decreed that there shall be an Irreconciliable enmity between the seed of the Serpent and the seed of the Woman 'T is he that gives Grace to his people at the first whereby they are enabled to fight this good fight and he maintains it when 't is once begun against all opposition whatsoever As at the first he made all things of nothing by his All-mighty power and since maintains them in their being by his Providence So at first he creats grace in the soul and after seconds it with his conserving cooperating assisting perfecting persevering Grace 2. The Men that fight here must be good men a wicked man may fight other battles a Heathenish Alexander may conquer cities but not himself they must be Holy men that fight these Holy battles of the Lord such as can conquer themselves Alas how should he prosper whose sins fight more against him then all the power of his enemies