174. l. 27. r. Practical l. 28. r. Oeconomical p. 197. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 217. l. 35. r. mirror p. 219. r. delectatione p. 222 l. 14. r. Pillar p. 231. r. Polyptoton p. 234. l. 5 dele All. p. 259. l. 17. r. Question p. 267. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 28.4 r. ultro in marg p. 311. l. 40. declaration p. 133. l. 20 acrei p. 339. l. 6. Beophman p. 366. l. 26. add David had 3 enemies Saul Goliah and Absalom p. 375. l. 38. r. reproaching p. 380. in marg liberam for liberalitatem ex parte dantis AN EXPOSITION Of the third Chapter OF THE Second Epistle of PAUL TO TIMOTHY 2 TIM 3.1 c. This also know That in the last dayes perilous times shall come THE Apostle having in the two fore-going Chapters fore-warned and so fore-armed his dear son Timothy against those Schismaticks Hereticks Hypocrites and false Teachers which were then arising and creeping into the Church he comes now by a Propheticall instinct to fore-tell of greater evills and of more false Teachers and Seducers which should yet arise especially towards the end of the world In this Chapter we have 1. A Prediction or prophetical narration of the men and manners of the last times from verse 2. to verse 9. 2. The better to avoyd them we have here the marks whereby the Seducers and Impostors of the last times may be knowne 1. They are glozing Hypocrites verse 5. they have a form and but a form of godlinesse 2. They are of an insinuating disposition they slily and secretly creep into houses verse 6. 3. They are subtle they set first on the weaker vessel like the devil their father that first set on Eve that he might by her the better deceive Adam v. 6 7. 4. You may know them by their opposing the Truth and the faithfull Ministers thereof verse 8. 5. By their corrupt principles and practises verse 8. 6. By their Apostasy they fall away more and more and grow worse and worse verse 13. 3. Lest Timothy should be discouraged here is first a consolatory promise for the bounding and breaking of the follies and fopperies of the malice and madness of these Impostors verse 9. 2. The better to encourage him Paul sets before him his own Example and shews him what troubles and persecutions he under-went and how the Lord delivered him out of all verse 10 11. and withall tells him that persecution was not peculiar to him but that it was the common lot of all the godly whilst they live in this world 4. He exhorts Timothy to constancy and perseverance in the doctrine which he had received verse 14 15 16 17. and withall to a diligent study of the holy Scriptures which he adorns with a most elegant Encomium drawn 1. From their divine Authority 2. From their singular Utility 3. From their compleat Perfection This also know q. d. O Timothy my dearly beloved Son whom I have begotten in the faith I have armed thee before against present dangers and against those enemies to the truth which are already risen up in my life time such as Alexander Hermogenes Hymenaeus Phyletus c. I come now by a spirit of Prophesie to foretell thee of future troubles which shall befall the Church of God not only immediately after my death for even then from amongst your selves shall ravenous Wolves arise Act. 20.29 30. such as Menander Carpocrates Cerinthus c. who shall have a form of godnness but will deny the power of it but especially towards the end of the world those last dayes will be the worst iniquity will then abound and the love of many shall wax cold Be not therefore my son discouraged neither let any of Gods faithful Ministers thy Successours be dismayed or take offence at the Sects and Schismes at the Heresies and Blasphemies which shall in those last and loose dayes arise do not wonder at them as if some strange and new thing were come into the World for this also you must know That in the last dayes perilous times shall come In the last dayes That is all the time from Christs first coming in the flesh till his second coming to Judgement In scripture the latter or last times are taken two wayes 1. More generally for all Gospel-times from that time since Christ came in the flesh and publisht the Gospel this is called the Gospel-time in opposition to the Legal administrations and this is frequently in scripture phrase called The last time and The last dayes This appeares by those parallel Texts Ioel 2.28 compared with Acts 2.17 Heb. 1.2 1 Pet. 2.20 2.3.3 Isai 22. Hos. 3.5 Mich. 4.2 33. Thus we may understand that saying of Iacob to his sons Gen. 49.1 Gather your selves together that I may tell you what shall befall you in the last dayes i. at the coming of the Messiah or when Shiloh comes v. 20. Hence Gospel-times are called The end of the world 1 Cor. 20.11 Heb. 9.26 and the last houre 1 Iohn 2.18 Now these are called The last dayes 1. Because all was then consummated which was prophesied concerning the work of mans Redemption and so is the perfection of all times or as the Apostle cals it The fulness of time Gal. 4.4 Nothing now remains but a looking for the day of judgement which how soon it may come we know not 2. Because the whole time of the worlds continuance being distinguished into three great Periods the Gospel-time is the last of The three The first was from the creation to the giving of the Law upon Mount Sinai The second from the giving of the Law till the Appearance of Christ in our nature The third from that Appearance in Humility till his Appearance in Glory and this is that which in scripture is oft called the Last time because after it there shall be no more 3. Comparatively in respect of the precedent times which have past since the beginning of the world those times were longer than these Gospel-times are like to be 4. By the last times more especially is sometimes meant the times that are somewhat near the end of the World which are the latter times of these last dayes when people shall give themselves to luxury and security and all manner of vices Mat. 24.24 37 38. and thus it hath relation to the times we live in wherein iniqâ—ity abounds and love to God his people his Ministers and Ordinances abates Apostolicall times were bad but these dregs of dayes and this dorage of the world will be far worse This also know That in the last days perilous times shall come Perilous times shall come That is hard hurtfull hatefull heavie pernicious perilous troublous times shall come On this clause there are almost as many Opinions as there are Writers and as many Interpretations as there be Interpreters Yet in all this Variety there is no contrariety they may easily be
think it not strange but this know and know for certain That the last dayes will be perilous we think it strang to hear of Arrians Arminians Socinians Anabaptists c. but they are not new nor strange to Germany no nor to the primitive Church for in S. Augustins time we read of many old Heresies which now go under the name of new light when 't is neither light nor new but onely old error new vamped an old Hag put in a new dresse 3. Observe Gods singular love unto his people in that he warnes them of perilous times long before they come He will do nothing against his Church and people but he will first reveale it to his Prophets that they may reveal it to his people Amos 3.7 Not that the Lord is bound to observe this Method for he may execute corporall and spiritual judgements when and how he pleaseth without revealing it to men or Angels onely it pleaseth him out of his tender love and gracious condescension to his people ordinarily to observe this Method First to shoot off his warning pieces before he shoot off his murdering-pieces Hence he tels Abraham Ioseph Noah Lot Daniel c. of dangers before hand he makes them of his privy Counsel and as Gods Love appears in fore-warning us of corporal judgements so his tender care over us especially appeares in fore-warning and fore-arming us against spirituall judgements and spirituall enemies which hunt for the precious soule Now that we might prepare for the battell and fear no dangers nor difficulties that we might not be despondent Christ foretells us thrice in one Chapter of false Prophets and admonisheth us to beware of them Matth. 24.4.11.24.25 So Matth. 7.15 Mark 13.23 Iohn 16.1 And that we might not be seduced by such Impostors the Apostle also is frequent in admonishing us against them Acts 20.30 1 Cor. 11.13 2 Tim. 2.17.18 1.4 1. Phil. 3.2 Rom. 16.17 Gal. 1.7 8 9. and Iohn frequently in his Epistles admonisheth us to beware of deceivers that should arise in the last times 1 Iohn 4.1.3.5 6. Peter doth excellently characterize them that we might the better know them and avoyd them 2 Pet. 2.1.10.13 14 15 18 19. so doth Iude 4. to verse 20. he spends almost his whole Epistle it being an Epitome and summary of the second of Peter in describing false Teachers and counselling us against them This must inlarge our Love and Thankfullnesse to our God who is thus carefull over and over to caution and counsell us and to fore-tell us of perils long before they come with a This also know In the last Dayes Whence observe That the dayes we live in are the last dayes Our times are the last times they are oft so called in scripture This is the last hour 1 Iohn 2.18 and upon us the ends of the world are come 1 Cor. 10.11 the Coming of the Lord is said to draw nigh Iames 5.8 and the Day of the Lord approacheth Heb. 10.25 't is but a little while ere Christ come to judge the World hence he 's said to come quickly Rev 6.11 22.12 and the time is at hand Rev. 1.3 and our full Redemption draweth nigh Luke 21.28 and the end of all things is at hand 1 Peâ— 4.7 If the Apostle thought the day of the Lord was at hand 1600. yeares agoe we may well conclude that it is neer now The Apostle seeing Christ come all the Prophesies of him fulfilled the Gentiles called and the Mystery of iniquity beginning already to work he concludes the day of the Lord was near and so it was 1. Comparatively in respect of the times before Christ it was nearer than to those under the Law 2. In respect of the certainty of it the day of the Lord will as surely come as if it were come this day 2 Pet. 3.9 10. 3. In respect of God to whom a thousand years are but as one day Psal. 90.4 2 Pet. 3.8 4. In respect of Eternity a thousand yeares or two thousand yeares are as nothing being compared with the time to come 't is but as a little drop of water to the whole Ocean So that this great day of the Lord which was near in the Apostles time is much nearer now then began the last time but now is the end thereof It cannot then be long to the day of judgement for all the Signs and Fore-runners of it are accomplisht excepting the ruine of Rome which falls apace for as Rome was not buil't in a day so she shall not down in a day but as she rose gradually so shall she fall gradually in England Scotland Ireland Poland Holland and France 2. There wants but the destruction of the Turk and the calling of the Jewes and then comes the End Now since the time is short and we live in the last dayes this should wean us from the world and take off our hearts from these fading perishing things and make us labour for grace which is durable riches 'T was an aggravation of their sin Iames 5.3 That they heaped up treasure for the last dayes When they were going out of the World then they were drowning themselves in the World We should labour to do much good in a little time and as at all times we ought to be carefull and conscionable in fitting our selves for our Masters coming so then especially when we see the day of the Lord draw nigh then we must double our diligence as a servant will when he knowes his Master is at hand They that lived a thousand yeares agoe were bound to lead holy lives but we that live in the clearest times and the nearest to judgement ought to lead more holy and heavenly lives that our Lord when he comes may find us prepared 2. It may teach us patience under all tentations and afflictions 't is but yet a little while and he that shall come will come and he will not tarrie Heb. 10.36 37. Let therefore your moderation and equanimity be not only in your brest but let it be visible and knowne not to one or two but to all men both friends and foes why so for the Lord is at hand ready to help you and to judge your enemies Phil. 4.5 Iames 5.7 8. See in Sangar his morning Lect. p. 225.226 Perilous times shall come Hence note That the last times will be the worst times Though in respect of the clear light of the Gospel which shall then abound they will be glorious times yet in respect of the contempt and abuse of the Gospel to Libertinisme and profanesse they will be inglorious and perilous times so bad that it will be dangerous saying how bad they be hence Bernard long since called them The last and worst times These last dayes will be the common sink and sewer the very receptacle of all the vile abominations and heresies of former ages As all the creatures met in Noahs Ark and all the waters meet in the sea so all those prodigious enormities
and flouds of error which have appeared in former ages will meet in this Ocean They will come forth in a Third Edition Auctiores non Emendatiores enlarged but nothing bettered The Sinners of former times were but children in wickednesse the Sinners of the last times shall be men As that old Serpent the Devill the older he growes the more subtle and experienced he is so it is with the wicked who are the Seed of the Serpent the elder they grow the more skillfull Practitioners they be in sin they are wittily wicked and understand more how to contrive Sin and defend Errours by the improved experiences of their own and former times As it is in every Art by length of time custome and experience it is improved to a greater degree of finenesse and exactness so it is in this of sinning time and experience make men more cunning in wayes of sin and more subtle to defend them Those Sins and Errors which formerly were dammed up shall in these last and loose times break forth with greater violence Now Heresie Blasphemy Envy Pride Atheisme Hypocrisie Apostasy contempt of the Gospel prophanation of holy things c. will exceedingly abound The Devill is broke loose and now there appeare amongst us with open face Arrians Arminians Socinians Anabaptists Familists Separatists Mortalists Perfectists and a compendium of all these in one Quakers The common crying Sins of other nations are riâ—e amongst us here you may find the Drunkennesse of the Dutch the Lust of the French the Italians Ambition the Spaniards Treachery the Laylanders Witchcraft the Covetousness of the Jew the Cruelty of the Turk and the Monsters of Munster The Reasons are obvious 1. In respect of Satans rage the last times will be the worst The Devills time now growes short and therefore his wrath grows great Revel 12.12 Satans malevolence is a Spur to his diligence and he labours to supply the shortness of his time with the sharpness of his assaults insomuch that the Devills themselves seem to be possest of far more violent Devills they rage above their ordinary rate since their Kingdome is so near an end Dying creatures bite most fiercely Besiegers make their last onset upon a Town or Castle the most resolute and terrible of all others Satan now sets upon Soules by seduction most furiously because when these Times are at an end his Work is also at an end in this kind He 's like a malicious Tenant who perceiving that his Term is almost expired doth what he can to ruine the house Or like a bloudy Tyrant who suspecting the loss of his usurped Soveraignty makes havock amongst his Subjects 2. This is the Worlds Old age 't is its last and worst time for Old age is the Winter of a mans dayes the dregges of his life full of weaknesse coldness diziness and virtiginous all our dayes are few and full of misery but Old age in respect of those diseases and infirmities which oppress both Soul and Body is most miserable and therefore Solomon calls it an Evill day Eccles. 12.2 This evill day in a spiritual sense is come upon the World it 's come to its Old age I had almost said to its Dotage it drawes upon the Lees and its dregges are apparent 'T is now Winter with the World it growes old and cold according to the Prophesy of our Saviour Matth. 24.12 speaking of the Fore-runners of the end of the World he sets down this as one speciall Sign That iniquity shall abound and the love of many shall wax cold That Sin abounds and superabounds none can deny that Love waxeth cold there are many complaints Where 's our fervent love to God his Ordinances his Wayes and People The World saith one hath been once destroyed with Water for the heat of Lust and shall be again with Fire for the coldness of Love Latimer saw so much lack of Love to God and goodness in his time that he thought verily Doomes-day was then just at hand what would he have thought had he lived in our age wherein it were farre easier to write a Book of Apostates then a Book of Martyrs yea so grossly degenerate shall the last dayes be that Christ makes a question whether he shall find Faith in the Earth when hee comes Luke 18.8 false Prophets will so abound in those last and loose dayes that if 't were possible they would deceive the very Elect Matth. 24.24 2 Pet. 3.3 4. 1 Pet. 4.1 1 Iohn 2.18 19. 2. Old mens Heads by reason of weakness are full of Phantasies so the World in this its decrepit Old age and declining time abounds with fantastick fopperies and follies The world is crazed in its Intellectualls and Crazed in Moralls crazed in its Doctrines and crazed in its Discipline It hath many gray hayres Signes of old age and death approaching yet such is its Security that it is insensible of them She knowes it not Hos. 7.9 but as it was in the dayes of Noah so it is and will be in these last dayes Men give themselves to eating drinking marrying c. and other sensual delights till judgement arrest them Matth. 24.37 38 39. Yea so prolificall and fruitfull are the vaine Fancies of these last doting times that they may not unfitly be compared to a Mathematicall line which is semper divisiblis in semper divisibilia and hath no end We are so divided and subdivided that Love and Unity are fled the land Non enim partes solùm sunt inter nos sed partium novae partes This should be matter of Lamentation to us and cause sad thoughts of heart 3. Old age is testy and troubled with morosity old persons usually are froward and hard to please So in this dotage of the World men are very froward and perverse they cannot endure sound doctrine but are ready to fly in the face of a Reprover 2 Tim. 4.3 4. In Old age the Senses decay Seeing Hearing Tasting are impaired 2 Sam. 19.35 So in this decrepit age of the World it 's Spirituall senses are lost 't is so blind that it cannot discern between Light and Darknesse Truth and Errour so deaf that it cannot hear the voyce of the Charmer charme he never so wisely so senselesse that it cannot savour the things of God Vse Whilst we complain of the badnesse of the times let us not make them the worse for us but let us so walk that we may make these last times the best times and these Perilous times Glorious times Get convincing lives be burning and shining lights Walk up unto your Priviledges answer your Gospel-light with Gospel-lives how oft is this duty prest upon us Eph. 4.1 Phil. 1. â—7 Col. 1.10 1 Th. 2.12 We should all make the times and places we live in the better and not the worse for uâ— Magistrates should be so zealous against evill-doers and Ministers so active against Sin and Error and Governours of Families so carefull to Rule for God that
as tend to the preservation of the land both in its Being and Well-being I have insisted the longer on this Point that the world may see Religion is no enemy is to Caesar. I come now to remove those more especiall Pretences and Fig-leaves under which the Covetous would hide themselves 1. Obj. 'T is but a small sin say some 't is Frugality Thrift Good-husbandry c. Answ. Is Idolatry and spirituall Adultery a small sin Is the root of all evill and the breach of all the Commandements a small matter is it a matter of nothing that brought the Leprosy on Gehazi and his posterity stoned Achan and brought Iudas to the haltar 2. Know that the Devil puts the finest names upon the fowlest Vices Heresy is New-light Sottishnesse is Sanctity Pride decency Drunkennesse good-fellowship and Covetousnesse good-husbandry though it brings men to beggery Prov. 11.24 there is that withholds more then is meet and it tends to poverty 2. Object I do but make the best of mine owne and that is no sin Answ. 'T is true in just and honest wayes we may make the best of our own but if you go about by Usury Oppression c. to raise your self and yours then you make the worst of your own Hereby you get care to your selves envie from your neighbours become a prey to theeves bring perill to your persons curses on your children Law for your Heires and damnation to your Soules 3. Object We have a great charge of children and many to provide for now Parents are commanded to lay up for their children and he that provides not for his own is worse then an Infidell 2 Thes. 4.12 Answ. Some have no charge but themselves yet they drudge and are never satisfied Solomon tells us there is one alone and not a second yet there is no end of his labours Eccles. 4.8 2. Suppose thou hast children yet how dost thou know what thine heire may be he may be a spend-thrift and wast that in a short time which thou hast toyled for all thy dayes Eccles. 2.18.19 3. Though Parents may must provide for their own yet it must be in a moderate prudential manner not with a carking vexing distrustful care pious education is the best Portion that can never be lost Piety hath the promise the promise virtually is every thing this is the riches which God commands Parents to provide for their children Psal. 75.5 6 7. Deut. 6.6 7. to teach them Gods Statutes and bring them up in his feare Ephes. 6.4 We may love our children but it must be In and For the Lord we may not to raise them ruine our selves nor to make them rich make our selves poore nor to get Temporalls for them loose Eternalls for our selves 4. Suppose you do get riches for your children yet how knowest thou whether ever thy children shall enjoy them for as riches are uncertain in getting and uncertain in keeping so when we dye 't is uncertain to whom we shall leave them Thine enemies may be thine heires for ought thou knowest many rich men of late have found it so in many parts of the Land Many times the riches of the wicked iâ— laid up for the just whom they most hated Prov. 13.22 as Nabals was for David Hamans for Mordecai and the Canaanites for the Israelites Hence Christ makes it the note of a â—oole so to mind Temporalls as to lose Eternalls Luke 12.16 c. That rich fool like a secure Epâ—cure sings a requiem to his soule and promiseth himself many years when he was not sure of one day But what saith God to this covetous Caitiff with his new Barns when he might have laid up his corn more safely in the poors bellies v. 20. First he 's called a fool for his paines The World accounts such wise men but in Gods Dictionary their name is Fool and their folly appeares in that they never think on the shortness of their lives the uncertainty of riches and the great account which they must give for them 2. God comes sudenly and unnexpectedly upon him This night shall thy soule be taken from thee Thou dreamest of many yeares behold in this night of thy ignorance and darkness in this night of thy security and negligence whilest thou art glorying in thy riches Bags and Barnes comes a Feaver Plague Sword c. and sweepes thee and thine away 3. The devill fetcheth his soul against his will a rich worldling is loth to dye a good man patiently and quietly commits his soul to God 1 Pet. 4.19 but a wicked mans soul is required of him This night they viz. the Devills whom thou hast served and obeyed shall require thy soule for as the good Angels do carry the souls of the godly into Abrahams bosome so the evill Angels carry the souls of wicked men into hell Lastly his folly appears in heaping up riches when he knew not who should gather them Then whose shall these things be which thou hast provided q. d. thou labourest and toylest for thou knowest not who whether for a Friend or Foe a Kinsman or a Sranger a Wise man or a Fool a temperate man or a waster if thy Friends have them they may do them good and they may do them hurt they may help and they may hinder them they may be blessings and they be curses to them How many have been undone by the estates that have been left them and had been happy if they had not been so happy they might have been rich in Grace if they had not been so rich in goods 4. Obj. We are Religious and therefore not Covetous Answ. It doth not follow for a man may practise all the duties of Religion and yet be a covetous wretch as we see in Iudas and the Scribes and Pharisees who fasted made long prayers gave alms yet Christ taxeth them for covetousness Mat. 23.14 So Ezekiels Hearers Ezek. 33.31 32. covetousness is a secret sin and cleaves close to the natures of the best Hence Christ warnes his own Disciples to beware of it Luke 12.15 21.34 Yea the more pious any man is the more the Devill will tempt him to this sin This made St. Iohn write to those that were strong in grace and fathers in Christs Schoole to take heed of loving the world 1 Ioh 2.15 5. Obj. Men praise me and therefore I am not so bad as you would make me Answ. Yet God abhorres them Psal. 10.3 and though all thy fellow-prisoners praise thee yet if the Judge condemn thee thou art undone for 't is not he whom men commend that is commendable but he whom the Lord commends Rom. 2.29 He that would see any more let him peruse M. Capel on Tentat Part. 3. Sect. 8. p. 329. Edit ult Quest. But what Meanes must I use to overcome this sin Answ. You must first remove the Causes as Physicians use to do and then the effect wâ—ll cease Now the
man to marry before five and twenty nor a young woman till twenty My Reasons are 1. Because the married Condition requires people that have some experience in worldly Affaires and specially in Religion 1 Peter 3.7 the Apostle would have the Husband to be a man of Knowledge Now this Knowledge how to govern a Family wisely and religiously cannot be attained without a considerable time Adam was a Man of full Age and Eve a Woman not a Childe when God brought her to Adam Of all people that we read of in the Scripture Kings did use to marry soonest that so they might have Heires betimes yet we reade of few of the Kings of Israel that married before twenty 'T is not for Children and green-heads rashly to run upon such weighty undertakings they that marry in such haste shall repent by leisure 3. Mutability and unconstancy they be not settled nor stayed in their judgements 'T is the younger sort that usually are led away with errour Old Birds stayed Professours are not so soon caught with this Chaffe Hence the Apostle Exhorts young Timothy to continue in the Truth 1 Tim. 4 16. 4 Rashness Headiness and Revenge such were Rehoboams young Counsellours 1 Kings 12.6.10 Youth is voyd of judgement Prov. 7.7 and apt to fly in the face of a Reprover 5. A disesteeming and sleighting of old Age. They were young ones that mockt the Prophet 2 Kings 2.24 and despised Iob 30.1.12 'T will be our wisedome to fly these lusts betimes It s a comely sight to see mortified and self-denying young people They are subject to stronger Temptations and more violent Affections there is a greater propensity to sinne in youth and therefore the Obedience is the more excellent and acceptable when out of love to God we can break through all these Young persons have many suiters the World the Flesh the Devil all cry be mine be mine They all ly in wait for the flower of our dayes The Flesh casts baits the World digs pits and the Devil sees snares So that unless we be magnanimous and resolute we shall be foiled and overcome 6. A sixth sinne of Youth is Neglecting the seasons of Grace not knowing the day of their Visitation a sleighting the tenders and offers of Gods Grace unto them There is a time when the Lord cometh a wooing to the Soul and by the motions of his Spirit knocks at the doores of our Hearts for entertainment Revelations 3.20 The Devil doth his utmost to hinder the match and therefore he perswadeth young persons that they are too young to be godly and too young to deny themselves in point of pleasures and carnall delights he tells them they may believe and repent time enough hereafter when they are Old He dealeth with them as the Philosopher did with the young man that came to him desiring him to tell him when he should marry Oh said the Philosopher thou art too young not yet not yet at last he grew old and then he came to know when he should marry Not at all now said he The Application is easie 1. Let such consider that there are thousands and ten thousands now in Hell that thought to have repented Hereafter Many have an Intentionall but no solid Repentance they resolve to repent but they resolve not when and so delay till the day of Grace bee past 2. Consider it is not in our power to repent when we please God must give us the Grace 2 Timothy 2.25 they way of Man is not in himself It is God must turn us or we shall never be turned Iremiah 31.18 He must draw us or we shall never runne after him Canticles 1.4 Iohn 6.44 We must observe Gods time or we loose all 3. How dost thou know that thou shalt live till thou art old younger and better then thou are gone Shorter graves then thine may be seen 4. Suppose thou shouldest live till thou wert old yet thy heart may then be so hardened that thou canst not repent and because when God called thou wouldst not answer therefore thou shalt cry and shalt not be heard Prov. 1.24 Ier. 22.21 22. 5. If it were in our power yet we may in no wise deal so dis-ingeniously with our God as to give the Devil the Marrow of our Youth and reserve the dry bones of our old Age for God It is no wisedome to lay the greatest load on the weakest Horse Old Age though in it selfe it be a Blessing yet is accompanied with many troubles sicknesses and diseases they are the Dreggs the Lees the Winter of our dayes As all Rivers meet in the Sea so all diseases meet in Old Age Hence it is called the evil day Eccles. 12.3 4 5 c. then the Eyes grow dimme the Eares deafe the Hands tremble and the Leggs are feeble and the Memory failes 'T is a time of spending not of getting and such compulsive Repentance is seldome true They are cursed that offer the blinde and the lame in Sacrifice Malachi 1.8 ult and if the blinde and the lame were abhorred of Davids soul much more of Gods 2 Samuel 5.8 'T is the greatest Wisedome in the World for young persons to know the day of their Visitation and to improve the Seasons of Grace seeking the Lord while he may be found Isaiah 55.6 and opening when he knocketh 'T is good sayling whilest the Ship is sound the Pilot well the Marriners strong the Gale favourable and the Sea calme The onely way to finde the Lord when we seeke him is to seeke him in due time even Now 2 Corinthians 6.2 Behold Now is the acceptable Time Now he calleth all men every where to Repent See how the Holy Ghost prevents Objections I 'le repent hereafter No it must be now Acts 17.30 31. Object I am rich or I am poor I am a Iew or a Gentile and cannot repent Answ. He calls All men Object I dwell amongst ill neighbours Answ. He calls all men every where The time present is the only time the Time past is gone the time to come we have no assurance of the time present is our time Hence we are called upon so oft to obey whilest 't is to day Psal. 95.7 8. Heb. 3.15 and to return i. e. presently Isai 21.12 In all obligations say the Lawyers where no time is specified there the condition is presently to be performed So Ier. 13.15 16. Zech. 1.4 Zeph. 2.1 2. Now because we are naturally averse and backward to this special duty I shall give you 20. Considerations to Quicken you 1. Consider that this speedy repenting and turning to God in our youth is Comfortable because 't is a good evidence of the Truth of our Repentance as late Repentance is seldome true so speedy repentance is seldome false It 's a good sign we have made God our God indeed when with David we can seek him early Psal. 63.1 and with Zaccheus we make hast to receive him joyfully Luke 19.6 This
unrighteous so are not Gods they are perfectly just and righteous altogether 13. 'T is precious 1. In respect of profit 't is better then Gold â— In respect of pleasure 't is sweeter then hony By gold David notes all riches and the things of greatest worth in the world and by much fine Gold he meaneth all gold how pure or precious soever even the finest refined gold that hath been oftnest tried in the fire No riches like the word Hence David calls it his Heritage and Portion Psal. 119.11 as if he had nothing else in the world to trust to and therefore he prefers it before all worldly excellencies Psal. 119.72.127 the Law of thy mouth is better to me then thousands of gold and silver It excells Gold in five respects 1. Gold is but an Earthly good but the riches which the Scripture brings is Spirituall 2. 'T is but a common good wicked men as Esay Ahab Nabal the Turk the Pope have it in abundance a man may be outwardly great and yet inwardly miserable 't was great Caesar that said I have been all things and yet am never the better But the Grace which the Scripture brings is a speciall blessing peculiar but to a few 3. Gold cannot comfort a man in the day of distresse whether it be personal or national 'T is rather a snare then an Helper then Proverbs 11.4 Ezek. 7.19 Zeph. 1. ult But the word of God hath breasts full of consolation for the people of God in all their distresses Psalm 119.92 4. Gold cannot breed contentment yea the more men have oft-times the more they covet But the word teacheth men godlinesse and this in the power of it breeds contentment which is better then gold 1 Tim. 6.6 5. Gold may be lost Thieves may rob us of it rust may consume it and especially when death comes we must part with it But true Grace which is wrought in us by the word and spirit of God can never be lost Where ever we go it will go with us 'T is fidus Achates a faithfull friend which will never leave us till it have brought us to glory Rev. 14.13 Oh that I could convince men of the truth of this viz. that the saving knowledge of God in his word is better then Gold Tell men where they may have gold and we see how they ride run dig delve and all for a little perishing gold which cannot satisfy them Isay 55.2 But this true Treasure which is hidden in the word of God very few labour for and the Reason is mens hearts are earthly carnal sensual and savour not the things of God Oh that such would hearken to the counsell of Solomon Prov. 8.10 11. receive instruction and not silver and knowledge rather then choice gold Prov. 3.14 15. and to a greater then Solomon Revel 3.18 Buy of me gold i. e. the Graces of the Spirit as Knowledge Faith Obedience c. Build not on the Hay Wood Stubble of mens fancies and inventions but build on the pure sure sound doctrine arising from Gods word this is called Gold 1 Cor. 3.12 and one day will be better to us then all the gold in the world 14. For delight and pleasantnesse Gods word is sweeter then Honey yea then the purest finest honey which flows from the comb Prov. 24.13 14. and 16.24 the lips of the spouse are said to drop as the honey comb i. e. her words are very pleasant sweet and grateful Cant. 5 3. and when the Scripture would express the sweetnesse of any thing it borroweth this allusion sweeter then honey Ezek. 3.3 Revel 10.9 10. Old men are all for profit and young men for pleasure here is gold for the one and honey for the other Gods word brings more true pleasure to the soules of those that obey it then the sweetest honey doth to the taste Quest. If the word be thus precious and sweet how comes it to passe that most men in the world see not the preciousnesse nor taste the sweetnesse of it Answ. The God of this world hath so blinded their eyes that they cannot see the Excellencies of the word The Sun is full of light and lustre but the blind man for want of sight cannot discern it The word is full of sweetnesse but mens hearts are so taken up with the enjoyment of present things that they cannot taste nor relish the things of God 'T is but lost labour to put a cordial in a dead mans mouth The fault then is not in the word which is as precious pure delightfull and sweet as ever but the fault is in our corrupt minds which are so blinded and hardned with sin that we cannot perceive nor receive the word Let 's beseech the Lord to spiritualize our hearts and then we shall be able experimentally to say How sweet are thy words unto my taste yea sweeter then Honey to my mouth Psal. 119.103 As none know the sweetnesse of honey but such as have tasted it so none know the sweetnesse of Gods word but the people of God who experimentally know the worth of it To them and to them onely 't is more precious then gold and sweeter then honey To them the most excellent and delightfull things in the world are base and bitter drosse and dung loathsome and noysome in comparison of Gods word 15. 'T is a speciall preservative against sin V. 11. and Psal. 119.11 't is one speciall piece and part of our spiritual armour whereby we defend our selves against sin and Satan Ephes. 6.17 by this Christ Steven Paul and the Martyrs defended themselves and offended their enemies Matth. 4.47 This will Antidote and arm us with invincible arguments against sin and Satan Doth the Devill tempt thee to covetousnesse cruelty Usury the word will tell thee that no such person shall come into Gods Kingdome Psal. 15.5 Gal. 5.22 Art given to fornication adultery uncleannesse the word will tell thee that God will judge such Heb. 13.4 Art tempted to Apostasy remember Heb. 10.38 Mark 8. ult Rev. 21.8 Art tempted to pride remember God resists the proud Iames 4.6 1 Pet. 5.5 Art tempted to hypocrisy remember Hypocrites have the lowest place in hell Matth. 24.51 Art tempted to defraud and over-reach thy neighbour remember the Lord is an avenger of all these things 1 Thes. 4.6 though men may carry many things so subtilly as to escape the justice of men yet they shall never escape the hand of God Art tempted to break thy Covenant the Scriptures still tell thee what befell Zedekiah for this sin Ezek. 17 18. The very root of all that Atheisme and Profanenesse that is amongst us is this that either men do not know the Scriptures or else they do not believe them 16. It brings a great Reward not to those that onely hear it know it praise it but to those that practise it V. 11. yea the very obeying of Gods commandements is a reward it self
of all sins Gospel sins and unbelief not prizing Christ nor receiving him into our hearts but like the Gadarens preferring our swinish lusts before him This is that damning sin which Virtually is every sin and binds the guilt of all sin upon the soul Iohn 3.19 Let us then promptly obey him and readily submit our wills to his Will let us take him for our Lord as well as for our Saviour Many would have him Jesus to save them but not a Lord to Rule them but he will save none such as obey him Hebr. 5.9 God hath joyned Lord and Saviour together and we must not separate them both in the Text and Philippians 3.20 Titus 1.4 We must yield him sincere Obedience if ever we look for any benefit by him 't is not crying Lord Lord but doing his will that he expects Matthew 7.21 Hence Christ reproves the Pharisees for their Vocal and Verbal subjection and ingemination of Lord Lord Luke 6.46 why call ye me Lord Lord and doe not the things which I require Many speak like Angels of Light but they act like angels of darknesse They defie the Devil in words but Deifie him in works All such mens Religion is Vain and abominable Isay 1.11 to 16. and 66.3 Christ hath abundance of dishonour done to him in the world by such formal professors we should labour to fetch off that dishonour by walking in the power of Religion and adorning our Profession with a pious conversation 1 Pet. 2.12 Who shall judge the quick and the dead Here we have First the Person judgeing Christ. Secondly the Persons judged All men from the beginning of the World till the end there of all such as shall be alive at Christs coming or dead before That there is a Day of Judgement appointed by God is aboundantly proved by all that have written on the Creed If any Atheistical Quaker shall deny it he deserves Punishment rather then an Answer Yet if any desire to be satisfied in that Particular Master Clapham hath spoken very well to that point I delight not if I can chuse to have any thing to doe with unreasonable men I shall therefore confine my selfe to the Text. 1. Observation Christ shall be the Iudge of all the World Now there are many subordinate inferiour Judges now Christ judgeth Mediately by men but in that great day of the Lord Christ onely shall be Judge when he shall have put down all Rule and all Authority and shall judge men immediately in his own Person God hath committed all Iudgement to the Son Iohn 5.22 and hath ordained him to be Iudge of quick and dead Acts 10.42 Romans 14.10 2 Corinthians 5.10 Question How is Christ the Iudge when God is called the Iudge of all the wâ—rld Gen. 18.25 Eccles. 3.17 2. The Word is said to Iudge us John 12.48 3. The Saints are said to Iudge the World Matthew 19.28 1 Cor. 6.2 3. 4. And one wicked man is said to Iudge another Answer These knots are easily untied by distinguishing 1. There is Iudicium authoritatis an Authoritative judgeing which resides in the King as in the Root and Fountain and so God is Judge himself in respect of Authority Psal. 50.6 Romans 2.16 Hebrewes 12.23 As for that in Genesis and such like places it may be understood of Gods Providential exercise of judgement in this world as Moderatour and Governour thereof and not of the Ultimate Judgement at the last day 2. There is Iudicium Probationis a judgeing by way of External administration execution and promulgation of the definitive Sentence and thus Christ is Judge alone all judgement in this respect committed to the Son the Father judgeth no man but by him Iohn 5.22 God hath the Power but the Son hath the Commission to execute that Power for though it be an Action common to all the three Persons in the Trinity yet the Execution of it appertains to the Son 3. There is Iudicium Declarationis a Declaration Judgement and so the Law judgeth the Judge doth but pronounce the judgement of the Law Iohn 12.48 Rom. 2.12.16 We shall be judged at the last day both by Law and Gospel 4. There is Iudicium Assessionis Approbationis a Judgement by way of assent and approbation and so the Saints shall Judge the world they shall sit as Assessors and be approvers of what is done We see at the Assizes the Judge gives the final and definitive Sentence and the Justices on the Bench that sit with the Judge do assent and acknowledge the judgement to be true and just This honour have all and only the Saints even the least and meanest of them shall judge their Judges and help to condemn those that formerly abused and condemned them 1 Cor. 6.2 3. they shall be on the Bench when Angels and wicked men shall be at the Bar. Those proud infernal fiends which did molest and disquiet thee shall now be disquieted by thee in Christ thy head thou shalt adjudge them to their everlasting Prison As Joshua's souldiers set their feet upon the necks of the Cananitish King So the poorest Saint shall at the last day triumph over all the enemies of his salvation to such the promise runs Râ—vel 3.21 To him that overcomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that by the Power of Christ is still overcomming the enemies of his salvation though he cannot overcome them by way of Equality so perfectly as Christ did yet if by way of conformity and similitude we resemble him in our measure and degree we shall raign with Christ and sit with him in his Throne This is a great dignity that the Judge and Saviour of all the world should so highly exalt his poor contemptible servants to be part of that Royal train which shall attend the great Judge of all the world 1 Thess. 4 15. and to be Coassessours with him on the Bench in that great and glorious day of the Lord. But this Dignitie calls for Dutie we must walk as becomes the Judges of the World Judges must or at leastwise ought to be Just and inoffensive men 2 Samuel 23.3 Our righteousness must condemne the worlds Unrighteousness our forwardness the worlds back wardness our Faith the worlds Unbelief as Noah did Hebr. 11.7 Many walk so loosely and profanely as if they meant to Iustifie rather then Iudge the world their Hypocrisie and Apostasie is too visible to all 2. It should admonish us to beware of wronging the Saints It 's dangerous abusing Judges such will cry one day to be hid from the sight of them Love them therefore now delight in their company succour them in their Necessities Christ takes the courtesies and injuries which are done to them as done to himself Matt. 25.35 c. 5. There is Iudicium comparationis a judging by way of comparison and so not onely the Saints but one wicked man shall condemne another that is worse then himselfe Tyre and
Matthew 3.3 He proclaimed the coming of Christ into the World Thus Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Herald to publish the Gospel Be instant The Word signifieth to stand over it stand close to it or to stand much upon it To be instant in Preaching implies a standing to it with diligence and earnestnesse hence Tindal renders it Be fervent in Preaching We must rouse up our selves to the work we shall meet with many dangers difficulties discouragements we must expect many Temptations from within and from without us from profits pleasure ease so that if we be not Instant and Urgent in the work offering a kind of holy Violence to our selves we shall fail in the duty and though for the present we see no fruit of our labours yet must we not give over but be instant and unwearied in the work of the Lord and even compell men to come in to Christ Luke 14.33 In season out of season Q. D. Preach the Word on all occasions take all Opportunities be active in the duty he that will be a Bishop must be apt to teach 1 Timothy 3.3 1. We must Preach in season i. on the Lords Day that is the ordinary time set apart by God himself for this duety This season Christ and his Apostles usually observed Marke 6.1 Luke 4.16 Acts 2.46 and 13.14 and 20.7 2. There are times and seasons when the Word may be most acceptable and most profitable to the hearers as when Gods hand lies heavy upon a people and they are broken with some great affliction then is a time to speak a word in season then they will hear our words for they are sweet Psalm 141.6 2. Out of Season Not that the Word is ever out of season in it self for it is the Bread of Life all other meats have their times and seasons but Bread is the Staffe of Nature and is never out of season There is no season unseasonable for so seasonable for so necessary a duty in the Opinion of a Natural man and in the eye of carnal reason it seems sometimes to be out of season as when it is preached on the week day when Pastor and people have profits and pleasures and worldly imployments to draw them off Now a Sermon seems like snow in Harvest to such earthly souls it is out of season with them yet even these seasons which the world judgeth unseasonable must a Minister redeem for preaching Thus Christ himself did not onely preach on the Sabbath day but on the week dayes also Luke 8.1 and 19.47 We must not to favour our selves preach once a moneth or once a day but we must be diligent labourers in the Lords Vineyard if we expect our penny So that there is no contradiction in these commands both may and must be done by a faithful Minister who must Preach in season when God gives the opportunity and the people desire it Nehem. 8.1 Acts 13.42 and out of season when peoples hearts are so distracted with worldly cares that they have no desire after it Now if Ministers must preach the Word in season and out of season then People must hear the Word and be instant in season and out of season Preaching and Hearing are Relatives if there lye a Necessity on us to Preach by the same Rule there lieth a Necessity on you to hear you must redeem time from your worldly affairs to attend on this Ordinance not onely on the Lords day but even on the week day It will not repent you when you come into your Kingdome The comfort and peace which you will gain by a right attendance on this Ordinance will abundantly recompence all worldly losses you shall incur by it Let thy bodily affairs wait on thy Spiritual and the lesser give place to the greater we have a notable instance for this in the men of Bethshemesh who were busie at their Harvest till the Arke came and then for joy they lay by all and goe to offer Sacrifice 1 Sam. 6.13 14 15. Question But would you have us cast off our callings and doe nothing but follow Sermons Answer By no means for he that commands us to be swift to heare Iames 1.19 commands us also to be diligent in our callings yet whetting is no letting the oyling of the wheels doth not hinder the going of of the Clock An houre spent in hearing a Sermon is no hinderance to our particular calling We can spend two or three houres in Visiting our friends and think it no impediment to our Temporal imployments So that in Cities and Towns especially where people may meet conveniently in respect of cohabitation it will be their wisedome to improve these opportunities for their spiritual advantage as they did Acts 13.42 who desired the Apostles to preach in the space between that and the next Sabbath on the week day saith Diodat Reprove Rebuke Exhort Having spoken before of Preaching in General now he comes to the particular branches of it whereof the first is to reprove such as are erroneous in Judgement by Scripture demonstrations to confute and confound them and put them to silence Titus 1.9 2. Rebuke and chide such as are exorbitant in their manners and corrupt in their lives others may doe it ex Charitate Leviticus 19.17 Ministers ex Officio with all authority Titus 2.25 1 Timothy 5.20 Isay 58.1 Many call it Rayling when it is onely Rebuking by this means some may be reclaimed others restrained and the wicked left without excuse 3. Exhort such as run well to persevere Comfort the dejected quicken the slothful the words of the wise are as goads to rouse men out of their dulness Eccles. 12.11 people then must suffer the word of Exhortation to work on their Affections without quarrelling or fretting against it Hebrewes 13.22 q. d. Reprove all errours rebuke all sins and exhort to all Duties yet still with the spirit of Love and meeknesse that we may convert and not exasperate them so that the Apostle here repeateth and presseth again these Ministerial Dueties before mentioned 2 Tim. 3.16 With all Long-suffering Here is the manner how all these must be done viz. with a great deal of Patience and lenity least we become dispondent because we see not the present fruit and success of our rebukes and exhortations Our reproofes never work kindly unless people see that they come from a patient and a loving mind We must doe all in Love and in the spirit of meeknesse mourning for their folly and endeavouring their restauration We must doe nothing proudly superciliously or Tyrannically but do all with a Paternal affection without malice wrath bitternesse If a man have broke his bones or lost his sight we do not use to revile him or rage against him but we pitty him we pray for him we bemoan his condition A little Patience will not serve a Ministers turn who hath to doe with all sorts of persons he must get a
Yea they are so far from pleading the merit of their works that they forget them which is mentioned to their praise Matth. 25.44 Phil. 3.13 yea they disown them as to this account Iob. 9.15 and 10.15 Isay 64.6 yea the Apostle tells us here that this Crown of Righteousness was laid up by God in Heaven as an Inheritance freely prepared for him but no way merited by him 4. This wrastling and running of the Saints can no way merit salvation because it is imperfect and impure being mixt with many sins and failings but the works which merit salvation must be perfectly pure for to make a worke meritorious foure things must concur 1. The work must be properly our own and not his of whom we pretend to merit Now all our good works come from God Iames 1.17 it is he that worketh in us both to will and to doe Philippians 2.13 2. It must be opus indebitum a worke to which we are not bound but the Apostles running and wrastling was opus debitum imperfectum yea if we could doe ten thousand times more then we doe yet stil we should be but unprofitable servants and so might expect punishment rather then reward 3. It must be some way profitable to him from whom we expect our reward but if we be never so righteous the benefit is ours not Gods Iob. 35.7 Psalm 16.2 4. It must have condignity to the reward expected and have an equal worth and proportion with it Now what proportion is there between our finite imperfect actings and the reward of Eternal life which is infinite and perfect Against these Merit-mongers see Davenants Determin Quaest. 34. Doct. Downam on Justif. l. 8. c. 1. p. 347. Perkins Reform Cathol Point 5. Willets Synops. controvers 19.2 3. p. 1305. Doctor Halls old Relig. cap. 6. Master Gatakers Sermon on Gen. 32.10 p. 269.291.303 fol. Alting P. 2. Q. 61. p. 292 and above all Doctor Mortons Antidot contra merita Objection Estius and Jansennius urge yet further that Christ will not simply Give but he will Render this reward to the godly as a due debt for their good workes Answer 1. They are weak Arguments which are grounded on meere Criticismes 2. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dabit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddet are used promiscuously one for the other in Scripture as Matthew 27.53 Luke 4.20 and 9.42 Acts 4.33 So in other words and languages compounds are oft used for simples 3. Dabo yet this Rendering denoteth Gods free-gift according to his gracious promise to his people and that after their labours and according to their works not for any merit in their works foreseen Hence it is called the reward of Inheritance Colossians 3.24 Now as the Son is born an Heir and so cannot merit his Inheritance so the children of God are all Heires and the Inheritance is prepared for them before their good workes are done Which the Lord the righteous Iudge shall give me That is Christ who is the Lord and righteous Judge of all the world He is called The righteous Iudge because he will Judge in righteousnesse Acts 17.31 and will execute the righteous judgements of God on the wicked and relieve his people 2 Thes. 1.6 7. The Apostle keepeth to the Metaphor still taken from Runners and wrastlers for prizes at the Olympick games in which there were certain Judges called Brabentae to observe those that were Victors and to give just sentence on the Conquerours side In that day i. that great and glorious day of the Lord Christ when he shall come to judge the world in righteousness rendring to every man according to his works 1 Cor. 3.8 then shall all believers be glorified both in soul and body and shall receive the full reward of all their labours The day of the generall judgement is oft called in Scripture Emphatically That day 2 Tim. 1.12 Matth. 7.22 and 24.36 by way of eminency as being the day of dayes the most illustrious and glorious day that ever was or ever shall be The most terrible to the wicked and most comfortable to the godly who are commanded to lift up their heads for joy when they but think of it what will they do when they shall see it Question Did not Pauls soul receive the Crown of Righteousness as soon as it was separated from his body how then is he said to receive it at the day of judgement Answer It is true the souls of the Saints as soon as ever they part from the body goe immediately to bliss Revel 14.13 and dwell with Christ Philippians 1.23 Iohn 17.24 1 Cor. 13.12 and 2.5 6. Revelations 4.8 and 5.8 and 7.9 They receive a great measure of happiness before the day of judgement for they enjoy the beatifical vision of God now Hence the spirits of just men are said already to be made perfect Hebrewes 12.23 comparatively viz. in comparison of what they were here though in comparison of what they shall be after the Resurrection they are still imperfect Rev. 6.10 11. But at the day of judgement then the saints shall receive a full and perfect reward both in soul and body conjunctly Colossians 3.4 1 Iohn 3.2 Now they are in glory but then they shall be in perfect Glory and enjoy a clearer Vision of God Then the desire which the soul hath to its body shall be fulfilled As the damned in Hell have not that full torment they shall have at that day so the saints in heaven have not that fulness of joy which they shall have at that day when soul and body shall be united See more to this point in Master Baxters Saints rest p. 2. c. 10. Master Newtons Orthodox Evangel c. 15. p. 327.336 And not to me onely but to those also that love his appearing Q. d. He will give this Crown of Life not onely to me but to all the faithful who may be known by this note that they love and long for the glorious comming of their Lord and Saviour to judgement Least any should think that this Crown was peculiar to Paul who had done and suffered so much for Christ he extendeth it to all believers and telleth us that Christ hath prepared it for them as well as for him Having spoken of himself in Thesi he cometh ad Hypothesin and applieth it to all the faithful The wicked have guilty consciences and so can have no love nor desire after that day they are besotted with the world they have their joyes and their portion here they have their heaven and happinesse here they can expect none hereafter The godly like Lazarus have their sorrowes here now they are tempted tossed troubled which maketh them long for Christs coming They are married to Christ and therefore like a faithfull Spouse they long for the Bridegroomes coming The summe and substance of all this q. d. My life is a warfare and behold I have fought a good fight which I
An Epistle to the READER AMongst all the Tractates in Divinity written by English men in English which are very many and many of them very excellent and highly esteemed even by learned men of other Nations there are none more useful in some respects or more serviceable to the Church of Christ then such of them which are Commentaries and Expositions upon the holy Scriptures Witness Ainsworth upon the Pentateuch Willet upon Genesis Exodus Leviticus Daniel Romans and Iude. Perkins upon the Galatians Bifield upon the Colossians Taylor upon Titus many others Insomuch that if we had such like English Commentaries upon every Book in the Bible I doubt not but it would very much tend to the right understanding of the Scripture thereby to the further propagation of Truth Godliness throughout the whole Nation The Reverend Learned and Religious Author of this ensuing Treatise hath undertaken to give us a Practical and Polemical Exposition upon the third and fourth Chapters of the latter Epistle of S. Paul to Timothy of which it may truly be said That it is both elaborate and judicious And that he doth not serve the Lord with that which cost him nothing There is in this excellent Commentary the sum of nigh 30 years studies and the Epitome of all those choice things which this worthy Minister of Christ hath ever either heard or read And therefore I doubt not but it will fully answer expectation and be gladly entertained by the godly learned Readers Especially if they consider That the Author of this Book is the same Person who hath by former Books guarded the Pulpit from unordained Preachers The Font from Antipaedobaptists The Schools by the defence of human learning And the Ministery and their maintenance in a Latine Treatise called Sal Terrae His abilities are already sufficiently known to the world by these and many other of his works and therefore there is no need to add any thing more in way of commendation Vinum vendibile non opus habet hederâ suspensâ My prayer to God is That this large and yet pithy and learned Exposition may obtain the end for which it was written That it may do good to future Generations and speak to the world when the Author is gone out of it to enjoy the Kingdom provided for him from all Eternity Thy servant in the work of the Ministery EDM. CALAMY A Practical and Polemical COMMENTARY Or EXPOSITION UPON The Third and Fourth Chapters of the latter Epistle of Saint Paul to TIMOTHY WHEREIN The Text is explained Some Controversies discussed Sundry Cases of Conscience are cleared Many Common Places are Succinctly handled and Divers Usefull and Seasonable Observations raised By THOMAS HALL B. D. and Minister of Kings-Norton in Worcester-shire Versatur ob oculos nostros profanus ille Christianismus Aevi extremi quem praesaga Pauli mens ante tot Secula penicillo Spiritús Sancti depinxit Scult in 2 Tim. 3.1 Psal. 119.72 The Law of thy mouth is better to me then thousands of gold and silver Rev. 12.12 Wo to the Inhabitants of the Earth and of the Sea for the Devil is come down unto you having great wrath because he knoweth that he hath but a short time Imprimatur EDMUND CALAMY LONDON Printed by E. Tyler for Iohn Starkey at the Miter at the North door of the middle Exchange in Saint Pauls Church-yard 1658. Academiae Cantabrigiensis Liber TO THE RIGHT WORSHIPFUL Richard Hemming Mayor Richard Vernon Sheriffe with the Aldermen the Reverend Ministers the Common-Council and the rest of the Inhabitants of the City of WORCESTER T. H. Dedicateth this Practical and Polemical COMMENTARY as a Testimony of his unfained Love and best Respects to that his Native CITY Dearly beloved in the Lord MY hearts desire and Prayer for you is that you may be saved And since God saveth none ordinarily but by means I here present you with a Practical Book which by the blessing of God may be a means to lead you safely through this Wilderness to the heavenly Canaan Here you will finde Directions for all sorts for Magistrates and Ministers for Superiours and Inferiours Here you have Antidotes against those nineteen sinnes of these last and worst times which are so rife both in City and Countrey for where can a man goe but he shal finde such as are Self-Lovers Covetous Boasters Proud Blasphemers False-accusers Covenant-breakers Vnholy c. So that the Treatise is very seasonable the good Lord make it profitable To this end First You that are Rulers must Rule for God you must not bear the sword in vain but you must be a Terror to Drunkards Swearers Sabbath-profaners Whore-masters Seducers Blasphemers and all the rabble of Hell 'T is an old complaint that England hath golden Lawes but Leaden Executioners Be Zealous therefore for God we never lose by venturing for him Remember that at the last day you must give an account of your Steward ships of those Offices Talents and Opportunities which you have received and what good ye have done in your yeare what Vices have been punished what Goodnesse hath been promoted and what disorders rectified A Zealous Magistrate is the best Common-wealths-man such a Nehemiah is a means to keep off wrath from the City and Place of his abode When Men punish God spareth but when men spare then God ariseth to execute judgement on the wicked Mistake me not I plead not for Cruelty or rigour but for Iustice as Magistrates must be Clement and Mercifull as occasion requireth distinguishing of sinners observing who offend through weakenesse and who of wilfulnesse So he must be just and sharp against incorrigible and incureable Offenders least they infect others Be Men of publicke Spirits cast off all self-seeking and private-spiritednesse I could wish that every Magistrate had Master Iacombs Sermon on Acts 13.36 it is an excellent piece and will teach you how to serve God in your Generations 2. You that are Under-Officers must in your spheere be also active for God little Birds we see sometimes set the greater on singing your zeale may quicken others Doe but doe not over-doe your duties least you bring an Odium upon Religion by your Pharisaical rigour and austerity but doe all in a Spirit of Wisedome Love and Meeknesse else you may sinne in over-doing as well as in Under-doing 3. You whom the Lord hath set as Spiritual Watchmen in the City it concerneth you to promote his work with one shoulder and one consent Unanimity is the glory of Societies and maketh them invincible The Primitive Christians were of one heart and one soul they had a holy conspiracy in the wayes of God Acts 4.32 When the shepherds are divided the flock must needs be scattered and Gods work hindred If there be four Oxen in a Team and these four draw foure several wayes the worke must needs go backward but when all draw jointly together how comely pleasant and easie is the work The
Application is easie Take heed of that Rock of offence and Roote of division The gathering of Churches out of Churches which is indeed the destruction of Churches 'T is an uncharitable and an unscriptural Practice There is no Precept nor President for it in all the Book of God The Dissenting Brethren were not able to produce one example out of Gods Word for the gathering of Churches out of Churches though they were pressed to it by the Reverend Assembly of Divines We read in Scripture of Gathering Churches from amongst Heathens but never of gathering Churches out of constituted Churches Were England a land of Heathens and no Church planted amongst us it might be proper enough to gather Churches here but to put a planted constituted setled Church into the condition of Heathens savours strongly of Pride and Censoriousness Parochial Assemblies if the Parishes were but regulated and made more uniform and compact are the best both for Pastor and People when this gathering of Churches breedeth as many Divisions in Families almost as there are persons e g. The husband is a Presbyterian and goeth to his Church the Wife an Independent and goeth to her meetings the Sonne an Anabaptist and goeth to his meetings the Daughter a Quaker and she hath her meetings c. What Rents this kind of gathering maketh let the Reader judge Besides the great inconvenience of having Church-members at such a distance one at London another at Dover a third at West-Chester a fourth at Yorke I know some that dwell nigh an hundred miles off him whom they call their Pastor such sheep are like to be well fed and looked to that are at such a distance from the Shepherd Moreover it is a kinde of Sacriledge to rob godly Ministeres of the first-born of their Prayers and pains of the creame of their flockes and the Crowne of their Ministery If they will gather Churches out of the world as they call it let them first plow the world and sow it and then let them reap with Gods blessing else he is but a hard man that reaps where he hath not sowen There is superstition on the right hand as well as on the left and the Devil cares not on which hand we miscarry so he can but get us out of the right way Be not over-righteous in making the Gate of the Church narrower then God hath made it shut not out those whom God admitteth Better be too Charitable then too censorious Pitty the many hundreds of poore ignorant profane uncatechized souls that are in your City the great I had almost said the greatest part of a Ministers worke lieth out of the Pulpit I have experimentally found more good by week-dayes Catechising then by many yeares Preaching condescend to the Capacities of the weakest by workes of mercy and by all good means labour to win them to Christ Be not high nor supercilious be not harsh and censorious in casting off the greatest part of your flocke as dogs and swine if they be ignorant you should instruct them if scandalous by all wise means you should labour to reclaim them This rigorous casting off them and their Infants doth but harden them and make them out of love with Religion when a tender and compassionate carriage towards them might have brought them into better order 4. You that are Tradesmen be just in all your dealings Plain honesty is the best Policie though it gain but little yet it keepeth the credit and the custome when he that over-reacheth and cozens me once shall never cozen me a second time Much of religion is seen in our dealings with men Psalm 15.2 3 4 Let a man professe like an Angel yet if he be faulty here all his religion is vain Piety towards God and Righteousnesse towards man are the best Walls and Bulwarks of a City It is true your walls are razed but it is not the want of walls but the wickednesse of the Citizens that ruines a City If Piety be within God himselfe will be a wall of fire round about you to defend you and offend your Enemies and your glory in the middest of you Zacharie 2.5 Isay 26.1 Good Citizens are the best fortifications God hath blest you with the Nether-springs and given you a South-land you have a rich and fruitful Soile a River that bringeth you Treasure from farre doe you as Achsah the Daughter of Caleb did begg for a better blessing even the Upper-springs also for Grace and Glory which will refresh you to Eternity Ioshua 15.19 The Riches of your City lieth much in cloathing Oh get your Soules cloathed with the robes of Christ his Righteousnesse for your justification and the White Robes of Innocency Integrity and Sanctification these are the onely true riches of a Christian which can never be taken from him 5. You that are young lay your foundations low if ever you would build high with Timothy give up your selves to God betimes fly the lusts of youth mortifie the flesh with its affection and lusts Redeem the seasons of Grace know the day of your Visitation and improve it remember your Creator betimes the sooner the better since the seasoning of our youth hath a great influence upon the remaining part of our dayes God hath blest you with many able laborious Ministers who are ready on all occasions in season and out of season to dispense the Mysteries of salvation to you so that you cannot sin at so cheap a rate as formerly happy are you if you have hearts to improve the mercy storing up in these dayes of Spiritual plenty Truths against times of Errour Light against times of darkness and comforts against times of discomfort If Philip King of Macedon rejoyced that his son Alexander was born in that time when Aristotle lived that so he might be instructed by him how should we then rejoyce who are born in such a time when the Gospel is so fully and freely publisht to the world which is able to make us wise unto salvation Lastly you that are Governours of Families set up Religion in the Power of it there let them be Bethels Houses of God and not Beth-avens houses of Vanity iniquity lest God make them Beth-anys houses of sorrow and affliction Lay injunctions on your Children and Servants that they keep the way of the Lord So did Abraham Genesis 18.19 as you would partake with him in blessednesse so follow him in Obedience Let not the greatnesse of your Families make you neglect the Dutie Abraham had a great Family above three hundred that could bear Arms yet he Catechized them and instructed them in the wayes of God Genesis 13.14 The houses of the Primtive Christians were as so many little Churches Romans 16.5 1 Corinthian 16.19 Câ—los 4.15 Philem 2. Solomon in all probability had thousands in his Court for he had seven hundred Wives which were Princesses and their retinue must needs be great he had fourtie
any indirect meanes When we make not money our end but the glory of God for many pretend a Call from God when it 's 100 l. or 200 l. per annum that calls them This is Mammons call and not Gods and such prosper accordingly they have no comfort nor success in what they do But when a man shall see upon the improvement of his gift a cleare hand of providence leading him from a lower to a higher place wherein he may bring more glory to God and he can make it appear to others that this is his primary end then goe and prosper and the Lord be with thee 3. Carnal security with hopes of long life and thoughts that they shall live here for ever Luke 12.17 18. this made that rich churle so eager after the World Such may do well to remember that we are but strangers and pilgrims here That our life is short and uncertain like a Tale that is soon told Psal. 90.9 a span that is soon measured Psal. 39.5 like a shadow that soon passeth away Iob 8.9 like a vapour that soon vanisheth Iames 4.14 Like a flower that soon fades Isai 40.7 Iames 1.10 11. Like the grasse that soon withers 1 Pet. 1.24 Like a Post that hasts away Iob 9.25 Like a Weavers shuttle that flyes swiftly Iob 7.6 Like a race that is soon run Like a thought which quickly comes and quickly goes Psal. 9.9 Like a dream which quickly vanisheth Psal. 90.5 Like a blast of wind which returns no more Iob 7.7 Psal. 78.39 though a man should live a thousand yeares yet in Gods sight and compared with eternity it is but as a watch of the night which lasteth but three houres Besides Physicians observe that within us we are obnoxious to three hundred diseases besides many new ones which have not been heard of till of late yea how many have been killed by immoderate passions as excessive Joy Sorrow Fear Envie c. 2. Without us there is the Sword Plague Famine Fire Water Beasts and wicked Men who are worse then Beasts Death is in our Cap in our Pot in our Meat Drink Gloves Apparell a Haire a Flye a Raisin stone a Tile from an House may soon end us So vain a thing is man Psalm 39.11 This seriously considered is a notable means to mortify our affections to the World Remember that all these creature-comforts have aut finem suum aut finem tuum either thou must from them or they from thee how soon thou knowest not 1 Tim. 6.7 't will be our wisdom therefore to wean our hearts betimes from these low enjoyments that so when our last weaning by death shall come it may not be better to us 4. False Notions and delusive conceits about riches This indeed is the prime Cause of Covetousnesse Most men are blinded they judge Riches to be that which makes a man and his Posterity happy Hence it is that they place their Comfort Joy Contentment in these Perishing low things They call them Goods as if they were the only good Wealth as if it were well for all such Profit Gain Treasure Substance as if there were an All-sufficiency in them They look upon a man as undone without them but he that hath them they look upon him as made such a man hath a house and land given him he 's made when the man oft-times is marr'd and by them is made more Idle Proud Luxurious Covetous and cruell c. As a remedy against this Soul-destroying Malady Be sure to get your judgements rightly informed that you may conceive aright of these Temporal things Regard not what the World calls them for those things which are highly esteemed in the sight of men oft times are an abomination in the sight of God they call Darknesse Light and Evill Good But observe what the word of God which is truth it self Dan. 10.21 calls them and accordingly judge of them Now the Scripture calls these earthly things which the World idolizeth and so dotes upon 1. Vanity not only Vain but Vanity it self in the Abstract Not only Vanity but Vanity of Vanites i. e. Vanissima Vanitas exceeding Vain And not only so but they are Vexation of Spirit too there 's Vexation in getting them Vexation and Care in keeping them and Vexation in parting with them But who tells you all this Why Solomon the wisest of men who had experience of all creature-comforts after much triall of them all concludes Vanity of Vanities all is Vanity Eccles. 1.2 See Mr. Cottons Commentary on Ecclesiastes Downams Warfar lib. 2. cap. 8 9 10. p. 466 467 c. Doctor Reynolds Vanity of the Creature Mr. Henry Smiths Sermon on Ecclesiast 1 2. Sibbs Cordialls Serm. 18. on 1 Sam. 19.3 4. Edit 1. Papillon on the Passions cap. 3. 2. Riches are called Snares 1 Tim. 6.9 though in themselves they are good and the blessings of God yet accidentally by reason of mans corruption they become dangerous Snares to many and the occasion of theiâ— ruine as we see in Pharaoh Ieroboam Rehoboam Nebuchanezzar Darius Nabal Iesurum Deut. 32.15 Herod Dives how Proud Luxurious Unmercifull Luke 16. The poor men were bad in Ieremies time but the rich were far worse Ier. 5.4 5. and usually when we have most of the Creature God hath least of us Iob 21.7 to 17. Ier. 2.31 Hos. 4.7 13.6 Psal. 73.6 7 8. as they were increased viz. in number riches and all manner of blessings so they sinned against God and according to their Pastures they were filled and their heart was exalted not in duty and thankfulnesse but in Pride and forgetfulnesse How many whilest poor and low were active and zealous men but the higher they have been promoted like a Pope which I have read of the worse they have been when the Church was most persecuted it flourisht most Plures efficimur quoties metimur said Tertullian And when Constantine bestowed great preferments on the Church a Voyce was heard in the Ayer saying Hodie venenum fun ditur in Ecclesiam Now is the Church poysoned Riot and Pride usually attend Riches Hence that Caveat 2 Tim. 6.17 Charge them that are rich that they be not high-minded implying that rich men are apt to be so Riches to a wicked man are like a sword in a mad mans hand with which he doth much mischiefe He 's the more able to oppresse and Tyrannize over his brethren Psal. 52.2.7 Bulls and Beares when they are fat and full grow fierce and man-kin Since therefore riches are such dangerous snares we should rather fear them then desire them considering how many great men yea and good men have fallen by them 3. Riches are called Thornes 1. As those choak the seed that 's sowen they overtop it and drop upon it So the inordinate cares of the World choak the good seed of the Word that it cannot prosper in our soules Mat. 13.22 Luke 8.14 2. Thornes are noysome unprofitable things so
to use both estates well is a far greater praise Iacob who was little and low in his own eyes Gen. 32.10 desires no more but food and raiment and tells his Brother that he had enough Gen. 33.9.11 Esau could say I have Rab multum but Iacob sayes I have Col omne all things for contentment is All in All None so content as the Humble man who seeth himself to be less then the least of Gods mercies This made the Church quietly to bear not onely the Anger but the Indignation of the Lord when she considered how she had sinned against him Micah 7.19 Lam. 3.22 Humble David counts it an honour to be but a door-keeper in Gods house and the prodigall desires to be an hired servant there 2. Consider thou hast more then many of thy betters How many of Gods deare servants have been in a lower condition then thou art in Consider Iobs afflictions Pauls trialls our Saviours Poverty who had not a house of his own to dwell in nor a bed of his own to lye on Matth. 8 20. and barley bread for his followers Iohn 6.9 3. Contentment is the onely Riches 'T is not Money but the Mind which makes men rich Hence Socrates calls contentment the the Soules Riches We all desire Riches behold the way How many by over-reaching and being over-eager after the world have lost all This sweetens our little and makes it more comfortable to us then the great heapes of Riches which the wicked have with vexation and discontent Prov. 13.25 and 15 16 17. and 16.8 A good man rests as well contented with his little as if God had made him a King or an Emperour and when they have nothing yet they have all because they have the God of all 2 Cor. 6.10 4. 'T is a singular comely well-pleasing Grace it adornes our profession and winnes much upon the Spirits of men As Covetousnesse of all Vices is the basest so contentment of all Virtues is the most excellent 'T is the greatest happiness that we can attain to in this world perfect happiness consists in communion with God immediately but imperfect happiness consists in contentment when we enjoy God in his Creatures and Ordinances and this is the highest degree of happiness which this world affords This is Heaven upon earth Heaven is nothing else but a sweet and quiet Spirituall rest and satisfaction in the great God So that this is not onely our Duty but our Glory 'T is the ornament of a Christian and makes him lovely even in Gods eye 1 Pet. 3.4 When your Wills are submissive to his Will and we can be content to be what God will have us to be and to suffer what ever he will have us to suffer this is our Glory 1 Pet. 2.20 5. It s a sign of a magnanimous raised spirit when we can do well and yet be content to hear ill when we can passe through bad report as well as good and through losses crosses trialls and make nothing of them yea can bless God in the losse of all Iob 1.21 this is Noble and Heroick indeed 'T was Socrates commendation that though his condition oft changed yet he never changed but was still the same And if Heathens that had but the dimme light of nature for their guide have loved and practised in their way and according to their light contentment then we that have received more Light and Love from God should do more then they Matth. 5.47 for he that cannot submit to God in Passive Obedience the sincerity of his Active Obedience is justly to be suspected Obj. This is a hard and a harsh Lesson who can learn it Answ. The way to heaven is a hard and a straight way to flesh and blood Mat. 7.14 All Gods pleasant commands yet seem harsh and hard to wicked and unwilling men If God command liberality then the covetous man is angry if Frugality the Prodigall if Humility the Proud if Chastity the Incontinent if Sobriety the Intemperate But get thy nature changed and get in Love with contentment and goodnesse and then the good wayes of God will never displease thee Micah 2.7 Obj. But I am sick and poor I am lost and low Answ. It may be thou hast had a moneth or two of sicknesse but hast thou not had yeares of pleasure and health now shall we receive so much good at the hands of the Lord and shall we not endure a little evill of affliction especially since 't is for our good Iob 2.10 2. Be content with thy Poverty in some respects it may be better to thee then the riches and plenty of the wicked Many esteem poverty the greatest evill and therefore to avoid it they run into sin Whereas Poverty if it be not in extremity is the Nurse of Arrs the Schoole of Patience a Teacher of diligence a Bridle to Vice a Spur to Vertue such are apter to receive the Gospel and so more capable of grace and true contentment Zeph. 3.5 Matth. 11.5 Iames 2.5 The middle condition between extream Poverty and the height of riches hath alwayes been accounted safest and best Prov. 30 8 9. 3. Consider though Poverty be a crosse and sometimes a curse for sin Deut. 28.43 44. Psal. 109.10 yet 't is no sin for Christ himself was poor that he might sanctify our Poverty in his own person and honour it with his own example 2 Cor. 8.9 For our sakes he became poore though not so extream poor as to beg his bread for that was forbidden â—y the Law Deut. 15.4 and restrained by all Well-governed Common-weales yet he was so poor as to borrow he had not so much money as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pay the Taxe with Matth. 17.24 which was about ten pence say some fifteen pence say others 4. You that are Poor are freed from many dangers which rich men are exposed to as Poysening Plundering Fining Envying c. How many Kings and great ones have been poysoned in their golden cups when thou fearest nothing in thy earthen dish Nulla aconita bibuntur Fictilibus Juven In times of war the souldier inquires not where dwells the poor man but where dwells the rich man the Usurer and the great man The finger is cut off for the golden ring when Zedokiah King of Iudah and the great ones were in distress yet the poor were spared Ier. 39.10 So 2 Kings 25.7.12 2. Thou art freed frow many dangerous Temptations and snares from many cares and fears which annoy the rich 1. They are apt to Pride 2 Chron. 26.16 2. To forget God Deut. 8.16 Prov. 30.9 3. To security and riot Luke 12 19. Besides great wealth brings great cares great feares and at last a great account they that have much of them shall be much required As thou hast less so thy cares feares and accounts will be less 5. The Lord can supply thy want of
exceeding Haughty Vaine Light Loose Hypocriticall and Rebellious to Parents it may be whilest they be rich and can give them something they will shew some externall Reverence and Obedience out of Self-respects that they may get something from them but let those Parents become Poor Old Sick or a little burdensome to them then oh what Bitter Saucy Reproachfull words what harsh Vexatious and Uncivill carriage do they expresse towards them as if they were some base Peasants rather then their naturall Parents The Storks of Heaven shall rise in Judgement against the rebellious children of this age for such is their naturall affection to their dams that they feed them when they are old and 't is but reason that as our Parents have nursed and nourished us so we should do the like for them if need require this is called a requiting of their love and is very pleasing in the sight of God 1 Tim. 5.4 We must not only love them and reverence them externally and internally but we must shew our love by succouring and supporting them in all their necessities and so far as we are able we must answer their tender cost and care to us by doing good to them again So did Ioseph Gen. 47.12 and Christ commends the care of his Mother to Iohn 19.26 27. so Ruth 2.18 1 Sam. 22 3 4. consider the heavie curses which God denounceth against such as contemn their Parents God will suddenly cut them off they shall not live out half their dayes Deut. 27.16 Prov. 20.20 As God prolongs the life of the Obedient Ephes 6 3. So he hath threatned shamefull death to the disobedient Prov. 30.17 the Ravens shall pick out their eyes i. e. they shall be put to an untimely death and hanging on a tree they shall be meat for Ravens and the fowles of the aire So Deut. 21.18 19 21 22. Lev. 20.9 Mark 7.10 2. As thou hast been ungratefull to thy Parents so thy children shall be ungratefull to thee As men mete to others especially their Parents so God raiseth up some usually to mete to them again A scoffing Ham is punisht with a profane Canaan and both of them are punisht in the cursed Canaanites that descended from them and proved Imitatours of their Fathers wickednesse Gen. 9.25 This was one of those sins which caused the day of Ierusalems sorrow to draw near Ezek. 22.7 I wish it be not a fore-run-runner of some judgement to this Nation 2. Magistrates are the politicall fathers of our country Gen. 45.8 Iudg. 5.7 1 Sam. 24.11 Lam. 3.3 God commands us to honour them yet how do those filthy Dreamers as S. Iude 8. stiles them despise dominions and speakevill of dignities as if God had given them a command to dishonour and abuse them We have those that shew not so much as externall Revererence to them How unlike are these to the Saints of old Mephibosheth falls on his face before David 2 Sam. 9.6 and Nathan bowes himselfe before him 1 Kings 1.23 Object Many of our Magistrates are carnall wicked men Answ. Admit they are so yet they are Magistrates still and are deputed by God to that office having power and authorite from him and in this respect though they be never so vile and wicked yet we are to give them all due Reverence and respect both internall and externall Saul was a wicked man a persecuter of holy David and Ionathan yet David respects him as the Lords anointed still 1 Sam. 24.6 The sonnes of Heth were Heathens yet Abraham bowed himselfe unto them Gen. 23.7 Esau is expressely called a profane man Heb. 12.16 yet Iacob calls him my Lord Esau and bowed seven times before him Gen. 33.3 Festus was none of the best yet Paul gives him his Titles of honour Acts 26.25 Most noble Festus and if we must pray for Nero's and Tyrants and all in authority which is the great work 1 Tim. 2.2 then surely we may bow in a civil way unto them uncover our heads and give them respective language How then can those Monsters rather then men boast of their sanctity when they have not common civâ—â—ity or say they love God when they slight his Vice-gerents and Substitutes 3. Ministers of Christ are spirituall fathers they are Instruments of our Conversion and Regeneration 1 Cor. 4.14 15. Elisha calls Elijah his Father 2 Kings 2.12 and 6.21 and 13 14. Iudg. 18.19 1 Tim. 1.2 Titus 1.3 now when was there ever more contempt cast upon the Ministers of Christ solely because they are his messengers and that by a company of proud censorious Sectaries and Seducers unsetlted turbulent arrogant spirits raging waves of the Sea foaming out their own shame Iude 13. Calling us Witches Devills Serpents Antichrists c. They forget that Ministers are by Office Elders and the Apostle would have such to be used with more reverence and respect then ordinary men 1 Tim. 5.1 But such railing is the Livery we must expect from this ungratefull world Thus did they revile the Prophets Apostles yea and Christ himself he was called a mad-man a wine bibber a devill And if they have called the Master of the House Beelzebub what may the servant expect Matth. 10.25 Thus they called Cyprian Coprian Athanasius Sathanasius Calvin Cain and Forell Devill no sooner is a man a faithfull Minister of Christ but he is half a Martyr But let such Raylers know that they carry about them the black marks of unregenerate men and such as never tasted the Power and comfort of our Ministery yea and except God give them Repentance of Reprobation 4. Masters of Families are called Fathers Thus Naamans servant calls him My Father 2 Kings 5.23 How do these also complain of the abuses of their servants The heeles are now where the head should be Every Iack looks now upon himself as a Fellow-creature with his Master and some think themselves Superiour especially if the Master be a carnall man and themselves have a little smattering in Religion then they think they may leave their callings and run from the shop into the Pulpit contrary to that 1 Cor. 7.20 let every man abide in his owne calling 'T is true as a Master is a wicked man and commands wicked things as to profane the Sabbath lye cozen c. he may not be obeyed 't is no dishonour to earthly Masters to see their Heavenly Master preferred before them Thus we may not be the servants of men 1 Cor. 7.23 To obey their wicked commands he speaks in respect of conscience and in regard of the inward man He forbids not bodily service to men for a wicked Master though he be never so vile yet commanding such things as a Master may command by vertue of his place is to be obeyed as appeares 1 Tim. 6.1 2. he speaks of servants that had Infidels to their Masters he would have them so to carry themselves towards such Masters as accounting them worthy of all honour
Taylor 's Holy Living p. 83. Ward on Matth. 5.27 p. 216. Taffin on Amendment l. 2. c. 17. Capel on Tent. p. 2. c. 11 12. Sibelius Tom. 1. conc 7. in Eccles. 12.2 p. 669 c. Pryn's Histrio-Mastix Actus 6. Scena 4. p. 376. Mr. Clerks Mirrour cap. 2. and cap. 20. and 61 62. Edit 3. 13. Fierce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the thirteenth sin which helps to make the last dayes Perilo s. Men will then more especially be of a fierce rude savage barbarous inhumane disposition They will be cruelly and bloodily disposed There will be in them no meeknesse nor mildnesse to Regulate the Passions but like bruit beasts they will be ready to slay all such as oppose them This is a fruit of that Self-love and Covetousnesse before mentioned This fiercenesse they 'l exercise especially against the people of God whom they hate persecute imprison and slay and when dead yet burn their bones and if the Lord were angry with Moab for burning the bones of the King of Edom a wicked man Amos 2.1 then surely he will punish those spitefull Moabites who burn the bones of his deceased Saints as Bucer Phagius c. This ferity is made one speciall note of the wicked Prov. 12.10 and 17.3 Gen. 49.7 Hence in Scripture they are compared to Lions Iob 4.10 to Wolves Hab. 1.8 Beares Prov. 17.12 Horses which must be restrained from hurting with bit and bridle Psal. 32.19 Serpents Psal. 74.13 14. Dogs Phil. 3.2 Mat. 7.6 Boares Psal. 80.13 Threshers which bruise and oppresse the people of God Amos 1.3 Milners that grind them with their cruelty Isay 3.75 and to Butchers which do not onely fleece but flay the sheep To Cooks which do not only dresse the flesh but they break the bones to get out the Marrow Micah 3.2 3. Hence we read of 23. sorts of trialls which the Saints were exercised with by the bruitish world Heb. 11 3◠to 39. therefore they chose rather to live in Caves and Wildernesses amongst wild beasts then amongst those bruits yea the Saints have found more favour from beasts as Daniel from the Lions and Lazarus from Dogs then from their cruell persecutors Hence David being in a strait chuseth the Pestilence though a sad judgement rather then to fall into the hands of merciless men 2 Sam. 24.14 1. Then let men get Grace that breeds Humanity Civility and candid Carriage towards all Such will not dare not hurt their Brethren in body Soul Goods or Good name Psal. 15.3 we need not feare those that truly fear God Gen. 42.18 their naturall fierceness is subdued and changed so that they which were sometimes Lions are now become Lambs Isay 11.6 Hence they are called Sheep Doves little children all which imply harmlesness and inoffensiveness They had rather take wrong then do wrong Hence the Apostle blames the Corinths for wronging and defrauding their Brethren 1 Cor. 6.7 8. why do ye not rather take wrong saith he why do ye not suffer your selves to be defrauded Grace changes the roughness and ruggedness of our natures it makes us kind and affable full of holy sweetness and gentleness Iames 3.17 many think Religion makes men harsh and sowre as if no trees grew in Christs garden but Crab-trees when Religion makes men meek and modest Acts 16.29 30.33 34. curteous and kind And that 1. In their Censures where things are capable of a candid Interpretation they take them in the best sense 2. Modest in their opinions they are not wise above that which is written they hunt not after Novelties 3. Sweet and lovely in their conversations they can part with their own for Peace Gen. 13.8 9. Psal. 69.4 4. Ready to yeeld to the counsels of others when better Reasons are discovered Iob 31.13 will not despite the counsell of his servant So Naaman harkened to the advice of his servant and was cured 2 Kings 5.12 David wise as an Angell of the Lord yet harkens to the counsell of a woman 1 Sam. 25.33 yea so flexible and docible are they that even a child with Scripture-Reason may lead them Isay 11.6 Many think it a note of a generous spirit to render evill for evill blow for blow reproach for reproach but Christ teacheth another Lesson Matth. 5.38 39. Resist not evill he speaks of private revenge But he that smites thee on the one cheek turn to him the other also i. e. we should be so far from revenge that we should rather suffer a second injury then revenge the former That which the world counts basenesse and cowardise the wisest of men calls it our glory Prov. 19.11 and 16.19.32 A man of understanding is of a cool spirit and it is the glory of a man to passe by an offence 'T is a dishonour to offer wrong but none to bear it The world esteems such men of mettle as auswer blow for blow 't is mettle indeed but 't is hellish mettle Wrong them never so little and they 'l take Gods office out of his hand they 'l be their own Revengers breaking forth into Duells which are utterly unlawfull for these Reasons 1. Reason it self saith No man may be a Judge in his own cause especially when he hath lost himself with anger impatience and a vindicative spirit 2. God hath forbidden all private revenge Levit. 19.13 Matth. 26.52 Rom. 12.19 telling us that vengeance is his and he will repay Deut. 32.35 God hath ordained the Magistrate as his Vice-gerent to execute Justice on offendors he beares not the sword in vain Rev. 13.4 now he should bear it in vain if every private person might be his own Judge and if the Magistrate neglect his duty then must we commit our cause to God who judgeeth righteously 3. It 's a fearful thing to kill or be killed in our own private quarrell 1. He that kills is a murderer and must die for it now no murderer shall come into Gods Kingdom Rev. 21.8 and 25.15 2. If killed he dies in the height of Passion and revenge desiring and endeavouring to murder another See more Reasons against this sin Davenant in Colos. 3.13 p. 318. Brochmane C. C. 2. T. p. 125. Sayrus C. C. l. 7. c. 13. D. Hammon's Practicall Catechisme l. 2. Sect. 5. 2. As Grace will keep you from being fierce against others Actively so it will be a Shield to keep you from the rage of fierce men Passively Isay 33.15.19 't is disobedience which brings fierce men against a people Deut. 28.50 but when we are obedient God will restrain their rage and bound them as he doth the proud waves of the Sea Iob 38.11 3. Promote Learning even Humane Learning we see experimentally civilizeth men and hath a great influence on their conversations 'T is as a blew to the better taking of a right black What makes our Welch-men Wild-Irish and Indians so bruitish and barbarous but want of Learning and Instruction Didicisse fideliter artes
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
Christ then when he was on the Crosse. Nor to Ioseph and Peter then when they were in prison When trouble is near God is never far off hence the godly use this as an Argument Be not far from us for trouble is at hand 2. When the enemy is most high and insolent when he begins to triumph blaspheme and rage his fall is near Iob 20.5.22 Psal. 12.3 4 5. and 37. 1 2. 8 9 10 20 35.36 and 94. 2 3 4 5 23. Rev. 20. 8 9. Isay 29.7 8. and 30.13 when Sennacherib began to blaspheme God cuts him off when none else could or would do it When all creature-comforts faile in point of Prudence and cannot advise and in point of Power and cannot help when Parliament upon Parliament is broken and the floods of Heresie increase then God appeares Hereticks are grown to a great height of Pride and Impudence they doe not onely Preach but Print their blasphemy a signe their end is near Smoak the higher it â—iseth the sooner 'tis scattered Psalm 68.1.2 As a beggar dreams he is a King and rich but when he awaketh he seeth it was but a delusion so these may dream of Kingdomes Honours and a fifâ—h Monarchy and reigning here a thousand years in carnal delights but when God ariseth they 'l see these were but dreams Fear not then the power and pomp of prosperous wicked men Psalm 49.16 God hath a thousand wayes to cut them off he can drown Pharaoh hang Haman smite Herod and make Ierusalem a cup of poyson a burthensome stone a torch of â—ire to consume all that oppose her Zech. 12.2.3 6. In patience therefore poâ—sesse your souls for yet a little while and he that shall come will come i. e. He will not delay his coming but in due time and in the â—ittest season will deliver Isâ—ael from his enemies They shall fall 1. Irrecoverably 2. Easily 3. Suddenly 4. Surely 1. Ungodly men shall fall irrecoverably they shall fall and never rise up again Proverbs 28.14 They shall be broken with a rod of Iron and dasht in pieces like a Potters Vessel Psalm 2.9 If a bar of Iron â—all on earthen pot it breaks it all to pieces so as it cannot be sodered together again as a pot of gold or silver may 2. Easily with a word of his mouth Psalm 44.4 God can speak them into confusion and turn them into nothing He beholds all Nations as a drop they are purum nihil compared to him He can with more ease destroy them then we can crush a Moth in our windowes or tread a worm under our feet Those that will not bend to Christs Scepter must be broken Psal. 2.9 a bar of Iron easily breaks an earthen pot 3. Suddenly in a moment when they promise themselves victory and success and cry Peace Peace then comes sudden and swift destruction Ps. 73.19 when they least think of judgement then comes fear and sudden desolation which like a whirlwind speedily terribly irresistably carries all before it Prov. 1.27 How suddenly was Sisera slain by Abimelech by a piece of a milstone Herod in the midst of his pomp by an Angel and Senacheribs great Army of an hundred fourscore and five thousand men destroyed by one Angel in one night 2 Kings 19.35 4. Surely they shall not escape there 's no flying when God persues Amos 9.1 2 3 4. If God be against us all the Creatures are against us 't is not Heaven nor Hell Sea or Land Heighth nor depth that can shelter us from his wrath Some God destroyes by the sword such as escape the Sword the Pestilence shall slay them and such as escape the Pestilence the Famine shall devour and if any wicked man should escape punishment here yet he is sure to be met withall in another world 2. Observe That false Prophets and Hereticks are fools and madmen The word in the Original will bear both and if false doctrine and heresie be folly and madness then by an Argument ab abstracio ad concretum false Teachers and Hereticks must needs be fools and mad-men or mad-fools However the blind world may admire such and cry them up for Learned Wise-men yet in Gods eye and in the esteem of all such as are truely godly they are no better then fools and mad-men that have lost their wits and are besides themselves 1. They are fools for they forsake the Fountain of living waters to go to broken Cisterns of mens inventioâ—s which can yield them no refreshing in times of trouble They prefer Chaff before Wheat Ceremonies before Substance Dross before Gold Drunkenness before Light and False-hood before Truth They trade in sinne and so are the worst of fools of all fools none so vile as the sinful rebellious fool Sinners and fools are Synonyma's in Scripture language Proverbs 1.7 and 10.23 and 12.15 and 14.9 Titus 3.3 Hence 't is that covetous worldling are called fooles Luke 12.20 because they prefer Counters before Gold Earth before Heaven and Temporals before Eternals Such a fool is the voluptuous man who for a little momentany pleasure here will run the hazard of Eternal pain Proverbs 7.21.22 23. and is not the Idolater a fool who worships Gods of wood and stone which follows lying vanities and so forsakes his own mercies Are not the persecutors of Gods people fooles which heave at a burthensome stone that will recoil on them and crush them to pieces Zech. 12.2 3. Hence 't is that the wise counsellours of Pharaoh are called fools Isay 19.11 God befools them in their plots against his people Iob 12.17 and 5.12 So Atheists are called Fools Psalm 141. and ungratefull persons who sin against the God of all their mercies are called fools Deuteronomy 32.6 yea when Gods own people for want of watchfulness fall into sin it s called foolishnesse 2 Samuel 24.10 Psalm 38.5 None are truely wise but gracious men that can part with all for Christ Matthew 13.45 The world is apt to call and count such precise fools 1 Cor. 4.10 but God calls them wise-men Proverbs 17. Iob 28. ult He is the wisest man Who takes the Shortest way Who takes the Safest way Who takes the Fairest way Now gracious men 1. Take the shortest and the nearest way to Heaven they tread the Path of Holiness which is the direct way to Happiness 'T is said of Ahimaaz that he ran the way of the plain and so out-ran Cushi 2 Samuel 18.23 Hypocrites and wicked men go about in the crooked paths of sin Psalm 125. ult but the godly goe the way of the plain and so out-run others Qui vadit planè vadit sanè 2. He 's the wisest man who takes the safest and the surest way The way of sinne is beset with many dangers and can assure us of nothing but misery and ruine But the Path of Piety brings assured peace and comfort Proverbs 11.18 To him that worketh righteousness shall be a sure reward Isay 64.3 not to him that doth a
his escape he plainly tells them that if they should leave him and goe to Croyden without him and tell the Bishop they had lost Fryth I would sure follow after as fast as I could and bring them newes that I had found and brought Frith again c. When God calls us to witnesse to his Truth we must sticke to it else if we be ashamed of Christ and his Truth he will be ashamed of us Marke 8. ult He will take no pleasure in us 'tis a Meiosis i. He will utterly abhorre us Hebrewes 10.38 the fearful i. such as out of base fear to save their lives or goods deny Christ must be cast into Hell Revelations 21.8 Such bring terrour of Conscience upon themselves in this life as Spira in Queen Maries dayes they dishonour Religion as if it were not worth the suffering for and so bring dishonour upon themselves He that pleases may see this Case more fully debated in Master Perkins CC. l. 2. c. 12. Q. 3. Bowler Pastor Evangel l. 3. c. 8. Altingius Problem P. 2. Problem 3. there you have the Q. debated Pro con Ward on Matth. 10.23 Aretius Probl. loc 2. de fuga 6. Observe That these whom God calls extraordinarily he endues with extraordinary gifts Paul and Barnabas were called extraordinarily and they shew it by the Miracles they wrought Acts 14.3 8 9. by the extraordinary successe in their Ministery and by their understanding the Lyaconian Language without teaching a gift peculiar to those times for the more speedy spreading of the Gospel Acts 2.6 which shewes the folly of the Impostors of our time who pretend to an extraordinary call as the Apostles had when they have not so much as ordinary gifts when they can heal the sicke blinde lame c. and speak all manner of Languages without study then we shall beleeve they are extraordinarily called but till then we should esteem them as they are indeed Impostours and deceivers 7. Observe That the more laborious and active any are for Christ the greater opposition they must expect from the world As Paul laboured more then others 1 Corinthians 15.10 So he suffered more then others A man that goeth soltly by is not molested with Dogs but he that rides faster then ordinary shall have all the Dogs in the town after him The world lies snorting in their sin and cannot endure such as would waken them 'T is observed of the Church of Sardis and Laodicea which were dead and cold that they had no such trouble as Smyrna and faithful Philadelphia had 8. Observe Gratious men are constant men no troubles can break them off from Gods wayes and works Persecute prison stone them they are still the same As the Martyr told the Bishop Rawlins you left me Rawlins I am and Rawlins by Gods grace I will continue No dangers nor difficulties can drive them from their dueties but if they be stoned and knockt down in one place they rise in another They are faithful to the death and so receive a Crown of Life Revelations 2.10 many with Demas begin in the Spirit but end in the flesh they embrace a more easie flesh-pleasing way and so loose all Galat. 3.4 but the faithful have not so learned Christ They know not what 't is to yield when they can stand no longer on their feet they will fight upon their knees Iacob will have the blessing though he halt for it and the woman of Canaan will not leave Christ though he call her Dog Observe Not onely our dangers but also our deliverances must be observed and recorded by us The Apostle had told us before of his persecutions now he tels us how God delivered him out of all We must not coldly and carelesly pass over the great things which God doth for us but sit down and consider them with all their Circumstances till our hearts be inflamed by them we should sit down and with an holy silence admire the wondrous things which God hath done for us 1 Samuel 12.24 Zech. 2.13 1. Observe Gods singular wisedome in turning the Plots of Persecutors an their own Pates Psalm 9.16 and to his own prayse Psalm 76.10 by their opposing the Gospel he spreads it 2. Observe His Power in Over-powring all the Tyrants of the world how easily and irrecoverably doth he break them in pieces even as a bar of Iron falling on an earthen Pot Psalm 2.9 3. Observe His Truth and Faithfulness to his People doing for us above all that we can speak or think we can speak of much and we can think of more but God doth for us above all our words or thoughts 4. Observe His tender Love and care over his People He hides us as the Hen doth her Chickens under the wings of his special Protection from the Birds of prey Psalm 91.4 He keeps us as the apple of his Eye Deut. 32.10 Psalm 17.8 Zech. 2.8 which is the tenderest piece of the tenderest part and will endure no jests it is guarded by Nature with many Tunicles To quicken you to this duty 1. Consider that 't is a point of special wisedome to consider the singular providences of God towards us Psalm 107. ult 2. 'T will bring us unto nearer communion and acquaintance with God Psalm 107. ult we shall understand the loving kindnesse of the Lord we shall attain to a more intimate sweet experimental knowledge of God 3. This will be a means to support and comfort us in future evils David considering how the Lord delivered him from the Lion and the Bear concludes from thence his conquest over the Philistim So the Apostle reasons from former deliverances to future 2 Cor. 1.10 This is Scripture Logick he hath delivered that we know he doth deliver that we see therefore we conclude he will still deliver This will be meat to us in the wildernesse and hidden Manna to comfort us in new afflictions A God tried and found faithful is a singular support in a time of trouble 4. 'T will incourage us to persevere in Prayer Psalm 116.1.2 a secure un-observant Christian is a Non-praying Christian. 5. 'T will quicken us to Praise God The most observant Christians are the most thankful Christians Who can observe the singular love and care of God to him and not be thankful for it This will make us say with admiration Lord what is man that thou shouldest thus magnifie him Iob 7.17 18. Let us therefore be much in considering both the dangers and deliverance of the faithful their example will be a great support to us in the like trials Psalm 34.4 5 6. Hebrewes 12.1.2 3. Iames 5.10.11 'T is some ease to us when we see our case is not singular 't is no other then that which befalleth other men 1 Cor. 10.13 and the rest of our brethren in the world Matth. 5.11 12. 1 Pet. 5.9 10. Observe Though the righteous meet with many troubles yet the Lord delivers them out of all Psalm 34.19 we have here
smells that which delights others drives them into a rage Objection How are all the godly persecuted when we see many good men pass quietly through the world and never loose their goods or lives for Christ Answer 1. God is pleased sometimes to grant unto his Church some Halcyon dayes he gives them intervals and breathing fits that they may fit themselves for fresh encounters The rod of the wicked shall not alwayes rest on the lot of the righteous least they faint and be weary Satans time of persecution is limited both in respect of manner and measure Yet in the most peaceable times there will be some scoffing Ismalites or some thorny Cananites to molest us and keep our Faith Patience and other Graces in exercise These dogs will be barking when they cannot bite and be raising lies and slanders when they can do nothing else 2. Martyrs are of two sorts Habitual ones when a mans heart is ready to part with Father Mother and all for Christ and thus every Godly man 's a Martyr quo ad animi praeparationem dispositively and habitutually 2. There 's an actual Martyr when a man actually forsakes all for Christ and layes down his life for him Now this high degree of Honour is peculiar to some and not to all the godly though all suffer yet all suffer not in the same Degree Manner and Measure God respects our infirmities and hath one Discipline for young beginners and weak beleevers and another for his old beaten souldiers as Isay Paul Peter Iohn Baptist c. All are not in the like troubles yet none are altogether without troubles and if men should let us alone yet the Devil will not Revelations 2.10 Our life on Earth is a perpetual warfare Iob 14.14 the end of one combate is but the beginning of another within or without in body soul goods or good name we must still be exercised So that albeit God call not all to a Degree of sufferings yet he exempts none from some Degree or other 2. As we must look for persecution from all sorts of men so we must prepare for persecutions of all sorts viz. Cordis Oris Operis viz. Mental Verbal Real 1. In their hearts they hate you and this is the root of all persecution There is a setled enmity between Christs seed and Satans seed Genesis 3.15 to uphold us Christ hath pronounced us blessed First When men hate us Secondly When they separate us from them Thirdly When they reproach us And fourthly When they cast us out Luke 6.22 Neither is it a light but a cruel deadly hatred Psalm 25.19 They hate me with a cruel hatred and try them with cruel mockings Hebrewes 11.36 Sions enemies are cruel and have no mercy Ier. 6.23 yea their mercies are cruelties Proverbs 12.10 Neither doth God onely observe the hatred but also the look of his enemies a sowre countenance is persecution in Gods esteem Vultu laeditur pietas Genesis 4.6 and 31.2.5 yea and a jeering gesture is observed by him Isay 57.4 3. There 's persecution in reproachful words Thus Ismaels mocking of Isaac is called persecution Galathians 4.29 and the Martyrs of old were tried with cruel mockings Hebrewes 11.36 Let a man live in the purest Church or Family in the world and there professe Religion in the power of it and he shall be sure to be smitten with the Tongue what ever else befal him Abraham had a well-ordered Family yet Ismael was found there 3. There 's persecution in Good-name Goods Person 1. The Saints are oft tried in their Names they passe through bad report as well as good 2 Corinthians 6.8 They are called mad drunk pestilent turbulent persons Acts 2.13 and 17.18 19. and 28.22 Ieremy was counted a man of contention a common barreter Ier. 20.7 2. In their goods Ahab gets Naboths Vineyard Iob is plundered of all The Saints had their goods spoyled Hebrewes 10.34 3. In person The world loves her own but she 's a step-mother to the people of God God hath chosen them out of the world therefore the world hates them Iohn 15.18.19 and 17.14 1. They meet sometimes with blowes Pashur smites Ieremy and the Apostles were scourged Acts 5.40.41 Matthew 10.17 2. Bonds and imprisonment Ioseph's put in the stocks Ieremy is cast into the dungeon Daniel into the Lions den Paul and Silas into prison Acts 16.24 and those Martyrs Heb. 11.36 3. They are brought before Kings and Rulers who are enraged against them As Saul against David Herod against Christ and Nero against Paul 4. They will excommunicate you and cast you out Isay 66.5 Iohn 9.34 and 16.2 5. Banishment David was banisht by Saul Elijah by Ahab Iohn was banisht into the I le of Patmos Revelations 1.9 so Hebrewes 1.3.8 were the Saints of old 6. Death it self Iohn 16.2 the beast kills the Saints Revelations 11.7 8. We read of thirteen several Trials that the Saints endured of which this was one Hebrewes 11.33 to 38. Hence the Churches troubles are called Great Ier. 30.7 Lamentations 1.12 Cyprian tells us that under Decius some Christians were sowed up in skins of Lions or Bears and then torn in pieces by dogs others have been cast to Lions some were drowned others rosted some thrown from rockes and dasht in pieces Vse This may inform us that temporal felicity and external prosperity is no mark of a true Church 'T is rather a mark of a false Church for we read that the wicked oft flourish usque ad invidiam Psalm 73. Ier. 12.1 but the Crosse is the proper badge of Christs Disciples A true note of the Church must be proper and inseparable but this is neither For 1. External prosperity is common to Turkes and Tartars who have for the most part more External riches and Temporal felicitie then the Church of God 2. The Church is a true Church without it persecution and not carnal Peace is the badge of the true Church as you have seen before But this point is so fully handled by others that I shall refer you to them for further satisfaction See Burroughs Moses choice cap. 7. p. 62. Gerheards Loc. com Tom. 3. p. 1314. D. Mortons Apolog. l. 2. c. 35. Camero Tract in quo Eccles. Rom. praejud Exam. cap. 8. fol. p. 338 c. Sharpii Cursus Theolog. P. 2. p. 185. 2. It shewes the folly of the Millinaries who looke for a Church in this world that shall be free from troubles and free from persecution Then shall the Saints on earth if you will beleeve Doctor Homes be Sinlesse Sorrowlesse Temptationlesse c. Now whether shall we beleeve Saint Paul who tells us that all who live godly in this life must suffer persecution or a Doctor that is lead away with fancies as I shall make appeare God willing when I come to 2 Tim. 4.1 3. When you see God changing the condition of the Saints do not you change your condition concerning them Doe not câ—nsure them for
give him for all those successes and deliverances which he hath given us will not this provoke him to repent of all the mercies he hath shewed us and to consume us after he hath done us good These are worse then Papists denying the Trinity Sacraments Old Testament and New Testament affirming that there is no word but only the word Christ so did the Swenckâ—feildians in Germany herein betraying their grosse ignorance that cannot distinguish between the word Christ and the word of Christ Colos. 3.16 so called because it hath Christ for its Authour Christ for its Object and Christ for its end between Christ the coessential and coeternall word of the Father Iohn 1.1 2. Heb. 1.3 the substantial word of God 1 Iohn 5.7 Rev. 19.13 and the expresse Image of his Father and the written word of God which is contained in the Old and New Testament and is called the written word of God Luke 8.11 12. and 11.28 Acts 4.31 and 6.2 7. and the Bible or Book as being the book of books i. e. the most excellent book in the world 2. As the Papists when they are Non-plust fly to Traditions so do these fly from Scripture to Revelations As the Jews have their Talmuds and the Turks their Alcorans so the Anabaptists have their vain Visions and etraordinary Revelations whereas the Scripture is a surer Guide then a Voyce from heaven 2 Pet. 1.19 for that may be more easily counterfeited Satan can with ease transform himself into an Angell of light See this more fully cleared by the Authours in the Margin 2. We have those that cry up a Light within them and extoll it above the word of God like false Tradesmen that preferre false Lights before the clearest Sun-shine He that takes the light of nature for his Guide hath but a blind deceitful Guide which will lead him into a thousand bogs and ditches of filth and errour The natural man cannot endure the light of Gods word Iob 21.14 Isay 6.10 and 30.10 2 Tim. 4.3 he raiseth cavils against it and hates the light that discovers him He 's dead in sin and cannot once discern the supernatural things of God 1 Cor. 2.14 hence he 's called not onely dark but darknesse it self in the Abstract Ephes. 5.8 and therefore great is the sin of those that tell men they have need of no other teacher but onely the light within them 1. This overthrowes all Scripture in vain did God bid us search the Sciptures if this natural light within us were sufficient to lead us to salvation 2. This is the way to make men Heathens and to set up a natural light instead of a supernaturall 3. This would overthrow the Ministery and all their gifts which Christ gives them for the edification of his Church Ephes. 4.11 4. This would overthrow the Magistracy for to what end are his Laws and sword if every man had a light within him sufficient to direct him thus if Aaron go down Moses cannot long endure Ministery and Magistracie usually fall together Numb 16.10 13. 5. Religion hath mysteries and depths in it which no natural man can fathome 1 Cor. 2.9 14. 6. The Scripture speaks onely to Saints when he saith Christ is in you the hope of glory Colos. 1.27 but to the world he 's a stumbing-block and rock of offence 7. Christ calls them slow of heart who believe not all that the Prophets have spoken it seems they were to look to the Scriptures without them and not onely to a light within them 8. The Beraeans are commended for searching the Scriptures Acts 17.11 and not for harkening to a light within them and we are commanded to try the Spirits by the Touchstone of Gods word and not by a light within us 3. Great is the sinne of the Socinians who make not the Scripture but Reason the Judge in matters of Religion and will believe no more in Religion then they can comprehend by Reason whereas we make not our Reason a Rule of faith added to the word but we use it as that light which God hath given us wherewith to search into the meaning of his word and by studious inquisition and observation to discover it and by good Reason out of the Text to convince others of its truth Reason raised and rectified is the candle of the Lord and good Prov. 20.27 so long as 't is subordinate to faith but when it goeth about to judge it then it quickly overthrowes all as we see in the Socinians who abound with such grosse Heresies that Divines Question whether we may call them Christians 4. Others boast of the Spirit in opposition to the Scripture these are certainly led by the spirit of the Devill Gods word and Spirit go together as you may see Prov. 1.23 Isay 59.21 Galatians 3.2 Gods Spirit teacheth us to try the spirit and doctrines of men by Scripture Isay 8.20 and if they speak not according to this word 't is not because they have New-light but no light in them Christ who was full of the Spirit of the Lord yet doth not go about to prove things by the Spirit within him but he sends men to the Scriptures as their Rule Iohn 5.39 and when he disputed with men and Devills he doth not appeal to the spirit or light within him but he cites Scripture without them against them for though Gods Spirit do enlighten the Saints on earth yet it is but in part this illumination is imperfect and mixt with much darknesse within them so that they have need also of a light without them which is the Scripture And if Timothy who was inlightned by the spirit in a more then ordinary measure he being an Evangelist yet must give himself to reading the Scriptures how much more have we need to read and study them who have not that measure of the spirit as he had And if the spirit were our Rule how many would be deluded with Satanical spirits but God hath given us a surer word of prophecy so that we must not trust onely to the Testimony of the spirit concerning it self but we must bring every spirit to the Trial and Touchstone of Gods word 1 Iohn 4.1 2 3. yea though they pretend to have the Spirit of God yet must it be tried by the word of God Object The Scriptures are for Novices and young beginners but after men are regenerate and grown up they must leave these external rudiments and be guided onely by the Spirit Answ. This is a most pernicious and dangerous opinion for take away the Scriptures and you take away the Rule both of good life and sound doctrine and so open a gap to all Heresie and profanenesse 2. Neither is the Scripture onely necessary for young beginners but also for the regenerate and most holy men as appeares by the Inscriptions of almost all the Epistles which are written even to the Saints themselves Rom. 1.7 8. 1 Cor. 1.2 and
Lamb for Meeknesse yet is he a Lion for Power and though he may suffer his people for a time to lie Inter oleros so the Septuagint read it as we Clergy men now do amongst the pots yet they shall overcome by the bloud of the Lamb Revelations 12.11 the sons of Zerviah may be too strong for us but not for him Ier. 50.33 34. be they Kings that oppose his Church Christ hath said He will wound even Kings in the day of his wrath Psal. 110.5 3. If Christ be God then extol and exalt him according to his excellent greatness 1. Exalt him in your judgements have high apprehensions of him in your judgements esteem him the fairest of ten thousand Christ must be admired now as well as hereafter of all that do believe 2 Thes. 1.10 esteem his wayes the best wayes his comforts the sweetest comforts his Rewards the highest rewards and his People the happiest People 2. Exalt him in your Affections seeing he is God love him as God with a transcendent Love we must not love him with a low common sensual Love as we love a Beast such love is hatred and contempt in his esteem but we must love him Appretiativè Intensivè Affectu Effectu with the highest intention of Affection as the dearly beloved of our souls Our love to Christ must in some measure resemble Christs love to us now his was transcendent love to us Rom. 5.7 8. and so must ours be to him They love not Christ who love any thing more then Christ they love him not at all who doe not love him more then all 2 It must be Real love Many will complement with Christ bow their knee or put off the hat to the Name of Jesus or keep a riotous Feast for him or rather for themselves Zach. 7.6 Christ is never less thought of then at Christide he hath more dishonour done him in those twelve daies then in all the twelve moneths of the year besides looke on mens Actions and you would think they were keeping a Feast to Bacchus or some Heathenish God to Iove rather then to Iehovah We see shadowes but where is the Reality of your Love what do you more then others where is your zeal your mourning for the dishonours done to Christ your readinesse to doe and suffer for him The woman that loved Christ bestowed a box of precious oyntment on him Matt. 26.7 Peter that loved Christ fed his sheep 3. It must be an Vnited collective love we must love him with all our souls and all our affections together As all the Rivers run into the Sea and meet in one Ocean so all a Christians affections should meet in Christ who is the center and resting place for the soul. United love is very strong the Sun-beams when contracted and meet in a Burning Glass are of great force and strength 4. It must be Spiritual as Christs Beauty and Excellencies are spirituall such must our love be it springs from spiritual Principles and hath spiritual ends 5. It must be Conjugal Love which is or ought to be the strongest Love Prov. 5.18.19 the Spouse of Christ must be sick and transported with love Cant. 2.5 and 5.8 6. It must be a Chaste Love a true Spouse loves none like her own Husband though she have many friends yet she hath but one Beloved one Husband so the Saints are chaste and have not their hearts divided between Christ and the World or between him and sin It is not Harlotry love that can love many at once hence the Saints are called Virgins Cant. 1.3 Rev. 14.4 for their spiritual chastity because they are not defiled with the corruptions of the world 7. It is a Rational Love there is all the reason in the world why we should love Christ best 1. If we consider him in himself he is God blessed for ever Romans 9.5 and whom will you love if you love not God 2. If we consider the Proximity of his Nature he is flesh of our flesh he is Goel propinquus noster our near kins-man Iob 19.25 3. If we consider him in Reference to his people they have the most engagements of all people in the world to love him all he did and suffered was for them they have received most from him and therefore he may in equity expect most from them 4. Consider him in his Relations they all call for our love All Rezelations meet in him Eminently 1. He is our Father Isay 8.18 and whom should children love like their Father 2. He is our Redeemer from how great misery to how great mercy hath he exalted us of Canaaites he hath made us Israelites of sinners he hath made us sons of foes he hath made us friends and of heirs of hell he hath made us heirs of heaven 3. He is our Brother Hebrewes 2.11 our Husband our Lord and Master Now a Brother will love a brother a Wife her Husband a Servant his Master but when all these Relations shall meet and concenter in one person how great must that love be 5. Consider the Excellencies that are in Christ and so he 〈◊〉 the most lovely and desireable Three things make one lovely Fulness Fairness and Constancy Now all these are in Christ in an eminent manner 1. Fulness and riches have an Attractive inviting Vertue in them all men desire fulness the Drunkard loves to fill himself with strong drink the Worldling loves full Barns the Voluptuous man his fill of Pleasures yet all this fulness is mere emptiness compared with Christ. In him onely is Real fullness and satisfaction to be found 2. He is absolutely the most fair and beautiful in respect of his transcendent purity he is fairer then the children of men Psalm 45.2 He is a Sun for Light Lustre Mal. 4. a Lilly for Beauty a Rose for sweetness a Lamb for meekness Bread for support Water for refreshing Milk for nourishing and Wine for comforting Isay 55.1.2 3. 3. He is a constant Friend the World is off and on and forsakes us in our greatest straits but Christ will never leave his People he will guide them with his Counsel till he bring them to Glory Lastly Consider our love 't is the best thing that we can give unto Christ 't is indeed the man it denominates a man that we are that we love most Affectus Virum indicat If a man love pleasures most then be is a voluptuous man if the World a worldling Christ I am sure hath best deserved our love and hath payed dearest for it if any can shew better Title to it let him take it It should deeply humble us to consider how there is none less beloved then Christ who yet hath best deserved our love Every one hath his beloved the Drunkard hath his beloved cups and queans the Worldling his beloved bags and barns onely Christ lies unregarded by the most of men Of all Evils the evil of sin should most affect us and
onely in Reference to the Gospell The expresse words of our Commission are Goe Preach the Gospel to every Creature i. to every Rational Creature of what Nation Language Sex or Condition soever make a tender of Christ to them all Hence we are called Ministers of the Gospel because it is our Primary worke to publish Christ and his Benefits to the World The Gospel inlightens enlivens us it purifieth pacifieth the soul light is a desirable thing this is a light to them that sit in darknesse Esay 9.2 'T is the Horn of Salvation Luke 1.69 The Scepter of Christ Kingdome Psalm 44.7 The Kingdome of Christ because it sheweth us the way thither By it we receive the Spirit Galathians 3.2 Hence the Preaching of the Gospell is called the Ministery of the Spirit 2 Corinthians 3.5 by which the Spirit is conveighed into our souls 'T is the greatest Honour any Nation can have to be the Seat of the Gospel As the Arke was the Glory of Israel so is this of Gods People It ennobles and raiseth mens spirits and enables them to doe more then others Matthew 5.47 We dishonour the Gospel when we suffer Heathens by their Moral low Education to excell us who have the Gospel which is mighty to raise us to supernatural Operations Hence the Apostle blames the Corinthians because they walked like Natural men 1 Corinthians 3.3 We are Redeemed from the Earth Revlations 4.3 and therefore must not live like men of the Earth but must walke up to our Principles and Priviledges leading lives sutable to the Gospel Philippians 1.27 Let us highly prize it and receive it with all readinesse As Rachel cried for Children Give me Children or I die so say you Give me Christ or I die A man may want liberty and yet be happy as Ioseph He may want Peace and yet be happy as David Want Children and yet be happy as Iob. But he that wanteth the Gospel which should discover Christ to him wanteth every thing that is good A Throne without the Gospel is but the Devils Dungeon Wealth without the Gospel is but Fuel for Hell and Honour without Christ is but meere dishonour and a Cypher Let us then intreat the Lord to discover to us the deep Mysteries of it Ephesians 1.17 18. They are above Natures reach 2 Corinthians 2.9 and 1.2.14 Nil dat quod non habet The Vegitative Creature cannot doe the Acts of the Sensitive nor the Sensitive of the Rational nor the Rational of the Spiritual and believeing Christian Hence more Errours have risen about the Gospel then about the Law because the Principles of the Law are written in mens Natures Heathens have made Lawes against Drunkennesse Whoredome Theft c. But the Gospel is Supernatural Hence Arians Arminians Socinians and Papists have erred exceedingly concerning it 4. Observation Ministers must be Instant and Vrgent Active and Zealous in the discharge of their Dutie Many tentations from profits and pleasures from ease and quietnesse will assail us on the one hand and many discouragements from an ungrateful malignant world on the other hand so that if we be not instant and earnest we shall never breake through them but shall be ready to look back yea and to leave Gods Plough in the open field Men are dead in sin and therefore we had need to Cry aloud and lift up our voyces like Trumpets that we may help to raise them Isay 58.2 Cry it is not Say or Read a Sermon but Cry it and that aloud with fervour and affection that the dead may hear and live 2. Be impartial spare not for fear or favour but be they high or low rich or poore shew them their sins 3. Lift up thy voyce like a Trumpet i. set to all thy strength and rouse up others the speech is borrowed from souldiers in battle where if any be faint-hearted or drowsie yet the sound of the Trumpet quickens them to the battle 4. Shew my people their transgressions viz. plainly and particularly cause them to know their own abominations Thus it is good to be earnest and zealously affected in a good thing Gal. 4.18 We cannot be zealous in a better cause for it is Gods cause the Churches cause and the cause not of bodies but of souls their Eternal happinesse depends upon it This made Apâ—llos so fervent and diligent in teaching the things of God Acts 18.25 and Isay and Christ to labour and spend their strength Isay 49.4 lazinesse is naught in any calling but most odious in a Minister who is called to the highest and hardest work in the world This will require the whole man and therefore we should give up our selves wholly to it Acts 6.4 1 Timothy 4.15 for who is sufficient for this alone 2 Cor. 2.16 There is no grace that more graceth a Minister then zeal for God and his Worship hence Christ sent not fleshly but fiery tongues on his Disciples that thâ—y might inflame the hearts of their hearers Acts 2.3 The Angels that publish the Everlasting Gospel to the world doe not creep or walke but speedily fly upon that service Revelations 14.6 We must be Seraphims with â—ix wings which are most ready to doe what ever God shall command us Isay 6.2 we must be burning and shining lights Iohn 5.35 So was Elijha Isay Ieremy Iohn Bâ—ptist they were all men of fire who helpt to â—haw the frozen and cold hearts of their hearers Such a one was Luther what ever he spake or writ was operative on mens hearts what an intense and high degree of zeal was in our Saviour Iohn 2.17 his zeal for Gods House and the purity of his Worship was so vehement that like fire which eats up and devours that whereon it lights it even eat him up it even consumed his very moysture and exhausted him and made him unmindful of himself He neither regarded life nor limbe but exposed all to hazard in defence of Gods honour against a pack of malicious covetous Scribes and Pharisees Zeal in an Holy Sense consumeth the Flesh and eateth the bones Ierem. 20.9 many waste and consume themselves some in drunkennesse some in whoreing some in moyling for the world woe to such as dye of these unholy and unhappy Consumptions but when the zeal for Gods Glory consumes us happy those that dye of such holy consumptions Thus to loose our lives is to save them and to wast them is the way to preserve and renew them no man ever yet lost by spending himselfe for God And though we cannot be zealous as Christ was by way of Equality yet by way of Conformity and similitude we must in our Degree labour to resemble him Christ will owne none for his peculiar people but such as are zealous of good works Titus 2.14 The dull Asse is no sacrifice for the Living God Exodus 13.13 and the lingring Snail is reckoned amongst uncleane creatures Leviticus 11.30 Grace is no sleepy
terminis for the out-works of Religion but for the Fundamentals and for the whole possession We must contend with Papists about our Justification with Arminians about our Election with Antimonians for the Law with Socinians for the Gospel and with the Antiscripturists for all 2. The Lord commends this in his servants he hath recorded the zeal of Moses Phinees Paul Apollos c. to their everlasting prayse they are the Apple of his Eye which is Oculus Oculi the glory of the Eye Zach. 2.8 They are his jewels he counts himself honoured and adorned by such and therefore he calls them his glory Isay 4.5 These glorifie God on earth and therefore we will glorifie them with himself Iohn 15.8 and 17.4.5 God hath more glory from his little zealous flock then from all the world besides Hence he so much glories in him Iob 2 3. Acts 13.22 3. He Rewards it where ever he finds it Phinees for his zealous execution of Justice was blest both he and his posterity Numb 15.11 12 13. Levi for his zeal in vindicating Gods Honour was exalted to the Priesthood Exod. 32.29 Deut. 33.8 9 10. Zabulum and Napthali that ventured their lives in Gods cause Iudge 5.18 God remembers the kindness and rewards it many years after in sending Christ to preach the Gospel first to them Matth. 4.13.14 yea so greatly is the Lord delighted with zeal that Iehu his Hypocritical zeal went not unrewarded 2 King 10.30 4. It graceth all our graces and is the Honour of our honours All Grace without this is nothing Dead Knowledge Faith Repentance are of no esteem with God dead Prayer is not Prayer As under the Law no sacrifice was acceptable without fire so no duty now is acceptable without the fire of zeal 5. Christ hath paid best for our zeal The fair price that he paid to Redeem us the same precious blood he gave to purchase us to himselfe a zealous and peculiar people Titus 2.14 If any have paid dearer for it or can shew better Title to it let him take it 6. Our zeal doth denominate us that we are that we are zealous for 'T is true we may love the creature but it must be with a subordinate inferior love but our zeal which is the cream of our affections must be given only to God 'T is a glory which he will not suffer to be given to another 7. Our zeal may provoke others the Corinthians zeal provoked many 2 Cor. 9.12 When the Love-sick Church began to commend Christ Cant. 5. ult This is my friend and this is my Beloved in the very next Chapter 6.1 Others begin to inquire Where is thy Beloved that we may seeke him with thee 8. Such help to save a Land from ruine One zealous Moses kept off judgement from Israel Psalm 106.23 One zealous Phinees stayes the Plague One zealous innocent man may save an Iland Iob 22. ult 9. This makes a man to excel we are all by Nature of one blood 't is Holy zeal that makes the difference This makes the Righteous to excel his Neighbour Prov. 12.26 both in life and death one of these Pearles surpasseth ten thousand peebles as one living creature excels a thousand dead ones These are called lively stones 1 Pet. 2.5 1. They are stones in respect of stability and solidness they stir not from their principles but are an everlasting foundation Prov. 10.25 2. Lively because of their Zeale and Activity they are prompt and ready for every good work 2 Timothy 2.21 Their spirits are raised to the highest excellencies and so are capable of the highe stactings They live the life of God Ephesians 4.18 or a godly life because it is from God as the Author it is according to God as the pattern and it tends to God as the end Others may do well but the zealous man excels them all Hence he 's called in Scripture not Adam a common man but Ish quasi Esh a man of fire heat and courage a man of spirit life activity a man of men an excellent man fitted to honour God and rule others 10. You will have no cause to repent of this zeal yea if the saints in Heaven were capable of sorrow they would grieve for nothing so much as that they had not done more for God in their generation How many have repented of their superstitious carnal zeal as Cardinal Woolsy sometimes did Had I served God as diligently as I have done the King he would not have given me over in my gray hairs but this is my just reward for serving men before God 11 There is an absolute necessity of it in respect of the many enemies that oppose us So soon as ever a man begins to look towards Heaven he must look for Giants and sons of Anak to oppose him We have the Devil above us with all his methods Eph. 6.11 depths Rev. 2.24 Devices 2 Cor. 2.11 The world about us with all its baits and snares and an evil heart within us ready to betray us into the hands of our enemies So that unless we be resolute violent men we shall never get Heaven Matth. 11.12 't is not the lazy somnolent Christian but the active and the violent that take Heaven by force 12. All thy gifts and parts without zeal to improve them become useless A Stag or Hart that hath great strength and horns yet doth little with them for want of courage As a bird without wings a body without a soul and salt without savor so is a man without zeal like Ieremiahs rotten girdle that was good for nothing Ier. 13.7 Zeal is to the soul that which spirits are to the body and wine to the Spirits it puts activity and quickning in us 'T is as wheels to the Chariot which make us run the wayes of Gods Commandments as courage to a souldier as mettle to the horse and as manure to the ground which makes it abound in fruitfulness Now that you may get and keep this Gace we must shun those Quenchâ—coals which extinguish this holy fire in us 1. The first is the retaining of any one bosome beloved sin be it Pride Idleness Formality Covetousness either thy zeal must destroy thy sin or thy sin will destroy thy zeal Zealous affections are the wings of the soul but sin like bird-lime intangles them that they cannot fly Heaven-ward They are the feet of the soul but sin like fetters hindereth us from runing They are the fire of the soul but sin like water quencheth this fire We must resolve therefore against all sin if ever we would have the Spirit of zeal to dwell in us 2. Take heed of the inordinate love of the world These thornes will choak our zeal and this outward heat extracts and consumes our inward Cast earth upon fire and you put it out Demas and Iudas the love of the world drew them off we must get our affections loosened from the world and use it as though we used it not Use
over it Prov. 4.23 For watching see M. Ambrose his Media p. 38. Fenner Folio in Fine p. 32. M. Scortretch an excellent Tract on watching M. Obad. Sedgwick on 1 Cor. 16.13 M. Rous Art of Happiness cap. 5. folio p. 55. Observation 4. Ministers especially must be hardy men They must not be dainty delicate soft effeminate ones which can endure no labour taunts or trials but they must be hardy hardned seasoned solid pieces which will not warp or wind what ever the seasons be This the Apostle enjoyned Timothy more then once 2 Tim. 1.8 and 2.3 And brands those temporizers for their cowardice in that for fear of persecution they preached circumcision Gal. 6.12 We are called Soldiers Shepherds Watch-men Husband-men all which must endure Summers-heat and Winters frost We have to do with wicked men who have brows of brass and we had need of brows of brass to oppose them Ier. 1.17 18. we have to do with briars and thorns he that toucheth them had need to be fenced with iron staves and spears 2 Sam. 23.7 1. We must endure hardship in our preparatory studies we must give up our selves to reading study and prayer these require the whole man and therefore we are commanded to abide in these 1 Tim. 4.15 to give up our selves unto them Acts 6.4 and to attend on our ministery Rom. 12.7 Thus Ezra 7.10 prepared himself before he preacht 2. He must endure hardship in the actual performance of his duty He must do this work of the Lord diligently preaching in season and out of season In the morning he must sow his seed and at evening he must not hold his hand for he knows not which shall prosper The Prophets rose early to preach the Word Ier. 7.25 Christ himself was a frequent Preacher Luke 4.16 How industrious was Paul how many Cities and Regions did he win to Christ Rom. 15.19 3. Most properly and genuinely this hardship in the Text consists in a patient undergoing of those injuries and oppositions which we must expect from an ungrateful world 1. We must expect hard words To do well and hear ill is the proper lot of all faithful Ministers This we see in Christ who did all things well and yet he was called Beelzebub Mad-man Riotous c. Paul was called a pestilent fellow Cyprian was called Coprian and Athanasius Satanasius 2. Expect hard dealings Bonds and imprisonment are oft times the portions of those who have set the world at liberty from sin and Satan as we see in Moses Samuel Paul and Christ himself We must look to be defrauded of our temporals and robbed of our dues yea the more we love many times the less are we loved 2 Cor. 12.15 as B. Hooper foretold that where he had taken most pains there should he be burnt to ashes We batter the Devils Kingdom about his ears no wonder then if he raise batteries against us We have a door of doing good opened to us and therefore must expect many adversaries 1 Cor. 16.9 4. The Lord himself sometimes is pleased to exercise us and to inure us to hardship that we may be the fitter for his service Isai. 6.5 6. Luther complains of many tentations and that he had Horribilia de Deo Terribilia de Fide We must therefore arm and inure our selves to hardship betimes Of all men idleness and effeminacy becomes not Gods Embassadors Yet how many live careless that have cure of souls Vivunt sine cura cum veniunt ad animarum curam But let us like good Souldiers of Christ endure hardship 1. Patiently 2. Couragiously 3. Constantly 1. Patiently without this we shall tire in our race and never do the Will of God Heb. 10.36 This is one special qualification of a Minister 1 Tim. 3.3 and 2.2 24 25. 2. Couragiously magnanimity becomes Souldiers We are Captains and if we be faint-hearted or despondent we shall prejudice Christs cause and dishearten others When the Shepherd flies the Sheep will scatter Every Coward especially in such a cause as this is a Murderer We must harden our faces like a flint against all the oppositions of men as Christ did Isai. 50.7 remembring we have a Master that will bear us out Ier. 1.8 17 18 19. This made Paul indifferent whether he lived or died 〈…〉 might be glorified and Luther to contemn both the fury and favour of the Pope 3. Constantly not like French-men which begin their Wars like Thunder but end like smoak Better we had never lifted our selves in Christs service then to forsake our Colours and leave our plow in the open Field Too many like Nebuchadnezar's Image are gold at first silver in the middle and iron at last To incourage us let us consider 1. The great recompence of Reward Dan. 12.3 1 Pet. 5 4. Paul cast up his accounts and found that the sufferings of this present life are not worthy to be compared to the glory which shall be revealed Rom. 8.18 2. Consider what you fight for 't is not for silver or gold but for the souls of men one of which is of more worth then all the world S. Iames makes it a great honour to have a hand in such a work and therefore he puts an Emphasis upon it Iam. 5.20 He shall save a soul from death 3. Love Christ this makes hard things easie it can endure all things and overcome all difficulties This will constrain us to do our duty 2 Cor. 5.14 Observation 5. The Ministery is a work 1 Tim. 3.1 Hence they are compared to Rowers which take pains at their oares to Labourers and that in Harvest to Fisher-men that in the tempestuous Sea of this World and to Stars which are in perpetual motion 'T is no easie calling as some Sectaries imagine if rightly followed The sweat of the brow is nothing to that of the brain besides the dangers we are liable to for our works sake This made Luther affirm that a Minister labours more in a day many times then a Husband-man doth in a moneth and that if 't were lawful for him to leave his calling he would with more ease and pleasure dig for his living or do any other hard labour rather then undergo a Pastoral charge See more on V. 2. Obs. 4. Observation 6. Do the work or service of an Evangelist Observe Ministers are Servants and their Office in Service They are not Lords to tyrannize over the Faith of Gods people but Servants to Christ and his Church Rom. 1.1 2 Cor. 6.4 Neither is this any disparagment for Christ himself took upon him the Title of a Minister Rom. 15.8 As the Magistrate is the Minister of God to see to the Civil Affairs of the State and to defend the Church so the Pastors of the Church are the Ministers of God to see to the souls of men Observation 7. Of an Evangelist 7. Observe Ministers must preach the Gospel We must publish the glad tidings of a
Hence that Proverb Ephesiae literae Ephesian words or writings .i. their charms and spells yet these Idolaters and Sorcerers God was pleased at his own free grace to call here he planted a famous Church and Christ himself writes an Epistle to them Rev. 3.1 2 3. and commends those that sometimes were the worst in the world 3. Our Adoption is free of Canaanites he hath made us Israelites of sinners sons of foes friends and of heirs of hell heirs of Heaven before we were born he did predestinate us to be his Adopted ones Eph. 1.5 4. Our Redemption is free God freely sent his Son into the world to save us Iohn 3.16 it was grace the riches of grace that redeemed us Eph. 1.7 5. Our Iustification is of free-grace Christs righteousness is freely imputed to us for righteousness and faith is freely given Rom. 3.24 Ephes. 2.8 Philip. 1.29 6. Our Sanctification is free He heals our back-slidings and loves us freely Hos. 14.4 Ephes. 2.4 5. to extract sweet out of sweet nature and Art can do it but to bring light out of darkness good out of evil and sweet out of bitter is a work of Omnipotency it is no less then the change of nature 7. Our Salvation and Glorification is free Luk. 12.32 Rom. 6. ult This then overthrowes the doctrine of the Papist Arminians and Semipelagians who cry up fore-seen faith preparations good works and an improvement of the means of grace as causes of Election whereas God chose us not because we were Holy but that we might be Holy Ephes 1.4 and 2.10 we are created to good works not for them He did predestinate us not because we were conformable but that we might be conformable to his Son in Sanctification Rom. 8.29 30. Predestination is the cause Vocation and Faith which comes by hearing is but the effect of it and so cannot be before its cause hence the Scripture so oft tells us that we are chosen to Obedience not for Obedience 1 Pet. 1. 2. and that as many as were ordained to eternal life believed they did not first believe that they might be ordained but they were first ordained that they might believe Acts 13.47 2 Thes. 2.13 Paul obtained mercy not because he was faithful but that he might be faithful 1 Cor. 7.25 So that in order of nature faith is after the decree of Election for God first decrees the end and the means conducing to that end so that it is not by works of righteousness which we have done either before conversion or after the Apostle excludes them all from meriting Salvation but by mercy we are saved Tit. 3.4 5. this grace unexpectedly appeared when we were dead in sin and so were meerly Passive in respect of the habit of grace though in other respects we are partly Active and partly Passive when we did not once dream of such a mercy yet then did it shine upon us and if God should chuse men for their fore-seen goodness he must chuse none for we are all by nature alike ther 's no difference by nature between Iacob and Esau Peter and Iudas Rom. 3.9 22. and 4.9 what did God see in Abraham Rahab Manasses Paul why he should chuse them There was much in them why he should refuse them Let us then renounce all confidence in our selves or any thing that we have done for if we merit any thing it is destruction for sin is our own and perfectly evil but good is not our own nor perfectly good The Apostle excludes all distinctions and ascribes all to grace Ephes. 1.4 to 11. So that as they at the building of the material Temple from the laying the foundation to the laying on of the top-stone cryed grace grace Zach. 4.6 So must we from our Election to our Glorification cry grace grace How doth Paul in all his Epistles exalt grace and ascribe all to it By the grace of God I am that I am 1 Cor. 15.20 Let the wise man glory in his wisdom and the rich man in his riches as for me I will glory in the Grace of God for by the Grace of God I am that I am All is grace abounding superabounding grace Rom. 5.8 1. It is God that gives preventing and preparing grace Psal. 10.17 Phil. 2.13 whereby he drawes us to himself and makes us willing to believe and obey 2. He followes us with his subsequent Grace whereby he upholds us in Grace begun and enables us to persevere there is a Divine manutenency which keeps us from falling Psal. 73.23 Hence the Scripture takes all from man and gives all to God It is he that works all our works in us and for us Isay 26.12 Every good gift comes from him Jam. 1.17 It is by mercy and truth and not by our merit that our sins are pardoned Prov. 16.6 As Iacob said of his riches and children Gen. 33.5 11. God hath shewed mercy to me and hath given me all this and these are the children which the Lord hath given me So the Lord hath shewed us mercy in giving us Faith Repentance Obedience and these are the Graces which the Lord hath given us and therefore as all rivers come secretly and silently from the Sea but return openly thither again So those Graces which God hath secretly wrought in our hearts must openly appear in our lives to his praise We must not kiss our own hand Iob 31.27 nor sacrifice to our own nets but with the Church give all to God Psal. 115.1 So did Christ Matth. 11.25 26. 2. This may comfort us in the sight and sence of our wants and weaknesses that we are not now under a Covenant of works but under a Covenant of free-Grace now we may buy without money Isay 55.1 God is gracious and loves freely he loves us because he loves us it is his good pleasure so to do the moving and impulsive cause is in himself Deut. 7.7 8. he is gracious and will not contend for ever Psal. 1.3 8 9 but though he see our wayes how evil they be yet he will heal them freely Isay 57.18 I have seen his wayes and I will heal him a strange expression one would think he should have said I have seen his wayes and I will destroy him but such is his pitty to the sons of men that though he see their rebellions and perverse wayes yet for his own Name sake he freely heals and pardons them 2. It may comfort us against final Apostasy if our Salvation were grounded on our selves if it were conditional depending on our free will we might justly fear but since it is grounded on the unchangeable purpose and good will of God we are safe for his purpose is sure Rom. 9.11 And his foundation firm 2 Tim. 2.19 His counsels shall stand in despight of all opposition Isay 14.27 and 46.10 We stand not now by our own power or will our Salvation is not now in our own keeping but in
Gods 1 Pet. 1.5 and so it is safer then Adams was in the state of Innocency 3. It may comfort us in respect of the Nation though we be a sinful rebellious people a Nation unworthy to be beloved by reason of our Apostasy unfruitfulness unthankfulness and unanswerable walking to the light and love which God hath shewed us yet as he saved Israel with a Notwithstanding all their ingratitude and disingenuous walking towards him Psal. 106.8 So we have hopes that for his own Names sake he will save ungrateful England No Nation under Heaven hath such cause to admire free-grace as we have The Lord hath made us wait on him in a way of mercy when for our great provocations he might have made us wait on him in a way of Judgment We have great reason to serve him with gladness in the aboundance of all things since he might justly have made us serve him with sadness of heart in the want of all things He hath made us the Head of the Nations when he might for our abominations have made us the Taile he hath set us above in Victories and successes at Sea and Land when he might justly have set us beneath Well let these mercies improve our Graces and not our Vices least the Lord consume us after he hath done us good and as he hath made us famous for blessings so he make us infamous for our abuse of them to all generations Iâ—sh 24. â—â—0 If we still do wickedly what can we exspect but that we and our Rulers should perish 1 Sam. 12. ult Oh then let the remembrance of Gods free-grace and mercy Humble us nothing melts the heart like this when the Soul considers how God hath pardoned his sins washt him and cleansed him who was a poor loathsom polluted wretch quickned and revived him who was dead in sin nothing works such an absolute and strong aversation of the heart from sin and fortifies it against it as the remembrance of this free love doth This makes a man even to loath and abhor himself for his disingenuous carriage towards God Ezek. 6.9 and 16. and 20.43 44. and 36.31 This makes the soul to say as Mephibosheth said sometime to David 2 Sam. 9.8 and 19.28 All my Fathers house were but dead men before my Lord the King yet didst thou set thy servant to eat bread at thy own Table At that day Observation 9. 9. The day of Judgment is a signal remarkable day It is That day of dayes that great and glorious day of the Lord when Christ shall come in flaming fire attended with all his Holy Angels to execute vengeance on all his enemies hence the Scripture puts an Emphasis on it That day .i. that great and terrible day to the wicked Iude 6. when Angels and men shall be brought to the bar and the great ones of the world who have judged others must now be judged themselves That great and comfortable day to all the Saints when Christ will own them with an Eâ—ge before men and Angels but of this before V. 1. Observation 10. 10. The full reward of Gods servants is reserved till the last day 'T is at that day the day of judgement when Gods Pauls be fully rewarded 'T is true the righteous have some gleanings here some clusters of Grapes they have before they come to their Celestial Canaan and as soon as ever their souls depart they be in bliss but their full reward and blessedness is reserved for the last day 2 Cor. 5.10 Hypocrites are all for present reward they must have it here and they have it out and out they must expect no more Matt. 6.2 But a gracious soul looketh for his reward herefter he expects his recompence at the Resurrection of the just Luke 14.13 14. This then must comfort us against the base usage of an ungrateful world here many times Labans of the world change our wages ten times Genesis 31.7 Aye but remember great is your reward in Heaven 'T is not in this day but at that day which we must look for our full reward Here is the place of fighting Heaven is the place of rewarding The Butler may forget Ioseph men may forget our kindness yea and the Saints themselves may forget what they have done but God is not unrighteous to forget our labour of love Heb. 6.10 Never any lost by serving God not onely For but In the very keeping of his Commandements there is great reward Psalm 19.11 Prov. 3.16 17. Secret Obedience at that day shall have open recompence Matth. 6.6 and the least service shall not lose its reward Mal. 1.10 Matth. 10.41 42. Be it but a cup of cold water yet if it be given in sincerity it shall be surely rewarded Water is a common Element and cold water costs us no charge to heat it yet this almost undiscernable Charity shall in no wise loose its reward 't is a Meiosis i. it shall be fully and surely rewarded And because we are hardly brought to believe this our Saviour useth a double Negative and to put yet further past doubt he addeth a Verily a note of asseveration to confirm it He that receiveth a Prophet shall have a Prophets reward i. the Prophet shall teach him the Truths of God and instruct him in the way of life 2. After this life God will give him the reward of the Prophets in Glory Gaius lost nothing by entertaining Iohn nor the Shunamite and Widow of Sarepta by loving Prophets Yea he that receiveth a Righteous man though no Minister of Christ yet receiving him because he is Righteous and for the Truths sake shall not miss of a reward yea he that shall shew the least kindness to one of Christs little ones so the Saints are called 1. Because they are a little little flock Luke 12.32 2. Because they are little in their own eyes 3. And most genuinely because they are accounted as Abjects and little set by in the world 4. They are beloved of God as little ones are of their Parents they shall surely be rewarded Now if such small works of mercy be thus rewarded what shall be given to those who are magnificently liberal for Christ and give as Arannah to David as Kings unto the King 1 Samuel 24.23 If water be thus rewarded what may we expect for our blood that is shed in Christs cause and if cold water from the Spring which can hardly be called ones own be thus recompensed what may we expect for warm water from our browes and bodies in sweating and labouring for the Church of Christ There is not a man that serveth God faithfully but he shall be rewarded fully Numbers 14.24 If Cornelius pray and give Almes they come for a memorial and standing Monument before the Lord Acts 10.4 God hath a Book of remembrance for all that we do Mal. 3.16 or suffer for him our tears flittings when driven from our habitations by wicked
friends of the Bridegroom and therefore they long for his coming 6. The blessings which we shall receive at that day are very desireable blessings It will be to us a day of Iubilee when we shall for ever be set free from all our enemies It will be a day of rest when we shall enter upon our everlasting inheritance a day of receiving wages for all our service A day which will free us from all our miseries and supply us with all mercies No wonder then that the Saints so earnestly long for it and if all the creatures groan and vehemently desire that day Romans 8.21 23. shall not the Spouse of Christ much more 2 Cor. 5.2 Wicked men have their portions in this life and rest content with present enjoyment and so desire not that day besides they are men of evil consciences and are condemned already in the word and in their own consciences Iohn 3.18 which maketh them fear and not desire that day they could wish that Christ would never come But the Godly who have faith and a good Conscience do with joy long for this day of their full redemption when Christ shall appear to their everlasting comfort So that to love and long for Christs appearing is the Character and almost the definition of all true believers None can love it but they and they cannot but love it VERSE 9 10. Doe thy diligence to come shortly to me VERSE 10. For Demas hath forsaken me having loved this present World and is departed to Thessalonica Crescens to Galatia Titus to Dalmatia WE are now come to the second part of this Chapter wherein the Apostle treateth of many private and personal affairs 1. He desireth Timothy to come speedily to him to Rome the Apostle had once some thoughts of going to Timothy 1 Tim. 3.14 but since he was shut up in prison and deprived of that liberty he now sendeth for him to come to him having many things to impart to him before he died probably touching the weighty affaires of the Church or else that he might be helpful in promoting the Gospel in Rome Italy and in the places adjacent since he wanted other helpers What ever it was it was no mean matter which made the Apostle send for Timothy beyond Sea from his charge at Ephesus in Asia minor to come to him at Rome Doe thy diligence or hasten to come to me he was near his end and therefore he biddeth him hasten and come speedily before winter Verse 21. q. d. defer not thy coming till another year but come speedily before I die 1. Observation 1. Personall presence is to be preferred writing The Apostle doth not say Write unto me but come unto me Letters we say doe not blush yet they cannot expresse the lively affections of our breasts as when men are present face to face with us Writing is more general and flat but the lively voyce and quickening presence of a friend worketh more effectually upon us Proverbs 27.17 Acts 18.5 When the Apostle would comfort the Romanes he telleth them that he will come to them Romanes 1.11 12. and 15.24 28.29 that he might be comforted by them and might comfort them So Iohn will not write to his friends but that he might the more effectually comfort them he promiseth to come and speake with them face to face that their Ioy might be full 2 Iohn 12. and 3. Iohn 13.14 Paul will not write but he will see the Thessalonians 1.2 17 18. There is more Vigour in the Voyce then in dead Letters Writing doth well but lively conference doth much better The speech of good men doth whet and excite men to love and good workes Hebrewes 10.24 it doth Minister Grace to such as keepe company with them Proverbs 10.11 and 15.4 Ephesians 4.29 2. Observation 2. The society and help of good men is much to be desired There is much comfort and good to be gained thereby Paul would never have sent so many hundred miles for a Timothy if there had not been more then ordinary sweetnesse in his society Man is a sociable Creature and God hath ordained mutual society for the quickning and increasing of his Graces in us We want much of our comfort in the want of a good friend which made David so sadly to lament the death of Ionathan and to complaine that he was desolate Psalm 25.16 and this made Paul to rejoyce in the recovery of Epaphroditus his Friend and fellow Souldier as a great mercy Philippians 2.25 26 27. Solomon telleth us that two are better then one Ecclesiasticus 4.9 As Oyntments and perfumes delight the senses refresh the Heart and quicken the Spirits so the faithful Counsel of a loving friend is very precious Prov. 27.9 Hence this communion amongst friends is called sweet Counsel Psalm 55. 15. We are subject in this World to many Tryals Now God hath ordained the society of his People as one speciall means to comfort us in them Malachi 3.16 Iames 5.16 This made Christ to send his Disciples out by two and two that they might have mutual Comfort and Confirmation of their Doctrine Luke 10.1 Unsociable men are like blunt and rusty iron unfit for service Solitarinesse and strangenesse is not good Solitary Birds are Birds of Prey Communion is a means to breede and increase brotherly love and to inlarge the Church Acts 2.46.47 They were all together with one accord and then it followeth The Lord added to the Church dayly such as should be saved This is an Article of our Faith we beleeve a Communion of Saints and oh that we did live as a People that beleeve our Principles T is Communion with the Saints on Earth is a glimspe of thy Eternal society which we shall have with them in Heaven when we shall all be gathered together into one Body 2 Tessalonians 2.1 as the society of wicked men in their wickednesse is a glimpse of Hell 3. Observation 3. The strongest Christians sometime may be helped by weaker A Paul may stand in need of a Timothy There is not a member in the body but is some way serviceable to the head 4. Observation 4. A Minister upon weightie and just occasions may lawfully be absent from his flock for a time 1. It must be but for a time 2. The cause must be weighty Timothy cometh from his charge to Paul yet Tychicus supplies the place the while who had great things to impart to him for the Churches good 't is noted as an act of cruelty in the Ostrich that she leaveth her Egges Lam. 4.9 Bishop Latimer wondred how men could goe quietly to bed who had great cures and many of them and yet peradventure never preached in any of them constantly It were easie to confute and confound these by Scripture Reasons Fathers Councills c. But 't is so fully done already by Master Blaxston in his Remonstrance against Non-Residents and blessed be God 't is so well purged out
Matter yet this Circumstance heightens it and puts an accent upon it it makes it cry louder and gives Satan a stronger Plea against the Soul Lord here is a man whom nothing can restrain no bonds nor Vowes Sacramental Personal National can keep him from sin Lord let him be mine by Justice since he will not be thine by grace 13. When sins are Spiritual sins it aggravates sin Spiritual sins in their own nature Et caeteris paribus are greater and more displeasing unto God who is a Spirit and pondereth our Spirits then carnal aud bodily sins Fleshly sins make men like beasts Drunkenness Fornication Gluttony Murder make a greater noise and bring more reproach on men from the world but spiritual sins all things considered are most dangerous for these make men like Devils The Devils sins are not fleshly sins for he hath no body but they are spiritual sins hence they are called spiritual wickedness in high places Ephes. 6.12 They are full of Pride Envy Blasphemy Heresy Hypocrisy Many bless themselves that they are no Theeves Whores Drunkards when they are drunk with Pride and full of Atheism Unbelief Hypocrisy and Heart-Idolatry These are invisible sins the world takes no notice of them so much the more dangerous inward diseases are most dangerous and hardest to be cured Publicanes and Harlots that are given to carnal sins are sooner converted then spiritually proud self-conceited Pharisees Matth. 21.31 2. They are Radical fundamental sins they are the root and cause of all carnal sins They are the Quintissence of wickedness the wickedness of wickedness Hos. 10.15 the very spirits as I may say of sin the evil of evils and the foolishness of madness Eccles. 7.25 As Sampsons strength lay in his locks so the strength of outward sins lyes in the heart cleanse that and cleanse all It is these inward lusts which war not onely against the Peace but against the Salvation of the Soul 1 Pet. 2.11 Remove the cause and the effect well cease lay the Ax to this root and the fruit will wither This makes the Saints so much to lament that sin and corruption within them Iob 25.4 Psal. 51.5 Isay 6.5 Rom. 7. And God calls on his people to wash not onely their hands but their hearts from wickedness and though vain thoughts will be creeping in yet they must not suffer them to lodge there Ier. 4.14 Rooks saies Luther may fly over my house but I will not suffer them to roost there The great work of Regeneration lyes within it is not sufficient that a wicked man forsake his wicked wayes words but he must also forsake his Thoughts Isay 55.7 Let the wicked forsake his way and the unrighteous man his Thoughts A moral man may shun evil acts but a gracious man hates even vain thoughts Psal 119.113 A man may be far more wicked in his thought then he can in his Acts men may act that wickedness in their thoughts which either through want of opportunity or want of strength or for shame they dare not do They are the buds and blossoms the seeds and principles of all sin and what they want in weight they make up in number Gen. 6.5 Acts 8.22 Let us now according to these thirteen considerations aggravate our sins sin separately and singly considered is odious but sin circumstantiated will appear exceeding sinful A sore may be loathsome in it self but when it comes to be searched then the filth and rotteness appears That which keeps men from Repentance is their lightning and lessening of sin they say of it as Lot did of Zoar Is it not a little one Or else they lay it upon the weakness of youth or the bad counsel of others Adam layes his sin on Eve Saul on the people others lay it on the Devil some way or another they hide their sins which hinders the prosperity of the sinner Prov. 28.13 And therefore when the Spirit of God would effectually convince men of sin and set an edge upon it that it might wound and humble us to purpose he sets it before our eyes in its proper colours with all its aggravating circumstances So all the servants of God in their Humiliations for sin to shew their hatred and Holy indignation against it they have heightened their sins by all its hainous Circumstances and Heart-humbling Aggravations Their bitterest enemies could not speak so much against them as they have against themselves Iob 40.4 cryes out I am Vile Isay 6.5 I am undone David cryes out of his folly and beastliness 2 Sam. 24.10 Psal. 73.2 Agur in his own apprehension was more brutish then any man Prov. 30.2 3. See what Heart-breaking expressions Ezra 9. Neh. 9. Dan. 9.5 6. have used 1. We have sinned and committed iniquity 2. We have done wickedly 3. We have rebelled against thee 4. We have departed from thy Precepts 5. We have not harkned to thy Servants 6. We have not onely sinned our selves but even our Princes and Superiours have rebelled against thee But especially Paul puts up many Bills of Inditement against himself and cryes out I am the Chief of sinners and in his own apprehension he esteemed himself so the least of Saints not worthy to be called an Apostle and as if this were not sufficient he goes on I was a Persecutor a Blasphemer and injurious to Christ and the Saints 1 Cor. 15.9 Ephes. 3.8 1 Tim. 3.13 15. But especially Acts 26.10 11. the better to humble himself and to magnify free-grace he sets down eight Aggravations of his sin Many of the Saints did I shut up in Prison c. 1. They were not lewd men that he imprisoned but they were Saints 2. It was not for any wickedness that they had done that he thus used them but for professing the Name of Christ. 3. He did not cast a few but many Saints in Prison 4. He kept them close Prisoners he shut them up and gave them no liberty 5. He staies not here but he helped to put them to death 6. As if this had not been enough he doth not onely kill their bodies but he hurts their Souls also He compelled them to Blaspeme Not much unlike an Italian which I have read off who set upon a man to kill him the poor man begged for his life the Italian told him if he would renounce his God he should have his life which when he had done he killed him saying now he was fully revenged on him for he had killed both body and Soul 7. Yet he staies not here but he was mad exceeding mad with rage and fury against the poor Saints of Christ. So Luther confesseth that in the dayes of his ignorance he was a mad Papist 8. Such as he could not catch and kill them he persecutes to strange cities he made them out-run their houses wives children c. and shift for themselves Thus Paul like an hungry Wolf worries the poor Lambs of Christ till Christ meets him in his Ruff
not Bring my Silkes Satins Plush Velvets Copes Rochets Palls c. and other furniture enough to load a Cart but bring my Cloake and Bookes this is all the Apostles House-holdry If good men have food though it be but bread and water and rayment though it be never so course yet they rest contented with it Our happynesse doth not lie in the Pomp and pleasures of this World It is said of Iohn the Baptist that he was Tota Vox All voyce His Diet his Dwelling his Apparel his doing and his suffering all preached mortification and selfe-denial So this our Apostle was All Voyce Though a great part of the World was his Diocess yet he never affected nor once sought great things for himself He was poore in Temporals though rich in Spirituals 2 Corinthians 6.10 Silver and Gold he had none All his riches were a few Bookes and writings and a few old Cloathes to keep him warme 'T is said of that laborious and judicious Calvin that all the goods which he left behind him his Library being sold very dear came scarce to three hundreth Florens which is about ninety pound of our money It becometh not Gods People who are strangers and Pilgrimes here to seeke great things for themselves Ieremiah 45.5 How unlike then is Pope Paul and his successours to Saint Paul here and Saint Peter who cryed Silver and Gold I have none Acts 3.6 when Pope Iohn the two and twentieth had two hundred and fifty Tunnes of Gold found in his Treasury What Palaces Revenewes Attendance charge of costly Rayments have these men of sinne had which plainly sheweth that they are the Devils Vicars and not Christs 5. Observation 5. Whilest we live in this World we must have a moderate care of our health When winter approacheth Paul sendeth for his winter Garment to keep him warm The body is the souls Organe and Instrument by which it acteth and therefore it must be kept what in us lieth in tune for the service of the soul. He that forbiddeth us to kill our selves commandeth us inclusively to preserve our lives by all good and lawfull meanes such as necessary Cloathing wholesome Diet and convenient Lodgeing and therefore those Quakers that attempt to fast fourtie dayes as our Saviour did and thereby starve and famish themselves as some of them have done are no better then self-murderers Caution Onely we must beware of excessive carking and caring for the body remembering it is but the outside and the carkasse the soul is the man that is the Jewel which calleth for our special care Deuteronomy 4.9 Iohn 6.27 6. Observation 6. Good men are humble men They disdain not to stoop to the meanest services for the good of others If Timothy were a Diocesan Bishop as some Bishop-Would-bee would fain have it surely he was a very humble one since here he disdaineth not to bring Pauls old cloake with his Bookes and his Parchments after him Pride can stoop to nothing but Humility maketh a man become all things to all men so far as he can with a good Conscience that he may win some Bring the Books with thee Paul was now old in prison and ready to dye yet he calleth for Books 7. Observation 7. The Ministers of Christ must be studious men They must be much in Reading Writing and collecting even in their old Age and to their dying day Though a man have made a good proficiency in Learning and have extraordinary gifts of the Spirit so had Paul who was taught the mysteries of salvation more immediately by God himselfe and was wrapt up into the third Heaven and had been an Apostle so long yet still he calls for Bookes and Note-Bookes His dead Counsellours were his best Companions And if the Apostle who had such extraordinary gifts used Bookes and Notes 't is no dishonour to the best man in the World now to use them especially since we are commanded to give our selves to Reading 1 Timothy 4.13 and we amongst the rest must more especially search into the Scriptures Iohn 5.39 Away then with that Pride and folly of the Anabaptists and Enthusiasts who cry down Books and reading boasting that they have attained to such extraordinary gifts of the Spirit that they can Preach Prate they should say Non-sense and blasphemy without Books To these I briefly answer for I love not to spend much time about these Bruits 1. Let us see those extraordinary gifts you speake off I must professe seriously I could never yet finde ordinary gifts in these extraordinary Braggadoco's I have divers of their Letters by me wherein there is neither good matter good Language good Sense nor true English 2. Admit these men had these extraordinary gifts which they so boast off yet are they better then Paul Timothy or Daniel 9.2 for all these used Bookes Who knoweth not that the Spirit of God worketh by means and as he that will be rich must work for it so he that will be rich in knowledge must reade and study for it Solon a wise Heathen when he was old yet gloried that he still learned something and shall we that are Christians come short of Heathens Let these young men then that thinke themselves so full that they need no more remember old Paul who still was learning and studying the Scriptures even to his dying day The Word of God is a great deepe and we know but in part being clogged with our corrupt Nature and the mists of the flesh that hinder us from seeing the wonderous things which are in Gods Law Especially the Parchments 8. Observation 8. We should extract semething out of that we reade and treasure it up for our owne use and the good of the Church Our memories are weake and since the fall they are woefully crazed and become very deceitful to us and therefore we had need to use all good means to help them if Paul used Parchments for such a use as the learned conceive he did it is then no disparagement to the best to doe it VERSES 14 15. Alexander the Copper-Smith did me much evill the Lord reward him according to his workes VERSE 15. Of whom be thou ware also for he hath greatly withstood our words IN these words we have a relation of the injuries and oppositions which Paul met withall from Alexander an open and profest enemy to Paul and his Doctrine where we have 1. A Narration or Complaint set forth in an entire proposition Alexander the Copper-smith hath done me much evil 2. An Imprecation The Lord reward him according to his workes Alexanders Opposition springing from the extremity of malice to the power of Godlynesse he curseth him in the Name of the Lord and not out of any private revenge but in a holy zeal to Gods glory 3. Here is a Caution to Timothy to shun him of whom be thou ware also q. d. Thou seest what an enemy he is to me thy Father trust him not for he will
Lord the Jehovah the true and the living God coessential and coequal with his Father Neither is the Title of God and Lord given to Christ Secundarily Improperly and Metaphorically as they are given to Angels and Magistrates as the Socinians affirme â— yea Catachristically and abusively Idols Devils and mens bellies are called their gods But the Title is given to Christ Primarily and properly as the Creator and Preserver of all things the Lord Paramount of all the World the King of Kings and Lord of Lords But of this at large before V. 1. And strengthned me 3. Observation 3. Strengthning grace is the gift of God He doth not onely give us Renewing grace and then leave us to our own free-will but he giveth us persevering grace also As he is the Author of our grace by Vocation so he is the finisher of it by preservation He confirmeth and establisheth us unto the end 2 Cor. 1.21 Hence David calleth God his Rocke Psalm 18.2 and we are commanded to be strong in the Lord and the power of his might Ephes. 6.10 It is he that doth enable us and strengthen us with all might in our inward man 1 Coloss 1.11 1 Timothy 1.12 A little strength will not doe because we have no little enemies to encounter but we must be strengthned with all might and with all Patience that we may doe all the good we can withstand all the evil we can and patiently suffer when we can withstand no longer Rest not content that you are Babes in Christ and have grace begun but grow till you become strong men in Christ. To this end we must be sensible of our own exceeding weakness nothing stronger then Humility that goeth out of it self nothing weaker then Pride that rests on its own bottom That by me the Preaching might be fully known 4. Observation 4. Whilest God hath any work for his servants to doe he will assist and uphold them in despite of all oppositions Though Nero rage against Paul and all men forsake him yet God will assist him that he may preach the Gospel to the world We need not fear the Foxes and Furies of the times we have our day and to morrow to work in and till that time which God hath allotted us be expired all the Devils in Hell and all the Dogs in the world cannot remove us Luke 13.32 How long was David vext with ungodly men yet he slept not till he had served his generation Acts 13.36 Herod sought to kill Peter but at the Prayers of the Church the prisoner is rescued out of his hands yet when he had finished his work and was ripe for Martyrdome then he falls with ease Ahab and Iezabel seek the life of Elijah yet was he preserved till he had finisht his work and then was he translated Luther was oft cursed by many Popes yet he finisht his course and died in Peace Queen Elizabeth was also cursed by many Popes but God turned the curses of those Romish Balaams into blessings for she outlived nine or ten of them and at last died in her bed full of dayes riches and honour Our comfort is that our times are not in our enemies hands but in the hands of a gracious God who best knows how long it is good for us to live and when to die Psalm 31.15 when we have finisht our course he will take us to himself in glory Iohn 17.4 5. Let us then faithfully discharge the duties of our several places and commit the success to God in whose hand is our life and all that we possess And that all the Gentiles might heare 5. Observation 5. God would have his Truth revealed to the sons of men He would have the Gospel known fully known to the Gentiles to all the Gentiles yea to all Nations whether Jewes or Gentiles Mat. 28.19 Truth is good and the more common it is the better where it getteth ground Satans Kingdome falleth like lightning from Heaven suddenly and irresistably Luke 10.18 Let none then hide their Talents but as the Sun freely communicateth its light and heat to us so let us freely impart our gifts unto others See eight quickning considerations to this duty And I was delivered out of the mouth of the Lion 6. Observation 6. The Churches enemies oft times are Lions Lions for Potency Lions for Policy Psal. 17.12 Lions for cruelty Lions for Terror Hence they are so oft in Scripture called Lions Psalm 10.9 and 22.13 and 35.17 Prov. 28.15 Ier. 2 15. Ezek. 19.2 Such we are all by Nature in our places and degrees till grace change us Isay 10.7 and then we shall be Lions for Christ i. magnanimous and couragious in his cause Prov. 28.1 the righteous are bold as Lions which good in the Creature we should imitate which evil shun Be Serpents for Policy and not for poyson Lions for prowess and not for rapine 2. Be not familiar with these Lious come not near their dens lest they make a prey of you have no fellowship with such unfruitfull works of darkness but reprove them rather 7. Observation 7. God many times suffers his dearest children to fall into the mouths of these Lions so that to a carnal eye they seem hopeless and helpless even as a Lamb that is in the pawes and jawes of a hungry Lion is given up for lost This was Pauls case he was not onely in the den but in the vere jawes of Nero that proud Potent furious Lion who killed his Master slew his Mother crucified Peter made foul havock of the Church and at last to save himself from the fury of the people he slew himself saying Dedecorosè vixi turpiùs peream My life was base and my death shall be answâ—rable This was the case of Israel in Egypt the Jewes in Babylon the Primitive Christians in the dayes of the persecuting Emperours and ever since by Antichrist yea since the dayes of Abel to this day the people of God have been as so many Lambs encompassed with rageing Lions who on all occasions have laboured to make a prey of them yet the Lord maketh a Treacle of this Viper by this means he purgeth his people from their dross and fits them for his Kingdome as Ignatius said sometimes Dei frumentum sum c. I am Gods corn and I must be ground with the teeth of wild beasts that I may be pure Manchet for my Lord and Master Gods wayes to his Church are mysterious wayes Isay 45.25 He hath a wheel in the wheels and when we think they go backward and all makes against the Church yet he makes them go forward and promote their interest Ezckiel 1.16.21 8. Observation 8. That God will deliver his from this great danger He that brought thee into the mouth of the Lion will bring thee out again Dan. 6.22 God is omnipotent and omniscient he hath both skill and will to deliver his people though we know not which way yet it is sufficient
arena sita etsi ventis non sit agitata ipsa tamen per se ruit sic fiducia fundata in flagitiis etiam à nemine oppugnata ipsa per se dilabitur evanescit Pintus in Isa. Notitiam Dei hîc intellige non simpliciter Theoreticam sed Practicam potius auxiliatricem Laurent Multi coelum quaerunt in terra sine ignominia gloriam sine paupertate divitias sine morte vitam sine certamine coronam sibt promittunt Scultetus See more Mr. Burroughs Moses choice cap. 3. p. 17. c. Mr. Clerks Mirrour cap. 96. Edit 3. Cuique sua pâ—opria cruae est uni ab uxore alteri à pau pertate carcere exilio c. à Lap. Sanguine fandata est Ecelesia sanguine coepit Sanguine sucâ—revit sanguine finis erit V. Mr. Clerks Martyrologies Chap. 21. to chap. 40. * V. A Collection of Letters sent to the Protectour concerning the barbarous murders in the Vallies of Piedmount Boni bonis per infirmitatem aut ignorantiam aliquando molestian exhibent Estius Evangelio credere nihil aliud est quà m malis bellum indicere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piè rectè venerari Deum Fidenter dico minùs pie vivis si minùs persecutionem pateris Greg. Modum ostendit per quem solum possumus piè vivere i. e. fide Christi piè vivunt in Christo qui Deo serviunt in fide Christi Estius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecutionem patientur V. Leigh Critica 5. in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nunquam bella bonis nunquam certa mina desunt As all are not called to the like eminent services so all are not called to the like eminent sufferings We should suspect our selves when all prospers with us I should be offended saith Luther if the world were not offended with me Cum mundus propensâ— amat aliquem id Argumentum est quod Deo non sit probatus quippe mundus eum non amaret nisi aliquod quod suum est videret in ipso utpote conformitatem cum seculo praesenti contra cum mundus odit aliquem id argumentum est quod verè bonus est Rolloc V. Euseb. Hist. Engl. p. 319. and Clerkes Martyrolog cap. 6 7 c. Deo chari domo privabantur patrimonio spoliabantur catenis premebantur carceribus includebantur bestiis objiciebantur ignibus puniebantur V. Godwin Jewish Antiquit. l. 5. c. 9. See more Mr. Burroughs Moses choice c. 7. p. 67. Nihil inâ—elicius eo cui nihil infelix contigit Seneca See Mr. Ant. Burgess on Ioh. 17.12 Lect. 72. Morbus signa Cibus blasphemia dogma fuere Causae cur Dominum â—urba secuta fuit Minus te amat O Deus qui ali quod tecum amat quod non propterte amat Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundet redundet Non dicit aequatur consolatio passionibus sed exuberat longè major est Theophil See Sibel Tom. 3. concio 6. in Psal. 125.3 and Mr. Robinson Ephes 6.13 Lect. 3. V. Tactica sacra l. 2. c. 8. S. 4. p. 188.189 V. Roberts on New-Covenant l. 4 c. 5. S. 3. p. 1536 c. V. Perkins CC l. 1. c. 8 p. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. excellentissimè excellens Hebraeo more verbum geminans Apostolus summam quandam excellentiam indicat Grotius Patiuntur parva ut pâ—tiantur magna Aug. Significat rem summé meditandam dignam quae in imo reponatur animâ— Higgaion comes from a root which signifieth to publish with the mouth and to meditate with the heart Si qui persecutionem patiuntur beati qui faciunt quid sunt Chrysost. Non solùm amicorum bâ—na sea mala sunt communia Raâ—o antecedentem seclestum deseruit pede paena claudo Hor. 1.3 Ode 3. See Mr. â—olton â—nstruct for Comfort Afflict Con. P. 1. ch 10.11 12. Gataker Serm. on Psal. 48.7 8. fol. p 312. Theater of Gods judgements l. 1. c. 9.10 11. Mr. William Cooper on Zach. 122.1649 Mr. Clerks Mirror c. 96. 83. and Downams Guide to Godliness l 6 c. 8. If he deserve to have a milstone hanged about his neck who offendeth but one of these litle ones how many milstones do they deserve to have hanged about their necks who offend many of these Et ego cito vos omnes respondeatis mihi coram altissimo justissimo judice post centum annos See Downams Warfare p 3. l. 1. c. 1. â—otal Câ—usa non Martyrium facit Martyrem Hoc est valdâ— gratum Deâ— Ã Lap. See more Mr. Byfield on 1 Pet. 1.6 Nil praeter peccatum timeo See Mr. Strong 31. Serm. Hab. 3.17 p. 148. Roboravit se à Mont consortatus est Vulg. confirmaâ—vit se. Syrâ—ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratis datum est Beza It is given by grace Bodin Daemonom l. 4. c. 3. è Tertul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt scelerati non simpliciter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malâ— sed qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonis piis exhibent homines molesti digni qui malè pereant Aretius Hendyadis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vim habet interdum exegeticam interpretativam Piscator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impâ—stor incantator praestigiator qui pâ—aestigiis aliorum pâ—aestringit oculos fallâ—t à verb◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incanto â—ascino vel à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamor luctuosus sit enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive incantio cum clamore quodam luctuoso Lâ—ke â—ur Quakers Howling before they speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cauponantes Caupâ—naâ—tâ—r vâ—â—bum qui instar cauponum praedidiâ—ant qâ—aestâ—s gâ—aâ—iá vel adulterantes verbum ut caupâ—nes sâ—pè vina aliáque quae vendunt aliis rebus commiscent vitiaâ— adulterant pro quaestu â Lapide * Seâ— Mr. Bourn's disput against Nayler p. 47 48 49. See Mr. Clerks Mirror cap 63. Edâ—t ult V. Irreligion of the Northern Quakers p. 18 19. * See Mr. â—lâ—ks Mirror cap. 63. Sâ—e Naylers tryall p. 50. * See Mr. Pryn against the Quakers p. 9 So did Witches of old Rous Greek Antiq. l. 7. c. 1. * See Mr. Pryn against the Quakers p. 9 So did Witches of old Rous Greek Antiq. l. 7. c. 1. Against them See M. Baxter M. Firmin Peâ—fect Pharisee Mr. 〈◊〉 's Verâ—â—go p. 132. Eaton Clapham Irreligion of the Northern Quakers Maledictum silentium quod hîc connivet Luther This being controverted in our times makes me willingly to digresse for thâ— Readers good * See Mr. Clerks Mirrour cap. 8. Est Idololatria execrabilissima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procedent in pejas vel proficient in deterius Tâ—es hîc gradus describuntur malè viventâ—um eorum qui incipiunt eorum qui perstant eorum qui planè jam in mala vita acquâ—â—scunt Gâ—otius In Cathedra pestilentiae Sept. How the heart comes to be hardned by 7. steps See Dr. Maxey's Ser. on Exod. 10.20 p. 80.81 Secta sectas parit alia aliam damnat Luther
is a reward it self and carries meat in the mouth of it there is a sweet resentment in the remembrance of a well-spent youth Never did any repent of repenting too soon but many have Repented their deferring so long 2. 'T is more Easie any thing taken when 't is young is more easily wrought upon A twig is easily bent a disease taken in the beginning is easily cured when every thing by delay growes worse When the fingers are growne stiffe 't is ill learning to play on the Lute An old disease is hardly cured The longer a Tree growes the harder 't is to pull it up The further a Naile is driven the harder 't is to pull it out again The acting of sin strengthens the Habit and when sin is become Habitual connatural and customary 't is hardly cured Ier. 13.23 Isay 26.10 11. let favour be shewed to the wicked i. e. all those common favours of preservation supportation food raiment health wealth c. yet he will not learn righteousnesse though it be a lovely thing 1. In the land of Canaan literally where God had promised all blessings as the Church with all her Priviledges and Ordinances yet in despite of all these favours they will do unjustly 3. They will not 't is not so much they cannot behold the Majesty of the Lord in his special works of mercy and judgement when men are hardned and habituated in sin not all that Mount Sinâ—i or Mount Sion can afford neither Iohns austerity nor Christs lenity can work upon them Matth. 11.17 18 19. and 23.37 38. what 's bred in the bone will not out of the flesh when mens bones are full of the sins of their youth they usually go with them to their graves Iob 20.11 'T is well observed that in our Saviours time of all that were possessed with evil spirits the Devil was most hardly cast out of those whom he had possessed from their childhood Mark 9.2 29. By this delay the understanding is more darkned Ephes. 4.18 the will becomes more stubborn and unyielding All the powers of the soul are as it were chained and bound up that they cannot stirre to goodnesse Thus Simon Magus was held in the bonds of iniquity Acts 8.23 Every raigning sin is a bond which the Devil casts about men So that they cannot stirre a step in the way of grace Besides Satan hath a strong plea against the soul he 'l plead prescription and so many yeares possession which is eleven Points in Law 3. 'T is more fruitfull we shall do more good and receive more good to him that hath shall be given We shall bring forth much penitential fruit which will bring much glory to God and in glorifying him lyeth our glory Ioh. 15.8 Suppose a man should never Repent till he were old and ready to dye though such a man may be saved yet his Graces are not so conspicuous nor can he do that good nor bring that glory to God as a young man that begins betimes to serve him Paul was converted betimes and see what abundance of glory he brought to God what good he did in the Church and what abundance of sins he prevented which else would have made head against him and enslaved him how many famous Churches did he plant Rom. 15.19 and what abundance did he do and suffer for Christ. 2 Cor. 11.23.24 if a man have a great way to go it 's good rising early in the morning such a one shall get the start of many sluggards 'T is a thrifty course to be an early convert the sooner we submit to the spirits conduct the better the more Peace and Liberty we shall attain 4. 'T is more Beautifull and lovely Every thing is beautiful in its season Eccles. 3.11 now Gods usual season for repentance is when we are young Eccles. 12.1 as we see in Iosiah Samuel Obadiah c. As a word spoken in season so a work done in season is both delightful and profitable Prov. 15.23 The truly godly man bringeth forth fructum suum in tempore suo Psal. 1.3 fruit in its due season Christ delights to set forth his Vine-yard to such as will bring him in his fruit in season Mat. 21.41 The trees of Gods planting bring forth pleasant fruit in their moneths Ezek. 47.12 God loves to have this Mannah of grace gathered early Exod. 16.21 't is the kindnesse of our youth that he delights in Ierem. 2.2 5. We shall resemble the servants of God all their Obedience hath been prompt and speedy They are endued with the wisdom which is from above which is easily intreated to any goodnesse Iames 3.17 Psal. 27.8 and 119.60 Abel brought of the firstlings of his fâ—ock and the fat thereof Gen. 4.4 Christ calls Matthew from the receipt of custom a gainful Trade and he presently forsakes all and follows Christ when he called Simon and Andrew Iames and Iohn to leave all and follow him they immediately left their nets and followed him Matth. 4.20.22 when Paul was called he made no delayes he invents no excuses he consults not with flesh and blood but he presently obeyes and was not disobedient to the heavenly Vision Acts 26.19 Gal. 1.16 when the Lord enlargeth the heart they improve the opportunity when he strikes they strike and when he moves they move and promptly obey We have an excellent instance in Abraham when ever the Lord commanded him to do any thing though never so difficult to flesh and blood yet still he readily obeyed 1. The Lord commanded him to forsake his own kindred and country and to go to a Land that he knew not he must forsake a certainty for an uncertainty and he doth it presently Gen. 12.1 4. Heb. 11.8 Acts 7.3 4 5. 2. The Lord commanded him to circumcise himself and his family note though Abraham were 99. yeares old and had a great family in which there was 300. and 18. which could bear arms yet the Self-same day was Abraham circumcised and all the men of his house Gen. 17.23 3. Above all his sincere obedience appeares in his readinesse to offer Isaak in Sacrifice at Gods commandement Gen. 22.2 3 c. God bids him take his Isaak his only son Isaak his only son Isaak whom he loved and go offer him in Sacrifice and the Text tels us that he rose up early in the morning and took Isaak c. There were many things which might have discouraged Abraham from so doing 1. He must take his Son not his servant not his friend not his beast but his son 2. It must be his own son not another mans 3. His onely Son if a man have many sons he may the better part with one but if a man have but an one and onely son it goeth near him to part with him Zach. 12.10 4. His onely Son Isaak his laughter and joy the Son of the Promise Gen. 21.12 in Isaack shall thy seed be called this was the
saddest and sorest tentation of all the rest since the Messiah the Saviour of the world was to come of Isaak if he were killed the safety and salvation of the world seemed to perish with him 5. Whom thou lovest To offer up an Ismael or a son which we hate is not so much but to offer up such a son as was worthy to be beloved for his Piety and Obedience was a great trial 6. He himself must take him he must seek no other Executioner but with his own hands must he sacrifice him 7. When must he take him Now. Take now thy son he must take him presently without deliberation or delay God allowes him not an hour or a day to confer with any or to comfort his distracted heart 8. He must go to Mount Moriah three days journy so long his soul must be kept in suspence 9. When he comes there he must slay him he must cut his throat rip up his bowels and burn his Quarters to ashes on the Altar so they did by burnt offerings Levit. 1.6 8 9. 10. This must not be done secretly but he must be sacriâ—iced on a Mount in the fight of all the world Thus strong believers must look for strong Temptations God loves to try us in our most dear and delightful things which our hearts most affect that it may appear which hath most of our hearts God or they If any would see more let him peruse those elaborate large Annot. on Gen. 22.2 3. Mr. Herles Ser. on Gen. 22.2 3 c. D. George Downam's Ser. on the same Text and Doctor Maxey Venning's Milk and Honey 2. Part. p. 88. Sect. 257. Sibelius 1. Tom. p. 1. c. 6. Consider the shortnesse and uncertainty of our dayes is a notable spur to speedy Repentance for as presumption of Long life doth harden men so Realizing of death and looking on it as present doth quicken and awaken men now our life in Scripture is compared to a span that is soon measured Psal. 39.5 to a Tale that is soon told Psal. 90.9 to a Vapour that quickly vanisheth Iames 4.14 like a flower that soon fades Isay 40.6 7 8. Iob 14 2. Psal. 102.11 and 103.15 Iames 1.10 1 Pet. 1.24 Like a Post or a Weavers shuttle that fly speedily Iob 7.6 and 9.25 We are obnoxious to above 300. diseases and to excessive Passions of joy sorrow fear envie c. which have killed many besides thousands of Casualties a Tile from a house may kill thee Iudg. 9.53 a Beast may slay thee a Haire a Fly a Raisin stone may choke thee as it hath done others There 's death in our Pots Cups Beds Boards c. Death borders on our Birth and our Cradle stands in our grave we lament the losse of our Parents how soon shall our friends bewaile ours and as our life is short so 't is Vncertain no man knowes when where or how he shall dye I am old saith Isaak and know not the day of my death Gen. 27.3 God in his wisdom hath hid from us our last day that we might watch every day 7. The seasons of Grace are short time it selfe is short but opportunity is much shorter Every day in the year is not a fair day and every day in the week is not a Market day Grace is not every dayes offer and therefore we should walk in the light whilest we have the light Iohn 12.35 36. as the day is ordained for men to work in so is the day of Grace wherein we must store our selves against the winter of afflictiou 'T is our harvest time wherein we must double our diligence Prov. 10.5 In this we may learn wisdome from the men of the world The Smith strikes whilest his iron is hot The Husband-man makes hay whilest the Sunne shines The Marriner observes his Wind and Tide the Lawyer his Termes the Chapman his Faires and Markets and the Gardiner his Seasons Yea shall the Stork the Crane and the Swallow know the time of their coming and shall not we know the day of our Visitation Ier. 8.7 Doth the Bee lose no faire day and doth the Ant in Summer provide for Winter Prov. 6.8 and shall not we in the Summer of youth provide for the Winter of old age 8. Shall the Devill observe his seasons to do mischiefe Matth. 13.25 and Thieves Hereticks and Harlots take their opportunities to act their Villanies Iob 24.15 Prov. 7.9 Gen. 39.11 Mark 6.21 and shall not we observe our seasons to do good 9. In these Seasons of Grace the Lord is very ready and willing to be found of us witnesse those Pathetical expressions Psal. 81.13 14. Ier. 4.14 and 13. ult Ezek. 18.31 he knocks at the dores of our hearts by his spirit by his word by mercies and menaces if by any means he may prevaile with us Rev. 3.20 Hence he 's said to wait that he may be gracious to stretch forth his hands all the day long to gather us as a Hen doth her chickens and and promiseth that we shall not lose our labours but that they who seek him early and with their whole hearts shall find him Deut. 4.29 2 Chron. 15.15 Prov. 8.17 Ier. 29.13 10. Neglecting the day of our Visitation increaseth wrath and provokes the Lord to cut off young persons in the flower of their dayes If a man should every day be adding sticks to the fire and Oyle to the flame it must needs make the fire very terrible at last Now the longer the fire burns the harder 't is to quench it the further the Lord fetcheth his arm the heavier will the blow come Such Treasure up wrath against the day of wrath Iob 36.13 Psal. 7.11 12. Rom. 2.5 11. God takes special notice of peoples delayes and sets down every Minute that they abide in their sin and abuse his Patience hence he cryes Proverbs 1.22 How long ye simple ones will ye love simplicity and Psal. 4.2 O ye sons of men How long will ye love vanity and denounceth a woe against Ierusalem for her dallying and delaying Ier. 13. ult Woe unto thee O Jerusalem wilt thou not be made clean when shall it once be After how many woings and warnings after how many Invitations and Exhortations wilt thou still continue Impenitent and unreformed how long wilt thou deferre thy Returning to me when wilt thou be cleansed from thy old abomination thou talkest of turning and makest some offer but when wilt thou turn in earnest what not after so many yeares purifying Sermons not after so many melting mercies not after so many purgeing judgements not after so many dayes of Humiliation Oh when will it once be They were wilfully impenitent God doth not say Canst thou not but wilt thou not be made clean many say they cannot leave their drunkennesse swearing c. yet for gain or for fear in some companies they can forbear So that the will is worse then the