Court and the Martyrs wander up and down in Sheep-kins and Goat-skins being destitute afflicted tormented Heb. 11. Grant but this and then Cain need not fear to kill his brother Saul to persecute the Church Herod to kill the Saints Who will study to keep Gods Commandements or make any conscience of his wayes As for ourselves let us abhor that desperate Opinion which openeth the flood-gates to all villanies and abominations The broachers and obstinate defenders of such Tenents should die without mercy Zach. 13.3 And if the murderers of mens bodies must die for it then such murderers should die some remarkable death for as there are no mercies like soul mercies so there are no murders like these 2. The Immortality of our souls should make us have a special care of them we should see to them diligently Deuteronomy 4.9 Nature teacheth us to look to our bodies but grace to our souls The soul is the man and if that be lost all is lost but if you have a care of your souls God will have a care of your bodies If the Mid-wives fear the Lord he will provide them houses Exodus 1.21 If Solomon seek soul mercies God will cast in Temporal blessings into the bargain 1 Kings 3.12 There are many sicknesses now abroad the way to remove them is to cleave to the Lord and serve him with all our souls then he hath promised to bless our Land and to take all sickness from amongst us Exodus 23.25 Solomon telleth us that the soul is a precious thing Proverbs 6.26 and a wiser then Solomon hath told us that One soul is more worth then all the â—orld Matthew 16.26 Ten thousand worlds could not ransome one soul. Nothing but the precious blood of Christ who was God and Man could do it 1 Pet. 1.19 We see how careful men be for their bodies to feed them when hungry cloath them when naked Physick them when sick and arm them against dangers but the soul the immortal soul lieth starved naked sick and unarmed most with Martha carke and care for the body but few with Mary see to the better part We see how highly men prize their Natural Lives Skinn for skinn and all that they have they will give for them Iob 2.4 Offer a man all the World for his life and he can readily answer what will this profit me when I am dead but offer the same man a little gain honor pleasure for his soul and he 'l part with that for it Esau sold his soul for a mess of pottage Iudas his for 30. pieces of silver the Prodigal his for husks and the worldling for meer vanity drowns his soul in perdition 1 Tim. 6.9 Let us from time to come set a higher price on our souls let us so pray so hear so live as those that believe that our soules are immortal 'T is true we must have a moderate care of our bodies 1 Timothy 5.23 but the welfare of our soules must be chiefly regarded Matth. 6.33 Iohn 6.27 'T was an high commendation of Gajus when the Apostle wisheth he might be in health and prosper even as his Soul prospred 3 Iohn 1.2 I see more in Mr. Calamies Sermon at R. Boltoâ—s Funeral and Mr. Ambrose his Prima 2 P. p. 61. c. See 20. Reas. for the Souls Immortality in Mr. Baxters Saints Rest. P. 2. c. 10. S. 1. p. 298. Norton Orthodox Evangel c. 15. D. Arrowsmith Tactica S. l. 3. c. 3. S. 12. Prideaux Fascicul p. 315. Calvin de Psychopannychia inter Opuscula contra Libertinos cap. 22. Observation 5. 5. The death of the Martyrs is a most pleasing Sacrifice to God The obedient life and death of all Gods Saints is very pleasing to him Psal. 116.15 but the death of Martyrs who do actually seal to his truth with their dearest blood is a most deligthful sacrifice to him How vilely soever the world esteems of their sufferings yet they are precious in Gods eye and their blood shall pay for it who have made themselves drunk with the blood of his Saints Isay 63.13 Rev. 17.6 When ever therefore the Lord shall call for our lives especially by way of Martyrdom we should cheerfully offer them up in sacrifice to God rejoicing that we have a life or any thing of worth to loose for him We should be holily prodigal of our lives in Gods cause so were the Martyrs and so was Paul he did not value his life when he came to part with it in this kind Acts 20.24 Neither should we mourn inordinately moderately we may as they did for Steven Acts 8.2 for such as dye in the cause of Christ nor yet hinder our Relations in such resolutions but say The will of the Lord be done rejoicing that we have any children or friends that are worthy of so great an honour Observation 6. 6. The death of the Martyrs doth confirm the truth The Church is Gods garden and t is watered and enriched by the blood of Martyrs By sealing the truth with their blood and not loving their lives unto the death the weak are strengthened and the strong confirmed and though they be dead yet their Testimony speaks Heb. 12.4 they conquer even when they seem to be conquered and Chriâ—â— is magnified by their death as well as by their life Phil. 1.20 Caut. Not that the sufferings or constancy of the Martyrs is the foundation of our Faith but God hath ordained it as a means to strengthen it VERSE 7 8. I have fought a good fight I have finisht my course I have kept the Faith V. 7. Henceforth there is laid up for me a crown of Righteousness which the Lord the righteous Iudge shall give me at that day and not to me onely but unto them also that love his appearing THE Apostle being come to the end of his race he looks about him he looks downward backward upward 1. He looks downward into the grave v. 6. whither he was going and there he sees comfort his death was a pleasing sacrifice to God and a friend to conveigh him to his fathers house 2. He looks backward and views his well-spent life with joy and comfort and in an Holy gloriation breaks forth I have fought the good fight c. A Soul that hath made its peace with God may with comfort and confidence look death in the face and say with good old Simeon Lord now let thy servant depart in peace 3. He looks upward and there he sees Heaven prepared for him v. 8. So that in these two verses we have Pauls work and Pauls wages we see what he did for God and what he expected from God Objct. But doth not this savour of vain-glory and Spiritual Pride Answer Not at all for the Apostle speaks not this Proudly or Thrasonically as if he had merited any thing at the hand of God for he testifieth against this in all his writings especially in Rom. 4. and Phil. 3. and tells us
〈◊〉 〈◊〉 〈◊〉 〈◊〉 neminem blasphemare Blasphemia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui laedit alterius famam Maledici Beza and Diodate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. in ipsum Deum maledici nam in hoc sensu eminentiore sumendam esse hîc hanc â—ocem indicat ordo Grotius Per blasphemos intelligimus qui falsa aut impia de Deo loquuntur sentiunt Aquinas Divina Attributa in Deâ— sunt Accidentia qualitates secundum Socinianos V. Hornebeck contra Socinian l. 2. c 4. Blasphemias fecerunt magnas Mont. Vulg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemantes eos V. Schooles Guard Rule 56. See my Sal Terrae cap. 8. Via veritatis i. e. vera orthodoxa fideâ— religio Laurent See a Pithy descript on of Blasphemâ— against the H. G. in Wilsons Diction Edit ult on the word Blasphemy D. Maresius and D. Arnoldus two learned German Professors have taken notice of the Blasphemies of our Biddle See London Ministers Testimony against Heresies p. 6. See 32. abominable Errors and Heresies lately sprung up in Mr. Bartlets Balsom p. 63. London Ministers Testimony and 176. in Mr. Edwards's Cangreen Part. 1. p. 15. c. Qui non vetat pâ—ccare cum possit jubet Qui non corrigit resecandâ—s câ—mmittit Ecce quales sunt qui Christum colunt Salvian Hi sunt Christiani ad contumeliam Christi Virtus blaesphemiae contraria est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gloria i. e. Instrumentum piae gloriationis in Deo sive organum quo Deum glorificamus Met. Sub. Polanus See my Scholes Guard Rule 23 Octoginta sex annos illi jam servivi nihil me laesit unquam quâ igitur conscientiâ maledicerem blasphemarem regem meum qui salutem mihi dedit Euseb. Hist. lib. 4. cap. 15. Blasphemiae vitium omnium peccatorum ex suo genere est gravissimum Aquinas 12 ae Q. 13. art 3. Quo major persona hoc injuria major Nakab i. e. perforavit confiâ—it Lev. 24.11 Naats contempsit irritavit blasphemavit Psal. 107.11 Magis effendunt qui blasphemant Christum regnantem in coelis quà m qui crucifixerunt ambulantem in terris Aug. Sicut blasphemi filii Diaboli ea cantica discunt in mundo quae canant in inferno ita filii Dei divinis laudibus assueti eos Psalmos addiscunt in terris quos cantabunt in coelis Peraldus Erit in damnatis Vocalis blasphemia sicut in Sanctis Vocalis Dei laus Aquinas 22. Q. 13. art 4. See Mr. Clerks Mirrour cap. 11. Edit 3. Cum mala formaliter expressè et aperiè Deo tribuimus fit blasphemia Tollet Ex personis hominum dicta ac facta pensentur Reg. Saxeus scelestus lapidandus est saxis ab omni populo ut omnes testarentur quam oderint Blasphemiam Drexelius John 19.7 We have a Law and by our Law he ought to dye because he made himself the Son of God Blasphemator Creatorem cum interficerè non possit linguâ ferit Theoderet The Prophet Zachery 13 3. speaking of Gospel-time sayes that even false Teachers and much more blasphemers shall be put to death Anathema belongs to other sinners but Anathema Maranatha is the portion of such High Attainers See more Beards Theater of Gods Judgements l. 1. c. 29. p. 130. and 477. Edit ult Aliud est blasphemiam dicere aliud blasphemum esse Blasphema fuit vox Jobi 34.5 at quia id dixit animi perturbato non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliberativè non fuit blasphema Fayuâ— Qui Deo maleditunt quomodo parentès venerarentur novit arrogantia quae ex blaspemia est etiam adversus naturam efferri non ergò solùm Deum quem non vident sed parentes quos cernunt ii despiciuntâ— Espencaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immorigeri inobedientes insuasibiles contumaces refractarii ab â— privat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuadec Videtur Parentum nomen in genere amplectiomnes qui nobis praesunt Baldwin Omnia sunt generaliter accipienda nisi ubi aliud specialiter urgent circumstantiae Mercer V. Franzium de animalibus P 2. c. 8. p. 266. That is a singular piece for describing the Nature of most creatures Parentes suos non amare impietas est non agnoscere insania Est hoc animi perversissimi indicium quia Lex naturae jubet ut benefactoribus bona referatur gratia inter quos primum locum obtinent Parentes quibus ' vita hujus initium debemus quorum labore educati sumus Gualter V. Theater of Gods Judgements l. 2. c. 1. In quo quis peccat in eo punitur See Gods Judgements on such Theater of Gods Judgement l 2. c. 2. p. 158. Per Parentes intelligit specialiter veros doctores qui alios per Evangelium genacrunt Primâ—sius See my Pulpit Guard 4. Edit p. 77.78 See D. Haris on Matth. 5.11 Serm. 24. and Mr. Pemble on 1 Cor. 15.19 in Folio p. 478. Malo in malo non est obediendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ingrati animi crimen Qui gratiam rependere benefactoribus non noverunt Heming Ingratus est qui non reddit ingratissimus omnium qui oblitus est Seneca Most carry themselves as men to men recompensing Love with Love again but as Devills toward God recompensing his Love with hatred Clerk To do good to those that do ill to us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a quid divinum Matth. 5.44 45. Rom. 12.20 21. all love friends onely true Christians can love their enemies Absque dubio maximi criminis reus creditur qui malum pro bono reddidit cui etiam malum pro malo reddere non liceret Hoc nos qui Christiani dicimur facimus Irritamus in noâ— misericordem Deum peccatis nostris propitianâ—â—m sordibus laedimus Salvian de Gubern Dei l. 6. Clerks Mirrot car 59 60. Ingratum qui dixerit omne nefas dixerit Iudaei rebelles ingrati hîc non assimulantur equo generoso aut cani sugaci grato sed stolido bovi asino quid enim stolidius bove quid stupidius asino his tamen stolidiores stupidiores sunt omnes ingrati Hieron Officia etiam ferae sentiunt nec ullum tam immansuetum animal quod non cura mitiget in amorem sui vertat Granatensis in verbo Gratitudo Vbi plura Omnis ingratus est injustus Qui non est gratus datis non est dignus dandis See more in Clerks Mirrour cap 73. Edit 3 Ingratitudo est ventus urens siccans pietatis fontem rorem misericordiae fluenta gratia Bern. Ingratitudo velut fermentum omnia peccata permeat ingratitudo materialis est in quolibel peccato Aquinas 22. q. 107. art 4. Iustitia postulat ut quid cuique debetur reddamus Zanchy Vnusquisque debetur ex debito honestatis ut loquuntur Scholastici aliquid ei reddere qui sibi gratiam fecit Gratitudo est non solum maxima sed mater
conviction 'T is infinite patience that the earth doth not open her mouth and swallow them up alive and if the rocks rent the fonndations of the earth were moved and the Sun hid its self when Christ was crucified and blasphemed by many that knew him not Oh how doth the whole Creation groan under the burden of such as crucify the Lord afresh and wittingly and maliciously put him to an open shame 4. It doth exceedingly debase a man and makes him viler then the vilest creature that we tread under our feet for they in their kind praise God and shew forth the Wisdome Power and Goodnesse of their Creator But the Blasphemer dishonours him in all his Attributes 5. 'T is a most unprofitable sin other sins have some seeming pleasure and profit to allure but what pleasure or profit can it be to rage against the Just and Great God 6. Such are guilty of a most pestilent scandal they grieve the godly harden the wicked offend the weak who are quickly turned out of the way and become an ill example to their children who like soft wax are ready to be framed to any thing like Spunges which suck up any water that comes near them Now Woe unto them by whom Scandalls especially Blasphemous Scandalls come Matth. 18.6 7. 7. 'T is a sin which makes men most like to the damned in Hell As the Saints in Heaven being filled with joy shall Vocally sing the Praises of their Redeemer so the damned in hell being filled with the wrath of God shall Vocally blaspheme him Hell is full of blasphemy 'T is the very work of the damned to lye under the intolerable wrath of God continually blaspheming him He that accustomes himself to such language here let him take heed that he be not put for ever to sing it there and if the wicked that in this world do but taste of the cup of Gods wrath yet blaspheme him for their torments Revel 16.9 how will they be filled with blasphemies when they shall be filled with the wrath of God for ever Lastly as 't is the greatest sin so it makes men obnoxious to the saddest judgements of God and severest punishments of the Magistrate when a man shall directly and purposely speak reproachfully of God denying him in his Attributes or attributing that to him which is inconsistent with his Nature this is called direct and immediate blasphemy and if it be acted not out of Infirmity of nature the person not being distempered with sicknesse melancholy or madnesse but out of Malice Deliberation and Obstinacy then the party is to dye without mercy Lev. 24.13 14 15 16. this was no judicial Law peculiar only to the Jews but it being of the Law of Nature is an Universall Law for all Nations He who ever he be that shall directly and obstinately blaspheme the Name of the Lord shall surely dye Hence wicked Iesabel that she might stone Naboth to death proclaimes him a blasphemer 1 Kings 21.11.14 this stoning endured till Christs time as appears by their stoning of Steven Acts 7. now if every direct and obstinate blasphemers should be stoned to death in England what showres of stones would there be in all parts of the Land and if Nebuchadnezzar a Heathen by the Light of Nature could make a Decree That who ever blasphemed the God of Heaven or spake any thing amisse concerning him should be cut in pieces and his house be made a Dung-hill Dan. 3 29. how much more ought Christian Magistrates to make severe Lawes for the punishing of such high offenders lest as their light and charge is greater so they suffer double punishment We see how carefull Magistrates are to punish Thieves and Murderers of men and shall Spirituall Theeves who rob God of his Honour deny his Being and since they cannot kill him yet will smite him with their Tongue be suffered to go unpunished We see how tender great men are of their own Names Honours Priviledges and Lives if any oppose them he must dye for it and shall he that abuseth and blasphemeth the King of Kings not dye the death Surely as this is the greatest sin so it should be punisht with some eminent and remarkable punishment This Hellish sin defiles the land and cannot bâ— purged away but by the death of the Blasphemers Impunity breeds Blasphemy and all manner of sin Eccles. 8.11 Paul must excommunicate such 1 Tim. 1.1.20 and the Magistrate must cut them off Levit. 24.6.16 Dan. 3.29 and when men cannot or will not punish them God takes the sword into his own hand He cut off blasphemous Sennacherâ—b with one hundred fourscore and and five thousand men 2 Kings 19.35 Blasphemous Arrius voyded his bowells and so died The Syrians blaspheming the God of Israel and calling him the God of the Mountains and not of the vallies many thousands of them fell by the sword 1 Kings 20.29 30. and if the Lord be thus terrible in the Camp of the Assyrians for blasphemy where will blasphemous Christians appear who sin against greater Light and greater Love Caution Yet every unadvised speech or act against God doth not presently denominate a man a Blasphemer There be may blasphemy in what is spoken and yet the person speaking not to be a blasphemer Iob and Ieremy spake many things unadvisedly when under a tentation yet blasphemed not Blasphemy properly taken is ever joyned with an intent to cast reproach upon God As every one is not a lyar that telleth what is not true but he that telleth an untruth knowing it to be an untruth with an intent to deceive and wrong others so he that thinks or speaks a thing unbecoming God with an intent to reproach or slander God and his wayes This is Blasphemy directly against God 6. Disobedient to Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parentibus non obedientes Next unto God our Parents are to be loved and obeyed he that dares blaspheme the one will never fear to abuse the other he that dares revile his Heavenly Father will not stick to rebell against an earthly one Hence Haters of God and disobedient to Parents are yoakt together in the same Predicament Rom. 1.30 This is a branch of pride 't is that which makes men so refractory and rebellious that no perswasions of their superiours can work upon them nor any intreaties winne them to obedience The words are indefinite and equivalent to an Universall In the last dayes men shall be disobedient to Parents in the Plurall number viz. To Parents Naturall Politicall Spirituall Domesticall 1. In the last dayes men shall be disobedient to their naturall Parents of both sexes Father and Mother Thefe especially are here implyed in the word Parents though I shall not exclude the latter since the Character in its fullest Latitude suits so fully with our times 1. Was there ever more contempt of Naturall Parents is not the complaint generall that the youth of our age is
one living coal sets his fellow on fire So God hath ordained the gifts and graces of his people for the benefit of others that those who dwell under their shadow might return Hos. 14.7 4. Get Sincerity for therein lyes much of the very power of Godlinesse Let your Faith Love Obedience be unfeigned and without hypocrisy Be not onely Nominall and Formall but be Reall Christians be Israelites indeed Christ sayes to us as Alexander said to one of his name Aut fortitèr pugna aut nomen depone either fight like Alexander or never bear his name so either act like Christians or else put off that name To quicken you consider that this Grace is Commanded Commended Rewarded 1. 'T is often commanded as 1 Sam. 12.24 Gen. 17.1 be perfect i. e. sincere he speaks not of an absolute perfection that 's reserved for Heaven but of an Intentional perfection when we desire and endeavour to walk sincerely before God Matth. 5.48 be perfect as your heavenly Father is perfect not by way of equality that can never be but by way of analogy and resemblance not with a perfection of Degrees but with a perfection of Parts q. d. Let grace be sound and sincere in every Part. God doth even beg this of us Deut. 5.29 O that there were in them a heart to fear me and keep all my Commandements alwayes that it might go well with them and with their children for ever God doth earnestly seek and desire such worships Iohn 4.23 24. 2. God commends such He glories in them as a Captain doth in a tried and faithfull souldier See how the Lord makes his boast of upright Iob. 1.8 and 2 3. and glories in David as a man that fulfilled all his wills and commmands Acts 13.22 for this he commends Iacob that he was Ish tam a plain simple single-hearted sincere man Gen. 25.27 for this Christ set an Ecce on Nathaniel Iohn 1.47 and Paul commends the Romans 6.17 3. God highly rewards it Such shall have the Upper and the Nether springs the blessings of this life and of a better Psal. 84.11 and 15.1 2. to them God will be a Sun for refreshing and consolation and a shield for protection they shall have Grace and glory and as if that were not sufficient he addes They shall want no good thing God will do good to those that are truly good Psal. 73.1 and 126.1 if Caleb follow God fully he shall possesse Canaan Numb 14.24 such as walk uprightly their place of defence shall be the munitions of rocks Isay 33.15 16. when dangers come he shall dwell in a safe place in an impregnable for t and may with Luther sing Psal. 46. 4. 'T is the Grace of our graces 't is not properly a distinct grace but the perfection of them all If a man have Faith Repentance Obedience if they be not sincere they are worth nothing A Pearle if counterfeit is good for little Gold if mixt with brasse or baser mettle is debased 'T is sincerity that puts a lustre on all our Duties 'T is the salt that seasons them and makes them savory God loves Adverbs better then Adjectives benè better then bonum if the matter be never so good if we faile in the manner we marre all The most glorious actions done in Hypocrisy are as undone Quod cor non facit non fit The Pharisees made long Prayers gave much Almes c. yet because leavened with hypocrisy they lost all Amaziah did many good things but not with a perfect heart 2 Chron. â—â— 2 that But spoyled all 'T is sincerity that crowns all our Duties when we heare without Guile 1 Pet. 2.1 2. and give almes purely out of love to God and Pray in sincerity such services though weak yet find acceptance Psal. 145.18 Prâ—v 15.8 Cant. 2.14 for 't is not the multitude but the Truth of our services which God regards This gives a kind of perfection to our Duties and Graces Hence an upright and a perfect man are made Termes convertible in Scripture Iob 2.3 Psal. 37.37 and the Hebrewes call sincerity by the name of perfection Gen. 17.1 what ever then you part withall resolve not to part with your integrity Iob 27.5 for 't is this that will yeeld you comfort in every condition This Tob leb this good heart will be a continuall Feast Prov. 15.15 other Feasts may last for a day for twelve dayes or one hundred and fourscore dayes as Ahasuerus Feast did but they have an end but the good man keeps an everlasting Feast his joy shall no man take away he sits at a Feast every day Omnis dies justi festus as 't is the misery of the wicked that their worm never dies so 't is the happinesse of the Saints that their Peace and Joy shall never end They feast at home and they feast abroad they feast in prosperity and they feast in adversity they feast in publick and they feast in private they feast by day and they feast by night Lo this is the blessing of those that get and keep good hearts be it clear or cloudy fair or foul he enjoyes a continuall serenity and sits at a perpetuall feast He can see light in darknesse Psal 112.4 food in famine Hab. 3.17 Joy in sorrow 2 Cor. 6.10 Riches in Poverty Prov. 19.1 2 Cor. 6.10 comfort in discomfort 2 Cor. 1.12 and life in death Iob 19.26 Psal. 16.9 He that would see more of sincerity may peruse D. Preston on Gen. 17.1 Ser. 6.7 Mr. Ball on the Covenant chapt 11. Mr. Gataker and Mr. Barlow on Psal. 97.11 Mr. Love on Iohn 1.29 D. Downam on Psalm 15.2 and on Luke 1.57 D. Clerks Ser. on Iohn 1.47 Mr. Scudders dayly walking chapt 12. Mr. Robinson on Ephes. 6.14 Lect. 9.10 and Mr. Anthony Burgesse Spiritual Refining 2 Part. Ser. 8. c. 5. Let the noyse of Gods judgements awaken thee out of thy sleepy formality if a man be in a dead sleep a great noyse will awaken him Gods judgements have a voyce and we should mark what it sayes Micah 6.9 God brings his judgements to light every day either on our selves or on others these should fear us quicken us and mend our pace timor facit consiliativum Arist. when Gods judgements are in the earth we should resolve to learn righteousnesse Isay 26.9 6. Let the signes and fore-runners of Gods departing from us quicken us God is making a way for his wrath he hath taken away lately above 60. precious Ministers burning and shining Lights When Pillars goe down the house cannot long stand When men are packing up their wares it 's no time to sit still you must buy then or never The Lord is now removing his Gospel to New-England the Son of Righteousnesse begins to rise there and set here Religion stands on Tip-toe in our Land Ready to passe unto th' American Strand 1. We begin to contemn Ordinances and loath them Those poor Indians begin to prize Ordinances
them These are those that poysen not bodies but soules as the harlot so these hunt for the precious soul. Prov. 6.26 they hatch the Cockatrice egges he that eates of their egges dyes and that which is crusht breakes forth into a Viper Isay 59.5 These are those that make rents and divisions in the Church whose Peace should be very deare unto us for though Unity be not the very being yet it tends much to the well-being of a Church These hinder the progresse of the Gospel when people should be praying weeping and humbling themselves together these set them to disputing wrangling and malicing one another 'T is Unity that spreads the Gospel and makes mountains to become a plain even the seven hills amongst the rest Were there that sweet Synceretismus or rather Synchristianismus that harmony of hearts and wayes as ought to be amongst the people of God how terrible would the Church be to her enemies 'T is these that breed tumults in the Church commotions in the Common-wealth that imbitter mens spirits one against another waste mens estates bring men to a morsell of bread and at last bring themselves to some untimely end Oh consider the sad Ends of many Hereticks and let their falls make you to feare Arrius voyded his bowells Iulian died blaspheming Simon Magus an Arch-Heretick who by his sorcery and feined miracles deluded many people who took him for a God Acts 8.10 attempting on a time to fly in the ayer in the sight of many people his divelish art failing him he fell to the ground and brake his leg which was his death Servetus was burnt for his blasphemies at Geneva Gibraldus the Heretick was swept away by the Plague Blandrate Physician to the King of Pâ—land a great Patron to Socinus and his followers was strangled in his bed by his Brothers son Alciat a Socinian died despairing Paleâ—logus an Arrian was burnt Francis David a proud Socinian died mad and was distracted with the sight of the Devill Lismanninus an Arrian drowned himself in a well Olympius that denied the Trinity was burnt to death with three Lightnings Beâ—old that Anabaptist King with his companions was tortured and put to death Humber was burnt Muntzer and Pheifer beheaded So let all thine enemies perish O Lord. Consider Gods hand on Nayler a Quaker and Sundercomb a Leveller and Mistris Hutchinson in New-England who was banisht for her Heresies and destroyed both she and her family by the Indians Parnel a Quaker famisht himself in Colchester Jayle trying to fast 40. dayes as Christ did Poole a Quaker in Dorcester drowned himselfe Quest. If any desire to know the Reasons why God suffers Seducers to abound he may find good store in Doctor Boltons Arraignment of error Pag. 5. to 55. in Mr. Brimslyes Spi. Vertigo p. 37. c. and Mr. Sherlock against the Quakers In fine cap. 6. p. 205. c. Vse 1. Since false Prophets are such Pestilent persons the Magistrate must not Tolerate them Who will Tolerate such as have Plague-sores running on them to go up and down infecting others or that have poyson to go up and down selling it instead of food Seducing Hereticks are worse those kill but the body these with their damnable Heresies destroy the soul. 2 Pet 2.1 and if such as steal away but their bodies must die Exod. 21.16 what shall be done to those that ruine the better part These are called Foxes Vipers Wolves Thieves troublers of the Church and therefore to be cut off not tolerated Galathians 5.12 Christ blames the Church of Thyatire for giveing a toleration to Iesabel Revelations 2.20 and commends the Church of Ephesus for not bearing with such as are evil Revelatâ—ons 2.2 and Iosiah is commended for compelling men to the worship of God 2 Chronicles 34.33 The Magistrate is the Minister of God and must be a terror to them that doe evil Romans 13. especially if they be compounded blasphemous seducing Hereticks they must be put to death Leviticus 24.14 Exodus 22.20 Deuteronomy 13.6.8 9. and 17.2.5 2 Chronicles 5.16 Ezra 7.26 Iosiah slayes the false Prophets 1 Kings 23.20 Elâ—jah commands the Priests of Baal to be slain 1 Kings 18.40 Object Lest any should think to evade these Proofs as Legall the prophet Zachary 13.3 prophesing of Gospel times tells us that if any shall be so bold as to teach lies that his father and mother shall cause him to be put to death alluding to that Deuteronomy 13. The equity of which Law still remains under the Gospel Better and with lesse danger is a Thief an Adulterer a murderer a Witch and Sorcerer tolerated then such an Heretick and Seducer As our large Annotations have it 'T is observed by a learned Divine That as in things of practice so of perswasion that are impious either in themselves or in their naturall unconstrained consequences the Plea of conscience is an Aggravation of the crime if mens consciences are â—eared and themselves given up to a reprobate mind to do those things which are not convenient there is no doubt but they ought to suffer such things as to such practices are assigned and appointed Thus he And if any shall object that these are tolerated but in corners The answer is easie if it be truth they teach why should it not have Churches if errour why should it have Chambers See more against Toler Mr. Ant. Burges on Iohn 7.21 Serm. 115. Mr. Gee on Prayer cap. 4. Sect. 7. p. 358. Mr. Iohn Clerk Ser. on Leaven p. 24.36 See 9. wayes by which the Magistrate may stop the flood of Heresies Mr. Obad. Sedgwicks Serm. on Revelation 12.15 p. 37. Preacht 1646. Iames 27. Mr. Edwards against Toleration Calvin contra Serv. inter Opuscul p. 694. Beza de Haert puniend Epistol contra Deditium Prins Treatise in defence of the Magistrates coercive power Mr. Rudderfords Treatise against Liberty of Conscience Doctor Taylor on Titus 3.1.10 p. 347 715. 2. Ministers must come forth to the helpe of the Lord against these daring Goliahs Even a Dogge will barke when hee seeth his Master wronged And a Craesus sonne that hath been dumbe all his life yet will speak when they offer violence to his father We are the Lords Watchmen and when we see the Wolf or the Theif approching we must give warning seducers are subtle and people can not easily discover their plots we must do it for them One great cause of so many abounding errors amongst us springs from Ministers 'T was whilest the watchmen slept that the enemy sowed his Tares Matthew 13.25 1. Some are ignorant dumb dogs and cannot bark 2. Others are scandalous and dare not for fear of being questioned themselves 3. Others see which way the times go and like dead fish they go down the stream they dare not displease they love to sleep in a whole skin and say as the great ones say But let us be the Lords witnesses against a perverse people this
Vertue very requisite for a Minister who hath to doe with all sorts of men some are dull some froward some weak some wayward so that without patience there is no good to be done 'T is for Pusillanimons spirits to be alwayes murmuring complaining and seeking revenge The weakest Creatures are most Vindicative But noble Heroicke Spirits passe by Offences contemne Contemners and are silent under the greatest pressures They are prudent men and so are patiently silent under Gods afflicting hand Amos 3.5.13 See the various acceptation of this Text in Caril Iob 13.5 page 367. 'T was a good Answer of Chrysostome to Eud xa the Empresse if the Queen saith he will banish me let her banish me the earth is the Lords and the fulnesse thereof If she will saw me asunder Let her doe it Isay suffered as much yea if she will throw me into the Sea I will yet remember Ionah This is an Ornament of great worth not onely in the sight of man but also of God 1 Peter 3 4. without it we are unfit for duty as the troubled Sea unfit for voyage Without it we double and increase our burthens like a wilde Bull in a net or the untamed Heifer we may gall our necks but never break the yoke Without Patience no Grace is perfect Faith hath but halfe its strength and hope is feeble Iames 1.4 By our Patience we please God displease the Devil rejoyce the Angels and many times melt and convert our enemies by this means we heap coals of conversion or coals of confusion upon their heads Romans 12.20 This will keep us good in a bad condition so that a man enjoyes himself when he hath nothing else and though he have nothing yet is as one that possesseth all things The consideration of this made Tertullian to cry Farewell all so I may but get patience Now that we may attain it 1. Get Knowledge that will help to answer Objections and Doubts and so quiets the soul. 2. Get Humility Pride breeds impatiency but this will make us quietly to submit our wills to Gods Will. God is the Potter and we are his Clay We must be content to be raised or ruined made or marred according as he pleaseth 3. Get Faith this breeds Patience Romans 5.2 3. 4. Get love it endureth all thing and makes hard things easie 1 Corinthians 13.7 For Patience See Robinsons Essayes Observ. 35. Ames CC. Lib. 3. Cap. 14. Bishop Andrews on first Comment Cap. 14. Byfield on Colossians 1.11 Master Valentines Sermon on Zeph. 3.8 Preach't 1643. December 28. Churches Miscel. Page 122. Master Samuel Fisher on Psalm 39.9 Doctor Preston on Iames 4.7 Drexelius Gymnasium Patientiae See 16. Reasons to move us to Patience in Master Youngs Counterpoyson against grief Chapter 17. And Master Francis Rous Art of Happinesse Chapter 10. VERSE 11. Persecutions afflictions which came to me at Antioch at Iconium at Lystra what persecutions I endured but out of them all the Lord delivered me THere are two things which doe usually much trouble the Ministers of the Gospel 1. The swarms of false Teachers and Seducers 2. The persecutions which they meet with from such Against the former the Apostle comforts us Vers. 9. against the latter in this Verse where he shewes what persecutions and afflictions he cheerfully underwent for the Gospels sake that so he might animate and excite Timothy to a prudent expectation and patient enduring of the like and withall he tells him How the Lord delivered him out of all In this Verse we have first Pauls sufferings set down in the lump in general q. d. Thou knowest what persecutions I endured and how I was chased from place to place Thou knowest what storms and tempests were raised against me both by Jews and Gentiles by Grecians and Barbarians by Princes and People by open enemies and false Brethren by violence and deceit seeking my ruine 2. The better to arm Timothy he tells him what afflictions he endured both Internal and External in soul and body from the world from Satan and from his own corruption The word is plural and indefinite including all manner of afflictions 1. External as Imprisonment banishment reproach hunger thirst nakednesse cold 1 Corinthians 4.11.12.13 he was oft in prisons oft in deaths five times he was scourged thrice he was beaten with rods once he was stoned thrice he suffered shipwracke c. 2 Corinthians 11.23 24 25 26 27. and 2 Corinthians 6.4 to 11. there you may see large Catalogues of his sufferings 2. As for internal afflictions and trials from sinne and Satan See what sad complaints he makes against them Romans 7. and 2 Corinthians 12.7 8. So that his life was a perpetual Warrefare he was beset with enemies within and without which put him to much sorrow and affliction 2. He descends to particulars and names the places where he suffered that he might the better record the whole History and the better work upon Timothy who was partly an eye-witnesse and partly an eare-witnesse and had heard of many of his sufferings by the relation of credible witnesses for Pauls persecutions at Antioch Iconium and Lystra are recorded Acts 13. and 14. But Timothy began not to cleave to Paul till Acts 16.2 c. Paul had suffered much in other Cities as appears in the Acts of the Apostles but he mentions his sufferings in these three Cities because Timothy had heard more of these being born at Lystra which was a neighbour City 1. Antioch and Iconium and so they were more fresh in his memory Or else because the persecutions in those places were raysed more especially by the Jewes who were more violent in persecuting Paul then the Gentiles were However the Apostle the better to animate his son Timothy puts him in mind of these particular persecutions of his that he might not faint if God should call him to like sufferings q. d. O my dear son Timothy though thou hast suffered something for Christ yet thou never hadst those trials that I have had thou never wast cast out of so many Cities nor so oft imprisoned whipt and stoned as I have been my troubles have been great and my afflictions many yet this is my comfort let it be thine also that the Lord who hath delivered me will also deliver thee out of all thy troubles and afflictions 1. Paul comes to Antioch in Pisidia not Antiâ—ch in Syria this Pisidia was a part of lesser Asia of which Antioch was the Metropolis here the believers were first called Christians Acts 11. hither came Paul and Barnabas whose Ministry finding good successe they were envied by the Jewes who expelled them out of their coasts Acts 13.14.44.45 50 51. being expelled from Antioch they go to Iconium the Metropolis of Lycaonia where many believe to the grief both of Jewes and Gentiles who with their Rulers thought to stone them which the Apostles discerning fled unto Lystra and Derbe Cities of Lycaonia Acts 14.1
they would stirre up the Magistrate since they have more especial influence on him and are more nearly related to him that he may no longer bear the sword in vain but as God hath made him the Drunkards terror the swearers terror and the profane mans terror so he may be the blaspheamers terror and the Quakers terrour making them Quake in a better kind c. That some of these are Witches accumulative compounded seducing blasphemous witches in the highest degree there is none that hath read their books or known their Practices but is or may be fully satisfied That such should be put to death is clear Exod. 22.18 Levit. 24.16 Dan. 3.29 Deut. 13.6 to 10. Some judicial precepts are Iuris communis of common equity such as are agreeable to the instinct and law of nature common to all men and these for substance bind all persons both Jews and Gentiles as being Moral and so agreeing with the Moral Law These judicial precepts which were Iuris particularis of particular equity such as pertained especially to the Jews common-wealth and were sitted for them and their time are now abolished E. g. that a man should marry with none but his own stock That the brother should raise up seed to his Brother and that a Thief should restore four-fold this was peculiar to their Common-wealth and not to ours For 1. They were a wealthy people had abundance and could better bear a losse then we can To steal an Oxe from him that hath a thousand is nothing in comparison of stealing an Oxe from him that hath but two or four 2. Violence is oft added to Theft and the publick peace of the Nation is oft broken thereby Now more regard is to be had of the publick peace then of a private mans life Melius est ut pereat unus quà m unitas The Question then will be whether it be lawfull to put a man to death for Theft Answ. We must distinguish of Theft 1. There is a single simple Theft and this admits of discreet pitty especially when 't is committed by reason of extream poverty and necessity 2. There is compounded Theft when Violence Assaults Frights in the night time especially by breaking of a mans dwelling house whereby the life of him and his are endangered and in such cases where the offence is multiplyed and increased there the Magistrate may increase the punishment and inflict death upon the party as appeares 2 Sam. 12.1 2 3 4 c. Exod. 22.2 Prov. 6.31 So then those judicial and civil Precepts which are agreeable to the Moral Law and do confirm and uphold it they bind for ever E. g. 'T is a judicial Law that adulterers and adulteresses should dye the death now this being agreeable to common equity and to the Law of Nature as appeares Gen. 38.24 where Iudah before this judicial Law was publish by Moses appoints Tamar his daughter-in-Law to be burnt for this sin and Nebuchadnezzar burnt Ahab and Zedekiah for it Ier. 29.21 22 23. So this judicial Law of putting Witches to death by the Magistrate is agreeable to common equity it helps to preserve all the Moral Prceepts which are broken by the Idolatry Murder and Malice of Wiches It preserves the Peace of the land and therefore is perpetual and must be executed in our dayes on such as practice witchcraft be they high or low white or black As witchcraft is the same for substance now as it was in the dayes of Moses viz. a Covenant with the Devil whereby men can do strange things above the Order of Nature so the punishment ought to be the same and Witches should now be more severely punisht because they sin against greater Light and Love against greater means and mercies Yea though they never hurt any person yet if it can be clearly proved that any person hath made a League with the Devil and is in confederacy with him this renouncing the Lord and contracting with his deadly enemy is a High Treason against God and deserves present and certain death It 's dangerous for Magistrates to suffer such to live whom God hath appointed unto death 1 Kings 20.42 True God is very tender of the life of man and therefore the Magistrate must be very cautious and make diligent inquiry to find out this great Mystery he must not judge by bare reports or doubtful signs but he must lay all the Testimonies Signs Circumstances and strong presumptions of witchcraft together and then judge of the Cause What a heap of words the Lord useth by way of Caution before a man be put to death Deut. 13.14 15. if a man were reported to be a seducer of others to Idolatry he must not presently be stoned though he were a son of Belial But they must enquire and make search and aske diligently and behold if it be truth and the thing be certain that such an abomination is wrought then they must surely die Levit. 20. ult this made Iosiah to destroy the witches of his time 2 King 23.14 yea Saul though a wicked man yet put witches to death 2 Sam. 28.3.9 though his heart was not sincere in what he did for he sought to them in his trouble and if the Magistrate will not cut off such yet God will Balaam the sorcerer fell by the sword Iosh. 13.22 Simon Magus fell and perisht miserably Yea Saul lost his life for seeking to such 1 Chron. 10.13 14. and so did Ahaziah 2 Kings 1.2 3 4. Levit. 20.6 2. Idolaters and enticers to Idolatry must die Exod. 22.20 Deut. 13.6.9 But witches are the grossest Idolaters they sacrifice to the Devil they pray to him trust in him and serve him who is Gods profest enemy 2. They entice others to forsake God Witches beget witches they usually seduce wives sons daughters friends c. and therefore they ought to die 3. Those that doe more especially bring Gods plagues on a Land and Nation ought more especially to be punisht But witches and wizards do more especially bring Gods Plagues on a Nation This brought the curse on the Canaanites and drove them out of their Land Deuteronomy 18.12 14 15. This was that crying sin which made the Lord to forsake his people Isay 2.6 Therefore thou hast forsaken thy people because they are South-sayers like the Philistims Manasses witch-craft and wickednesse brought plagues on the Jewes many years after So 2 Kings 17.17 18. I have insisted the more on this sin because witch-craft grows so rife in the Land Had it been practised in the midnight of Popery it had been no wonder to see such works of darkness in dayes of darkness Revelatiâ—ns 18.23 but now in the glorious Sunshine of the Gospel and day of special grace to practice such abominable works of darknesse makes mens sinnes out of measure sinneful We look for Peace but God may say to us as Iehu did to Ioram what hast thou to doe with Peace since the whoredomes of thy Mother Iesabel and
them 'T is a great felicity not to be overcome by felicity and it argues strength of grace when we can carry low sayls in a high condition and like Pigeons when they fare best fear most The only way to have our mercies continued is to devote them to Gods praise he never repents of doing good to those who speak good of his name Now in the summer of prosperity let 's lay up something against the winter of adversity Iob 3.25 with the prudent man foresee the storm and arm for to meet it Prov. 22.3 and 27.12 As sure as now we live so sure a change will come which we should wait for and expect Iob 14.14 summer lasts not always the Sun doth not alwayes shine we should therefore in health prepare for sickness in Peace for war in life for death and in dayes of spiritual plenty prepare for scarcity laying up a good foundation against the time co come that we may obtain eternal life See Directions how to use prosperity in Scudders daily walking cap. 12. Chanon of Wisdom l. 2. c. 7. p. 313. Downams Guide to Godlinesse l. 3. c. 33. p. 343. VERSE 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them WEE are now come to the third and last part of this Chapter in which the Apostle exhorts Timothy to constancy and perseverance in the truth which he had taught him q. d. 'T is true in these last dayes seducers shall arise who shall have successe for a time in their seducing drawing many into errors with them yet let not these things affright thee do not thou maligne malignants nor envy the successe of the erronious chuse none of their wayes but since thou hast a better Master and hast been taught better doctrine and that from a child be not despondent my son but constantly and couragiously keep the truth committed to thy charge as becomes a faithfull Pastor against all opposers and Impostors whatsoever Now since man is a Rational creature and so is better led by Reasons then forced by Rigour therefore the Apostle presseth his Exhortation to perseverance upon Timothy by Arguments drawn 1. From his Master and Teacher 2. From Timothy who was the Schollar 3. From the matter which he had been taught The first Argument is drawn from the Authority of the person from whom he had received the doctrine viz. from Paul who was an Apostle of Christ guided and inspired by his Spirit and had taught him nothing but what he had received from Christ and therefore his message was to be regarded as if Christ himself had spoken to him Gal. 4.14 Knowing of whom thou hast learnt them See how modestly and sparingly the Apostle speaks of himself and how unlike the language of the Sectaries of our times is Pauls language here 2. From the fidelity which is required in those to whom the truth of God is committed Since this heavenly doctrine was committed to him to be kept as a sacred Treasury and choyce depositum therefore he ought with all care and courage to preserve it For what things we are intrusted withall those things we must faithfully keep this even nature teacheth us But the Truths of God are committed to thee O Timohy to be faithfully kept and as occasion requires to be publisht to the world 1 Tim. 1.11 and 6.20 and 2.1.14 The words are diversly rendred our Translators render it And hast been assured of But Tindal Calvin Beza Aretius Espencaeus and the Vulgar Latin with others render it And have been committed to thee or with which thou hast been entrusted And the Originall seems to favour this last Translation for the words are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae credidisti which thou hast believed or been assured of but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae tibi credita commissa sunt conservanda promulganda Keep the things which have been committed and commended to thy charge with all care and diligence that thou mayest be able to give a good account to him whose these truths are and who hath committed them to thy charge 3. From his long acquaintance with the Scripture by reason of his good education viz. from his childhood what we learn when young takes a deep Impression so that we cannot easily unlearn it but thou O Timothy hast learned the Scriptures from thy infancy and therefore it were a shame for thee who hast been taught so early the way of the Lord now to turn from it and forsake it Continue therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the things which thou hast learned I exhort thee to no new or hard thing all that I beg of thee is that thou wouldest keep the truth which hath already been taught theee for it would argue want of judgement and folly in thee now to forsake it 4. His last argument is drawne from the Excellency of the Scriptures V. 15 16 17. But continue thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But do thou abide keep thy station and maintain the doctrine which I have taught thee against all opposition whatsoever thou must certainly look to be put to it be therefore resolute and constant The Apostle lays a But in Timothies way to keep him from wandring q. d. what ever others do though they fall away more and more and grow worse and worse yet do thou continue stedfast in the truth thou hast received Hence Observe Whatever others do yet Gods faithful Ministers and servants must not depart from the truth Though Israel play the harlot yet Iudah must not sin Hos. 4.15 will ye also go away saith Christ. Iohn 6.67 though Temporaries may fall away yet it becomes not you who are my disciples indeed so to do Let others serve Idols if they please yet we must resolve that we and ours will serve the Lord. Iosh. 14.15 So did Noah Lot Ioseph Elijah Obadiah Nehemiah and the Church of Pergamus which held fast the truth even where Satan had his Throne Rev. 2.13 and the Saints in Nero's Court. Phil. 4.22 We must not follow a multitude to do evill Exod. 23.2 nor erre with others though they be never so good Ne cum Platone errandum est We must get an Holy not a fantastick singularity we are the Salt of the Earth and the Light of the World and must therefore do more then others Matth. 5.47 Christ expects more from us then he doth from Formalists Moralists and Hypocrites The righteous excells his wicked neighbour Prov. 12.26 We must not be like children tossed to and fro with every wind of doctrine but like the righteous we must be an everlasting foundation Prov. 10.25 We must be singularly Pure Holy Humble Self-denying c. Men love to be singular in every thing save Piety they would be singularly Wise singularly Rich singular fine but oh that men would turn their singularity the right way and become singularly
Holy Exact Obedient c. But continue thou Note Gods servants must continue constant in the Truth received They must not play fast and loose be off and on but they must be still the same like well-tuned Bells which have the same Note in foul weather as they have in fair Ioh. 1.21 we must hold fast the Truth 1 Thes. 5.21 abide in it and walk in it Rev. 3.3 1 Iohn 2.19.24 and 2.6 7 9. we must part with our lives rather then part with the Truth of God Revel 6.9 no frownes or flatteries must drive or draw us from it we must lose all rather then lose it Prov. 23.23 buy it at any rate sell it at no rate To this end consider 1. This Constancy is a note of Sincerity then are we Christs disciples indeed when we abide in the Truth Iohn 8.32 Iob 2.3 when no Storms nor Tempests can remove us from it but we stand like Mount Sion which never moves and like seasoned Timber never warps nor yields As that Divine Poet sweetly sings Onely a sweet and Vertuous soule Like seasoned Timber never gives But though the whole world turne to coale Then chiefly lives 2. All the promises of Heaven and Happinesse run only to such as are faithfull to the death Rev. 2.10 endure to the end Mat. 24.13 and continue in the faith Rom. 2.7 Matth. 10.22 Colos. 1.22 23. Heb. 3.6.14 See what a cluster of precious promises are made not to such as only begin well but to such as presevere and overcome their spiritual enemies faithfully fighting the battles of the Lord against sin and Satan Revel 2.7.10 11.17.26 27 28. and 3.5.12 and 22.7 He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still fighting by the power of Christ against the enemies of his salvation though he cannot overcome them so perfectly as Christ did by way of Equality yet if by way of conformity we resemble him we shall raign with him We must win the garland before we can wear it we must conquer before we can Triumph and strive before we can get the Crown 2 Tim. 2.5 we must run sincerely chearfully and constantly if ever we would obtain 1 Cor. 9.24 3. A damn◠1. Such loose all their labour let a man watch fast pray hear read run yet if he fall away all 's lost Ezek. 18.24 Gal. 3.3 4. 2 Iohn 8. Frustra agitur quod non peragitur as good never awhit as never the better 't is the end that crowns the work A man may go far yet for want of perseverance lose all Moses came to the fortieth year yet mist of going into Canaan A man may dig within a yard of a golden mine and yet for want of a little more pains misse of it 'T is said of King Henry the Eighth that if he had gone on as he began and as he had crakt the Popes crown so he had clean dispossest him of all as he had got the victory so if he had pursued it as 't was preacht before him and as he had unhorst the Pope and put him out of the Saddle so if he had also taken away the Trappings and Stirrups whereby the Prelates went to set him on horse-back againe he had cured all 2. Such bring an evill report and scandal on Religion they disparage the Lords Pastures as if there were no vertue sweetnesse excellency and life in them and therefore they forsake them 3. Satan will deal worse with such then with others he 'l lay more irons on you as the Jaylor doth on a fugitive prisoner He will seek to recover the time that he hath lost by making thee run more furiously in the wayes of sinne so that thy latter end will be worse then thy beginning 2 Pet. 2.22 4. God abhors thee Heb. 10.38 his soul will take no pleasure in thee i. e. he exceedingly hates thee 'T is a Meiosis if any man draw back flye from his colours and forsake God God will forsake him as he did backsliding Saul the Israelites Iudges 2.12 13. Ieremy 5.19 Zeph. 1.26 Spira and Lucian a Professor who after became a scoffer and persecutor and was tore in pieces by Dogs How sad then is the condition of those Seekers Shakers Quakers that are altogether unsetled and have no foundation that are still seeking for New-Apostles and New-Light i. e. for false Apostles and old Errors These Sceptical Atheists have a New Religion every week yea almost every day in the week 'T is said of the Northern Quakers I suppose the Southern are of the same temper that in a Moneths time they so changed their Principles that a man could not know them to be the same men but onely by their faces Lately they were for Episcopacy then for Presbytery now for Independency anon for Anabaptisme and then for any thing If this unconstancy and mutability in Religion had been a vertue then must we condemne the generation of Martyrs in all ages who chuse rather to sacrifice all they had then to part with any part of parcel of Gods truth As 't is said of Athanasius maluit mutare sedem quà m Syllabam He had rather lose his Episcopal Seat then part with a Syllable of Truth To what end are all those Precepts if this ficklenesse were lawful to stand fast in the faith to contend for it Coles 1.2.23 Philip 1.27 Iude 3. to beware of false Prophets Matth. 7.15 Gal. 1.6.8 not to be carried away with strange doctrines 1 Cor. 16.13 1 Tim. 6.13 14. As for those that have put their hands to Gods plough they must in no wise look back but break through all difficulties and discouragements Constans contraria spernit True grace breaks through all Iacob will have the blessing though he halt for it David will yet be more vile The woman of Canaan though Christ call her a dog yet can pick somewhat from that debasing term Let the wicked deride Gods people yea and kill them yet will they forget their God nor deal falsely in his Covenant Psal. 44.16 and 119.51 It was Iohn Baptists high Commendations that he was a rock not a reed shaken to and fro with the wind of every tentation Matth. 11.7 no fear nor favour could make him conceale the truth but with the hazard of his life he reproves Herod and Zachary and Elizabeth how constant were they not in talking but in walking the wayes of Gods commands Luke 1.5 6 7. They did not take a turn or two for pleasure but they walked on 2. They walked not in one or two but in all the Commandements of God 3. Though they were not without sin yet were they without blame no man could justly charge them 4. They did not onely beginne well but they persevered even to old age v. 7. when they were stricken in yeares 5. 'T was in a dangerous time when they did thus walk with God V. 5. 't was in the dayes of Herod a bloody Tyrant It 's a comely
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
preach the Gospel purely and sincerely not shrinking from his Duty for any persecutions or troubles whatsoever Evangelists were Extraordinary Officers but Temporary they were Coadjutors and Helpers of the Apostles in spreading and publishing the Gospel They for the most part attended on them and watered what they planted Acts 8.39 40. Ephesians 4.11 such a one was Timothy as appeareth 1 Corinthians 4.17 and 16.10 and 2.1 1. Philippians 2.19.22 Now Paul maketh â—n honourable mention of Timothies office First The better to incourage him in the faithfull discharge of his Duety against all Opposition Secondly That the VVorld might see he had Authoritie for what he did 4. Sincerity Least any should accuse thee of negligence make full proof of thy Ministery fulfill and accomplish it Let it be fully known q. d. So behave thy self in this Office that men may be able to charge thee justly with nothing but rather approve of thee in all things Let the VVorld see that thou makest it thy own and onely work to winn soules by a faithfull discharge of every part of thy Ministery both in publick and private revealing the whole Counsel of God and boldly rebuking all sorts of sinners By Ministery is not here meant any Civil Office or attendance on the Poor as the Word importeth in Scripture but it noteth the Office of Preaching the Gospel which is called The Ministery Colossians 4.17 and the Preachers of it Ministers 1 Corinthians 5.3 Colossians 1.7 by way of Eminency Verse 6. The Apostle giveth a Reason for this his so serious an Exhortation drawn from the time of his death which he discerned to be now at hand and therefore he Exhorteth Timothy to be so much the more diligent that the Church might not suffer by his negligence after his departure g. d. So long as I lived I was a Father a Counsellor and a quickner of thee both by word and example thou hast hitherto had my help but now thou must shift for thy selfe and swimme without one to hold thee up for the time of my Martyrdome is now at hand Hence briefly Observe That we must not onely be goâ—d whilest we have good company as King Joash was when de had good Jehojada the Priest to quicken him 2 Kings 12.2 but when good men leave us yet must we not leave our goodnesse Galathians 4.18 Philippians 2.12 A man that is truely good is alwayes good in all places times and companies he is still the same In this verse we have Pauls intimation of his death Verse 7. We have a briefe Narration of his life Verse 8. VVe have his hope and expectation after this life 1. By a Spiritual instinct he saw that his departure was at hand and his Martyrdome near He was now in his last bonds and he saw the cruell actings in Nero's Court against him and therefore he concludes he had not long to live 2. The Terms and Titles by which the Apostle setteth forth his death unto us are worth the observing 1. He calleth it an offering I am now ready to be offered up as a sweet sacrifice to God in my Martyrdome for his Name 'T is usual in Scripture to put that in the Present Tense as done which yet was not done till afterward Thus Christs body is said to be broken and his blood powred out Matthew 26.28 i. This was shortly after to be done on the Crosse So Matthew 26.45 Iohn 20.15 and 14.3 The Word in the Original is very Pathetical and Emphaticall it signifieth a Drink-offering he was now ready to be offered up as a Drink-offering on Gods Altar he chuseth this word rather then that of Sacrifice 1. because the Drink-offering saith Chrysostome was offered up whole but so was not the Sacrifice for part of it was given to the Priests 2. This consisting of Wine and Oyle which was powred out when a meat-offering was made was most fit to set forth the death by which he should die viz. by shedding his blood for Christ which he cheerfully powred out as a Drink-offering to God in sealing of his Truth This is the most genuine sense of the Word it signifieth a Libation or Drink-offering of which we have frequent mention in the Law which the Septuagint render by the word in the Text when they powred out Wine Water Oyle or the like in Sacrifice to God this they called a Powred-out-offering or an effusion because it was onely of moist things Thus Genesis 14. Exodus 30.9 Leviticus 23.13 Numbers 6.15 and 15.5.12 and 28.7 Deuteronomy 32.33 2 Samuel 23.16 17. 2 Kings 16.13 Ieremiah 32.29 and 44.17.25 So that by this allusion he seemeth to Intimate the manner of his death which was not by being offered as an Holocaust or Burnt-offering by fire as the Martyrs were but by a death wherein his blood was shed and powred out viz. by beheading He doth not say I shall now be slain as some vile guilty person but I shall now be offered up in Martyrdome as a sweet-smelling sacrifice to God 3. He useth this Metaphorical word to intimate his Confirmation of the Truth he had preached As the aspersion of blood Blood or Wine was used in sacrifices for the Confirmation of Covanants or as Covenants were confirmed by effusion of VVine which the parties contracting had first tasted of so his death was not onely an oblation or Sacrifice but a Libamentum a Drinke-offering powred out for Comformation of the Gospel which he had preached The Apostle expresseth this more clearly Phil. 2.17 Yea if I be offered upon the Sacrifice and service of your faith â— joy with you all q. d. I have not onely laboured amongst you but if I may die for the confirmation of your Faith and be powred out as a drink-offering for the sealing of the Doctrine which I have taught you it shall be that whereof I shall rejoyce together with you Let Nero kill me because I converted you and others to the Faith it shall not troâ—ble me but I will freely give my self in sacrifice for you that you may be â—n Oblation to God and my Blood the Drink-offering that so I may offer up an intire Sacrifice to God Briefly the Levitical Sacrifice consisted of two parts 1. There was the Victima the Sacrifice it self viz. a Bullock a Râ—m or the like 2. There was the Libamen the Drink-offering of Wine Oyle or the like now the Philippians faith was the sacrifice which was seasoned with Pauls blood as a Drink-offering 2. He setteth forth his death unto us by the term of A departure or dissolution T is not a destruction but a resolution or loosing of the soul from the bonds of the body Death is a taking asunder the parts of which we are composed 't is a freeing the soul from this house of Clay The same word is used Philippians 1.23 I desire to be dissolved q. d. I desire to be discharged and released out of the Prison of
the body that I may be presently with Christ in Heaven Or as the word will bear I desire to depart this life and to dislodge as those that quit their Innes to further their travel homeward or such as goe to Sea and set sail for another Countrey who weigh Anchor and are gone So saith the Apostle I am here as an exile and like as a stranger I desire to be freed from this banishment and to set sail for Heaven Thus the Word is often used for a departing Luke 8.38 and going home Luke 9.31 and 12.36 Matthew 14.23 Observations Observation 1. 1. But watch thou The Apostasie and loosenesse of the times we live in must make us the more watchful Their falls must be our fears their Levity must quicken us to Constancy and their negligence must quicken our diligence in keeping the Watch of the Lord. Like Salmons we must swimme against the streame of corrupt times and keep our selves pure not onely from the grosse Blottes but even from the Spottes of the Age wee live in Good men in evill dayes are compelled to be Singular in many things as Lot in Sodome and Iohn in the Land of Vz but they never affect singularity affectation of singularity argues pride Observation 2. Good men desire the Churches good after their departure Paul is dying yet he commands Timothy to improve his talents for the Churches good when himself was dead Moses before he dies prayes the Lord to set up a fit Ruler in steed Numbers 27.16 17. Elisha wept for the mischief that Hazaâ—l would doe to Gods people when he was gone So did Isai 22.4 5. when he saw a day of trouble coming on the Church though himself lived not to see it yet he wept bitterly David set his son upon his Throne before he died and gave him a strict charge to maintain the truth Peter 2.1 15. endeavoured to keep the truths he had taught in remembrance after his death Christ prayes for the welfare of the Church after his departure Iohn 17. Wicked men care not what becomes of the world when they are dead and gone let heaven and earth come together and all be in confusion they care not But good men have publick spirits Observation 3. As all persons so Ministers especially must watch The Devil hath a special spight at them he commands his agents as the King of Aram did his followers to fight neither with small nor great but against the King of Israel so he bends all his strength against the Ministers of Israel What Luther said of Magistrates is most true of faithful Ministers They are the common Buts which the Devil and his Factors shoot at We are watch-men by office and so are bound to the duty by a double tye 1. As Christians Mark 13. ult What I say unto one I say unto all watch Christs Disciples must not be secure Luke 21.34 The better the man the more watchful must he be The Pyrat sets on the laden Ship and the Thief upon the wealthiest Traveller But we must watch as Pastors too we must stand upon our watch-tower to descry dangers and discover Wolves that would destroy the Flock 2. We must watch at all times 1. In prosperity as Pigeons when they fare best fear most Then we are most apt to forget God Hence Iob 3.25 in his highest prosperity foresaw a storm and prepared for it Christ would have his to watch and pray alwayes Luke 21.36.2 Watch in adversity the Devil is busie then in laying snares as the Fowler doth for Birds in frosty weather When we be in tentations then watch and pray that you be not overcome by them Matth. 26.41 3. In all places in publick and private at home and abroad the world is full of snares Art solitary yet watch for then Christ was tempted Matth. 4.1 Goest thou to Markets fairs and publick meetings thou art encompast with dangers Ibi latet imò patet anguis in herba 4. Watch in all things so runs the Text. Watch unto prayer take the fittest opportunity for that duty Ephes. 6.18 1 Pet. 4.7.2 Watch in prayer against destractions sleep c. Colos. 4.2 So watch unto hearing take all opportunities to hear Iames 1.19 Wait on wisedoms posts Pro. 8.34.2 Watch in hearing take heed how ye hear Luke 8.18 5. Watch against all sins We carry about us a proness to all sin Even the best men have the root of the basest sins in their bosoms as we see in Lot Noah David Solomon How fouly did they fall when they did but a little neglect the watch of the Lord especially we must watch 1. Against the sins of our natures and constitutions Psal. 18.23 2. Against the sins of our particular callings There are several sins which accompany several callings Ministers are prone to idleness and flattery Magistrates to covetousness and bribery Trades-man to consenage and forgery c. Watch against the sins of the Nation which thou livest in The sins of our age are Atheism Formality Hypocrisie Pride and Impenitency 6. Watch over all thy senses stop thine ears make a covenant with thine eyes Iob 31.1 Set a watch before thy mouth The whole soul is out of order and therefore we must set a Guard upon all its faculties especially upon the understanding which is the primum mobile and sets all the rest on work Warring and watching go together Our war is perpetual and so must our watch be Iob. 14.14 We are beset round with many dangerous enemies which calls for sobriety and watchfulness 1 Pet. 5.8 1. The Devil is a dreadful enemy if we consider his power malices subtilety and sedulity If one of these make an enemy terrible how terrible must that enemy be in whom all these four meet if an enemy be malicious if yet he want power or if he have power and malice yet if he want pollicy or if he have malice power and policy yet if he be lazy and careless there is the less danger But where malice is accompanied with power and that seconded with craft and all heightned with diligence it concerns men to watch against such an adversary The World also hath many dangerous tentations and above all we our selves are the sorest enemies to our selves Saul Goliah and Absalom now of the three Absalom was the worst because a child and so a bosom enemy This inbred enemy which lies in our own bosoms is that which doth us all the mischief God who hath made our hearts and knows them better then we our selves hath told us Ierem. 17.9 That the heart of man is deceitful 2. Deceitful above all things 3. Wicked 4. Desperately wicked 5. Yea so desperately wicked that none can thoroughly know how wicked it is A sad clymax and gradation By which we see that the heart is the most deceitful and the most deceiveable both actively and passively of any thing in the world This should make us keep a very strict watch
Saviour what in us lieth to all the world this is to do the work of an Evangelist viz. soundly and sincerely to publish the Gospel True Ministers must preach the Law but then it must be preparatory to the Gospel to convince them of their sin and misery and so fit them for mercy and after their conversion as a Rule for direction c. This work is so that Christ tells us it was the primary end of his coming into the world viz. to preach the glad tidings of the Gospel Isai. 61.2 3. Luke 4.18 'T is true the four Apostles which wrote the Gospel are properly or rather appropriately called Evangelists but in a large sense he 's an Evangelist that teacheth the Gospel Observation 8. Timothy was no Diocesan Bishop He was an Evangelist and so not fixt as Bishops were to any particular Congregation City of Diocess but he was to go up and down pro re natâ as occasion required and to preach the Gospel as other Evangelists did Objection In the Post-script 't is said that Timothy was Bishop of Ephesus Answer These Post-scripts are no part of Canonical Scripture but were added by the Scribes who wrot out the Epistles 2. It contradicts the Text which expresly calls him an Evangelist which was a distinct Officer from a Pastor or Bishop Ephes. 4.11 3. It may help to take up the Cavel of Sectaries who would have us live as Timothy and others did without Tythes or fit Maintenance when the case is not the same For 1. They were not tyed to any particular charge as we are 2. The Magistrate was an Heathen and an Enemy 3. They had all things common and they sold all and brought the money to the Apostles 4. The Apostles had their learning by inspiration and they could work miracles and so could not want maintenance Observation 9. Make full proof of thy Ministry Observe Ministers must fully and faithfully discharge all the duties of their callings They must so behave themselves in their office that they may be charged justly with nothing Thus Barnabas and Saul fulfilled their Ministry Acts 12. ult and 14.26 so did Paul 2 Cor. 4.1 2. Archippus Colos. 4.17 must not do his duty to halves but he must perform it in every respect as it ought to be done and accomplish all the parts of his Ministry strengthning the weak comforting the afflicted raising the lapsed reproving the wicked convincing the erronious and confirming the strong adorning our pure doctrine with a pure conversation This is to fulfil our Ministry Verse 6. OBSERVATIONS 1. When God takes away faithful and laborious Ministers those that survive them must stand up in their stead supply their loss and be so much the more active careful and vigilant in the discharge of their office When Paul dyes then Timothy must double his diligence If Eliah be taken away Elisha must pray for a double portion of his spirit to carry on the work Eleazer succeeds Aaron Haggai and Zachary supply thâ— loss of Daniel and Christ ariseth in Iohn Baptists stead Observation 2. 2. The godly by a spiritual instinct and sagacity foresee their ends so did Iacob Gen. 48.21 and Ioshua 23.14 and Christ Iohn 17.2 and Peter 2.14 They alwayes watch and wait for their Masters coming Their acts diseases and disquietments which they meet withall from the world are as so many petty deaths unto them A man that dwells in an old crazy house where the walls fall down the foundation sinks the pillars bend and the whole building craks concludes such a house cannot long stand As for the wicked they are insensible and secure and though gray hairs which are signes of old age and death approaching be here and there upon them yet they know it not Hos. 7.9 Observation 3. 3. Death is not dreadful to good men The Apostle speaks of it here not by way of Lamentation but of Exultation and in an holy triumph tells us that he had fought a good fight and finisht his course and now the time of his departure was at hand when he should receive a crown of glory Death to him was but a departing from one room to another from a lower room to an higher from earth to Heaven from troubles to rest from mortality to immortality They are long since dead to the world and so can part with it more easily Paul died daily he was sending more and more of his heart out of the world so that by that time he came to dye he was fully weaned from the world and desirous to be gone Phil. 1.23 When Moses had finisht his course God bids him go up and dye that 's all Deut. 32.49 50. Death which to wicked men is the King of terrours and makes them fear and tremble Iob 18.14 That to a good man is the King of comforts and like the Valley of Achor a door of hope In an holy security at death and destruction they can laugh Iob 5.21 22. The wicked look on death as a dreadful dismal thing but Gods people looking on it through the Spectacles of the Gospel sâ—e it to be a conquered enemy having its sting taken out Hos. 13.15 so that what Agag said vainly and vauntingly Christian may speak truly and seriously The bitterness of death is past 1 Sam. 15.32 As Christ said of Lazarus this sickness is not to death but unto life so may we now say this death is not unto death but unto life So that now the Saints can embrace it go forth to meet it and bid it welcome They know 't is but winking and they are presently in Heaven This made the Martyrs go as cheerfully to their Stakes as others do to a Feast or Marriage when Basils enemies threatned to kill him if he would not turn he boldy answered Oh that I might dye for the truth Hilarion chides himself for his backwardness why dost thou fear Oh my Soul to dye thou hast served thy God these seventy years and art thou now afraid to dye Egredere anima egredere Even Seneca makes it the property of a wise man to desire death We must not judge of death or of any other thing as Sin Riches Afflictions c. as the world judgeth of them but as Scripture speaks Now the Spirit of God in Scripture cloaths death with very lovely and pleasing expressions 1. It calls it a going to our Fathers Gen. 15.15 A going to the Spirits of just men made perfect Heb. 12. 23. A going to God to Christ and to the blessed Angels Phil. 1.23 2. It is called an Exaltation or lifting up Iohn 3.14 3. A sowing which will rise in glory 1 Cor. 15.43 4. An undressing and uncloathing of our selves a putting off our rags that we may put on immortal Robes 2 Cor. 5.2 2 Peter 1.14 5. A going to sleep when men are wearied with labour they desire their beds The grave is a bed of rest Isay 57.2 Iob 3.13 Dan. 12.2 Rev. 14.13
and death is but a long sleep till the Resurrection Iohn 11.11 Acts 13.36 Let Atheists and Epicurean worldlings who have their portion onely in this life fear death because it puts an end to all their pleasures and hopes Iob 11. ult Hence Lewis the Eleventh King of France a bloody persecutor commanded his servants in the time of his sickness that they should never once name that bitter word death in his eares But Christ hath died to free his people from this slavish fear of death Heb. 2.15 by his death he hath sweetned our death unto us and changed the nature of it and hath made that which was sometimes a curse now to be a blessing of a foe he hath made it a friend of a poyson a medicine and of a punishment an advancement He lay in the grave to sweeten and season our graves for us so that now our flesh may rest in hope Psal. 16.9 Proverbs 14.32 Observation 4. 4. The soul of man is immortal Death is not an Annihilation but a Migration of the soul from the body for a time As soon as ever the soul departeth from the body it is presently in blisse Revelations 14.13 they are not onely blest at the day of judgement but also in the intermission The soul doth not sleep or perish but the souls of the Saints go to a better place and to better company viz. to Christ and to the spirits of just men made perfect Iosiah was gathred to his father in peace 1. to the spirits of his fathers who enjoyed peace for in respect of his Body he was slain in battle The soul never dieth but subsisteth still even when it goeth out of the body it returneth to God that gave it Eccles. 12.7 Hence Paul desires to be dissolved why so that he might be with Christ Philippians 1.23 and desires to be loosed from the body that he might be present with the Lord 2 Cor. 5.8 Christ telleth the thief on the Crosse this day shalt thou be with me in Paradice Luke 23.43 Steven when stoned cries Lord Iesus receive my spirit Acts 7.59 Christ hath prepared immortal mansions for it Iohn 14.2 and what should mortal souls do in â—mmortal dwellings and why is the Devil so serviceable why doth he make Covenants and Compacts with wicked men for their souls yea and why doth he offer the world in exchange for a soul if it be but a mortal perishing thing To what end are all those promises of Eternal life which are made to those that deny themselves if in this life onely they had hope Then all the Threatnings of Eternal death and all those sorrowes which the Scripture affirmeth shall light on the wicked would be false for here they have mirth ease and pleasure and if they had no punishment hereafter where were the Truth of Gods threatnings and where his Justice The Scripture is clear that the pleasures of good men and the pains of bad men are eternall then it must needs follow that the souls of men which are the Subjects of these pains and pleasures cannot be mortal But here our Mortalists Object 1. Objection If the soul of man be ex Traduce as some affirme then it is mortall for Omne generabile est corruptibile Answer The soul cometh not ex Traduce by Propagation from our Parents as the souls of Beasts which come è potentia materiae but the soul is created and infused by God and not propagated as appeareth Gen. 2 7. Eccles. 12.7 Zach. 12.1 See Doctor Reynolds on the Passions cap. 32. p. 392. Piscator his Annot. on Gen. 2.7 Baronius de Origine animae Exercit. 2. art 3. 2. Objection The dead are said to sleep and to perish Psalm 6.5 and 104.29 Isay 38.18 and 57.1 Job 14.7.10 Answer This is spoken in respect of their bodies not of their souls The dead do not praise thee saith David viz. not in the land of the living on earth but in Heaven they sing Hallelujahs Rev. 5.9 A tree when it is cut down may sprout again saith Iob but man dieth and giveth up the Ghost and where is he This will not help the sleepy Sadduces of our times for tho Physically and by the course of Nature man cannot revive again yet Hyperphysically and by a supernatural Almighty power he shall arise So that Where is is to be restrained to where is he in the world look for him in City or Countrey at home or abroad he 's not to be found Man gives up the Ghost and where is he with all his riches honours plots and purposes 3. Objection Eccles. 3.19.20 21. As the beast dieth so dieth man they have all one breath Answer 1. Solomon here as oft elsewhere in this Booke doth bring in the Atheist deriding the immortality of the soul he speaketh the opinion of other men and not his own Solomons own judgement you may see Eccles. 12.7 2. Take it in the Letter and then Solomon speaketh not of the soul of man but of animal and vital breath which is common to both he speaketh of mans mere natural condition else in respect of mans future condition his body shall rise again and come to judgement So that here is no comparison between the soul of man and that of beasts but between the death of the one and of the other q. d. both are liable to death pains and diseases 4. Objection Matth. 8.22 and 10.28 Ephes. 2.1 The soul is said to die Answer The soul is not said to die in respect of Existence and being but relatively in respect of Gods grace and favour 'T is a separation of the soul from God who is the fountain of life and is a living death and a ceasing not to be but to be happy 5. Objection 1 Tim. 1.17 and 6.16 God onely is said to have immortality How then are mens souls immortal Answer The answer is easie Immortality is twofold 1. Essential Absolute Natural and Independant and so God onely is immortal à parte antè from all Eternity he 's the onely Author and continuer of it 2. Derivative and by Donation communicated to man and so our souls are immortal and our bodies though subject to corruption yet by Divine Ordination shall be immortal after the Resurrection Wo then to those Atheistical Mortalists and Libertines which have sinned away conscience and have led loose lives and now are fallen to loose opinions Open but this gap and farewell Lawes Civility Religion and all that is good Grant but this and farewell all noble actions and all spiritual comforts then Christ died the Apostles laboured and the Martyrs suffered in vain If this Doctrine were true then all our Faith our Hope our Praying Preaching Fasting self-denial mortification sowing in tears and spiritual combats would be in vain and we should be in a worse condition then the beasts that perish If this were true then why did Abraham forsake all Ioseph forbeare his Mistress Moses refuse the pleasures of Pharaohs
plainly that what ever he was it was by grace 1 Cor. 15.10 By the grace of God I am that I am and through Christ that strengthened him he could do all things Phil. 4.13 and that 't was mercy and not merit that ever he was faithful 1 Cor. 7.25 But being a man of a good conscience and knowing whom he had believed in an Holy confidence exultation and triumph he breaks forth into this heavenly gloriation and publisheth this his Cygnean song I have fought a good fight c. For though in the case of Justification we must renounce our own righteousness yet out of that case we may rejoice in the good we have done 2. He speaks this partly to comfort Timothy and to incourage him to walk in his steps keeping Faith and a good conscience that as he died now in the peace thereof so he walking in the way which he had prescribed might attain to that end 3. To incourage himself against the reproach of his reproaching violent death he eyes that heavenly reward and that crown of life prepared for such as have fought the good â—ight as he had done who was now to dye not as a Malefactor but a Martyr not for any evil that he had done but for his fidelity to Christ whose faithful servant he proves himself to be by a threefold Metaphor in the Text. 1. The first is taken from a valiant Champion I have fought a good fight or I have strove a good strife and wrastled a good wrastling The life of the Apostle was a continual conflict he was never out of action but was still combating either with his own flesh and corruption 1 Cor. 9.25 Rom. 7. or with Satan 2 Cor. 12.7 or else with the instruments of Satan with Jewes and Gentiles with Pharisees and Sadducees with false brethren and seducers and such like beasts as Elymas the Sorcerer Hymenaeus and Philetus Alexander the Smith the Epicures at Athens and the beastly men at Ephesus 2 Cor. 15.32 If after the manner of men I have fought with the beasts at Ephesus what advantageth it me if the dead rise not Some take this Text literally that Paul did really fight with wild beasts it being one kind of punishment commonly inflicted on the primitive Christians when any thing went amiss presently they cast the Christians to the Lions imputing the cause of their calamities to them But the most genuine and proper sense of the words seems to be this viz. that Paul had contested with such men at Ephesus as wee Barbarous in opinion and beastly in practice such as Demetrius and his followers Acts 19.9 Such wicked men the Scripture frequently stiles beasts Psal. 68.30 Dan. 7.3 4. 2 Tim. 4.17 Grotius and Dr. Hammond his disciple do illustrate this from 2 Cor. 1.8 9. where Paul received the sentence of death in Asia of which Ephesus was the Metropolis q. d. If as 't is the manner of men to be put to fight with beasts in their Amphitheaters so I have been put to fight with bestial men at Ephesus and have with them been exposed to so manifest and great peril what am I the better or to what purpose have I done it if there be no Resurrection This sense agrees best with the scope of the Text especially seeing Luke describing that which happened to Paul at Ephesus Acts 19. makes no mention of his being cast to wild beasts to be torn by them and of his miraculous deliverance from them so great a matter would not have been omitted by the Evangelist who carefully sets down far lesser sufferings of the Apostle So then the Apostle glories how much he had done and suffered for Christ what death and dangers he run for him he reckons eight distinct perils in one verse 2 Cor. 11.26 Besides other hazards that he run 1 Cor. 4.9 to 14. and 2.23 to 28. He bare in his body the marks of the Lord Iesus Gal. 6.17 Yet in all these fights and conflicts he conquered still for he fought not as one that beat the air but the enemy if he had to do with Hereticks he reproved them sharply if with his own flesh he did not lightly chastise it but by force of armes he brought it into subjection 1 Cor. 9.26 27. Object But doth not the Scripture condemn fighting in a Minister 2 Tim. 3.3 and 2.24 Tit. 1.7 Answer This doubt is easily resolved by distinguishing Fighting is twofold 1. Corporal and that also is twofold 1. Lawful as when a man fights in defence of the truth and of his Relations 2. Unlawful as rash drunken quarrelling and fighting and this is that the Apostle condemns in a Minister he must be a man of patient and peaceable temper not given to fighting and quarrelling else a Minister may as occasion requires correct his children and servants and se defendendo strike an assaulter 2. There is a spiritual fight against sin and Satan and of this the Apostle here speaks Paul was a warriour his weapons were spiritual 2 Cor. 10.4 his adversaries spiritual or for spiritual respects and his victories were spiritual Rom. 7.24 25. God had placed him in the head of his Army he kept his station in despight of all opposition and through Christ that strengthned him came off a conquerour And in this sense every Minister must be a striker else God will strike him he must be a man of strife and contention not a beast must come in his way but he must give him a bang He must not play with them but fight with them he must not flatter or humour them in their sins but throw salt on them and reprove them We have seen the Apostles activity he fought We now come to the Adjunct of this fight 't is a Good sight He calls it That good fight Emphatically as being good for Matter Manner End and issue hence the Article is doubled Other fights as corporal ones for Masteries at the Olympick games such agones wrastlings and combatings are poor low sensual things not worth the mentioning but the fight that I have fought is that good fight against sin and Satan no battles like these no agonist or champion like this spiritual one who fights the good fight of faith 1 Tim. 6.12 q. d. I have fought that excellent glorious pleasant and profitable fight Glorious in Gods eye profitable to the Church Phil. 1.12 13. and pleasing and profitable to my self what ever the world judge of it and though my end may seem reproachful in their eye yet 't is glorious in mine and 't is my joy that I have broke through all impediments I have not fled from my colours nor been faithless in Gods Covenant but like a faithful Souldier of Christ I have fought against the temptations of Satan the persecutions of the world the corruption in mine own bosom and the oppositions of false Teachers 2. The second Metaphor is taken from a strenuous runner I have finisht
mention not Vain-gloriously but Thankfully against both men and devils and beastly Barbarians I have contended for the Gospel constantly and couragiously My life is a race and I have run my course even to the very goal in despight of all opposition I have maintained and defended the truth of Christs Gospel inviolably according to my Christian profession and office Apostolical and now from henceforth I comfort my self with the expectation of that crown of immortality which upon the gracious promises of a righteous God is laid up for me and not for me onely but for all the faithful who love Christ and long for his coming Observations 1. 'T is lawful sometimes to speak of those gifts and graces which God hath given us that we may comfort and quicken others by our example But of this see the Observations on chapter 3.10 2. The sweetest songs of the Saints have been towards their last ends The sun shines sweetliest when it is setting the wine of the Spirit is strongest in the Saints when they are drawing to an end His motions are quickest when natural motions are slowest as we see in Moses his Swan-like Song Deut. 31. and 32. and 33. and David how sweetly doth he sing a little before he dies of Gods mercies to himselfe of the covenant of free Grace which God had made with him and his judgements on the sons of Belial 2 Samuel 23.1 to 8. Ioshua dying how sweetly doth he exhort the people to obedience by setting before them the mercies of God Ioshua 24. All Christs sayings are excellent but none so sweet and comfortable as those which he delivered a little before his death His last Sermon and Prayer how sweet are they Iohn 13.14 15 16 17. Iacob dying how sweetly doth he bless his sons Gen. 49. Steven dying prayes for their life who put him to death so did the Martyrs Doctor Prestons last Sermons were on the Attributes Doctor Sibbs his last Sermons on that comfortable Text Iohn 14.1 and Master Robert Boltons on the Joyes of Heaven Wicked men when they die they set in a Cloud and like the going out of a candle they leave a stench behind them as their bodies so their names rot and stink when they are dead and gone As wicked men grow worse and worse and their last dayes are their worst so good men grow better and better and their last dayes are their best having hut a little time to live in the world they are willing to leave it with a good savour Observation 3. 3. The sweet resent which a good Conscience hath of a well spent life is matter of singular comfort and rejoycing in death The Apostle was now near to death and what doth he rejoyce in why 't is in this that by the assistance of Christ he had fought a good sight and finisht his course and therefore he had hope as the righteous have even in death Proverbs 14.32 Elijah that had been zealous for the Lord of Hosts can with comfort desire the Lord to to take his soul 1 Kings 19.4.10 Hezekiah that great reformer when he heard that he must die yet comforteth himselfe with this that he had walked before God in sincerity and singleness of heart Isay 38.3 this upheld Iob in the middest of all his trials Iob 27.5 6. This comforted the Apostles when they were in deep distress 2 Corinthians 1.12 This is our rejoycing the Testimony of our Conscience that in simplicity and godly sincerity we have had our conversation in the world Not that the conscience of our sincere walking is the Deserver but the Assurer of our salvation Well-doing may Evidence to us our Election though it cannot Merit it 2 Peter 1.10 Men of good consciences sit at a continnal Feast Proverbs 15.15 a good heart or a quiet merry heart as some Translations render it Is not may be or shall be hereafter but is already a reall Feast and hereafter shall be consummate 'T is not a dead Ignorant secure benummed erroneous seared Conscience but it is an inlightned inlivened renewed pure conscience which is purged from the guilt of sinne by the blood of Christ and delivered from the Tyranny of sinne by the Spirit of Christ This this onely is a good Conscience This puritie of Conscience breedeth Peace and Peace breedeth Joy and Spirituall Mirth this reconcileth those Translations which render it a quiet or merry heart which is true in respect of the effects and fruits of a good conscience Now this good conscience is called a Feast 1. Because at a Feast there is variety of dainties and dishes abundance of cates and delicates 't is not a Feast without variety and plenty and more then ordinary fare So at this Feast there is great variety 1. Here is Ioy this is most sutable and seasonable at a Feast not a carnal sensual external inferiour joy but a spiritual supernatural Holy Heavenly solid serious well-grounded durable Joy which none can take from us Iohn 16.22 They rejoyce in the Lord alwayes Psalm 33.1 Philip. 4.4 yea even in Tribulation Romans 5.3 Iames 1.2 and that with a superlative transcendent Joy hence called Ioy unspeakable and glorious 1 Peter 1.8 and compared to Joy in Harvest when the husbandman after long toyl reapeth the fruits of his labours Isay 9.3 yea it surpasseth that joy Psalm 4.7 it mortifieth our delights to these low things makes us to rejoyce in them as though we rejoyced not 1 Cor. 7.31 Lo this is the first dish which is served in at this Royal Feast Matthew 13.44 Acts 16.34 and therefore it is called by a special propriety the joy of Gods people Psal. 206.5 2. At this Feast here is Peace not a Fading unsetled transitory Peace such as wicked men have but 't is a well grounded and a well bottomed Peace 't is built on the Word and it's foundation is laid in Humiliation it had a storm before it came to this calme 2. 'T is not an ordinary but a transcendent Peace such as passes all human understanding Phil. 4.7 mans wit cannot sufficiently conceive it nor value it according to its worth To have Peace with men and Angels is a mercy but when the soul lieth groaning under the sight and sense of sinne then for the Spirit to speak Peace to us to assure us that God in Christ is reconciled to us this is a mercy of mercies David had this Peace and therefore he fears not though ten thousand should compass him about Psalm 3.6 Peter that was in great danger of his life yet having a good cause and a good conscience he sleeps in Peace Acts 12.6 3. 'T is an everlasting peace Christ hath bequeathed it to his for ever Iohn 14.27 Peace I leave with you my Peace I give you The Lord hath bound himself by Covenant to continue it it is more firme then the pillars of the Earth or the Poles of Heaven Isay 54.9 The mountains shall depart and the hills be removed but my
kindness shall not depart from thee neither shall the Covenant of my Peace be removed Their Peace may be interrupted and clouded for a time but it shall never be totally taken away for their seed abideth within them even the spirit of Peace and comfort Though the good mans beginning may be troublesome and sorrowful yet his end is Peace Psal. 37.37 3. This Feast is an excelling Feast all other Feasts compared to this are meere hunger and empty things This excelleth all other Feasts in three particulars especially 1. In respect of the Founders of it viz. the Lord of Heaven and Earth the God of all comfort and consolation He onely that made the conscience can remove the guilt of it and by his Spirit infuse comfort and make peace there Other Feasts have men for their Founders 2. In respect of the nature of it This is a Spiritual Feast full of Spiritual delights and comforts other Feasts are but carnal corporal sensual ones that feed and delight the carcass and outward man onely 3. In respect of Duration 't is not for a day or twelve dayes but for ever 't is a continual Feast 't is a Feast in prosperity and a Feast in adversity a Feast at home and a Feast abroad a Feast in publick and a Feast in private a Feast by day and a Feast by night a Feast in a prison and a Feast in a Pallace this is the happiness of such as get and keep good Consciences they keep holy day every day be it clear or cloudy He enjoyes a perpetual serenity and sitteth at a continual Feast As it is the misery of the wicked that their worm never dies so 't is the happiness of the Saints that their joyes which are begun here shall never end This is the beginning of Heaven here Romans 14.17 't is Heaven upon Earth 't is praeludium caeli a taste of the joyes of Heaven This is the Heaven of Heavens as in ill conscience is the hell of hells without this heaven would not be heaven to us When all other Feasts can yield us to comfort yet this will and that in three times especially 1. In the times of common calamity when sword plague and famine are abroad then shall such be secure and safe Iob 5.19 20. and 22.29 Psalm 91. In troublous times this will be a Noahs Arke to save us from perishing with the world A Zoar to shelter us from wrath to come This will be a Simon that will help us to bear our Crosses when the Spirit of a man is once assured of Gods favour it can cheerfully endure all losses crosses and calamities Proverbs 18.14 His Motto is Miser sit qui miser esse potest Let who will be miserable he cannot 2. At the houre of death when mirth and musick can doe us no good then a good conscience like a faithful Ionathan will speak comfort to us and be a Davids harp to refresh us even in the pangs of death as we see Nehemiah 13.22 Isay 38.3 This inward Peace made the Martyrs goe as cheerfully to their stakes as many do to their weddings 3. At the day of judgement a good conscience will stand us in more steed then all the riches or priviledges of the world such shall then be received with an Euge well done good and faithful servant thou hast been faithful in a little I will make thee Ruler over much enter now with thy Lord into that place where he hath his joy and glory Matth. 25.22 4. Observation 4. Every faithful Christian is a spiritual Souldier for Paul speaketh not of himself onely as he was a Minister of Christ but as he was a faithfull Christian he fought the good fight in his general and particular calling he kept under his body and subdued those carnal lusts and affections which warred against the peace of his soul he did not make a flourish like a Fencer which beats the Aire but he fought in earnest and beat the enemies of his salvation 1 Cor. 9.27 28. This he enjoynes Timothy 1 Tim. 6.12 to fight the good fight of Faith and to defend it against all the temptations of the Devil oppositions of the world and lusts of the flesh For this reason he calleth Achippus his fellow-souldier Philemon 2. All the saints in their several generations have been fighters in this spiritual sense for in this war all is spiritual our weapons are spiritual our enemies spiritual our warfare spiritual and our victories Spiritual 2 Cor. 10.3 4. Noah by his righteousness warred and witnessed against the unrighteousness of the old world Lot against the Sodomites Moses against the sinnes of Egypt and Israel Daniel and the three Chaldaean worthies fought against the Idolatry of their times Elijah Isay Ieremy and all the Prophets and Apostles fought this good fight against the sinners of the several Ages which they lived in All these agonies and combates are but the same which the Saints did formerly pass through Philippians 1. ult here the Church is Militant in Heaven she is Triumphant here she is said to be terrible like an Army with banners Canticles 6.4 and to have an Armory whereon there hang a thousand bucklers all shields of mighty men Cant. 4.4 No man can get one foot of ground against sinne and Satan nor keep it without fighting Let Nehemiah but once begin to build the walls of Ierusalem Tobiah and Samballat with his confederates will presently oppose him Let Zerubbabel begin the worke of Reformation and Mountains of opposition will suddenly arise Zach. 4.7 If Christ set but his face towards Ierusalem and Samaritans will hate him Let Saul become a Paul and what persecutions abide him in every place Acts 21.23 When the woman the Church is in travel of the Man-child of Reformation then expect from the Dragon floods of Persecution Revelations 12. Let a man be once inlightned and converted to the Faith he must presently looke to endure a great fight of afflictions Heb. 10.32 Satan will be wrastling with him and try to give him a fall Hence it is that Iob 7.1 and 14.14 calleth the life of man a warfare Is there not an appointed time to man or as the margin of your Bibles Is there not a warfare because war of all other actions hath its appointed times We are all Way-fairing and war-fairing men our life is nothing else but a continual bickering with a world of tentations corruptions and dangerous assaults We are beset round and therefore we must fight round Especially Gods faithful Ministers who are the Captains and Leaders of the Lords people and are placed in the Front of the battle must expect the most furious assaults The Devil hateth every good man but he makes his fiercest onsets on the Ministers of Christ which makes Christ hold his Stars in his right hand as we are subject to greater opposition so we are under Christs special protection People therefore had need to be much
virtutum Gratiarum actio est ad amplius dandum invitatio Bern. We love to sow in fruitfull ground Anima naturam animae notat Spiritus verò mentem gratiâ imbutam Anima naturalis est naturalia considerat Spiritus vero supernaturalia coelestia à Lapide See more Wilsons Diction in V. Spirit Ravanell Ne gratiae quidem nostrae gratae erunt Deo nisi per propter Christum E primo ordine excidi dignare me vel secundo tantùm me penitùs ne abjicias Euthym. Sapiens omnia examinabit secum quantum acceperit à quo quando ubi quomodo Seneca Ingratitudo materialis est in quolibet peccato Aquinas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profanus Beza Impius Erasmus Scetestus Vâ—â—â—g ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctus i. e. non sanctos vel sanctitatis expertes in quibus est nihil sanctitatis sed atrocia perpetrant crimina Soto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tum de moribus tum dogmatibus profanis intelligi potest Aretius Quibus nullum jus est nee fas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt Beza Irreligiosi i. e. qui maternae Ecclesiae viscera discipant Aug. Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profanos quasi procul à fano eliminandus quia sacra negligit violat conculcat unde Virgil. Procul hinc procul este profani Profanum ducere sanguinem Christi est illum habere tanquam rem nihili nulliusque dignitatis meriti efficaciae Ravenell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. profana dicuntur quae ab omnibus ad conculcandum proposita sunt Ducta est vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. à pavimento quod à quovis calcatur Elias Cretensis See more against this sin in my Beauty of Holinesse chapt 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturalis affectus expertes Grotius Intelligit Paulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut parentum in liberos mariti vxoris alios hujusmodi quos Stoici stultè inter vitia numerârunt Beza Consule Stobaeum Serm. 81 82. See Clerks Mirrour cap. 89. and 90. V Franzium de Animalib p. 44.54.68.229.289 Vehementissimus omnium est hujusmodi affectus praesertim verò parentum erga liberos liberorum erga parentes utpote lege naturae inditus Soto Cum bestiae videantur habere nescio quid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturalis dum se mutuò curant qui â—llius est expers est bestiis deterior Fayus See Clerks Mirrour cap. 22. and 24. and 34. Chari sunt parentes chari liberi propinqui familiares sed omnes omnium charitates patria una complexa est pro qua quis bonus dubitet mortem oppetere si ei sit profuturus Quo detestabilior est istorum immanitas qui lacerârunt omni scelere patriam in ea delenda occupati sunt Cicero de Offic l. 1. Stoici sunt furiosi qui ea non temperant sed abscindunt rebusque à natura insitis castrare hominem quodammodo volunt Lact. l. 6. c. 15 16 17. Gratiâ— non extinguit sed ordinat affectus non tollit sed extollit naturam Aquinas Sunt velut nervi in homine quasi funiculi à natura in nobis inditi à quibus trahamur Plato de Legib. Nec meliores unquam servos nec Dominos sentit natura deteriores A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foedifragi foedere nescii Beza ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foedus Sicut cum suis pietatem non servant ita cum externis amicitiae foederum jura non incunt vel inita violant à Lapide A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irreconcilâ—abiles qui foedera non servant jura pacis amicitiae violant Aretius Hostes inconsoederabiles qui nec legibus nec pactu sed affectibus se regi permittunt Espencaeus So the Grecians call an irreconcileable warre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and unappeasable enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui nulla pacta servant nec promissis stant nemini fideles ne benefactori quidem Baldwin Mr. Caryll his Serm. on Neh. 9. Preacht at the taking of the Covenant Mr. Phil. Nye his Exhortation at the taking of the Covenant Vovens non solvens quid nisi pejero Bern. The Heathen by the light of nature condemned perjury as worthy of death How Ladislaus was punisht for breaking Covenant with Amurath who lists may see in Bucoltzers Chronol in Anno mundi 5414 See six Reasons against Covenant-breaking in Mr. Calamies Serm. on 2 Tim. 3 3. p. 10. c. See more in Mr. Blake on the Covenant Chapt. 21. and Mr. Clerks Mirrour cap. 95. The Cheshire Ministers in their Testimony against Heresies c. Linguâ juravi mentem injuratam gero Said that Hypocrite in the Orator Cicero de Offic. l. 3. Iuramentum sit Sacramentm Pietatis non Vinculum iniquitatis Per foedus hîc haud dubiè intelligit conventiones pacta de rebus humanis facta multi multa promittunt at pauci promissâ— praestant Marloret See Gods Judgements on such Clerks Mirrour cap 35. and Mr. Rous his oyle of Scorp Sect. 5. p. 237. folio and Mr. Herle's Policy l. 2. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calumniatores Criminatores Obtrectatores Delatores See Mr. Ienkin on Iude 9. Hi cum Diabolo commune nomen habent sunt qui recta aliorum dicta facta depravant corrumpunt in alium sensum torquent Hemingius Qui sibi nullius boni conscius est omnes ut invidus carpit criminatur Bulling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt qui mendaciis confictis criminibus aliorum innocentiam vexant Estius Infeliâ—issimum câ—nâ—â—lationis genus de miseriis peccaâ—â—â—um capeâ—â— solatium Saâ—vian Longè damnosior est fur nominis quà m numinorum quia calumnia leviter volut sed graviter vulnerat leviter volat sed non tam leviter violatur Beza Calumniare audacter aliquid saltem adhaerebit A convitiis ad caedam transitus valdè est brevis V. Clerks Mirrour cap. 124. In dubiis semper benigniora sunt praeferenda Suffecetur mater non erit filia Qui ad pauca respicit de facili pronunciat Aristot. 'T is good to let a report be ayred awhile lest we take the disease of it and to heare it twice before we speak it once Herle Si satis est accusásseâ— quis innocens erit Seneca Scarabaeum aiunt fimo sepultum vivere oppubalsamo immersum emori 'T is for scavengers to rake in sinks and gutters and as we use to stop our noses when we come near such places so should we do too by our cares to such reports Heâ—le Policy l. 2. c. 11. Aliena vitia in oculis habemus à tergo nostra Seneca Vt quisque est vir optimus it a difficillimè esse alios improbos suspicatur Cicero He that 's good himself hopes well of others Ille nobilis magnus est qui more magnae ferae latratus minutorum
temerarii qui cupiditatum impetus sine ratione consilâ—o sequuntur instabiles nihil fixum firmumque tenentes Espencaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cado Sine judicio quodlibet attrectant mutant quadrata rotundis Illa dicuntur fieri temetè quae ratione non reguntur Aquinas Pharaz disrupit inundavit Temeritas est florentis aetatis prudentia senectutis Cicero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temeritas est inscitiae filia Insipientis est dicere non putâram Cicero Intellectus cogitandus principium omnis boni Kashash sig non simpliciter inquirere sed studiosè ac diligenter inquirere sig seriam accuratam disquisitionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumidi inflati vanâ de se opinione quae diictur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflor â—umeo superbio Grotius Qui sibi-ipsis magni pretii videntur homines Heming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuâ—iosè delirans Aretius There is an elegant Paranomasy in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scripture is no enemy to Rhetorick See my Schooles-Guard p. 150 151. V. Lactant. Institut Divin l. 3. c. 19. Against those see Sibel in Psal. 16.5 Tom. 1. p. 341 342. c. Harsnet on Repentance p. 370. c. Downams Warfar l 2. c. 5. Mortuus per culpam prodigalitatis luxuriae revixit per gratiam poenitentiae Dignus est Deorum conviva qui rebus creatis moderatè utitur qui verò licitas voluptates contemnit non jam conviva Dei est sed consors Epictet art 20. Vbi voluptas regnat ibi virtus exuâ—lat V. Papillon on the Passions Chapt. 4. and chapt 17. See more Burroughs's Moses Choyce cap. 11. p. 115. c. Indurandus est animus blandimentis voluptatum procul abstrahendus Vina Hannibalem solverunt armis vicit vitiis victus est Seneca Epist. 3. p. 104.110 See Rules for moderating our pleasures D. Hall's Treatise of Christian Moderat cap. 2. to 11. Affectanti caelestia terrena non sapiunt aeternis inhitanti fastidio sunt transitoria Bern. Omnis creatura vilescat ut creator dulcescat Sperne siliquas terrae dabit tibi Deus Manna coeli Mutantur gaudia non tolluntur Voluptates mentis cateris praestant 1. Ob facultatem in quae existunt 2. Propter nobilitatem rerum è quibus hauriuntur 3. Quia firmiores sunt nec fastidium pariunt Alsteed Voluptatem vicisse voluptas est maxima Cyprian Bis vincit qui se vicit Prov. 16.32 See Mr. Cotton's Comment on that Text. Momentaneum est quod delectat aeternum quod cruciat Effoeminat animos amoenitas Seneca Si aliqua amisistis vitae gaudia negotiatio est aliquid amittere ut majora lucreris Tertul. Delicatus es frater si hîc vis gaudere cum seculo posteà regnare cum Christo. Hieron Nostrae coenae nostrae nuptiae nondum sunt Tertul. Dum blandiuntur necant Vbi voluptas incipit vivere ibi sanitas vita desinit Quo quis remotior à vanis hoc vicinior veris gaudiis Quà m suave est istis suavitatibus carere Aug. Cicero de Amicit de senect Vespasian was tired with a triumph and if our recreations are toylsom what are our Toyles I four ease be painfull what is our pain On this side the enjoyment of God there is no rest all the rest is vanity Venning See Moses Choyce cap. 11. and 26.27 and Mr. Clerks Mirrour cap. 25. Edit 3. and cap. 113. Vbi major sollicitudo abundantioris amoris est indicium Non dubium est quin illud magis amemus quod anteponimus Salvian Sit aliorum perditio tua cautio Epiphan Haeres 26. Speciem inane pietatis simulachrum Beza Hypocritae sunt qui latentem impietatem specie virtutis tegunt à Lapid Forma est per quod res est illud quod est Against Hypocrisy See Dyke on the Heart and M. Corshels Treatise against it and M. Ant. Burges Spi. Refining 2 P. Ser. 38 39 40 41 42 M. Youngs Cure of Misprision Sect. 70. p. 130. Bolton of Psal. 1. p. 24. c. Fenner on Isay 58.4 p. 407. Fol. p. 2. Quidam volunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poni pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nam veritas tei cujusque ex vi operatione deprehenditur Gerhard in locum Quid prodest si Deum gestamus in frente vitia in animo recondamus Aug. Vomicae sunt dehonestamenta religionis qui sub forma ejus vim abnegant quorum culpâ fit ut religio malè audiat D. Sibbs Concio ad Clerum In 2 Tim. 1.14 Ab hypocritis multò majus est periculum Ecclesiae quà m à manifestis hostibus nam Tyranni sunt extra Ecclesiam omnes eos metuunt fugiunt ab illis sicut à lapis â—ves sed hypocriti sunt in external societate Ecclesiae veniunt â—ecti induviis ovium Alesius in locum Religion it self should not be cared for but onely the Appearance because the credit of it is an help but the use a cumber Machiavell A form of Godlinesse and the power of sin may dwell together but the power of godliness and a form of sin cannot dwell together much leâ—s the power of Godliness and the power of sin Venning Habent cognitionem purè speculativam non affectivam Aquinas A Reverend Divine observes four sad presages of some judgement yet coming on England The first is the great indifferency about the truths of Christ. 2. The great want of the power of godliness 3. The great contempt of the Ministers of the Gospel 4. The great inconsideration of the Death of so many choyce Prophets and Servants of God Mr. Obad. Sedgwick at Mr. Strongs Funerall See Schooles-Guard Rule 12. See an excellent description of these Monsters not men in a book intitled the Irreligion of the Northern Quakers p. 28. c. V. The Relation of Nayleâ—s Triall before the House Monstrum nullâ virtute redemptum Juven Qâ—id eo infelicius cui jam esse malum necesse est Seneca How farre a Reprobate may go See my Beauty of Holiness cap. 2. Edit 2. p. 26. and Hildersham Iohn 4. Lect. 37. and Ward on Matth. 5.34 and Doctor Bolton See on Isay 58.2 p. 263.265 c. Altingius Problema 51. Tom. 2. p. 192. Suffragium Britan in Synod Dordrech ad Art 5. p. 246. See Mr. Strong on that Text. in his 31. Ser. p. 735. See Mr. Gournalls accuratâ— Treatise on Ephes. 6.10 p. 7. See Mr. Iohn Downam's plea for the poor and Mr. Bernard of Bat. his way to good works Maxima pars sanitatis est Velle sanari Clemangiis Affecâ—us virum indicat A parte praedominante fit denominatio Though it be but smoak and not a flame though it be but a wick in the Socket likelier to dye and go out then continue which we use to throw away yet he will not quench it i. e. he highly prizeth it 'T is a Meâ—osis Love See that Text clearly vinâ—icated â—nd expounded in Mr.
Boltons four lâ—st things pag 62 c. See ten Consolations against death in Gerhards Loci Commun Tom. â— p. 336. edit novissima See Master Strong 31. Ser. p. 212 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab instanti The Heathen had some glimpsâ— of this Parte tamen meltore mei super alta perennis Astraferar Ovid. Met. l. 15. in fine Esanitate animaefiâ— sanitas in corpore Aristot Quid generatim mors omnium fidelium nihil aliud nisi beata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 migratio ad Deum Sâ—ulter Quid est mors Martyrum est Libamen effusum arae Dei gloriosum libante fructuosum Ecclesiae Scultet in locum En floridam quasi triumphantem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asyndeto conjunctam nam initia sententiarum fines similem inter se sonum habent Non haec jactan tia verba sunt sed bonae conscientia Estius Cygneae voces Pauli morituri Scultet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agonizavi agonem illum pulchrum egregium gloriosum quo pro fide Christi divulgandâ plurimos labores arummas persecutiones afflictiones generosè superavi Beda These Beasts were Metaphorical men in shape beasts in condition Dr. Halls Contempl. on N. T. p. 433. c. folio edit ult ubi plura ed. Non erat rem tam insignem praeteriturus Lucas qui minora Pauli annotat quare rectiùs erit intelligere concertandum sibi fuisse Ephesi cum ferinis hominibus Grotius Agonizari alludit ad athletas pancratiastas qui toto corpore manibus pedibusque certabant Aul. Gellius Noct. Attic. l. 13. cap. 26. Aristot. Rhetor l. 1. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certamen illud pâ—aeclaâ—um Beza See the five Olympick certamenâ— fully set sorth by Baldwin in his comment on 2 Tim. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cursum consummavi vel ad finem peâ—duxi Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cursus à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prâ—ficio consummo impleo Refertur praesertim ad cursum Evangelica praedicationis quae Paulus universum penè orbem procurrit ac sono luce praedicati nis Evangelicae celerrimè complevit ac per lustravit Soto in locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fidem servavi Fidem intelligit eam quam miles Imperatori quámque Minister ac dispensator Domino suo debet .i. fidelitatem Estius Non dubio quin ad solenne militiae jusjurandum alludat q. d. sed probum fidelem Duâ—i suo militem fuisse Calvin in locum Hic juvenum quicunque manu pedibúsve rotáve vicerat esculâ—a capiebat frondis honorem Ovid. Met. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod superest vel quod reliquum est Ellipsis Graecis familiaris Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reposita est mihi Illa dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae liberis amicis nostris in futuâ—um recondimus Zanchy Gloriatur Apostolus De Reposita hac corona eâ—si nondum erat Imposita quoniam in coelo reponebatur atque adâ—o in loco constituta ubi perdi nequit aut intercipi D. Arrowsmith Nâ—n incipienti sed vincenti dabitur The Crowns of the greatest Monarchs in the world though they last long yet are corruptible subject to wearing cracking stealing they will be taken from them as they from their crowns suddenly Hackwell Forma rotunda perfectissima Faelicitas est aggregatio omnium bonorum Aristot. Corona apud Hebraeos abundantiam cumulum omnium bonorum significat Est justitia promissionis non operum dignitatem sed verbi veritatem respiciens justam enim Deo dignum est servare ea quae promisit Gerhard * Omne promissum transit in debitum Fidelis Deus qui se nostrum debitorem fecit non ali quid à nobis accipiendo sed tanta nobis promittendo Aug. in Psal. 104. Promissio divina non facit rem promissam debitam debito justitiae sed fidelitatis tantum nec arguit meritum ex parte recipientis sed meram liberam Davenant de Justitia actuali cap. 60. Aquinas 22 ae qu. 58 Art 2. Iustitae pars est stare promissis * Debetur personae in Christo non operi simul atque Deus nos in gratiam recipit opera quoque nostra grata habet ut praemio quoque licet indebito dig netur Calvin * Sunt bona opera spei seminaria Charitatis incentiva Praedestinationis occultae indicia futurae felicitatis praesagia Via regni non causa regnandi Bernard Tract de Gratia Meritum meum ministratio Domini A genere ad speciem affirmativè non valet argumentum Quisquis tibi enumerat merita sua quid tibi enumerat nisi munera tua Aug. confes l. 9. c. 13. Nemo consequitur praemium eo quod facit ex officio debitum Juriscons Vae etiam laudibili vitae hominum si remotâ justitiâ discutias eam * God useth us out of Indulgence not out out of Indigence to honour us not to help him The greatest honour that God putteth upon men is to make them instrumentall in promoting his service Deus dicitur Retribuere non propriè sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum stat promissis Camer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apparitio illustris cum apparebit christus veniens ad judicium eximio splendore charitate Majestate Vt eodem reliqui omnes animo secum militent ad corâ—nae societatem eos invitat Calvin Nemo adventum judicis diligit nisi qui se habere causam bonam novit Gerg Diligere adventum Christi est sinceritate fidei firmitate Spei ardore Charitatis adventum ejus expectare Aug. ad Hesych Sicut dum vivimus debemus bona nostra oblivisci ne extollamur ita approqinquante morte ea ad memoâ—iam revocemus ad nosmetipsos consolandos Gregor * Tob leb a good heart Heb. The Scripture oft puts Heart for Conscience 2 Samuel 24.10 Acts 15 9. 1 Iohn 3.20 Bâ—num Ethicè i. purum sanctam Bonum Physicè i. laetum hilare juelludam tale enim est puâ—um sanctum â—or Puritatis individua comes est laetitia Nihil jucundius nihil est tutius nihil ditius bonâ conscientiâ premat corpus trahat mundus terreat Diabolus illa erit secura Bern. de conseien Huic non est onorosa paupertas non sentit injurias ridet opprobria contemnit damnâ— Bernard * V. Raworth Iacobs wrastling p. 269. Non est via ad Regnum sine primitiis Regni nec sperare potest coeleste Regnum cui non super propriam regnare Concupiscentiam adhuc datur Bernard Tsaba propriè militiam exercitum totum tempus quo quis stipendium meret quo bellum geritur Lavater Nec deâ—rit militia quamdiu fuerit malitia Hieron See how Ministers are Souldiers Dyke on Philemon 2. See an excellent Seâ—mon of Mr. Brinsly's on Rev. 2.1 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though Emperours may turn Christians yet
that he doth 2 Peter 2.9 to him belong the issues from death Psa. 68.20 when we be in extreme danger and in the jawes of death yet he hath many secret passages and back doores to conveigh us out at He hath a thousand wayes to deliver us by Means without means by weak means by contrary means Sometimes he changeth a Lion into a Lamb as Saul into Paul or else he stops the mouths of these Lions by restraining their cruelty Or by setting one Lion against another as the Philistines against Saul 1 Samuel 23.27 The Turks against the Papists he divided the Pharisees and Saduces amongst themselves whilest Paul escaped Acts 23.6 7. Or else he makes his children Lions to their enemies So that the dread of them falls upon them Hester 9.23 or else he breaks the teeth of these Lions So that they cannot do the mischief they intended Ps. 3.7 This may comfort Gods people in their deepest distress though these Lions may be too strong for us yet there is a stronger then they Isa. 31.43 There is no Protector like this great Protector of us all He is El-shaddai God Almighty and Alsufficient to supply our wants and help us in our straits though others may forsake us yet he hath promised that he will never do it Heb. 13.5 There are five Negatives to assure us of the truth of that promise q. d. I will not no I will not I will in no wise leave thee noâ— forsake thee And it is worth observing that in Scripture there is some Title or other of Gods that answers to all our necessities Ergo are our enemies fierce as Lions why God will come as a Lion against them Isay 31.4 Do they come upon thee as a mighty storm why he will be a covert to thee are they as a schorching heat he will be a shadow Isay 4.5 6. and 25.4 Art thou a poore shiftless sheep why he will be a sheepherd to defend thee Psalm 23.1 Art thou a Dove and in danger of Birds of prey Why God will be a Rocke to hide thee from them Cant. 2.14 Isay 33 16. The Church is Gods Vineyard and he will keep it night and day Isay 27.3 'T is his City he will be for walls and bulwarks to it Isay 26.2 His House-hold and he will provide for it His children and nature teacheth us to defend them and will the God of Nature think you leave his The Members of Christs mystical body and never any yet hated his own flesh The Apple of his Eye which is guarded with a five-fold covering Zach. 2.8 Psalm 17.8 Christ is King over his Church Ad domandum dominandum to subdue his enemies and make them his footstools Psalm 110.1 Let the wicked plow long furrows on our backs yet God will cut their Treaces that they shall plow in vain Psalm 129.3 4. The rod of the wicked may be on the back of the Righteous but it shall not rest there sufferings may be their condition but deliverance is their Portion Iehovah jirel the Lord seeth and is seen in the Mount both Actively and Passively for the help of his people Genesis 22.14 VERS 18 And the Lord will deliver me from every evil worke and will preserve me to his Heavenly Kingdome to whom be glory for ever and ever Amen q. d. THat God which hath been with me hitherto will not now forsake me but will keep me by his assisting grace so that I shall not for fear of suffering run into sin nor do any thing unworthy of my holy Profession He will preserve me from all sinful revolts till he have wrought me to his heavenly Kingdome 2. Others give this sense of the words The Lord will deliver me from the Violent practises of evil men and will not suffer them to hurt me But the Text saith not The Lord will deliver me from every evil worker but which is more comfortable and fully He will deliver me from every evil work So that the former sense is most genuine and agreeable to the Context God will keep me pure from all wickedness and so preserve me to his heavenly Kingdome As he hath delivered me from the jawes of Metaphorical Lions so I am assured that he will deliver me from Spiritual Lions i. from the Tyranny of sin and Satan till he hath brought me safe and sound unto his heavenly Kingdome To whom be glory for ever and ever Amen Bâ—ing assured by Gods Spirit of his Divine manu-tenency till he came to glory he concludes with a sweet Doxology and Thankesgiving to the Lord Christ his Saviour and Preserver where we have 1. The person to whom praise is given it is to him id est to the Lord Jesus V. 17. 2. What the praise is that is given to him viz. the praise of his Glory To him be Glory i. let him onely have Honour Worship Praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth Praise increased and abundantly published So Luke 2.14 Glory be to God on High i. Let the praise of his Wisedome Power and goodnesse be abundantly spread abroad who of his Transcendent love hath redeemed the sonnes of men Hence the Geneva Translation renders it praise To him be praise for ever This Doxology was frequently used by the Apostle as you may see Romans 11.36 and 16.26 Philippians 4.20 1 Timothy 1.16 Heb. 13.21 1 Peter 5.11 Iude 25. 3. Here is the duration of this praise it must not be for a day or two but for ever and ever By which phrase the Scripture setteth forth Eternitie The doubling of the word hath an Emphasis and alwayes signifieth an everlastiug continuance without any date or end at all 4. Here is the fervour of Pauls affection in this duty of glorifying Christ testified by the word Amen id est So be it or so it shall be q. d. I heartily wish it may be so I find a threefold Amen in Scripture 1. Assevering 2. Assenting 3. Assuring Sometimes it is prefixt sometimes it is affixt when it is prefixed it is an Amen of Vehement Asseveration Iohn 6.26 But the Amen in the Text is both Assenting and Assuriug and is usually affixt and added at the end of Prayer as Matth. 6.13 Rom. 15.33 Gal. ult ult Observations 1. The Experience of Gods â—ormer deliverances must make us rest upon him for future He hath delivered me formerly saith the Apostle and therefore I am confident that he will still deliver me till he have brought me safe to his Kingdom This is Scripture Logick and God loves to have us argue thus Psal. 4.1 and 86.13 16. and 77.10 When David was delivered from the Lion and the Bear he thence concludes that God wâ—uld also deliver him from that Vncircumcised Philistine 1 Sam. 17.36 37. So Paul argued 2 Cor. 1.10 Who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver He hath delivered us that we know he doth deliver that we
experimentally see and therefore we confidently conclude that he will still deliver So Isay 51.2 3. One Blessing is a pledge of another he that hath subdued such a lust for me will do it still he that helped me in such a strait will do so still he that hath been with us in six troubles in the seventh he will not leave us Job 5.19 20. We should therefore treasure up our deliverances and record and file up our former experiences that they may be as Mannah for us to seed upon when we come into the Wilderness of New troubles Psal. 74.14 He smote the head of the Leviathan .i. He broke the power and policy of Pharaoh and his army and drowned them in the Sea and why so That he might be meat for his people in the Wilderness .i. That he might be food for their Faith to feed upon they were to pass through many difficulties in the Wilderness but God gave them this mercy as a pledge to assure them that he would also cast out the Canaanite and bring them to the possession of that good Land How quietly and comfortably might we live did we but take this course The Victories of old Souldiers encourageth them for a new conquest By this resting on God we ingage him to help us still if a man will not â—â—ceive his trust much less will the God of Heaven hence David useth this as an Argument to move the Lord Our fathers trusted in thee and thâ—u didst deliver them we also trust in thee and therefore deliver us also Psal. 22.4 5. hereby we bring much honour to God then indeed we make him our God when we make him our onely stay and trust God knowes and acknowledgeth such for his Nahum 1.7 From every evil work 2. Observation 2. Though God doth not save his people from suffering yet he will save them from sin and though he leave in them infirmities yet he will free them from enormities and from total Apostasy He will keep them from evil from every evil work that may any way be scandalous or a reproach to their profession He convinceth them of the Vileness of sin and discovers to them the snares of Satan he plants his fear in their hearts that they may not sin against him and inclines their hearts to an Holy Observation of all his Precepts And he will preserve me to his heavenly Kingdom 3. Observation 3. God is the Preserver of his people He doth not onely preserve their lives and estates with a general preservation and so is stiled the Preserver of men Job 7.20 But especially he keeps their Souls in an Holy Frame till he bring them to glory All Beleevers are preserved and kept as in a Garrison by the mighty power of God through faith unto Salvation 1 Pet. 1.5 And this is called special preservation peculiar to the Godly 1 Sam. 2.9 Psal. 41.12 Iude 1. It is not sufficient that we light a Lamp but there must be a continual supply of Oil else the light will go out So it is not sufficient that we have Preventing Preparing Renewing grace but we must also have Subsequent Conserving Perfecting Persevering grace daily given in to preserve us from Apostasy We have alwaies need of a Divine manu-tenency till we have finisht our course Psal. 73.23 As he calls us out of sin so he must keep us from sin and confirm us to the end 1 Cor. 1.8 And this he will do in despite of all our enemies if any thing destroy us it is sin and for that we have Gods hand here that he will deliver us from every evil work that might any way ruine us and so preserve us till he have brought us to Heaven He keeps Heaven for the Saints and the Saints for Heaven 4. Observation Gods Goodness to his people is wholly free All his dispensations to his are free-grace and pure mercy 1. By his Preventing Grace he keeps us from evil works 2. By his subsequent grace he preserves us to his Kingdom Where then is our Merit if all be grace But of this before on V. 8. 4. Observation 5. God is a good and bountiful Master to his people None like him for 1. He delivers them from sin which is the greatest evil 2. He preserves them maugre the malice of all their enemies till he have brought them home to himself who is the chiefest good Who would not serve such a Master who first enables us to do our work and then payes us for it Can the son of Iesse give you Olive-yards and Vine-yard said Saâ—l to the followers of David So say I can the World the Devil and Sin give you grace and glory They cannot do it they can bewitch you and deceive you in promising pleasure and giving pain in promising liberty and bringing you into bondage in promising you life yet bringing you to death Come away then from the Garlick and Onions of this Egypt ascend out of the wilderness of this world and like spiritual Eagles soare aloft in your Meditations and desires after things above .i. Grace and glory Colos. 3.2 6. Observation 6. In our deepest distress we should have an eye to this Heavenly Kingdom So doth Paul here What ever thy sorrows or sufferings be here yet remember there is a Heavenly Kingdom will pay for all This will raise our spirit and uphold our heart in the midst of the greatest troubles Rom. 8.18 2 Cor. 4.17 Heb. 10.34 and 11.35 But of this see more on V. 8. Obs. 3. 7. Observation 7. God will bring his people to a Kingdom to an Heavenly Kingdom It is not a Millenarian earthly kingdom that fancy was not heard of in St. Pauls time yet Paul was an eminent Martyr and Piscator and Alsteed make this Millenarian raign most proper if not peculiar to the Martyrs But the Scripture generally makes the Reward of the Saints and Martyrs to be in Heaven and not on earth Psal. 73.24 Matth. 5.12 Philip. 3.20 1 Pet. 1.4 The Godly long to be with Christ in Heaven 2 Cor. 5.1 Philip. 1.23 In this heavenly Kingdom we shall enjoy everlasting Communion with God and shall be for ever with the Lord which is the heaven of Heaven 1 Thes. 4.17 God himself will there be all in all 1 Cor. 15.28 Rev. 21.3 There we shall keep an Everlasting Sabbath Heb. 4.9 and shall be for ever free from sin and from the very possibility of sinning There we shall have light without darkness health without sickness peace without war joy without sorrow strength without weakness and life without death This should set our Souls a longing to be there As S. Austins Mother said when she heard of the Joyes of Heaven What then make â— here Onely we should labour to be fitted and qualified for this heavenly Kingdom Heaven is a Pure place and none but pure ones can come there all unclean dogs are shut out 1 Cor. 6.9 Rev. 21. ult there is