Master Henry Smiths Sermon on 1 Corinthians 9.24 and 5.35 and Doctor Taylors Sermon in Folio on the same Text in fine Pages 78 c. Master Hierons Sermon on Matthew 7.13 page 10. Folio Doctor Sibbs on Philippians 3.14 page 136 c. I have kept the Faith Hence Observe The Doctrine of Faith must be carefully kept It is a sacred Depositum which God hath intrusted us withall and we may in no wise falsifie our trust We are Stewards and fidelity is especially required in them 1 Corinthians 14.2 Paul kept the Faith both wayes 1. As a Christian in his Judgement Will Affections and in the whole course of his Life after his conversion 2. As a Minister he published it fully and faithfully and defended it with the losse of Liberty and Life He had rather die then any man should make his rejoycing in the faithful spreading of the Gospel vain 1 Cor. 9.15 He did not conceal for fear or favour any part or parcel of Gods truth from his people He taught the whole truth nothing but the truth in truth unto them To quicken us let us Consider 1. If we keep the Faith it will keep us what Solomon saith of Wisedom is true also of Faith Proverbs 4.8 Exalt her and she will promote thee to honour It will protect its Protectors and is its own reward they shall be Conquerours that embrace it Revel 12.11 2. We shall get such Riches as will goe with us to Heaven It will comfort us when we come to die if we can truely say with Paul I have kept the Faith A Faithfull Steward giveth up his account with joy and Christ will receive him with an Euge Matthew 25.21 For this Christ commendeth Moses Hebrewes 3.1 2. and the Church of Thyatira Revelations 2.19 I know thy Faith id est Thou hast faithfully served me in thy place and calling This was the honour of Tychicus Ephesians 6.21 and Timothy 1 Corinthians 4.17 that they were faithful Ministers of Christ such shall abound with blessings here Proverbs 28.20 and shall have a Crown of Glory hereafter Revelations 2.10 Let us then every one in our several places Magistrates Ministers Parents preserve the Faith of Christ and propagate it to Posterity as Abraham did Genesis 18 19. Let us keep a good Conscience which is the Cabinet of Faith he that maketh shipwrack of the one cannot long keep the other 1 Tim. 1.19 VERSE 8. Henceforth there is laid up for me a Crowne of Righteousness which the Lord the Righteous Iudge shall give me at the last day and not to me onely but unto them also that love his appearing Observe THe godly in this life may be assured of their salvation Paul had fought the good fight and now see his confidence and assurance of a Crown of Life many run in other Races and loose all but Paul was assured of his reward Romans 8.38 and least any should think he had this by extraordinary Revelation he telleth us that all believers have it this Crown is not onely prepared for me but for all that love Christs appearing id est for all believers They that believe know they have Eternal life 1 John 5.13 This assurance is common to them though not in a like measure to all The certainty of Faith is stronger then that of Sense because of Gods Power and Promise who is Faithful and cannot deny himselfe nor deceive his People This is that hundred fold which is given in this life which is of more worth then all the Riches of the World 'T is that better part which can never be taken from us Objection The grand Objection of the Arminians is That no man can be assured of his perseverance and by Consequence he can have no Assurance of his Salvation Answer I deny the Argument God hath by his Promises which are infallible assured them of their perseverance and by Consequence of their Salvation He hath promised to builde his Church and if he will build it it is not all the power and poâ—icie of Hell that can prevail against it Matthew 16.18 God who hath chosen them is stronger then all and none can plucke them out of his hand He hath promised to keep them by his Almighty Power through Faith to Salvation so that the Mountaines shall remove and the Hills depart before he will breake his Covenant of Peace with his People Isay 54.10 And because we are weak and unable of our selves to persevere therefore God hath promised abilities for that Ezekiel 36.27 I will put my Spirit within you and cause you to walke in my Statutes to keep my judgements and doe them And I will plant my fear in their hearts that they shall never depart from me Jer. 32.40 So then this assurance is 1. Attainable 2. Tenable 3. Desireable 1. T' is attainable Paul here had it and all the Saints first or last David Iob Thomas and the Martyrs and if a man may know he believeth then he may know that he shall be saved for whosoever believeth shall be saved Iohn 3.16 the promise is general and includeth all particular believers as if they had been named Hence believers are said to have Eternal Life already begun Iohn 5.11 12. and 6.47.54 and 14.20 and that they are past from death to life Iohn 5.24 and that they assuredly know this à posteriori by the Effects of Vocation and the Fruits of Election for Grace and Glory are linked together Romans 8.30 1 Iohn 3.2.14.19 Hence they are said to have Assurance much Assurance and full assâ—rance Hebrewes 6.6 11. and 10.22 23. Colossians 2.2 1 Thessalonians 1.5 If this were not attainable here why are we commanded to give all diligence to make our Calling and Election sure to our selves 2 Peter 1.10 Impossibility of attainment deadens endeavour no man will take pains for that which cannot be gained No wise man will seek after the Philosophers stone because it is impossible ever to be attained The first work therefore of the Spirit is to convince the soul that its sins are pardonable and that reconciliation may be had 2. 'T is Tenable a man that hath this assurance of his salvation may keep it whilest we walke circumspectly and answerable to our Principles none can hurt us Hence Paul challengeth all between Heaven and Hell to doe their worst Romans 8.35 c. Who shall separate us from Christ shall tribulation or distress or persecution c. The Apostles Interrogation is a strong Negation Q. d. Nothing whatsoever shall be able to separate us from Christ neither the pleasures of Life nor the pains of Death neither the heighth of Prosperity nor the depth of Adversity neither present nor impendent evils nothing can separate us from Christ. 1. The Elect cannot separate themselves from Christ they cannot sinne as the wicked doe because the seed of God abideth in them id est his Word and Spirit dwell in their souls besides Christ ever liveth to make Intercession
his escape he plainly tells them that if they should leave him and goe to Croyden without him and tell the Bishop they had lost Fryth I would sure follow after as fast as I could and bring them newes that I had found and brought Frith again c. When God calls us to witnesse to his Truth we must sticke to it else if we be ashamed of Christ and his Truth he will be ashamed of us Marke 8. ult He will take no pleasure in us 'tis a Meiosis i. He will utterly abhorre us Hebrewes 10.38 the fearful i. such as out of base fear to save their lives or goods deny Christ must be cast into Hell Revelations 21.8 Such bring terrour of Conscience upon themselves in this life as Spira in Queen Maries dayes they dishonour Religion as if it were not worth the suffering for and so bring dishonour upon themselves He that pleases may see this Case more fully debated in Master Perkins CC. l. 2. c. 12. Q. 3. Bowler Pastor Evangel l. 3. c. 8. Altingius Problem P. 2. Problem 3. there you have the Q. debated Pro con Ward on Matth. 10.23 Aretius Probl. loc 2. de fuga 6. Observe That these whom God calls extraordinarily he endues with extraordinary gifts Paul and Barnabas were called extraordinarily and they shew it by the Miracles they wrought Acts 14.3 8 9. by the extraordinary successe in their Ministery and by their understanding the Lyaconian Language without teaching a gift peculiar to those times for the more speedy spreading of the Gospel Acts 2.6 which shewes the folly of the Impostors of our time who pretend to an extraordinary call as the Apostles had when they have not so much as ordinary gifts when they can heal the sicke blinde lame c. and speak all manner of Languages without study then we shall beleeve they are extraordinarily called but till then we should esteem them as they are indeed Impostours and deceivers 7. Observe That the more laborious and active any are for Christ the greater opposition they must expect from the world As Paul laboured more then others 1 Corinthians 15.10 So he suffered more then others A man that goeth soltly by is not molested with Dogs but he that rides faster then ordinary shall have all the Dogs in the town after him The world lies snorting in their sin and cannot endure such as would waken them 'T is observed of the Church of Sardis and Laodicea which were dead and cold that they had no such trouble as Smyrna and faithful Philadelphia had 8. Observe Gratious men are constant men no troubles can break them off from Gods wayes and works Persecute prison stone them they are still the same As the Martyr told the Bishop Rawlins you left me Rawlins I am and Rawlins by Gods grace I will continue No dangers nor difficulties can drive them from their dueties but if they be stoned and knockt down in one place they rise in another They are faithful to the death and so receive a Crown of Life Revelations 2.10 many with Demas begin in the Spirit but end in the flesh they embrace a more easie flesh-pleasing way and so loose all Galat. 3.4 but the faithful have not so learned Christ They know not what 't is to yield when they can stand no longer on their feet they will fight upon their knees Iacob will have the blessing though he halt for it and the woman of Canaan will not leave Christ though he call her Dog Observe Not onely our dangers but also our deliverances must be observed and recorded by us The Apostle had told us before of his persecutions now he tels us how God delivered him out of all We must not coldly and carelesly pass over the great things which God doth for us but sit down and consider them with all their Circumstances till our hearts be inflamed by them we should sit down and with an holy silence admire the wondrous things which God hath done for us 1 Samuel 12.24 Zech. 2.13 1. Observe Gods singular wisedome in turning the Plots of Persecutors an their own Pates Psalm 9.16 and to his own prayse Psalm 76.10 by their opposing the Gospel he spreads it 2. Observe His Power in Over-powring all the Tyrants of the world how easily and irrecoverably doth he break them in pieces even as a bar of Iron falling on an earthen Pot Psalm 2.9 3. Observe His Truth and Faithfulness to his People doing for us above all that we can speak or think we can speak of much and we can think of more but God doth for us above all our words or thoughts 4. Observe His tender Love and care over his People He hides us as the Hen doth her Chickens under the wings of his special Protection from the Birds of prey Psalm 91.4 He keeps us as the apple of his Eye Deut. 32.10 Psalm 17.8 Zech. 2.8 which is the tenderest piece of the tenderest part and will endure no jests it is guarded by Nature with many Tunicles To quicken you to this duty 1. Consider that 't is a point of special wisedome to consider the singular providences of God towards us Psalm 107. ult 2. 'T will bring us unto nearer communion and acquaintance with God Psalm 107. ult we shall understand the loving kindnesse of the Lord we shall attain to a more intimate sweet experimental knowledge of God 3. This will be a means to support and comfort us in future evils David considering how the Lord delivered him from the Lion and the Bear concludes from thence his conquest over the Philistim So the Apostle reasons from former deliverances to future 2 Cor. 1.10 This is Scripture Logick he hath delivered that we know he doth deliver that we see therefore we conclude he will still deliver This will be meat to us in the wildernesse and hidden Manna to comfort us in new afflictions A God tried and found faithful is a singular support in a time of trouble 4. 'T will incourage us to persevere in Prayer Psalm 116.1.2 a secure un-observant Christian is a Non-praying Christian. 5. 'T will quicken us to Praise God The most observant Christians are the most thankful Christians Who can observe the singular love and care of God to him and not be thankful for it This will make us say with admiration Lord what is man that thou shouldest thus magnifie him Iob 7.17 18. Let us therefore be much in considering both the dangers and deliverance of the faithful their example will be a great support to us in the like trials Psalm 34.4 5 6. Hebrewes 12.1.2 3. Iames 5.10.11 'T is some ease to us when we see our case is not singular 't is no other then that which befalleth other men 1 Cor. 10.13 and the rest of our brethren in the world Matth. 5.11 12. 1 Pet. 5.9 10. Observe Though the righteous meet with many troubles yet the Lord delivers them out of all Psalm 34.19 we have here
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
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
a fool in Israel 2 Sam. 13.12 13 4. It destroyes the body It consumes the radicall moysture and so shortens the life It impaires the strength Prov. 31.3 and wastes the flesh Prov. 5.11 and makes men lyable to the sword of the Magistrate who ought to punish adulterers with death Levit. 20.10 Gen. 38.24 Deut. 22.22 yea the Pharises though they dispenc't with other sins yet judged Adulterers worthy of death Iohn 8.5 The Anabaptists alledge this Text for liberty of conscience and to destroy the coercive power of the Magistrate I shall therefore take a little paines to vindicate it 1. Our Saviour doth not plead for the woman in favour of adultery for he condemnes even adulterous aspects Matth. 5.28 and chargeth her to go and sin no more in this or any other kind viz. willingly and deliberately 2. Our Saviour doth not say absolutely that the sin deserved not condemnation or no man ought to punish it but he only tells her Neither do I condemne thee q. d. Though the sin deserve punishment yet that is the Magistrates duty I have no commission to take his sword into my hand The end of my comming into the world is not to destroy but to save not to punish as a Magistrate but to forgive not to take away Temporall life but to purchase eternall 3. The Pharises came to ensnare Christ but he snares them q. d. The fact is evident but who are ye that demand Justice against her Look into the book of your consciences O ye Hypocrites and see if you be not guilty of the like crime your selves 4. Christ teacheth us to be compassionate to poor penitent sinners who are confounded with shame and cannot speak a word in their own defence We should send such away with some comfort and godly admonition as Christ did this woman The Magistrate is to do his duty and pro re nata as occasion requires to cut off the workers of iniquity This kept Geneva so pure even their sharp punishing of Adulterers 5. It destroyes the soule it besots a man it robs him of his Gifts yea of his heart Hos. 4.11 It blinds the judgement drawes away the will from goodnesse and makes the Affections so bruitish that they mind nothing and delight in nothing but beastly sensuality Hence such impure persons are compared to unclean dogges Deut. 23.18 2 Sam. 3.8 and to unruly Stallions Ier. 5.8 How sottish did this sin make wise Solomon and those great Philosophers Rom. 1.21.26 It hardens the heart so that such seldom Repent Hence the guests of the Harlot are said to be in the depth of hell Prov. 9. ult and 7.26 27. The Whore is a pit that he which falls into hardly ever comes out again Prov. 2.18 19. her house inclines to death and her paths unto the dead none that go unto her return again neither take they hold of the paths of life My heart trembles when I read this Text. None return again i. e. none return ordinarily they are very few in comparison of the multitude that are delivered from this pit Prov. 23.27 like a winter Plague some do escape but very few and that hardly 'T is peccatum maximae adherentiae a sin that sticks close to the soules of such as it hath once possest Such must be cast out of Church-communion here the people of God must have no fellowship with such here 2 Cor. 5.9 Ephes. 5.11 and God barres them out of heaven hereafter 1 Cor. 6.9 10. Ephes. 5.5 6. Revel 21.8 and 23.15 Never any gave themselves to such sensuall lusts but they paid full dearly for them their end is bitter as wormwood Prov. 5.4 as such sins are committed with more sensuall delight and wilfulnesse so they bring more guilt and horror with them insomuch as many have despaired under the burden have murdered themselves We should therefore carefully fly these fleshly lusts because they warre against the soule 1 Pet. 2.11 the other lusts warre against us yet none warre against the Peace and purity of the soule like this Let no man then think this sin small as did the Heathen who numbred fornication amongst things indifferent Acts 15.20 when scarce any sin is more expressely forbidden or more severely punisht in the Scripture Exod. 20.14 Deut. 23.17 let no man deceive you with vain words Ephes. 5.5 6. or make you think this a sleight sin but get your judgements rightly informed by the word of God and see how contrary it speaks to the corrupt opinions of the world God calls it a great wickednesse Gen. 39.9 and an heinous crime Iob 37.11 12. and that which hath been the bane of thousands Gen. 34.25 Iudg. 20.35 1 Cor. 20.8.11 it 's called an abomination Ezek. 22.11 and a sin that ought to be severely punisht by the Magistrate Iob 31.11 Numb 25.11 12. and though such sinners may escape the hands of men yet they cannot escape the hands of a just God Heb. 13.4 who will punish his servants who repent for this sin with Temporal Judgements as we see in David and Solomon Prov. 11. ult 1 Cor. 11.32 or if they be impenitent profane violators and contemners of that Order which God hath planted amongst men he 'l punish them eternally Rev. 22.15 Object Sir What shall I do I am the man that have fallen once yea and again into this foul sin my conscience accuseth me and God who is greater then my conscience and knoweth more by me then I do by my self hath seen my beastly abominations in this kind so that I am become a Terror to my self and am even swallowed up with totall desperation c. Answ. Since you have sinned in dayes of so great Light and Love and against such wooings and warnings to the contrary your sin is so much the greater and therefore your sorrow and humiliation for it must be proportionable and this let me tell thee if thou canst unfeignedly humble thy self sincerely confessing and forsaking thy former lewd wayes God hath promised thee mercy Prov. 28.13 There is yet hope in Israel even for this thing There is a fountain not a cistern opened for repentant sinners to wash away their Vncleannesse Zech. 23.1 and that vvhether it hath been acted before Conversion as Rahab was an Harlot before her Conversion Iames 2.25 yet upon her repentance she was saved Heb. 11.31 Poor self-condemned Harlots that have no Apology for themselves yet go to heaven before proud and self-conceited Pharisees Yea though you have been as vile sinners as the Sodomites yet upon unfeigned humiliation God hath promised pardon even to such Isay 1.10 compared with verse 18. God will wash and sanctify such 1 Cor. 6.11 2. If you have fallen after conversion so did David yet upon his Repentance he was pardoned and that God which pardoned such sins as we committed before conversion when we sinned with full consent will much more pardon our sins which with reluctancy and unwillingnesse by the strength
not 5. Armies that can save us 'T is not 6. Carnal policy nor sinfull shifts that can save us 1. Idolls cannot help us They are vanities teachers of lies Hab. 2.18 Ionah 2.8 Nothing in respect of any divine power or vertue 1 Cor. 8.4 though it be something in respect of mens vain Imaginations who honour it as their God yet 't is nothing in respect of vertue or value for it can neither help nor hurt Ier. 10.5 They cannot save themselves from fire and plunder Micah's Gods were stollen Iudg. 18.18 24. They are cursed that worship them Psal. 97.7 they shall have sorrow that follow them Psal. 16.4 and be greatly ashamed that trust in them Isay 42.17 great then is the folly of the Papists who fly to S. Loy for their horses S. Anthony for their pigs Saint George for their warres S. Apollonia for their teeth S. Steven for the night S. Iohn for the day according to the manner of their necessities so are their Gods 2. If God be against us Riches cannot help us They oft hurt us in a time of trouble The finger many times is cut off for the gold Ring and the souldier enquires not for the poor but for the rich man Riches avail not in a day of wrath Prov. 11.4 Ezek. 7.19 Zeph. 1. ult they flye from us when we are dying or in trouble and have most need of help Prov. 23.5 Hence they are called uncertain riches they are like a broken reed that not onely faileth but wounds him that trusts in them Isay 36.6 he that trusteth in them shall fall Prov. 11.28 and be reproached for his folly with a Lo this is the man that took not God for his strength but trusted in his riches Psal. 52.7 Luke 12.20 3. Friends cannont help be they never so many or mighty the greater they be the worse and the sooner we are deceived by them because we are apt to trust in them men of low degree are vanity but men of high degree are worse they are not onely lyars but a lye in the abstract Psal. 62.9 Hence we are forbidden to trust in them be they never so great Psal. 146.3 4 5. Trust not in Princes yet if any men can help us 't is they why so for in them is no help they dye or change their minds and then all thy plots perish 4. Strong holds cannot save us if God be against us They shall all drop as ripe figs which with a shake or summons come down Nahum 3.12.14 though wicked men build walls as high as heaven and make ditches as deep as hell yea and make their nest in the starres yet sin will bring them down Ier. 49.16 Obad. 4. if sin raign within all the fortifications without are but vain Lam. 4.12.17 Isay 22.8 to 14. 5. 'T is not Armies Charrets Horses c. that can help A King is not saved by a great host Psal. 33.16 17 they fall that trust in them Psal. 20.7 8. many trust in their long sword and think that it should save them but God tells those that work wickednesse yet stand upon their Sword that the sword shall destroy them Ezek. 33.25 26 27. 6. 'T is not carnal policy nor sinful shifts that can help us Achitophels policy ended in folly And so did Pharaohs working wisely Exod. 1.10 become his bane Hence Henry the third of France forsaking the truth turned Papist thinking thereby to get the Monks on his side he was killed by a Monk yea he became contemptible to his people Paris and his great Townes revolting from him There is no power or policy can prevaile against God Prov. 21.30 many turne with the times forsake the truth make lies their refuge and under falshood do they hide themselves Isay 28.15 this is the basest refuge of all others Sin never did good to any it 's an ill refuge which makes God our enemy Isay 47 10. thou hast trusted in thy wickedness What followes Verse 11. therefore evill shall come â—pon thee 2. Affirmatively and inclusively all our help is onely in the Lord. He is the salvation of his Israel Ier. 3.23 the creatures answer in this case as they did concerning wisdome Iob 18.12.14.20 where shall wisdom be found the depth sayes 't is not in me and the Sea sayes 't is not in me So where shall help in trouble be had Parliaments say 't is not in us and Armies say 't is not in us and Riches say 't is not in us c. But 't is God onely who is El-shaddai All-mighty All-sufficient Gen. 17.1 who is a strong Tower Prov. 18.10 and a present help in trouble Psal. 46.1 when trouble is present then God is auxilium praesentissimum most present by his Wisdom to direct us by his Power to protect us and by his Spirit to comfort us Quest. How doth the Lord deliver his people when we oft see them lye under sad afflictions Answ. Deliverance is two-fold 1. When the Lord doth actually deliver his people as he did the three young men from the fiery furnace Dan. 3. Daniel from the Lions den and Peter from prison 2. Sometimes he lets the trouble continue but upholds the Spirit under it Thus Ioseph was in prison but the Lord was with him Paul had not the tentation removed but he had strength given him to bear it 3. If God do suffer the wicked to take away their temporal life yet he gives them eternal life for it change we say is no robbery but this change is a great advantage so that sometimes the Lord removes the Crosse sometimes he mitigates it but he alwayes works patience in the hearts of his people and gives a happy issue and event if not by life yet by death which is best of all Philip. 1.23 neither can any Tyrants take away their lives from them till they have run their race and finisht the work which God hath given them to do Luke 13.32 Iohn 17.4 5. David was oft pursued by Saul yet dieth not till he served Gods will in his generation Acts 13.36 Peter died not till he was ripe for Martyrdome 2 Pet. 1.14 Paul escapes abundance of dangers both by Sea and Land till his time was come that he was beheaded at Rome by Nero. 2 Tim. 4.6 Queen Elizabeth was cursed by many Popes yet she out-lived nine or ten of them and when she had finisht her course she died in her bed in Peace God hath numbred our dayes which we cannot passe nor our enemies abridge us of Iob 7.3 our times are in Gods hands and not in the hands of our enemies Psal. 31.15 Quest. But why doth not the Lord deliver his people out of trouble Answ. 'T is not either because he cannot or will not but for good Ends. 1. To draw out the Graces of Gods people that their Faith Love Patience and Constancy may be made more perspicuous to the world we had never heard of the Chastity of Ioseph the Patience of Iob the Zeale
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
10.15 Phil. 3.15 2 Pet. 1.1 1 Iohn 2.12 Iude 1. Now the more these wicked ones cry down Gods Law the more we should cry it up the more they loath it the more we should love it As fountain water is warmest in the coldest weather by an Antiperistasis so should we by an holy Antiperistasis grow more hot and zealous in the defence of Gods word by how much the Atheistical and profane oppose it So did David Psal. 119.126 127. 't is time for thee Lord to work for the wicked have made voyd thy Law q. d. 't is time for thee Lord to shew some remarkable judgement upon these wicked men who go about to destroy not one or two but all thy Lawes Though men may connive and tolerate such yet the Lord who is a jealous God will not bear long with the tolerators of such blasphemies nor with the persons tolerated See how this opposition increased Davids love to the word verse 127 128. therefore do I love thy commandements above gold q. d. The more the wicked contemn thy Law the more do I prize it even above all the Riches and Treasures of the world See more against Antiscripturists in Mr. Ioseph Symonds's sight and faith cap 15. Mr. Lyford's Plain mans senses exercised p. 17. c. Brinsley's Virtig p. 165. c. Mr. Bourne against the Quakers p. 3 4. c. Mr. Fowler against the Quakers p. 47.52 Mr. Clapham against the Quakers p. 1 2 c. 2. If the Scriptures be the very word of God then it must needs follow that they are pure perfect infallible of highest Authority Majesty Antiquity Excellency the best Judge of controversies and the onely Rule of our lives both in Doctrinals and Practicals This we shall see clearly proved to us in Psal. 19.7 to 12. where we have sixteen Excellencies and Royalties of the word of God The Law of the Lord is 1. Perfect 2. Powerfull 3. Sure 4. Makes us truly wise 5. 'T is Right 6. Comfortable 7. Pure 8. 'T is a Light 9. 'T is cleane 10. 'T is eternall 11. 'T is true 12. Righteous 13. Profitable 14. Pleasant 15. A preservative against sin 16. It brings great Reward 1. 'T is Perfect V. 7. The Law of the Lord is perfect i. e. the whole word of God As God is perfect and hath a self-sufficiency in himself so is his word 'T is so perfect that nothing may be added to it or taken from it 'T is perfect formaliter in it self and perfect effectivè making us perfect and if the Five Books of Moses which was the first holy Scripture that was delivered to the Church was sufficient for the instruction of the people of that time so that they might not depart from it either to the right hand or the left Deut. 4.2 how much more compleat is the doctrine of the Prophets and Apostles which doth more clearly set forth what Moses delivered both in Precepts and Promises in Practice and Examples Here is nothing superfluous nothing defective 't is a perfect Law of Liberty Iames 1.25 which admits of no addition or diminution Proverbs 30.6 Revelations 22.18 19. Caut. Not that Preaching is to be counted an adding as the Quakers vainly and ignorantly imagine and therefore cry out when they hear us expound the word oh take heed of adding to the word whereas adding of mens Traditions and inventions is one thing and Preaching and expouding the word in its proper sense and meaning for the edification of Gods people is another thing This the Levites practised Nehem. 8.7 8. they gave the sense of the Law So did Paul Acts 9.22 he confounded the Jewes how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collatis testimoniis by comparing one Scripture with another So Christ expounded the Scripture Luke 24.27 and so did Philip. Acts 8.30 Explication is one thing and adding is another we coyne no new Scriptures but only expound the old what we deliver is for substance agreeable to Gods word and must therefore be believed and obeyed by us David had seen an end of all created perfection but Gods Law is exceeding large Psal. 119.96 he had seen Riches in Saul Beauty in Absolom Strength in Goliah Policy in Achitophel and he saw an end of them all they were but finite transitory things too low to give any true content to the mind of man but he found Gods word perfect and All-sufficient nothing pertaining to Holinesse or Happinesse comfort or coâ—tentment is wanting to Gods Law nor shall be to him that believes and obeyes it for the dimensions of it are large as God himself in truth and goodnesse infinite permanent and soul-satisfying Hence David expresseth his Transcendent Love to Gods transcendent Law by a Patheticall exclamation Psalm 119.97 O how I love thy Law it is my meditation all the day 2. 'T is exceeding powerful there 's latens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hidden efficacy in it to convert the soul Psal. 19.7 and save the soul. Iames 1.21 Luke 16.29.31 Ioh 20.31 which no Philosophy nor humane eloquence can do Nature cannot cure us of our Hereditary connatural sins but the Scripture offers more grace Iames 4.6 i. e. it gives grace and strength to conquer and subdue the strongest lusts Hence it 's called a Hammer which can break the hardest hearts Ier. 23.29 a fire that consumes our strongest lusts Salt that keeps us from rotting in our sin 'T is as a Naile and an Arrow in the hearts of Gods enemies to subdue them Psal. 45.6 and fasten them Eccles. 12.11 The Majesty and Power of the Scripture is wonderfull almost in every line so that it breeds admiration in a considerate Reader By this the spirit changeth Lions into Lambs by it he raiseth us from death to life from bondage to liberty from darknesse to light and from the power of Satan unto God Insomuch as a wicked Minister by preaching it may convert soules Ier. 23.22 It must needs be powerfull because the spirit is in it which is mighty in operation and the promise is with it that if we hear and obey we shall live Isay 55.3 This can can change a Saul into a Paul it can make a Felix tremble and an Herod feare It never returnes in vain like the bow of Ionathan and the sword of Saul it never returnes empty from the battle 2 Sam. 1.23 This is that two-edged sword by which we offend our adversaries and defend our selves I may say of it as David said of Goliah's sword There is none like that 3. 'T is sure Psalm 19.7 the Testimony of the Lord is sure the word is called a Testimony because it testifies our duty de facto de jure de praemio it tells us what hath been done by others what we ought to do our selves and what our Reward shall be for so doing This word is more sure then the Pillars of the earth or the Poles of heaven they may fall and faile but not one Jod
the precedent Verses and so they contain in them a Reason of the Apostles solmemne Adjuration by which he stireth up Timothy to a careful discharge of his Duety in Preaching the word viz. in respect of the Apostacy of the last times when many would fall from the truth grow weary of sound Doctrine and follow fables where we have 1. The grounds of their Apostacy viz. their hatred of the Truth they will not endure sound Doctrine id est they will reject it and cast it behind their backs they hate and abhor it 'T is a Meiosis where less is spoken then is meant They look upon it as a grievous burden as Israel did upon the Doctrine and Visions of the Prophets Ieremiah 13.34.36 'T is not so much they cannot but they will not endure sound Doctrine they love their lusts above the Law and therefore they hate him that reproves in the gates They are so far from obeying it that they will not once hear it and so farre from loving it that they will not so much as Tolerate it Errours they can tolerate and superstition they can tolerate but the Truth they cannot bear By sound Doctrine is meant the pure Word of God which hath no Errour nor evil mixed with it but is sound in se and sound Effectivè It sheweth unto men their sinne which is the Souls sicknesse brings them to a Saviour and so makes the conscience sound and whole This is called Saving Doctrine and sound Wisedome Proverbs 2.7 and 3.21 and is opposed to Fables and Humane inventions by which the simplicity of the Gospel is corrupted 2. A second ground of their Apostasy is their delight in false Teachers they so doat on them that one or two will not content them they must have heaps of them They love their lusts and therefore they seek out for such Teachers as may not disquiet them Such as erre cannot rest but they must run from one Teacher to another they get heaps of such claw-backs to themselves i. They wittingly and willingly suffer themselves to be deluded by them The word sinifies 1. An earnest desire of getting such Teachers 2. It notes an indiscreet and confused gathering together of such a multitude of Teachers without wit or reason without any respect either to their life or learning as in an heap all is confused there is neither first nor last head nor tail but all 's mixt together so amongst these confused persons all 's confused there 's no Master and Schollars superior and inferior but all are levelled and equal like themselves hence they are said to heap to themselves Teachers The Disciples create their Doctors talis creatio fit ex nihilo they be not chosen and ordained in an orderly way but which is the height of baseness the lusts of their followers are their call One loves Antinomianism and he gets an heap of Antinomians to speak to him Another loves Quakerism and he gets an heap of Quakers to scratch his itch Thus according to mens corrupt humors they have their Teachers As the Lord complained of his people Ier. 2.28 According to the number of Cities thy are thy Gods O Iudah So according to the variety of mens lusts they get them Leaders They cannot endure to be bound to one faithful Pastor who watcheth over his Flock and preacheth solid Truths but they love such as will claw their itch and sing Placebo 3. A third cause of their Apostasy is that inmate malice and inbred concupiscence which is in the hearts of men They are lead by their peculiar lusts every one hath his dilectum delictum his darling sin one's for luxury and another for heresy c. Now according to these lusts they earnestly seek out for Teachers which may in no wise disquiet their lusts which are their Lords and which they love as their lives Rom. 1.4 Iude 16. The Vulgar renders the word Desires after their own desires they shall get Teachers But the word in the Original is Lusts which implies not a simple desire or sudden motion but a vehement ardent earnest desire pursuit of a thing 4. They have itching ears this is another reason why they seek out for false Teachers they love not such as deal plainly and faithfully with them they must have such as will claw their itch please their humors tickle their fancies with novelties and curiosities but they must in no wise touch their vices 2. Here is the issue and consequence of their contempt of the truth and the fruit of this mad Itch. viz. the loss of truth and following Fables They shall turn away their ears from the truth viz. of the Gospel which flatters no man they 'l reject sound doctrine which is sharp and curbs their lusts and turn to Fables which will gratifie them since they can find nothing in the word which may please their itching humor they will see what Fables and lying Legends will do but all in vain for as a man that hath his itch scratcht for present is pleased but after hath more pain then before so these after they have wearied themselves in pursuit of lying vanities at last lye down in greater sorrow These are marble to God and wax to the Devil the truth they cannot obey but they willingly obey unrighteousness This is the Devils method First he stops the ear against sound Doctrine and then he opens it to error Like a cruel Thief he draws the soul out of the right road into some wood by-lane or corner and there binds robs and rifles it Quest. What Fables doth the Apostle here mean Answ. 1. Some say Judaical Fables as Titus 1.14 1 Tim. 1.4 Where Fables and Genealogies are joyned together 2. Others conceive the Apostle Means the Fabulous Divinity of the Gnosticks made up of Judaism and Gentilism These are too narrow the words are to be taken more largely and generally for any Fables and erroneous Doctrine be it never so absurd or impious proceeding whether from Jews or Gentiles from Hereticks or Schismaticks they 'l prefer falshood before truth darkness before light and death before life The summe and substance of all is this q. d. O my son Timothy this exhortation and adjuration of mine in pressing thee to an earâ—â—â— and diligent preaching of the Word is not need less and vain for although thou hast now an opportunity of preaching yet the time will come yea is already begun when men will not away with sound doctrine but by reason of their lusts they will multiply to themselves variety of pleasing Teachers having itching ears which altogether affect Novelty of Doctrines and curious speculations insomuch that they will forsake the truth to follow Fables which will lead them to destruction Observations Observation 1. God not onely knoweth what Men do at present and what they have done but what they will do in time to come He tells Timothy here what will be done
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
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
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