people using all means both by an holy inoffensive life and sound doctrine to win them to God this is our crown and rejoycing 2. Cor. 1.12 2. Take it for saving faith and so this Grace is very nessary for a Minister that he may constantly and couragiously go on with his work being hereby assured 1. Of Acceptation hereby assured 2. Protection hereby assured 3. Remuneration 1. Of acceptation both of his person and performances in Christ. Ephes. 1.6 2. Of protection in all his ways Christ holds his stars in his right hand which shews his special love and tender care over them Rev. 2.1 as we are exposed to greater tentation so we are under more special protection 3. Of Remuneration ánd reward Isay 49.4 5. though the Labans of the world change our wages ten times yet our reward is with the Lord. 5. Long-suffering Lenity and Long-suffering is a vertue which consists in moderating our anger and keeping us from revenge 't is needfull for all men but specially for Ministers who must not presently cast men off as reprobates and dogs but wait when God will give them repentance Hence the Apostle makes this one speciall Qualification of a Minister 2 Tim. 2.24 25. and 4.2 Rigour rather alienates wicked men from the truth and drives them further off instead of winning them but gentlenesse calmnesses and humility melts them and brings them into their right mind Now this Lenity and Long-suffering must be exercised towards all in generall 1. Thes. 5.14 but specially 1. Towards wicked men that are as yet unconverted there is a possibility of their conversion and therefore we must shew all meeknesse towards them remembring what we our selves sometimes were Titus 3. 2 3. 2 Tim. 2.25 26. 2. Towards those that are lapsed and fallen through infirmities Gal. 6.1 1. Thes. 5.14 3. Towards such as differ from us in opinion we must not presently cast off every one that saith not as we say but wait till God shall further enlighten them and discover the truth unto them Philippians 3.15 16. 4. Towards persecutors and open enemies of the truth We must bear and forbear even when many and great wrongs are done unto us Hence Christ prayed for those that crucified him and Steven for those that stoned him and Paul for such as persecuted him he was not enraged with anger against them nor did he raise tumults or seek revenge but he takes all quietly and resists opposers with a raise heroick yet calm spirit 1. This will make us like unto God who is slow to anger Exodus 34 6. and bears with much long-suffering the Vessels of wrath Rom. 2.4 and 9.22 we cannot be so wronged and abused every day as God is and if he beare with such we may well beare Our natures are very apt to revenge to give blow for blow and reproach for reproach but happy is that man which hath the command of himselfe in whom this vertue dwells How oft is it commanded and commended to us 2 Cor. 6.6 Gal. 5.22 Ephes. 4.2 Colos. 3.12 2. Consider we live not amongst Angels but amongst Devils incarnate amidst a forward perverse rebellious nation so that without Patience yea Long-suffering which is patience heightned and extended there is no quiet nor comfortable subsisting in the world Patience may enable us to endure the common and ordinary crosses and calamities of this life but there is need of Long-suffering to endure those great and grievous injuries which we must expect from malicious men yea and sharp trialls oft-times from God himself 5. Charity or Love Though in our ordinary speech we confound the words yet Love is the more proper and comprehensive word as including both the Affection and Habit of love as also the actions and duties of Love But charity is too narrow and oft notes but the effects of love in works of charity and mercy 2 Cor. 2.7 8. Heb. 6.10 A man may have much charity and yet no love he may give all his goods to the poor and his body to be burnt and yet want Love 1 Cor. 13.3 Hence the Geneva Translation and others render the word Love both in the Text and in 1 Cor. 13. ult So then we have here in Paul those three Theologicall Graces saith Aquinas of Faith Hope and Love for in Long-suffering and patient waiting saith he Hope is included By Love may here be meant Pauls Love both to God and man but especially it may seem to relate to his love towards men He loved all both good and bad friends and foes the one with a love of delight and complacency the other with a love of pity and compassion And 't is well observed by a Reverend Divine that we must love bad men but not bad manners and that 't is an act more of faith to love such then good men c. Good men love not to confine their Love but as the Sunne diffuseth its beames to all so good men wish well to all Revel 22. ult Grace be with you all This Grace is very requisite especially for a Minister Love is an active thing it will make us willing to spend our selves and be spent for Christ it will even constrain us to use our gifts for Gods glory and the good of men 2 Cor. 5.14 for as reward hath an attractive and punishment an impulsive so Love hath a compulsive faculty it 's a kind of omnipotent Affection it answers doubts removes feares lessens difficulties conquers tentations makes the Coward valiant the covetous prodigall the slothfull active so that then we begin to live when we begin to love Nothing workes kindely upon the heart but what comes from love the wheeles never move well till they be oyled with it Hence the Apostle would have all things done in Love 1 Cor. 13.16 out of love to our people we should labour to preserve their love by being helpfull hospitable courteous patient mercifull c. preferring their soules before our dues that they may see we seek not theirs but them not that we should betray the Rights of our places but claime them with all tendernesse and evidences of Love and Peace 7. Patience Q. d. Thou hast fully known my Patience in bearing and forbearing in a quiet and submissive way undergoing all those adversities afflictions and persecutions which I met with from an ungrateful World Our life here is surrounded with trials Internal and External so that without Patience we shall sink under the burthen This keepeth us in the Possession of our selves Luke 21 19. and enables us to bear injuries with a quiet moderation of mind God will try us Satan will sift us and the world molest us so that unlesse we be armed with Patience with All Patience and Long-suffering we can expect no joy Colossians 1.11 A little Patience will not doe for we have no little enemies to oppose us it must be All Patience and all strength This also is a
Lamb for Meeknesse yet is he a Lion for Power and though he may suffer his people for a time to lie Inter oleros so the Septuagint read it as we Clergy men now do amongst the pots yet they shall overcome by the bloud of the Lamb Revelations 12.11 the sons of Zerviah may be too strong for us but not for him Ier. 50.33 34. be they Kings that oppose his Church Christ hath said He will wound even Kings in the day of his wrath Psal. 110.5 3. If Christ be God then extol and exalt him according to his excellent greatness 1. Exalt him in your judgements have high apprehensions of him in your judgements esteem him the fairest of ten thousand Christ must be admired now as well as hereafter of all that do believe 2 Thes. 1.10 esteem his wayes the best wayes his comforts the sweetest comforts his Rewards the highest rewards and his People the happiest People 2. Exalt him in your Affections seeing he is God love him as God with a transcendent Love we must not love him with a low common sensual Love as we love a Beast such love is hatred and contempt in his esteem but we must love him Appretiativè Intensivè Affectu Effectu with the highest intention of Affection as the dearly beloved of our souls Our love to Christ must in some measure resemble Christs love to us now his was transcendent love to us Rom. 5.7 8. and so must ours be to him They love not Christ who love any thing more then Christ they love him not at all who doe not love him more then all 2 It must be Real love Many will complement with Christ bow their knee or put off the hat to the Name of Jesus or keep a riotous Feast for him or rather for themselves Zach. 7.6 Christ is never less thought of then at Christide he hath more dishonour done him in those twelve daies then in all the twelve moneths of the year besides looke on mens Actions and you would think they were keeping a Feast to Bacchus or some Heathenish God to Iove rather then to Iehovah We see shadowes but where is the Reality of your Love what do you more then others where is your zeal your mourning for the dishonours done to Christ your readinesse to doe and suffer for him The woman that loved Christ bestowed a box of precious oyntment on him Matt. 26.7 Peter that loved Christ fed his sheep 3. It must be an Vnited collective love we must love him with all our souls and all our affections together As all the Rivers run into the Sea and meet in one Ocean so all a Christians affections should meet in Christ who is the center and resting place for the soul. United love is very strong the Sun-beams when contracted and meet in a Burning Glass are of great force and strength 4. It must be Spiritual as Christs Beauty and Excellencies are spirituall such must our love be it springs from spiritual Principles and hath spiritual ends 5. It must be Conjugal Love which is or ought to be the strongest Love Prov. 5.18.19 the Spouse of Christ must be sick and transported with love Cant. 2.5 and 5.8 6. It must be a Chaste Love a true Spouse loves none like her own Husband though she have many friends yet she hath but one Beloved one Husband so the Saints are chaste and have not their hearts divided between Christ and the World or between him and sin It is not Harlotry love that can love many at once hence the Saints are called Virgins Cant. 1.3 Rev. 14.4 for their spiritual chastity because they are not defiled with the corruptions of the world 7. It is a Rational Love there is all the reason in the world why we should love Christ best 1. If we consider him in himself he is God blessed for ever Romans 9.5 and whom will you love if you love not God 2. If we consider the Proximity of his Nature he is flesh of our flesh he is Goel propinquus noster our near kins-man Iob 19.25 3. If we consider him in Reference to his people they have the most engagements of all people in the world to love him all he did and suffered was for them they have received most from him and therefore he may in equity expect most from them 4. Consider him in his Relations they all call for our love All Rezelations meet in him Eminently 1. He is our Father Isay 8.18 and whom should children love like their Father 2. He is our Redeemer from how great misery to how great mercy hath he exalted us of Canaaites he hath made us Israelites of sinners he hath made us sons of foes he hath made us friends and of heirs of hell he hath made us heirs of heaven 3. He is our Brother Hebrewes 2.11 our Husband our Lord and Master Now a Brother will love a brother a Wife her Husband a Servant his Master but when all these Relations shall meet and concenter in one person how great must that love be 5. Consider the Excellencies that are in Christ and so he 〈◊〉 the most lovely and desireable Three things make one lovely Fulness Fairness and Constancy Now all these are in Christ in an eminent manner 1. Fulness and riches have an Attractive inviting Vertue in them all men desire fulness the Drunkard loves to fill himself with strong drink the Worldling loves full Barns the Voluptuous man his fill of Pleasures yet all this fulness is mere emptiness compared with Christ. In him onely is Real fullness and satisfaction to be found 2. He is absolutely the most fair and beautiful in respect of his transcendent purity he is fairer then the children of men Psalm 45.2 He is a Sun for Light Lustre Mal. 4. a Lilly for Beauty a Rose for sweetness a Lamb for meekness Bread for support Water for refreshing Milk for nourishing and Wine for comforting Isay 55.1.2 3. 3. He is a constant Friend the World is off and on and forsakes us in our greatest straits but Christ will never leave his People he will guide them with his Counsel till he bring them to Glory Lastly Consider our love 't is the best thing that we can give unto Christ 't is indeed the man it denominates a man that we are that we love most Affectus Virum indicat If a man love pleasures most then be is a voluptuous man if the World a worldling Christ I am sure hath best deserved our love and hath payed dearest for it if any can shew better Title to it let him take it It should deeply humble us to consider how there is none less beloved then Christ who yet hath best deserved our love Every one hath his beloved the Drunkard hath his beloved cups and queans the Worldling his beloved bags and barns onely Christ lies unregarded by the most of men Of all Evils the evil of sin should most affect us and
of the Church that I need say no more against it 5. Observation 5. We may love one friend more then another Timothy was Pauls beloved Son in the Faith 1 Timothy 1.2 He was one whom he had taught and seasoned he knew Pauls manner and course of life he was one that Paul durst trust with his secrets and so more fit to come to him and to serve him Christ himself when he was upon Earth and as he was man and lived amongst men as man he was more familiar with some then others and loved them more choicely Christ loved all good men but Lazarus Mary and Martha he loved more peculiarly Iohn 11.5 Christ loved all his Disciples Iohn 13.1 But he loved Iohn more especially and therefore he is called by way of Eminency and special propriety That Disciple whom Iesus loved Iohn 13.23 and 21.7.10 To him Christ revealeth his secrets he telleth him who shall betray him and after revealeth the Revelation to him As Iohn excelled in Purity meeknesse sweet disposition and love to Christ. So Christ loved him accordingly Parents doe so they have a more tender affection to one childe then another and friends doe so and we doe so True we may not contemne any no not the weakest where we see but aliquid Christi any glimpse of Christs Image we must love it but where we see most of Christ we may lawfully love most According to the divers measures of Grace so may the measures of our love be proportioned hence we reade of love and singular love 1 Thessalonians 5.13 and though Pauls care were for all the Churches yet was his love more aboundant to that at Corinth 2 Cor. 11.28 and 2.4 VERSE 10. For Demas hath forsaken me having loved this present World and is departed to Thessalonica Crescens to Galatia Titus to Dalmatia HEre we have the reason why he would have Timothy come so speedily to him 1. Because some had forsaken him as Demas Others were dispersed and gone or sent by Paul to other places to preach the Gospel as Crescens to Galatia a Region of the lesser Asia where the Jewes were dispersed 1 Peter 1.1 to these Paul writeth an Epistle blameing them for their Apostacy Thither Crescens one of Pauls Disciples and Companions goeth not out of any love to this present world as Demas did but to preach the Gospel Titus went to Dalmatia Paul had two Disciples which he loved as sons viz. Timothy and this Titus the one he left at Ephesus and this at Crete Titus 1.4 5. Pauls dear affection to him appeareth by that famous Epistle written to him Dalmatia was a Region of Illyricum where Paul is said to spread the Gospel Romans 15.19 A great Question here ariseth Whether Demas did well or ill in forsakeing Paul and whether he were a good man or an Hypocrite Answer Interpreters here are much divided some and those of the better sort goe about to excuse Demas and say that his love to all the world was onely an ordinate moderate love and care of the world 2. Others say his Apostacy was not total but partial and that although he loved the World more then was meet and thereupon left Paul in his troubles and went to Thessalonica a famous City of Macedonia Either that he might get out of danger or that he might Marchandize there for there was great traffick yet say they he repented of his fall and returned to Paul as they would gather from Colossians 4.14 Philem. 24. Though he did for fear forsake him yet at last say they he returned 3. The Arminians to defend that uncomfortable Doctrine of the Saints Apostacy would fain make Demas a Real Saint and his Apostasie to be Total But they must seek out for better grounds for Demas in all probability was an Hypocrite who had no rooted Faith but went out from Gods people because he was never truely of them 1 Iohn 2.19 he was a Meteor that blazed for a time and presently vanished like Ionathan that marched well till he met with honey 2. I answer that the salutations mentioned in Colossians and Pilemon were written before this Epistle to Timothy which the Apostle writ in his second bonds at Rome as the context and whole scope of this Chapter which is of more weight with me then a thousand Authours sheweth especially Verse 6.7 8.16.17 So that it is gratis dictum said but not proved that those Epistles were written after this 3. It is said he forsooke Paul now he was in trouble and had most need of help he knew he could not side with Faul but he must run many hazards in life and estate and therefore he resolved to sleep in a whole skin and to save one he leaveth him chusing rather to follow his worldly occasions and to provide for his own ease profit pleasure then to suffer affliction with the people of God Hence he is said to embrace this present world every word hath its weight 1. He did not lightly glance at the world but he embraceth it with delight and contentment as his summum bonum and chiefest delight and therefore preferreth it before Christ He set his affections on it saith Grotius like the thorny ground where the cares of the world and the deceitfulness of riches choak the Word so that it becometh unfruitful Matth. 13.22 2. The World id est the things of this world by a Metonymy of the Subject such as riches pleasures ease safetie and carnal delights 3. This present world which is Transitory is opposed to Heaven and the world to come which shall have no end Titus 2.12 We have seen before Verse 8. that the Saints loved the coming of Christ but Demas is all for present profit he loved this present world he desired to have good dayes here and to live a quiet life without persecution or trouble Now such love of the world is enmity against God Iames 4.4 and a signe of a carnall man 2 Iohn 2 15. Hence 't is that the Scripture maketh the love of the world and the love of God diametrally opposite the one to the other Is departed to Thessalonica Where he became an Idolatrous Priest say some others say that he turned Heretick denying the Deity of Christ. See whither Apostates fall when God forsaketh them and whither the inordinate love of the world leadeth men However away he goeth to Thessalonica where he might be far enough from danger where he might more securely enjoy the world Observations 1. T is lawful in some Cases to name men The Apostle to make others fear Apostasie names this back-slider So verse 14. He nameth Alexander who was a malicions inveterate enemy to the Truth yet this must be done with a great deal of Caution it must not be used but when the person is an open incorrigible impenitent and gross offender in this case Paul nameth Hymenaus and Alexander and excommunicateth them for their blasphemy and
and darknesse no concord between Christ and Belial 2 Cor. 6.14.15 There is a Canonicall truth in that Apocriphall Text. Wisdome 2.12.15 16.19 't is grievous to us to behold the righteous why so for his life is not like other mens and his wayes are of another fashion q. d. Our wayes are loose voluptuous Epicurean wayes but his are precise strict and pure wayes directly contrary to ours We are all for our selves our own ease and goods they are all for God his praise and honour so that we can never agree Hence 't is that those whom God hates the world usually loves and those whom God loves the world alwayes hates We have a notable instance in our dayes In the Queen of Sweden who is now turned Papist for what ends she her self best knows and is blest pardoned praised by Pope Priests Jesuites and is sumpteously entertained by others when she is blasted cursed abhorred of God as an horrid Apostate and gross Idolater now in a time of glorious light when the nakednesse of the whore is so palpably discovered to the world 3. The godly are the salt of the world by their savory reproof and counsell and by their holy Example they help to keep the world from rotting in sin yea the whole life of the godly is a kind of tacite reproof of the wicked wayes and customes of the world 1 Pet. 4.4 Heb. 11.7 Hence comes the hatred Iohn 15.18 19. 4. The men of the world are ensnared in many lusts and lye tumbling like swine in their own filth Iohn 5.19 So that they cannot arise to that height of Sanctity Self-deniall Patience humility c. which the Saints attain This makes them envie the Saints 5. The godly are chosen out of the world and therefore they shunne all needlesse society and intimate familiarity with the wicked Thus Saul when he became a Paul and was changed he changed his company Acts 9.19 and this makes the world hate them whilest they look upon them as Apostates from their society This made the Papists taxe Luther for an Apostate Luther confest it but he was an holy Apostate one who had not kept his promise made to the Devill and therefore no more to be blamed then a Heathen for turning Christian or a Magitian for renouncing his compact with the Devill and giving himselfe to God Now if despising and despiting of good men and goodness it self be a sinne and signe of the last times then ours surely are the last dayes Was there ever more despising of good Magistrates good Ministers good people when were the Reall servants of Christ more despited not for any evill that they have done but because they will not doe evill in denying Ordinances Order Government c. yet be not offended neither marvell 2 Iohn 3.13 as if some strange thing had happened to you you see here it 's long since foretold that it should be so in these last dayes We are apt to marvell when we see the godly hated persecuted tortured and abused who ought rather to be loved honoured and countenanced for their Grace but we might rather marvell if the world should love them for this is no new thing it ever hath been so 't is so 't will be so to the end of the world There ever will be Cains to persecute Gods Abells Pharaohs to opresse Gods Israel and tares to hinder Gods wheat God hath so decreed it for the manifestation of the glory of his Justice in the downfall of the wicked Prov. 16.4 he will get himself Glory out of their malice as the wise Physician extracts a medicine out of Poyson their very rage against his people shall turn to his praise Psal. 76.10 as we see in Pharaoh Haman Herod 'T is just with him to render tribulation to such as molest his people 2 Thes. 1.6 2. To try and exercise the Faith Hope Patience and Constancy of his people Isay 27.9 2 Thes. 1.4 Dan. 12 10. 3. To wean them from the world as the Mother layes wormwood on the breast to wean the child Now since we live in a time wherein the love of many waxeth cold both to Christ and to Reall Christians let us be Gods witnesses against a sinfull generation The more the world hates the good for their goodnesse the more let us love them 'T is a good evidence that we are Saints when we can love not onely a Brother or two but the whole Brother-hood 1 Pet. 2.17 1 Iohn 3.14 and all the Saints be they high or low Ephes. 1.15 when we can love a Saint in rags as well as a Saint in Silken robes a Iob on the dung-hill as well as a David on the throne It 's easie to love a good man for his Riches Learning Parts Gifts this is but a carnall love and springs from carnall Ends and Principles Iames 2.1 2 3 4. True love is a spirituall love springing from spirituall considerations it makes men love the Saints for their faith zeale c. and not for any by-respect As 't is the property of a Reprobate to hate a godly man for his godlinesse 1 Kings 22.3 Ezek. 13.22 Prov. 29.10 1 Iohn 3.10 So it argues Grace to love a good man simply for his goodness 1 Kings 18.3 4. and 2.4 9 10. he that loves one good man truly will love all Quatenus ipsum includit de omni In his judgement he highly prizeth them though they lye amongst the Pots and be sullyed with many afflictions tentations and reproaches yet he preferres society and communion with them on the hardest terms before all the honours and treasures of the world Heb. 11.25 he looks upon them as the Right Honourable of the world as the Pillars of the places where they dwell Gal. 2.9 the strength and ammunition of a nation the Chariots and Horse-men of Israel 2 Kings 2.12 as the Lords Portion Deut. 32.9 his pleasant Portion Ier. 12.10 as his Inheritance Psal. 28.9 and 33.12 Isay 19.25 though all the world be his yet he esteems it all but drosse and lumber in comparison of the godly who are his jewells even a people near and dear to him Mal. 3.17 though they may lye under some afflictions yet they are under dear affections as we see in Iob David Paul though the gold lye in the dirt yet 't is gold still and when we see 't is gold we pick it up and prize it David esteemed the godly the onely excellent of the world Psal. 16.3 and such as truly deserve respect Psal. 15.3 God himself prizeth them above Kings Psal. 105.14 15. he rebukes Kings yea and Kingdomes for their sakes Isay 43.14 For your sakes have I sent to Babylon and brought down all their Nobles How did God plague those knowne enemies of his people Moab Ammon Edom Tyre Egypt Philistia and Rome Pagan Arrian Antichristian God hath a precious esteem of his people their persons are precious Zach. 2.3 their prayers are precious Cant. 2.14
man to marry before five and twenty nor a young woman till twenty My Reasons are 1. Because the married Condition requires people that have some experience in worldly Affaires and specially in Religion 1 Peter 3.7 the Apostle would have the Husband to be a man of Knowledge Now this Knowledge how to govern a Family wisely and religiously cannot be attained without a considerable time Adam was a Man of full Age and Eve a Woman not a Childe when God brought her to Adam Of all people that we read of in the Scripture Kings did use to marry soonest that so they might have Heires betimes yet we reade of few of the Kings of Israel that married before twenty 'T is not for Children and green-heads rashly to run upon such weighty undertakings they that marry in such haste shall repent by leisure 3. Mutability and unconstancy they be not settled nor stayed in their judgements 'T is the younger sort that usually are led away with errour Old Birds stayed Professours are not so soon caught with this Chaffe Hence the Apostle Exhorts young Timothy to continue in the Truth 1 Tim. 4 16. 4 Rashness Headiness and Revenge such were Rehoboams young Counsellours 1 Kings 12.6.10 Youth is voyd of judgement Prov. 7.7 and apt to fly in the face of a Reprover 5. A disesteeming and sleighting of old Age. They were young ones that mockt the Prophet 2 Kings 2.24 and despised Iob 30.1.12 'T will be our wisedome to fly these lusts betimes It s a comely sight to see mortified and self-denying young people They are subject to stronger Temptations and more violent Affections there is a greater propensity to sinne in youth and therefore the Obedience is the more excellent and acceptable when out of love to God we can break through all these Young persons have many suiters the World the Flesh the Devil all cry be mine be mine They all ly in wait for the flower of our dayes The Flesh casts baits the World digs pits and the Devil sees snares So that unless we be magnanimous and resolute we shall be foiled and overcome 6. A sixth sinne of Youth is Neglecting the seasons of Grace not knowing the day of their Visitation a sleighting the tenders and offers of Gods Grace unto them There is a time when the Lord cometh a wooing to the Soul and by the motions of his Spirit knocks at the doores of our Hearts for entertainment Revelations 3.20 The Devil doth his utmost to hinder the match and therefore he perswadeth young persons that they are too young to be godly and too young to deny themselves in point of pleasures and carnall delights he tells them they may believe and repent time enough hereafter when they are Old He dealeth with them as the Philosopher did with the young man that came to him desiring him to tell him when he should marry Oh said the Philosopher thou art too young not yet not yet at last he grew old and then he came to know when he should marry Not at all now said he The Application is easie 1. Let such consider that there are thousands and ten thousands now in Hell that thought to have repented Hereafter Many have an Intentionall but no solid Repentance they resolve to repent but they resolve not when and so delay till the day of Grace bee past 2. Consider it is not in our power to repent when we please God must give us the Grace 2 Timothy 2.25 they way of Man is not in himself It is God must turn us or we shall never be turned Iremiah 31.18 He must draw us or we shall never runne after him Canticles 1.4 Iohn 6.44 We must observe Gods time or we loose all 3. How dost thou know that thou shalt live till thou art old younger and better then thou are gone Shorter graves then thine may be seen 4. Suppose thou shouldest live till thou wert old yet thy heart may then be so hardened that thou canst not repent and because when God called thou wouldst not answer therefore thou shalt cry and shalt not be heard Prov. 1.24 Ier. 22.21 22. 5. If it were in our power yet we may in no wise deal so dis-ingeniously with our God as to give the Devil the Marrow of our Youth and reserve the dry bones of our old Age for God It is no wisedome to lay the greatest load on the weakest Horse Old Age though in it selfe it be a Blessing yet is accompanied with many troubles sicknesses and diseases they are the Dreggs the Lees the Winter of our dayes As all Rivers meet in the Sea so all diseases meet in Old Age Hence it is called the evil day Eccles. 12.3 4 5 c. then the Eyes grow dimme the Eares deafe the Hands tremble and the Leggs are feeble and the Memory failes 'T is a time of spending not of getting and such compulsive Repentance is seldome true They are cursed that offer the blinde and the lame in Sacrifice Malachi 1.8 ult and if the blinde and the lame were abhorred of Davids soul much more of Gods 2 Samuel 5.8 'T is the greatest Wisedome in the World for young persons to know the day of their Visitation and to improve the Seasons of Grace seeking the Lord while he may be found Isaiah 55.6 and opening when he knocketh 'T is good sayling whilest the Ship is sound the Pilot well the Marriners strong the Gale favourable and the Sea calme The onely way to finde the Lord when we seeke him is to seeke him in due time even Now 2 Corinthians 6.2 Behold Now is the acceptable Time Now he calleth all men every where to Repent See how the Holy Ghost prevents Objections I 'le repent hereafter No it must be now Acts 17.30 31. Object I am rich or I am poor I am a Iew or a Gentile and cannot repent Answ. He calls All men Object I dwell amongst ill neighbours Answ. He calls all men every where The time present is the only time the Time past is gone the time to come we have no assurance of the time present is our time Hence we are called upon so oft to obey whilest 't is to day Psal. 95.7 8. Heb. 3.15 and to return i. e. presently Isai 21.12 In all obligations say the Lawyers where no time is specified there the condition is presently to be performed So Ier. 13.15 16. Zech. 1.4 Zeph. 2.1 2. Now because we are naturally averse and backward to this special duty I shall give you 20. Considerations to Quicken you 1. Consider that this speedy repenting and turning to God in our youth is Comfortable because 't is a good evidence of the Truth of our Repentance as late Repentance is seldome true so speedy repentance is seldome false It 's a good sign we have made God our God indeed when with David we can seek him early Psal. 63.1 and with Zaccheus we make hast to receive him joyfully Luke 19.6 This
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
terminis for the out-works of Religion but for the Fundamentals and for the whole possession We must contend with Papists about our Justification with Arminians about our Election with Antimonians for the Law with Socinians for the Gospel and with the Antiscripturists for all 2. The Lord commends this in his servants he hath recorded the zeal of Moses Phinees Paul Apollos c. to their everlasting prayse they are the Apple of his Eye which is Oculus Oculi the glory of the Eye Zach. 2.8 They are his jewels he counts himself honoured and adorned by such and therefore he calls them his glory Isay 4.5 These glorifie God on earth and therefore we will glorifie them with himself Iohn 15.8 and 17.4.5 God hath more glory from his little zealous flock then from all the world besides Hence he so much glories in him Iob 2 3. Acts 13.22 3. He Rewards it where ever he finds it Phinees for his zealous execution of Justice was blest both he and his posterity Numb 15.11 12 13. Levi for his zeal in vindicating Gods Honour was exalted to the Priesthood Exod. 32.29 Deut. 33.8 9 10. Zabulum and Napthali that ventured their lives in Gods cause Iudge 5.18 God remembers the kindness and rewards it many years after in sending Christ to preach the Gospel first to them Matth. 4.13.14 yea so greatly is the Lord delighted with zeal that Iehu his Hypocritical zeal went not unrewarded 2 King 10.30 4. It graceth all our graces and is the Honour of our honours All Grace without this is nothing Dead Knowledge Faith Repentance are of no esteem with God dead Prayer is not Prayer As under the Law no sacrifice was acceptable without fire so no duty now is acceptable without the fire of zeal 5. Christ hath paid best for our zeal The fair price that he paid to Redeem us the same precious blood he gave to purchase us to himselfe a zealous and peculiar people Titus 2.14 If any have paid dearer for it or can shew better Title to it let him take it 6. Our zeal doth denominate us that we are that we are zealous for 'T is true we may love the creature but it must be with a subordinate inferior love but our zeal which is the cream of our affections must be given only to God 'T is a glory which he will not suffer to be given to another 7. Our zeal may provoke others the Corinthians zeal provoked many 2 Cor. 9.12 When the Love-sick Church began to commend Christ Cant. 5. ult This is my friend and this is my Beloved in the very next Chapter 6.1 Others begin to inquire Where is thy Beloved that we may seeke him with thee 8. Such help to save a Land from ruine One zealous Moses kept off judgement from Israel Psalm 106.23 One zealous Phinees stayes the Plague One zealous innocent man may save an Iland Iob 22. ult 9. This makes a man to excel we are all by Nature of one blood 't is Holy zeal that makes the difference This makes the Righteous to excel his Neighbour Prov. 12.26 both in life and death one of these Pearles surpasseth ten thousand peebles as one living creature excels a thousand dead ones These are called lively stones 1 Pet. 2.5 1. They are stones in respect of stability and solidness they stir not from their principles but are an everlasting foundation Prov. 10.25 2. Lively because of their Zeale and Activity they are prompt and ready for every good work 2 Timothy 2.21 Their spirits are raised to the highest excellencies and so are capable of the highe stactings They live the life of God Ephesians 4.18 or a godly life because it is from God as the Author it is according to God as the pattern and it tends to God as the end Others may do well but the zealous man excels them all Hence he 's called in Scripture not Adam a common man but Ish quasi Esh a man of fire heat and courage a man of spirit life activity a man of men an excellent man fitted to honour God and rule others 10. You will have no cause to repent of this zeal yea if the saints in Heaven were capable of sorrow they would grieve for nothing so much as that they had not done more for God in their generation How many have repented of their superstitious carnal zeal as Cardinal Woolsy sometimes did Had I served God as diligently as I have done the King he would not have given me over in my gray hairs but this is my just reward for serving men before God 11 There is an absolute necessity of it in respect of the many enemies that oppose us So soon as ever a man begins to look towards Heaven he must look for Giants and sons of Anak to oppose him We have the Devil above us with all his methods Eph. 6.11 depths Rev. 2.24 Devices 2 Cor. 2.11 The world about us with all its baits and snares and an evil heart within us ready to betray us into the hands of our enemies So that unless we be resolute violent men we shall never get Heaven Matth. 11.12 't is not the lazy somnolent Christian but the active and the violent that take Heaven by force 12. All thy gifts and parts without zeal to improve them become useless A Stag or Hart that hath great strength and horns yet doth little with them for want of courage As a bird without wings a body without a soul and salt without savor so is a man without zeal like Ieremiahs rotten girdle that was good for nothing Ier. 13.7 Zeal is to the soul that which spirits are to the body and wine to the Spirits it puts activity and quickning in us 'T is as wheels to the Chariot which make us run the wayes of Gods Commandments as courage to a souldier as mettle to the horse and as manure to the ground which makes it abound in fruitfulness Now that you may get and keep this Gace we must shun those Quenchâ—coals which extinguish this holy fire in us 1. The first is the retaining of any one bosome beloved sin be it Pride Idleness Formality Covetousness either thy zeal must destroy thy sin or thy sin will destroy thy zeal Zealous affections are the wings of the soul but sin like bird-lime intangles them that they cannot fly Heaven-ward They are the feet of the soul but sin like fetters hindereth us from runing They are the fire of the soul but sin like water quencheth this fire We must resolve therefore against all sin if ever we would have the Spirit of zeal to dwell in us 2. Take heed of the inordinate love of the world These thornes will choak our zeal and this outward heat extracts and consumes our inward Cast earth upon fire and you put it out Demas and Iudas the love of the world drew them off we must get our affections loosened from the world and use it as though we used it not Use
of body and studiousness of mind to make use of both inferior to his follower I say thus much not by conjecture but by my certain knowledge and good acquaintance with them both for I was M. B. successour for Preaching the Friday Lecture in the City of Chester as Mr. H. my near neighbour is his Successour in writing this Commentarie now Printed Praemonitus praemunitus Est Prophetia quâ praevidet denotat Apostolus quanta mala imminerent ab mimicis fidei viz. Haereticis Pseudo-christianis Espencaeus V. Mr. Vines on the Sacrament cap. 2. §. 6. p. 29. Epiphanius in Haeres 26. Thinks the Apostle aymes at the Gnosticks in this place who were a most vile sect wholly given up to the lusts of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in extremis diebus Beza See Doctor Gouge on Heb. 1.2 and Weems Vol. 1. p. 1. Tanto pejora sunt tempora futura quanto fini hujus mundi extremo udicto fuerint proximiora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tempora molesta Beza Periculosa Vulg. Dura Tremel Difficilia Castalia saeva gravia infesta acerba aspera atrocia noxia Erasmus et alii Omnia sunt generaliter intelligenda nisi ubi aliquid specialiter urgent circumstantiae Mercer See more in my Schooles Guard Rule 24. Periculosa perniciosa Periculosa sunt tempora quia sub specie pietatis falsi doctores occultant omnia ad perdendas animas Molesta infesta Meton Effecti Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laedo infesto laxo labefacto everto Scapula Acerba aspera Saeva atrocia Difficilia dura quia homines illis temporibus futuri erunt difficiles molesti imo pessimi Chrysost. So Terence useth the word Adâ—óne ingenio es duro atque inexorabili ut neque misericordiá neque precibus molliri queas Terent. in Phorm Tempora tristia Cujus spiritus sive animus duré affligitur Piscat †Kesath ruach i. e. Mulier duri sive amari Spiritûs Tempora gravia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instabunt at instare dicitur quod jam praesens est V. Plura apud Grotium in 2 Thes. 2.2 Metonim Subjecti Non dies nec tempora sed homines qui tunc futuri sunt carpit Chrysost. Hora novissima tempora pessima sunt vigilemus Quicquid expectatum est diu levius accedit Sen. Praevisa tela minùs laedunt Ordo seculi tanquam pulcherimum carmen constat ex quibusdam quasi antithetis antitheta verò sunt elocutionis ornamenta August de civit Dei lib. 11. cap. 18. Vbi ovile ibi lupus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certâ— scito Consule Danaeum in Augustin de Haeresibus †Omne tempus Clodios non omne Catones feret Seneca ep 98. In his ultimis pessimis temporibus Bern. Sicut in sentinam profundi maris colluviones omnium sordium sic in mores nostâ—orum quasi ex omni mundo vitia fluxerunt Salvian In this third age of the World Aetatem parentum pejorem esse seculo avorum subsequentem Aetatem progeniem daturam vitiosiorem Horat. Adhuc in processu sunt vitia invenit luxuria aliquid novi inquod insaniat Invenit impudicitia novam contumeliam sibi Invenit delitiarum dissolutio aliquid tenerius molliusque quo pereat Seneca l. 7. Nat. 2. cap 32. c. Morsus morientium bestiarum maximè solent esse mortiferi Arâ—stot Senectus mille morbis taediis aerumnis est obnoxia Mundus senescens patitur phantasias Gerson Quo ad fieri potest numerum maloâ—um pietate nostrâ minuamus Baldwin Quâ— periculosiora sunt tempora eò cautiores simus ne commune malorum diluvium nos unà cum impiis abripiat Baldwin When Caesar was wounded to death in the Senate-house Brutus coming for his blow Caesar looks him in the face saying What thou my Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Observation Non de iis qui planè foris sunt loquitur sed de iis qui saltem externa professione in ipsa Ecclesia sint futuâ—i Aestius A tempore Abel usque ad Christum semper fuerunt mali permixti bonis erunt ad finem seculi Sasbout in 1 Tim. 3.1 V. Danaeum in Augustinum de Haeresibus cap. 38. cap 69. * Doctor Owen's Rules for walking in fellowship p. 53. Pharisaei à Parash separare dividere V. Godwin's Jewish Antitiquitie cap. 10. God punisheth the Separatiâ—â—s of our times worse than formerly V. Edwards's Gangreen 2 Part. Corol. 3. p. 195. Suave est ex magno tollere acâ—â—vo Horat. See more on verse 5. Mille annos post Resurrectionem in terreno regno Christi secundum carnales vèntris libidinis voluptates futuros fabulantur Cerinthiani V August de Haeresibus cap 8. These wild grapes they would gather from Mat. 26.29 Delirium hoc est non Dâ—gma Theologicum Spectrum cerebri Anabaptistici Nullo modo ista pâ—ssunt nisi à carnalibus credi August de Civit. Dei l. 20. c. 7 This piece of rich coin as Mr. Sterry calls it hath been butied in the earth a long time but of late dayes hath been digged up again His verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu per congeriem 19 enormia recenset vitia Apostolus Weinrich In omni peccato voluntario est contemptus quidam implicitus Aquinas Omne peccatum est divinitatis injuria Salvian Ecclesiae nomine armamini contra Ecclesiam dimicatis * Consule D. Downam de Antichristo l. 4. c. 23. †V. Willets Tetr Con. Pill 2. Synop p. 1264. Edit ult Hodie cum tanta sit spurcities in Clero Papali quae vel suo foetore totum mundum inficit non desinunt tamen cum sua nequitia titulos juraque omnia sanctorum fastuosè sibi arrogare Calv. in locum Roma vale vidi satis est vidisse reverâ—or cum Leâ—o Meretrix Scurra Cynaedus ero Mantuan V. Willets Tetrastylon Papismi Pill 1. Synopsis pag. 12.33 The Observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt nimii sui amatores qui â—imis sibi placent suisque commodis impensè student Espencaeus Sui amantes dicuntur sua quaerentes i. e. qui privatis student commodis posthabitâ salute utilitate aliorum Aestius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. V. M. White on Gen. 3.12 Observat. 3. The love of a mans self is at best a good pattern but an ill boundary to love another as one self may be a good Level but to make it ones mark too and love another but for ones self 't is to make a mans self not only the Epitomy of the World â—ut the whole Volume Herb. Qui sibi malignus cui bonus erit Aug. Ordinata charitas incipit à se non deâ—init in se. Aquinas Homo post Deum debet seipcum primâ— maximè amare in rebus quae spectant ad aeternam salutem Alsted Bonum quó communius eò melius Sicut ex charitaâ—e omne bonum sic
174. l. 27. r. Practical l. 28. r. Oeconomical p. 197. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 217. l. 35. r. mirror p. 219. r. delectatione p. 222 l. 14. r. Pillar p. 231. r. Polyptoton p. 234. l. 5 dele All. p. 259. l. 17. r. Question p. 267. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 28.4 r. ultro in marg p. 311. l. 40. declaration p. 133. l. 20 acrei p. 339. l. 6. Beophman p. 366. l. 26. add David had 3 enemies Saul Goliah and Absalom p. 375. l. 38. r. reproaching p. 380. in marg liberam for liberalitatem ex parte dantis AN EXPOSITION Of the third Chapter OF THE Second Epistle of PAUL TO TIMOTHY 2 TIM 3.1 c. This also know That in the last dayes perilous times shall come THE Apostle having in the two fore-going Chapters fore-warned and so fore-armed his dear son Timothy against those Schismaticks Hereticks Hypocrites and false Teachers which were then arising and creeping into the Church he comes now by a Propheticall instinct to fore-tell of greater evills and of more false Teachers and Seducers which should yet arise especially towards the end of the world In this Chapter we have 1. A Prediction or prophetical narration of the men and manners of the last times from verse 2. to verse 9. 2. The better to avoyd them we have here the marks whereby the Seducers and Impostors of the last times may be knowne 1. They are glozing Hypocrites verse 5. they have a form and but a form of godlinesse 2. They are of an insinuating disposition they slily and secretly creep into houses verse 6. 3. They are subtle they set first on the weaker vessel like the devil their father that first set on Eve that he might by her the better deceive Adam v. 6 7. 4. You may know them by their opposing the Truth and the faithfull Ministers thereof verse 8. 5. By their corrupt principles and practises verse 8. 6. By their Apostasy they fall away more and more and grow worse and worse verse 13. 3. Lest Timothy should be discouraged here is first a consolatory promise for the bounding and breaking of the follies and fopperies of the malice and madness of these Impostors verse 9. 2. The better to encourage him Paul sets before him his own Example and shews him what troubles and persecutions he under-went and how the Lord delivered him out of all verse 10 11. and withall tells him that persecution was not peculiar to him but that it was the common lot of all the godly whilst they live in this world 4. He exhorts Timothy to constancy and perseverance in the doctrine which he had received verse 14 15 16 17. and withall to a diligent study of the holy Scriptures which he adorns with a most elegant Encomium drawn 1. From their divine Authority 2. From their singular Utility 3. From their compleat Perfection This also know q. d. O Timothy my dearly beloved Son whom I have begotten in the faith I have armed thee before against present dangers and against those enemies to the truth which are already risen up in my life time such as Alexander Hermogenes Hymenaeus Phyletus c. I come now by a spirit of Prophesie to foretell thee of future troubles which shall befall the Church of God not only immediately after my death for even then from amongst your selves shall ravenous Wolves arise Act. 20.29 30. such as Menander Carpocrates Cerinthus c. who shall have a form of godnness but will deny the power of it but especially towards the end of the world those last dayes will be the worst iniquity will then abound and the love of many shall wax cold Be not therefore my son discouraged neither let any of Gods faithful Ministers thy Successours be dismayed or take offence at the Sects and Schismes at the Heresies and Blasphemies which shall in those last and loose dayes arise do not wonder at them as if some strange and new thing were come into the World for this also you must know That in the last dayes perilous times shall come In the last dayes That is all the time from Christs first coming in the flesh till his second coming to Judgement In scripture the latter or last times are taken two wayes 1. More generally for all Gospel-times from that time since Christ came in the flesh and publisht the Gospel this is called the Gospel-time in opposition to the Legal administrations and this is frequently in scripture phrase called The last time and The last dayes This appeares by those parallel Texts Ioel 2.28 compared with Acts 2.17 Heb. 1.2 1 Pet. 2.20 2.3.3 Isai 22. Hos. 3.5 Mich. 4.2 33. Thus we may understand that saying of Iacob to his sons Gen. 49.1 Gather your selves together that I may tell you what shall befall you in the last dayes i. at the coming of the Messiah or when Shiloh comes v. 20. Hence Gospel-times are called The end of the world 1 Cor. 20.11 Heb. 9.26 and the last houre 1 Iohn 2.18 Now these are called The last dayes 1. Because all was then consummated which was prophesied concerning the work of mans Redemption and so is the perfection of all times or as the Apostle cals it The fulness of time Gal. 4.4 Nothing now remains but a looking for the day of judgement which how soon it may come we know not 2. Because the whole time of the worlds continuance being distinguished into three great Periods the Gospel-time is the last of The three The first was from the creation to the giving of the Law upon Mount Sinai The second from the giving of the Law till the Appearance of Christ in our nature The third from that Appearance in Humility till his Appearance in Glory and this is that which in scripture is oft called the Last time because after it there shall be no more 3. Comparatively in respect of the precedent times which have past since the beginning of the world those times were longer than these Gospel-times are like to be 4. By the last times more especially is sometimes meant the times that are somewhat near the end of the World which are the latter times of these last dayes when people shall give themselves to luxury and security and all manner of vices Mat. 24.24 37 38. and thus it hath relation to the times we live in wherein iniqâ—ity abounds and love to God his people his Ministers and Ordinances abates Apostolicall times were bad but these dregs of dayes and this dorage of the world will be far worse This also know That in the last days perilous times shall come Perilous times shall come That is hard hurtfull hatefull heavie pernicious perilous troublous times shall come On this clause there are almost as many Opinions as there are Writers and as many Interpretations as there be Interpreters Yet in all this Variety there is no contrariety they may easily be
and flouds of error which have appeared in former ages will meet in this Ocean They will come forth in a Third Edition Auctiores non Emendatiores enlarged but nothing bettered The Sinners of former times were but children in wickednesse the Sinners of the last times shall be men As that old Serpent the Devill the older he growes the more subtle and experienced he is so it is with the wicked who are the Seed of the Serpent the elder they grow the more skillfull Practitioners they be in sin they are wittily wicked and understand more how to contrive Sin and defend Errours by the improved experiences of their own and former times As it is in every Art by length of time custome and experience it is improved to a greater degree of finenesse and exactness so it is in this of sinning time and experience make men more cunning in wayes of sin and more subtle to defend them Those Sins and Errors which formerly were dammed up shall in these last and loose times break forth with greater violence Now Heresie Blasphemy Envy Pride Atheisme Hypocrisie Apostasy contempt of the Gospel prophanation of holy things c. will exceedingly abound The Devill is broke loose and now there appeare amongst us with open face Arrians Arminians Socinians Anabaptists Familists Separatists Mortalists Perfectists and a compendium of all these in one Quakers The common crying Sins of other nations are riâ—e amongst us here you may find the Drunkennesse of the Dutch the Lust of the French the Italians Ambition the Spaniards Treachery the Laylanders Witchcraft the Covetousness of the Jew the Cruelty of the Turk and the Monsters of Munster The Reasons are obvious 1. In respect of Satans rage the last times will be the worst The Devills time now growes short and therefore his wrath grows great Revel 12.12 Satans malevolence is a Spur to his diligence and he labours to supply the shortness of his time with the sharpness of his assaults insomuch that the Devills themselves seem to be possest of far more violent Devills they rage above their ordinary rate since their Kingdome is so near an end Dying creatures bite most fiercely Besiegers make their last onset upon a Town or Castle the most resolute and terrible of all others Satan now sets upon Soules by seduction most furiously because when these Times are at an end his Work is also at an end in this kind He 's like a malicious Tenant who perceiving that his Term is almost expired doth what he can to ruine the house Or like a bloudy Tyrant who suspecting the loss of his usurped Soveraignty makes havock amongst his Subjects 2. This is the Worlds Old age 't is its last and worst time for Old age is the Winter of a mans dayes the dregges of his life full of weaknesse coldness diziness and virtiginous all our dayes are few and full of misery but Old age in respect of those diseases and infirmities which oppress both Soul and Body is most miserable and therefore Solomon calls it an Evill day Eccles. 12.2 This evill day in a spiritual sense is come upon the World it 's come to its Old age I had almost said to its Dotage it drawes upon the Lees and its dregges are apparent 'T is now Winter with the World it growes old and cold according to the Prophesy of our Saviour Matth. 24.12 speaking of the Fore-runners of the end of the World he sets down this as one speciall Sign That iniquity shall abound and the love of many shall wax cold That Sin abounds and superabounds none can deny that Love waxeth cold there are many complaints Where 's our fervent love to God his Ordinances his Wayes and People The World saith one hath been once destroyed with Water for the heat of Lust and shall be again with Fire for the coldness of Love Latimer saw so much lack of Love to God and goodness in his time that he thought verily Doomes-day was then just at hand what would he have thought had he lived in our age wherein it were farre easier to write a Book of Apostates then a Book of Martyrs yea so grossly degenerate shall the last dayes be that Christ makes a question whether he shall find Faith in the Earth when hee comes Luke 18.8 false Prophets will so abound in those last and loose dayes that if 't were possible they would deceive the very Elect Matth. 24.24 2 Pet. 3.3 4. 1 Pet. 4.1 1 Iohn 2.18 19. 2. Old mens Heads by reason of weakness are full of Phantasies so the World in this its decrepit Old age and declining time abounds with fantastick fopperies and follies The world is crazed in its Intellectualls and Crazed in Moralls crazed in its Doctrines and crazed in its Discipline It hath many gray hayres Signes of old age and death approaching yet such is its Security that it is insensible of them She knowes it not Hos. 7.9 but as it was in the dayes of Noah so it is and will be in these last dayes Men give themselves to eating drinking marrying c. and other sensual delights till judgement arrest them Matth. 24.37 38 39. Yea so prolificall and fruitfull are the vaine Fancies of these last doting times that they may not unfitly be compared to a Mathematicall line which is semper divisiblis in semper divisibilia and hath no end We are so divided and subdivided that Love and Unity are fled the land Non enim partes solùm sunt inter nos sed partium novae partes This should be matter of Lamentation to us and cause sad thoughts of heart 3. Old age is testy and troubled with morosity old persons usually are froward and hard to please So in this dotage of the World men are very froward and perverse they cannot endure sound doctrine but are ready to fly in the face of a Reprover 2 Tim. 4.3 4. In Old age the Senses decay Seeing Hearing Tasting are impaired 2 Sam. 19.35 So in this decrepit age of the World it 's Spirituall senses are lost 't is so blind that it cannot discern between Light and Darknesse Truth and Errour so deaf that it cannot hear the voyce of the Charmer charme he never so wisely so senselesse that it cannot savour the things of God Vse Whilst we complain of the badnesse of the times let us not make them the worse for us but let us so walk that we may make these last times the best times and these Perilous times Glorious times Get convincing lives be burning and shining lights Walk up unto your Priviledges answer your Gospel-light with Gospel-lives how oft is this duty prest upon us Eph. 4.1 Phil. 1. â—7 Col. 1.10 1 Th. 2.12 We should all make the times and places we live in the better and not the worse for uâ— Magistrates should be so zealous against evill-doers and Ministers so active against Sin and Error and Governours of Families so carefull to Rule for God that
Name of Sanctity to themselves and their party as if they only were the holy Ones yet will they deny the Power of it in their lives being full of Self-love Covetousness Pride c. creeping into houses and seducing silly women as our Anabaptists and Quakers do To these doth every piece and parcel of this Character of these last times most properly belong as will appear in the handling of them Quest. 2. The second question is this Have not men in all ages been Covetous Self-seekers Proud c. what wonder then is it if they be so in the last dayes Ans. 'T is true in all ages men ever have ben and will be Self-lovers Covetous Proud c. I but in the last dayes these Sins will super-abound they will then appear in a more eminent manner they will be acted more visibly and violently then in any Age before The Sinners of the last times will be the vilest Sinners because they will sin against the greatest Light and the greatest Love c. 1. Note That Self-love is one speciall Sin and Sign of the last times In all Ages men will be full of Selfe but never so much as in the last Age. This sinfull Self-love is set in the Front as the Leader of the File and the cause of all those 18. Enormities which follow 't is the Root from whence these Branches spring and the very Fountain from whence those bitter Streames do issue This is that pregnant prolificall Mother of those Monsters which follow First men shall be Lovers of themselves and then they will be Covetous Proud Blasphemers of God and disobedient to man Instead of Christian love which takes care for the good of others men will only consider and intend themselves they will seek their own Profit Pleasure Ease they will admire themselves and all their own Opinions they Deify themselves and Vilify others Thus all men comparatively seek their own Phil. 2.20 contrary to that Apostolical precept 1 Cor. 10.24 Let no man seek his own but every man anothers Wealth Most men enquire after nothing else but Who will shew us any good i. e. Goods and Riches Psalm 4.6 referring all to themselves with the King of Babylon Dan. 4.30 blessing and approving of others in tâ—at way Psal. 49.18 This is made one speciall Mark of a wicked man Psal. 36.2 he flatters himself in his owne Eyes i. e. he hath a good Opinion of himself though he be never so nought the Pharisees were so stuft with Self-love that they thought themselves righteous Luke 5.32 when they were most unrighteous Thus Simon Magus was a great man in his own conceit when indeed he was a Sorcerer a very limb of the devill Acts 8.9 10. So Paul before his Conversion was alive Rom. 7.9 he thought himself in a good Condition being full of Presumption and Self-confidence So the Church of Laodicea had too good a conceit of her self in her own conceit she was spiriâ—ually rich in Knowledge Faith Obedience but Christ tells her she was indeed blind and naked wretched and miserable Rev. 3.17 and this is the Sin not of one or two but of every man by Nature he is apt to think himself something when indeed he 's nothing and so deceives himselfe Gal. 6.3 as a good man in a desertion may think he hath no Grace when indeed he hath it so a natural man in his presumption may think he 's full of Grace when he hath none at all Iames 1.22 So Prov 13.7 some make themselves rich when they have nothing of the two extreames it s far better and safer to under-value than to over-value our selves So did Agur Prov. 30.2 I am not a man Paul in his own apprehension was the chief of Sinners and least of Saints This is not so dangerous nor so common for where one thinks too ill of himself there 's ten thousand thinks too well of themselves like those Levites that really thought themselves true Priests till the Records were searched and they not being found there were discarded and put from the Priesthood Ezra 2.62 This is the Root of much sin and misery Iste mali fons est tam sum Miser ut miser ipse Cum sim me miserum non tamen Esse sciam Quest. But some may demand is all Self-love unlawfull are not we commanded to love our Neighbour as our selves and is not the Proverb Quisque sibi proximus Charity begins at home and every man is next Neighbour to himself Answ. We must distinguish of Self Love it is three-fold 1. Ordinate 2. Religious 3. Inordinate 1 There is an Ordinate honest and natural Self springing from an instinct in nature whereby a man loves himself and seeks the preservation of his life this is commanded Eph. 5.28 29. Men must love their own bodies for no man in his right wits ever yet hated his own flesh but nourisheth and cherisheth it Thus a man may love himself as Gods creature for God hath planted in all men the Love of themselves which in subordination to God and the common good is warrantable so that Love of a mans â—elf is one thing and Self-love is another in the one love guides the man to make him love whom he ought and as he ought in the other the man swayeth his love to make it serviceable to himself and to love as he pleaseth so that the Scripture doth not simply condemn Self-love which is planted so deeply in our natures by the God of Nature but sinfull and inordinate Self-love 2. There is a Pious and Religious Self-love considered in relation to God and the common good thus a man may love himself as an Instrument of Gods glory and as a servant for the good of others else our Saviour would never set our love to our selves before us as a Pattern of our love to our Neighbours Now upon these grounds and in relation to these ends we may not only love our selves but seek our selves too This love spreads and dilates it self for God and the good of others The more noble and excellent things the more communicative and diffusive they are of themselves the Sun is herein a more noble thing then a Torch and a Fountaine then a ditch Christ emptied himselfe of his Glory not for his owne but for our benefit Phil. 23.6 it will make us part with our own right for Peace Genesis 13.8 9. 1 Cor. 6.7 it will make us condescend to those of the lower sort Rom. 12.16 not seeking our own profit but the profit of many 1 Cor. 10.33 yea and though they be Free yet Love will make them Servants to all 1 Cor. 9.19 On the contrary self-Self-love contracts the soul and hath an eye still at Selfe in all its undertakings 'T is the very Hedg-hog of conversation that rolls and lapâ— it self within its own soft down and turnes out brisles to all the World besides much like the fat Monk who when the Abbies were going
in nothing be carefull viz. with a care of â—iffidence though we may with a care oâ— diligence But what would you have us do Why Pray saith the Apostle that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Catholicon an Universall remedy for any malady Iames 5.13 1 Kings 8.31.33.35.37 Psalm 107.13.19.28 it hath virtutem pacativam a settling and composing virtue 〈◊〉 quiets and stills the distempers of the soule as sleep composeth the distempers of the body it guardes our hearts and keeps us as safe as in a Garrison Hence Luther called Prayer the Leeches of his cares When Hannah was in distresse she goes to prayer and then was no more sad 1 Samuel 2.18 Pray saith Christ And your joy shall bee full Iohn 16.24 4. Get interest in God and assurance of his favour and thou hast all He that serves God all the creatures delight to serve him He is too covetous whom God cannot content He that hath the Sunne needs not complaine for want of the Starres He that hath tasted the sweetnesse of better things will easily contemne these low things Let us therefore turne our Covetousnesse the right way and if we will covet let it be the best things 1 Cor 12.31 and 14.1 Let it be the chief of our care first to get Grace and then Riches will follow Matth. 6.33 Prov. 22.4 Psal. 112.1.3 To this end â—et us compare Grace and Riches together 1. These temporall Riches are but drosse and dogges-meat reprobates for the most part have most of them they are common blessings But Grace is a choyce blessing and peculiar onely to the people of God 2. Riches are Transitory they may be lost or spent the more a man spends the lesse he hath but Grace is true Treasure durable Riches that better part which cannot be lost Matth. 6.19 20. Luke 10.42 This increaseth by spending Matth. 13.12 To him that hath shall be given i. e. he that shewes his Grace by Practising of it shall have more 3. Riches hinder many from Heaven few rich men shall be saved 1 Cor. 1.26 some but not many Corpulent birds seldom fly high These many things cumber them and this thick clay clogges and defiles them Luke 10.41 Hab. 2.6 But Grace is the Path-way to Peace and Glory 4. Riches breed discontent the more men have the more unquiet they be they are still unsatisfied Eccles. 5.10 But Piety breeds contentment and therefore 't is called Great gaine 1 Timothy 6.6 Godlinesse in the Power and Life of it is Gain 't is no aiery notional empty thing but 't is that which brings Reall profit to them that have it Now gain is Argumentum cogens 't is an argument that takes with all men why get godlinesse and you get gain 2. 'T is great gain there 's none like it hence it 's said to be profitable not for some things but for all things having the promises of the blessings of this life and that which is to come 3. 'T is great gain in respect of the Effect which it produceth viz. contentment When the soule is once acquainted with God a very little of these outward things will content us Psal. 16.5 6. and 23. 1 Philip. 3.8 This is the rare priviledge of Godlinesse that it can make us Rich without Riches as we see in the Church of Smyrna Revel 2.9 I know thy poverty but thou art Rich. Though she were poor in goods yet she was rich in Grace rich in contentment rich in Capite in Christ her head in whom all is Hers Rich in Bills and Bonds i. e. in the promises and Rich in Reversion having Title to Heaven and Happinesse 5. Exercise your selves daily in Acts of Love to your Neighbour and pitty to the poore this will losen your hearts from the World for as when money increaseth our love to it increaseth Crescit amor nummi quantum c. So by accustoming our selves to give our love to money is lessened as our money is lessened Many Acts beget an Habit and habits become strong and delightfull 6. Get contentment with your present condition what ever it be when the Apostle had disswaded men from Covetousness Heb. 13 5. Let your cenversation be without Covetousnesse let not onely an Action or two for one Action doth not denominate but let your whole conversation the series and course of your life all your Buying Selling Trading trafficking must shew that you are free from Covetousness But what means must wee use against this sinne Be content with present things Doe not carke nor care for hereafter but rest quiet and content with the present estate and condition of life which God hath allotted thee Be it little or be it much high or low a doing or Suffering condition be it sickness or health plenty or poverty still know that the present condition which God allottes thee is alwayes the best for thee because 't is that condition which the onely and infinitely wise God hath assigned to thee he knowes what 's best and fittest for us The little childe would have a piece as bigge as the Plow-man but the wise Parent knowes he would but spoyle it if he had it God knowes our strength our Parts and abilities and therefore that condition which he sets us in is ever the best for us Hence He commands us Having food and raiment to be content 1 Tim. 6.8 Having food not dainties and raiment not ornaments if we have things necessary for us and ours though we have not abundance we must rest quiet and contented A shooe too bigge for our foot overthrowes us Nature is content with little and Grace with less Bread and Water with the Gospell said Master Greenham is good cheere The Lord checkes Baruc for seeking great things for himselfe especially in troublous and calamitous times Ierem 45.5 Hence 't is that the holiest men have ever been the most contented men and if there be any Heaven upon earth it is contentment and inward Peace 'T is a flower which growes not in Natures garden it cannot reach it it is a Supernaturall lesson taught us by the Spirit of Grace and he 's a good proficient in the Schoole of Christ who hath learned it Paul had it Phil. 4.11 12 I have learn't to be abased and to abound Two hard Lessons 1. To know how to want Food Health Wealth Liberty to be stript of all earthly comforts and yet to sit down quiet and content is a high and a hard Lesson 2. Sometimes the Lord gives abundance to his people as he did to Abraham David Solomon Iob Iehosaphat c. and then to know how to abound is harder then to know how to want yet the Apostle was so exact a Schollar in the Schoole of Christ that he had learn't his Lesson both wayes both backward and forward he could abound and he could want Benjamin was called Ithar jad because he could use both hands and they were a notable Tribe but to know how
exceeding Haughty Vaine Light Loose Hypocriticall and Rebellious to Parents it may be whilest they be rich and can give them something they will shew some externall Reverence and Obedience out of Self-respects that they may get something from them but let those Parents become Poor Old Sick or a little burdensome to them then oh what Bitter Saucy Reproachfull words what harsh Vexatious and Uncivill carriage do they expresse towards them as if they were some base Peasants rather then their naturall Parents The Storks of Heaven shall rise in Judgement against the rebellious children of this age for such is their naturall affection to their dams that they feed them when they are old and 't is but reason that as our Parents have nursed and nourished us so we should do the like for them if need require this is called a requiting of their love and is very pleasing in the sight of God 1 Tim. 5.4 We must not only love them and reverence them externally and internally but we must shew our love by succouring and supporting them in all their necessities and so far as we are able we must answer their tender cost and care to us by doing good to them again So did Ioseph Gen. 47.12 and Christ commends the care of his Mother to Iohn 19.26 27. so Ruth 2.18 1 Sam. 22 3 4. consider the heavie curses which God denounceth against such as contemn their Parents God will suddenly cut them off they shall not live out half their dayes Deut. 27.16 Prov. 20.20 As God prolongs the life of the Obedient Ephes 6 3. So he hath threatned shamefull death to the disobedient Prov. 30.17 the Ravens shall pick out their eyes i. e. they shall be put to an untimely death and hanging on a tree they shall be meat for Ravens and the fowles of the aire So Deut. 21.18 19 21 22. Lev. 20.9 Mark 7.10 2. As thou hast been ungratefull to thy Parents so thy children shall be ungratefull to thee As men mete to others especially their Parents so God raiseth up some usually to mete to them again A scoffing Ham is punisht with a profane Canaan and both of them are punisht in the cursed Canaanites that descended from them and proved Imitatours of their Fathers wickednesse Gen. 9.25 This was one of those sins which caused the day of Ierusalems sorrow to draw near Ezek. 22.7 I wish it be not a fore-run-runner of some judgement to this Nation 2. Magistrates are the politicall fathers of our country Gen. 45.8 Iudg. 5.7 1 Sam. 24.11 Lam. 3.3 God commands us to honour them yet how do those filthy Dreamers as S. Iude 8. stiles them despise dominions and speakevill of dignities as if God had given them a command to dishonour and abuse them We have those that shew not so much as externall Revererence to them How unlike are these to the Saints of old Mephibosheth falls on his face before David 2 Sam. 9.6 and Nathan bowes himselfe before him 1 Kings 1.23 Object Many of our Magistrates are carnall wicked men Answ. Admit they are so yet they are Magistrates still and are deputed by God to that office having power and authorite from him and in this respect though they be never so vile and wicked yet we are to give them all due Reverence and respect both internall and externall Saul was a wicked man a persecuter of holy David and Ionathan yet David respects him as the Lords anointed still 1 Sam. 24.6 The sonnes of Heth were Heathens yet Abraham bowed himselfe unto them Gen. 23.7 Esau is expressely called a profane man Heb. 12.16 yet Iacob calls him my Lord Esau and bowed seven times before him Gen. 33.3 Festus was none of the best yet Paul gives him his Titles of honour Acts 26.25 Most noble Festus and if we must pray for Nero's and Tyrants and all in authority which is the great work 1 Tim. 2.2 then surely we may bow in a civil way unto them uncover our heads and give them respective language How then can those Monsters rather then men boast of their sanctity when they have not common civâ—â—ity or say they love God when they slight his Vice-gerents and Substitutes 3. Ministers of Christ are spirituall fathers they are Instruments of our Conversion and Regeneration 1 Cor. 4.14 15. Elisha calls Elijah his Father 2 Kings 2.12 and 6.21 and 13 14. Iudg. 18.19 1 Tim. 1.2 Titus 1.3 now when was there ever more contempt cast upon the Ministers of Christ solely because they are his messengers and that by a company of proud censorious Sectaries and Seducers unsetlted turbulent arrogant spirits raging waves of the Sea foaming out their own shame Iude 13. Calling us Witches Devills Serpents Antichrists c. They forget that Ministers are by Office Elders and the Apostle would have such to be used with more reverence and respect then ordinary men 1 Tim. 5.1 But such railing is the Livery we must expect from this ungratefull world Thus did they revile the Prophets Apostles yea and Christ himself he was called a mad-man a wine bibber a devill And if they have called the Master of the House Beelzebub what may the servant expect Matth. 10.25 Thus they called Cyprian Coprian Athanasius Sathanasius Calvin Cain and Forell Devill no sooner is a man a faithfull Minister of Christ but he is half a Martyr But let such Raylers know that they carry about them the black marks of unregenerate men and such as never tasted the Power and comfort of our Ministery yea and except God give them Repentance of Reprobation 4. Masters of Families are called Fathers Thus Naamans servant calls him My Father 2 Kings 5.23 How do these also complain of the abuses of their servants The heeles are now where the head should be Every Iack looks now upon himself as a Fellow-creature with his Master and some think themselves Superiour especially if the Master be a carnall man and themselves have a little smattering in Religion then they think they may leave their callings and run from the shop into the Pulpit contrary to that 1 Cor. 7.20 let every man abide in his owne calling 'T is true as a Master is a wicked man and commands wicked things as to profane the Sabbath lye cozen c. he may not be obeyed 't is no dishonour to earthly Masters to see their Heavenly Master preferred before them Thus we may not be the servants of men 1 Cor. 7.23 To obey their wicked commands he speaks in respect of conscience and in regard of the inward man He forbids not bodily service to men for a wicked Master though he be never so vile yet commanding such things as a Master may command by vertue of his place is to be obeyed as appeares 1 Tim. 6.1 2. he speaks of servants that had Infidels to their Masters he would have them so to carry themselves towards such Masters as accounting them worthy of all honour
when renewed is the most noble sublime and choycest part of man not only her Tongue or Hand but her soul yea her spirit shall praise him Luke 1.46 47. The Spirit is more then the Soul Hence some by soul would have the Inferiour part of the soul to be meant as the sensitive powers common to us with bruits which respects naturall things And by Spirit the Superiour faculty of the Soul the Rationall part especially when enlightened and renewed by the Spirit of God which respects divine and spirituall things So the Apostle distinguisheth between soul and spirit 1 Thes 5.23 2. Zealously and Transcendently with the highest intention of affection As God is the most High so our Praise must be answerable We must extoll and exalt his Name Isay 25.1 as the Angels in heaven do though not in Equality yet in Conformity and Similitude Hence the Saints call up all the Powers of their soules to this work and make new songs of praise Exod. 15. Psal. 69.30 See how Deborah rowseth up and quickens her self that she might the better quicken others Iudg. 5.12 The reiteration of the words do shew her earnest affection to the work 3. Speedily without delay so soon as ever we recive a mercie we should presently give Thanks So did Deborah Iudg. 5.1 the same day that she received a victory the very same day she sings praise We may begin too late we cannot begin too soon As God loads us daily with mercies so we should daily praise him Psal. 68.19 20. 4. Voluntarily freely chearfully all Gods people are Voluntiers Psal. 110.3 it 's no service that is not Voluntary compulsive Praise is no Praise 'T is for beasts to be driven against their wills aguntur non agunt As in alms God loves a chearfull giver so in this Spiritual alms God would have our praises flow as water from a spring freely not as fire from a flint with much hammering and striking 5. Beleevingly and in faith As our Prayers so our Praises must be put up in the Name of Christ he must sweeten our odours with his incense Revel 8.3 he is that golden Altar which sanctifieth all our services Colos. 3.17 Ephes. 5.20 givnig Thanks unto God alwayes 1. Habitually and dispositively our hearts should be kept in such an holy frame that on all occasions we should be ready to praise God 2. For all things that God shall send on us or ours for prosperity and adversity for sicknesse and health for poverty and plenty what ever God doth with us we must Thank him 3. In the Name of Christ these calves of our lips must be offered on this Altar Hos. 14.2 6. Humbly none can give Thanks Rightly but he that gives Thanks Reverently Heb. 12.28 our very rejoycing must be mixt with trembling Psal. 2.10 make a man first Humble and he 'l soon be Thankfull as we see in Iacob Gen. 32.10 and the Prodigall Luke 15.19 he counts it an honour to be Gods hired servant Such a one looks upon all as mercy no merit Hence when the Lord would make men truly Thankfull he sets before them their misery Ezek. 16. and commands the people of Israel to keep the feast of Booths in remembrance of their misery in Egypt Nehem. 8.17 and to remember that their Father Iacob was a poor perishing Syrian Deut. 26.5 they must acknowledge the meanness of their Originall that they might the better magnify Gods goodness and free Grace in raising them 7. Holily from a pure heart Praise is unseâ—mly in the mouth of sinners Their sacrifices are an abomination to God 'T is in Sion and not in Babylon that praise waits for him Psal. 65.1 'T is only Saints that are called to this work Psal. 33.1 and 145.10 they have speciall mercies as Justification Sanctification Salvation c. and therefore it much concerns them to be Thankfull 8. Considerately We must weigh and ponder all circumstances as spices pounded smell more sweetly Hence David descends to particulars Psal. 136. per totum 1. Consider the freeness of Gods mercy when thou wast dead in Trespasses and sins and hadst no eye to pity thee nor loveliness in thee yet then God spread his skirt of love over thee and said Live 2. Consider the fulness of Gods mercies They are for number numberless Psal. 139.17 18. Mercies to soul to body in estate in the Church and in the Common-wealth c. Meditation on these things will be like oyle to the Lamp it will inflame and inlarge our hearts it will sweeten mercies to us Psal. 104.33 34. and strengthen us in Gods way Neh. 8.10 Since this duty is so highly pleasing unto God be much in it The repetition of the Act will intend the Habit and therefore be practising it on all occasions Hast children give Thanks for them Gen. 29.35 Hast victory over thy enemies give Thanks for that 2 Sam. 22.1 Hast good success give Thanks for that Gen. 34.48 He that would see more for Thanksgiving may peruse Mr. Sam. Wards Serm. on 1 Thes. 5.18 and Mr. Bridge on the same Text. Mr. Ieanes Thanksgiving Serm. for Taunton D. Holseworth on Hos. 14.2 Mr. Gataker on Gen. 32 10. Church his Treasury p. 318. D. Spurstow on the Promises chap. 20. 8. Vnholy Fitly hath the Apostle yoaked these two together Unthankfull Unholy seeing every act of Unholinesse hath much Unthankfulnesse in it every sinne we commit against God is a Transgression not onely of the Law of Holinesse but also of the Law of love and kindnesse there is much ingratitude in sin An unholy man is a profane man one that slights God and his wayes one that savours not spirituall things but is wholly addicted to the world and its pleasures preferring these Earthly and Temporall things before Eternall Now this Unholiness and Profaneness is twofold 1. In Doctrinalls 2. In Practicalls 1. In Doctrinalls In the last dayes men shall publish unholy Doctrines and profane Principles Profane men will invent profane Tenets and profane fables which the Apostle commands us to shun 1 Tim. 4.7 6.20 what profane doctrines are publisht in our days who lists may see in Mr. Edwards his Gangreen 1. Part. p. 15. c. Edit 3. and London Ministers Testimony and Mr. Bartlets Balsom in fine 2. In the last dayes men will be profane in Practicalls No true piety will appear in their lives but they will be full of Pride Self-conceit Covetousness Hypocrisy Malice and all Unrighteousness They will violently rush into sin without any Fear of God or Reverence to man Hence the Apostle rangeth profane persons amongst the vilest sinners 1 Tim. 1.9 10. 3. Such as rend the bowels of their Mother that bare them these are impious and profane in S. Austins judgement 4. A prophane man most properly is one that lightly esteems the holy things of God one that slights God his Sabbaths Sacraments Servants Ministers and all Gods holy things In a word he is
one that preferres Earth before Heaven the World before the Word Gold before Godliness the body before the soule and the shadow before the substance These have their portion in this life and had rather part with their part in Paradise then their part in Paris like the profane Israelites that preferred the Garlick and Onyons of Egypt before celestiall Mannah and with the ungratefull Jewes preferre Barrabas before Christ upon this account Esau is stiled a Profane man Heb. 12.16 because he sold his Birth-right an heavenly priviledge for a meales meat for a trifle The Hogs and Dogges of the world make light esteem of the Holy things of God Mat. 7.6 we have too many such Esanits in our dayes But let such know that as they have prophaned Gods name by slighting him so he will set lightly by them and make them profane by exposing them to publick contempt and shame Matth. 2.8 9. and as they had no regard of his honour so he will have none of theirs Psal. 89.39 Isay 43.28 and 47.6 as they trampled Christ and the tenders of his grace under their feet Heb. 10.29 So they as vile and contemptible persons shall be trampled upon by others Such as despise God shall be despised 1 Sam. 2.30 So much the Notation of the word implyes Now for the coertion restraint and condemnation of such persons the Law was made 1 Tim. 1.9 10. they are lyable to the curse of God as profane Esau was Heb. 12.17 Oh then labour for Holinesse which is opposite to this prophanenesse They were set directly one against another Ezek. 44.23 as profanenesse debaseth a man so piety exalts a man and makes him shine like an Angell amongst men No life so Honourable Comfortable and Commendable as you may see in my Beauty of Holinesse chap. 8. VERSE 3. VVithout Naturall Affection IN the last dayes men shall be so vile that no bonds of Nature can bind them and no wonder for they that are blasphemers of God disobedient to Parents ingratefull to Benefactors must needs at last come to that height of inhumanity and brutishnesse as to be without Naturall Affection They shall not only be without Humane affection which is a love to men as they are men or Christian affection which is a love to good men because they are good but they shall be without Natural affection towards those to whom they are bound by the bond of consanguinity and affinity and by a speciall instinct of Nature to shew a tender love and respect unto These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those inate and tender affections which are planted in our Nature by the God of Nature towards those to whom we are conjoyned by the bond of Nature Such is that naturall affection which is between Parents and their children Husband and Wife Brother and Brother Kindred and Country a Governour and his Family There is no Nation so base and barbarous but there are some sparkles of this Naturall affection towards their own Yea the very bruit beasts we see are very tender over their young The very Lionesse the Beare the Tygre the Eagle the Hen yea the Bitch will rise up in judgement against those unnaturall Parents that provide not for their own Men love their Riches they love their Houses they love their Horses ye their Dogs but not with that naturall affection as they love their children And though some may be so unnaturall as to bloâ— out this natural affection Isay 49.15 and Saul to his sonne Ionathan and to David his Son-in-Law 1 Sam. 19.14 15. and 20.33 and the Gentiles Rom. 1.30 yet see how tenderly David is affected even to a Rebellious Absolom 1 Sam. 18.33 and Paul to his Country-men and Kins-men Rom. 9.3 and Iacob to Ioseph Gen. 37.55 and to Benjamin Gen. 42.38 and 44.22.29 30. Now is not this unnaturall sin the sin of our Age Was there ever more want of Naturall affection in Parents to children and children to Parents 'T is true many exceed in their love and are apt to dote upon their children as David did on Absolom and are too fond of them But do not many offend in the Defect for want of natural affection How many Parents correct their children and servants without moderation or mercy How many children do rise up against their own Parents and betray them into the hands of persecutors Mat. 10. â—1 Luke 21.16 yea and Parents against their children How many speak against their own Mothers sons Psal. 50.20 the Brother supplants his Brother and the Neighbour his Neighbour Ier. 9.4 The wife of the bosome like Eve labours to draw the Husband from God and a mans enemies are those of his own house Micah 7.5 6. 'T was the glory of the Primitive times that they were so loving and unanimous that their enemies could say Ecce quà m se mutuò diligunt Behold how these Christians love one another but now we may say Ecce quà m se mutuò dilacerent Behold how they torture and teare one another in words and deedes How many kill the fruits of their wombs others never provide for their Families but spend that on themselves at an Ale-house in a day which would maintaine their Families a weeke Unnaturall bruites nay worse then the beastes that perish for even the Sea-monsters suckle and support their young Lam. 4.3 such are worse then Heathens let men professe the faith in words yet if in their deeds they deny it and be not carefull in a prudentiall providentiall way to provide for their owne they are worse then Infidels in this respect for they by the light of Nature know that 't is their duty to provide for their own and though they be barbarous yet are they not so barbarouâ— as to cast off naturall affection to them 1 Tim. 5.8 God will surely visit for such sins Amos 1.9 Obad. 10.11 12 13 14. Lastly whereas there is planted in us a naturall affection to the Land of our Nativity insomuch that Heathens have been prodigall of their lives for the good of their Country yet how many are there amongst us that by destructive courses seek the ruine of their Mother that bare them and the land that nurst them True we must love our Parents love our children love our friends and neighbours but the publick good must be preferred before them all This then informs us of their folly who plead for a Stoicall Apostacy commending the want of naturall affections as a point of perfection which the Lord condemnes as a great imperfection accounting that for a Vertue which the Apostle reckons for a great Vice So that to banish them out of man is to banish man out of man and to make him a stock rather then a Stoick The Affections are not sinfull per se and in themselves but only by Accident when they are misplaced and set upon wrong objects or not kept to their just proportion so that they neither exceed nor come
short of their measure So that the Affections of Love Fear Desire Joy c. simply considered in themselves are good 1. Adam had them in the state of Innocency when he was free from sinne 2. Christ himself had them his Reason excited directed moderated and represt them according to the Rule of perfect clear and undisturbed judgement He made use of them he rejoyced Luke 10.21 he wept Iohn 11.35 he was angry Mark 3.5 he feared Heb. 5.7 3. God commands us to love Mat. 22.37 to be angry Eph. 4.26 to feare Luke 12.5 to weep Ioel 2.12 and to be ashamed Ier. 3.3 'T is a great blessing that we have them what Stocks and Sots should we be without them they set the soul on work and make us active for God David prepared much for the house of the Lord how so because he set his affections on the house of his God 1 Chron. 29.3 They are as wind to the Sails as wings to the Bird and as feet to the Body Pes meus affectus meus eò feror quocunque feror Neither doth Grace extirpate but Regulate them Grace doth not root out Nature it onely takes away our drosse and turnes our brass into gold it removes the scumme and takes away the exorbitancy of our Affections Be angry but sin not hold good in all the Affections Love the Creature but sin not sorrow under affliction but sin not c. we are as a dead Sea without them and as the raging Sea if they exceed their bounds As Bias said of the Tongue that it was the best and the worst part of the Sacrifice so may we say of the Affections they are the best servants but the worst Masters which our Natures can have Like the windes which being moderate carry the ship but drown it being tempestuous And we find it experimentally true that things most usefull and excellent in their regularity are most dangerous in their abuse Let us therefore beseech the Lord by his Spirit to set and keep our Affections in tune and then so many Affections so many Graces Our love will be turned into a love of God Our Joy into a delight in the best things Our sorrow into sorrow for sin and our fear into a fear of offending God And therefore in all your excesses and Defects in this kind look up unto God for help 't is he only that can command the raging Seas to be still and they shall be still See more D. Reynolds on the Passions and Mr. Fenner on the Affections M. Herles Policy l. 2. c. 6. 10. Truce-breakers The words seem to be a Gradation q. d. The last dayes will be very perilous for men will be irreligious towards God rebellious to Parents ingratefull to Befactours and at last perfidious so that it will be to no purpose to make any Compacts or Covenants with them being once provoked they become unappeasable irreconcileable violating the Lawes of Peace and Friendship to advance their own designes and interests If we take the word both wayes the Character will suit with our times 1. In the last dayes men will be implacable irreconcileable So the Apostle useth the word Rom. 1.32 being once offended they are hardly ever reconciled their malice admits no Termes of Truce much lesse of hearty reconcilement like those Psal. 120.6 7. They may peradventure out of policy say they will forgive I but they will never forget but Esau-like they onely respite their malice till a sit opportunity of revenge appear Gen. 27.41 These are unlike to God who is ready to forgive and upon Reall Humiliation easily appeased 2. It argues a gracelesse frame of spirit for as the experience of Gods love in pardoning inclines us to an easie forgetfulnesse of wrongs so doth the continued prosecution of a revengefull purpose argue sufficiently our little or no feeling of Gods pardoning mercy 2 The word signifies not only Truce-breakers i. e. such as break those Covenants which are made for cessation of Armes which we call Truces This exposition is too straite for in the last times men shall attain to such a height of sin that they shall not onely be Truce-breakers but Covenant-breakers In the last dayes men shall be so irreconcileable to the wayes of God that they will not once bind themselves by Covenant to them or if for self-ends they shall swallow up such a Covenant yet they will be perfidious and never keep it They 'l make no more of a Covenant then a Monky doth of his Collar which he can slip off and on at his pleasure In the last dayes men will not onely be Sermon-proof and Judgement-proof but Covenant-proof no bonds so strong so sacred but they can as easily break them as Sampson did the bonds of the Philistines 'T is not Personal Sacramental or National Vowes that can keep the men of the last times within the Circle of obedience and therefore this also know that in the last days perilous times shall come for men shall be Covenant-breakers both with Gad and man That this is Englands sin I wish it were not too apparent to our great reproach in the world This sin is written with the Claw of an Adamant in a Table of remembrance before God and man to all posterity Have we not lifted up our hands to the most high and vowed a Reformation but behold a Deformation We vowed an extirpation and rooting up of Heresy and false doctrine yet many act as if they had taken a Covenant for their propagation We vowed the setting up of Discipline and Government in the Church of God yet it were to be wisht that some which have taken this Covenant did not oppose it We have vowed Uniformity and behold a Multiformity I hope there is none that thinks the Substance of this Covenant to be out of date the matter of it is such that we are bound all the dayes of our lives zealously to observe it I suppose every good man thinks himselfe bound to preserve the Purity of Religion to extirpate Heresy and profanenesse in his place and calling not onely till our enemies were subdued but these are duties to be practised all our dayes A well-grounded Covenant and such was this is a sure firm and irrevocable Act 't is Aeternitati sacrum saith a Reverend Divine to endure for ever Hence the Parliament ordered that it should be taken by all men above 18. years of age in the three Nations and that it should be printed in a fair Letter and hung up in a Table in the Church for a perpetuall Memoriall See more in Mr. Gelaspy's Miscelanies chap. 16. p. 201 202 c. and Mr. Rutherford against Pretended Liberty of Conscience chap. 22. Now for men to violate and vilify such an Oath as this which for Matter Persons and other Circumstances the like hath not been in any Age or Oath we read of in Sacred or Humane stories is an high provocation and shall not escape
distress so oft plead the Covenant to move the Lord to pity them Exod. 32.13 have respect unto the Covenant Psal. 74.20 21. Now that we may Covenant Rightly We mst do it 1. Judiciously 2. Sincerely 3. Unanimously 4. Affectionately with Feare Love Joy 1. Judiciously in judgement and Understanding what we do Nehem. 10.28 Ier. 4.2 such weighty matters must not be undertaken rashly rudely or unadvisedly but with serious grave and mature deliberation 2. Sincerely with all plainness and simplicity of spirit without doubling or dissembling 2 Chron. 15 12. Ier. 4.2 Thou shalt swear in truth i. e. Sincerely without equivocation mentall reservations or any base and sinister Ends as to save your land from sequestration to get in favour with some great ones or to get an office c. for such kind of swearing the land mournes if we will swear it must be in Righteousness Ier. 4.2 i. e. Just and Righteous things The subject or matter of a Covenant must be just and righteous things such as are agreeable to the Word of God and tend to his glory as to serve feare obey him Gen. 28.20 Take heed of putting what sense you please on the Covenant we may not take it with such limitations and qualifications as are against the Letter scope and drift of it Such may deceive men but God they cannot deceive We should therefore have a Jealousy over our selves and say as Iacob did in another case Gen. 27.12 My Father peradventure will feel me and I shall seem as a deceiver to him and I shall bring a Curse upon me and not a blessing If our hearts be not right with God they will never be faithfull and stedfast in his Covenant Psal. 78.37 Let your hearts chuse the things that please God and then you will take hold on his Covenant Isay 56.4 First give a bill of divorce to your Lusts say to them as to a menstruous clout Get you hence Isay 30.22 Hos. 14.8 Till our old Union with sin be broken God will not match with us no sober man will marry with a woman so long as her husband lives but when her husband is dead she 's free Rom. 7.2 3. 3. Unanimously God loves to see his people from the highest to the lowest to joyn themselves to him like one man Deut. 29.10 11 12. Zeph. 3.9 Ier. 50.5 Ezek. 37.17 2 Chron. 15.12 13.15 Nothing stronger then such Unity Si erimus inseparabiles erimus insuperabâ—les 4. Affectionately 1. With Fear we must come to this duty with Reverence and godly feare considering that vast disproportion which is between God and our selves We have not to do with men but with the Almighty and that in his Excellency and Greatnesse So that as an holy fear must be an ingredient in all our services Heb. 12.29 19. So especially we must bring it when we come to swear by his Name Deut. 6.13 2. With Love Get your Judgements convinced of the Excellency of a Covenant-condition and what a high priviledge 't is to have God for our God this will make us in love with the Covenant and Love is strong as death Cant. 8.6 7. There is nothing so ennobles us what ever the Esaus of the world say to the contrary as to be in Covenant with God 'T was a greater honour to Isaac to be in Covenant then to be the Seed-Royall and to have Princely issue Gen. 17.20 21. Esay may have Princely issue but my Covenant shall be in Isaac So Isay 43.4 This will make us remember our Covenants what we love we 'l never forget Psal. 119.16 if David love Gods Law he 'l never forget his word 'T is not the making but the minding and keeping of a Covenant which makes us happy and we cannot keep it unlesse we remember it One reason why the Iewd woman forsakes the guide of her youth is because she forgets the Covenant of her God Prov. 2.17 Hence God so oft commands that we forget not his Covenant Deut. 4.23 2 Chron. 16.15 and 29.18 The heart of man is exceeding prone to back-sliding now a Covenant is a bond that binds us to God happy those bonds which bind us to be holy It 's like a hedge to baâ— us from going astray It 's a good answer to a Tempter I have sworne and I will perform it How can I do such wickedness and break my Covenant with my God 3. With joy and chearfulness We must not come with dead hearts to such lively work As God loves a chearfull giver so a chearfull Covenanter is prized by him 2 Chron. 15.14 15. Iudah All Iudah Rejoyced in the Covenant which they had sincerely made with God to worship him onely in the purity of Religion See the good issue 1. The Lord was found of them 2. He gave them rest round about so that albeit they were encompassed with enemies yet none did hurt them and if it be matter of joy to come to the Ordinances Isay 30.29 2 Chron 29. ult and 30.13.21 32.26 Psal. 122.1 much more should we rejoyce in this extraordinary high service At marriages joy is seasonable this is the soules marriage day Hos. 2.19 20. I will betroth or marry thee unto me It 's thrice repeated for certainty 1. 'T is a spirituall Covenant or marriage and so far more excellent then carnall marriage 2. 'T is perpetuall not for a day but for ever when God loves once with a conjugall love he loves for ever 3. In righteousnesse and judgement he 'l cloath us with the wedding garment of Justification and Sanctification 4. Though we deserve no such favour yet of his own free-loving-kindness and mercy he will do it and is not this matter of exceeding joy 2. As for Covenants and compacts with men there were never greater complaints of falsenes and prodigiousness a man can scarce tell who to trust or where to find a faithfull man Righteousness is perisht from the earth and faithfulness from the sons of men A simple just plain-dealing man is a black swan if a man buy but a piece of land he scapes well if he be not made to buy it a second it may be a third time What lying cosening cheating in buying selling bargaining What falfe weights false wares false lights false measures in every place Men sell deceit to purchase Gods wrath 1 Cor. 6.9 and 1 Thessal 4.6 they take money not for wares but for cosenage such may boast of their profession and call themselves Saints but God accounts them worse then Scythians they are an abomination to him Deut. 25.13 14. Levit. 19.13 Some are first Table-men others second but both miscarry the one for his unrighteous Holinesse the other for his unholy righteousnesse Christ hath redeemed us that we might serve him not in Righteousnesse or Holinesse but in Righteousnesse and Holinesse Luke 1.75 such unrighteous men usually die beggers treasures gained by such wicked Practises profit not Prov. 10.2 3. Iob 20.15 Plain honesty is the
24. Greenhill on Ezekiel 16.49 D. Hammonds Practical Catechisme l. 3. Sect. 3. Boltons Directions for walking p. 195. Mr. Clerks Mirrour cap. 1.61 Edit 3. 2. As for Intemperance in Drinking it never abounded more It hath debased our Nobility stained our Gentry beggered the Yeomandry polluted the Nation and made the earth to groan under us so that it would as fain be deliver'd of us as a woman with child would of her birth what place what city what Town or Village what Market or meeting what feasts or faires that are not defiled with Drunkenness we may take up the Prophets complaint Isay 28.8 all places are full of vomiting and filthinesse vomiting is one of the beastly fruits of Drunkenness so that there is no place cleare We have Drunkards of all sorts and Sexes High and Low Rich and Poor Old and Young Men and Women Gentlemen and Beggars 1. The universality of a sin is a sad and sure fore-runner of judgement When sin growes Nationall it brings Nationall judgements as we see in Germany the floods of Drunkenness and Excess have brought upon them floods of calamity and War So that as the Lord said sometime to his people Ier. 7.12 Go to my place at Shiloh where I set my Name at the first and see what I have done to it for the wickednesse of my people So may he say to England Go to my place in Germany and see what I have done to them for their Drunkenness and riot and let their falls make you to fear When All the Old Word was given up to excess eating and drinking like beasts then came the flood Matth. 24.38 when All Sodom was given to uncleanness then came fire and consumed them When the people of Israel assemble themselves by Troops to harlots houses then God visits them with his judgements Ierem. 7.5 1. When great men are given to sin that hastens wrath They draw many away by their lewd Example like great Cedars when they fall many branches fall with them Hence the Lord forbids excess of wine to Rulers lest they should forget the Law and so pervert judgement Prov. 31.45 The houses of many Gentlemen that should have been Bethels houses of God are become Beth-avens houses of vanity and iniquity The old Proverb was As drunk as a beggar I wish we might not say as Drunk as a Gentleman an Esquire and Lord c. 2. Are there not some Ministers who by their places are bound to witness against this sin both in life and doctrine that say as those Isay 56. ult Come let us fill our selves with strong drink This made so many erronious Ministers especially in episcopall times Isay 28.7 The Priest and the Prophet have erred through wine This clouds the understanding darkens the mind robs men of Reason and turns them into beasts Hence the Lord forbad the Priest and Levite the use of wine and strong drink upon pain of death when they were to come into the congregation to execute their office Levit. 10.9 why so V. 10 11 that they may put a difference between the Holy and Profane and may be fit to publish all Gods Statutes to his people Hence the Apostle would not have Ministers to be wine-bibbers 1 Tim. 3.3.3 4 5. Titus 1.7 Drunken Ministers be they never so learned are but unsavory salt fitter for the Dung-hill then the Temple and if other Drunkards deserve double punishment in Aristotles judgement first for their Drunkennesse and then for the sin committed in their Drunkennesse what then do drunken Levites deserve But blessed be God we have lived to see that day wherein such Sots are cast out of the service of the Sanctuary 3. We have Drunkards of all Ages old and young many get such Habits of this sin when young that they cannot break them when they are old We have Drunkards of all Trades Drunken Shooe-makers Smiths Naylers c. Drunkards of all Sexes not only Drunken Hosts but Hostesses even women-Drunkards this sin is base and beastly in any but abominable in a woman such danger their chastity 'T is Modesty and Civility Chastity and Temperance that commend a woman Whom Bacchus baths and washeth Venus lightly warms and dries A drunken man I doubt is not honest but a drunken woman without doubt is naught We read but of one drunken woman in all the Scripture and she is called a whore a great whore the mother of harlots Rev. 1.1 2.5 6. 2. Another Aggravation of the Drunkenness of our Time is that it is committed against the greatest Light that ever was in the land Drunkenness is a work of darkness and if men will needs act it the night is the fittest time for such black work So 't was in the Apostles time 1 Thes. 5.7 Those that were drunk were drunk in the night So Acts 2.15 The modest miscreants of those times chusing the darkness and secrecy of the night to cover their filth will rise in judgement against those impudent Noon-day Drunken-Devills of our times who blush not to act their villany in the sight of the Sun and alter the course of nature turning day into night and night into day And if to act it in the light of the Sun be an aggravation oh what is it to act it against the light of the Gospel and that now in an Afflicting time when the Rod lyes upon the Nation for this sin among the rest To sin out of ignorance infirmity and inadvertency may excuse à tanto sed non a toto it may extenuate but it cannot totally excuse But he that sinned presumptuously i. e. wittingly and willfully purposely and proudly desperately and despitefully out of contempt of Gods Law was to be cut off by death so much the phrase imports not only a cutting off by excommunication but a cutting off by the sword of the Magistrate Exod. 31.14 Levit. 17.4 and 20.2 3 4 5. because he did thereby reproach the Lord and did as 't were say that God was not to be regarded nor his judgements worthy of fear Exod. 21.14 Numb 15.30.32 and because Magistrates many times are partiall and negligent in cutting off such presumptuous sinners therefore the Lord himself threatens and undertakes the doing of it Deut. 21.20 21. an obstinate glutton a Drunkard must die for it Quest. But how shall we know a Drunkard Answ. By his Affections Words and Actions 1. By his Affections when mens love and desire is set on strong drink so that they rise early to follow it It may be thou hast no money and so canst not be drunk I but if thy heart be set upon the sin thou art a Drunkard for God judgeth of us by our Affections and not by our Actions that we are which we resolve and desire to be whether it be good or evill Then a man lives in a sinne when he loves it though he do not or cannot act it 2. By a mans talk out of the abundance of
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
Sidon shall rise in judgement against Corazin and Bethsaida Sober Heathens and just-dealing Turks shall rise in judgement against intemperate and unrighteous Christians yea the Creatures as Origen conceives that have served their Creatour in their several stations shall rise in judgement against man that hath rebelled against his God Question But why hath God ordained Christ to be the Iudge Answer Because he is every way qualified for such a work 1. In respect of Knowledge Isay 11.2 He knowes all the Thoughts intentions words and workes of men Matthew 9.4 Iohn 2.24.25 and 21.17 2. In respect of Righteousnesse He is a just and a Righteous Judge Isay 11.3 45. See more on Verse 8. 3. In respect of Power man may kill the body but He can kill the soul Revelations 20. ult He is King of Kings and Lord of Lords 1 Timothy 6.15 Revelations 19.15 4. The judgement must be Visible and therefore it is meete the Judge should be so too The Father is Invisible but the Sonne in our Humane Nature is Visible and therefore God hath committed this judgement to the Sonne who is also called the Sonne of Man Matthew 19.28 and 25.34 Iohn 5.27 since God intendeth to deale with man after the manner of Men He condescendeth to let them have one that is Flesh of their Flesh to be the final Judge between him and them that he may be the more justified and they left without excuse 5. Seeing Christ abased himselfe in the State of Humiliation for his Fathers Glory and Mans Redemption therefore God hath raised him to a State of Exaltation that to him every knee should bow and hath given him a Name above every Name Philippians 2.7 to 12. This is Gods ordinary way to make the deepest Humiliation the way to the highest Elaltation Question Whom will Christ judge Answer All Rational Creatures 1. The Devils and evil Angels 1 Corinthians 6.3 Though they may disquiet thee now yet the time is at hand that thou shalt sit in judgement on them and condemne them for their Rebellion against God Thy obedience shall condemne the Devils disobedience that whereas thou a poore weake man dwelling in an house of Clay clogged and clouded with many tentations and infirmities yet diddest worship the Lord in the beauty of Holynesse when these Glorious incorporeal pure Spirits which had no Tempter yet refused to obey him These are kept in Chaines for the judgement of the great day Matthow 25.41 2 Peter 2.4 Iude 6. Revelations 20.10 then shall be opened before all the world the Time the Nature and the Manner of their first sinning against God and all the murders and villanies they have committed upon the souls of men This they know they believe and tremble at the thoughts of it 2. All men Good and bad Noble and ignoble Old and and young Great and small Learned and unlearned Dives must appeare as well as Lazarus Kings as well as Subjects Ecclestasticus 3.17 Matthew 25.32 Acts 10.42 and 24.15 Romans 14.10 12. 2 Corinthians 5.10 Iude 15. Revelations 2.7 and 20.12 13. Mens nets are made in that manner that little Fishes creep through and great ones breake through but Gods net taketh all and holdeth them too Atheists must not thinke to escape for ever though the Patience of God may wait and not presently inflict judgements though he forbeare yet hath he not forgot to doe Justice but will ere long set mens sinnes in Order before them Psalme 50.21 As sure as GOD hath Decreed thy Death so sure is the Decree of bringing thee to judgement Hebrewes 6.9 27. At this Grand Assizes all must appear in proper person here is no Answering by Proxey Proctours Substitutes or Atturnies but every man in person must give an account of himself to God 2. Here no Excuses will be taken no Appeales be heard in the Courts of men we may appeale Iacob appeales from Laban to the highest Tribunal Genesis 31.53 So did David 1 Kings 24.13 and Zachariah 2 Chronicles 24.22 Paul appeales from Festus to Caesar Acts 25.10 But Gods High Court of Justice knoweth no Superiour He is King of Kings Revelations 19.16 3. Here is no Repealing of the Sentence In this lif the Sentence may be Repealed and the judgement prevented by Repentance Ieremiah 18.7 8. to 11. but this is the last judgement and here men receive their finall doome 4. Other Judges a man may out-run but there is no escaping the hands of God He filleth Heaven and Earth where ever we flie we are still in his Territories Psal. 139.7 to 12. 5. Earths Judges may be corrupted by Briberie but Christ is the most righteous Judge and may as soone cease to Be as cease to be Just. The Earth is the Lords and the fulnesse thereof so that all the wealth in the world cannot bribe him Riches availe not in this day of wrath especially Iob 36.18 19. Prov. 11.4 6. Other Judges may judge of Externals but Christ knoweth the heart and judgeth accordingly Hebrewes 4.13 7. Other Judges may be deceived by the sleights and subtleties of men but this Judge Nec fallitur nec flectitur No Power nor Policy can work on him Proverbs 21.30 1. Since Christ is Judge of all men take heed of offending him Better displease all the world then displease him He can do more for us or against us then all the world besides He 's the best friend and the saddest foe if he be against you all the creatures are against you and if he be for you all are for you The men of Tyre and Sidon made their peace with Herod because their Country was nourished by the Kings Acts 12.20 We hold all in Capite Christ is Lord Paramount of Lands Life Liberty and all that we possesse and can take all from us when ever pleaseth him it will be our wisedom therefore who ever we fall out with all yet to keep in with him Make the Judge your friend agree with him whilst you are in the way Kisse the Sonne id est shew your Love Loyalty Subjection Faith Feare Obedience to him Psalm 2.12 Prize his Service preferre it be-before all the Crownes and Kingdomes of the World The greater the Prince the more Noble the Service Christ is Lord of Lords and King of Kings none like him and therefore no Service like his It is more Noble to be his Servant then to be King of all the World As it is more Honour to be a Princes Favourite then to be Shepheard of a Flocke of Sheepe His very service is Freedome and his Worke is wages Be not then offended at Christ now be not ashamed of him and his selfe-denying wayes here least he be ashamed of you at that great day Mark 8. ult But prize all that is his Love his Ordinances his Ministers his Saints his Doctrine his Discipline Make him yours now and he will be yours for ever When all created comforts forsake you he will never forsake you Our Fathers dye
Matthew 3.3 He proclaimed the coming of Christ into the World Thus Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Herald to publish the Gospel Be instant The Word signifieth to stand over it stand close to it or to stand much upon it To be instant in Preaching implies a standing to it with diligence and earnestnesse hence Tindal renders it Be fervent in Preaching We must rouse up our selves to the work we shall meet with many dangers difficulties discouragements we must expect many Temptations from within and from without us from profits pleasure ease so that if we be not Instant and Urgent in the work offering a kind of holy Violence to our selves we shall fail in the duty and though for the present we see no fruit of our labours yet must we not give over but be instant and unwearied in the work of the Lord and even compell men to come in to Christ Luke 14.33 In season out of season Q. D. Preach the Word on all occasions take all Opportunities be active in the duty he that will be a Bishop must be apt to teach 1 Timothy 3.3 1. We must Preach in season i. on the Lords Day that is the ordinary time set apart by God himself for this duety This season Christ and his Apostles usually observed Marke 6.1 Luke 4.16 Acts 2.46 and 13.14 and 20.7 2. There are times and seasons when the Word may be most acceptable and most profitable to the hearers as when Gods hand lies heavy upon a people and they are broken with some great affliction then is a time to speak a word in season then they will hear our words for they are sweet Psalm 141.6 2. Out of Season Not that the Word is ever out of season in it self for it is the Bread of Life all other meats have their times and seasons but Bread is the Staffe of Nature and is never out of season There is no season unseasonable for so seasonable for so necessary a duty in the Opinion of a Natural man and in the eye of carnal reason it seems sometimes to be out of season as when it is preached on the week day when Pastor and people have profits and pleasures and worldly imployments to draw them off Now a Sermon seems like snow in Harvest to such earthly souls it is out of season with them yet even these seasons which the world judgeth unseasonable must a Minister redeem for preaching Thus Christ himself did not onely preach on the Sabbath day but on the week dayes also Luke 8.1 and 19.47 We must not to favour our selves preach once a moneth or once a day but we must be diligent labourers in the Lords Vineyard if we expect our penny So that there is no contradiction in these commands both may and must be done by a faithful Minister who must Preach in season when God gives the opportunity and the people desire it Nehem. 8.1 Acts 13.42 and out of season when peoples hearts are so distracted with worldly cares that they have no desire after it Now if Ministers must preach the Word in season and out of season then People must hear the Word and be instant in season and out of season Preaching and Hearing are Relatives if there lye a Necessity on us to Preach by the same Rule there lieth a Necessity on you to hear you must redeem time from your worldly affairs to attend on this Ordinance not onely on the Lords day but even on the week day It will not repent you when you come into your Kingdome The comfort and peace which you will gain by a right attendance on this Ordinance will abundantly recompence all worldly losses you shall incur by it Let thy bodily affairs wait on thy Spiritual and the lesser give place to the greater we have a notable instance for this in the men of Bethshemesh who were busie at their Harvest till the Arke came and then for joy they lay by all and goe to offer Sacrifice 1 Sam. 6.13 14 15. Question But would you have us cast off our callings and doe nothing but follow Sermons Answer By no means for he that commands us to be swift to heare Iames 1.19 commands us also to be diligent in our callings yet whetting is no letting the oyling of the wheels doth not hinder the going of of the Clock An houre spent in hearing a Sermon is no hinderance to our particular calling We can spend two or three houres in Visiting our friends and think it no impediment to our Temporal imployments So that in Cities and Towns especially where people may meet conveniently in respect of cohabitation it will be their wisedome to improve these opportunities for their spiritual advantage as they did Acts 13.42 who desired the Apostles to preach in the space between that and the next Sabbath on the week day saith Diodat Reprove Rebuke Exhort Having spoken before of Preaching in General now he comes to the particular branches of it whereof the first is to reprove such as are erroneous in Judgement by Scripture demonstrations to confute and confound them and put them to silence Titus 1.9 2. Rebuke and chide such as are exorbitant in their manners and corrupt in their lives others may doe it ex Charitate Leviticus 19.17 Ministers ex Officio with all authority Titus 2.25 1 Timothy 5.20 Isay 58.1 Many call it Rayling when it is onely Rebuking by this means some may be reclaimed others restrained and the wicked left without excuse 3. Exhort such as run well to persevere Comfort the dejected quicken the slothful the words of the wise are as goads to rouse men out of their dulness Eccles. 12.11 people then must suffer the word of Exhortation to work on their Affections without quarrelling or fretting against it Hebrewes 13.22 q. d. Reprove all errours rebuke all sins and exhort to all Duties yet still with the spirit of Love and meeknesse that we may convert and not exasperate them so that the Apostle here repeateth and presseth again these Ministerial Dueties before mentioned 2 Tim. 3.16 With all Long-suffering Here is the manner how all these must be done viz. with a great deal of Patience and lenity least we become dispondent because we see not the present fruit and success of our rebukes and exhortations Our reproofes never work kindly unless people see that they come from a patient and a loving mind We must doe all in Love and in the spirit of meeknesse mourning for their folly and endeavouring their restauration We must doe nothing proudly superciliously or Tyrannically but do all with a Paternal affection without malice wrath bitternesse If a man have broke his bones or lost his sight we do not use to revile him or rage against him but we pitty him we pray for him we bemoan his condition A little Patience will not serve a Ministers turn who hath to doe with all sorts of persons he must get a
fare the better for them every day why is the heap of chaff kept from burning but because there 's some wheat mixt with it but if once the wheat were out the chaff should soon be set on fire When once the number of Gods Elect is accomplisht the world shall not stand a moment 'T is just with God to take them from us for our abusing them we cast dirt and God casts dust on them many great men are fallen of late in this our English Israel nigh an hundred godly Ministers are taken from us within the space of three years past many of them young and eminent for Piety so that we this day are weakned both in Church and State Ioseph is not and Simeon is not and Benjamin is not all these things are against us This is and should be a Lamentation to us Now since there is such aboundance of false fire and fein'd zeal in the world we had the more need to try our own Some are mislead by a blind zeal Rom. 20.2 Others by an indiscreet zeal Matth. 26.51 Luke 9.52 53 54. Iohn 8. ult Others by an hyrocritical zeal they pretend Religion but they intend their own inriching So Demetrius pretended the preservation of Religion when indeed he intended his own silver Trade Acts 19 24. 1. True zeal is known by the Rise and Original of it 1. If it be wrought in our hearts by the Spirit of God we are not born zealous for God his Truth and People but by nature are full of enmity to all these Acts 9.1 Phil. 36. Paul in his natural state persecutes the Church out of a blind zeal many mistake the fire of their own flints and the fire of Hell for this celestial fire But the Author of all true zeal and Heavenly fire is the holy Spirit of God which is oft called fire Acts 2.3 4. Matth. 3.11 because like fire it inlightens and heats our cold and frozen hearts Luke 24.32 A man that hath fire in his bosom will quickly be sensible of it Prov. 6.27 28. 2. T is operative like fire daily burning up our lusts purging out our dross and working out our scumme 'T is the true purgatory fire which all beleevers pass through Isay 4.4 2. It springs from knowledge as David first beleeved and then spake so the zealous man first knows Gods Will and then is zealous in the prosecution of it Blind zeal is rather fury and madness rashness and rudeness then zeal 'T is celeris cursus extra viam It 's like mettle in a blind Horse which carries the Rider into many dangers Like a Ship without a Pilot which runs it self on many Rocks and Sands Like wild-fire in a Fools hand or the Devil in the Demoniack which cast him sometimes into the fire and anon into the water The Jews had a zeal after Legal Rites and Ceremonies but 't was a blind zeal that But spoiled all Rom. 10.2 as without knowledg the mind is not good so neither is the man nor his zeal Prov. 19.2 as blind obedience is no obedience so blind zeal is not zeal Such is the zeal of Papists and Sectaries 3. It springs from a Love to Christ this constrains us to do and suffer for Christ. 2 Cor. 5.14 As Christ loved us and spent himself for us so the sense of this love being shed abroad in our hearts will make us to spend our selves for him This fire of Gods love to us will make us contemn all other fire 4. When it springs from a Love and Compassion to our Brethren when all our admonishions and reproofs come from a spirit of love and tenderness and are mixt with meekness and mourning this is true zeal Thus Samuel 1.16 tells Saul plainely and sharply of his sin yet mourns for his person Lot reproves the Sodomites for their wickedness yet calls them Brethren Gen. 19.7 Christ was angry at the sin yet mourned for the sinners Mark 3.5 So doth Paul 2 Cor. 12.22 Hot and moist is the best temper both in nature and grace When men rave and rage and are full of bitterness then Satan casts out Satan and they do more hurt then good These hate the sinner and not the sin when the good man is merciful to the sinner but cruel and unmerciful to the sin 2. True zeal is known by its End viz. Gods glory It can be content to decrease so Gods honor may increase Iohn 3.30 As true zeal comes from God so 't is for God and his glory and not for self The hypocrite may seem very zealous but 't is for his own ends like the Shecaâ—ites that would be cirumcised that they might get cattle Gen. 34.33 Iehu did an act that for the matter was good but his selfish Vain-glorious ends marred all and made it murder Hosea 1.4 3. By the properties and effects of it which are five 1. It increaseth by opposition Like Fountain-water 't is hottest in the coldest weather As water cast on lime by an Antiperistasis burnes more fiercely The more the wicked oppose Gods Law the more David loves it Psal. 119.126 If Michol mock David for dancing before the Ark he 'l resolve to be yet more vile 2 Sam. 6.22 True zeal over-looks and over-leaps all lets and impediments difficulties are but whet-stones to fortitude Heroick spirits know not what discouragements mean Many waters of opposition cannot quench this ardent love but intend it rather Cant. 8.6 7. As we see in Iacob Gen. 32.24 25 26. and the Woman of Canaan Tell Caleb there are Anakims and he 'l say le ts go up couragiously against them Numb 13.30 Tell Paul of bonds why he fears not death Hypocrites make a great shew till they meet with oppositions and then like snailes they pull in their horns 2. It will make us abound in duty if there be the fire of zeal within there will be a flame of a holy Conversation without love especially zealous love is bountiful it thinks it can never do enough for God he 's glad he hath any thing of worth to lose for him and resolves with the Martyr if he had as many lives to lose as he hath haires on his head and as much blood to venture as there is water in the Sea it should all go for Christ. They are ready to act to their power yea and beyond their power 2 Cor. 8.3 Zeal is a very high and intensive heat of all the affections it makes us burn in our love to God in our desires after him our joy in him our fear to offend him our indignation against all that speak or do any thing against him or his Psal. 139.21 Ier. 13.9 10. 'T is not so much any one Affection as the intensive Degree of all when they are all improved to the utmost for the furtherance of Gods glory and the good of his People A zealous man is a man of mettle and spirit he 's all life and activity 'T
it we may as the Traveller doth his Staffe but love it inordinately we may not unlesse we will renounce the Love of God 1 Iohn 2.15 Our love cannot stand in intense degrees to two such contrary Masters 3. Evil company is a great extinguisher of this Holy Fire scarce any thing more Hence zealous David commands evil company to depart Psalm 119.115 We must therefore be very choyce of our company for it hath great operation upon us either to good or evil As iron sharpens iron and one edged tool helps to sharpen another so God hath ordained the society of men to quicken men Conference and communication of experiences hath incredible profit in all Sciences Hence the Saints that lived in dead times did by conference excite and quicken each other in the wayes of God Mal. 3.16 17 4. Formality in Religion is a great enemy to zeal When men rest in a bare performance of duties without any power of godlyness this is the bane of Religion when ever we come to duties we should stir up the graces of Gods Spirit in us 2 Timothy 1.7 If fire be not blown and stirred up it will decay and goe out We must also dayly be adding fuel to it for where there is no fuel the fire goeth out Proverbs 26.20 Pray much men of much Prayer have been men of much zeal as we see in David Daniel Paul Bradford Frequent the Preaching of the Word Accede ad hunc ignem there is a hidden Vertue in this Ordinance to kindle this fire in our breasts which maketh the Devil so busie in drawing men to separation for he well knowes by long experience that if he can but get men out of Gods way they will soon decay in grace the body may assoon live without food as the soul can live without this bread of Life If any would see more let him peruse D. Corn. Burgess Treatise of Zeal Master Henry Hall's Sermon on Matthew 11.12 and Master Loves 4. Sermon on Matthew 11.12 Master Fenner on the Affections Sermon the ninth tenth eleventh Hildersham on Iohn 4.32 Lect. 56. Doctor Sibbs Beams of Light Sermon on Matthew 11.12 Master Ash his Sermon of Zeal 5. Observe Ministers must take all occasions to preach the Word They must preach on the Lords Day and on the week day in publick and private at home and abroad In prosperity and adversity In War and Peace In Prisons and Palaces We must not be Strawberry-Preachers as Bishop Latimer calleth them which come but once a year and are quickly gone again Not long since the Church was troubled with Canon-Preachers who preached according to the Canon once a moneth or once a day insteed of these we have State-Preachers who preach such stuffe for quality as may please the State and so much for quantity as will bring in their Angmentations no Catechizing of the flock no preaching on the week day unless Angels or Nobles call them No baptizing of Infants no fitting of the flocke for the Lords Supper but all lies at random and in confusion surely such Halving-Preachers should have half-pay Doth not he that commands us to Preach command us to Baptize also and to dispense the Lords Supper often Surely this is either not Scripture or els some of us do not doe our duty Let us therefore either do our duty or else cast off our Ministery and give place to such as will As the woman said to the King either do me justice and act as a King or else put off the Title so either let us do the whole work of our Ministery or put off the Name For nomen inane crimen immane Let us preach in season and out of season so did our Saviour he took all occasions to preach sometimes he preached in the Synagogues anon in a Mountain Matth. 5.1 sometimes in a ship Luke 5.3 and anon in a desert Luke 4.42 when the heart is willing it will find out opportunites of doing good So Paul preacheth in Synagogues in Houses by a Rivers side Act. 16.13 in prison Philem. 9. and on other occasions We are Gods Husbandmen and in the morning we must sowe our seed and in the Evening not be idle for some may prosper when we consider the great price that was paid for souls Acts 20.28 it must quicken us to redeeme all opportunities to gain them to Christ. Love is active but lazy persons have a thousand excuses either their bodies are unable the place unfit the company inconvenient c. Many Lions ly in the way of the sluggard but willing minds know no difficulties 6. Observe We are exceeding backward to the best things and have need of many admonitions and exhortations in season and out of season to quicken us in Gods work It 's much adoe to make us begin and when we have begun we are ready to look back on every discouragement Were there in us that Tractableness and teachableness which ought to be how easily might Ministers lead us in good paths 'T is prophesied of Gospel times that so meek and teachable men shall be that even a child with Scripture reason shall lead them Isay 11.6 A wicked man though you bring an hundred plain Scriptures yet he will not be convinced but a gracious soul if he have but a little hint from Scripture that what he holds or doth is displeasing to God he presently casts it off We should therefore lament the sad depravation of our Natures that have need of so much quickning to the best things Many wonder why we are so fervent and frequent in reproofs why our necessitie requires it and God in this Text injoynes it Many love us whilest we comfort them but when we come to cutting reproving and launcing their soares then they look upon us as enemies See more before on 2 Timothy 3.16 7. Observe Application must be joyned to Doctrine The Foundation and the building must go together for a foundation without a building argues the folly of him that laid it and a building without a Foundation will soon fall 'T is not sufficient that by sound Doctrine we inform the judgement but by Application we must work it on the Affections This is the very life of Preaching Doctrine is the whole loaf as 't were but Application is the dividing the word aright and distributing thereof to every one according to their several conditions For these very ends and uses God hath given us his word 2 Tim. 3.16 VERS 3 4. For the time will come that they will not endure sound Doctrine but after their owne Lusts shall they heap to themselves Teachers haveing itching eares 4. And they shall turne away their Eares from the Truth and shall be turned to Fables IN these words we have an Apostolical Prophesie of the petulancy and peril of the last times when men will grow weary of sound Doctrine and fall to the embracing of fabulous and vain opinions insteed of truth The words are to be considered Relatively as depending on
Yea they are so far from pleading the merit of their works that they forget them which is mentioned to their praise Matth. 25.44 Phil. 3.13 yea they disown them as to this account Iob. 9.15 and 10.15 Isay 64.6 yea the Apostle tells us here that this Crown of Righteousness was laid up by God in Heaven as an Inheritance freely prepared for him but no way merited by him 4. This wrastling and running of the Saints can no way merit salvation because it is imperfect and impure being mixt with many sins and failings but the works which merit salvation must be perfectly pure for to make a worke meritorious foure things must concur 1. The work must be properly our own and not his of whom we pretend to merit Now all our good works come from God Iames 1.17 it is he that worketh in us both to will and to doe Philippians 2.13 2. It must be opus indebitum a worke to which we are not bound but the Apostles running and wrastling was opus debitum imperfectum yea if we could doe ten thousand times more then we doe yet stil we should be but unprofitable servants and so might expect punishment rather then reward 3. It must be some way profitable to him from whom we expect our reward but if we be never so righteous the benefit is ours not Gods Iob. 35.7 Psalm 16.2 4. It must have condignity to the reward expected and have an equal worth and proportion with it Now what proportion is there between our finite imperfect actings and the reward of Eternal life which is infinite and perfect Against these Merit-mongers see Davenants Determin Quaest. 34. Doct. Downam on Justif. l. 8. c. 1. p. 347. Perkins Reform Cathol Point 5. Willets Synops. controvers 19.2 3. p. 1305. Doctor Halls old Relig. cap. 6. Master Gatakers Sermon on Gen. 32.10 p. 269.291.303 fol. Alting P. 2. Q. 61. p. 292 and above all Doctor Mortons Antidot contra merita Objection Estius and Jansennius urge yet further that Christ will not simply Give but he will Render this reward to the godly as a due debt for their good workes Answer 1. They are weak Arguments which are grounded on meere Criticismes 2. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dabit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddet are used promiscuously one for the other in Scripture as Matthew 27.53 Luke 4.20 and 9.42 Acts 4.33 So in other words and languages compounds are oft used for simples 3. Dabo yet this Rendering denoteth Gods free-gift according to his gracious promise to his people and that after their labours and according to their works not for any merit in their works foreseen Hence it is called the reward of Inheritance Colossians 3.24 Now as the Son is born an Heir and so cannot merit his Inheritance so the children of God are all Heires and the Inheritance is prepared for them before their good workes are done Which the Lord the righteous Iudge shall give me That is Christ who is the Lord and righteous Judge of all the world He is called The righteous Iudge because he will Judge in righteousnesse Acts 17.31 and will execute the righteous judgements of God on the wicked and relieve his people 2 Thes. 1.6 7. The Apostle keepeth to the Metaphor still taken from Runners and wrastlers for prizes at the Olympick games in which there were certain Judges called Brabentae to observe those that were Victors and to give just sentence on the Conquerours side In that day i. that great and glorious day of the Lord Christ when he shall come to judge the world in righteousness rendring to every man according to his works 1 Cor. 3.8 then shall all believers be glorified both in soul and body and shall receive the full reward of all their labours The day of the generall judgement is oft called in Scripture Emphatically That day 2 Tim. 1.12 Matth. 7.22 and 24.36 by way of eminency as being the day of dayes the most illustrious and glorious day that ever was or ever shall be The most terrible to the wicked and most comfortable to the godly who are commanded to lift up their heads for joy when they but think of it what will they do when they shall see it Question Did not Pauls soul receive the Crown of Righteousness as soon as it was separated from his body how then is he said to receive it at the day of judgement Answer It is true the souls of the Saints as soon as ever they part from the body goe immediately to bliss Revel 14.13 and dwell with Christ Philippians 1.23 Iohn 17.24 1 Cor. 13.12 and 2.5 6. Revelations 4.8 and 5.8 and 7.9 They receive a great measure of happiness before the day of judgement for they enjoy the beatifical vision of God now Hence the spirits of just men are said already to be made perfect Hebrewes 12.23 comparatively viz. in comparison of what they were here though in comparison of what they shall be after the Resurrection they are still imperfect Rev. 6.10 11. But at the day of judgement then the saints shall receive a full and perfect reward both in soul and body conjunctly Colossians 3.4 1 Iohn 3.2 Now they are in glory but then they shall be in perfect Glory and enjoy a clearer Vision of God Then the desire which the soul hath to its body shall be fulfilled As the damned in Hell have not that full torment they shall have at that day so the saints in heaven have not that fulness of joy which they shall have at that day when soul and body shall be united See more to this point in Master Baxters Saints rest p. 2. c. 10. Master Newtons Orthodox Evangel c. 15. p. 327.336 And not to me onely but to those also that love his appearing Q. d. He will give this Crown of Life not onely to me but to all the faithful who may be known by this note that they love and long for the glorious comming of their Lord and Saviour to judgement Least any should think that this Crown was peculiar to Paul who had done and suffered so much for Christ he extendeth it to all believers and telleth us that Christ hath prepared it for them as well as for him Having spoken of himself in Thesi he cometh ad Hypothesin and applieth it to all the faithful The wicked have guilty consciences and so can have no love nor desire after that day they are besotted with the world they have their joyes and their portion here they have their heaven and happinesse here they can expect none hereafter The godly like Lazarus have their sorrowes here now they are tempted tossed troubled which maketh them long for Christs coming They are married to Christ and therefore like a faithfull Spouse they long for the Bridegroomes coming The summe and substance of all this q. d. My life is a warfare and behold I have fought a good fight which I
cast out Devils out of others and yet the Devil may dwell in their hearts and they be workers of iniquity whom Christ will never own Matth. 7.21 22 23. Nothing but sincerity can preserve us from Apostasy Let us therefore especially at our first setting forth Dig deep lay a good foundation consider what the truth may cost us and ask our selves whether we can deny our selves universally for Christ if we cannot or will not we are not fit to be Christs disciples we shall shrink in the wetting and start aside like a broken bow when a tentation comes 2 Thes. 2.10 11. 2. Be familiar with the Godly one living coal sets his fellow on fire Two lamps or torches joined together burn the better The Godly by their example prayers and counsel will better us good exhortations are a special preservative against Apostasy Heb. 3.12 13. When men delight in evil company they will forsake the Law Prov. 28.4 If Solomon delight in Idolatrous women they will soon entice him to Idolatry 3. Take heed of spiritual Pride and self-conceitedness which is oft punisht with a fall as we see in Peter and in Q. Maries time 4. Be not bare Hearers but be Doers of the Word and then you have a promise that you shall never fall from grace here nor from glory hereafter Psal. 15. ult 5. Improve all the means of grace be much in Prayers Hearing Meditation c. God will be found in the use of means Ezek. 36.37 6. Consider the Iudgments of God on Apostates There is a wo gone out against them Hos. 7.13 Psal. 125. ult God loaths them Heb. 10.37 If any draw back his soul will take no pleasure in them It is a Meiosis .i. he greatly abhors them Iulian the Apostate died blaspeming Lucian a Professor turns a scorner is torn in pieces by dogs Spira dies despairing Henry the third King of France turning Papist thinking thereby to get the Monks on his side a Monk killed him he became contemptible to his people Paris and all his great Towns revolted from him So true is that Such as despise God shall â—e despised 7. Consider that Apostates are Idolaters they forsake their Creator to follow the creature and so make it their God they forsake the fountain of living waters and go to broken cisterns that can hold no water This is so great a sin that God calls on the inanimate creatures to stand astonisht that ever any people should be so mad Ier. 2.12 13. These bring an evil report on Gods wayes as if there were more comfort to be found in sinful wayes then in them We see many fall one falls into poverty another into sickness a third into disgrace but none falls so fouly as the Apostate for he falls from God and goodness to the Devil and wickedness yea God complains of such as being worse then Idâ—laters who are constant to their Idols Ier. 2.10 11. Yea they are perjured persons who have broken their baptismal Vow and are fled into the tents of Gods professed enemies Wo then to England for Apostasy Never was the Nation so grosly guilty of this sin as at this day how many have forsaken their first love and are growen old and cold How many with Demas have preferred the love of this present world before the love of God yea how many professors have turned blaspemers And such as would formerly have pulled out their eyes to have done Ministers good Gal. 4.15 16. now they are ready to pull out the eyes of those Ministers Those that formerly could have gone ten miles to a Sermon now will not go ten strides to hear one formerly the Kingdom of Heaven suffered violence and the violent took it by force now the Kingdom of Heaven offers violence to us and we run from it Never such palpable Apostasy both in Doctrine and Manners all things considered since England was a Nation It is easier now to write a book of Apostates then a Book of Martyrs Oh foolish ungrateful England dost thou thus requite the Lord for all his cost and care over thee Is this the fruit thou givest him for above an hundred years Preaching He comes now to look for grapes and dost thou give him such wild grapes Is this the Thanks thou givest him for answering all thy Prayers for breaking the Plots and Powers of so many potent enemies for giving thee so many glorious Victories and such undeserved success both by Sea and Land He hath blest us with Peace plenty and the Gospel of Peace for which of these mercies do we thus dishonour him Ierusalems Apostasy was Ierusalems ruine Isay 1.4 7 8. and if England go on thus to render evil to the Lord for all his kindness unto us a man that is no Prophet may see and say that Englands ingratitude and Apostasy will be Englands ruine when Bethel becomes Bethaven God will makâ— it a Beth-any a place of sorrow and affliction God may bear with other sins but he cannot he will not bear long with this Ier. 5.7 8 9 10. Ezek. 9.9 Against Apostasy see Dr. Prideaux on Rev. 2.4 Mr. Baine on Rev. 2.4 Mr. Venning on Rev. 2.4 Barlow on 2 Tim. 1.15 pag. 210 211. Gatakers Ser. on Watching p. 69. folio Burroughs Hos. 2.7 Lect. 5.6 Church his Treasury pag. 73. Trapp's common place on Apostasy at the end of his Commentary on N. T. fol. pag. 1076. Pembles Ser. on Heb. 3.12 13. pag. 563. folio Observation 4. The inordinate love of this present world is the high way to Apostasy It is not the world or the creatures which are good in themselves but the excessive and inordinate love of them which ruines men Other sins have slain their thousands but this it 's ten thousands Hence the Scripture so oft condemns it Matth. 6.24 to the end of the Chapter and 13.22 Iames 4.4 1 Iohn 2.15 How many wise and seemingly holy men hath this Witch deluded How do these damps of the world extinguish the light of grace in the Soul The hatred of the world is not so dangerous to us as the inordinate love of it Persecutions quicken us when the delights of the world lull us asleep and the Devil rocks the cradle till we snort again in security and then he cuts the throat of the Soul Why are so many like Nebuchadnezzars Image they have heads of gold but feet of clay Dan. 2.32 33. In youth they were gilded Christians and seemingly ful of spirit and life but now they are old and liveless The reason is the world and these present enjoiments have besotted them This will keep men either from professing Religion as the young man in the Gospel or from the power of it as Iudas or else it will draw us from the profession and power of it as Apostates So that this may be the backsliders Epitaph Here lyes one that forsook Christ to follow the world that hath parted with Spirituals for Temporals gold for dross
wheat for chaff and Heaven for Hell We should therefore moderate and mortify our affections towards these earthly enjoiments remembring that Our time is but short we should therefore use the world as not abusing it by setting our hearts upon it and so possess these worldly things that we be not possest of them 1 Cor. 7.29 30 31. As we tread these earthly things under our feet so they should be little and low in our affections The Church is cloathed with the Sun but she treads the Moon under her feet .i. she hath a low esteem of all these mutable worldly things Rev. 12.1 The worldling knoweth no better things and therefore he resteth content with his swill as the bruit beast knoweth not the excellency of a mans life and therefore delighteth it self in Hay and Provinder seeking no better because it knoweth no better So the natural man knoweth not the excellency of a believers life and therefore disdains it as folly and madnesse resting content with the draffe and dung of the world for his portion let him have Corn and Wine he careth for no more Psalm 4.6 The curse of the Serpent is upon such they creep on their bellies and lick the dust As for our selves let us not descend but ascend out of the Wildernesse of this World Canticles 3.6 and 8.5 In our Affections Meditations Prayers Endeavours and Conversations though our bodies be on Earth yet let our soules be in Heaven Philippians 3.20 Make God thy Riches thy Rest thy Portion and then thou mayest say with David Return to thy rest O my soul Psalm 116.7 He shall never be great in whose eye the World is great neither will Christ be sweet till the world is bitter to us Hence it is that the Lord layeth Worme-wood on the breasts of the World to weane us from its profits and pleasures and much adoe God hath even by them to mortifie our love to it How then should we doate on it if we had no crosses 5. Observation 5. This world shall have an end and all things in it it is not an everlasting world 't is but this Present World whose pomp and pleasures soon vanish away 1 Corinthians 7 29 30 31. Solomon who had made trial of them all hath written Vanity on them all Eccles. 1.2 which may serve to cool our Affections to them 6. Observation 6. Sinne blotteth a mans name and blemisheth his Reputation Demas for his worldlyness had a brand set on his name to the end of the World Iudas that sold his Master for money is branded for a Traytor and a Devil to Posterity Which blots and buts are upon the names of Rehoboham Ieroboam and Ahab who made Israel to sin with them The worldling hath an eye of detestation put on him Psal. 52.7 Lo this is the man that trusted in his riches Yea Gods own people when for want of keeping the watch of the Lord they fell into sin though they repented yet some scars remained though the wound were healed Piety is the best Monument and the most lasting The Righteous shall be had in everlasting remembrance Psalm 112.6 Proverbs 11.7 The memorial of the just shall be blessed 't is their name onely that shall be kept green and flourishing like the rod of Aaron laid up in the Tabernacle 7. Observations 7. 'T is an aggravation of a mans sinne to sinne deliberately against light and conviction Demas doth not sinne here through passion or feare but deliberately and in cold blood as we say he deserteth Christs Cause and embraceth the world Physitians say that complicated diseases are very dangerous In this sinne of Demas almost all the Aggravations of sin may be found 1. He sinned against great Light he being a Professour yea a Preacher of the Gospel could not offend in this kinde especially through ignorance To sinne for want of Light may excuse à tanto though not à toto it may extenuate though it cannot excuse 1 Timothy 1.13 Nothing aggravateth sinne like this sinning against Light He that knew his Masters will and did it not was beaten with many stripes When a man sinneth for want of Light God usually beareth and forbeareth But when Light is come and men are convinced of their sinne and yet will goe on this is presumptuous sinning this is Rebellion which is as the sin of Witch-craft it maketh sin exceeding sinful 1. To sinne against the Light of Nature aggravated the Heathens sinne and they were punished for it Romans 1. When they knew God in his Workes and yet did not gloryfie him by walking up to that light God gave them up to a Reprobate sense 2. To sinne against the Light of the Law is worse the Jewes that knew the Law yet sinning against the Law were sorer punished then the Gentiles that were ignorant of it Romans 2.9 3. But we have the Light of the Gospel and so sin against both the former Lights and this too which maketh our sinne in some respects greater then the Devils sin for he never sinned against the patience of God as we do nor against the Tenders of a Redeemer and the offers of grace in the Gospel Heb. 10.26 27 28 29. 2. Demas sinned against great Love God had inlightned him made him a Preacher of the Gospel gave him a roome in the affections of his chosen Vessel Paul who had made him his Coadjutor and commended him in his Epistles to the Churches yet see his Ingratefulnesse Demas hath forsaken me To desert an ordinary Professor of the Gospel when he is in bonds for the Truth is ill but to forsake a Paul his approved friend an Apostle of Christ and that in bonds for the Gospel when the sincerity of a Friend is tried who should love at all times Proverbs 17.17 when it was honourable to live and die with him yet now to forsake him was both inhumane and unchristian And this aggravates Englands sin We cannot sin now at such cheap rates as formerly Our sinnes especially in this latter age of the World are committed against greater Light and greater love then ordinary against greater Priviledges Experiences Victories and Deliverances then ever our fore-fathers saw We have beene exalted to Heaven in mercies God hath made us his Darling Nation and therefore we may justly looke to be thrown to the lowest Hell for our abuse of them If ever any Nation deserved a Bill of Divorce 't is England We have forsaken the Lord and therefore he might justly forsake us and say Loammi ye are not my people neither will I be your God Hosea 1.9 God was angry with Solomon for sinning against him who had appeared twice unto him 1 Kings 11.9 But how often hath the Lord appeared in the Tokens of his love to England and yet we rebell against him He taketh it ill to be thus wounded in the house of his friends Zach. 13.6 As Absolom said to Hushai Is this thy kindnesse to
no room for the workers of iniquity Matth. 25.41 He must walk in the way of Holiness who desires happiness Without it there is no seeing God to our comfort Heb. 12.24 Grace is the suburbs of glory 2 Pet. 1.10 We must begin our heaven here before we come to Heaven Phil. 3.20 he that hopes to come there must purify himself here 1 Iohn 3.2 3. We must deny our selves Universally and sell all for this heavenly Inheritance you may buy gold too dear but you cannot buy Heaven too dear what ever you part withal for it you have made a good bargain and with the wise Marchant you may go away Rejoicing Matth. 13.44 To whom be glory for ever and ever Amen 8. Observation 8. Christ is God He to whom Divine Glory Worship and Praise is due he is God But to Christ Divine Glory Worship and Praise is due as appears by this and other places To whom be Glory But of this largely before on V. 1. 9. Observation 9. The praise and glory of all our mercies must be given to God whether the blessings be corporal or spritual temporal or eternal Paul had all these and here he ascribes the praise of them only to Christ. As Christ had assur'd him of an heavenly Kingdom so now he begins his heavenly Imployment This Sacrifice of praise coming from a gracious heart is more pleasing to God then any legal sacrifice Psal. 50.14 15. ult It is not thousands of Rams nor rivers of Oil that he delights in but the praise of an Holy heart is that which he requires Psal. 33.1 Colos. 4.2 Philip. 4.7 1 Thes. 5.18 Heb. 13.15 As all we have comes from him so there is all the Reason in the world that all the praise should be given to him Rom. 11. ult It is God in Christ that doth all of him as the Efficient Cause through him as the Administring Cause and to him as the Final Cause are all things His glory must be the Terminus reductivus to which all our actions are to be reduced 1 Cor. 10 31. Do not then rob God of that which is so neer and dear to him His grace and mercy he lets others share it but his glory he will not give to another Isay 42.8 Say therefore as Ioseph did in another case God hath kept nothing from me but this how then can I do this great wickedness and sin against him Herod paid dear for assuming Gods glory to himself Acts 12. We never loose our selves more then we seek our selves most in this kind which hath made the Saints and Angels so sharply to rebuke those that have gone about to give Gods honour to them Acts 3.12 Rev. 19.10 and 22.9 For Ever and Ever 10. Observation 10. Gracious men desire that God may have glory from generation to generation even to Eternity They thinke it not sufficient that they praise him themselves but they desire he may be praised in the Churches throughout all ages for ever Ephes. 3.21 Iude 25. Grace enlargeth the heart towards God as his thoughts are thoughts of love to his people and his purpose is to do them good for ever so they desire that God may have glory for ever not onely whilest this world stands but after this world is ended even to Eternity for ever and for ever Psal. 106.18 Let us then be careful to glorify God in our generations and do what in us lyeth to Eternize his praise Let us teach our childrens children his wayes promote his Gospel with all our might and like living coals set all on a flame about us If we be thus careful to glorifie God here it is a good Evidence that he intends to glorifie us with himself for ever Amen 11. Observation 11. We should earnestly desire and heartily consent to what we pray for When we pray we should not be like those that draw nigh to God with their lips when their hearts are far from him Isay 29.13 Our hearts and our tongues must agree in Prayer Many in our dayes have got a gift of Prayer and beg an hundred things which their hearts never affect as appears by the looseness and Unrighteousness of their lives Oh! that such would get the Grace and Affections of Prayer That their hearts words and works might be once harmonious If we pray for Gods glory let us study how we may actually advance it If we pray for his Church let us study the good of it every way that when we say Let thy Name be sanctified and thy Kingdome be enlarged we may cordially and sincerely say Amen Amen VERS 19. Salute Prisca and Aquila and the houshold of Onesiphorus WE are now come to the fourth and last part of this Chapter which consists of particular Salutations he concludeth this Epistle with them according to his custome where we have 1. The persons whom Paul would have Saluted in his Name These are Prisca and Aquila with the house of Onesiphorus V. 19. 2. Here is a Prolepsis or prevention of a Quere if Timothy should aske what is become of Erastus and Trophimus why Eraestus abideth at Corinth and Trophimus is sick at Miletum V. 20. 3. Here is the Apostles inference since some are absent and others are sicke therefore Timothy must be carefull to come before Winter to him Verse 21. 4. He names those that salute Timothy First Particularly viz. Pudens Linus Claudia Secondly Generally Not onely they but all the brethren at Rome 5. He concludeth with Prayer 1. For Timothy in particular Verse 22. The Lord Iesus Christ be with thy Spirit 2. For the Church in General Grace be with you 3. This he sealeth with that usual concluding Particle Amen Salute Prisca and Aquilae 1. Here is a dutie enjoyned Salute 2. The Persons to be saluted Prisca and Aquilae Salute This is done many wayes Sometimes by Letters sometimes by Gestures sometimes by Words Those that wee meet we salute with good words as God be with you Ruth 2.4 or God blesse you Genesis 43.29 2. Those that are absent we salute by Letters wishing them all happinesse from the Fountains of Happinesse So that the Apostle oft saluteth the Churches with Grace and Peace be to them Colossians 1 2. Iude 2. Observations 1. Salutatious are lawful The Apostle would never have enjoined them if there had been any thing of sin or folly in them as the foolish Quakers imagine That they are not sinful I prove 1. In that Christ himself in whom was no sin commanded them Matth. 10.12 13. When you come into an house be they good or bad that dwell in it yet Salute it So Luke 10.5 Into whatsoever house ye come Salute it Which serves to take off that Cavil that Saints may salute Saints but they may not salute profane men Whereas our Saviour commands his disciples to salute even such as be wicked and unworthy against whom they must shake off the dust of their feet Yea Christ would have us not onely to salute our