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
thousands of Saints have gone before us in it 3. This following of them will evidence our salvation and assure us of our reigning with him in glory 1 Thes. 1.4 5 6. know Brethren your Election but how because ye became followers of us Peter Martyr tells a story of a deformed man had married a very deformed wife and being desirous to have handsome children he bought abundance of curious Pictures and caused his wife every day to view them and as he saith the man had handsome children The application is plain Let us set the beautifull examples of Gods Abrahams Pauls c. before us and then though by nature we are deformed yet by the assistance of Gods spirit enabling us to follow the holy examples of his people we shall become beautifull and lovely in Gods eye 2. Observe That 't is lawful sometimes and in some cases to mention those Graces which God hath given us Paul here to comfort and quicken Timothy tells him of his Faith Patience Long-suffering Afflictions and how the Lord delivered him out of all In other places he mentions what he had done and suffered for Christ. 1 Cor. 11. totall Phil. 1.12 13 14 c. Iob 29. and 31. declares his innocency and integrity to the world Self-commendation is lawful in eleven cases Caut. But then the Matter the measure the Manner and End must be good it must not be to advance our selves or exalt our own names as many Sectaries do who call themselves Saints The holy ones the servants of the living God but to bring glory to God and exalt his name What the Pharisees spake proudly and falsely a believer may speak humbly and truly Lord I blesse thee that I am not as vile as the vilest since by nature I am as vile as any 't is thy Free-Grace and distinguishing-love that hath made the difference My Doctrine Q. d. Thou hast known my doctrine to be sound and sincere without the mixture of humane inventions Nudus nudè nudam patefeci veritatem I have faithfully fed Christs flock with the sincere milk of his word and not as the false Prophets do with the chaffe of their own deceits and dreames One speciall note whereby to know a true Minister is his doctrine this is that fruit by which you may discern a false Prophe◠from a true one Matth. 6.16 by their fruit i. e. by their doctrine you may know them if they teach such things as infect the judgement with error or taint the life with uncleannesse though they seem never so holy note them for false Prophets Our Saviour by the truth of his doctrine proved himself to be sent of God Iohn 7.16 17 18. and 12.49 50. Paul commands Timothy to keep the pattern of wholsome words 2 Tim. 2.13 and Titus must be careful in appointing Ministers for the Church to chuse such as hold the faithful word Titus 1.7.9 Morall Vertues may be found with a false faith let not those Apples of Sodome deceive you for as there may be good doctrine where the life is bad so there may be false doctrine where the life is seemingly good Look therefore in the first place to the doctrine and in the second place to the vertues which seem to commend it so doth Paul here first he tells you his Doctrine was found and now he comes to declare his Graces and how he lived 2. Manner of Life Q. d. Thou hast not onely known my doctrine bnt my life also neither hast thou onely known an action or two but thou hast known the whole course and Series of my life partly as an eye-witnesse and from credible witnesses and clear demonstrations and how my conversation and doctrine have agreed Note That 't is an Houourable thing to joyn with sound doctrine an uncorrupt exemplary life and conversation They that believe in God must be Patterns of good works thus must Ministers perswade and induce beliefe Believe me for my works sake whether my doctrine be of God Iohn 13.38 It aggravateth the sin of unbelife when both doctrine and manners of life testify that it is of God Matth. 21.32 A Minister with true doctrine and a bad life weakens the credit of the truth he teacheth pulls down what he builds declares a profane heart in despising the doctrine delivered from God and incurres the Pharisaicall brand Matth. 23.3 They say but do not 3. Purpose Q. d. Thou hast throughly known my ends and aymes the intention and scope of all my doings and sufferings of my life and doctrine Thou knowest very well that I never sought my self my own ease profit pleasure or applause but the glory of God and the good of his Church have been the ultimate end of all my actions Quest. But who can know another mans purpose Answ. A close Hypocrite will hide it much but a sincere man cannot but manifest it to such as live familiarly with him and observe him Hence Note That good men have good aymes ends and purposes 'T is not sufficient that a mans actions be materially good but they must be formally and finally good the bent and intent of the heart must be right 'T is the end which denominates the action and makes it either good or bad Religious duties are to be tried not onely by their Acts but specially by their Ends. A man may do that which for matter is right in the sight of the Lord yet if he do it not with an upright heart all is nothing 2 Chron. 25.2 Iohn in destroying the house of Ahab did that which was right in Gods sight but because his End was Selfe God afterward deales with him as with a Murderer Hosea 1.4 Let us therefore get honest ond good hearts Luke 8.15 and then our intents and purposes will be good and we shall finde acceptation with God in what we do 1 Kings 3.6 and 2 Chron. 30.18 19 20. 4. Faith Long-suffering Love Patience Foure Graces which grace and adorne a Christian but specially a Minister of Christ. My faith q. d. thou hast throughly known my fidelity and faithfulness in the discharge of my Ministerial duties viz. in Preaching Praying Watching and disputing against gainsayers So the word faith is used Titus 2.10 shewing all good faithfulnesse viz. in the discharge of their duties 2. It notes Pauls firme affiance and confidence in God by which he was enabled to undergoe all those labours dangers and difficulties which he met with in his way without despair or despondency as Antipas is said to be faithfull to the death Rev. 2.13 so Paul persevered in the faith of Christ even to the end Obsorve 'T is a Ministers glory to be faithful in his place and calling that we are which we are in our Relations and Callings When a Minister is studious in the Law of God diligent in praying preaching and watching over the flock doing all out of a love to God and deep compassion to the soules of the
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-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
down and he had gotten his pension for life stroaked his belly and cryed Modò hîc sit bene if all went well there 't was well enough This is with the â—illy bird to mind nothing but the building of our own nests when the tree is cutting down and to take more care of our private Cabin then of the ship it self when it is a sinking 3. There is a carnall corrupt inordinate Self-love when a man admires himself his Wayes his Works his Opinions Contemning and Vilifying others When a man so loves himself that he loves neither God nor man truly and as he ought but prefers himself and his own private interest before Gods glory and his brothers good Now this vitious and inordinate self-Self-love is the great and Master-sin of these last and worst times 'T is an evill disposition that is naturall to us all and so moves us strongly delightfully constantly as naturall things use to do and this makes it so hard even where there 's Grace to subdue it and keep it within its bounds Hereditary diseases are hardly cured self-Self-love is hereditary to us we are apt to have high conceits of our selves from the very birth till Grace humble and abase us all our Crowes are Swans our Ignorance Knowledge our Folly Wisdome our Darkness Light and all our owne Wayes best though never so bad Even the Regenerate themselves are in part tainted with it and have fallen by it David to save himselfe acts a weak part and counterfets before Achish Peter to save his life denies his Saviour Let us therefore set our selves with full purpose of heart against this Epidemical Soul-destroying Land-ruining sin To this end take these few considerations 1. Consider this Inordinate Vitious Self-love is the Root of many great evils Covetousnesse Contention Unthankfulnesse c. are all Virtually Seminally Originally Fundamentally in this cursed Self-love This is morbus complicatissimus a disease that hath many other diseases included in it and so is more hard to cure Hence spring all those Errors and Heresies which are so rife in these last dayes men have too high a conceit of themselves and their own opinions they imagin they can see more then all the Churches of God in the World There 's more hope of a poor silly fool then of such Self-conceited persons Prov. 26.12 This made the Donatists think themselves spotless and the Pelagians to cry up Nature and cry down Grace As a man that is in love doth think the very blemishes in his love to be beautiful so those that with Narcissus are in love with themselves and doat on their own opinions think their Heresy to be Verity and their Vices Vertues This will bring Vexation at last it troubles us to be cheated by others in petty matters but for a man to cheat himself wilfully and that in a matter of the highest concernment is the trouble of troubles to an awakened conscience 2. 'T is a Sin that blinds men so that they cannot see the Truth Let a Minister never so clearely convince them yet they will not be convinced their deceitful hearts have a thousand evasions no Jugler in the World hath so many tricks to deceive as they have many are blinded and deluded by Satan he perswades men that they are in a good condition and highly in Gods favour Where he dwells he labours to keep all in Peace by himselfe by false friends and by false Prophets who are his agents Thus deluded Ahab by false Prophets who bid him go up and prosper when they might more truly have said Go up and perish but usually men deceive themselves wittingly and willfully 2 Pet. 3.5 No wise man will trust a known Cheater yet such fooles are men that they trust too much to their own deceitfull hearts which is the Grand Impostor of the World Ier. 17.9 10. the heart of man i. e. the whole Soule the Understanding Will Affections c. is Gnacob crooked crafty deceitfull and desperately wicked It tells men of gold but gives them counters it makes them dream they are Kings when they are beggars like a hungry man that dreams he eates but when he awakes he is hungry Isay 29.8 This makes men so indulgent to themselves their sins and errors must not be toucht these Absolon-like must be dealt gently withall and which is the height of misery it makes men insensible of their mâ—sery they think themselves at the gates of heaven when they are in the Subburbs of hell This Self-indulgence spreads a vaile over the eyes and blindes the judgement that it cannot see what is amiss in it self Isai 44.20 a deceived heart hath turned him aside that he cannot deliver his soul nor say Is there not a lye in my right hand A Self-conceited heart is a self-deceiving-heart it cannot endure any Self-Examination Self-reflection Self-judging it cannot endure to put the question to it self concerning it self he cannot he dares not say Is there not a lye in my right hand What have I done Ier. 8.6 a gracious soul reflects upon himself and cryes Lord is it I Mat. 26.22 and 't is I that have sinned and brought this judgement saith David 2 Sam. 24.10 but let a wicked mans sins be never so visible yet he pleads innocency and Not-guilty still Ier. 2 34 35. The Priests and People in Malachies time were very corrupt yet when the Lord by the Prophet tells them of it see how impudently they cry three times together Wherein have we done amâ—sse Mal. 1.6 and 2.6 and 2.17 and 3.8.13 See to what a height of shamelesnesse Self-excusation of the heart of man may transport him even then and in those things when and wherein he is most guilty and though we think this prodigious in them yet it is but an instance of the over-weening partiality that is in us all by nature towards our selves This makes so many to pervert the Scriptures and to apply the promises to themselves instead of threatenings 3. This sinful Self overthrows Christian Society and Community if one member be sick the rest of the members will sympathize with it we are members one of another Rom. 12.4 and should be sensible of the afflictions of Ioseph Like Bees when one is sick the rest are sad But Self-love hardens the heart and makes it cruell to Father Mother Wife Children and Neighbours whereas true love seeketh not her own but the good of others 1 Cor. 13.5 it makes us love our neighbours as our selves now every man wisheth or at least ought to wish his own eternall good heartily and sincerely 'T is therefore an ungodly Proverb which is used by too many Every one for himself and God for us all But where every one is for himself only there the Devill is for all We must therefore change the Proverb every one for his own and for his Brothers eternall good and then God will be for us all Psal. 133. ult There God commands the blessing
where Brethren dwell in sacred amity and unity together 4. Such are odious to God The more lovely we are in our own eyes the more loathsome in Gods but the more we loath our selves the more God loves us Ier. 31.18 20. 2. They are odious to men As a publick spirited good man as much as in him lyeth doth good to all and so is beloved of all insomuch that some would even venture their lives for him Rom. 5.7 though for a rigid righteous man scarce any will dye yet for a good man who hath been usefull and serviceable in his generation whose life and labours have benefitted many for such a one saith the Apostle some would even dare to dye So on the contrary a private spirited man that is all for himself and for his own interests is slighted and abhorred of all 3. This inordinate Self-love is in effect Self-hatred We never loose our selves more then when we seek our selves most He that loves any thing better then Christ shall loose it Luke 9.14.17 Iohn 12.25 Henry the Third King of France forsaking God and turning to Idols he became a Catholick and lâ—st all for thinking to get the Monks on his side by affecting their devotion a Monk killed him and he became contemptible to his People Paris and all his great Towns revolting from him That we may not ruine our sâ—â—ves let us deny our selves and all that 's dear to us for Christ this is the onely way to save all As we must deny our Regenerate Selfe viz. all our Grace Services and Sufferings in point of Justification so we must deny our Corrupt self in point of Mortification We must deny our own carnall Reason and submit our selves to Gods counsell in all our Wayes we must acknowledge him Prov. 2.5 2 Cor. 10.5 being ready to deny our selves in any thing and to do what ever he commands us Act. 9.6 We must be content to be ordered by Christ as well as to be saved by him Christs Mind now must be our Mind and his Will our Will now we desire to be men according to Christs heart now we are Friends to all his Friends and Enemies to his Enemies for ever Now we hate our selves for hating him and take a godly revenge on our selves for our former rebellions If any would see more of Self-deniall which is directly contrary to that cursed Sin of Self-seeking let him peruse D. Preston His Treatise on Self-deniall D. Reynolds Serm. on Matth. 16.24 Pinks three Serm. on Self-deniall Mr. Ier. Burroughs His Treatise of Self-deniall Mr. Ambrose his Media Edit ult Fenner on Luke 9.23 Fol. p. 151. D. Taylor in Folio in fine p. 1. Mocket on Mat. 13.45 6. Consider that 't is a great blemish to Religion when the Professors of it are Self-seeking men the Lord layes this as a blot on Ezekiels hearers Ezek. 33.31 they gave him the hearing but their hearts were set upon Covetousnesse That But spoyled all so we may say of many They are eminent Professors but they are Self-seekers they are Knowing men but Hard Worldly and love their own private interests too much Away with these Buts they are great blemishes and cause Religion to stink in the noâ—trills of the men of the World Labour therefore for Self-deniall whereby we may advance Gods glory and our Brethrens good before our own private ends and interests and let that good mans Prayer be thy daily Prayer Deliver me O Lord from that Evill Man my Self Against Self-seeking see two excellent Semons Viz. Mr. Ienkyn on Phil. 2.22 Preached Aprill 9. 1645. and Mr. Calamy on the same Text at Pauls 1654. Mr. Daniel Rogers Naamans History p. 98. c. Mr. Iacombs Publick Spirit A Sermon on Acts 13.36 Covetous Boasters Proud c. See here what a Concatenation of Sins there is and how they are link't together Self-Lovers Covetous Boasters Proud c. Hence observe That Sins especially great Sins seldome go alone As great men have great attendance so great Sins have many followers and as he that admits of a great man into the house must look to have all his ragged Regiment and black Guard to follow him so he that admits but one great Sir into his heart must look for Gad a Troop of ugly lusts to throng in after Sin iâ— like a Tyrant the more you yield to it the worse it Tyrannizeth over you 'T is insatiable and knowes no bounds E. G. Davids great Sin of Idlenesse brings forth Adultery Murder Lying Drukennesse Inhumanity Cruelty So Lots Drunkennesse brought forth Incest Peters Self-confidence brought him to a deniall of his Master every deniall was worse then other Mat. 26.72 74. Adams eating of the Forbidden fruit brought with it a breach of all the Commandements as Divines observe and if it be thus with Gods children who Sin with Reluctancy oh how violently will Satan drive on his slaves who give themselves up to Sin Thus Iezabell coveâ—s Naboths Vineyard but doth she stay there no but she subornes false witness against him and takes away hiâ— life Iudas at first was a Hypocrite then a Covetous Caitiffe and at last sells his Master so that what we say of Errors in Opinion is most true in matters of Practice Concesso uno absurdo consequentur mille Grant but one and many will follow As there is a Concatenation of Vertues so that he who hath one in Truth hath all As 2 Pet. 1.5.6.7 8. adde to your Faith Vertue Knowledge Temperance c. there is a golden chain consisting of eight Vertues as so many Links for the compleat adorning of a Christian. Here Faith hath the Precedency it being the Root and Mother of all Grace then see how many Maids of Honour attend her 7. Vertue no true Faith without Vertue no true Vertue without Knowledge no true Knowledge without Temperance no true Temperance without Patience no true Patience without Godlinesse no true Godlinesse without Brotherly kindnesse no true Brotherly kindnesse without Love This is that golden chain which God bestowes on those whom he doth more especially honour As Christ was adorned with variety of Graces Isai 11.2 so is every Christian in his measure he receives Grace for Grace Iohn 1.16 So Mal. 4.2 Rom. 8.30 there is Vocation Justification Sanctification and growth in Grace all linked together So Luke 1.74 75. Titus 2.12 Phil 4.8 So there is a Concatenation of Vices they are so linkt one in another that as in a chain the drawing of one link causeth the following of the rest so the admittance of one notorious Sin brings with it another and that a worse unlesse God stay 〈◊〉 and restrain it e. g. admit of Covetousnesse then follow Usury Bribery Boasting Lying Forswearing Murder c. So true is that Iames 2.20 He that breaks one Commandement is guilty of all He that makes no conscience of breaking one will when a temptation comes make no conscience of breaking any one so
heart so that such men seldom Repent So long as men have any thing to trust in they will not care for God when people are grown to be Lords they will not come near God nor be ruled by him Ier. 2.31 therefore the Lord outs his of their creature-confidences and makes them sensible of their lost and fatherlesse condition before he shewes them mercy Hos. 14.3 other sins which are carnal and sensual are more easily discovered and conquered but covetousnesse is a more close cloaked 1 Thes. 2.5 spirituall sin and so is more hardly discerned and more hardly cured And this amongst others is one Reason why for one covetous person which returnes there are twenty prodigals which brings me to that Question Whether a Covetous man be worse then a prodigal Answ. We must distinguish of prodigals 1. Some are compounded ones and have many other foul enormities mixt with them as Idleness Whoredom Drunkenness c. and these aggravated by long continuance in them now there 's more hope of a Temperate young Worldling then of such a compounded Prodigall 2. There is a single and simple prodigal one that only spends beyond his estate and wastes his means excessively now caeterisâ—paribus there 's more hope of such a one then of a covetous man and that for these Reasonâ— 1. The prodigal man doth good to many but the covetous man is not good to himself 2. He gives though he gives too much and so comes nearer to liberality whose act is giving is nearer to blessednes according to that of our Saviour Acts 20.35 't is a more blessed thing to give then to receive But the Covetous man will part with nothing willingly 3. The prodigall hurts himself yet benefits others but the Covetous misâ—r defrauds both himself and others 4. The prodigall is more tractable and sooner reclaimed by reason of his poverty misery and affliction his eare is opened to discipline and he more ready to hearken to good counsell Luke 15. But a covetous man the more he hath the worse he is and the older he growes the harder 't is to reclaime him other sins age may bereave a man off the acting them but covetousness increaseth by age How long may we preach to such before we can stir them we speak to stones and call to dead men Hence our Saviour tells us that a Camel may sooner go through the eye of a needle then a rich man because so apt to trust in his riches can enter into the Kingdom of heaven Mark 10.24 25. 9. It unfits a man for any employment whether it be Magistraticall Ministeriall Martiall or Domestical 1. He 's an unfit man to be a Magistrate such a one will transgresse for a morsell of bread any base reward will byas him and therefore Iethro describing a right Governour tells us Exod. 18.21 that he must be 1. A man of Courage a magnanimous man one that fears not the faces or frownes of any be they never so many or mighty else he 'l soon be daunted and discouraged The want of this made fearful and faint-hearted Rehoboam to be branded for a child viz. in heart and courage 2 Chron. 13.7 though he were then above 40. yeares old as appears 1 Kings 14.21 therefore God commands Ioshua 1.7 to be strong and of good courage and the like counsell David gives to Solomon 2 Kings 2.2 2. He must fear God or else he will fear the face of man Deut. 1.17 the great fear of God will devour all base inferiour feares Micajah fear'd not two great Kings sitting on their Thrones in Pompe because he saw a greater then they 1 Kings 22 10.14.19 no man can be truly valourous but he that is truly Religious as we see in Ioseph Nehemiah Daniel The feare of God is the Foundation of all Vertue without it non sunt verae virtutes sed Vmbrae they are meere shadowes 3. He must deal justly and truly sifting out the truth that the poor be not opprest 4. He must â—ate covetousnesse Publick persons must have publick spirits not seeking themselves but the common good else he 'l take bribes which blind the eyes of the wise so that they cannot discern betwen a good cause a bad it makes them partial perverts judgement making men passe sentence on his side from whom he received the bribe Hence the Lord so oft condemnes it Exod. 23.8 Deut. 16.19 27.25 1 Sam. 8.3 Isai 5.23 and 't is made a note of a wicked man Psal. 26.9 his right hand is full of bribes These stop the eares tye the Tongue and manacle the hands No Vice so foul as this in a Magistrate the bottle and the basket will make him to do any thing So that if a Iudge should aske me the way to Hell saith B. Latimer I would shew him this way First Let his heart be poysoned with Covetousnesse Secondly Let him then take bribes and at last pervert judgement there lacks a fourth thing to make up the Mess which so God help me saith he if I were Iudge should be Hangum tuum a Tyburne Typpet to take with him if it were my Lord chief Iustice of England or my Lord Chancellour himselfe to Tyburne with him As birds are caught with bird-lime so are men with gifts and therefore men deale with such as we do by dogs throw them a crust that they may not bark or bite This was one of those sins that helpt to ruine Jerusalem Ezek. 22.12 Micah 3.11 12. Isai 1.23 24. many build them brave houses with their bribe but God threatens to bring a fire on those houses Iob 15.34 though bribes may build them yet bribe-takers cannot protect them for God hath said it who is able to performe it that the Tabernacles of Bribery shall be consumed This hath made Gods servants carefull to keep themselves pure from this sinne 1 Samuel 12.3 Acts 20.33 and the Lord hath promised Life and Happinesse to such Psalm 15.5 Prov. 15.27 Isai 33.15 Quest. Are all gifts unlawfull and may a man never take a gift Answ. We must distinguish of Gifts There are six sorts of gifts 1. Gifts of Piety to promote Gods worship 2. Gifts of Charity to the Poor 3. Gifts of friendship to preserve amity 4. Gifts of duty and gratitude from inferiours to superiours to testify their Obedience and Thankfullnesse 5. Gifts of bounty and favour from superiours to inferiours to testify their love to them Now there is no danger in such gifts because they increase love and help to preserve humane society 6. There are Gifts of iniquity that tend to the destruction of our Brethren and the perverting of Iustice and this is that Bribery and those Gifts which Gods word condemns It doth not simply condemn the taking of a Reward but the taking of a Reward against the Innocent Psal. 15.5 So that 't is not sinfull by way of Gratitude either to send a gift or to receive a gift but
our own hearts and dwell at home Hence God not onely commands it Psal. 4.4 Zeph. 2. viz. Hag. 1.5.7 Isay 46.8 but he even beseecheth us to practice it Psalm 50.22 oh consider his dreadfull Judgements to prevent them and his pretious mercies to improve them 1 Sam. 12.24 this awed Iob 23.15 See the Excellency of Consideration Barlow on 2 Tim. 2.7 Baxter's Saints Rest. P. 4. p. 147.179 D. Sibbs's Beames of Light on Ier. 8.6 p. 103. Fenner on Hag. 1.5 17. High-minded The 17. Character of the last times is this men will be high-minded being puft up with pride and high conceits of themselves Insolent persons that pretend to great depth of knowledge yet preferre their lusts and pleasures before Christ such as make their own wills their Lawes and preferre their own idle opinions before the judgement of all the Churches of Christ in the world These are like empty bottles full of nothing but wind They are so highly conceited of themselves that they are even fanatick and mad again So much the word signifies Properly it signifies to puffe up and metaphorically it s taken for Pride So 1 Cor. 4.6.18 19. and 5.2 1 Tim. 3.6 and 6.4 This is a branch of the fourth Character before mentioned men shall be proud and they shall shew their pride by their High-mindednesse and lofty carriage Get Love and then you will be Humble and not swell with pride because of your Honours Riches Gifts or Graces Love is not puft up with such vain conceits 1 Cor. 13.4 'T is knowledge without love that puffes men up 1 Cor. 8.1 But I have spoken fully against Pride in the fourth Character I shall referre you thither for fuller satisfaction 18. Lovers of Pleasures more then Lovers of God This is the 18. sin which renders the last times so perilous men will be so voluptâ—ous that they will prefer their carnall and Temporary delights before Spirituall and eternall ones As the Gnosticks in those times did who were gâ—ven up to filthy lusts and placed their felicity in living deliciously and this is one speciall and signall note whereby we may know the Hereticks and Seducers of the last times they are men given 1. Not to spirituall delights in God and his Ordinances as the Saints are Psal. 16.11 and 65 4. and 84. 2. Nor onely to honest and lawfull delights which God allowes us in the liberall use of the creature Genes 49.20 Eccles. 2.1 but 3ly They will be given up to caâ—nall sensuall sinfull delights such as are agreeable to corrupt nature 1 Tim. 6.5 which consist in drunkennesse fornication riot and excesse They will be given up to loosenesse and licentiousnesse which is one Reason they have so many followers As Epicurus had more disciples then the rest of the Philosophers not because of any truth he publisht but because he invited men to pleasures and carnall delights to which our natures are very prone Such were those Libertines Iames 5.5 2 Pet. 2.13 Iude 4.18 19. peradventure they may give God some externall worship of Cap and Kâ—â—â—e but they keep their hearts and best rooms for their carnall Lusts and Pleasures Naturally all our hearts are full of this spirituall Adultery from the wombe we run from God after the vain delights which cannot satisfy Iames 4.4 Titus 3.3 How many love their Hawkes Hownds Horses c. more then Jesus Christ and are at more cost and pains to maintain them then they are in maintaining a Minister of the Gospel Many are so bewitcht with their Lusts and Pleasures that they do even sacrifice their Time Wit Wealth Lives Soules and all unto them They are even led by them 2 Pet. 2.10 as an Oxe to the slaughter Prov. 7.22 23. They make them their chiefest good and place their happinesse in them How many spend their precious time in Playing which they should spend in praying and in serving God in some vocation Those are dead whilest they live 1 Tim. 5.6 i. e. they are of no use in their places as Paul said of the wâ—dow that lives in pleasures though her body be alive yet her soul is dead So the voluptuous prodigall that spent all on harlots is said to be dead Luke 15.24 It argues a noble and a rised spirit when we can live above them We are now Kings sons and being born to more high and noble pleasures we should contemn these base and low things If we are Christs we must crucify our lusts Gal. 5.24 deny our selves keep under our bodies 1 Cor. 9.27 and enter in at the strait gate Matth. 7.13 To this end consider 1. That sensuall pleasures are the very poyson and bane of all grace in the soul they war against the peace and purity of it 1 Pet. 2.11 they blind the eye that it cannot attain to saving knowledge 2 Tim. 3.6 7. the love of pleasures eates out the love of God and goodnesse out of the soule There may be a form of godlinesse but there can be no power where pleasures are preferred before God Rom. 13.13 14. Ephes. 2.2 3. such make the râ—bellies their God whose end is destruction and woe Luke 6.25 Rom. 16.18 Philip. 3.19 Many would fain joyn God and their lusts together but they are contraries which do mutually expell each other Iames 4.4 1 Iohn 2.15 Sad it is to consider that those base impure delights should expell those pure and heavenly pleasures that those poor fading low things should be preferred before God who is an everlasting fountain of pure divine and spirituall joy That men should chuse rather to serve this worldly Laban who so oft changeth their wages rather then God who is better then his promise to his people 2. 'T is these sensuall pleasures which stop the eares against Gods call so that no Reason nor Religion can work on men These choak the good seed of the Word that it cannot grow Luke 8.14 let a Minister preach never so powerfully perswade never so convincingly yet if the heart be stopt and stuff'd with sensuall delights we do but preach to deaf men who have stopt their eares against Christs calls and invitations so that they cannot yea which is worse they will not come to him though he tender them life and salvation Luke 14.19 20. Iohn 5.40 those whose hearts were set on their Oxen Farmes Wives had no desire after Christ. Some make excuses but he that had married a wife was most peremptory He could not come Concupiscentiall lusts draw very strongly the wife draws more then five yoke of Oxen so strong are women that Solomon the wisest of men and Sampson the strongest were yet overcome by them The Italians have a Proverb that one haire of a woman will draw more then a hundâ—ed yoke of Oxen. We had need then to watch over our hearts in these lawfull delights least they should be stollen from Christ. Licitis perimus omnes We must be moderate in the use of them
one living coal sets his fellow on fire So God hath ordained the gifts and graces of his people for the benefit of others that those who dwell under their shadow might return Hos. 14.7 4. Get Sincerity for therein lyes much of the very power of Godlinesse Let your Faith Love Obedience be unfeigned and without hypocrisy Be not onely Nominall and Formall but be Reall Christians be Israelites indeed Christ sayes to us as Alexander said to one of his name Aut fortitèr pugna aut nomen depone either fight like Alexander or never bear his name so either act like Christians or else put off that name To quicken you consider that this Grace is Commanded Commended Rewarded 1. 'T is often commanded as 1 Sam. 12.24 Gen. 17.1 be perfect i. e. sincere he speaks not of an absolute perfection that 's reserved for Heaven but of an Intentional perfection when we desire and endeavour to walk sincerely before God Matth. 5.48 be perfect as your heavenly Father is perfect not by way of equality that can never be but by way of analogy and resemblance not with a perfection of Degrees but with a perfection of Parts q. d. Let grace be sound and sincere in every Part. God doth even beg this of us Deut. 5.29 O that there were in them a heart to fear me and keep all my Commandements alwayes that it might go well with them and with their children for ever God doth earnestly seek and desire such worships Iohn 4.23 24. 2. God commends such He glories in them as a Captain doth in a tried and faithfull souldier See how the Lord makes his boast of upright Iob. 1.8 and 2 3. and glories in David as a man that fulfilled all his wills and commmands Acts 13.22 for this he commends Iacob that he was Ish tam a plain simple single-hearted sincere man Gen. 25.27 for this Christ set an Ecce on Nathaniel Iohn 1.47 and Paul commends the Romans 6.17 3. God highly rewards it Such shall have the Upper and the Nether springs the blessings of this life and of a better Psal. 84.11 and 15.1 2. to them God will be a Sun for refreshing and consolation and a shield for protection they shall have Grace and glory and as if that were not sufficient he addes They shall want no good thing God will do good to those that are truly good Psal. 73.1 and 126.1 if Caleb follow God fully he shall possesse Canaan Numb 14.24 such as walk uprightly their place of defence shall be the munitions of rocks Isay 33.15 16. when dangers come he shall dwell in a safe place in an impregnable for t and may with Luther sing Psal. 46. 4. 'T is the Grace of our graces 't is not properly a distinct grace but the perfection of them all If a man have Faith Repentance Obedience if they be not sincere they are worth nothing A Pearle if counterfeit is good for little Gold if mixt with brasse or baser mettle is debased 'T is sincerity that puts a lustre on all our Duties 'T is the salt that seasons them and makes them savory God loves Adverbs better then Adjectives benè better then bonum if the matter be never so good if we faile in the manner we marre all The most glorious actions done in Hypocrisy are as undone Quod cor non facit non fit The Pharisees made long Prayers gave much Almes c. yet because leavened with hypocrisy they lost all Amaziah did many good things but not with a perfect heart 2 Chron. â—â— 2 that But spoyled all 'T is sincerity that crowns all our Duties when we heare without Guile 1 Pet. 2.1 2. and give almes purely out of love to God and Pray in sincerity such services though weak yet find acceptance Psal. 145.18 Prâ—v 15.8 Cant. 2.14 for 't is not the multitude but the Truth of our services which God regards This gives a kind of perfection to our Duties and Graces Hence an upright and a perfect man are made Termes convertible in Scripture Iob 2.3 Psal. 37.37 and the Hebrewes call sincerity by the name of perfection Gen. 17.1 what ever then you part withall resolve not to part with your integrity Iob 27.5 for 't is this that will yeeld you comfort in every condition This Tob leb this good heart will be a continuall Feast Prov. 15.15 other Feasts may last for a day for twelve dayes or one hundred and fourscore dayes as Ahasuerus Feast did but they have an end but the good man keeps an everlasting Feast his joy shall no man take away he sits at a Feast every day Omnis dies justi festus as 't is the misery of the wicked that their worm never dies so 't is the happinesse of the Saints that their Peace and Joy shall never end They feast at home and they feast abroad they feast in prosperity and they feast in adversity they feast in publick and they feast in private they feast by day and they feast by night Lo this is the blessing of those that get and keep good hearts be it clear or cloudy fair or foul he enjoyes a continuall serenity and sits at a perpetuall feast He can see light in darknesse Psal 112.4 food in famine Hab. 3.17 Joy in sorrow 2 Cor. 6.10 Riches in Poverty Prov. 19.1 2 Cor. 6.10 comfort in discomfort 2 Cor. 1.12 and life in death Iob 19.26 Psal. 16.9 He that would see more of sincerity may peruse D. Preston on Gen. 17.1 Ser. 6.7 Mr. Ball on the Covenant chapt 11. Mr. Gataker and Mr. Barlow on Psal. 97.11 Mr. Love on Iohn 1.29 D. Downam on Psalm 15.2 and on Luke 1.57 D. Clerks Ser. on Iohn 1.47 Mr. Scudders dayly walking chapt 12. Mr. Robinson on Ephes. 6.14 Lect. 9.10 and Mr. Anthony Burgesse Spiritual Refining 2 Part. Ser. 8. c. 5. Let the noyse of Gods judgements awaken thee out of thy sleepy formality if a man be in a dead sleep a great noyse will awaken him Gods judgements have a voyce and we should mark what it sayes Micah 6.9 God brings his judgements to light every day either on our selves or on others these should fear us quicken us and mend our pace timor facit consiliativum Arist. when Gods judgements are in the earth we should resolve to learn righteousnesse Isay 26.9 6. Let the signes and fore-runners of Gods departing from us quicken us God is making a way for his wrath he hath taken away lately above 60. precious Ministers burning and shining Lights When Pillars goe down the house cannot long stand When men are packing up their wares it 's no time to sit still you must buy then or never The Lord is now removing his Gospel to New-England the Son of Righteousnesse begins to rise there and set here Religion stands on Tip-toe in our Land Ready to passe unto th' American Strand 1. We begin to contemn Ordinances and loath them Those poor Indians begin to prize Ordinances
remains q. d. I have fought a good fight what now remains but an assured expectation of a crown of Righteousness There is laid up for me Here is the Assurance he hath of his Reward he speaks of it as if he were already possest of it 'T is safely and surely kept for me The word imparts two things 1. A designation of that which is laid up to some peculiar person 2. A reservation and safe keeping of it to the use of those that it is assigned to He alludes to Parents who lay up something as an Inheritance for their children God hath prepared eternal life for the elect before the foundation of the world Matth. 25.34 Ephes. 1.4 So that there is no danger of the godlies loosing it since 't is laid up in so safe a hand Matth. 6.2 2 Pet. 2.3 4. A Crown of Righteousness Crowns are for Kings and Conquerours I have fought the good fight and Christ assisting me I have conquered all the enemies of my Salvation and though my combats have been hard yet the more glorious are my victories Now therefore I expect a Crown not of gold silver pearls lawrels or such like fading perishing corruptible things Esai 40.6 Iob. 14.2 But a crown of Righteousness .i. everlasting happiness which God hath promised as a reward to his servants for their service whose imperfect works he crowns as if they were perfect This elsewhere is called a crown of life James 1.12 Rom. 2.10 .i. an ever-lasting never fading crown 1 Pet. 1.4 and a crown of glory 1 Pet. 5.4 beeause it consists in the fruition of that eternal weight of glory of which Paul speaks Rom. 8.18 2 Cor. 4.17 Now this eternal glory is called a crown for many Reasons 1. A crown is not given till the victory be gained 2 Tim. 2.5 'T is not to him that begins but to him that overcomes which the promise runs Rev. 2. and 3. None can have this crown but such as in their measure resemble Christ their head who went forth conquering and to conquer Rev. 6.2 'T is not the somnolent but the violent non lenti sed violenti that get this crown Matth. 11.12 2. It notes the perpetuity of the glory a crown is round and hath neither beginning nor ending so the glory of the Saints in heaven is an immortal immarcessible incorruptible never fading crown 2 Pet. 1.4 1 Cor. 9.24 3. It notes the perâ—ction of it as the crown compasseth the head on every side so there is nothing wanting in this crown of life here is an Aggregation of all good things for Soul and body Matth. 25.35 Rev. 31.4 c. as God is said to crown the year with his goodness Psal. 65.11 when he showres down plenty of Temporal blessings on us so the Saints in glory shall be crowned with goodness when all the faculties of the Soul and members of the body shall be perfect and filled with glory 4. It represents to us the dignity of the Saints and the glory of their reward They are all Kings and shall be crowned The day of Judgment is their Coronation-day 't is in That day which the souls and bodies of the Saint shall be crowned with everlasting bliss A crown is the choicest and chiefest of all humane rewards amongst all tâ—rrene gifts none more glorious then a crown This is the heigth of humane excellencies men use to desire no more then a Crown and for this men will do much Of Righteousness It is so called not because we of our selves have any right by way of merit 〈◊〉 it but the reward of Eternal life is called a Crown of Righteousness 1. Because it is purchased for us by the righteousness of Christ by his perfect Kighteousness and Obedience he hath merited this for us and so in Christ it is due to us by way of merit though in respect of us 't is of mâ—re Grace 2. In respect of his Promise his fidelity bindeth him to perform it God hath promised a Crown of Life to such as serve him sincerely Iames 1.12 1 Iohn 2.25 Revel 2.10 and 3.21 Now it is this promise of God and not any merit of ours which maketh God our debtor Though God make the promise in Grace yet being once made his Truth and Justice obligeth him to perform it God cannot but act condecently as the Schoolmen speak and agreeable to his goodness as he cannot deny himself so he cannot do any thing unworthy of himself So that Eternal life is a crown of Righteousness ex parte Dei God hath promised it to such as overcome and ex parte rei 't is just with God to give unto his suffering servants rest and peace 2 Thes. 1.6 7. So that this Crown is due in Justice Evangelical 3. It may be called a Crown of Righteousness because 't is given onely to Righteous men and so it sheweth who shall be crowned and what is the way to it but not for what merits or desert of ours 'tis given It implieth not any condignity or efficiency in good things we doe but an Ordinability of them to eternal Life So that God crownes his owne work in us in which we make not God a debtor to us but we are made debtors to him for his grace received by which we work Objection The Papists wring and wrest this Text exceedingly that they may build their Merit of workes upon it Here say they is 1. A Crown of Righteousness 2. Not barely given but rendered 3. And that by a Righteous Iudge Answer 1. The Apostle speaketh not here of any righteousness by way of Obligation commutation or commensuration but of a Righteousness as I have shewed of fidelity and condecency so that righteousness here hath no respect to our Merits but to Evangelical promises which admit of no merit but that of the Son of God and therefore 't is not said that Christ will give this Crown of Righteousness Merentibus to such as merit it but diligentibus to such as love him and his appearing Now our love as all our other graces is imperfect and so cannot merit this crown of perfect righteousness 2. We must distinguish of righteousness 1. There is a Legal Righteousness and this the Apostle disclaimeth Philippians 3.7.8 2. There is an Evangelical righteousness and this excludeth all Merit Romans 4.2 3 5. 2. We must distinguish of Reward there is a reward of Merit and this the Saints disclaim Isay 64.6 2. A reward of mercy Psalm 103.4 He crowneth us with mercy and not with Merit both Grace and Glory are his free gift Now 't is fallacious arguing to reason from a reward to a reward of merit for 't is a reward of mercy which God bestoweth on his people 3. The Saints in Heaven cast their Crowns at the feet of the Lamb they part not stakes with him but ascribe the glory of all to him Rev. 4 10 11.
mention not Vain-gloriously but Thankfully against both men and devils and beastly Barbarians I have contended for the Gospel constantly and couragiously My life is a race and I have run my course even to the very goal in despight of all opposition I have maintained and defended the truth of Christs Gospel inviolably according to my Christian profession and office Apostolical and now from henceforth I comfort my self with the expectation of that crown of immortality which upon the gracious promises of a righteous God is laid up for me and not for me onely but for all the faithful who love Christ and long for his coming Observations 1. 'T is lawful sometimes to speak of those gifts and graces which God hath given us that we may comfort and quicken others by our example But of this see the Observations on chapter 3.10 2. The sweetest songs of the Saints have been towards their last ends The sun shines sweetliest when it is setting the wine of the Spirit is strongest in the Saints when they are drawing to an end His motions are quickest when natural motions are slowest as we see in Moses his Swan-like Song Deut. 31. and 32. and 33. and David how sweetly doth he sing a little before he dies of Gods mercies to himselfe of the covenant of free Grace which God had made with him and his judgements on the sons of Belial 2 Samuel 23.1 to 8. Ioshua dying how sweetly doth he exhort the people to obedience by setting before them the mercies of God Ioshua 24. All Christs sayings are excellent but none so sweet and comfortable as those which he delivered a little before his death His last Sermon and Prayer how sweet are they Iohn 13.14 15 16 17. Iacob dying how sweetly doth he bless his sons Gen. 49. Steven dying prayes for their life who put him to death so did the Martyrs Doctor Prestons last Sermons were on the Attributes Doctor Sibbs his last Sermons on that comfortable Text Iohn 14.1 and Master Robert Boltons on the Joyes of Heaven Wicked men when they die they set in a Cloud and like the going out of a candle they leave a stench behind them as their bodies so their names rot and stink when they are dead and gone As wicked men grow worse and worse and their last dayes are their worst so good men grow better and better and their last dayes are their best having hut a little time to live in the world they are willing to leave it with a good savour Observation 3. 3. The sweet resent which a good Conscience hath of a well spent life is matter of singular comfort and rejoycing in death The Apostle was now near to death and what doth he rejoyce in why 't is in this that by the assistance of Christ he had fought a good sight and finisht his course and therefore he had hope as the righteous have even in death Proverbs 14.32 Elijah that had been zealous for the Lord of Hosts can with comfort desire the Lord to to take his soul 1 Kings 19.4.10 Hezekiah that great reformer when he heard that he must die yet comforteth himselfe with this that he had walked before God in sincerity and singleness of heart Isay 38.3 this upheld Iob in the middest of all his trials Iob 27.5 6. This comforted the Apostles when they were in deep distress 2 Corinthians 1.12 This is our rejoycing the Testimony of our Conscience that in simplicity and godly sincerity we have had our conversation in the world Not that the conscience of our sincere walking is the Deserver but the Assurer of our salvation Well-doing may Evidence to us our Election though it cannot Merit it 2 Peter 1.10 Men of good consciences sit at a continnal Feast Proverbs 15.15 a good heart or a quiet merry heart as some Translations render it Is not may be or shall be hereafter but is already a reall Feast and hereafter shall be consummate 'T is not a dead Ignorant secure benummed erroneous seared Conscience but it is an inlightned inlivened renewed pure conscience which is purged from the guilt of sinne by the blood of Christ and delivered from the Tyranny of sinne by the Spirit of Christ This this onely is a good Conscience This puritie of Conscience breedeth Peace and Peace breedeth Joy and Spirituall Mirth this reconcileth those Translations which render it a quiet or merry heart which is true in respect of the effects and fruits of a good conscience Now this good conscience is called a Feast 1. Because at a Feast there is variety of dainties and dishes abundance of cates and delicates 't is not a Feast without variety and plenty and more then ordinary fare So at this Feast there is great variety 1. Here is Ioy this is most sutable and seasonable at a Feast not a carnal sensual external inferiour joy but a spiritual supernatural Holy Heavenly solid serious well-grounded durable Joy which none can take from us Iohn 16.22 They rejoyce in the Lord alwayes Psalm 33.1 Philip. 4.4 yea even in Tribulation Romans 5.3 Iames 1.2 and that with a superlative transcendent Joy hence called Ioy unspeakable and glorious 1 Peter 1.8 and compared to Joy in Harvest when the husbandman after long toyl reapeth the fruits of his labours Isay 9.3 yea it surpasseth that joy Psalm 4.7 it mortifieth our delights to these low things makes us to rejoyce in them as though we rejoyced not 1 Cor. 7.31 Lo this is the first dish which is served in at this Royal Feast Matthew 13.44 Acts 16.34 and therefore it is called by a special propriety the joy of Gods people Psal. 206.5 2. At this Feast here is Peace not a Fading unsetled transitory Peace such as wicked men have but 't is a well grounded and a well bottomed Peace 't is built on the Word and it's foundation is laid in Humiliation it had a storm before it came to this calme 2. 'T is not an ordinary but a transcendent Peace such as passes all human understanding Phil. 4.7 mans wit cannot sufficiently conceive it nor value it according to its worth To have Peace with men and Angels is a mercy but when the soul lieth groaning under the sight and sense of sinne then for the Spirit to speak Peace to us to assure us that God in Christ is reconciled to us this is a mercy of mercies David had this Peace and therefore he fears not though ten thousand should compass him about Psalm 3.6 Peter that was in great danger of his life yet having a good cause and a good conscience he sleeps in Peace Acts 12.6 3. 'T is an everlasting peace Christ hath bequeathed it to his for ever Iohn 14.27 Peace I leave with you my Peace I give you The Lord hath bound himself by Covenant to continue it it is more firme then the pillars of the Earth or the Poles of Heaven Isay 54.9 The mountains shall depart and the hills be removed but my
and so thou art rich Rev. 2.9 In him we are Lords of all all is yours 1 Cor. 3.21 22. though we have little in possession for present yet we have much in reversion Onely it behoves us to walk as Spiritual Kings leading Holy Heavenly Spiritual lives It is a debasement to a Christian who looks for a Crown of Glory to mind earth and to pursue these low things this is as if a King should leave his throne and go rake in a kennel or fight for bones We may well trust God for crusts who hath promised us a Crown he that hath given us his Son which is a greater gift then ten thousand worlds with him will much more give us all things Rom. 8.32 Observation 5. 5. Christians may have an eye to the recompence of reward In our race we may eye the crown which is set before us to quicken and encourage us in our course Though our work be hard yet our wages is great We shall have a sure Reward Prov. 11.18 a full Reward 2 John 8. an everlasting Reward 2 Cor. 4.17 1. That which God himself hath used as an Incentive and Motive to Obedience that we may use as a Motive and by consequence have an eye to it But God hath used Heaven and Happiness as a Motive to quicken us to obedience as appears 2 Tim. 2.12 Iames 1.12 and 5.7 Rev. 2.10 God will not be served by his creatures for nought all his precepts are backt with promises he never saies to the house of Iacob seek my face in vain Isay 45.19 2. The Servants of God have practised it Moses had an eye to the recompence of Reward yet was no mercenary man Heb. 11.26 and so had Christ who was greater then Moses Heb. 12.2 Paul had a most free and ingenuous Spirit yet he had an eye to the price of the high calling of God in Christ Philip. 3.13 14. Colos. 1.5 and David comforted himself in the midst of his conflicts with this that God would yet bring him to glory Psal. 73.24 Onely this Caution must be remembred that in all we do or suffer Gods glory must be the ultimate and primary end we look at 1 Cor. 10.31 Colos. 3.17 We must love Christ for himself and for his own excellencies and not for loaves or self-respects We are never sincere till we can serve Christ simply out of love to himself purely in obedience to his Commands onely because he requires it The Lord. Observation 6. 6. Christ is the Lord. He is God coeternal and coequal with his Father See this largely proved V. 1. Observation 7. 7. Christ is a righteous Iudge Yea righteousness it self He will give to every one according to his works His Judgment is the Judgment of God and so must needs be true and just Rom. 2.2 He is the Iudge of all the world and cannot act unrighteously Rom. 3.5 6. He may as soon cease to be as cease to be just with him is no respect of persons no power kindred gifts or greatness hath influence upon him Rom. 2.11 1 Pet. 2.17 He judgeth not according to the outward appearance and colours of things Isay 11.3 but according to the truth of every case cause Rom. 2.6 His judgment is true without errour or mistaking Rev. 19.11 Then poor afflicted oppressed ones shall be relieved Psal. 72.24 and the wicked shall not be able to stand in Judgment Psal. 1. ult God smites his hands in anger against unrighteous persons here Ezek. 22.6 7.12 13. And bars them out of his Kingdom hereafter 2 Cor. 6.9 Be Patient then my Brethren till the coming of the Lord and let the remembrance of this righteous Judge comfort thee against all unrighteous judgments which shall here pass against thee Eccles. 3.16 17. and 5.8 1 Cor. 4.3 Iames 5.7 2. Labour to resemble Christ in Righteousness As we must be perfect as he is perfect so we must be righteous as he is righteous by way of similitude though we cannot by way of equality yet in our degree and according to our measure we must resemble him having righteous Habits righteous Principles and righteous Practices God loves to meet those in wayes of mercy who are not onely Praisers but Practisers of righteousness Isay 64.5 The eye of Gods special Providence is on such Psal. 11.7 and 34.15 He will so openly and visibly reward them that even the wicked shall say Verily there is a reward for the Righteous Psal. 58.11 When Families be habitations of righteousness then they are blessed habitations and prosper Ier. 22.15 and 31. 23. This exalts a Nation Prov. 14.34 and brings peace to people Psal. 72.1 2. Isay 26.2 and 32.17 To such God will reveal his secrets Prov. 3.32 Their memorial shall be precious here Prov. 10.7 Psal. 112.6 2 Cor. 8.18 and they shall have Heaven hereafter Psal. 15.1 2. Ier. 33.15 16. The Crown of righteousness belongs to such righteous ones Matth. 11.43 and 25.46 Though the wicked may kill them yet they cannot hurt them for the righteous have hope even in death Prov. 14.32 Magistrates especially must do Justice impartially to all like Levi in this case they must know neither father nor mother Deut. 33.9 they must resemble Christ for whom they Judge who is no respecter of persons Iohn 2.4 No Star so beautiful as Justice It pleaseth God above all Sacrifices Prov. 21.3 It is a mean to stay plagues Numb 25.17 18. When Achab was stoned there was peace in Israel Iosh. 7. When Sauls sons were hanged the famine ceased 2 Sam. 21.24 It is not Cruelty but Mercy to cut off incorrigible evil doers from a land with such Sacrifices God is well pleased Shall give me Observation 8. 8. Eternal blessedness is the free gift of God Here is no fore-seen faith works merit desert but from our Election to our Salvation all free grace love and mercy Grace is the spring-head of all our mercies it is the Title page of the book of Life 1. Our Election is wholly free It is but a remnant through the Election of grace that are saved and if it be of grace then not of works else grace were no grace Rom. 11.5 6. and 9.11 18. 2. Our Vocation is of free Grace When we were dead in trespasses and sins he quickened us Ezek. 16. Ephes. 2.1 he called Abraham when he was an Idolater Iosh. 24.2 Manasses a blood-sucker Paul a persecutor it is not for any merit of ours but of his own meer goodness that he calls us 2 Thes. 1.11 2 Tim 1.9 God freely called and quickned the Ephesians 2.5 when they were dead in sins .i. Insensible Impotent and odious to God and good men by reason of their Idolatry Acts 19. And hatred of piety there is but one good man amongst them and it is said they banisht him out of their city Magick and witch-craft abounded amongst them witness those Magick books which they burnt at their conversion Acts 19.19
friends of the Bridegroom and therefore they long for his coming 6. The blessings which we shall receive at that day are very desireable blessings It will be to us a day of Iubilee when we shall for ever be set free from all our enemies It will be a day of rest when we shall enter upon our everlasting inheritance a day of receiving wages for all our service A day which will free us from all our miseries and supply us with all mercies No wonder then that the Saints so earnestly long for it and if all the creatures groan and vehemently desire that day Romans 8.21 23. shall not the Spouse of Christ much more 2 Cor. 5.2 Wicked men have their portions in this life and rest content with present enjoyment and so desire not that day besides they are men of evil consciences and are condemned already in the word and in their own consciences Iohn 3.18 which maketh them fear and not desire that day they could wish that Christ would never come But the Godly who have faith and a good Conscience do with joy long for this day of their full redemption when Christ shall appear to their everlasting comfort So that to love and long for Christs appearing is the Character and almost the definition of all true believers None can love it but they and they cannot but love it VERSE 9 10. Doe thy diligence to come shortly to me VERSE 10. For Demas hath forsaken me having loved this present World and is departed to Thessalonica Crescens to Galatia Titus to Dalmatia WE are now come to the second part of this Chapter wherein the Apostle treateth of many private and personal affairs 1. He desireth Timothy to come speedily to him to Rome the Apostle had once some thoughts of going to Timothy 1 Tim. 3.14 but since he was shut up in prison and deprived of that liberty he now sendeth for him to come to him having many things to impart to him before he died probably touching the weighty affaires of the Church or else that he might be helpful in promoting the Gospel in Rome Italy and in the places adjacent since he wanted other helpers What ever it was it was no mean matter which made the Apostle send for Timothy beyond Sea from his charge at Ephesus in Asia minor to come to him at Rome Doe thy diligence or hasten to come to me he was near his end and therefore he biddeth him hasten and come speedily before winter Verse 21. q. d. defer not thy coming till another year but come speedily before I die 1. Observation 1. Personall presence is to be preferred writing The Apostle doth not say Write unto me but come unto me Letters we say doe not blush yet they cannot expresse the lively affections of our breasts as when men are present face to face with us Writing is more general and flat but the lively voyce and quickening presence of a friend worketh more effectually upon us Proverbs 27.17 Acts 18.5 When the Apostle would comfort the Romanes he telleth them that he will come to them Romanes 1.11 12. and 15.24 28.29 that he might be comforted by them and might comfort them So Iohn will not write to his friends but that he might the more effectually comfort them he promiseth to come and speake with them face to face that their Ioy might be full 2 Iohn 12. and 3. Iohn 13.14 Paul will not write but he will see the Thessalonians 1.2 17 18. There is more Vigour in the Voyce then in dead Letters Writing doth well but lively conference doth much better The speech of good men doth whet and excite men to love and good workes Hebrewes 10.24 it doth Minister Grace to such as keepe company with them Proverbs 10.11 and 15.4 Ephesians 4.29 2. Observation 2. The society and help of good men is much to be desired There is much comfort and good to be gained thereby Paul would never have sent so many hundred miles for a Timothy if there had not been more then ordinary sweetnesse in his society Man is a sociable Creature and God hath ordained mutual society for the quickning and increasing of his Graces in us We want much of our comfort in the want of a good friend which made David so sadly to lament the death of Ionathan and to complaine that he was desolate Psalm 25.16 and this made Paul to rejoyce in the recovery of Epaphroditus his Friend and fellow Souldier as a great mercy Philippians 2.25 26 27. Solomon telleth us that two are better then one Ecclesiasticus 4.9 As Oyntments and perfumes delight the senses refresh the Heart and quicken the Spirits so the faithful Counsel of a loving friend is very precious Prov. 27.9 Hence this communion amongst friends is called sweet Counsel Psalm 55. 15. We are subject in this World to many Tryals Now God hath ordained the society of his People as one speciall means to comfort us in them Malachi 3.16 Iames 5.16 This made Christ to send his Disciples out by two and two that they might have mutual Comfort and Confirmation of their Doctrine Luke 10.1 Unsociable men are like blunt and rusty iron unfit for service Solitarinesse and strangenesse is not good Solitary Birds are Birds of Prey Communion is a means to breede and increase brotherly love and to inlarge the Church Acts 2.46.47 They were all together with one accord and then it followeth The Lord added to the Church dayly such as should be saved This is an Article of our Faith we beleeve a Communion of Saints and oh that we did live as a People that beleeve our Principles T is Communion with the Saints on Earth is a glimspe of thy Eternal society which we shall have with them in Heaven when we shall all be gathered together into one Body 2 Tessalonians 2.1 as the society of wicked men in their wickednesse is a glimpse of Hell 3. Observation 3. The strongest Christians sometime may be helped by weaker A Paul may stand in need of a Timothy There is not a member in the body but is some way serviceable to the head 4. Observation 4. A Minister upon weightie and just occasions may lawfully be absent from his flock for a time 1. It must be but for a time 2. The cause must be weighty Timothy cometh from his charge to Paul yet Tychicus supplies the place the while who had great things to impart to him for the Churches good 't is noted as an act of cruelty in the Ostrich that she leaveth her Egges Lam. 4.9 Bishop Latimer wondred how men could goe quietly to bed who had great cures and many of them and yet peradventure never preached in any of them constantly It were easie to confute and confound these by Scripture Reasons Fathers Councills c. But 't is so fully done already by Master Blaxston in his Remonstrance against Non-Residents and blessed be God 't is so well purged out
gather themselves together against the Church of God with an intent to ruine and rase it even to the foundation these are their thoughts I but they know not my thoughts saith God why what were Gods thoughts Why his thoughts were to make their rising against his people to be their ruine their own counsels to be their own confusion Micah 4.11 12 13. They shall be gathered together as sheaves in the floor arise and thresh O daughter of Zion q. d. Thy enemies thought to come to thresh thee but thou shalt thresh them The work of God in all ages hath been carried on by weak means The Apostles many of them Illiterate fisher-men Luther a Monk King Edward the sixth a Child Queen Elizabeth a Woman no matter how weak the Instrument be if God be the Agent The Brethren 4. Observation 4. All the faithful are Brethren in Christ. In Scripture we read of three sorts of Brethren 1. By Race 2. By Place 3. By Grace 1. By Race such as descend from the same father and mother so Iacob and Esau were brethren and sometimes kinsmen called Brethren as Lot and Abraham 2. By Place such as are of the same Nation thus the Jews called one another Brethren Deut. 23.20 3. By Grace and that Common or Special 1. Common in respect of Creation and so all men are Brethren Gen. 9.5 2. Special in respect of Adoption and so all Believers are Brethren Rom. 1.13 and 8.12 and 12.1 Phil. 1.14 and 4.21 1 Thes. 1.4 and 2.2 1. Iames 1.2 This must needs be so for they have the same God for their Father the same Church for their Mother the same House for their dwelling the same Inheritance for their portion They speak like one another and are cloathed like one another They fight against one common enemy they walk in one path and eye the same Objects Let us then love like Brethren let it not be Verbal but an Affective and Effective love both in heart and deed Rom. 12.10 Heb. 13.1 1 Pet. 2.17 We should part with some of our right for Peace and there should be no contention between us for we are Brethren Gen. 13.8 1 Cor. 6.5 6. We should Sympathize like Brethren a Brother is or should be a second-self We should bear each others sin and sufferings if children of the same Family see one of their fellowes beaten all the rest of the little ones fall a crying about him So should we weep with them that weep and remember those that are in bonds since we our selves are subject to the same afflictions Heb. 13.3 VERS 22. The Lord Iesus Christ be with thy Spirit Grace be with you Amen THE Apostle having finisht his Salutations cometh now to conclude his Epistle with a Comprecation and an Apostolical benediction 1. Of Timothy in particular He prayes that the Lord may be with his Spirit q. d. Be not sad at my departure for though I must leave thee yet the Lord shall be with thee and uphold thee with his Grace 2. He prayes for the rest of the Brethren with him and commends them to Gods grace Grace be with you .i. with you all as it is Heb. 13.25 This is Pauls conclusion written with his own hand in all his Epistles to prevent false Coppies 2 Thes. 3.17 3. He ratifies and seals up all with that concluding Particle Amen Of which see more V. 17. Observations 1. Our special desire should be that God would be with the Spirits of his people By Spirit here is meant that noble faculty of mans Soul called the Understanding or the Mind with the most inward cogitations thereof Luke 1.47 My Spirit rejoiceth in God my Saviour .i. My Understanding in the apprehension of this great mercy stirs up all the rest of the powers of my Soul to glorifie God We should pray that God would direct our Spirits in thinking devising judging chusing refusing loving hating Generally that the Lord would lead us by his Spirit as his children inclining our hearts to that which is pleasing in his sight So praid David Psal. 143.10 and Paul Ephes. 3.16 17. This inward presence of Christ with the Spirits of his people is one great part of the reward of their love and obedience to him Iohn 14.21 23. This comforts them under the cross and assures them of their Salvation We should therefore alwayes pray that Christ by his Spirit would be present with our Spirits and that we may so live that he may delight to dwell in us for if he be not with us sin and Satan will soon prevail against us We should therefore labour to find and feel this special presence of Christ in our hearts that we may rejoice in it and lament its absence without it we can do nothing nor understand any thing in the mysteries of Religion for the wisdom of the flesh is not onely an enemy but enmity it self against God Rom. 8.7 The natural man for want of the Spirit of God perceives not the things of the Spirit of God 1 Cor. 2.14 Grace be with you Thus he begins and thus he ends with Prayer for Grace .i. for the free favour and love of God and all other spiritual blessings which accompany it as Pardon of sin Sanctification and Glory 2. Observation 2. Gods favour and grace is principally to be sought even above and before all other things The Apostle doth not say Riches be with you Honours be with you or the favour of men be with you But Grace and Gods favour be with you So in all his Epistles he puts Grace first and Peace which denotes Temporal blessings last Rom. 1.7 Colos. 1.2 Rev. 1.4 Numb 6.25 Psal. 4.6 7. Matth. 6.33 In the Lords Prayer we first beg for spirituals and have six Petitions for that and then for temporals Amen .i. So it is or so let it be or so it shall be 3. Observation 3. What is prayed for must be believed and earnestly desired So much this word Amen implyes They sin then that pray without any understanding fervent desire or belief of what they pray for POST-SCRIPT The second Epistle unto Timothy ordained the first Bishop of the Church of the Ephesians was written from Rome when Paul was brought before Nero the second time THese Post-scripts are no part of the Text neither was this added by the Apostle for it contradicts the Text. The Apostle calls Timothy an Evangelist 2 Tim. 4.5 and the Post-script makes him a Bishop The Evangelists were not tied to personal residence in one place as Bishops and Pastors were but they were to go from place to place to confirm the Churches planted by the Apostles Beza observes that this first clause doubtless is spurious it is not extant in divers old coppies and which is much the Vulgar Latin omits it So do the Syriack and Aethiopick Versions So that this is but a very sorry foundation to build the Divine Right of Episcopacy upon FINIS