they may live desired and dye lamented that so when you are dead it may be said We misse such a man he was zealous against Sabbath-Prophaners Drunkards Swearers Sectaries c. He was forward to works of Piety and Mercy and ready to every good work 'T was Davids commendation Acts 13.36 that he served God in his Generation he did not seek himself nor serve God for a day or two but he served him his whole Generation as Noah did Gen. 6.9 God hath abundance of dishonour done him by profane persons and Religion suffers much by them now we should labour to repair the dishonours done to his name by being blamelesse and harmlesse shining like lights before a perverse nation The worse the times we live in are the greater will our honour be if we be faithfull 'T was Lots commendation that he was good in Sodom and Job in an Heathenish Vz. The more Sinne abounds the more our Grace should abound and the more Sin appears in the World the more should we appear against it The Lord hath done more for us of this last age of the World then ever he did for our fore-fathers and therefore he expects more from us then he did from them where he bestowes much he looks for much again where we bestow double cost we look for a double crop Christ is now more clearly preached to us and we enjoy the helps and advantages of former times A Pigmy set upon a Gyants shoulders may see further then the Gyant himself It 's a shame for us if we do not our work better by Sun-light then others that have had but Twy-light God takes it very ill to be wounded in the house of his children and friends for when he hath done so much Isai 1.2 3. Zach. 13.6 Will ye also forsake me said Christ to his disciples will you whom I have redeemed and loved above all the people of the World you whom I have brought forth in dayes of greatest Light and Love when 't was free with me to have brought you forth in Mid-night of Popery and Superstition will you also rebell against me There is nothing renews the Gospel so soon as this contempt it makes the Lord repent of all the kindnesse he hath shewed us 2. Note We must not look for a Church in this World without its imperfections and corruptions if ever the Church on Earth shall be pure and glorious it shall be in the last dayes yet we see the spirit of God tells us here expresly that these last dayes shall be perilous times by reason of the swarms of wicked men which shall be in the very bosome of the Church who shall indeed pretend to much Piety yet shall be full of Impiety and Hypocrisy they shall have a form of godlinesse but they will deny its power v. 5. There will be to the end of the World a mixture in the Church of God there will be Tares and Wheat good and bad in the Church alwayes Mat. 13.25 One told the Emperour Frederick that he would go to a place where no Hypocrites were then said he you must go beyond the frozen Ocean where there are no Inhabitants and yet thou wilt find an Hyprocrite there if thou find thy self there He that looks for a perfect Church in this World or for such a Church wherein there shall be none but Reall Saints may look till his eyes rot in his head before he see that day Christ had but twelve and one of them was a Devill and the rest that were sincere yet had their failings The Apostle tells us that in the bosome of the Church there shall be seducers Acts 20.29 30. from amongst your selves shall men arise speaking perverse things to draw disciples after them All the Churches we read of in the Scripture have had their failings and blots as the Church of Ierusalem Corinth Galatia and the seven Churches of Asia yet Christ owned them and communicated with them still and sent his disciples to them and therefore be not offended when you see defects corruptions and disorders in the Church perfection indeed is to be wisht for but it is reserved for Heaven No Church ever was is or shall be perfectly free from sin on Earth Let us not then forsake the Lords Floore because there is some Chaffe in it nor run from Sion instead of Babylon as many in our dayes do that cry out against the Church of England as a false Church though all the Churches of God in the World own her for a true one and run from her as from Babylon and so run into Babylon from a supposed into a Reall Babylon Babylon signifieth Confusion now amongst those that separate what sad confusion is there Division upon division separation upon separation c. till they have broken themselves all to pieces and at last are faine to sit like Owles alone These are they that abhorre a mixt company yet flye from Reall Saints This they call new Light when it is nothing but an old Error of the Catharists and Donatists who out of a conceit of their own exceeding holinesse did separate themselves Perfectionem justitiae Angelicam sanctitatem hic ab hominibus requirunt Donatistae quam etiam se suosque illos impuros coetus habere jactant profitentur tam sunt arrogantes coeci à vero suae infirmitatis rebellionis sensu alieni Danaeus loco citato ubi plura Causelesse Separation saith a learned Divine from established Churches walking according to the Order of the Gospel though perhaps failing in some small things is yet no small sin Let such consider 1. That the Root of this separation is bad and therefore the fruit cannot be good It springs from Pride and Censoriousnesse as we see in the Pharisees who were great Separatists and have their name from thence 2. Such are Schismaticks and in a short time they will he Hereticks for Schisme is the way to Heresy they make a Rent in the Church whose Peace should be very dear to us for though Peace be not the Esse and being of a Church yet it tends very much to its bene esse and well-being for as a Kingdom so a Church divided cannot long endure 3. The Pretences made for Separation are now removed there 's no Bishop Surplesse Cross Common-prayer c. for them to stumble at and yet separation was unlawfull then but now it s farre more vile and therefore the Lord punisheth the Separatists of this age more severely by giving them up to viler opinions than formerly 4. 'T is a scandall and wrong to a Church 't is ill to forsake the society of one good man without a cause but to un-church a whole Church causelesly now great is that sin 5. They cannot escape the revenging hand of God Though men may suffer them yet God will not one of the saddest judgements that we read of in the Scripture befell schismaticall Corah
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
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
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
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-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-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-Self-love which is planted so deeply in our natures by the God of Nature but sinfull and inordinate self-Self-love 2. There is a Pious and Religious self-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-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-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-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-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-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
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
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
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
Get your Graces quickened 1. Let your faith be a lively stirring operative faith Gal. 5.6 Iames 2. by this wee conquer the world to conquer the material world with Alexander is not so great and so glorious a work as to to conquer the malignant world 2. See that your Hope be an active lively hope doth it make thee contemn both the worlds promotions and persecutions its frowns and favours canst be content to perish so Christ may flourish to be nullified that he may be glorified then hast thou cause to blesse God 1 Pet. 11.3 Blessed be God who hath given us a lively hope 3. Let your Repentance be sound and saving even Repentance unto life a turning from darknesse to light converted men are quickened men Ephes. 2.1 3. Get all the Powers of your soul quickened and enlivened 1. Get your understanding enlightened with saving knowledge this is the life of the mind Psal. 119.144 Give me understanding and I shall live 2. Get your wills conformable to Gods will 'T is the happinesse of the Creature to resemble the Creator The will is the man get this bended rightly byassed and reformed and all is done 3. Get your affections quickened they are the feet upon which the soul runs the way of Gods Commandements Eccles. 5.1 Psal. 119.32 and the wings by which we fly in his service they shew what we are and do denominate the man that we are that we Love and Desire to be Object But methinks I hear some gracious souls bemoaning themselves and groan under that formality dulnesse deadnesse heavinesse and indisposednesse which they still find within them notwithstanding all their stirring and striving and praying against it Answ. This hath been is and will be still the condition of Gods servants whilest they are in the world Heavinesse and Holinesse weaknesse dulnesse and dutifulnesse may subsist together in the same soul as we see in David Asa Iosiah Iob Peter Luther no Saint on earth Sine omni macula Iames 3.2 In many things we offend all David was a man after Gods own heart yet how doth he beg for quickening and for life which implies a sensiblenesse of dulnesse and deadnesse in himselfe Psa. 73. and 119. and yet he had an intensive love to God to his Saints his truth and worship what bitter lamentation did Paul make on this account Rom. 7. the purest gold hath yet some drosse the best corn some weeds the finest wooll some moaths the best wine some lees The best man whilest he is in the Vale of Tears will have cause to cry A necessitatibus meis libera me Domine Deliver me O Lord from my invincible infirmities viz. Faintness Drowsinesse Indisposedness c. the best here are like Prisoners which though they be got out of prison yet have bolts on their legs still so that they cannot run so fast as they would Like a bird with a stone tied to the leg of it that fain would ascend and be gone but cannot Though they find sometimes a loathnesse and indisposition to duties yet have they no loathing of Duties or decrying of Ordinances There may be a wearinesse in but not a wearinesse of Duty Grace is still predominant and so denominates We call it a Corne-field though there be some weeds mixt with it and white paper though it have some spots on it Hence Christ excuseth his sleepy and heavie disciples Matth. 26.41 the spirit i. e. the regenerate part is willing ready chearfull to watch pray do and suffer for me but the flesh i. e. the unregenerate part is weak impotent and unwilling to spirituall duties till grace subdue it and bring it into obedience Christ in much love and pitty doth pass by and pardon the weaknesses and infirmities of his people A bruised reed he will not break Matth. 12.20 he that will not have us to reject such as are weak in the faith will not reject them himself Rom. 14.1 See how gently he deales with Peter Iohn 21.15 to put him in mind of his threefold deniall he doth not harshly upbraid him with it but only in a mild manner ask him thrice Peter lovest thou me He takes no notice of the sins and infirmities of the people so as to impute them to them or condemn them for them Numbers 23.21.22 Cor. 5.21 As a Father pitâ—eth his children so doth the Lord pitty his Psal. 103.13 he spares them as a man spares his Son that serves him Mal. 3.17 and will not reject their Services though mixt with many weaknesses Zach. 3.3 4. we have a mercifull High Priest full of compassion who is touched with the sense of our infirmities Heb. 2.17 and 4.15 In all our afflictions he is afflicted Isay 63.9 he knowes whereof we are made and remembers that we are but flesh To expresse his Pastorall and Paternall affection towards them he hath promised To gather the Lambs with his arm and to carry them in his bosom to bind up the broken and strengthen the weak to seek that which is lost and bring again that which was driven away and to punish their stout and strong enemies Isay 40.11 and Ezek. 34.16 Christ will have none to despise his little ones Matth. 18.5 Be humbled then but be not dejected or discouraged for these invincible infirmities of weaknesse passion forgetfulnesse c. which clog us here Every Christian carries his clog with him saith Luther God hath reserved perfection for Heaven there our hearts shall be alwayes in tune here our greatest perfection is to bewayle our imperfections and our greatest Righteousnesse to lament our Unrighteousnesse We are apt to have hard conceipts of God and to judge of him by our selves but his thoughts are not our thoughts nor his wayes our wayes Isay 55.8 There is no God like our God for pardoning and passing by the sins of his people Exod. 34.6 7. Micah 7.18 our distempers cannot distemper him nor our infirmities interrupt his favour The marriage knot is not broken by every falling only nor the League between Princes broken by the wrongs done by Pirats The sicknesse or weaknesse of the child doth not make the Parent reject it but rather makes him more pittifull and tender towards him Caut. Yet lest any should mistake and take his Enormities and grosse sinnes for infirmities I will give you foure differences between them 1. He that sins through infirmity hath the life of Grace begun in him so Paul Rom. 7. there is not weaknesse but deadnesse where there s no life 2. That 's a sin of infirmity which is committed against the bent purpose and resolution of the soul when we suddenly fall into sin without deliberation either through Passion Feare c as Peter did This is called a falling by an occasion Gal. 6.1 he doth not run himselfe into sin but accidentally he stumbles at sin and catcheth a fall so that when a man fully resolves against a sin Prayeth against it strives against it groans
under it and useth all means to overcome it and yet cannot shake off this Thorne in the flesh this may be thy crosse it shall never be thy Curse Suppose a man be sayling on the Sea his intention is for such a Haven but there comes a violent gust and carries him into his enemies coast against his will so the godly resolve to keep Gods Commandements Psal. 119.106 and pray against sin Psal. 19.13 yet through the violence of Temptations are oft overcome against their wills Now 't is one thing to sell a mans self to do wickednesse and another thing to be sold. Ahab sold himself but Paul was sold against his will Rom. 7. The Virgin that resisted and cryed out was innocent Though she were ravisht Deut. 22.25.27 Quae non placent non nocent The sins that do not please us hurt us not The godly and the wicked both sin as Pearls and Peebles both fall into the dirt yet the one is a Pearle still and the other a Peeble Two men may fall into one and the same sin yet there 's great difference in the manner though for the matter they may be the same 3. Even sins of infirmity are displeasing to a gracious soul. As a man that hath a blemish is ashamed of it so he 's made more humble and watchfull by it Psal. 73.22 But to plead for an infirmity is more then an infirmity 4. He that sins through infirmity is soon recovered and easily reclaimed he 's like a light that is newly put out which is quickly blowen in againe Let Nathan but once reprove David and he 's presently on his knees Let Christ but look on Peter and he weeps bitterly They are truly wise and so a reproof works more on them then a hundred stripes doth on a fool Prov. 17.10 A sheep may fall into a puddle but a swine loves to lye wallowing there If therefore no admonitions nor reproofes can win thee or work upon thee it 's a sign thy sins are Enormities and not Infirmities sins of Wilfulnesse and not of Weaknesse Object I see so much sin in my selfe that I dare not perform duties for fear of increasing sin Answ. Infirmities are no warrant for us to neglect duties 't is a greater sin wholly to omit a duty then to fail in the performance of it for in the one our disobedience is Totall we fail both in matter and manner in the other 't is but partiall 2. Neither do they pray formaly and for fashion who see their infirmities in Prayer and are grieved for them when in humility we like our services worst they may please God best Nehemiah 13.22 desires to be spared when he had done excellent service The sense of our imperfections doth more please God then our imperfections displease him If thy heart be unprepared he hath promised to prepare it Psal. 10.17 and if you be subject to Passions and Infirmities so wâ—s Elias yet God heard his prayer Iames 5.17 Obedience is most pleasing to God when there is nothing but a bare command to quicken us Blessed is he that beleeves saith Christ Iohn 20.29 and hath not seen so blessed is he that obeyes simply out of a respect to Gods command though he can see no benefit at present by it 3. Christ by his Mediation and Intercession perfumes all our services though weak and imperfect in themselves and makes them acceptable to his Father Ephes. 1.6 Rev. 8.3 where God findes the mind to be willing and the heart sincere there he accepts affecting for effecting willing for working desires for deeds purposes for performances pence for pounds and mites for millions a little that the Righteous hath in a spirituall sense is better then the seeming riches of self-conceited Pharises A little spring is better then a great Pond In all duties God ponders the spirit and if that be right all 's right Prov. 16.2 2 Cor. 8.12 as we see in Asa David Iob and those that came to the Passeover 2 Chron. 30.15 This is Evangelicall perfection Legall perfection and Righteousnesse God doth expect from Christ he onely requires faith and sincerity in us and then though Satan doe accuse us for our imperfections yet we may put him over to Christ our husband who ever lives to make intercession for us Vxori lis non intenditur the wife cannot be sued so long as her husband lives All that he hath is hers 1 Cor. 3.22 Vxor coruscat radiis mariti Helps against Formality 1. Go unto God who is a quickening spirit and beseech him to quicken thy dead heart So did David of Psal. 119. God can make dry bones to live Ezek. 37.4 c. and raise Lazarus out his grave when he stinks again He that at first raised thee out of thy Deadnesse can much more raise thee out of thy dulnesse All men and means are but dead things unlesse he put vertue in them Beseech therefore the Lord to abide with you for as Martha said to Christ Lord if thou hadst been here my Brother had not died so may we say Lord if thou hadst been here my soul had not been thus dead and disordered nor should I drive on so heavily When the Sun went down Abraham fell asleep Gen. 15.12 and when the Son of Righteousnesse withdrawes his powerfull presence 't is night with us and we grow heavie but whilest we have Gods Spirit to assist us our souls are full of Spirit and Life Christs yoke then is easie and 't is meat and drink to us to be doing Gods will 'T is the policy of Satan when he cannot hinder us from Duties then to make us formall and lazie in Duties or else he layes clogges on us to make duties irksome and unpleasing to us and so to bring us out of love with them and thus he hath prevailed with too many in our dayes Let us therefore spread our case before the Lord and beseech him who is life it selfe to put life into our dead and frozen hearts that they may live unto his praise and that we may love his wayes and then nothing will offend us 2. Act and use your Graces this is the way to increase and quicken them bring good motions into resolutions and actions blow till the spark become a flame This stirring is Painfull but Gainfull drowsy dead formall professors lose all when the active stirring Christian goes forth like the Sun in its strength To him that hath it shall be given exercise your faith daily vita fidei vera vita be much in meditation and self-examination whetted knives are both bright and sharp 't is the diligent hand which makes rich in spirituals as well as Temporalls Proverbs 10.4 3. Delight in quickening company get acquaintance with humble holy active â—en and shun the company of dead formall earthly minded men we must stand up from the Dead before Christ will give us Life Ephes. 4.14 There 's a quickning vertue in the society of Gods people As
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
or Tittle of Gods word shall perish Mat. 5.18 Hence it 's called a more sure i. e. a most sure word 2 Pet. 1.19 'T is a certain infallible word it hath been often tried yet never failed nor deceived those that trusted in it Psal. 12.6 we love faithfull friends and such as will stick to us in our misery oh then love the faithful and sure word of God which will never leave you nor forsake you but in the very pangs of death will minister strong consolation to you 'T is in the word that we find the everlasting Covenant even the sure mercies of David i. e. of Christ who in respect of the flesh descended from David Isay 55.3 there we find by whom our sins are pardoned our Natures healed our Soules are saved these are called sure mercies 1. In respect of performance they are as sure as if already done 2 Sam. 23.6 2. Sure in respect of continuance they shall never be taken away his mercy endures for ever Once adopted justified fanctisied and for ever so 2 Sam. 7.13 Iohn 13.1 Let us not then sit down content with those low perishing uncertain things but get interest in those sure desireable and soule-satisfying mercies Pray with Saint Auâ—lâ—â— Da mihi nummum nunquam periturum Lord give me those riches which will never perish 4. It maketh the simple wise and that to salvation Many that are sensible of their ignorance and simplicity are discouraged from reading the word when the promise runs to such as being sensible of their own silly bruitish condition and come with humble tractable teachable hearts that they shall be taught wisdom Prov. 1.4 and 19.4 Psal. 119.130 and become wiser then the ancient who by their long experience oft times get much wisdom 2. Wiser then their Teachers who usually excell their Schollers 3. Wiser then their enemies who yet by their continual diving and searching into the wayes of their opposites grow very subtle and cunning Psal. 119.98 99 100. 5. The word of the Lord is right and strait having no crookednesse nor perversenesse in it Wicked men go about and fetch a compasse in wayes of sin but the godly run the way of the plain and out-run them as Ahimaaz did Cushi 2 Sam. 18.23 6. It breeds joy in every soul that orders his life according to it V. 8. the godly find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat of kin to them in the word which makes them delight in it Though the wicked can find no joy there yet an upright-hearted David finds it sweeter then hony and more pretious then gold they are even the joy and rejoycing of their hearts Psalm 119.111 this breeds solid serious substantial spiritual joy in the deepest afflictions and tentation Psal. 119.92 I had perished in my affliction unlesse thy Law had been my delight It was not onely delightfull but even delight in the Abstract yea delights in the Plurall number he found delight upon delight i. e. great and sure delight in Gods word It upholds the heart from sinking under affliction 'T will make a Paul and Silas sing Psalmes in prison when Creature-comforts faile yet faith can feed upon the Promises Habbak 3.17 Hebrews 13.5 The word affords us presidents of greater trialls then ever yet we have undergone and so comforts us in our distresses Do thy children rise against thee so did Davids Do Princes speak against thee and thy famliar friends betray thee so did his Psal. 55. Hast lost all so did Iob. Art cast into some loathsome prison so was Ieremy c. besides the word comforts us by shewing how all things work together for good unto us Rom. 8.28 and that God afflicts us for good ends 7. 'T is pure not onely formaliter in se being free from all the dross and dregs of sin a corruption but effectivè because 't is a special meanes to purify and cleanse us Iohn 17.17 Purity is or at leastwise ought to be the Object of our love God is pure his word is pure his works are pure and therefore do the Saints love them so did David Psalm 119.140 thy word is very pure What followes therefore doth thy servant love it 8. It enlighteneth the eyes V. 8. 't is a light and a lamp to us Psalm 119.105 to have our bodily sight restored is a mercy but to have our dark understandings enlightened to see the deeps of our misery and the riches of Gods mercy this is the mercy of mercies Now the word is the meanes by which the spirit conveighs both sight and light to us by it he calls us out of our dark and doleful condition into marvellous light 1 Pet. 2.9 The light of the Sun is a pleasant thing but oh how sweet and pleasant is this spiritual light which leads us to eternal happinesse naturally there is a Vaile over all our hearts and therefore before we read we should beseech the Lord to remove the Vaile else we shalll never see the divine and supernatural mysteries of Gods Law Psalm 119.18 9. The fear of the Lord is clean V. 9. The world is called the feare of God effectivè from the effect of it because it both teacheth and worketh in us the true fear of God 'T is clean 1. in se it hath no sin nor approbation of sin in it 2. Quoad nos 't is a meanes to make us clean helping to purge out that froth and filth of sin which makes us loathsome to God and his Saints 10. 'T is eternal and perpetual the Lawes of men are changed and abrogated but the Law of God is like God himself it endures for ever maugre the malice of all opposers The grasse may wither and the flower fade but the word of the Lord abides for ever Psal. 119.89 Isay 40.8 1 Pet. 1.24 25. We use to prize durable things lasting cloaths and long enduring Leases men desire oh set your hearts on Gods word which endures and will make you endure for ever if you obey it 1 Ioh. 2.17 11. 'T is not only true but Truth it self V. 9. Iohn 17.17 the judgements of the Lord are Truth He calls Gods word by the name of judgements either because in it God denounceth judgements against wicked men or else because we must judge of our actions according to this Rule There 's no fraud nor falshood in them therefore they are called by way of Eminency The Scriptures of Truth Dan. 10. ult Colossians 1.1.5 As God is Truth so is his Word He is not like man that he should lye Not a Threatening in the Scripture but shall fall on the wicked and not a blessing promised but shall be fulfilled to the righteous 12. 'T is Righteous altogether as God is just and righteous so is his word Rom. 7.14 the Law is holy just and good three Epithets which can be applied to no Law but Gods only There 's no unrighteousness nor injustice in them Mens Lawes oft times are harsh hard
so Tobit 6.7 with the smoak of the Liver of a Fish he drives away the Devil but the Scripture saith Fide non Fumo by Faith and not by smoke we must resist him So Tobit 12.9.12.13 he makes the Angel not Christ to offer up the Prayers of the Saints to God Ecclesiasticus 22.22 and 2 Maccab 12.43.47 there is offering sacrifice for the dead See strong Reasons against them Doctor Reynolds Lect. de Lib. Apochry Bishop Vshers Body of Divinity page 14.15 Master Leighs Body of Divinity l. 1. c. 5. D. Whitaker de script Controv. 1 Q. 1. cap. 3. Rivels Isagoge ad Script c. 7. Sharpii Cursus Theolog. Contr. to page 6. 5. Is the Scripture the Word of God Oh love it then for the Authours sake we usually esteem of writings according to the Eminency and Dignity of the Authour now all Scripture is given by inspiration from God and is to be prized as the Epistle and Love-Letter of the Great God to the sonnes of men 'T is one of the chiefest gifts which ever God gave it is a greater mercy then the Sun or the Light of Heaven 'T is this we must be judged by at the last day Iohn 12.48 Not a Chapter we read nor a Text that is expounded to us but will be a witness for us or against us for our comfort or conviction at that great day Be ruled then by it since you must be judged by it and chuse rather to die then to sin against it Set your affections on it see that you love it 1. Cordially not Superficially Write it not onely in your Heads or Note-Books but get it written upon your hearts and engraven on your souls then you will delight to do Gods Will Psalm 40.8 doe not onely read it but eat it and by Meditation digest it that it may be to you the Rejoycing of your hearts Ier. 15.16 We should as readily and willingly receive Gods Word as an hungry man doth meat 2. Love it Superlatively do not love it as you do your beast or other creatures with a low carnal sensual Love but love the Scriptures next to God Appretiativè intensivè Affectu Effectu with the highest intention of Affection even above riches Pleasures yea and our appointed food Iob 23.12 I have esteemed the words of his mouth more then my necessary food He loved it more then any food absolutely and preferred it before his necessary food without which his life could not subsist he had rather loose his meals then his meditations on Gods Word He esteemed it more not onely then dainties or superfluities but then substantial food without which he could not live and subsist As a Reverend Divine of ours hath well observed 3. Love it â—ractically Love it so as to obey it this is the end of all our Reading and Hearing viz. that we may doe it Deuteronomy 4.6.14 and 51. and 6.3 and 11.32 It is not knowing nor praysing but practising that bringeth blessednesse Iohn 13.17 Psalm 15. ult Iam. 1.25 Revelations 22.14 Though Obedience be not the Meritorious cause of our salvation yet it is a good Evidence of it It is Via ad Regnum non causa Regnandi Luke 11.28 Romans 2.13 At the last day Christ will demand not what have we read or said but what have we done Matthew 7.22 and 25.35 Many are bare hearers but not doers of the Word and so play the Sophisters in deceiving themselves and others with showes insteed of substance Iames 1.22 To obey the Word of God in our Life is our Wisedome Deuteronomy 4.6 Hence Christ calleth him a wise man that heareth the Word and doth it Matthew 7.24 These are Verba vivenda non legenda not barely to be read but practised Hereby we honour God and so shall be honoured of him again Iohn 15.8 One Practical Christian bringeth more glory to God then a thousand Notional formall Professours This made Paul commend the Romans 6.17 not for bare professing but for obeying from the heart that form of Doctrine which was delivered to them and Christ preferreth such as Doe his Will before his natural Kindred Matthew 12.47 Hereby we shall experimentally know the Truth of Gods Word Iohn 17.17 When men believe the Word submit to it and are content to be ruled by it in all things they shall Experimentally know the truth of it Knowledge helps much to Practice and Practice helps much to Knowledge It is not talkeing of Wine but drinking of it that comforts and chears the heart The Theory of Musick is delightfull but the Practice is farre more Excellent and Pleasant A reall good Man is Decalogus Explicatus a living Decalogue his Life is a Comment on the Commandements The Word is written in his Heart and held forth in his Life Philippians 2.16 Holding forth the Word of Life He doth not onely lay up the Word in Hearing but he doth hold it forth in ordering all his Actions according to it And this is an Evidence that we are truely Godly Iohn 14.15 1 Iohn 3.24 And serveth to distinguish us from all the Hypocrites in the World who onely talke of Religion and cry Lord Lord Matthew 7.22 23. they come and hear But they will not doe it Ezekiel 33.31 32. that But is a blot and spoils all As it was said of Naaman the Syrian He was a Valiant man But he was a Leper that but was a blemish So we may say of many formal Professours they can talk excellently and have good Parts But they are covetous cruel proud malicious censorious c. Fie on these Buts they are the Coloquintida that spoils all These are the Botches and blemishes of Religion and cause it to be evil spoken of as the Indians said of the Spaniards when they saw their cruelty Surely that God cannot be good that hath such wicked servants So Ezek. 36.20 the profane Iewes caused Gods Name to be profaned and evil spoken of by reason of their lewdness when the Enemy cried These are the people of the Lord and are gone forth of his Land q. d. These are the holy people see what kind of Inhabitants God had in his Holy Land On the contrary when Gods people walke up to their Principles and Priviledges answering their Gospel Light with Gospel lives being burning and shining lights and leading convincing lives 1. Either they shall convince the wicked and stoppe their mouths that they shall have nothing justly against them 2. Or else convert them as Iustin Martyr confesseth that the Holy lives of the Christians taught him the Christian Religion by seeing their Constancy Patience Humility and cheerfulness in suffering it won him to the Gospel Oh then let us be doers of Gods Will this is more pleasing to him then all Duties without it Obedience is better then Sacrifice 1 Samuel 15. A heart without words is better then words without an heart a grain of Grace is better then many pounds
direct us in paths of Piety Here 's a salve for every sore a medicine for every malady even a perfect Rule of found doctrine and good life See more in Mr. Leigh's Body of Divinity l. 1. c. 7. p. 80. c. VERSE 17. That the man of God may be perfect throughly furnished unto all good works THe Apostle here addes the end of the Scriptures usefulness viz. to make the man of God perfect i. e. that the Minister of Christ may be perfect and compleat every way fitted for the work of his calling for althoâ—gh this be true of every good man that the word of God is able to comcompleat and perfect him for every good work yet the context and scope of the Apostle shewes that he especially speaks of a Minister of Christ whom by way of honour he stiles The man of God This Title did properly and peculiarly belong to the Prophets of the Old Testament who were by way of honour and excellency called Men of God 1 Sam. 2.27 and 9.6 1 Kings 13.1.13 Deut. 33.1 2 Pet. 1.21 1 Kings 17.18 and 2.4 7. 1. Because of their Mission and Commission which they had from God to dispense his word and Sacraments to his people they are Gods Legates and Embassadours and therefore are they called Men of God 2. In respect of that singular Holinesse which is or at least ought to be in the Ministers of Christ and in respect of their neernesse and familiarity with God 'T is an Hebraisme very frequent in Scripture when they would expresse an excellent thing they joyned the name of God to it as the City of God Cedars of God Harps of God men of God i. e. excellent Cities Cedars Harps Men. The Apostle applies this Title to Timothy 1 Tim. 6.11 in the Text he applies it to all the ministers of the Gospel How basely soever this ungrateful world esteems of them yet they are men of God set apart by him for the noblest imployment They are not only men of God by right of Creation for so are the wicked nor by right of Redemption so are the Elect but by special delegation God imployes them on his Embassyes and Messages to the sons of men Hence Observe That the calling of the Ministery is an Honourable Calling They are men indeed but they are men of God They are Ministers and Servants but 't is for Christ. They are Embassadours for him 2 Cor. 5.20 'T is an Honour to be an Embassadour to an ordinary King but to be imployed as an Embassadour for the King of Kings how great is that honour Three things make a service Honourable 1. If we serve an Honourable Master 2. If our work be honourable 3. If our wages be Honourable All three things concurre here No Master no Work no Wages like ours The Physitian looks to your bodies the Lawer to your Estates and the Minister to your soules These are the Light of the world the Salt of the Earth the Stewards of Gods house Friends of the Bridegroom and the Saviours of the world Kings by way of Reverence and Honour have called them Fathers 2 Kings 13.14 This is an Honour which none are capable of but such as God is pleased to call Heb. 5.4 How great then is the sin of those Atheisticall Quakers who load the faithfull Ministers of Christ with vile and reproachfull language If the Spirit of God call them Men of God and give them Honourable Titles then they are certainly led by the spirit of the Devil who vilify them and miscall them The time is at hand when such shall answer for all their hard speeches against God and his Ministers Iude 15. But 't is no wonder that we sinful dust and ashes are abused when our Lord and Master himself suffers if they have called the Master of the house Beelzebub what may the servants expect 'T is some comfort that we are abused by none but such as abuse God his Sabbaths Scriptures Orders and Ordinances But though Israel play the harlot yet let not Iudah sin Love you the faithful messengers of Christ. Let their faces yea their feet be beautifull in your eyes Isay 52.7 have them in singular love for their works sake Children should love their Fathers the sheep their shepherd and the convert the Instrument of his conversion Though our persons may deserve but little yet our Callings are Honourable The Apostle would have you give them double honour 1 Tim. 5.17 not onely your countenance but honourable maintenance 1. That they may live like the Embassadours of Christ. 2. That by Hospitality and works of mercy they may adorn their profession 3. We must give our selves to Reading but without book we cannot read We need books Philosophicall Theological Textual Polemical Practical Historical 500. l. say some will buy but a competent study for a Minister of the Gospel 4. Our breeding is chargeable and our paines very great besides we have no worldly way of Trading whereby to subsist 5. If the Levitical Priest had honourable maintenance then we that are put to greater cost and pains may much more expect it from our flocks 2. If Ministers be men of God near and dear to him then he 'l defend them His starres he holds in his Right hand he hath a speciall care over them and respect unto them 2. Observe 'T is lawfull to give honourable Titles to men according to their places and callings The Scripture approves not of any rude uncivill language but expressely commands us to give honour to whom honour is due Rom. 13.7 Exod. 20.12 The Saints of God in Scripture did not use to Thee and Thou men but gave respectful and reverent language to their betters Sarah calls Abraham not Thou Abraham but she calls him Lord or Sir 1 Pet. 3.6 Luke calls Theophilus most excellent Theophilus Luke 1.3 Obadiah a Saint meets Elijah and falls on his face before him and calls him My Lord Elijah 1 Kings 18.7 here is both reverend gesture and language and that to a Prophet a Minister of God whom men hate now not for any evill that we have done but solely for our office because we are Ministers of Christ and witnesse against their wickednesse therefore they call us Conjurers Juglers Limbs of the Devill Covetous Proud Tithe-mongers Legall Preachers Baals Priests Witches Devils Lyars c. with such Billingsgate language they stuffe their lying Pamphlets The Lord rebuke them Solomon will teach them if they be not past Teaching better language Eccles. 12.11 he calls Ministers Masters of the Assemblies The Jaylour calls Paul and Silas Sirs or Masters Acts 16.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domini a Title of Honour and they reprove him not for it which they would have done had it been unlawfull Paul commands us to give them double honour Iohn gives a Title of Honour to a good woman and calls her an Elect Lady 2 Iohn 1.3.5 Object These were good and godly persons but we shew
respect to wicked ones Answ. 1. I hope all the Ministers in England are not wicked men yet you shew respect to none but cry down all 2. The Saints in Scripture have given Titles of respect even to wicked men Esau was a prophane man yet Iacob gives him the Title of Lord not Thou Esau but my Lord Esau. Gen. 32.4.18 So Paul to Festus most Noble Festus Acts 26.25 Daniel a Saint yet speaking to Nebuchadnezzar an Idolater calls him King of Kings Dan. 2.37 The Quakers boast of their Sanctity and Perfection when they are Sots not Saints so far from Sanctity that they have not common civility which plainly shews what Spirit leads them and what that light within them is May be Perfect This Text notably sets forth the Perfection of the Scripture The Papists themselves confesse that 't is one of the most pregnant Texts for this purpose in all the Bible Would you be made wise to salvation the Scriptures will make you so Would you inform reform convince confute comfort the Scripture will not only initiate and enter you but make you compleat and absolute as some render the word and that rightly in this kind without the Addition of any Humane Traditions unwritten Verities Revelations or New lights within them The Scripture will keep us in a right temper so that we shall be still the same neither exalted by prosperity nor despondent in adversity but like the righteous we shall be an everlasting foundation when others are tossed to and fro with every wind of doctrine and run through all religions you shall be like Mount Sion which shall never be removed though it may by some violent earth-quake be moved The word of God is a perfect Rule both for doctrine and manners There is such an All-sufficiency in it that there is nothing to be done by a faithful Minister for the saving of his flock but here he may be furnisht with it and by consequence the people also for whose sake the Minister is thus accomplisht may be fully directed and furnisht also So that here are two strong Arguments to prove this Royalty and peculiar Excellency of the Scriptures viz. Its All-sufficiency and Perfection without the Addition of any New lights or Humane inventions The first Argument runs thus That which teacheth all necessary truthâ— confuteth all errors corrects all ill manners and instructs us in all good duties that must needs be a sufficient Rule for salvation This is so clear that even Cajetan on the place though a strong Papist yet cryeth out Ecce quo tendat utilitas divinae Scripturae ad perfectionem hominis Dei i. e. cujusvis fidelis tum quoad partem intellectivam tum quoad partem operativam ut sit perfectus ad omne bonum Cajetan in loc Now what sufficiency can be wanting where there is perfection 2. That which is able to make the Minister perfect in all the duties of his calling that is sufficient to make all others perfect in all good works But the word is able to make the Ministers of the Word perfect Ergo. Hence 't is that the Lord so oft sends us hither as to a Perfect Rule Isay 8.20 Luke 16.29 Colos. 3.16 Deut. 17.18 19 20. he that takes upon him to teach Gods people must speak ouely the Oracles of God 1 Peter 4 10. To prove the Scriptures perfection See Hildersham on Psal. 51. Lect. 77. See 24. Arguments in Sharpius his Curses Theolog. controvers 9. de Script mihi p. 53. Willets Synopsis controvers 1. Q. 7. p. 52. Polan Syntag l. 1. c. 46. Hommius disput 3. p. 8. D. Prideaux fasciâ—ul Q. 7. p. 45. Mr. Leighs Body of Divinity l. 1. c. 6. Mr. Trapps Treat cap. 3. Sect. 4. Away then with all those old mouldy Vnwritten Traditions which the Papists adde to the pefect word of God and thereby would blasphemously fasten imperfection on the Scripture they go about to deceive men as the Gibeonites did Ioshua 9.4 5 6. with old bottles old garments and old clouted shoes These offend against the expresse letter of the Scripture which tells us that the Law of the Lord is Perfect and able to make us wise to salvation and if God sent a leprosy on Vzziah for bringing in the Altar of Damascus and opposing it to the true Altar then let not those presumptuous men think to escape the curse of God for adding to his perfect word and if the Jewes might adde nothing to the Canon of the Old Testament much lesse may we adde any thing to the Old and New Testament and therefore the Holy Ghost concludes the whole Bible with a dreadfull commination against all such as shall adde any thing to his word Revelations 22.18 19. As the Harlot that came before Solomon would have the child divided so those divide the Rule between Gods word and their own Traditions but God hates such halting and halving in his worship and tells us that they worship him in vain who teach for doctrines the Precepts of men Matthew 15.9 God cannot endure such mixture he 'l have none to plow with the Oxe of his word and the Asse of mens inventions De Deo nil sine Deo he 'l owne nothing in his worship but what is agreeable to his word All mens inventions stink like Carrion in his nostrils Ier. 16.18 and he will secretly punish such as offer such strange fire Leviticus 10.1.2 These Humane Additions corrupt worship and torture the conscience so that no true peace is to be found in them Against Tradition see Peter Moulin his Tract against Tradit Whitak de script controvers 1. Q. 6. c. 1. Perkins 2 Vol. p. 511. D. Hall's Old Religion cap. 16. Mr. Bernard's Rhemes against Rome Proposit 8. p. 60. Sir Humph. Lynd's Via devia Sect. 7. p. 144. D. Davenant de Iudice norma cultùs cap. 6. Rivets Isagoge ad script c. 26. Walaeus loc com p. 148. Chameir loc com l. 1. c. 15. Polan Syntag. l. 1. c. 35. 47. 2. This perfection of the Scripture should stirre up our love to it as imperfect things are slighted by us so compleat and perfect things are highly esteemed by all the sons of wisdome No book to be compared to this for perfection and therefore no book should be so loved read studied and prized by us Here 's nothing vain or superfluous but all things full of life and spirit what ever good the soul can desire 't is here to be had Here is Food for the hungery Water for the thirsty Wine for the wearied Bread for the weak Rayment for the naked Gold for the poor Eyesalve for the blind and Physick for the sick If thy heart be dead this will quicken thee if hard this will soften it if dull revive it In all our Temptations this is a Davids Harp that helpeth to still them Acts 15.31 we should therefore with joy draw water out of these Wells of Salvation
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
idle drowsie habit but an active lively operative thing hence all Gods servants have been men of fire Abraham how zealous in Praying for Sodom how ready to circumcise himselfe and all the men in his house how ready to part with all at Gods bare command Lot doth not onely abstaine from the sins of Sodom but his soul was tortured and tormented with their wickednesse 2 Peter 2.8 Moses one of the meekest men in the world yet when God was dishonoured in an holy heate he throweth down the two Tables of stone and breaketh them signifying thereby their breach of Covenant with God by their sins yet did not the Lord checke him for it He onely bid him goe make new ones where we may observe the goodnesse of God that if our zeal transport us too far yet the Lord pardons the errour of our fervency rather then the Indifferencies of Security and Luke-warmnesse Thus Barâ—e how earnestly doth he act in Gods work Nehemiah 3.20 Nehemiah forsooke all his Court preferment passed through many dangers and difficulties and contends even with Rulers for profaning the Sabbath he cursed them i. he caused them to be excommunicated and driven out of the Congregation or he sharply reproved them telling them they had made themselves guilty of the curses whereinto they had entered Nehemiah 10.29 and 13.25 Holy David was a man even compounded of zeal as appeareth Psalm 119.53 97.136.139.158.174 How did he prepare with all his might for the House of God and thinketh all the gold and riches he had given to be as nothing 1 Chronicles 29.2 3 4. he prepared an hundred thousand Talents of Gold and a thousand thousand Talents of Silver he gave of his owne proper goods thirteen Millions eight hundred seventy five thousand pound sterling But what makes David so magnificently liberal Why it was his zealous affection to the House of God It is want of affection not want of money that makes men give so basely to the promoting of Gods Worship yet so inlarged was Davids heart that he accounts all this but a poor gift 1 Chronicles 22.14 In my poverty so 't is in the margin of your Bibles have I prepared all this he accounts his 1300. cart load of gold and silver but a poor gift it was noâ— answerable to his desires nor according to that which the transcendent Majesty of God might require but it was according as he was able by reason of his continual troubles and afflictions what a Seraphim was Paul how did he burn with a zeal for Gods Glory how was his Spirit kindled in him when he saw the Idolatry at Athens Acts 17.16 How gladly doth he spend himself for the Church of God 2 Cor. 12.25 What pains did he take what hazards did he run that he might win souls Rom. 15.19 He surpassed Alexander the Great and all the Conquerours of the world for they conquered men by the Sword but Paul by the Word they gained Kingdoms to themselves but Paul for Christ they conquered bodyes he souls they men he devils But where shall we now find a zealous Elijah a man of fire against sin and errors where are our Luthers Lattimers Bradfords that fear not the faces of great ones Blessed be God he hath many in the Land that both in the Pulpit and by their Pens do witness against the enormities of the times yet in comparison of the swarms of idle heretical profane self-seeking Ministers they are thin sowen for 1. Some are ignorant and cannot 2. Others are scandalous and dare not reprove sin for fear of being upbraided themselves 3. Others are Time-servers and to keep their places they go along with the current of the times and say as the great ones would have them Are the times for liberty so are they Are the times for Anabaptists c. so are they Doctores aerei like wax ready to take any impression that the Rulers and great ones will put upon them 4. Others are zealous but 't is against zeal instead of being instant in Preaching they are earnest against zealous Preachers and preaching Instead of heavenly fire they are full of strange fire They are zealous but 't is for Superstition Will-worship Anabaptisme c. When they should use all means to keep in and increase this holy fire as the Priest was commanded Levit. 6.12 13. not to suffer the fire of the Altar to go forth but he must bring wood to it and nourish it that it alwayes might burn yet these by their negligence suffer it to decay 'T is said that the Image of Isis was carried by a dull Asse such a servant may fit such a saint but dead Ministers are no servants for the living God I rejoyce not in these victories of the devil but shall turn my complaint into a prayer that the Lord would purifie the sons of Levi and purge them as gold that they may offer in righteousness Malac. 3.3 And that all Zions Nazarites may be purer then snow and whiter then milk Lam. 47.13 That all those whom the Lord hath set apart for his own immeditate service may in some measure resemble their Lord and Master in the beauty of holiness that they may be like Apollos who was fervent in spirit mighty in the Scriptures and taught diligently the way of the Lord. Acts 18.25 26. that like Micah 3.8 we may be filled with the Spirit of God and so may be enabled to fulfil our duty That he would flame us with the fire of love that we may help to inflame others Did Ministers love their peoples souls more they would be more zealous for their good Love is an active thing it will make one do and suffer much for the party beloved A mother loves her child which makes all her pains with it light One being askt out of what book he got such fiery fervent Sermons answered I get them out of the Book of Love This will make us fervent in prayer for our people and faithfully to discharge our duty by admonishing the wicked comforting the afflicted resolving their doubts sympathizing with them in their sorrows and visiting them in their distresses as Esay did Hezekiah in his sickness 2 Kings 20 1. The false Prophets are branded for feeding themselves but not the flock the sick they did not heal nor bind up the broken Ezek. 34.24 Much of the sins and errors of the times lie at Ministers doors and cold Ministers make bold sinners Hence Christ blames the Angels and Pastors of the Churches for the sins of the Churches Rev. 2. and 3. Our Apostysy makes others to apostatize many begin like thunder but they end like smoak We may say of many Ministers as they say of Butter 't is gold in the morning silver at noon and lead at night or like one Baldwin Archbishop of Canterbury whom Pope Vrban greets in the stile of a fervent Monk a warm Abbot a Luke-warm Bishop and a key cold
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
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
men are all noted in his Book Psal. 56.8 So that we never lose tho we lose all for God If Abraham part with all for God God will be to him his exceeding great reward Genesis 15.1 according to the Saints desire non Tua sed Te Lord put us not off with these low things 't is thy self that we desire for our choycest good Psalm 73.25 Yea so bountiful a Master is he that even external and Hypocritical service shall not go unrewarded as we see in Iehu 2 Kings 10.30 Ahab 1 Kings 21.29 the King of Babylon Ezekiel 29.18 19 20. and those wicked ones Maluchi 1.10 And not onely to me c. Observation 11. 11. Difference of Grace maketh not a nullity of Glory Weak believers whose Faith is true though it be but as a grain of Mustardseed or as smoking flax which hath neither light nor heat yet in the conclusion it proves victorious and getteth the Crown 'T is true there are Degrees of Glory Eminent Saints Ministers and Martyrs shall have a higher Degree of Glory then ordinary ones There is one glory of the Sunne another of the Moon another of the Starres and one Starre differeth from another Starre in Glory 1 Cor. 15.41 42. Iohn 14.2 As there are Degrees of Torments in Hell Matthew 10.15 and 11.20 Revelations 18.7 So on the contrary there are Degrees of Glory in Heaven God will have it so to quicken us in his way and work remembering that they which sow liberally shall reap accordingly All believers shall shine like the Sun with the beams of Righteousness each one according to his Degree As God in this life giveth to some a greater measure of Sanctification so he will give to some a greater measure of Glory As mens work is not alike so their reward shall not be alike 1 Cor. 3.8 else all believers being Kings and Conquerors shall have Crownes Christ Will at last be admired not onely of some but of all that believe 2 Thess. 1.10 They shall be gathered to the general Assembly and to the Spirits of just men made perfect Heb. 12.23 which may comfort weak believers if their Faith be sincere for it is not the strength but the truth of Faith which justifieth Though it be not so eminent as others yet God will not despise the day of small things he preserveth not onely strong Oakes but also the bruised reeds not onely the light Torches but the smoaking week Onely we should not rest content with our wants and weaknesses but strive after perfection that we may have a full reward Suppose there be an hundred pots of different sizes filled with water though their sizes differ and some are bigger then others yet all are full the little one hath its fill according to its capacity as well as the greater So nothing shall be wanting to perfect the felicity of every Saint God will be All in All to all believers Psalm 17.15 1 Cor. 15.28 Rev. 21. So that in respect of Objective blessedness it is the same in all viz. God and the beatificall Vision of him and our ful satisfaction and glorification with him Yet there are Degrees of this Glory as there is an Order and Degrees amongst the Angels whom we shall be like in Glory Colos. 1.16 17. Ephes. 1.21 Matthew 22.30 But unto them also that love his appearing Observation 12. 12. It is the property of the Godly to love and lâ—ng for the second coming of Christ. As the faithful before Christs coming in the flesh longed for that first coming and rejoyced to see that day though it were far off Luke 2.25.38 Iohn 8.56 So believers now desire his second coming to judgement and greatly long for that day except it be in case of desertion or after some fall or in respect of their defects and unpreparedness else when the Saints are themselves and walk up to their profession they cannot but long for that day and that for these Reasons 1. 'T is the day of consummating the marriage between Christ and his People and therefore must needs be longed for by the Spouse of Christ. The Spirit in the Bride saith Come Rev. 22.17 She hath made her self ready and therefore rejoyceeth in this marriage of the Lamb Rev. 19.7 His appearing is not their fear but their hope Titus 2.14 they wait for it 1 Thes. 2.10 and earnestly expect and desire it Rev. 6.10 Heb. 9.28 and this is the difference between a chaste Spouse and an Harlot the one rejoyceth in her husbands coming the other feareth it Yea they doe not onely expect but even hasten the coming of that day by their earnest desires after it and preparations for it 2 Peter 3.12 and by keeping old and new fruits for Christ with sweet things Canticles 7. ult Christ hath promised to come quickly and therefore their hearts like an Eccho crie Even so Lord Iesus come quickly Revelations 22.20 Canticles ult ult They dayly pray Thy Kingdome come They long to have these dayes of sin finished and the number of Gods Elect accomplished 2. Now things are in confusion and there is no effectual remedy against male-administrations and wrong judgements but then Christ will review the judgements of the world and set all strait As good men long for a Parliament because they know that abuses will then be rectified so these long for this general Assembly when God will Rejudge the judgements of the world and vindicate the wrongs done to his people Now Christ raigns in the middest of his enemies and his Kingdome hath much opposition from the World and the Devil but at that day Christ will fully subdue all his enemies and take away every thing that hindred his Kingdome and obscured his Glory and this also maketh the Saints long for his coming 3. Here Gods people are tossed and troubled with many Tentations and our life is hid under many afflictions but when Christ who is our life shall appear then shall we also appear with him in Glory Colossians 3.4 This made Luther who in his younger dayes said Thy Kingdome come with some regret yet after he had been exercised with variety of Tentations there was no Petition more pleasing to him nor which he more heartily desired then that Gods Kingdome might come 4. Now we live by Faith but then by sight here we sow in Tears then we shall reap in joy now the world laughs and we weep but then our sorrow shall be turned into joy Here we are as unknown then as known Here we are vilified then we shall be glorified when in the sight of those that hated us we shall be for ever with the Lord Luke 13.28 29. and such glory put upon us as Christ shall be made marvellous in us 2 Thes. 1.10 5. Believers are good and faithful servants and therefore love their Masters coming They observe his command and make in their dayly exercise to keep a good Conscience they cast up their accounts and are
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
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
unhorses him humbles him and makes him of a Persecutor to become a Preacher of the Gospel St. Austin after his conversion how doth he lament the robbing of an Orchard in his youth and aggravates it by five Circumstances Let us imitate these Saints and beseech the Lord to convince us of the Vileness of sin and then of the excellency of Christ Iohn 16.9 First that he would give us the Spirit of bondage to fear and tremble under the sight and sense of our sins and then the Spirit of Adoption whereby we may cry Abba Father A pardon is not prized till the Prisoner is cast and condemned Never will Christ be wonderful Christ nor Pardoning-grace be prized till sin be wonderful sin and experimentally felt out of measure sinful till sin be seen and sorrowed for as the greatest evil Christ can never be rejoiced in as the greatest good Crescens is gone to Galatia Titus to Dalmatia Observation 8. 8. Good men will be doing good where ever they are Paul was now a Prisoner yet he preached constantly in Prison and there converted Onesimus Philemon 9. Though he were bound yet the Word of the Lord should not be bound though he cannot go abroad himself yet he will send others Crescens he sends to Galatia Titus to Dalmatia and Tychicus to Ephesus Thus like a Spirtual Hannibal Aut viam inveniet aut faciet He will either find a way or make one to promote the Gospel Good men have publick spirits and though they be confined to Prisons yet are they not idle there Though the Apostle was now neer his end and ready to be Martyred yet doth he not neglect his duty but labours still what in him lay to spread the Gospel and had a care not of one or two but of all the Churches As in nature the neerer things come to the center the swifter is their motion so Paul the neerer his end the more active is he We Ministers especially should write after this Coppy and quicken our selves thereby in the work of the Lord. Observation 9. Though some may forsake us and the truth yet God hath others that are faithful What if Demas be gone yet Crescens Titus Timothy Mark and Luke abide constant no storms nor tempest can beat them off if Saul oppose David yet Ionathan will stick to him Though Israel play the Harlot yet Iudah is faithful with her God Hos. 4.15 and 11 12. Defections in the Church are not so Universal but some remain faithful Rev. 17.14 God hath a Ioseph in Pharaohs Court An Obadiah in the Court of wicked Ahab A Nehemiah in the Court of Heathenish Artaxerxes Some Saints there were in that bloody Tyrant Nero's house Philip. 4.22 And some in Babylon else God would not call them to Come out of her Revelat. 18.4 Where the Devil hath his throne and raigns in all manner of wickedness yet even there hath God some names Rev. 2.13 VERS 11. Onely Luke is with me HE onely of all my ordinary Associates continues with me Many unworthily deserted him others were dispersed abroad by him so that he wanted assistance to carry on the work of Christ. This Luke was the Evangelist who wrote the Gospel and the Acts of the Apostles he was a Physitian Colos. 4.14 an excellent Graecian Pauls choice and sole Companion at this time no persecutions nor troubles could separate them He was Pauls Register as appears by his recording Pauls course of life in the Acts his counsellor and his comforter whose praise is in the Gospel through all the Churches 2 Cor. 7.18 He lead a single life was 84 years old when he died and was buried at Constantinople saith St. Ierom. Now if Luke onely were with Paul at Rome where then was Peter And why is there no mention made of him A Lapide and others fly to the Tradition for want of Scripture and tell us that Peter was Prisoner with Paul nine Months and boâ—h martyred in one day This is said but not proved and his evasion is as vain when he saith Luke onely is with me viz. at freedom to help me in my affairs We may not thus distinguish where the Scripture doth not distinguish It is sad to see what silly evasions learned men will invent to please a party It appears by this Text that Simon Peter was not yet at Rome and whether ever he was there is doubtful but that Simon Magus was and is still there is past questioning Besides Paul sending Salutations to many men and women at Rome yet never mentions Peter and receiving many from thence yet not a word of him 3. The Ignorance which Paul found at Rome when he came thither cannot stand with Peters being so long Bishop there Acts 28.22 4. To be an Apostle and a Bishop in their See are not coincident because to be an Apostle is to be unlimited as to people and place but a Bishop is limited to both Take Mark and bring him with thee for he is profitable to me for the Ministery Now he tells Timothy 1. Whom 2. What he must bring with him 1. He must bring Mark not Mark the Evangelist but Iohn Mark of whom we read Acts 12.12 and 15.37 and Colos. 4.10 He was Nephew to Barnabas Mark was his Sir-name and Iâ—hn was his Christen-name 2. Here is the Reason why he sends for him not for rest or recreation but to assist him in the Ministery that he might instruct the Churches and that he might be helpful to the Apostle in writing and other offices of love But the former sense seems most genuine for the Apostles care was more for the Churches then for himself OBSERVATIONS Observation 1. 1. A faithful friend will not forsake us in our deepest distress A faithful friend and such a one was Luke loves at all times Prov. 17.17 Though Paul be a Prisoner and ready to be martyred yet Luke keeps with him still though all forsake him yet he will stick to him Onely Luke is with me It was an high commendation of Aquila and Priscilla that to save Pauls life when he was in danger by tumults Acts 18.12 and 19.24 they ventured their own Rom. 16.3 4. As Christ laid down his life for us so must we be ready when occasion requires to lay down our lives for our Brethren 1 Iohn 3.16 Pot-friendship will vanish especially in adversity Iob 6.15 complains of his friends that they had deceived him like a brook they were not like a river which is fed by a sping and hath a perennity of flowing but like a brook which runs in moist times when there is least need of it but in a drought it fails Like Swallows which flie about us in Summer but in Winter they leave us and hide themselves in hollow trees or the like Such vermine abound which run to full barnes but out-run them when empty Most worship the rising few the setting Sun Bring Mark with thee 2. Observation 2.
Friends anst Brethren but our foes also that we may excel Publicans Matth. 5.47 2. We have the Example of Christ using them he oft used this Salutation Peace be to you Luke 24.36 John 20.19 3. The Angels have used them an Angel salutes Gedeon Iudg. 6.12 and the blessed Virgin Luke 1.28 3. The Saints have used them the Apostle in the beginning and ending of his Epistles salutes the Churches Rom. 16. Colos. 4.10 c. Moses made obeisance to Iethro and kissed him and asked him of his welfare Exod. 18.7 and this they used not onely to Saints but even to wicked men Iacob salutes Pharaoh Gen. 47.7 David sends greeting even to a profane Nabal 1 Sam. 25.5 5. Not onely Saints but even Heathens by the light of nature used them They had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their Ave God save you and God speed you And there is great Reason for them for they do not onely express but they help to increase that mutual love which ought to be amongst Christians and as they are fruits of faith and love so they are very pleasing to God and to our Brethren and are Testimonies of our love aud respect to them and the omission of them argueth either that there is some grudge in our hearts against our Brother or that our love is but cold and little towards him By our amiable affable walking we may win men when by a soure surly self-conceited carriage we bring a reproach upon Religion and discourage men Objection Christ forbiddeth his Disciples to salute any man by the way Luke 10.4 Answer 1. If you stick to the Letter of the Text you must not salute Saints for the words are general Salute no man nor must you take shoes or purses with you when you travel 2. 'T is an Hyperbolical speech and such as the Hebrewes use when they would have a man doe any thing speedily and without delay as 2 Kings 4.29 3. 'T was a Temporary command which Christ gave to the seventy at that time onely he doth not simply and absolutely forbid them for then Christ should contradict himself Luke 10.4 but comparatively viz. so for as they might hinder them in the speedy dispatch of their weighty affairs they must omit them else when they came to remain at a place Christ bids them then salute Luke 10.5 Object We know not the man nor what he is going about Answ. Nor doth he know thee nor what thou goest about and yet thou lookest to be saluted why then wilt not thou salute thy Brother Object Mordecai is commended for not bowing the knee nor shewing any respect to Haman Answ. The Answer is easie 1. The Persian Princes exacted more then Civil reverence they had a kind of divine honour given them now Mordecai seeing more honour was required then was fit for a man bowed not 2. He knew that Haman was an Amalekite and one of that race which was exposed to the hatred and revenge of Israel they must have no Peace with Amalek for ever It is true if we meet an obstinate Heretick or one that we know is a blasphemer and a broacher of false doctrine we must shun him and not bid him God speed Rom. 16.17 2 Iohn 10. .i. we must not be familiar with him so as to give the least approbation to his wicked opinions We may salute our own private enemies but not the profest enemies of God Polycarp meeting Marcion the Heretick refused to salute him Marcion askt him whether he knew him I saith he I know thee to be the Devils first born yet this doth not follow that therefore we may salute no man for till we know them to be such open offenders we may salute them Matth. 10.13 for there is a common salutation and civil respect which is due from every man to every man Piety is no enemy to curtesie Religion doth not abolish but rectify civil behaviour It doth not make men rude and clownish inhumane and hoggish but teacheth men to give honour to whom honour is due and to salute heartily not hollowly knowing that an hand full of love is better then an arm full of flattery The wisdom that is from above is gentle peaceable and full of good fruits Iames 3.13 teaching us to practice the things which are of good report and tend to love Phil. 4.8 and to make conscience of small duties as well as great ones Good conscience and good manners go together Acts 23.5 2. Observation 2. Good men forget not their absent friends The Proverb is Out of sight and out of mind it is not so with Paul though himself were in Prison and far distant from many of the Saints yet was he present in Spirit with them and shews that he hath not forgotten them by sending Salutations of health and happiness to them Prisca and Aquila This Prisca in other places is called Priscilla which is a diminutive of Prisca Acts 18.2 she was wife to Aquila they were both Jewes very tender and hospitable to Paul they ventured their lives for him probably in rescuing him out of some tumults as Acts 19.22 besides such was their zeal for Christ that they assisted Paul in their own Sphear in spreading the Gospel and instructed Apollos in the way of God more perfectly This makes the Apostle so oft to salute them and to mention their names with some additional Encomiums Rom. 16.3 1 Cor. 16.19 And to take them with him as his bosom companions when he sailed into Syria Acts 18.18 Though they were Tent-makers by profession yet having so good an houshold guest as Saint Paul for he sojourned with them at Corinth and probably at Rome and Ephesus Acts 18.2 3.18 19. they profited very much in the Christian Religion 3. Observation 3. It is a singular mercy to enjoy good company By their Prayers counsel and good example they will exceedingly quicken us in the way of the Lord. Aquila and Priscilla by familiarity with Paul come at last to instruct an eloquent Apollos and shew him somewhat that he had not seen before Acts 18.26 They had a Family so well ordered and taught that the Apostle calls it a Church Rom. 16.5 1 Cor. 16.19 and Paul honours them with the Title of his Coadjutors and Helpers in their places in the work of the Lord and for such as the whole Church was bound to bless God for them in making them the Instruments of his preservation Rom. 16.4 Thus we see to what a heigth of Piety Knowledge Fame and Excellency inferiour persons may come by being acquainted with some Holy and Zealous Paul Quest. But why is the wife set before her husband both here and Rom. 16.3 Answ. The Reason is uncertain but it is conceived to be this because the wife excelled the husband in Piety and Zeal 2. Lyranus gives this Reason viz. because she was first converted and the order of Grace is to be preferred before the order of
nature 3. Others say it was because she was better knowen to Believers But there is no great matter in this placing of their names for in other places the husband is named before the wife as Acts 18.2 26. 1 Cor. 16.19 And the Houshold of Onesiphorus This Onesiphorus was a good man and answered to his good name He was very loving and constant to Paul even in his bonds at Rome 2 Tim. 1.16 17 18. As the Apostle before Chap. 1.16 praied for the house of Onesiphorus so here he salutes them By house here is meant by a Metonimy of the subject very frequent in Scripture the people in the house as wife children servants which may serve as an answer to that Cavill of the sottish illiterate Quakers who revile us for calling the place where the Church meets The Church when this Metonimy is so frequent in Scripture The house for the people in the house and the Church for the people that meet in the Church The Apostle useth the very word Church in this very sense 1 Cor. 14.28 35. It is a shame for a woman to speak in the Church 4. Observation 4. Good Governours bring a blessing on their Families Onesiphorus is not onely praied for himself and saluted singly but all his houshold also When Zacheus was converted he was not onely blest himself but Salvation came to his house also Luke 19.8 When Lydia and the Iaylor were converted themselves their Families were brought into Covenant with them Acts 16.14 15 33 34. Rahab the harlot by believing preserved her family alive Yea Lot was a blessing to all Sodom the Angel could not destroy it till he was gone out Gen. 19. The Reasons are these 1. The Covenant of Grace is made to the godly and their seed Gen. 17.7 So bountiful a Master do we serve that he will not only shew mercy to the godly themselves but also to thousands of Generations of them that love him and keep his Commandements Psalm 112.2 2. God loves such as resemble him in the beauty of Holynesse now love is of a diffusive Nature it extendeth it self not onely to the party beloved but to all about him If we love a man we will love his Children Servant Beast yea his dog for his Masters sake If this be in the drop what is in the Ocean If this be in the Creature whose love is imperfect finite mixt what is in the Creator who is love it selfe 1 Iohn 4.8 3. In respect of the near Union that is between Master and Servants Parents and children They all make as it were but one body so that if it goe well with the Head it must needs be the better for the Members As the Dew that falleth on the mountains runs down to the Valleyes and the precions Ointment that was poured upon the head of Aaron ran down to the skirts of his clothing Psalm 133. So the blessing which God powers on Governours extendeth it selfe to such as are under them 4. They will endeavour the conversion of such as belong to them It is promised as a blessing to such as live under the good mans shadow that they shall return Hosea 14.7 and grow up fruitfully as the corn in a well tilled field and flourish in the wayes of God like the most generous Vine to the great joy and contentment of themselves and others 5. As an evil man is a publike evil the Family the City the Nation the World yea even his beasts fare the worse for him The wicked Egyptians bring a curse on their cattle Exodus 9.3 when Achan had sinned his sons and Daughters his Oxen Asses sheep and all he had perished and fell with him Joshua 7.24 25. But it is good being a good mans Childe servant yea beast Exodus 9.4 But the Lord shall sever between the cattle of Israel and the cattle of Aegypt there shall nothing die of all that is the children of Israel's God blesseth their very cattle for their sake and if the creatures could speak they would desire to be servants to those that are servants to God Let all Superiours then labour for grace that they may be a means to diffuse it to those about them for true grace is communicative Paul that was converted himselfe desireth that others were like himselfe Acts 26.29 When the woman of Samaria had found Christ she bringeth her neighbours to him Iohn 4.28 when Andrew had found Christ he bringeth Peter with him and Philip bringeth Nathaniel Iohn 1.41 45. They are like a sweet perfume or like Carbuncles and stones of fire which sweeten and enlighten all that are about them Ezekiel 28.16 The prosperity and welfare of the Church lieth much in the well-ordering of Families they are the Nurseries and Seminaries of the Church and therefore Governours of Families should walk before God in their own houses as well as in Gods house with upright hearts Psalm 101.2 2 Samuel 6.20 he returned to blesse his houshold i. to pray and praise God with them See Psalm 30. the Title and Acts 10.1.2 Iob 1.5 To this end therefore must be the morning and the evening sacrifice there Numbers 28.4 Our Prayers are our sacrifices This blesseth all as the Arke when it came to the house of Obed Edom brought a blessing with it so where duties be set up in their power they are a means to blesse our labour rest and children 2. The Word must be Read there Deut. 6.6 7. it must dwell in us not onely sufficiently but Abundantly Col. 3.16 3. Thou must Catechise and teach thy children the way of the Lord betimes Proverbs 22.6 and if David and Bathsheba a King and a Queen taught Solomon when young Proverbs 4.21.4 and 31.1 who shall think himself too good for this duety 4. There must be singing of Psalmes in our houses it is not onely our Duty but our Glory thus to glorifie God 5. Let none be idle in thy family but see that every one have some imployment wherein to serve God for of idleness comes no goodness as I have shewed before on v. 7. 6. Be well advised whom you receive into your Family If a man be to plant an Orchard he will get the chiefest grafts else as one scabbed sheepe infecteth the Flocke so one disordered person may disorder a whole Family 7. There must be a Grave yet amiable carriage towards inferiours remembring that we also have a master in Heaven Many Masters are so high and lordly so pettish and perverse that no servant can please them no service content them They use their servants like dogs rather then Christians such should remember the meekness of Iob 31.13 and how Superiours are called Fathers in Scripture because they should carry a fatherly affection towards their Inferiours Exod. 20.12 8. There must be Discipline As in the Arke there was the Rod of Manna so in every well ordered Family there must be the Manna of Instruction and the Rod of Correction There
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 neminem blasphemare Blasphemia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui laedit alterius famam Maledici Beza and Diodate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. in ipsum Deum maledici nam in hoc sensu eminentiore sumendam esse hîc hanc â—ocem indicat ordo Grotius Per blasphemos intelligimus qui falsa aut impia de Deo loquuntur sentiunt Aquinas Divina Attributa in Deâ— sunt Accidentia qualitates secundum Socinianos V. Hornebeck contra Socinian l. 2. c 4. Blasphemias fecerunt magnas Mont. Vulg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemantes eos V. Schooles Guard Rule 56. See my Sal Terrae cap. 8. Via veritatis i. e. vera orthodoxa fideâ— religio Laurent See a Pithy descript on of Blasphemâ— against the H. G. in Wilsons Diction Edit ult on the word Blasphemy D. Maresius and D. Arnoldus two learned German Professors have taken notice of the Blasphemies of our Biddle See London Ministers Testimony against Heresies p. 6. See 32. abominable Errors and Heresies lately sprung up in Mr. Bartlets Balsom p. 63. London Ministers Testimony and 176. in Mr. Edwards's Cangreen Part. 1. p. 15. c. Qui non vetat pâ—ccare cum possit jubet Qui non corrigit resecandâ—s câ—mmittit Ecce quales sunt qui Christum colunt Salvian Hi sunt Christiani ad contumeliam Christi Virtus blaesphemiae contraria est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gloria i. e. Instrumentum piae gloriationis in Deo sive organum quo Deum glorificamus Met. Sub. Polanus See my Scholes Guard Rule 23 Octoginta sex annos illi jam servivi nihil me laesit unquam quâ igitur conscientiâ maledicerem blasphemarem regem meum qui salutem mihi dedit Euseb. Hist. lib. 4. cap. 15. Blasphemiae vitium omnium peccatorum ex suo genere est gravissimum Aquinas 12 ae Q. 13. art 3. Quo major persona hoc injuria major Nakab i. e. perforavit confiâ—it Lev. 24.11 Naats contempsit irritavit blasphemavit Psal. 107.11 Magis effendunt qui blasphemant Christum regnantem in coelis quà m qui crucifixerunt ambulantem in terris Aug. Sicut blasphemi filii Diaboli ea cantica discunt in mundo quae canant in inferno ita filii Dei divinis laudibus assueti eos Psalmos addiscunt in terris quos cantabunt in coelis Peraldus Erit in damnatis Vocalis blasphemia sicut in Sanctis Vocalis Dei laus Aquinas 22. Q. 13. art 4. See Mr. Clerks Mirrour cap. 11. Edit 3. Cum mala formaliter expressè et aperiè Deo tribuimus fit blasphemia Tollet Ex personis hominum dicta ac facta pensentur Reg. Saxeus scelestus lapidandus est saxis ab omni populo ut omnes testarentur quam oderint Blasphemiam Drexelius John 19.7 We have a Law and by our Law he ought to dye because he made himself the Son of God Blasphemator Creatorem cum interficerè non possit linguâ ferit Theoderet The Prophet Zachery 13 3. speaking of Gospel-time sayes that even false Teachers and much more blasphemers shall be put to death Anathema belongs to other sinners but Anathema Maranatha is the portion of such High Attainers See more Beards Theater of Gods Judgements l. 1. c. 29. p. 130. and 477. Edit ult Aliud est blasphemiam dicere aliud blasphemum esse Blasphema fuit vox Jobi 34.5 at quia id dixit animi perturbato non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliberativè non fuit blasphema Fayuâ— Qui Deo maleditunt quomodo parentès venerarentur novit arrogantia quae ex blaspemia est etiam adversus naturam efferri non ergò solùm Deum quem non vident sed parentes quos cernunt ii despiciuntâ— Espencaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immorigeri inobedientes insuasibiles contumaces refractarii ab â— privat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuadec Videtur Parentum nomen in genere amplectiomnes qui nobis praesunt Baldwin Omnia sunt generaliter accipienda nisi ubi aliud specialiter urgent circumstantiae Mercer V. Franzium de animalibus P 2. c. 8. p. 266. That is a singular piece for describing the Nature of most creatures Parentes suos non amare impietas est non agnoscere insania Est hoc animi perversissimi indicium quia Lex naturae jubet ut benefactoribus bona referatur gratia inter quos primum locum obtinent Parentes quibus ' vita hujus initium debemus quorum labore educati sumus Gualter V. Theater of Gods Judgements l. 2. c. 1. In quo quis peccat in eo punitur See Gods Judgements on such Theater of Gods Judgement l 2. c. 2. p. 158. Per Parentes intelligit specialiter veros doctores qui alios per Evangelium genacrunt Primâ—sius See my Pulpit Guard 4. Edit p. 77.78 See D. Haris on Matth. 5.11 Serm. 24. and Mr. Pemble on 1 Cor. 15.19 in Folio p. 478. Malo in malo non est obediendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ingrati animi crimen Qui gratiam rependere benefactoribus non noverunt Heming Ingratus est qui non reddit ingratissimus omnium qui oblitus est Seneca Most carry themselves as men to men recompensing Love with Love again but as Devills toward God recompensing his Love with hatred Clerk To do good to those that do ill to us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a quid divinum Matth. 5.44 45. Rom. 12.20 21. all love friends onely true Christians can love their enemies Absque dubio maximi criminis reus creditur qui malum pro bono reddidit cui etiam malum pro malo reddere non liceret Hoc nos qui Christiani dicimur facimus Irritamus in noâ— misericordem Deum peccatis nostris propitianâ—â—m sordibus laedimus Salvian de Gubern Dei l. 6. Clerks Mirrot car 59 60. Ingratum qui dixerit omne nefas dixerit Iudaei rebelles ingrati hîc non assimulantur equo generoso aut cani sugaci grato sed stolido bovi asino quid enim stolidius bove quid stupidius asino his tamen stolidiores stupidiores sunt omnes ingrati Hieron Officia etiam ferae sentiunt nec ullum tam immansuetum animal quod non cura mitiget in amorem sui vertat Granatensis in verbo Gratitudo Vbi plura Omnis ingratus est injustus Qui non est gratus datis non est dignus dandis See more in Clerks Mirrour cap 73. Edit 3 Ingratitudo est ventus urens siccans pietatis fontem rorem misericordiae fluenta gratia Bern. Ingratitudo velut fermentum omnia peccata permeat ingratitudo materialis est in quolibel peccato Aquinas 22. q. 107. art 4. Iustitia postulat ut quid cuique debetur reddamus Zanchy Vnusquisque debetur ex debito honestatis ut loquuntur Scholastici aliquid ei reddere qui sibi gratiam fecit Gratitudo est non solum maxima sed mater
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
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