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
suffering frame of Spirit Long-suffering yea all Long-suffering and Patience that he may be able to bear with the weak not despair of the wicked nor rashly cast off any but patiently wait till the Lord shall give them repentance to salvation As the Apostle prayed for his Colossians 1.11 that they might be strengthened with Patience yea all patienee so we had need to pray for our selves that God would strengthen us with Long-suffering yea with All long-suffering that we may patiently endure the reproaches and indignities which attend our callings and are annexed to our Orders that so we may condescend and stoop to the slowness and dulness weakness and waywardness of our people This will make us like to God who beareth long and is slow to wrath Exodus 34 6. Romans 9.22 Objection The Apostle commandeth Titus to be sharp and severe Titus 1.13 Answer Distinguish the persons and the doubt is resolved The Cretians to whom Titus preached were rugged and refractory now a hard knot must have a hard wedge But the Ephesians to whom Timothy was sent were of a better temper and disposition as appeareth Acts 20.32 and therefore to be more meekly and mildly dealt withall 2. Others draw the difference from the persons to whom the Apostle writ the one was Timothy who they say was severe and austere and is therefore exhorted to lenity and patience The other Titus who they say was gentle of nature and mild and is therefore stirred up to sharpnesse and severity And with All Doctrine The Apostle very seasonably addeth this Caution and Qualification viz. That all our reproofs and exhortations should have a good foundation and be grounded on sound Doctrine being clearly agreeable to Gods Word and Will Let a man preach never so fervently and affectionately yet unlesse by Scripture Arguments he convince me of my sin and errour he doth but beat the Aire and all that he saith doth but vanish into smoak Doctrine must be laid as the ground of all and a reason of the reproof must be given Man is a rational creature and it is not words but solid Arguments that must convince him stir him comfort him Many young men make a great noise they flutter and make a great clutter in a Pulpit they have many high-flowen words and that is all The emptiest carts maketh the greatest rattle and the emptiest barrels the loudest sound but for want of substantial Arguments they leave their Auditors unsatisfied and unwrought upon would you not then have their advice contemned convince their Auditors of the Truth of what you say and then they will yea they must submit or doe worse Now these two Qualifications are very necessary for a Minister 1. He had need of a great deal of patience to undergo the oppositions and reproaches of an ungrateful world 2. He had need to be accomplished with all manner of Learning that he may be able to stop the mouths of all gain-sayers Observations 1. Note Gods Timothies onely who are called and set apart by Imposition of hands for the work of the Ministery must Preach the Word Preaching is not every mans work in common it belongs not to the flock but to the Pastors and Leaders of the flock The Apostle layes not the Injunction upon all but onely on Timothies who are fitted and ordained to the work Every Minister is an Herald an Ambassador an Officer and must not go without his Commission nor deliver any thing but what his Lord who sends him shall give him in charge Acts 20.27 Faith comes not by hearing every speaker but by attending on such Preachers as are sent Romans 10.15 If any run before they are sent they may speak as long as they please but they shall never benefit the people Ier. 23.32 But of this see more at large in my Pulpit-Guard 2. Observation Ministers must be Preachers As they must be Ministers i. Men called to the Work So when they are called not onely they may but they must Preach There is a necessity lieth upon them yea a necessity backt with a Woe 1 Corinthians 9.16 So that they must either Preach or perish this must be done or they are undone Verbi Minister es Hoc age was Master Perkins his Motto Reading is not sufficient we must Preach and Expound the Word When God had given the Law to his People he presently appoints Priests and Levites to expound it to them Nehem. 8.7 8. Mal. 2.7 This is that great Ministerial Duty which the Apostle doth so seriously here press upon us This was the first thing which our Saviour gave in charge to his Apostles when he sent them forth into the World Matthew 10.7 Goe Preach and this was his last charge to them when he was leaving the World Goe Preach and Baptize Matthew 28 19. This he commanded Peter once and again that as he loved him he would feed his sheep Iohn 21. So that if we either love Christ or the soules of our Brethren or our own soules we must feed the flockes and be prompt and ready to Preach on all Occasions 1 Timothy 3.2 and 2.2 24. He must not conceal his gifts to himself but on all occasions he must be ready to communicate them to others 'T is true a Ministers Conversation must be unspotted and blamelesse but let him live never so well yet unlesse he Preach and faithfully discharge the Dueties of his calling he shall never convert souls As for dumbe Dogs and blinde watch-men they are worthless useless things not fit to be swineherds Let such lazy droans read Ierem. 23. and Ezekiel 34. and if they have not lost all sense and savour it will awaken them 3. Observation Ministers must not preach the fancies and inventions of men nor the Canons and Decrees of Prelates but they must Preach the pure Word of God They are Heralds and must keepe to the instructions of him that sent them without adding or dectracting If any man speake in the Church he must speak the Oracles of God 1 Peter 4.11 and what Christ commands Matth. 28.20 'T is the whole Word of God which we must preach both Law and Gospell the One will keepe us from Presumption and the Other from Despaire the One will Humble us and the Other will Raise us The Law makes way for the Gospel it breaketh the stubborne heart of man and maketh him prize a Saviour and cry out with Paul Acts 9.6 Lord what wilt thou that I shall doe q. d. I doe now Resigne and Devote my self wholly to thee I am ready to doe and suffer what ever thou shalt command me Thus the Preaching of the Law prepareth the heart for Christ and must first be preached the Spirits Method is first by the Law to convince us of the exceeding sinfulnesse of sin and then by the Gospel to convince us of Christs Righteousnesse Iohn 16.9 10. But our great Worke is to Preach the Gospell and the Law
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
down and he had gotten his pension for life stroaked his belly and cryed Modò hîc sit bene if all went well there 't was well enough This is with the â—illy bird to mind nothing but the building of our own nests when the tree is cutting down and to take more care of our private Cabin then of the ship it self when it is a sinking 3. There is a carnall corrupt inordinate Self-love when a man admires himself his Wayes his Works his Opinions Contemning and Vilifying others When a man so loves himself that he loves neither God nor man truly and as he ought but prefers himself and his own private interest before Gods glory and his brothers good Now this vitious and inordinate Self-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
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
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Reprobates for 't is one thing to be Reprobate concerning the faith pro tempore at present and another thing to be a Reprobate Manasses Paul and those 1 Corinthians 6.11 were lewd enough for the time yet at last were called These that are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproveable and unapproved as the word signifies 2 Cor. 13.7 Heb. 6.8 1 Corinthians 9.27 yet in Gods due time they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepted and approved This must teach us to keep our judgements pure and our understandings clear for 't is our guide and if that mislead us we must needs fall into the ditch Corruption in judgement in some respects is worse then corruption in manners especially when the mind hath been enlightned with the knowledge of the truth for this is the root of those corrupt manners that are amongst us In the time of the Law the Leprosie in the head was of all other Leprosies the most dangerous and destructive the man that had it in his hand or feet was unclean but if it were in his head then he was to be pronounced utterly unclean Lev. 13.44 Hence the scripture gives so many caveats against errors and erroneous ones Deut 13.3 Philip. 3.2 Colos. 2.8 2 Pet. 3.17 Matthew 7.13 Beware of false Prophets the word implies a diligent study and singular care lest we be caught by such subtle adversaries Keep your judgements pure then the pure Word of God will delight you Micah 2.7 you will delight to come to the truth that your deeds may be discovered Iohn 3.21 Part not with a good conscience and a good conversation lest you make ship-wrack of the faith and a gap be opened in your breasts to all sinne and errour that the Lord knowes where you will rest it may be not till you come to the highth of sin and depth of misery Count therefore a corrupt judgement a sore plague and if God have given thee a sound judgement able to discern the truth and a mind ready to receive it and approve of it when 't is propounded this is not a common mercy but calls for speciall Thankfulness Psal. 16.7 Proverbs 28.5 1. Observe There have been false Teachers in all Ages to oppose the Truth and the Professors of it As Iannes and Iambres here oppose Moses a meek a learned a faithfull servant in all Gods House So there were four hundred and fifty fals Prophets against one zealous Elijah four hundred against good Michaiah 1 Kings 18.18 and 22.6.14 Hananiah against Ieremy Amaziah against Amos 7.10 false brethren against Paul Hymeneus Philetus and Alexander oppose him 1 Tim. 1.20 The Church shall never want enemies to war withall whilest the seed of the Serpent abides in the world As Pharaoh had his Magitians who hardned him in his sin and deluded him to his destruction so the World will ever have its false Prophets to blinde and harden them in sin to their ruine Thus in the Primitive times there was a Simon Magus Scribes Pharisees Sadduces Essens Herodians Nicolaitans Elymas Ebion Cerinthus the Gnosticks and many others 2 Peter 2.1 Thus when Luther began to reform thirty severall Sects arose to hinder the worke We should not therefore be despondent or discouraged as if some strange thing had happened to us but comforted rather in that we are made conformable to Christ the Prophets and Apostles Matthew 5.11 Luke 6.22.23 This was is and will be the condition of the Church Militant from her youth up she must looke to be plowed and persecuted by malicious men Psalm 129.2 3. Besides 't is the condition of Truth in this World to meet with opposition we can no sooner publish it but it's enemies appear Galathians 4.16 Truth brings hatred men cannot endure to have Vngues in Vlcerre they are unsound and would not be touched Truth is a Light which discovers the intents of mens hearts Hebrewes 4.12 and layes open the evill of mens wayes and this makes the wicked not simply to oppose but to rise in open rebellion against the Truth Iob 24.13 which reproves their deeds and exposeth them to the view of themselves and others Hence they have alwayes been esteemed the Pests and troublers of a Land that publish Truth as we may see throughout the Acts of the Apostles where we finde some disputing against the Truth Acts 6.9 others blaspheming Acts 13.45 some secretly undermining it and seeking to draw men from embracing it Acts 13.8 others openly rayling against it Acts 17.18 19. and 24.5 Some have opposed it out of ignorance and blind devotion as Paul before his conversion 1 Timothy 1.13 and some of the Jewes Acts 3.17 and 13.50 Others deliberately against conviction and out of malice have resisted the Truth as Alexander 2 Timothy 4.15 these are given up to a reprobate sense the Devil having blinded their eyes 2 Corinthians 4.4 Some oppose it for their gain and for their bellies Rom. 16.17 18. 1 Tim. 6.5 2 Pet. 2.3.15 16. Others from fleshly lusts 2 Peter 2.18 and 3.3 Others out of pride loving the preheminence 3. Iohn 9.10 1 Timothy 6.3 4. yet should not we distaste the Truth because of those oppositions which are made against it for however some prophanely scorn at the name of Truth and say with Pilate what is Truth Iohn 18.38 Yet wisedome is justified of her children and they that are of the Truth hear his voyce who came into the world to beare witnesse of the Truth They come with love and teachable hearts to it and so are made to know the Truth Iohn 8.52 Let not the great host of Truths enemies make us despair but know there are more with us then are with them 2 Chronicles 32.7 8. and the more they are that oppose the Truth the more illustrious will our conquest be If I must have an adversary let it be a wicked one and then be he never so potent he cannot stand long because God is against him Iob 27.7 Truth may be opprest but never conquered Praemi potest opprimi non potest yea oppositions advance and clear it Veritas impugnata magis elucet Bern. 2. Observe That as the Devill hath his Iannes and Iambres to oppose the Truth so God hath his Moses and Aaron to uphold it As the Devill hath his Domestick Chaplains so God hath his armed Champions and as the Devill raiseth up oppressors so God sends Saviours Obadiah 21. If he raise hornes to gore the Church God will raise Carpenters to saw off those hornes Zachary 1.19 20 21. The same day that Pelagius was born in Brittain the same day was Saint Augustine born in Africa that did confute him God hath an Athanasius to oppose Arrius Chrysostome against the Manichees Basil against Macedomus Prosper against the Massilians Salvian against the Libertines Fulgentius against Faustus Christ against the Pharisees Simon Peter against Simon Magus Paul against false Apostles Luther Calvin Beza c. against the
Hypocrites and such as are hated of God 'T was the sinne of Iobs friends We should judge wisely of the distressed else we may soon condemne the Generation of the Righteous not remembering that judgement usually begins at the House of God 1 Peter 4.17 and the Church though blacke by reason of persecution and afflictions yet is comely and lovely in respect of internal Graces Canticles 1.5 though for a time she may lie amongst the Pots sullied and collied with Tentations yet at last she shall be as the wings of a Dove Psalm 68.13 i. God will so blesse her with Grace and Peace that in the conclusion she shall be admired for her beauty and Glory Gold that is cast into the fire looseth nothing but its drosse Stones by hewing and polishing are fitted for the building and pruned Trees are most fruitfull Remember that to be without Tentation is the sorest Tentation Iob 21.7 c. Hos. 4.14.17 Amâ—s 6.1 Psalm 55.19 Luke 6.26 3. Sit down and cast what it will cost you if you will be Christs Disciple it may cost thee the losse of all thou hast and yet thou hast made a good bargain thou hast cause to rejoyce with the wise Mercant who parted with all to buy the Pearl Matthew 13.44 A man may buy gold too dear but he cannot buy Christ too dear many when they first set upon Religion promise themselves ease liberty riches praise c. and when these weights are taken off like Jacks or Clocks that move artificially and not from any internal Principle of life they stand still and goe no further A respective Religion is no Religion when the heat of persecution ariseth such fall away Luke 8.13 as those did in our Saviours time that followed him for by-respects Some to be cured of diseases Matth. 4. Others followed him for their bellies and for loaves not for Love Iohn 6.26 som out of curiosity to see the Miracles which he wrought Iohn 6. Others out of malice to carp and cavil Matthew 22.16 17. Onely some few followed him out of Love and pure Devotion Sit down then and aske your souls this Question Can I part with all for Christ can I rejoyce that I have any thing of worth to loose for him if not you are not fit to be Christs Disciple He that prefers any thing before Christ is not worthy of him O Lord saith Austine he loveth thee not as he should who loveth any thing else but thee which he loveth not for thee Objection This will discourage men from embracing Religion to tell them of such sufferings c. Answer Not at all for as our Tentations increase so will our Consolations As we meet with great troubles so we shall finde great joy 2 Cor. 1.5 If God single us out for Martyrs he will give us the Consolations of the Martyrs If he call us to extraordinary sufferings he will give us extraordinary strength He will give a comfortable issue with the Tentation 1 Cor. 10.13 Bainam the Martyr who was burnt in Smith when his arms and legs were halfe consumed O ye Papists said he ye look for Miracles here now ye may see one For in this fire I feel no more pain then if I were in a bed of Downe but 't is to me as sweet as a bed of Roses 2. Consider the Lord doth not lay these Temptations on us to hurt us but to better us viz. to file off our rust to keep us from security to exercise our Graces to make us conformable to Christ who suffered be-before he was glorified Luke 24.26 We must be like him not onely in Sanctification but in suffering Iohn 15.18 20. Romans 8.17 18. There are certain remainders of Christs sufferings reserved for us sweetned indeed by Christs Passion yet unavoydable by all Christs Disciples Colossians 1.24 Philippians 3.10 11. 1 Peter 4.13 Matthew 20.18 19. 2 Timothy 2.11 12. They make us conformable to all the Saints Matthew 5.12 they are the same afflictions which our brethren have tasted of 1 Peter 5.9 all the Fraternity have gone to Heaven this way By these he weans us from the World When Elijah was pursued by Israel then he desires to die when all is Peace we are apt to say It 's good being here but God will have have us to see that here is not our rest We are but strangeers here and may not fall in love with our Inne instead of our Home Strangers in a Forrein Land oft meet with hard usage and therefore long to be at home Hence God drops some gall into our creature-comforts Isaac hath a profane Esau to exercise him David hath a rebellious Absolom and Adonijah that rise against him Iob with his wealth hath a profane wife Iob 2.9.10 Meck Moses hath a froward Zipporah Lastly God doth it to advance us 1. To honoâ—r here Iosephs abasement was the way to advancement Davids troubles the way to a Kingdome Daniel must be cast into the Lions Den before he be the second in the Realm The way to Sion lyes through the Valley of Baca i. the Valley of tears We must passe through a wildernesse ere we can come to Canaan Hereby we Honour God and so bring Honour to our selves God hath much Honour by his suffering servants when out of love to him they can sacrifice their lives and estates for him God glories in such as he suffers in their sufferings so he triumphs in their conquests Hereby we bring more glory to God in some sense then the Saints and Angels in Heaven do for there 's no persecutions nor losses for Christ there So that if the Angels in Heaven were capable of envie they would even envie the Saints in their sufferings for Christ. 2. These are the way to everlasting Honour As women are said to be saved by child-bearing not as a meritorious cause but as a way which God hath sanctified for the salvation of such as beleeve so those light and short afflictions work for us an exceeding eternal weight of glory 2 Cor. 4.17 not by way of merit but as a means ordained by God for our salvation 1 Peter 4.13.14 Have an eye to the recompence of reward if your sufferings be great yet remember your reward is greater 't is an unconceiveable reward beyond the Tongues expression or the hearts imagination First 't is a weight of Glory Secondly An Eternal weight of Glory Thirdly 'T is a far more exceeding Eternal weight of Glory If you loose fading you shall have enduring substance Heb. 10.34 if you loose temporals you shall have eternals Matth. 5.11 loose what ye can for Christ you could never bring them to a better market we shall have a hundred for one in this life and in the world to come life everlasting So that our sufferings here are not worthy to be compared to the Glory which shall be revealed Rom. 8.18 as you have confest Christ here so he will acknowledge you
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
be a glorious coming In his first coming he vayled and covered his glory Phil. 2.7 But now he 'l reveal and display it so that the glory of a thousand Suns made into one will be as darkness compared to the glory of that day when Christ shall come in the glory of the Father attended with Myriads and ten thousond thousand of glorious Angels Dan. 7.10 and all the Saints that ever have been attending him 1 Thes. 1.13 The Scripture speaks much of the glory of this second coming Matth. 19.27 and 24.30 Mark 8. ult and 13.26 Colos. 3.4 Philip. 3.21 Titus 2.12 1 Iohn 3.2 Iude 6.14 At first he came in a poor abased condition to be judged and condemned by man but now he comes to judge his Judges and to condemn the world for its sin Now Pilate must to the Bar and Christ is on the Throne At first he was attended by twelve poor Fisher-men contemptible persons in the worlds eye because his Kingdom was not of this world but now he hath a glorious train of Saints and Angels to attend him 2. As Christ the Head so the Saints his Members shall then appear in glory Here we are in our Minority in our Pilgrimage and our life is hid Colos. 3.3 Under many tentations tribulations persecutions doubts diseases desertions perplexities infirmities and sins Our spiritual life is hid under much corruption there is such a smoak and smother in the soul that the godly can hardly see Gods face Grace in a good mans soul is like a Jewel in a pond of mud 't is there but there must be much raking to find it Now 't is Winter with us and tho we are the sons of God yet it appears not what we are 1 John 3.2 But when Christ who is our life shall appear then shall we also appear with him in glory Colos. 3.4 Here it may be thou art poor and hast not a house of thine own to dwell in I but if thou belong to Christ the time is at hand when thou shalt have more glory then all the Monarchs in the world ever had Dives will not be Lazarus now Aye but he would be glad to be Lazarus then Wherefore let all the Saints which suffer for Christ now comfort themselves with the remembrance of the glory to come Matth. 20.32 1 Pet. 4.13.14 Heb. 12.2 Let it quicken us to be much in glorifying God here who hath promised to glorify us with himself hereafter Iohn 17.4 5. 1 Thes. 2.12 If any would see more on the day of judgement let him peruse those that write on that Article in the Creed and those that write on the four last things See Byfield on Colos. 3.4 and M. Love on Colos. 3.4 Ser. 4. M. Burges M. Baxter M. Durhams Ser. on Iames 5.9 M. Sam. Smith Grand Assize M. Burroughs Saints Treasury on Heb. 9.27 Barlow on 2 Tim. 1.8 D. Tayler in Folio in Fine lib. p. 54. VERSE 2. Preach the Word be instant in season and out of season reprove rebuke exhort with all Long-suffering and Doctrine IN these Words we have the duty expressed to the due performance of which the Apostle so solemnely and seriously adjures Timothy and in him all the Ministers of the Gospel successively to the end of the World viz. to Preach the Word I may call it The Preachers Directory Where we have 1. A duty enjoyned viz. the Preaching of the Word 'T is not a Toleration but an Injunction 't is not a bare allowance but a peremptory command as of that which not onely may be done but upon the greatest peril must be done 2. The time when we must Preach or the measure how oft we must preach it must be in season and out of season i. at all times as occasion shall require 3. Here is the manner how this duty may be rightly performed viz. 1. In general by being instant and zealously urgent in it by indefatigable industry and undaunted resolution 2. Particularly by discharging the particular duties of our office which are to Reprove Rebuke Exhort 3. By a due Qualification and right tempering of all these with Long-suffering and Doctrine with Lenity and Instruction Preach The Word is Metaphorical and is borrowed from Heralds and publick Cryers which are sent from Rulers and States to make known their minds and edicts plainely and punctually to the people The Word is taken two wayes in Scripture 1. Largely and improperly for any declaration of Gods wisedom power praise and goodness thus every creature may be called a Preacher so the Heavens preach Gods praise Psal. 19.1 and 145.6 Isai. 60.6 Thus every man is a Preacher and must shew forth Gods praise in his place and sphear 1 Pet. 2.9 Thus reading the Word may be called Preaching But the Question is not whether reading in some sense may not be called Preaching taking Preaching in a large sense for any Declaration of Gods Will but the question is whether it be Ministerical preachingâ— whether when the Apostle bids us divide the word aright he meanes no more then to read aright and when he saith who is sufficient for these things he mean who is able to read a Chapter 2. 'T is taken strictly and properly so in the Text for the action of a lawful Minister who in an Authoritative way doth soundly interpret the Word and apply it to his hearers This is the formal act and duty of the Ministry 't is a Pastoral Act which is not common to every gifted Brother in the Flock Others may be speakers as they call themselves of Blasphemy Heresie Nonsence but none are true Preachers but such as are sent by God in an ordinary orderly way Romans 10.15 These have their Commission from God to declare all his Counsel with Majesty and Authority publickly and power-fully fully and faithfully to his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum The Word We must not Preach our own inventions Non quicquid in bucâ—as venerit our own idle addle conceits but we must Preach the pure Will and Word of God revealed to us in the Scriptures of the Old and new Testament So much the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth Luke 11.28 Acts 11.19 2 The Gospel is called the Word by way of Eminency because it contains the marrow and Quintescence the summe and substance of the Word Iohn 17.8.14 Acts 13.26 and 15.7 Eph. 1.13 This is called the written inspired created Word 3. There is the Essential Divine and uncreated Word and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Christ himself who is the subject of the Gospel Iohn 1.1 In the begining was the Word i The Eternal Son of God the Essential Word of his Father so called because he is the summe and substance of that Word in him that great promise Genesis 3.15 yea and all the promises are made good to us Now a Minister must preach the whole Word Acts 20.27 but more especially Christ and his Gospel Thus Iohn Baptist was a Crier
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
thee Isaiah 51.2 1. Objection I am but a woman the weaker Vessel and therefore my zeal can doe but little good Answer Yet thou mayest doe somewhat for God we reade in Scripture what great things God hath done by women Deborah and Iael two excellent women The one ruled with an Heroick Spirit the other killed Sisera a valiant Commander Iudges 4.4 5.22 The woman of Abel by her prudence saved the City 2 Samuel 20.16.22 Abigail by her wisedome preserved her husband and family from an imminent danger The Shunamite that great good woman stirred up her husband to entertain Elisha to the great benefit of her family and Hester was a means to save the Jewes from ruine God loveth to hang the greatest weights on the weakest wyres and to doe great things by weak Instruments that his Name may have all the Glory 3. Objection It is good to be discreet and wise in what we doe Answer Discretion doth not hinder but further our zeal it doth not diminish it but directs it and therefore they are not to be Opposed but Composed and made subservient to each other Prudence doth not abate our Diligence but guideth it in its work it teacheth us not to doe lesse but to doe better Thus there is an Harmony amongst the Graces and we may in no wise set them at variance amongst themselves Yet 't is the property of the men of the world to accuse Gods faithful ministers who tell them discreetly and zealously of their sins for rash heady men and such as want discretion Thus when Bishop Latimer reproved the sins of the Court they would accuse him for lack of discretion It rejoyceth me saith he when my Friend telleth me that they finde fault with my indiscretion for by likelyhood the Doctrine is true for if they could finde fault with my Doctrine they would not charge me with lack of discretion c. 4. Objection It is good to be moderate Vertue consisteth in a mean Answer Moderation in our own causes and quarrels doth well Phil. 4.5 But moderation and indifferency in Gods Cause is not moderation but luke-warmness and coldness which God abhorreth and if wicked men will not content themselves with moderation in pursuit of their lusts and Idols Ier. 8.2 but will spend their estates lavish Gold out of the bag upon them Isay 46.6 shall not we in an holy prodigality spend our selves and what we have from God for his honour 'T is true in Moral Vertues which are circa res medias the mean is best But Religion admits of no mediocrity e. g. our love to God and our hatred against sin can never be too intense Yea no Vertue in its formal Reason can be too much intended nor admit of an excess that man that saith he hath zeal enough had never any true zeal at all The Apostle saith its good to be zealous in a good thing and is not zeal then best in the best things and are there any things better then God his Truth Worship People Is it good to be earnest for a friend and is it not much better to be zealous for God The things we strive for are so Excellent that no zeal can be too much 'T is for a Kingdome for an Heavenly Kingdome 't is for Christ for grace and glory and if thou canst finde any thing in the world that better deserveth thy zeal let it have it 5. Objection The Apostle would have Timothy to be gentle 2 Timothy 2.24 Answer True for he was imployed amongst the Gentiles who were newly converted to the Faith and therefore must be wisely and gently handled such bruised Reeds must not be broken but when men are obstinate they must be rebuked with all authority Titus 2.15 6. Observation If we be thus zealous we may loose all Answer True and yet be no loosers neither The Martyrs lost all and yet were gainers God will make up your losses in a better kind Matth. 10.37 Let us do our duty and commit the success to God Many like Ammaziah could be content to do Gods Will but they are affraid of looseing some hundreds of Talents by it but the Prophets answer may satisfie us The Lord is able to give thee much more then that 2 Cor. 25.9 7. Observation I may bring paine and sorrow on my selfe by my forwardness Answer Thou mayest bring greater sorrow on thy selfe by thy backwardnesse 2. Wee see what pain men will endure to preserve a Natural life and shall we endure nothing for our spiritual life 3. God will assist thee and in the multitude of thy perplexities he will delight thy soul Psalm 94.19 8. Observation The world will thinke us mad and out of our wits if we thus oppose their sinfull counsels Answer This is no new thing Christ himself was called mad and they said that he had a Devil Mark 3.21 the Disciple is not above his Master But of this see more in 2 Tim. 3.9 9. Observation I am of a dull and heavy constitution and therefore it cannot be expected that I should be so hot as others Answer See how 't is with thee in other things art full of life spirit and activity for profits and pleasures and yet hast thou no mettle nor life for God and his worship certainly the fault is not in thy cold constitutiâ—n but in thy wretched corruption where thou lovest thou hast heat enough Let a man touch the coldest of you in your gains pleasures reputations and you have heat more then enough onely Gods honour lieth unregarded by you 2. Suppose thou art of a sad and heavy constitution yet Grace is above Nature it rayseth and rectifieth it 'T is like gold in the Mine which turneth every thing into the nature of it Hence the Spirit of Grace is compared to Oyle which is a Royal liquor and will be above all Now to quicken you take these Considerations and Motives 1. Consider this is no Arbitrary or indifferent thing but 't is that which God hath oft commanded That we should love him with all our strength i. zealously and sincerely Deut. 6.5 and do what we do with all our might Eccles. 9.10 Rom. 12.11 Striving and earnestly contending for the faith Iude. 3. The compound implieth an ardent and vehement defence of the Truth we must contend for it with our utmost strength Truth is a precious Jewel and heavenly Treasure which we must labour to preserve unto Posterity One grain of it is of more worth then all the world Malim ut pereat totus mundus quà m veritatis mica said Luther Little deviations from the Truth must not be suffered least they increase to greater as thin exhalations turn into thick clouds and little sparks make great fires God will not have his least commandments contemned Matth. 5.19 Hence Christ commands us not onely to destroy Vulpes sed Vul peculas even the litle Foxes that hurt his Vine Cant. 2.15 But we are not put to contend pro tricis
cast out Devils out of others and yet the Devil may dwell in their hearts and they be workers of iniquity whom Christ will never own Matth. 7.21 22 23. Nothing but sincerity can preserve us from Apostasy Let us therefore especially at our first setting forth Dig deep lay a good foundation consider what the truth may cost us and ask our selves whether we can deny our selves universally for Christ if we cannot or will not we are not fit to be Christs disciples we shall shrink in the wetting and start aside like a broken bow when a tentation comes 2 Thes. 2.10 11. 2. Be familiar with the Godly one living coal sets his fellow on fire Two lamps or torches joined together burn the better The Godly by their example prayers and counsel will better us good exhortations are a special preservative against Apostasy Heb. 3.12 13. When men delight in evil company they will forsake the Law Prov. 28.4 If Solomon delight in Idolatrous women they will soon entice him to Idolatry 3. Take heed of spiritual Pride and self-conceitedness which is oft punisht with a fall as we see in Peter and in Q. Maries time 4. Be not bare Hearers but be Doers of the Word and then you have a promise that you shall never fall from grace here nor from glory hereafter Psal. 15. ult 5. Improve all the means of grace be much in Prayers Hearing Meditation c. God will be found in the use of means Ezek. 36.37 6. Consider the Iudgments of God on Apostates There is a wo gone out against them Hos. 7.13 Psal. 125. ult God loaths them Heb. 10.37 If any draw back his soul will take no pleasure in them It is a Meiosis .i. he greatly abhors them Iulian the Apostate died blaspeming Lucian a Professor turns a scorner is torn in pieces by dogs Spira dies despairing Henry the third King of France turning Papist thinking thereby to get the Monks on his side a Monk killed him he became contemptible to his people Paris and all his great Towns revolted from him So true is that Such as despise God shall â—e despised 7. Consider that Apostates are Idolaters they forsake their Creator to follow the creature and so make it their God they forsake the fountain of living waters and go to broken cisterns that can hold no water This is so great a sin that God calls on the inanimate creatures to stand astonisht that ever any people should be so mad Ier. 2.12 13. These bring an evil report on Gods wayes as if there were more comfort to be found in sinful wayes then in them We see many fall one falls into poverty another into sickness a third into disgrace but none falls so fouly as the Apostate for he falls from God and goodness to the Devil and wickedness yea God complains of such as being worse then Idâ—laters who are constant to their Idols Ier. 2.10 11. Yea they are perjured persons who have broken their baptismal Vow and are fled into the tents of Gods professed enemies Wo then to England for Apostasy Never was the Nation so grosly guilty of this sin as at this day how many have forsaken their first love and are growen old and cold How many with Demas have preferred the love of this present world before the love of God yea how many professors have turned blaspemers And such as would formerly have pulled out their eyes to have done Ministers good Gal. 4.15 16. now they are ready to pull out the eyes of those Ministers Those that formerly could have gone ten miles to a Sermon now will not go ten strides to hear one formerly the Kingdom of Heaven suffered violence and the violent took it by force now the Kingdom of Heaven offers violence to us and we run from it Never such palpable Apostasy both in Doctrine and Manners all things considered since England was a Nation It is easier now to write a book of Apostates then a Book of Martyrs Oh foolish ungrateful England dost thou thus requite the Lord for all his cost and care over thee Is this the fruit thou givest him for above an hundred years Preaching He comes now to look for grapes and dost thou give him such wild grapes Is this the Thanks thou givest him for answering all thy Prayers for breaking the Plots and Powers of so many potent enemies for giving thee so many glorious Victories and such undeserved success both by Sea and Land He hath blest us with Peace plenty and the Gospel of Peace for which of these mercies do we thus dishonour him Ierusalems Apostasy was Ierusalems ruine Isay 1.4 7 8. and if England go on thus to render evil to the Lord for all his kindness unto us a man that is no Prophet may see and say that Englands ingratitude and Apostasy will be Englands ruine when Bethel becomes Bethaven God will makâ— it a Beth-any a place of sorrow and affliction God may bear with other sins but he cannot he will not bear long with this Ier. 5.7 8 9 10. Ezek. 9.9 Against Apostasy see Dr. Prideaux on Rev. 2.4 Mr. Baine on Rev. 2.4 Mr. Venning on Rev. 2.4 Barlow on 2 Tim. 1.15 pag. 210 211. Gatakers Ser. on Watching p. 69. folio Burroughs Hos. 2.7 Lect. 5.6 Church his Treasury pag. 73. Trapp's common place on Apostasy at the end of his Commentary on N. T. fol. pag. 1076. Pembles Ser. on Heb. 3.12 13. pag. 563. folio Observation 4. The inordinate love of this present world is the high way to Apostasy It is not the world or the creatures which are good in themselves but the excessive and inordinate love of them which ruines men Other sins have slain their thousands but this it 's ten thousands Hence the Scripture so oft condemns it Matth. 6.24 to the end of the Chapter and 13.22 Iames 4.4 1 Iohn 2.15 How many wise and seemingly holy men hath this Witch deluded How do these damps of the world extinguish the light of grace in the Soul The hatred of the world is not so dangerous to us as the inordinate love of it Persecutions quicken us when the delights of the world lull us asleep and the Devil rocks the cradle till we snort again in security and then he cuts the throat of the Soul Why are so many like Nebuchadnezzars Image they have heads of gold but feet of clay Dan. 2.32 33. In youth they were gilded Christians and seemingly ful of spirit and life but now they are old and liveless The reason is the world and these present enjoiments have besotted them This will keep men either from professing Religion as the young man in the Gospel or from the power of it as Iudas or else it will draw us from the profession and power of it as Apostates So that this may be the backsliders Epitaph Here lyes one that forsook Christ to follow the world that hath parted with Spirituals for Temporals gold for dross
But what should a poore prisoner and Ecclesiastical person now ready to die do with such a Vestment the word will not bear it nor the person of the Apostle 4. Others think it was some Sacerdotal Garment as a Palle a Coape or Surplice but this is an odd Popish crotchet What should a poore prisoner doe with such gawds which sheweth the vanity of the Popish Painters who picture the Apostles in long Gownes when their ordinary guise was Cloakes But the word properly and genuinely signifieth a Cloake to defend one from the cold the Apostle was like to spend the Winter in prison and therefore he sendeth for such a Garment to keep him warm So poore was the Apostle that he was fain to send for a garment which he left at such a distance for Troas was a City in lesser Asia far distant from Rome to which place Paul went thrice Acts 16.8 and 2 Cor. 2.12 and Acts 20.5 6. in which last voyage he is said to have left his Cloake there with Carpus his beloved Disciple and careful Host whom Paul entrusted with his Books and cloaths Question Why doth the Apostle send for so mean a Garment as a cloake Answer The Apostle was of an ingenuous disposition and loved not to be craving or burdensome to any but made his own hands minister to his necessities 2. Winter was now approaching as appeareth Verse 21. Besides he was accustomed to this Garment it fitted him best and therefore he desireth it may now be sent him And the Bookes These Bookes were no profane Bookes but they are conceived to be the Bookes of the Old Testament with interpreters on it wherewith he might comfort himself and others He had but a little time to live yet he desires to improve every Inch of it in reading study Prayer and spreading the Gospel But specially the Parchments These were either Note-bookes of his own making and collecting which are highly prized by students as being the cream and Quintessence of their studies Iulius Caesar being forced to swim for his life held his Commentarys in one hand above water and swam to Land with the other In these Parchments he had written many things for the help of his memory and the good of the Church and therefore he mentions these with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but specially the Parchments Question But what doth the Apostle mean to send for Bookes and Notes now he is dying Answer To shew his love to learning and study that he might quicken others to be industrious to the last 2. There might be that in his Parchments which might be of great use to the Church of God after his departure That they might not be lost or falsified he sendeth for them that he might commit them to faithfull hands to be kept as a pledge of his Love to the Church when he was gone Observations 1. Observation 1. Wearing of Cloaks or Long-Robes for Gardement or Ornament is lawfull I observe this the rather because of the Quakers who call the Ministers of Christ Antichristian because they weare Cloakes and Gownes If this were a true and full definition of an Antichristian Minister then Saint Paul was one for he wore a Cloake a long Cloak it is vere probable for it was a winter Garment As for that place in Luke 20.46 which they urge against us where our Saviour condemneth the Scribes and Pharisees for wearing long Robes It maketh nothing against us For first onr Saviour doth not there condemne long Robes but the Vain-glorious desire to walke in such Robes out of Pride and Ostentation Christ doth not Simply and Absolutely condemne the use of such Garments but the abuse of them As he doth not simply condemne the being called Father but the ambitious seeking of that Title so it is here The Easterne people did use and still doe use long Robes and the Prophets had a kinde of Mantle or proper Garment distinguishing them from other men and it was meet for the Teachers to be so cloathed that in their habit there might appear more then vulgar gravity but the Scribes abusing this to Pride and selfe prayse placing Religion chiefly in the outward appearance wherewith they veiled their detestable impieties upon this account it is that our Saviour condemneth them and biddeth us beware of them Now see what Quakers Logick here is because some abuse long Robes to pride and ostentation Ergò none must use them By this Argument we must neither eat nor drink nor pray nor Preach c. For all these are abused But what doe I spend time in answering such foolish Saints 2. Observation 2. If the Apostle doe give Timothy an injunction to bring his Cloke surely he would not forget to give him in Precept how he should behave himselfe in the Church of God He that mentioneth so mean a thing as an old Cloake would not be wanting to direct him in Doctrine and Discipline in Substantials and Circumstantials I mention this the rather because there are some which give out that we have no platform of Discipline set forth to us in the New Testament That is strange that matters of so small moment comparatively be so oft mentioned there and matters of such great consequence should be neglected It is therefore a meere fancy which the Libertines of our time have invented as they have done many more that they might have the more freedome to play their game at pleasure That Christ hath laid down a perfect and a sufficient Rule for the Government of his visible Church under the New Testament which all the Members of the Church ought to observe and submit to till the end of the World this is so clearly satisfactorily proved by the London Ministers in their Ius Divinum Regiminis Ecclesiae Cap. 4 5. that I cannot see what malice it selfe can justly except against it 3. Observation 3. Good men love not to be burdensome to any Paul might have begged or borrowed a Cloake but he had rather send for his own Good men are ingenuous men and love not to be craving Grace raiseth and enobles their Spirits so that they count it a more blessed thing to give then to receive Acts 20.35 Seducers and false Teachers are alwayes craving they are all for their bellies Philippians 3.19 but Paul could never endure to be chargeable unto any but kept two Callings in these times of the Churches necessity and made his own hands minister to his necessities that so he might not be burdensome to the then poore and distressed Churches but might be an Example of Industry and heavenly mindednesse to all Acts 20.34.35 2 Corinthians 12.13 14. 1 Thes. 2.6.9 and 2.3.8 4. Observation 4. Good men are frugal men As they are not sordid on the one hand so they are not prodigal on the other but they keep the golden mean Paul contenteth himselfe with ordinary apparel Bring my Cloake It is