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
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
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
not that strong imployment be excused See helps to strengthen Memory Manton on Iames 1.25 p. 204. Barlow on 2 Timothy 2.8 Baine on Revelations 2.4 p. 13. Fenner on Revelations 3.1 Rogers of Dedham on Love p. 3 4 c. Doctor Reynolds on the Passions p. 13 c. 3. Medit on the word Do not only taste it but eat it digest it concoct it for then it will nourish you Ier. 15.16 This made David to excel Ps. 119.99.100 'T was one of Luthers Masters by which he profited so much Meditation Tentation and Prayer This will make us know things experimentally we shall taste of hidden Manna we shall be constant and setled in Gods wayes This layeth open to us all our losses by sin the losse of Gods favour losse of Peace of conscience and losse of Reward and so imbitters sin to us By this we converse with God 't is our Mount Nebo out of which we may behold the heavenly Canaan Though our bodies be on earth yet by Meditation our soules may be in heaven Resolve then to spend one houre in 24. every day in this duty Satan will lay many rubs in your way for of all duties he cannot endure that we should reflect upon our wayes yet like another Sampson you must break all the cords of these Philistines the benefit Peace and comfort you will find by it will abundantly pay for all especially on the Sabbath day we must be much in this duty Rev. 1.10 As the rich man thinks it not sufficient that he hath Gold but he loves to think on 't to see it to count it soe should we not content our selves with a notionall knowledge of God and his works but by meditation we should recount and ponder the wayes and works of God that we may experimentally tell what God hath done for our soules See more for Meditat. Barlow on 2 Tim. 2.7 D. Holsworth's Ser. on Psal. 119.48 p. 321. Downams Guide to Godlinesse l. 5. c. 14. Mr. Stoughton Davids Love to the word p. 295. to 434. Mr. Ambrose his Medita cap. 7. Sect. 1. Mr. Baxter's Saints Rest. Part. 4. p. 147.179 to 203. Let us then with all Thankfulnesse acknowledge this mercy of mercies this gift of gifts what grosse Ignorance Profanenesse Superstition and Idolatry did overspread the world 500. yeares agoe for want of this light which we enjoy Oh what excellent Helps Expositors Treatises Practical and Polemical on all Parts of Divinity do we enjoy what would not our forefathers have given to have seen this day and yet we foolish ungrateful people know not our own mercies nor do we prize the things that concerne our everlasting Peace As ever we desire to prosper let us with all readinesse of mind receive the word none ever yet loâ—t by entertaining it it payeth for its entertainment where ever it comes 'T will return Mercy for Duty and brings with it a sure Reward Every line of it runs Wine Milk and Honey to the due observers of it We should therefore esteem it above our dearest lives When the Sanctum Sanctorum was taken saith Iosephus in the last destruction of Ierusalem the Jewes desired rather to dye then to live What crying yea what dying was there when the Ark was taken 1 Sam. 4.18 20 21 22. if the Lord will take his word away we should desire that he would take us away for our lives will not be worth the enjoying if we cannot have the Tokens of Gods love and favour with them There is not a surer signe of a child of God then this sincere love to the sincere milk of Gods word 1 Pet. 2.2 Moses esteems it above all the learning of other Nations Deut. 4.6 David spends the whole 119. Psalm to shew his intimate affection to it He preferres it before Gold Solomon his son preferres it before Pearles Proverbs 3.15 Iob 23.12 preferres it before his food and Ieremy 15 16. makes it his joy In a word all the children of God have been great lovers of the word of God They look upon it as a Rich Mine of Heavenly Treasures and a store-house of all spiritual consolations The Bible is Promptuarium sacrum a common shop of medicines for the soule full of rich priviledges promises and large Legacies to the people of God 'T is a staffe and stay to the old an ornament and guide to the young Here you may read the Love which God bare to his children from all eternity and will continue to them when time shall be no more here are to be found the Leaves of the Tree of Life which God hath ordained for the healing of the Nations In a word here is a Hammar for Hereticks a Touchstone for doctrine a Rule for our lives a comforter counsellour to us in this house of our pilgrimage We should then read Gods word not only as our duty but as our priviledge singular happinesse Rejoycing that we have them to read the child delights to read his fathers Will and Testament that he may see what is bequeathed to him Denizons delight to read their Charters and to know their Priviledges The Malefactor acquitted delights to read his Pardon and the Prodigal that is received into favour delights to read the Affectionate Letters of his father to him If we be born of God we cannot but love the word of God And it is profitable c. Observe Such as meddle with Gods word must profit by it We abuse the word when we read or hear it onely for Speculation Novelty and Curiosity but not for Practice that we may know love and fear God and so be happy for ever God gave them for this end that we might profit by them Those Ministers then are to be blamed that play with Scripture and feed their people with the chaffe of aery Notions frivolous Questions Idle distinctions and foolish controversies seeking their own ends and praise and not the benefit of Gods people Let such remember that the Scripture was given to Profit us but not play withall 'T is said of Bernard that preaching one day Scholastically the learned thanked him but not the godly but when another day he preacht plainly the good people came blessing God for him and giving him many Thanks which some Schollars wondring at oh said he Heri Bernâ—rdum hodie Christum Yesterday I preacht Bernard but to day I preacht Christ. 'T is not Learning but Teaching not the wisdom of words but the evidence of the Spirit that is pleasing to the Saints For Doctrine for reproof c. Observe The word of God containes in it all things necessary to salvation what is there in the whole body of Religion but it may be referred to one of these Heads either Doctrine Reproof Correction or Instruction in Righteousnesse All things necessary to life eternal are here to be found Ezek. 20.11 Iohn 5.39 and 20.31 This will inform our Judgements reform our manners convince gainsayers and
direct us in paths of Piety Here 's a salve for every sore a medicine for every malady even a perfect Rule of found doctrine and good life See more in Mr. Leigh's Body of Divinity l. 1. c. 7. p. 80. c. VERSE 17. That the man of God may be perfect throughly furnished unto all good works THe Apostle here addes the end of the Scriptures usefulness viz. to make the man of God perfect i. e. that the Minister of Christ may be perfect and compleat every way fitted for the work of his calling for althoâ—gh this be true of every good man that the word of God is able to comcompleat and perfect him for every good work yet the context and scope of the Apostle shewes that he especially speaks of a Minister of Christ whom by way of honour he stiles The man of God This Title did properly and peculiarly belong to the Prophets of the Old Testament who were by way of honour and excellency called Men of God 1 Sam. 2.27 and 9.6 1 Kings 13.1.13 Deut. 33.1 2 Pet. 1.21 1 Kings 17.18 and 2.4 7. 1. Because of their Mission and Commission which they had from God to dispense his word and Sacraments to his people they are Gods Legates and Embassadours and therefore are they called Men of God 2. In respect of that singular Holinesse which is or at least ought to be in the Ministers of Christ and in respect of their neernesse and familiarity with God 'T is an Hebraisme very frequent in Scripture when they would expresse an excellent thing they joyned the name of God to it as the City of God Cedars of God Harps of God men of God i. e. excellent Cities Cedars Harps Men. The Apostle applies this Title to Timothy 1 Tim. 6.11 in the Text he applies it to all the ministers of the Gospel How basely soever this ungrateful world esteems of them yet they are men of God set apart by him for the noblest imployment They are not only men of God by right of Creation for so are the wicked nor by right of Redemption so are the Elect but by special delegation God imployes them on his Embassyes and Messages to the sons of men Hence Observe That the calling of the Ministery is an Honourable Calling They are men indeed but they are men of God They are Ministers and Servants but 't is for Christ. They are Embassadours for him 2 Cor. 5.20 'T is an Honour to be an Embassadour to an ordinary King but to be imployed as an Embassadour for the King of Kings how great is that honour Three things make a service Honourable 1. If we serve an Honourable Master 2. If our work be honourable 3. If our wages be Honourable All three things concurre here No Master no Work no Wages like ours The Physitian looks to your bodies the Lawer to your Estates and the Minister to your soules These are the Light of the world the Salt of the Earth the Stewards of Gods house Friends of the Bridegroom and the Saviours of the world Kings by way of Reverence and Honour have called them Fathers 2 Kings 13.14 This is an Honour which none are capable of but such as God is pleased to call Heb. 5.4 How great then is the sin of those Atheisticall Quakers who load the faithfull Ministers of Christ with vile and reproachfull language If the Spirit of God call them Men of God and give them Honourable Titles then they are certainly led by the spirit of the Devil who vilify them and miscall them The time is at hand when such shall answer for all their hard speeches against God and his Ministers Iude 15. But 't is no wonder that we sinful dust and ashes are abused when our Lord and Master himself suffers if they have called the Master of the house Beelzebub what may the servants expect 'T is some comfort that we are abused by none but such as abuse God his Sabbaths Scriptures Orders and Ordinances But though Israel play the harlot yet let not Iudah sin Love you the faithful messengers of Christ. Let their faces yea their feet be beautifull in your eyes Isay 52.7 have them in singular love for their works sake Children should love their Fathers the sheep their shepherd and the convert the Instrument of his conversion Though our persons may deserve but little yet our Callings are Honourable The Apostle would have you give them double honour 1 Tim. 5.17 not onely your countenance but honourable maintenance 1. That they may live like the Embassadours of Christ. 2. That by Hospitality and works of mercy they may adorn their profession 3. We must give our selves to Reading but without book we cannot read We need books Philosophicall Theological Textual Polemical Practical Historical 500. l. say some will buy but a competent study for a Minister of the Gospel 4. Our breeding is chargeable and our paines very great besides we have no worldly way of Trading whereby to subsist 5. If the Levitical Priest had honourable maintenance then we that are put to greater cost and pains may much more expect it from our flocks 2. If Ministers be men of God near and dear to him then he 'l defend them His starres he holds in his Right hand he hath a speciall care over them and respect unto them 2. Observe 'T is lawfull to give honourable Titles to men according to their places and callings The Scripture approves not of any rude uncivill language but expressely commands us to give honour to whom honour is due Rom. 13.7 Exod. 20.12 The Saints of God in Scripture did not use to Thee and Thou men but gave respectful and reverent language to their betters Sarah calls Abraham not Thou Abraham but she calls him Lord or Sir 1 Pet. 3.6 Luke calls Theophilus most excellent Theophilus Luke 1.3 Obadiah a Saint meets Elijah and falls on his face before him and calls him My Lord Elijah 1 Kings 18.7 here is both reverend gesture and language and that to a Prophet a Minister of God whom men hate now not for any evill that we have done but solely for our office because we are Ministers of Christ and witnesse against their wickednesse therefore they call us Conjurers Juglers Limbs of the Devill Covetous Proud Tithe-mongers Legall Preachers Baals Priests Witches Devils Lyars c. with such Billingsgate language they stuffe their lying Pamphlets The Lord rebuke them Solomon will teach them if they be not past Teaching better language Eccles. 12.11 he calls Ministers Masters of the Assemblies The Jaylour calls Paul and Silas Sirs or Masters Acts 16.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domini a Title of Honour and they reprove him not for it which they would have done had it been unlawfull Paul commands us to give them double honour Iohn gives a Title of Honour to a good woman and calls her an Elect Lady 2 Iohn 1.3.5 Object These were good and godly persons but we shew
idle drowsie habit but an active lively operative thing hence all Gods servants have been men of fire Abraham how zealous in Praying for Sodom how ready to circumcise himselfe and all the men in his house how ready to part with all at Gods bare command Lot doth not onely abstaine from the sins of Sodom but his soul was tortured and tormented with their wickednesse 2 Peter 2.8 Moses one of the meekest men in the world yet when God was dishonoured in an holy heate he throweth down the two Tables of stone and breaketh them signifying thereby their breach of Covenant with God by their sins yet did not the Lord checke him for it He onely bid him goe make new ones where we may observe the goodnesse of God that if our zeal transport us too far yet the Lord pardons the errour of our fervency rather then the Indifferencies of Security and Luke-warmnesse Thus Barâ—e how earnestly doth he act in Gods work Nehemiah 3.20 Nehemiah forsooke all his Court preferment passed through many dangers and difficulties and contends even with Rulers for profaning the Sabbath he cursed them i. he caused them to be excommunicated and driven out of the Congregation or he sharply reproved them telling them they had made themselves guilty of the curses whereinto they had entered Nehemiah 10.29 and 13.25 Holy David was a man even compounded of zeal as appeareth Psalm 119.53 97.136.139.158.174 How did he prepare with all his might for the House of God and thinketh all the gold and riches he had given to be as nothing 1 Chronicles 29.2 3 4. he prepared an hundred thousand Talents of Gold and a thousand thousand Talents of Silver he gave of his owne proper goods thirteen Millions eight hundred seventy five thousand pound sterling But what makes David so magnificently liberal Why it was his zealous affection to the House of God It is want of affection not want of money that makes men give so basely to the promoting of Gods Worship yet so inlarged was Davids heart that he accounts all this but a poor gift 1 Chronicles 22.14 In my poverty so 't is in the margin of your Bibles have I prepared all this he accounts his 1300. cart load of gold and silver but a poor gift it was noâ— answerable to his desires nor according to that which the transcendent Majesty of God might require but it was according as he was able by reason of his continual troubles and afflictions what a Seraphim was Paul how did he burn with a zeal for Gods Glory how was his Spirit kindled in him when he saw the Idolatry at Athens Acts 17.16 How gladly doth he spend himself for the Church of God 2 Cor. 12.25 What pains did he take what hazards did he run that he might win souls Rom. 15.19 He surpassed Alexander the Great and all the Conquerours of the world for they conquered men by the Sword but Paul by the Word they gained Kingdoms to themselves but Paul for Christ they conquered bodyes he souls they men he devils But where shall we now find a zealous Elijah a man of fire against sin and errors where are our Luthers Lattimers Bradfords that fear not the faces of great ones Blessed be God he hath many in the Land that both in the Pulpit and by their Pens do witness against the enormities of the times yet in comparison of the swarms of idle heretical profane self-seeking Ministers they are thin sowen for 1. Some are ignorant and cannot 2. Others are scandalous and dare not reprove sin for fear of being upbraided themselves 3. Others are Time-servers and to keep their places they go along with the current of the times and say as the great ones would have them Are the times for liberty so are they Are the times for Anabaptists c. so are they Doctores aerei like wax ready to take any impression that the Rulers and great ones will put upon them 4. Others are zealous but 't is against zeal instead of being instant in Preaching they are earnest against zealous Preachers and preaching Instead of heavenly fire they are full of strange fire They are zealous but 't is for Superstition Will-worship Anabaptisme c. When they should use all means to keep in and increase this holy fire as the Priest was commanded Levit. 6.12 13. not to suffer the fire of the Altar to go forth but he must bring wood to it and nourish it that it alwayes might burn yet these by their negligence suffer it to decay 'T is said that the Image of Isis was carried by a dull Asse such a servant may fit such a saint but dead Ministers are no servants for the living God I rejoyce not in these victories of the devil but shall turn my complaint into a prayer that the Lord would purifie the sons of Levi and purge them as gold that they may offer in righteousness Malac. 3.3 And that all Zions Nazarites may be purer then snow and whiter then milk Lam. 47.13 That all those whom the Lord hath set apart for his own immeditate service may in some measure resemble their Lord and Master in the beauty of holiness that they may be like Apollos who was fervent in spirit mighty in the Scriptures and taught diligently the way of the Lord. Acts 18.25 26. that like Micah 3.8 we may be filled with the Spirit of God and so may be enabled to fulfil our duty That he would flame us with the fire of love that we may help to inflame others Did Ministers love their peoples souls more they would be more zealous for their good Love is an active thing it will make one do and suffer much for the party beloved A mother loves her child which makes all her pains with it light One being askt out of what book he got such fiery fervent Sermons answered I get them out of the Book of Love This will make us fervent in prayer for our people and faithfully to discharge our duty by admonishing the wicked comforting the afflicted resolving their doubts sympathizing with them in their sorrows and visiting them in their distresses as Esay did Hezekiah in his sickness 2 Kings 20 1. The false Prophets are branded for feeding themselves but not the flock the sick they did not heal nor bind up the broken Ezek. 34.24 Much of the sins and errors of the times lie at Ministers doors and cold Ministers make bold sinners Hence Christ blames the Angels and Pastors of the Churches for the sins of the Churches Rev. 2. and 3. Our Apostysy makes others to apostatize many begin like thunder but they end like smoak We may say of many Ministers as they say of Butter 't is gold in the morning silver at noon and lead at night or like one Baldwin Archbishop of Canterbury whom Pope Vrban greets in the stile of a fervent Monk a warm Abbot a Luke-warm Bishop and a key cold
thousand stalls of Horses and these required many servants besides the dayly provision for his house sheweth the greatness of his houshold 1 Kings 4.22 23. yet it was so well ordered that the Queen of Sheba was amazed to see it 1 Kings 10 5 8 9. yea his servants were so seasoned with Religion that about five hundred yeares after their Children are recorded by the Spirit of God to be the most eminent of their times for Religion Ezra 2.58 Nehemiah 7 60. How will this shame us that have so few to looke to and yet neglect them I am now come to my last Stage I have no better Legacy to bequeath to you Gold I have none and silver I have but little but such as I have I give unto you Now the good Lord blesse you and keep you he purge out of your City every thing that offendeth that the name of your City from henceforth may be Iehovah-Shammah Ezekiel ult â—lt The Lord in his special love and presence is there This is and shall be the Prayer of Your Servant in the Lord THO. HALL Kings-Norton in Worcester-shire Jan. 1. 1657. 58. To the Reader THou maist wonder to see me once more in Print and no wonder for I wonder all things considered at it my self I was fully resolved to rest and never to trouble the world any more in this kind yet having finisht my other works for the Press and finding experimentally that I had best health when I was most strongly imployed and that my work was to me instead of Physick I chose rather to spend my self with labour then consume with rust and sickness I saw that Master Barlow had finisht the two first Chapters of the second Epistle to Timothy and perusing the two last Chapters of that Epistle I perceived the handling of them would be very useful and seasonable both in respect of Practicals and Polemicals for these present times Hereupon I would have had some abler Pen to have undertaken the work and that failing I would have got some assistance but that would not be I was constrained if I would have any thing done to do it my self Vpon this I buckled to the work and in less then two years space notwithstanding my double imployment by the strength of God compleatly finisht both Chapters for the Press I confess it hath cost me much pains and more then at first I imagined but if it may be profitable to Gods Church I have my desire It is observed that many Posthumous work have had Supplements excelling their Predecessors this cannot be expected from me All that I can promâ—se thee is this That there is not a Text nor a word of any consequence in the Text but I have as plainly faithfully and fully explained it as possibly I could I have broken every clod that I might find out the goldâ—n Oar though such labour may seem small yet the profit is great a good foundation is the strength of the building 2. Many common-places are succinctly yet fully handled I have couched as much matter in as little room as possibly I could being Naturally averse to tediousness 3. Where any Controversies occurre they are handled Pro and Con the Truth is confirmed and falsehood confuted so that if thou art ignorant this will help to instruct thee if erroneous to reclaim thee if wavering to settle thee if poore to enrich thee if rich to humble thee 4. Where I am too short in the close of a Point I give you references to such Authors as will satisfie those who will be satisfied with Scripture and Reason The Quotations are entire I have scarcely so much as touched any of those which I refer to because I studie brevitie besides many of them are Sâ—rmons and such Books as have no Indexes I Quote the more Authours that if any misse of one yet happily he may have another to consult with store is no sore They may serve also as a Directory to young Divines in the choice of their Bookes it hath cost me a considerable summe before I could know them For the perfecting of the work I have perused the choisest Authors that could be gained for love or money If any aske what meaneth the Citation of so much Humane Learning I Answer that I have been larger in this Particular with my Pen then I was in the Pulpit and have added many things here which I omitted there 2. Being versed in Humane Learning by reason of my imployment amongst my Nursery I have made some use of it if any dislike it he may passe it over it may please some sparinglie and as I use it it can justlie displease none I remember it is the wish â—f a Learned man That every one of S. Pauls Epistles Yea every Booke of Holy Writ might have a Davenant to draw forth its Lineaments nor do I know any work that would be of more general and singular use then a Practical Commentarie upon the whole Bible Many have done worthily on a great part already As VVillet and Babington on the Pâ—ntateuch Attersol on Numbers M. Richard Rogers on Iudges Topsel and Fuller on Ruth Caryll on Iob Dickson and VVilcox on Psalms VVilcox Dod and Taylor on Proverbs Cotton Robotham and D. Guild on Canticles Vdal on Lamentations Greenhil on Ezekiel VVillet on Daniel Hutchinson and Trap on All the 12 lesser Prophets Burroughs on Hosea Topsel on Ioel Marburie on Obadiah Abbot and King on Ionah Pemble on Zacchariah Stock and Doctor Slatyr on Malachie Ward and Trap on Matthew Hutchinson on Iohn Perkins on Galatians Bain on Ephesians Doctor Airy on Philippians Davenant Bysield and Elton on Colossians Doctor Slatyr on 1 and 2. to Thessalonians Barlow on the 2 Epistle to Timothie Dr. Taylor on Titus Attersol and Dyke on Philemon Dr. Gouge and David Dickson on Hebrewes Manton on James Byfield and Rogers of Dedham on 1 Epistle of Peter Adams and Sympson on 2 Epistle of Peter Cotton and Hardie on 1 Epistle of John Perkins Willet Jenkin and Manton on Iude Dent and Bernard on Revelations It were a work well becoming some learned Godly Divines to set upon the remaining Books which yet want a Practical commentarie on them To conclude thou hast here mine All even the Cream and Quintessence of many years studies which I the rather send abroad to the Eye partly to recompence my natural swiftness in delivery 2. As judgeing this way more beneficial in some respects then speaking â— What is written will last longer what is spoken is Transient and passeth away but what is written is permanent Litera Scripta manet 2. It is a more generall good and spreadeth it selfe further by farre for Persons Time and Place then the voyce can reach our Bookes may come to be seen where our Voice shall never be heard Speech is onely for presence but what we write may be usefull in our absence yea when we are dead yet by our writings we may still speak for the
think it not strange but this know and know for certain That the last dayes will be perilous we think it strang to hear of Arrians Arminians Socinians Anabaptists c. but they are not new nor strange to Germany no nor to the primitive Church for in S. Augustins time we read of many old Heresies which now go under the name of new light when 't is neither light nor new but onely old error new vamped an old Hag put in a new dresse 3. Observe Gods singular love unto his people in that he warnes them of perilous times long before they come He will do nothing against his Church and people but he will first reveale it to his Prophets that they may reveal it to his people Amos 3.7 Not that the Lord is bound to observe this Method for he may execute corporall and spiritual judgements when and how he pleaseth without revealing it to men or Angels onely it pleaseth him out of his tender love and gracious condescension to his people ordinarily to observe this Method First to shoot off his warning pieces before he shoot off his murdering-pieces Hence he tels Abraham Ioseph Noah Lot Daniel c. of dangers before hand he makes them of his privy Counsel and as Gods Love appears in fore-warning us of corporal judgements so his tender care over us especially appeares in fore-warning and fore-arming us against spirituall judgements and spirituall enemies which hunt for the precious soule Now that we might prepare for the battell and fear no dangers nor difficulties that we might not be despondent Christ foretells us thrice in one Chapter of false Prophets and admonisheth us to beware of them Matth. 24.4.11.24.25 So Matth. 7.15 Mark 13.23 Iohn 16.1 And that we might not be seduced by such Impostors the Apostle also is frequent in admonishing us against them Acts 20.30 1 Cor. 11.13 2 Tim. 2.17.18 1.4 1. Phil. 3.2 Rom. 16.17 Gal. 1.7 8 9. and Iohn frequently in his Epistles admonisheth us to beware of deceivers that should arise in the last times 1 Iohn 4.1.3.5 6. Peter doth excellently characterize them that we might the better know them and avoyd them 2 Pet. 2.1.10.13 14 15 18 19. so doth Iude 4. to verse 20. he spends almost his whole Epistle it being an Epitome and summary of the second of Peter in describing false Teachers and counselling us against them This must inlarge our Love and Thankfullnesse to our God who is thus carefull over and over to caution and counsell us and to fore-tell us of perils long before they come with a This also know In the last Dayes Whence observe That the dayes we live in are the last dayes Our times are the last times they are oft so called in scripture This is the last hour 1 Iohn 2.18 and upon us the ends of the world are come 1 Cor. 10.11 the Coming of the Lord is said to draw nigh Iames 5.8 and the Day of the Lord approacheth Heb. 10.25 't is but a little while ere Christ come to judge the World hence he 's said to come quickly Rev 6.11 22.12 and the time is at hand Rev. 1.3 and our full Redemption draweth nigh Luke 21.28 and the end of all things is at hand 1 Peâ— 4.7 If the Apostle thought the day of the Lord was at hand 1600. yeares agoe we may well conclude that it is neer now The Apostle seeing Christ come all the Prophesies of him fulfilled the Gentiles called and the Mystery of iniquity beginning already to work he concludes the day of the Lord was near and so it was 1. Comparatively in respect of the times before Christ it was nearer than to those under the Law 2. In respect of the certainty of it the day of the Lord will as surely come as if it were come this day 2 Pet. 3.9 10. 3. In respect of God to whom a thousand years are but as one day Psal. 90.4 2 Pet. 3.8 4. In respect of Eternity a thousand yeares or two thousand yeares are as nothing being compared with the time to come 't is but as a little drop of water to the whole Ocean So that this great day of the Lord which was near in the Apostles time is much nearer now then began the last time but now is the end thereof It cannot then be long to the day of judgement for all the Signs and Fore-runners of it are accomplisht excepting the ruine of Rome which falls apace for as Rome was not buil't in a day so she shall not down in a day but as she rose gradually so shall she fall gradually in England Scotland Ireland Poland Holland and France 2. There wants but the destruction of the Turk and the calling of the Jewes and then comes the End Now since the time is short and we live in the last dayes this should wean us from the world and take off our hearts from these fading perishing things and make us labour for grace which is durable riches 'T was an aggravation of their sin Iames 5.3 That they heaped up treasure for the last dayes When they were going out of the World then they were drowning themselves in the World We should labour to do much good in a little time and as at all times we ought to be carefull and conscionable in fitting our selves for our Masters coming so then especially when we see the day of the Lord draw nigh then we must double our diligence as a servant will when he knowes his Master is at hand They that lived a thousand yeares agoe were bound to lead holy lives but we that live in the clearest times and the nearest to judgement ought to lead more holy and heavenly lives that our Lord when he comes may find us prepared 2. It may teach us patience under all tentations and afflictions 't is but yet a little while and he that shall come will come and he will not tarrie Heb. 10.36 37. Let therefore your moderation and equanimity be not only in your brest but let it be visible and knowne not to one or two but to all men both friends and foes why so for the Lord is at hand ready to help you and to judge your enemies Phil. 4.5 Iames 5.7 8. See in Sangar his morning Lect. p. 225.226 Perilous times shall come Hence note That the last times will be the worst times Though in respect of the clear light of the Gospel which shall then abound they will be glorious times yet in respect of the contempt and abuse of the Gospel to Libertinisme and profanesse they will be inglorious and perilous times so bad that it will be dangerous saying how bad they be hence Bernard long since called them The last and worst times These last dayes will be the common sink and sewer the very receptacle of all the vile abominations and heresies of former ages As all the creatures met in Noahs Ark and all the waters meet in the sea so all those prodigious enormities
conviction 'T is infinite patience that the earth doth not open her mouth and swallow them up alive and if the rocks rent the fonndations of the earth were moved and the Sun hid its self when Christ was crucified and blasphemed by many that knew him not Oh how doth the whole Creation groan under the burden of such as crucify the Lord afresh and wittingly and maliciously put him to an open shame 4. It doth exceedingly debase a man and makes him viler then the vilest creature that we tread under our feet for they in their kind praise God and shew forth the Wisdome Power and Goodnesse of their Creator But the Blasphemer dishonours him in all his Attributes 5. 'T is a most unprofitable sin other sins have some seeming pleasure and profit to allure but what pleasure or profit can it be to rage against the Just and Great God 6. Such are guilty of a most pestilent scandal they grieve the godly harden the wicked offend the weak who are quickly turned out of the way and become an ill example to their children who like soft wax are ready to be framed to any thing like Spunges which suck up any water that comes near them Now Woe unto them by whom Scandalls especially Blasphemous Scandalls come Matth. 18.6 7. 7. 'T is a sin which makes men most like to the damned in Hell As the Saints in Heaven being filled with joy shall Vocally sing the Praises of their Redeemer so the damned in hell being filled with the wrath of God shall Vocally blaspheme him Hell is full of blasphemy 'T is the very work of the damned to lye under the intolerable wrath of God continually blaspheming him He that accustomes himself to such language here let him take heed that he be not put for ever to sing it there and if the wicked that in this world do but taste of the cup of Gods wrath yet blaspheme him for their torments Revel 16.9 how will they be filled with blasphemies when they shall be filled with the wrath of God for ever Lastly as 't is the greatest sin so it makes men obnoxious to the saddest judgements of God and severest punishments of the Magistrate when a man shall directly and purposely speak reproachfully of God denying him in his Attributes or attributing that to him which is inconsistent with his Nature this is called direct and immediate blasphemy and if it be acted not out of Infirmity of nature the person not being distempered with sicknesse melancholy or madnesse but out of Malice Deliberation and Obstinacy then the party is to dye without mercy Lev. 24.13 14 15 16. this was no judicial Law peculiar only to the Jews but it being of the Law of Nature is an Universall Law for all Nations He who ever he be that shall directly and obstinately blaspheme the Name of the Lord shall surely dye Hence wicked Iesabel that she might stone Naboth to death proclaimes him a blasphemer 1 Kings 21.11.14 this stoning endured till Christs time as appears by their stoning of Steven Acts 7. now if every direct and obstinate blasphemers should be stoned to death in England what showres of stones would there be in all parts of the Land and if Nebuchadnezzar a Heathen by the Light of Nature could make a Decree That who ever blasphemed the God of Heaven or spake any thing amisse concerning him should be cut in pieces and his house be made a Dung-hill Dan. 3 29. how much more ought Christian Magistrates to make severe Lawes for the punishing of such high offenders lest as their light and charge is greater so they suffer double punishment We see how carefull Magistrates are to punish Thieves and Murderers of men and shall Spirituall Theeves who rob God of his Honour deny his Being and since they cannot kill him yet will smite him with their Tongue be suffered to go unpunished We see how tender great men are of their own Names Honours Priviledges and Lives if any oppose them he must dye for it and shall he that abuseth and blasphemeth the King of Kings not dye the death Surely as this is the greatest sin so it should be punisht with some eminent and remarkable punishment This Hellish sin defiles the land and cannot bâ— purged away but by the death of the Blasphemers Impunity breeds Blasphemy and all manner of sin Eccles. 8.11 Paul must excommunicate such 1 Tim. 1.1.20 and the Magistrate must cut them off Levit. 24.6.16 Dan. 3.29 and when men cannot or will not punish them God takes the sword into his own hand He cut off blasphemous Sennacherâ—b with one hundred fourscore and and five thousand men 2 Kings 19.35 Blasphemous Arrius voyded his bowells and so died The Syrians blaspheming the God of Israel and calling him the God of the Mountains and not of the vallies many thousands of them fell by the sword 1 Kings 20.29 30. and if the Lord be thus terrible in the Camp of the Assyrians for blasphemy where will blasphemous Christians appear who sin against greater Light and greater Love Caution Yet every unadvised speech or act against God doth not presently denominate a man a Blasphemer There be may blasphemy in what is spoken and yet the person speaking not to be a blasphemer Iob and Ieremy spake many things unadvisedly when under a tentation yet blasphemed not Blasphemy properly taken is ever joyned with an intent to cast reproach upon God As every one is not a lyar that telleth what is not true but he that telleth an untruth knowing it to be an untruth with an intent to deceive and wrong others so he that thinks or speaks a thing unbecoming God with an intent to reproach or slander God and his wayes This is Blasphemy directly against God 6. Disobedient to Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parentibus non obedientes Next unto God our Parents are to be loved and obeyed he that dares blaspheme the one will never fear to abuse the other he that dares revile his Heavenly Father will not stick to rebell against an earthly one Hence Haters of God and disobedient to Parents are yoakt together in the same Predicament Rom. 1.30 This is a branch of pride 't is that which makes men so refractory and rebellious that no perswasions of their superiours can work upon them nor any intreaties winne them to obedience The words are indefinite and equivalent to an Universall In the last dayes men shall be disobedient to Parents in the Plurall number viz. To Parents Naturall Politicall Spirituall Domesticall 1. In the last dayes men shall be disobedient to their naturall Parents of both sexes Father and Mother Thefe especially are here implyed in the word Parents though I shall not exclude the latter since the Character in its fullest Latitude suits so fully with our times 1. Was there ever more contempt of Naturall Parents is not the complaint generall that the youth of our age is
on Baal Hos. 2.8 with the Israelites they turn their jewels into an Idoll and then dance before it and worship it Iesurun when fat and full kicks at the God which fed him Deut. 32.15 like Mules which being filled with their dammes milk matrem calcibus petunt fall to kicking the damme that fed them The Hebrewes have a Proverb In fontem ex quo semel bibisti ne projicito glebam much lesse in fontem ex quo semper God is our Creatour Preserver Father and Friend and therfore they do very foolishly who do thus ill requite him Deut. 32.6 Take heed therefore of this Spunge of the Devill as Austin calls Ingratitude wherewith he wipes all the favours of God out of our soules 5. Unthankfullness stops the Current of Gods mercies and provokes the Lord to strip us of all Solomon forsakes the God of his mercies by it he lost ten parts of his Kingdome and had adversaries ever after 1 Kings 11.9 Hezekiah when recovered rendred not according to mercy received therefore wrath came upon him from the Lord. 2 Chron. 32.25 It maks the Lord to repent of the blessings he hath given us 1 Sa. 15.11 It made David repent of his care in protecting the flocks servants of ungrateful Nabal from violence 1 Saw 25.15.16.21 22. In vain have I kept all that this fellow hath since he requites me evill for good I le destroy all that belongs to him So saith God in vain have I saved such a man from the Sword Plague Famine therefore I will now destroy him utterly for his rebellion God cannot endure these Sepulchra beneficiorum these unthankfull buriers of his benefits 6. 'T is a sad aggravation of mens sins This makes the sins of the Saints so exceeding sinfull because they are committed against the greatest Light and Love God Registers all the mercies which he bestowes on us and when we sin against them we shall be sure to hear of it 2 Sam. 12.7 8 9 10. 'T is a sinne that levens and sowres our other sins and makes them farre more loathsome It stops mens mouthes and makes them excuselesse so that they have nothing to say for themselves Ezra 9.9 10. when he had set forth what God had done for them and how they had rebelled against him he cries and now Lord what shall we say after all this q. d. We have nothing to say for our selves since we have again forsaken thy commandements notwithstanding all thy mercies and deliverances given to us this brought ruine on them V. 13 14. 7. Idolaters will rise in Judgement against such if they will praise their dung-hill-Gods shall not we praise the living God Iudg. 16.23 8. Unthankfull men are unfit for Heaven for there the Saints do nothing but sing Hallelujahs and praises to their God for ever Revel 5.12 13. Luke 2.13 This is one of the crying sins of England Ingratitude both to God and man never raigned nor raged more amongst us then at this day As the Lord loads us with mercies so we load him with our Apostasies No Nation under heaven so beloved as we and no Nation under Heaven that have worse requited his love 'T is a Miracle of mercy that he yet continues his mercies to us and that he hath not long agoe stript us naked as in the day when we were born Let it therefore repent us of our unkindnesse to our good and gracious God and for the time to come let us expresse our Thankfulnesse in Reall obedience We have nothing else to give unto God but Thanksgiving that is his Rent and due Psal. 29.2 and 50.14 every honest man will pay his Rent onely take heed that you pay it not to a wrong Land-Lord ascribe not the glory of what you are or have to your selves or to the Creature all must be given primarily to God 't is true we may thank and pay the messenger but not like the Doner Cant. 8.12 the Keepers of the Vine-yard have two hundred but Solomon himself hath a thousand Secondarily we may give Thanks to Gods Instruments whose hearts he moves to help us Thus David first blesseth God and then Abigail 1 Sam. 25.32 33. 'T is the Almes if I may so say which we give unto God in all other things God blesseth us but in Thanksgiving we bless God Psal. 50.22 Iames 3.9 God blesseth us Imperatively we bless him Optatively when we desire and endeavoâ—r to set forth his promises This is the way to increase and preserve our blessings both Temporall and Spirituall and if we merit in any duty 't is in Thanksgivings He that gives Thanks for an old mercy makes way for a new one This is more pleasing unto God then all legall Sacrifices Psal. 50.8 and 69.30 31. 'T is one of the most excellent parts of Gods worship whereby we do in a speciall manner glorify him Psal. 50. ult yea in some respects God hath more glory from the Saints on Earth then from the Saints in Heaven for they praise him without opposition in the middest of his friends but we praise him with much danger and difficulty in the middest of his enemies This is the end of our Creation Prov. 16.4 Isay 43.21 every member every sense every faculty of soul and part of our bodies calls for Thankfulnesse Quot membra tot ora Had we but wanted a Legge or an Arm or an Eye we should know the price of that mercy 'T is the end of our Predestination Ephes. 1.11 12. The end of our Redemption Isay 51.11 Luke 1.74 The end of our Adoption Ephes. 1.5 6. In a word 't is the end of all Gods Mercies that we should praise him for them Psal. 50.15 Quot beneficia tot ora When the Lord had delivered Israel out of Egypt he makes it an Argument to quicken them to obey all his commandements Exod. 20.2 when the Lord plants his Vine-yard in a very fruitfull hill then he expects the pleasant Grapes of Thankfull obedience Isay 5.1 2. Even the Devill could say Iob had good Reason to expresse his Thankfulnesse in serving God who had made the hedge of his protection round about him Iob 1.9 Rule 8. See to the manner of your Thanksgiving God loves Adverbs better then Adjectives he regards not so much quà m bonum sed quà m bene A good dish may be marred in the Cooking and a good Duty spoyled for want of a right performance He then that would give Thanks unto God rightly Must do it 1. Cordially 2. Zealously 3. Chearfully 4. Speedily 5. Beleevingly 6. Humbly 7. Holily 8. Considerately 1. We must praise God cordially not cursorily or customarily in a verball formall way but as God blesseth us Really so our praise must be Reall and sincere God is a Spirit and will be worshipped in spirit Hence David calls on his Soul to praise God Psal. 103.1 and the Virgin Mary not only with her soul but with her Spirit i. e. with her understanding which
short of their measure So that the Affections of Love Fear Desire Joy c. simply considered in themselves are good 1. Adam had them in the state of Innocency when he was free from sinne 2. Christ himself had them his Reason excited directed moderated and represt them according to the Rule of perfect clear and undisturbed judgement He made use of them he rejoyced Luke 10.21 he wept Iohn 11.35 he was angry Mark 3.5 he feared Heb. 5.7 3. God commands us to love Mat. 22.37 to be angry Eph. 4.26 to feare Luke 12.5 to weep Ioel 2.12 and to be ashamed Ier. 3.3 'T is a great blessing that we have them what Stocks and Sots should we be without them they set the soul on work and make us active for God David prepared much for the house of the Lord how so because he set his affections on the house of his God 1 Chron. 29.3 They are as wind to the Sails as wings to the Bird and as feet to the Body Pes meus affectus meus eò feror quocunque feror Neither doth Grace extirpate but Regulate them Grace doth not root out Nature it onely takes away our drosse and turnes our brass into gold it removes the scumme and takes away the exorbitancy of our Affections Be angry but sin not hold good in all the Affections Love the Creature but sin not sorrow under affliction but sin not c. we are as a dead Sea without them and as the raging Sea if they exceed their bounds As Bias said of the Tongue that it was the best and the worst part of the Sacrifice so may we say of the Affections they are the best servants but the worst Masters which our Natures can have Like the windes which being moderate carry the ship but drown it being tempestuous And we find it experimentally true that things most usefull and excellent in their regularity are most dangerous in their abuse Let us therefore beseech the Lord by his Spirit to set and keep our Affections in tune and then so many Affections so many Graces Our love will be turned into a love of God Our Joy into a delight in the best things Our sorrow into sorrow for sin and our fear into a fear of offending God And therefore in all your excesses and Defects in this kind look up unto God for help 't is he only that can command the raging Seas to be still and they shall be still See more D. Reynolds on the Passions and Mr. Fenner on the Affections M. Herles Policy l. 2. c. 6. 10. Truce-breakers The words seem to be a Gradation q. d. The last dayes will be very perilous for men will be irreligious towards God rebellious to Parents ingratefull to Befactours and at last perfidious so that it will be to no purpose to make any Compacts or Covenants with them being once provoked they become unappeasable irreconcileable violating the Lawes of Peace and Friendship to advance their own designes and interests If we take the word both wayes the Character will suit with our times 1. In the last dayes men will be implacable irreconcileable So the Apostle useth the word Rom. 1.32 being once offended they are hardly ever reconciled their malice admits no Termes of Truce much lesse of hearty reconcilement like those Psal. 120.6 7. They may peradventure out of policy say they will forgive I but they will never forget but Esau-like they onely respite their malice till a sit opportunity of revenge appear Gen. 27.41 These are unlike to God who is ready to forgive and upon Reall Humiliation easily appeased 2. It argues a gracelesse frame of spirit for as the experience of Gods love in pardoning inclines us to an easie forgetfulnesse of wrongs so doth the continued prosecution of a revengefull purpose argue sufficiently our little or no feeling of Gods pardoning mercy 2 The word signifies not only Truce-breakers i. e. such as break those Covenants which are made for cessation of Armes which we call Truces This exposition is too straite for in the last times men shall attain to such a height of sin that they shall not onely be Truce-breakers but Covenant-breakers In the last dayes men shall be so irreconcileable to the wayes of God that they will not once bind themselves by Covenant to them or if for self-ends they shall swallow up such a Covenant yet they will be perfidious and never keep it They 'l make no more of a Covenant then a Monky doth of his Collar which he can slip off and on at his pleasure In the last dayes men will not onely be Sermon-proof and Judgement-proof but Covenant-proof no bonds so strong so sacred but they can as easily break them as Sampson did the bonds of the Philistines 'T is not Personal Sacramental or National Vowes that can keep the men of the last times within the Circle of obedience and therefore this also know that in the last days perilous times shall come for men shall be Covenant-breakers both with Gad and man That this is Englands sin I wish it were not too apparent to our great reproach in the world This sin is written with the Claw of an Adamant in a Table of remembrance before God and man to all posterity Have we not lifted up our hands to the most high and vowed a Reformation but behold a Deformation We vowed an extirpation and rooting up of Heresy and false doctrine yet many act as if they had taken a Covenant for their propagation We vowed the setting up of Discipline and Government in the Church of God yet it were to be wisht that some which have taken this Covenant did not oppose it We have vowed Uniformity and behold a Multiformity I hope there is none that thinks the Substance of this Covenant to be out of date the matter of it is such that we are bound all the dayes of our lives zealously to observe it I suppose every good man thinks himselfe bound to preserve the Purity of Religion to extirpate Heresy and profanenesse in his place and calling not onely till our enemies were subdued but these are duties to be practised all our dayes A well-grounded Covenant and such was this is a sure firm and irrevocable Act 't is Aeternitati sacrum saith a Reverend Divine to endure for ever Hence the Parliament ordered that it should be taken by all men above 18. years of age in the three Nations and that it should be printed in a fair Letter and hung up in a Table in the Church for a perpetuall Memoriall See more in Mr. Gelaspy's Miscelanies chap. 16. p. 201 202 c. and Mr. Rutherford against Pretended Liberty of Conscience chap. 22. Now for men to violate and vilify such an Oath as this which for Matter Persons and other Circumstances the like hath not been in any Age or Oath we read of in Sacred or Humane stories is an high provocation and shall not escape
distress so oft plead the Covenant to move the Lord to pity them Exod. 32.13 have respect unto the Covenant Psal. 74.20 21. Now that we may Covenant Rightly We mst do it 1. Judiciously 2. Sincerely 3. Unanimously 4. Affectionately with Feare Love Joy 1. Judiciously in judgement and Understanding what we do Nehem. 10.28 Ier. 4.2 such weighty matters must not be undertaken rashly rudely or unadvisedly but with serious grave and mature deliberation 2. Sincerely with all plainness and simplicity of spirit without doubling or dissembling 2 Chron. 15 12. Ier. 4.2 Thou shalt swear in truth i. e. Sincerely without equivocation mentall reservations or any base and sinister Ends as to save your land from sequestration to get in favour with some great ones or to get an office c. for such kind of swearing the land mournes if we will swear it must be in Righteousness Ier. 4.2 i. e. Just and Righteous things The subject or matter of a Covenant must be just and righteous things such as are agreeable to the Word of God and tend to his glory as to serve feare obey him Gen. 28.20 Take heed of putting what sense you please on the Covenant we may not take it with such limitations and qualifications as are against the Letter scope and drift of it Such may deceive men but God they cannot deceive We should therefore have a Jealousy over our selves and say as Iacob did in another case Gen. 27.12 My Father peradventure will feel me and I shall seem as a deceiver to him and I shall bring a Curse upon me and not a blessing If our hearts be not right with God they will never be faithfull and stedfast in his Covenant Psal. 78.37 Let your hearts chuse the things that please God and then you will take hold on his Covenant Isay 56.4 First give a bill of divorce to your Lusts say to them as to a menstruous clout Get you hence Isay 30.22 Hos. 14.8 Till our old Union with sin be broken God will not match with us no sober man will marry with a woman so long as her husband lives but when her husband is dead she 's free Rom. 7.2 3. 3. Unanimously God loves to see his people from the highest to the lowest to joyn themselves to him like one man Deut. 29.10 11 12. Zeph. 3.9 Ier. 50.5 Ezek. 37.17 2 Chron. 15.12 13.15 Nothing stronger then such Unity Si erimus inseparabiles erimus insuperabâ—les 4. Affectionately 1. With Fear we must come to this duty with Reverence and godly feare considering that vast disproportion which is between God and our selves We have not to do with men but with the Almighty and that in his Excellency and Greatnesse So that as an holy fear must be an ingredient in all our services Heb. 12.29 19. So especially we must bring it when we come to swear by his Name Deut. 6.13 2. With Love Get your Judgements convinced of the Excellency of a Covenant-condition and what a high priviledge 't is to have God for our God this will make us in love with the Covenant and Love is strong as death Cant. 8.6 7. There is nothing so ennobles us what ever the Esaus of the world say to the contrary as to be in Covenant with God 'T was a greater honour to Isaac to be in Covenant then to be the Seed-Royall and to have Princely issue Gen. 17.20 21. Esay may have Princely issue but my Covenant shall be in Isaac So Isay 43.4 This will make us remember our Covenants what we love we 'l never forget Psal. 119.16 if David love Gods Law he 'l never forget his word 'T is not the making but the minding and keeping of a Covenant which makes us happy and we cannot keep it unlesse we remember it One reason why the Iewd woman forsakes the guide of her youth is because she forgets the Covenant of her God Prov. 2.17 Hence God so oft commands that we forget not his Covenant Deut. 4.23 2 Chron. 16.15 and 29.18 The heart of man is exceeding prone to back-sliding now a Covenant is a bond that binds us to God happy those bonds which bind us to be holy It 's like a hedge to baâ— us from going astray It 's a good answer to a Tempter I have sworne and I will perform it How can I do such wickedness and break my Covenant with my God 3. With joy and chearfulness We must not come with dead hearts to such lively work As God loves a chearfull giver so a chearfull Covenanter is prized by him 2 Chron. 15.14 15. Iudah All Iudah Rejoyced in the Covenant which they had sincerely made with God to worship him onely in the purity of Religion See the good issue 1. The Lord was found of them 2. He gave them rest round about so that albeit they were encompassed with enemies yet none did hurt them and if it be matter of joy to come to the Ordinances Isay 30.29 2 Chron 29. ult and 30.13.21 32.26 Psal. 122.1 much more should we rejoyce in this extraordinary high service At marriages joy is seasonable this is the soules marriage day Hos. 2.19 20. I will betroth or marry thee unto me It 's thrice repeated for certainty 1. 'T is a spirituall Covenant or marriage and so far more excellent then carnall marriage 2. 'T is perpetuall not for a day but for ever when God loves once with a conjugall love he loves for ever 3. In righteousnesse and judgement he 'l cloath us with the wedding garment of Justification and Sanctification 4. Though we deserve no such favour yet of his own free-loving-kindness and mercy he will do it and is not this matter of exceeding joy 2. As for Covenants and compacts with men there were never greater complaints of falsenes and prodigiousness a man can scarce tell who to trust or where to find a faithfull man Righteousness is perisht from the earth and faithfulness from the sons of men A simple just plain-dealing man is a black swan if a man buy but a piece of land he scapes well if he be not made to buy it a second it may be a third time What lying cosening cheating in buying selling bargaining What falfe weights false wares false lights false measures in every place Men sell deceit to purchase Gods wrath 1 Cor. 6.9 and 1 Thessal 4.6 they take money not for wares but for cosenage such may boast of their profession and call themselves Saints but God accounts them worse then Scythians they are an abomination to him Deut. 25.13 14. Levit. 19.13 Some are first Table-men others second but both miscarry the one for his unrighteous Holinesse the other for his unholy righteousnesse Christ hath redeemed us that we might serve him not in Righteousnesse or Holinesse but in Righteousnesse and Holinesse Luke 1.75 such unrighteous men usually die beggers treasures gained by such wicked Practises profit not Prov. 10.2 3. Iob 20.15 Plain honesty is the
24. Greenhill on Ezekiel 16.49 D. Hammonds Practical Catechisme l. 3. Sect. 3. Boltons Directions for walking p. 195. Mr. Clerks Mirrour cap. 1.61 Edit 3. 2. As for Intemperance in Drinking it never abounded more It hath debased our Nobility stained our Gentry beggered the Yeomandry polluted the Nation and made the earth to groan under us so that it would as fain be deliver'd of us as a woman with child would of her birth what place what city what Town or Village what Market or meeting what feasts or faires that are not defiled with Drunkenness we may take up the Prophets complaint Isay 28.8 all places are full of vomiting and filthinesse vomiting is one of the beastly fruits of Drunkenness so that there is no place cleare We have Drunkards of all sorts and Sexes High and Low Rich and Poor Old and Young Men and Women Gentlemen and Beggars 1. The universality of a sin is a sad and sure fore-runner of judgement When sin growes Nationall it brings Nationall judgements as we see in Germany the floods of Drunkenness and Excess have brought upon them floods of calamity and War So that as the Lord said sometime to his people Ier. 7.12 Go to my place at Shiloh where I set my Name at the first and see what I have done to it for the wickednesse of my people So may he say to England Go to my place in Germany and see what I have done to them for their Drunkenness and riot and let their falls make you to fear When All the Old Word was given up to excess eating and drinking like beasts then came the flood Matth. 24.38 when All Sodom was given to uncleanness then came fire and consumed them When the people of Israel assemble themselves by Troops to harlots houses then God visits them with his judgements Ierem. 7.5 1. When great men are given to sin that hastens wrath They draw many away by their lewd Example like great Cedars when they fall many branches fall with them Hence the Lord forbids excess of wine to Rulers lest they should forget the Law and so pervert judgement Prov. 31.45 The houses of many Gentlemen that should have been Bethels houses of God are become Beth-avens houses of vanity and iniquity The old Proverb was As drunk as a beggar I wish we might not say as Drunk as a Gentleman an Esquire and Lord c. 2. Are there not some Ministers who by their places are bound to witness against this sin both in life and doctrine that say as those Isay 56. ult Come let us fill our selves with strong drink This made so many erronious Ministers especially in episcopall times Isay 28.7 The Priest and the Prophet have erred through wine This clouds the understanding darkens the mind robs men of Reason and turns them into beasts Hence the Lord forbad the Priest and Levite the use of wine and strong drink upon pain of death when they were to come into the congregation to execute their office Levit. 10.9 why so V. 10 11 that they may put a difference between the Holy and Profane and may be fit to publish all Gods Statutes to his people Hence the Apostle would not have Ministers to be wine-bibbers 1 Tim. 3.3.3 4 5. Titus 1.7 Drunken Ministers be they never so learned are but unsavory salt fitter for the Dung-hill then the Temple and if other Drunkards deserve double punishment in Aristotles judgement first for their Drunkennesse and then for the sin committed in their Drunkennesse what then do drunken Levites deserve But blessed be God we have lived to see that day wherein such Sots are cast out of the service of the Sanctuary 3. We have Drunkards of all Ages old and young many get such Habits of this sin when young that they cannot break them when they are old We have Drunkards of all Trades Drunken Shooe-makers Smiths Naylers c. Drunkards of all Sexes not only Drunken Hosts but Hostesses even women-Drunkards this sin is base and beastly in any but abominable in a woman such danger their chastity 'T is Modesty and Civility Chastity and Temperance that commend a woman Whom Bacchus baths and washeth Venus lightly warms and dries A drunken man I doubt is not honest but a drunken woman without doubt is naught We read but of one drunken woman in all the Scripture and she is called a whore a great whore the mother of harlots Rev. 1.1 2.5 6. 2. Another Aggravation of the Drunkenness of our Time is that it is committed against the greatest Light that ever was in the land Drunkenness is a work of darkness and if men will needs act it the night is the fittest time for such black work So 't was in the Apostles time 1 Thes. 5.7 Those that were drunk were drunk in the night So Acts 2.15 The modest miscreants of those times chusing the darkness and secrecy of the night to cover their filth will rise in judgement against those impudent Noon-day Drunken-Devills of our times who blush not to act their villany in the sight of the Sun and alter the course of nature turning day into night and night into day And if to act it in the light of the Sun be an aggravation oh what is it to act it against the light of the Gospel and that now in an Afflicting time when the Rod lyes upon the Nation for this sin among the rest To sin out of ignorance infirmity and inadvertency may excuse à tanto sed non a toto it may extenuate but it cannot totally excuse But he that sinned presumptuously i. e. wittingly and willfully purposely and proudly desperately and despitefully out of contempt of Gods Law was to be cut off by death so much the phrase imports not only a cutting off by excommunication but a cutting off by the sword of the Magistrate Exod. 31.14 Levit. 17.4 and 20.2 3 4 5. because he did thereby reproach the Lord and did as 't were say that God was not to be regarded nor his judgements worthy of fear Exod. 21.14 Numb 15.30.32 and because Magistrates many times are partiall and negligent in cutting off such presumptuous sinners therefore the Lord himself threatens and undertakes the doing of it Deut. 21.20 21. an obstinate glutton a Drunkard must die for it Quest. But how shall we know a Drunkard Answ. By his Affections Words and Actions 1. By his Affections when mens love and desire is set on strong drink so that they rise early to follow it It may be thou hast no money and so canst not be drunk I but if thy heart be set upon the sin thou art a Drunkard for God judgeth of us by our Affections and not by our Actions that we are which we resolve and desire to be whether it be good or evill Then a man lives in a sinne when he loves it though he do not or cannot act it 2. By a mans talk out of the abundance of
the heart doth the mouth speak When men boast how many dozens they have drunk and how many men they have layd asleep when men shall inquire for the strongest liquor and encourage each other to the drinking of it Isay 56. ult that is one sign of a Drunkard Men will be discoursing of what they love be it good or evill 3. By a mans Actions 1. When men stagger and reel by reason of strong drink so that the same legs which brought him into the house cannot carry him out again thus both the Law of God and man have made a sign of a Drunkard Psal. 107.17 They reel to and fro and stagger like a drunken man 2. By their Vomiting by the rednesse of their eyes stinking breath deformed countenance gastly looks fighting and quarrelling swearing and swaggering Isay 19.14 Prov. 23.29 30. 3. By your companions if you delight in drunken company it argues an inclination to the sin Like will to like and birds of a feather will flock together As sheep love sheep and Saints will delight in Saints Psal. 16.3 So swine will delight in swine and sinners in sinners 4. When men delight to make others drunk as a woe is denounced against such Hab. 2.15 16. and to this end put ingredients into their drink and by pickle and salt meats draw men on to this sin this is to adde drunkennesse to thirst and so become lyable to the curse in the very Letter Deuteron 29.19 20. 5. When men call for Healths A Health to their Master and a Health to their Mistris a Health to this man and to that and at last a Health to the Devill himself as Pope Iohn the thirteenth did whose Vicar doubtlesse he was This is a Shiboleth to distinguish between a drunkard and a sober man The drunkard drinks Healths so long to others that at last he leaves none for himself Such Healthing hath brought many men out of Health Vna salus sanis non est potare salutem Non est in potâ vera salute salus 2. This sin is so odious that a Heathen condemned it Hest. 1.8 then drinking was according to the Law which the King had set viz. That none should be compelled to drink more or oftner then it pleased himself The ancient Brittaines drunk no Healths as Sir Edward Cock observes Ecce Britannorum mos est laudabilis iste Vt bibat arbitrio pocula quisque suo Oh that some strict Law were made for the suppressing this sin That as Iael was blest for driving a Nayle into the Temples of Sisera so the generations to come may blesse those in authority for suppressing this In-let to so much sin 2. All occasion and provocations to sin must be avoyded Ephes. 5.15 1 Thes. 5.22 Iude 23. But drinking of Healths is a provocation to sin viz to drunkennesse fighting murder c. Ergo. Many think it a small matter but there is no sin small simply in it self A spark of fire is a small matter and yet it hath set a whole Town on fire 3. All abuse of the creature must be avoyded but drinking of Healths is an abuse of the creature God hath ordained the creature for his Glory and our comfort but God hath no Glory and we have no comfort by such abusive drinking Ergo. 4. That which is of ill report amongst the Saints must be shunned Phil. 4.8 But drinking of Healths is a thing of ill Report amongst the Saints Ergo. 5. That whose rise and Originall is from the devill is to be abhorred But drunken Healths had their rise and Original from the devill The ancients called it The devills shooeing-horn to draw men on to drunkennesse So that 't is no Novell Puritanicall precisenesse but it hath been condemned many hundred yeares agoe by the Ancient Fathers Yea the sounder sort of Papists have condemned it and thought it most unreasonable that another mans belly should be my Rule Object Suppose a man begin a Health to a Prince or to the Protectour will you not pledge him Answ. We are commanded to pray for these in Authority but not to drink Healths unto them 1 Tim 2.2 As the Lord Virulam said I will pray for the Kings Health and drink for mine own I will not for drinking in Alexander stand in need of Esculapius said Calisthenes He is the best subject that prayeth most not he that drinks and catouseth most Object Drinking of Healths is the fashion now adayes Answ. We are forbidden to follow the sinfull fashions and customes of the World Rom. 12.2 nor may we follow multitudes in evill Exod. 23.2 See more Pryn's Healths Sicknesse Mr. Young's Drunkards Character Sect. 76. p. 3.9 Pryn's Histriomastix V. Index Healths Mr. Gerec against Healths To arm you against Drunkennesse take these few Considerations 1. Consider that drunkennesse is one of the vilest sins in the World the Mother of most abominations As all waters meet in the Sea and all the Creatures met in Noah's Ark so fighting killing lying swearing c. meet in this sin 'T is a Master-sin which never goes alone Shew me a lyar we use to say and I 'le shew you a Thief So say I shew me a drunkard and I 'le shew you a whore-master a swearer a dissolute unteachable person Isay 28.7 8 9. A drunkard is Diabolus explicatus a Devill in his colours the devill in his Pontificalibus a devill cloathed with flesh and blood He cares not to break all the Commandements 1. He feares not God 2. He makes his belly his God 3. He profanes Gods sacred Name many wayes 4. He profanes his Sabbath he 's unfit to say truth for any service of God or man 5. He dis-regards Superiours he 's an ill Example to Inferiours 6. He 's accessory to his own death he shortens his dayes by his Intemperance and is ready to kill all about him in his drunken fits 7. He abounds in acts of uncleannesse and adultery the fire of Drunkennesse kindles the fire of Lust. 8. He spends that on himself which should maintain his family and so is the worst of Thieves even worse then an Infidell which provides for his own 9. He 's apt to belye and slander his Neighbour 10. His heart is full of lust a brothel of sin a sink of uncleannesse full of wicked devices against God and man 2. Consider the dreadfull curses which God hath denounced against such every Prophet almost hath a woe to throw at them Isay 5.11 22. Hab. 2.15 Isay 28.1 Ioel 1.5 awake and weep ye drunkards here that ye may not weep for ever and at last it brings everlasting woe 1 Cor. 6.10 no drunkard i. e. no Habituall Impenitent drunkard shall come into Gods Kingdome If Turks imprison them and we 'l cast them out of our houses let none think that God will receive them into his holy Habitation 3. Consider the sad effects of drunkennesse These are excellently set forth Prov. 23.29 ad finem
they that have wives should be as if they had none and they that rejoyce in lawfull liberties be as if they rejoyced not 1 Cor. 1.29 30. we must do by them as Ionanathan did by his honey only taste of it for his necessary refreshment 1 Sam. 14.27 or as the dog doth at Nâ—lus only lap and away Else if you give your self up to inordinate pleasures they 'l ruine you as they did those Epicures Amos 6.1 to 8. and the old world Luke 17.26 27. and the whore of Babylon which lives in pleasures Revel â—8 â— and those young Jovialists who gave themselves up to carnall delightâ— Eccles. 11.9 and the rich glutton Luke 16. Turn then all your carnall delights into spirituall ones your vain delights into divine delights instead of delighting in corne wine and earthly possessions delight thy self in the Lord and he shall give thee thy hearts desire Psal. 37.4 That 's the best pleasure which springs from the knowledge and love of God We call not upon you to forsake but to change your pleasures Change your sordid sinfull sensuall delights into sublime spirituall and noble delights The pleasures of the soul are more vigorous and masculine those of the body more soft and effeminate Sensitive pleasures have more of the dregs Intellectuall ones more of Quintescence and so excell all other pleasures in eleven particulars as you may see in that learned discourse of the Light of Nature by Mr. Culverwell ch 17. 'T is indeed the Hardest but yet 't is the best conquest to conquer sinful pleasures No victory like this for he that conquers an enemy conquers another and that an external enemy but he that conquers his lust conquers himself and so conquers a domestick enemy which is the most dangerous one enemy within doth us more mischief then an hundred without 3. The better to wean your hearts from carnal pleasures consider the vanity and shortnesse of them They are like a fire of straw a blast and gone Solomon that had made triall of them all concludes Vanity of Vanities all is vanity Eccles. 1.2 they are not onely vain but Vanity not onely Vanity but Vanity of Vanities i. e. exceeding vain They are Huâ—ks that rather choak then satisfy the soule Luke 15.16 The pleasure passeth and is but for a season but the sorrow that attends it is perpetuall Heb. 21. â—5 Do not then for a mite of pleasure purchase a mountain of misery for momentany joyes endure eternall sorrows 4. They do emasculate and weaken the mind Who ever was made more learned Wise Couragious or Religious by them They rob man of his Reason and besot him Hos. 4.11 they take away the man and leave a swine or beast in his room Vestis pulchra jocus potus cibus otia somnus Enervant mentem luxuriámque fovent 5. This world is a place of weeping conflicting labouring to all the godly and not of carnall mirth and rejoycing carnal mirth must be turned into mourning Iames 4.9 10. the way to Heaven lyes through many afflictions Acts 14.22 we must sow in teares here if we look to reap in joy hereafter 2 Cor. 4.17 Rev. 7.17 we must not expect to enjoy the pleasures of earth and Heaven too They that have their portion of pleasure here must look for none hereafter Iob 21.12 13. Luk. 16.25 Rev 18.7 6. Consider those sensuall pleasures end in sorrow The end of such mirth what ever the beginning is is sorrow Men call them by the name of Pleasures Pastimes Delights but in Gods Dictionary their name is Madnesse Eccles. 1.17 and 2.2 Sorrow Prov. 14.13 and is attended with Poverty and misery Prov. 21 17. This is Adams apple which cast him out of Paradise Esaus broth which cost him his Birth-right Ionathans honey which being but tasted had like to have cost him his life The whore of Babylons golden cup which filled her full of all abominations Iudas sop which made way for the Devill to enter into him Who say to God depart from us but those that Dance Iob 21.10 11. who are voyd of the spirit but sensuall ones Iude 18.19 Hence some compare Pleasures to Pills which are fairly guilt without and rolled in sugar but within are full of bitternesse or like a painted sepulcher fair without but within full of stench and horrour Admit but of one pleasure and there will follow a thousand Pangs Too much of this honey breeds loathing Prov. 25.15 and its love is turned into hatred 2 Sam. 13.15 they are like the book which Iohn did eat Rev. 10.9 sweet in the mouth but bitter in the belly We should therefore look on pleasures not as coming to us but as going from us Though they come with a fair shew yet at parting they leave shame and sorrow behind them They destroy the health and strength of the body and the Peace of the soul what got David by his carnal delights with Bethsheba but a tormenting conscience which was to him as the breaking of his bones Psal. 51.8 'T is a good observation of Chrysostome that we are hurt more by the pleasures of the flesh then by the most grievous torments of tormentors for torments beget Martyrs but Lusts doe beget Epicures The very foundation and beginning of true joy is to deny our selves in false joy 7. Even the wiser sort of Heathens have condemned these sensuall Pleasures Tully calls them the bait of all evill wâ—th which men are caught as fishes with an hook so saith another Carnal pleasures are full of Anxiety Satiety and Sorrow They pervert the judgemenâ— are an enemy to reason and opposite to Vertue for Vertue is a Lofty Kingly Laborious Unconquerable thing But pleasure is a servile sordid idle weak thing delighting in Stewes and Ale-houses in Baths and banquets As therefore you love the Peace and Prosperity of your soules get them mortified to fleshly lusts and pleasures for if ye live after the flesh ye must dye Rom. 6.13 Now that ye may mortify them Get an eye of Faith get a spiritualized soul that you may taste and see the exellencies that are in Christ yea in his very crosse this will make you with Moses to contemn the pleasures which endure but for a season and to prefer sufferings for Christ before the Crowns and Kingdomes of the world Heb. 11.25 26. faith raiseth the Heart above these worldly delights Cant. 1.3 Psal. 4.6 7. by it we are crucifyed to the world Gal. 6.14 and long to be out of it that we may be with God our Portion and delight Rom. 8.23 2 Cor. 5.2 By this we may know whether we love pleasures more then God by observing what our hearts are most set upon Matth. 6.21 and what we make our chiefest delight when our greatest care study and contentment is in earthly pleasures and we can sit down satisfied with them though we want Gods favour when we are not content with God alone for
Get your Graces quickened 1. Let your faith be a lively stirring operative faith Gal. 5.6 Iames 2. by this wee conquer the world to conquer the material world with Alexander is not so great and so glorious a work as to to conquer the malignant world 2. See that your Hope be an active lively hope doth it make thee contemn both the worlds promotions and persecutions its frowns and favours canst be content to perish so Christ may flourish to be nullified that he may be glorified then hast thou cause to blesse God 1 Pet. 11.3 Blessed be God who hath given us a lively hope 3. Let your Repentance be sound and saving even Repentance unto life a turning from darknesse to light converted men are quickened men Ephes. 2.1 3. Get all the Powers of your soul quickened and enlivened 1. Get your understanding enlightened with saving knowledge this is the life of the mind Psal. 119.144 Give me understanding and I shall live 2. Get your wills conformable to Gods will 'T is the happinesse of the Creature to resemble the Creator The will is the man get this bended rightly byassed and reformed and all is done 3. Get your affections quickened they are the feet upon which the soul runs the way of Gods Commandements Eccles. 5.1 Psal. 119.32 and the wings by which we fly in his service they shew what we are and do denominate the man that we are that we Love and Desire to be Object But methinks I hear some gracious souls bemoaning themselves and groan under that formality dulnesse deadnesse heavinesse and indisposednesse which they still find within them notwithstanding all their stirring and striving and praying against it Answ. This hath been is and will be still the condition of Gods servants whilest they are in the world Heavinesse and Holinesse weaknesse dulnesse and dutifulnesse may subsist together in the same soul as we see in David Asa Iosiah Iob Peter Luther no Saint on earth Sine omni macula Iames 3.2 In many things we offend all David was a man after Gods own heart yet how doth he beg for quickening and for life which implies a sensiblenesse of dulnesse and deadnesse in himselfe Psa. 73. and 119. and yet he had an intensive love to God to his Saints his truth and worship what bitter lamentation did Paul make on this account Rom. 7. the purest gold hath yet some drosse the best corn some weeds the finest wooll some moaths the best wine some lees The best man whilest he is in the Vale of Tears will have cause to cry A necessitatibus meis libera me Domine Deliver me O Lord from my invincible infirmities viz. Faintness Drowsinesse Indisposedness c. the best here are like Prisoners which though they be got out of prison yet have bolts on their legs still so that they cannot run so fast as they would Like a bird with a stone tied to the leg of it that fain would ascend and be gone but cannot Though they find sometimes a loathnesse and indisposition to duties yet have they no loathing of Duties or decrying of Ordinances There may be a wearinesse in but not a wearinesse of Duty Grace is still predominant and so denominates We call it a Corne-field though there be some weeds mixt with it and white paper though it have some spots on it Hence Christ excuseth his sleepy and heavie disciples Matth. 26.41 the spirit i. e. the regenerate part is willing ready chearfull to watch pray do and suffer for me but the flesh i. e. the unregenerate part is weak impotent and unwilling to spirituall duties till grace subdue it and bring it into obedience Christ in much love and pitty doth pass by and pardon the weaknesses and infirmities of his people A bruised reed he will not break Matth. 12.20 he that will not have us to reject such as are weak in the faith will not reject them himself Rom. 14.1 See how gently he deales with Peter Iohn 21.15 to put him in mind of his threefold deniall he doth not harshly upbraid him with it but only in a mild manner ask him thrice Peter lovest thou me He takes no notice of the sins and infirmities of the people so as to impute them to them or condemn them for them Numbers 23.21.22 Cor. 5.21 As a Father pitâ—eth his children so doth the Lord pitty his Psal. 103.13 he spares them as a man spares his Son that serves him Mal. 3.17 and will not reject their Services though mixt with many weaknesses Zach. 3.3 4. we have a mercifull High Priest full of compassion who is touched with the sense of our infirmities Heb. 2.17 and 4.15 In all our afflictions he is afflicted Isay 63.9 he knowes whereof we are made and remembers that we are but flesh To expresse his Pastorall and Paternall affection towards them he hath promised To gather the Lambs with his arm and to carry them in his bosom to bind up the broken and strengthen the weak to seek that which is lost and bring again that which was driven away and to punish their stout and strong enemies Isay 40.11 and Ezek. 34.16 Christ will have none to despise his little ones Matth. 18.5 Be humbled then but be not dejected or discouraged for these invincible infirmities of weaknesse passion forgetfulnesse c. which clog us here Every Christian carries his clog with him saith Luther God hath reserved perfection for Heaven there our hearts shall be alwayes in tune here our greatest perfection is to bewayle our imperfections and our greatest Righteousnesse to lament our Unrighteousnesse We are apt to have hard conceipts of God and to judge of him by our selves but his thoughts are not our thoughts nor his wayes our wayes Isay 55.8 There is no God like our God for pardoning and passing by the sins of his people Exod. 34.6 7. Micah 7.18 our distempers cannot distemper him nor our infirmities interrupt his favour The marriage knot is not broken by every falling only nor the League between Princes broken by the wrongs done by Pirats The sicknesse or weaknesse of the child doth not make the Parent reject it but rather makes him more pittifull and tender towards him Caut. Yet lest any should mistake and take his Enormities and grosse sinnes for infirmities I will give you foure differences between them 1. He that sins through infirmity hath the life of Grace begun in him so Paul Rom. 7. there is not weaknesse but deadnesse where there s no life 2. That 's a sin of infirmity which is committed against the bent purpose and resolution of the soul when we suddenly fall into sin without deliberation either through Passion Feare c as Peter did This is called a falling by an occasion Gal. 6.1 he doth not run himselfe into sin but accidentally he stumbles at sin and catcheth a fall so that when a man fully resolves against a sin Prayeth against it strives against it groans
submittemur ei sexcenta si nobis essent colla They willingly obey Church Guides in the Lord and have them in singular love for their works sake Heb. 13.17 1 Thes. 5.12 2. 'T is the excellency of the Government that it restraines you from sin and errour happy are those bonds that bind us to be holy They are right sons of Belial that have lived so long without Government that now they cannot beare the yoke they long to be at their Garlick and Onions in Egypt again and had rather lye under Popery or Prelacy then Christs Presbytery 3. This Government rightly managed is a Meek Rationall Religious Mercifull Government 't is so far from being Tyrannicall that it is a singular remedy against spirituall Tyranny for if a man be wronged at home yet there are Appeales to a Classicall Provinciall Nationall Synod Object Synods may erre Answ. True yet not so soon as a few private illiterate persons for caeteris paribus if Piety Prayer Parts and study be equall then a Synod or Assembly of Divines is likelier to expound Scripture and decide controversies fuller and clearer then inferiour persons A whole Court of Justice is lesse lyable to errour then a particular Judge a whole Synod then a particular congregation Two are better then one and in the multitude of counsellers there is safety Prâ—v 11.14 and 15.22 Naturalists observe that creatures which affect solitude and independency are oft Birds of prey as Hawkes Kites Wolves and Beares but all creatures the more congregative the more harmlesse and usefull they are as Sheep Doves Bees 2. A possibility of erring is no sufficient ground for us to reject Synods for then because Ministers Masters and Tutours may erre Ergo we must believe nothing which they say Now if the Spies which brought up an evill report of the Terrestriall Canaan were severely punisht what shall be done to those that reproach the Government of Christ by which he conducts us to the Celestiall Canaan calling it Tyranny Cruelty Persecution and what not Quest. But how do you prove that the Presbyterian Government is Jure Divino Answ. 'T is sufficiently proved to any unprejudiced man 1. By the Assembly of Divines in their Answer to the Dissenting Brethren 2. By the London Ministers in their Ius Divinum and their elaborate Vindication 3. By Apollonius and Mr. Paget 4. By Mr. Rutherford and many learned Scottish Divines Yea Mr. Cotton himself acknowledgeth from Acts 15. where the Church of Antioch was subordinate to the Synod of Ierusalem that Synods are Gods Ordinances and that all things belonging to a compleat Synod were to be found in Acts 15. Now the proving of the Divine Reason of Synods in generall doth also prove the Divine Reason of Classicall Practicall Nationall Oeconomicall Synods in Particular for magis minus non variant speciem the Government is still the same though the extent vary and if they called for an Oeconomicall Synod Acts 15. why may not we have lower and lesser Synods since many cases call for them and if the Jews had their Appeales Deut. 17.8 to 12. sure the Gospel doth not put us in a worse condition then the Law since Christ was faithfull in all Gods house Heb. 3.2 Nor were these Jewish for Apppeales are de Lege Naturae jure communi and if they had a Natioanll why may we not have a Provinciall combination since there may be a stricter Union between a Province then between a Nation 2. 'T is the way of all the Reformed Churches who are the best expounders of the word and whose Example we should esteem 1 Cor. 11.16.22 All the Churches of God in Germany France Scotland are Presbyterian and there are severall Ordinances of Parliament unrepealed that do enjoyne the setting up of Congregationall Classicall and Nationall Presbyteries and all Officers are ordered to apprehend and punish such as shall speak against this Government Besides the Nationall Covenant binds us to the Government for matter and substance because 't is the Government of the Reformed Churches but for the manner of Practice we must exceed them if we can 3. 'T is a Rationall Government founded in the light of Nature and Right Reason which tells us that no man should be a sole Judge Accuser and Wittnesse in his own cause Suppose I be offended at the Heresies of a Church to whom shall I complaine to the same Church she is both Judge and party and will never do Justice against her self We cannot remedy thousands of evills without Appeales Besides there are many wâ—ighty causes which cannot be determined by single Cungregations as Excommunication Ordination of Ministers and judiciall determining of controversies Upon these grounds a Nationall Synod in France 1644. did judge the Sect of Independency to be prejudiciall to the Church of God as bringing in confusion and taking away all meanes of Remedy dangerous to the state bringing in as many Religions as Parishes This sets up Altar against Altar Church against Church and Minister against Minister Man is a weak creature yea the best standing alone are apt to go astray and therefore God in his wisdom hath provided the help and assistance of other Churches True a congregational Presbytery have power to decide lesser matters but it stands with reason that greater and weightier matters should be referred to greater Presbyteries So far as concerns their own private Interest every congregation is a compleat body yet not in all respects and to all intents and purposes exempt from superiour Jurisdiction but is subordinate and a member of a Provinciall Nationall Catholick Church else we should run into Anarchy and confusion E. g. If a Troop should say we are a compleat body within our selves therefore we 'l not be subordinate to a Councill of Warre or if a child or servant should say I am a compleat man of my self therefore I 'le not obey the commands of my superiours what confusion and disorder would this bring in amongst us 4. 'T is a charitable Government 't is not harsh and rigid it debarres not those from Ordinances which God hath not debarred It admits the children of Christians to Baptisme and the Parents which are free from Ignorance and scandalls to the Lords Supper without the taking of any Church-Covenant or making any open confession before the congregation Nor doth it put the Power of the Keyes into the Hands of the people as Independents do where all the Church hath power of voting That house is like to be well governed where all are Masters 5. 'T is a Religious Government it suppresseth Schisme Heresie and all false wayes and that in the bud they can no sooner arise but the same week they are Questioned Hence King Iames called Presbytery Haereticorum malleum and thanked God that he was King of one of the purest Kirks of Christendome Since then Presbytery is a way of Order against disorder a way of Peace against division a way of Truth against
thousands of Saints have gone before us in it 3. This following of them will evidence our salvation and assure us of our reigning with him in glory 1 Thes. 1.4 5 6. know Brethren your Election but how because ye became followers of us Peter Martyr tells a story of a deformed man had married a very deformed wife and being desirous to have handsome children he bought abundance of curious Pictures and caused his wife every day to view them and as he saith the man had handsome children The application is plain Let us set the beautifull examples of Gods Abrahams Pauls c. before us and then though by nature we are deformed yet by the assistance of Gods spirit enabling us to follow the holy examples of his people we shall become beautifull and lovely in Gods eye 2. Observe That 't is lawful sometimes and in some cases to mention those Graces which God hath given us Paul here to comfort and quicken Timothy tells him of his Faith Patience Long-suffering Afflictions and how the Lord delivered him out of all In other places he mentions what he had done and suffered for Christ. 1 Cor. 11. totall Phil. 1.12 13 14 c. Iob 29. and 31. declares his innocency and integrity to the world Self-commendation is lawful in eleven cases Caut. But then the Matter the measure the Manner and End must be good it must not be to advance our selves or exalt our own names as many Sectaries do who call themselves Saints The holy ones the servants of the living God but to bring glory to God and exalt his name What the Pharisees spake proudly and falsely a believer may speak humbly and truly Lord I blesse thee that I am not as vile as the vilest since by nature I am as vile as any 't is thy Free-Grace and distinguishing-distinguishing-love that hath made the difference My Doctrine Q. d. Thou hast known my doctrine to be sound and sincere without the mixture of humane inventions Nudus nudè nudam patefeci veritatem I have faithfully fed Christs flock with the sincere milk of his word and not as the false Prophets do with the chaffe of their own deceits and dreames One speciall note whereby to know a true Minister is his doctrine this is that fruit by which you may discern a false Prophe◠from a true one Matth. 6.16 by their fruit i. e. by their doctrine you may know them if they teach such things as infect the judgement with error or taint the life with uncleannesse though they seem never so holy note them for false Prophets Our Saviour by the truth of his doctrine proved himself to be sent of God Iohn 7.16 17 18. and 12.49 50. Paul commands Timothy to keep the pattern of wholsome words 2 Tim. 2.13 and Titus must be careful in appointing Ministers for the Church to chuse such as hold the faithful word Titus 1.7.9 Morall Vertues may be found with a false faith let not those Apples of Sodome deceive you for as there may be good doctrine where the life is bad so there may be false doctrine where the life is seemingly good Look therefore in the first place to the doctrine and in the second place to the vertues which seem to commend it so doth Paul here first he tells you his Doctrine was found and now he comes to declare his Graces and how he lived 2. Manner of Life Q. d. Thou hast not onely known my doctrine bnt my life also neither hast thou onely known an action or two but thou hast known the whole course and Series of my life partly as an eye-witnesse and from credible witnesses and clear demonstrations and how my conversation and doctrine have agreed Note That 't is an Houourable thing to joyn with sound doctrine an uncorrupt exemplary life and conversation They that believe in God must be Patterns of good works thus must Ministers perswade and induce beliefe Believe me for my works sake whether my doctrine be of God Iohn 13.38 It aggravateth the sin of unbelife when both doctrine and manners of life testify that it is of God Matth. 21.32 A Minister with true doctrine and a bad life weakens the credit of the truth he teacheth pulls down what he builds declares a profane heart in despising the doctrine delivered from God and incurres the Pharisaicall brand Matth. 23.3 They say but do not 3. Purpose Q. d. Thou hast throughly known my ends and aymes the intention and scope of all my doings and sufferings of my life and doctrine Thou knowest very well that I never sought my self my own ease profit pleasure or applause but the glory of God and the good of his Church have been the ultimate end of all my actions Quest. But who can know another mans purpose Answ. A close Hypocrite will hide it much but a sincere man cannot but manifest it to such as live familiarly with him and observe him Hence Note That good men have good aymes ends and purposes 'T is not sufficient that a mans actions be materially good but they must be formally and finally good the bent and intent of the heart must be right 'T is the end which denominates the action and makes it either good or bad Religious duties are to be tried not onely by their Acts but specially by their Ends. A man may do that which for matter is right in the sight of the Lord yet if he do it not with an upright heart all is nothing 2 Chron. 25.2 Iohn in destroying the house of Ahab did that which was right in Gods sight but because his End was Selfe God afterward deales with him as with a Murderer Hosea 1.4 Let us therefore get honest ond good hearts Luke 8.15 and then our intents and purposes will be good and we shall finde acceptation with God in what we do 1 Kings 3.6 and 2 Chron. 30.18 19 20. 4. Faith Long-suffering Love Patience Foure Graces which grace and adorne a Christian but specially a Minister of Christ. My faith q. d. thou hast throughly known my fidelity and faithfulness in the discharge of my Ministerial duties viz. in Preaching Praying Watching and disputing against gainsayers So the word faith is used Titus 2.10 shewing all good faithfulnesse viz. in the discharge of their duties 2. It notes Pauls firme affiance and confidence in God by which he was enabled to undergoe all those labours dangers and difficulties which he met with in his way without despair or despondency as Antipas is said to be faithfull to the death Rev. 2.13 so Paul persevered in the faith of Christ even to the end Obsorve 'T is a Ministers glory to be faithful in his place and calling that we are which we are in our Relations and Callings When a Minister is studious in the Law of God diligent in praying preaching and watching over the flock doing all out of a love to God and deep compassion to the soules of the
not 5. Armies that can save us 'T is not 6. Carnal policy nor sinfull shifts that can save us 1. Idolls cannot help us They are vanities teachers of lies Hab. 2.18 Ionah 2.8 Nothing in respect of any divine power or vertue 1 Cor. 8.4 though it be something in respect of mens vain Imaginations who honour it as their God yet 't is nothing in respect of vertue or value for it can neither help nor hurt Ier. 10.5 They cannot save themselves from fire and plunder Micah's Gods were stollen Iudg. 18.18 24. They are cursed that worship them Psal. 97.7 they shall have sorrow that follow them Psal. 16.4 and be greatly ashamed that trust in them Isay 42.17 great then is the folly of the Papists who fly to S. Loy for their horses S. Anthony for their pigs Saint George for their warres S. Apollonia for their teeth S. Steven for the night S. Iohn for the day according to the manner of their necessities so are their Gods 2. If God be against us Riches cannot help us They oft hurt us in a time of trouble The finger many times is cut off for the gold Ring and the souldier enquires not for the poor but for the rich man Riches avail not in a day of wrath Prov. 11.4 Ezek. 7.19 Zeph. 1. ult they flye from us when we are dying or in trouble and have most need of help Prov. 23.5 Hence they are called uncertain riches they are like a broken reed that not onely faileth but wounds him that trusts in them Isay 36.6 he that trusteth in them shall fall Prov. 11.28 and be reproached for his folly with a Lo this is the man that took not God for his strength but trusted in his riches Psal. 52.7 Luke 12.20 3. Friends cannont help be they never so many or mighty the greater they be the worse and the sooner we are deceived by them because we are apt to trust in them men of low degree are vanity but men of high degree are worse they are not onely lyars but a lye in the abstract Psal. 62.9 Hence we are forbidden to trust in them be they never so great Psal. 146.3 4 5. Trust not in Princes yet if any men can help us 't is they why so for in them is no help they dye or change their minds and then all thy plots perish 4. Strong holds cannot save us if God be against us They shall all drop as ripe figs which with a shake or summons come down Nahum 3.12.14 though wicked men build walls as high as heaven and make ditches as deep as hell yea and make their nest in the starres yet sin will bring them down Ier. 49.16 Obad. 4. if sin raign within all the fortifications without are but vain Lam. 4.12.17 Isay 22.8 to 14. 5. 'T is not Armies Charrets Horses c. that can help A King is not saved by a great host Psal. 33.16 17 they fall that trust in them Psal. 20.7 8. many trust in their long sword and think that it should save them but God tells those that work wickednesse yet stand upon their Sword that the sword shall destroy them Ezek. 33.25 26 27. 6. 'T is not carnal policy nor sinful shifts that can help us Achitophels policy ended in folly And so did Pharaohs working wisely Exod. 1.10 become his bane Hence Henry the third of France forsaking the truth turned Papist thinking thereby to get the Monks on his side he was killed by a Monk yea he became contemptible to his people Paris and his great Townes revolting from him There is no power or policy can prevaile against God Prov. 21.30 many turne with the times forsake the truth make lies their refuge and under falshood do they hide themselves Isay 28.15 this is the basest refuge of all others Sin never did good to any it 's an ill refuge which makes God our enemy Isay 47 10. thou hast trusted in thy wickedness What followes Verse 11. therefore evill shall come â—pon thee 2. Affirmatively and inclusively all our help is onely in the Lord. He is the salvation of his Israel Ier. 3.23 the creatures answer in this case as they did concerning wisdome Iob 18.12.14.20 where shall wisdom be found the depth sayes 't is not in me and the Sea sayes 't is not in me So where shall help in trouble be had Parliaments say 't is not in us and Armies say 't is not in us and Riches say 't is not in us c. But 't is God onely who is El-shaddai All-mighty All-sufficient Gen. 17.1 who is a strong Tower Prov. 18.10 and a present help in trouble Psal. 46.1 when trouble is present then God is auxilium praesentissimum most present by his Wisdom to direct us by his Power to protect us and by his Spirit to comfort us Quest. How doth the Lord deliver his people when we oft see them lye under sad afflictions Answ. Deliverance is two-fold 1. When the Lord doth actually deliver his people as he did the three young men from the fiery furnace Dan. 3. Daniel from the Lions den and Peter from prison 2. Sometimes he lets the trouble continue but upholds the Spirit under it Thus Ioseph was in prison but the Lord was with him Paul had not the tentation removed but he had strength given him to bear it 3. If God do suffer the wicked to take away their temporal life yet he gives them eternal life for it change we say is no robbery but this change is a great advantage so that sometimes the Lord removes the Crosse sometimes he mitigates it but he alwayes works patience in the hearts of his people and gives a happy issue and event if not by life yet by death which is best of all Philip. 1.23 neither can any Tyrants take away their lives from them till they have run their race and finisht the work which God hath given them to do Luke 13.32 Iohn 17.4 5. David was oft pursued by Saul yet dieth not till he served Gods will in his generation Acts 13.36 Peter died not till he was ripe for Martyrdome 2 Pet. 1.14 Paul escapes abundance of dangers both by Sea and Land till his time was come that he was beheaded at Rome by Nero. 2 Tim. 4.6 Queen Elizabeth was cursed by many Popes yet she out-lived nine or ten of them and when she had finisht her course she died in her bed in Peace God hath numbred our dayes which we cannot passe nor our enemies abridge us of Iob 7.3 our times are in Gods hands and not in the hands of our enemies Psal. 31.15 Quest. But why doth not the Lord deliver his people out of trouble Answ. 'T is not either because he cannot or will not but for good Ends. 1. To draw out the Graces of Gods people that their Faith Love Patience and Constancy may be made more perspicuous to the world we had never heard of the Chastity of Ioseph the Patience of Iob the Zeale
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
consider that these persecutions and trials come not upon us by chance or fortune or according to the pleasure of men or devils but by Gods Decree and fore-appointment and special providence There is no evil in this kinde but it comes from God Amos 3.6 Deuteronomy 32.39 2 Samuel 16.10 11. Psalm 39.9 Iob 1.21 Isay 45.7 Hosea 6.1 I create evil not the evil of sinne but the evil of punishment which to our apprehension and feeling is evil Sin is simply per se evil but these sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in our apprehension onely whatever the Instruments of our troubles are yet God is the Orderer and disposer of them Iosephs Brethren sell him into Egypt I but God disposed it unto good Gen. 50.20 the Assyrian is but Gods rod which can do nothing without the hand that moves it Isay 10.5 they have onely a dispensative power from God As our Saviour told Pilate so we may say to all the wicked they have no power to take a hair from our heads unlesse it be given them from above Iohn 19. Herod Iudas Pilate and the Iewes and the Devil had all ends of their own in persecuting Christ yet did they nothing but what God had fore-ordained and decreed should be done Acts 4.28 God hath fore-ordained the Beginning End Quantity and Quality of our Sufferings Romans 8.18 1 Thessalonians 3.3 God deals with us as a father doth with his children turning all to their good Romans 8.28 There is nothing will still the Soul like this viz. that 't is the Lord who in wisedom and love is pleased thus to try us we shall never be dumb and silent till we see 't is the Lord that doth it 2. We must not onely beare these Trials Patiently so as a Heathen may doe but Ioyfully When we suffer for Righteousnesse sake we must be exceeding glad and even leap for joy Luke 6.22 23. Though the flesh repine yet God would have us to mount it Joy all Joy when we fall not into one or two but into Varietie of Tentations viz. banishment imprisonment losse of goods Friends c. Iam. 1.2 We must glory in Tribulation Romans 5.3 Rejoyce even to Gloriation The Apostles went from the Council rejoycing that they were counted worthy of that Honour to be dishonoured for Christ Acts 5.41 45. Paul oft glories that he was a prisoner for Christ and that he bare in his body the mark of the Lord Jesus Galathians 6.17 He had been whipt and stoned and stocked and he carried the marks of these as so many badges of honour Yea he chose rather to glory in tribulation and sufferings then in his Revelations and raptures into the third Heavens 2 Corinthians 11.23.24 30. His Glorying was in the Crosse of Christ Colossians 1.24 2 Corinthians 7.4 Ephesians 3.13 Philippians 2.17 Iohn did not boast that he was an Evangelist or of his Revelations but that he was a brother in Tribulation Revelations 1.9 'T is said of the Primitive Christians that they rejoyced in loosing their goods for Christ Hebrewes 10.34 and the Thessalonians received the word in much affliction and joy 1 Thessalonian 1.6 and Paul exceedingly desired to be made conformable to Christ even in his sufferings Philippians 3.10 Ignatius cryed Let sire crosse breaking of my bones come quartering of my members crushing my body and all the torments that Man and Devil can invent so I may but enjoy my Lord Jesus Christ. When the Emperour threatned Saint Basil with death He boldly answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O that I might die for the Truth When Eudoxa the Empresse threatned Chrysostom He sent her word that he had learned to fear nothing but sinne A noble spirit knows not what discouragement means but like the valiant horse he breaks through dangers Iob 3.22 23. He triumphs in the midst of Trials and in an holy securitie he laughs at troubles Iob 5.22 Psalm 46. Romans 8.37 38. They onely are the Men that in a Spirituall sense doe tread on the Lion the Aspe and Adder Psalm 91.13 The water in Wether-glasses riseth highest when the Wether is foulest So Gods People when at worst then are they best when they have nothing in the creature they have most of God Habakkuk 3.17 18. Sense can say if we want Figges yet we have Wine to cheer us and if the Vine should fail yet the Olive may help for a time or if these should fail yet we have Corn in our Fields to support us or if a Famine should come yet if the Pastures abound with Flockes that will be some help or if the Flocks abroad should fail yet the Herds of the stall at home may support us Thus far Sense may goe But when all these fail and no outward comfort can be seen yet then can a Beleever rejoyce in his God This is the Happynesse of Gods People let things goe how they will or can yet he either doth or may comfort himselfe in his God When nothing but darkenesse is upon the Creature then Habbakuk hath an Yet and David a But wherewith to comfort and encourage themselves 1 Samuel 30.6 It may shame us who are cast downe by every light Affliction when we consider Davids condition at that time he comes to Ziglag which was given him for a Refuge He findeth the Citty burnt the Inhabitants taken Captive and amongst the rest his Wives and his Souldiers which should have ayded him they speake of stoning him yet in the midst of all these difficulties David corroborates himself in the Lord his God We use to rejoyce in gifts especially if one should give us a whole kingdom but 't is a greater Honour to be a Martyr for Christ then to be a Monarh of the world Heb. 11.26 'T is a great priviledge and a high Prerogative to suffer for the Gospel 't is no common gift but 't is a gift of free-grace and speciall love All the elect are called to be believers but not to be publick sufferers Suffering for the Gospel is in some respect a priviledge above believing the Gospel Phil. 1.29 such are the house and habitation of Gods Spirit there he rests and desires to dwell 1 Pet. 4.14 the Spirit of God will bring them to glory or the glorious Spirit of God will dwell in them in a glorious manner aud fill them full of Joy and Peace in believing This made the Saints so forward in the Primitive times to suffer for Christ that the bloudy Emperours were fain to make Decrees to hinder their Martyrdome I have read of a woman that in the time of Valens the Emperour ran with her haire loose about her eares and her child in her armes to the place where the Martyrs were slain and being askt whither she ran she answered Crownes are given to day and I will be partakers with them Thus in the reign of Charles the ninth when the Duke of Subaudia misused aud persecuted the men of the Valleyes burnt
10.15 Phil. 3.15 2 Pet. 1.1 1 Iohn 2.12 Iude 1. Now the more these wicked ones cry down Gods Law the more we should cry it up the more they loath it the more we should love it As fountain water is warmest in the coldest weather by an Antiperistasis so should we by an holy Antiperistasis grow more hot and zealous in the defence of Gods word by how much the Atheistical and profane oppose it So did David Psal. 119.126 127. 't is time for thee Lord to work for the wicked have made voyd thy Law q. d. 't is time for thee Lord to shew some remarkable judgement upon these wicked men who go about to destroy not one or two but all thy Lawes Though men may connive and tolerate such yet the Lord who is a jealous God will not bear long with the tolerators of such blasphemies nor with the persons tolerated See how this opposition increased Davids love to the word verse 127 128. therefore do I love thy commandements above gold q. d. The more the wicked contemn thy Law the more do I prize it even above all the Riches and Treasures of the world See more against Antiscripturists in Mr. Ioseph Symonds's sight and faith cap 15. Mr. Lyford's Plain mans senses exercised p. 17. c. Brinsley's Virtig p. 165. c. Mr. Bourne against the Quakers p. 3 4. c. Mr. Fowler against the Quakers p. 47.52 Mr. Clapham against the Quakers p. 1 2 c. 2. If the Scriptures be the very word of God then it must needs follow that they are pure perfect infallible of highest Authority Majesty Antiquity Excellency the best Judge of controversies and the onely Rule of our lives both in Doctrinals and Practicals This we shall see clearly proved to us in Psal. 19.7 to 12. where we have sixteen Excellencies and Royalties of the word of God The Law of the Lord is 1. Perfect 2. Powerfull 3. Sure 4. Makes us truly wise 5. 'T is Right 6. Comfortable 7. Pure 8. 'T is a Light 9. 'T is cleane 10. 'T is eternall 11. 'T is true 12. Righteous 13. Profitable 14. Pleasant 15. A preservative against sin 16. It brings great Reward 1. 'T is Perfect V. 7. The Law of the Lord is perfect i. e. the whole word of God As God is perfect and hath a self-sufficiency in himself so is his word 'T is so perfect that nothing may be added to it or taken from it 'T is perfect formaliter in it self and perfect effectivè making us perfect and if the Five Books of Moses which was the first holy Scripture that was delivered to the Church was sufficient for the instruction of the people of that time so that they might not depart from it either to the right hand or the left Deut. 4.2 how much more compleat is the doctrine of the Prophets and Apostles which doth more clearly set forth what Moses delivered both in Precepts and Promises in Practice and Examples Here is nothing superfluous nothing defective 't is a perfect Law of Liberty Iames 1.25 which admits of no addition or diminution Proverbs 30.6 Revelations 22.18 19. Caut. Not that Preaching is to be counted an adding as the Quakers vainly and ignorantly imagine and therefore cry out when they hear us expound the word oh take heed of adding to the word whereas adding of mens Traditions and inventions is one thing and Preaching and expouding the word in its proper sense and meaning for the edification of Gods people is another thing This the Levites practised Nehem. 8.7 8. they gave the sense of the Law So did Paul Acts 9.22 he confounded the Jewes how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collatis testimoniis by comparing one Scripture with another So Christ expounded the Scripture Luke 24.27 and so did Philip. Acts 8.30 Explication is one thing and adding is another we coyne no new Scriptures but only expound the old what we deliver is for substance agreeable to Gods word and must therefore be believed and obeyed by us David had seen an end of all created perfection but Gods Law is exceeding large Psal. 119.96 he had seen Riches in Saul Beauty in Absolom Strength in Goliah Policy in Achitophel and he saw an end of them all they were but finite transitory things too low to give any true content to the mind of man but he found Gods word perfect and All-sufficient nothing pertaining to Holinesse or Happinesse comfort or coâ—tentment is wanting to Gods Law nor shall be to him that believes and obeyes it for the dimensions of it are large as God himself in truth and goodnesse infinite permanent and soul-satisfying Hence David expresseth his Transcendent Love to Gods transcendent Law by a Patheticall exclamation Psalm 119.97 O how I love thy Law it is my meditation all the day 2. 'T is exceeding powerful there 's latens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hidden efficacy in it to convert the soul Psal. 19.7 and save the soul. Iames 1.21 Luke 16.29.31 Ioh 20.31 which no Philosophy nor humane eloquence can do Nature cannot cure us of our Hereditary connatural sins but the Scripture offers more grace Iames 4.6 i. e. it gives grace and strength to conquer and subdue the strongest lusts Hence it 's called a Hammer which can break the hardest hearts Ier. 23.29 a fire that consumes our strongest lusts Salt that keeps us from rotting in our sin 'T is as a Naile and an Arrow in the hearts of Gods enemies to subdue them Psal. 45.6 and fasten them Eccles. 12.11 The Majesty and Power of the Scripture is wonderfull almost in every line so that it breeds admiration in a considerate Reader By this the spirit changeth Lions into Lambs by it he raiseth us from death to life from bondage to liberty from darknesse to light and from the power of Satan unto God Insomuch as a wicked Minister by preaching it may convert soules Ier. 23.22 It must needs be powerfull because the spirit is in it which is mighty in operation and the promise is with it that if we hear and obey we shall live Isay 55.3 This can can change a Saul into a Paul it can make a Felix tremble and an Herod feare It never returnes in vain like the bow of Ionathan and the sword of Saul it never returnes empty from the battle 2 Sam. 1.23 This is that two-edged sword by which we offend our adversaries and defend our selves I may say of it as David said of Goliah's sword There is none like that 3. 'T is sure Psalm 19.7 the Testimony of the Lord is sure the word is called a Testimony because it testifies our duty de facto de jure de praemio it tells us what hath been done by others what we ought to do our selves and what our Reward shall be for so doing This word is more sure then the Pillars of the earth or the Poles of heaven they may fall and faile but not one Jod
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
Court and the Martyrs wander up and down in Sheep-kins and Goat-skins being destitute afflicted tormented Heb. 11. Grant but this and then Cain need not fear to kill his brother Saul to persecute the Church Herod to kill the Saints Who will study to keep Gods Commandements or make any conscience of his wayes As for ourselves let us abhor that desperate Opinion which openeth the flood-gates to all villanies and abominations The broachers and obstinate defenders of such Tenents should die without mercy Zach. 13.3 And if the murderers of mens bodies must die for it then such murderers should die some remarkable death for as there are no mercies like soul mercies so there are no murders like these 2. The Immortality of our souls should make us have a special care of them we should see to them diligently Deuteronomy 4.9 Nature teacheth us to look to our bodies but grace to our souls The soul is the man and if that be lost all is lost but if you have a care of your souls God will have a care of your bodies If the Mid-wives fear the Lord he will provide them houses Exodus 1.21 If Solomon seek soul mercies God will cast in Temporal blessings into the bargain 1 Kings 3.12 There are many sicknesses now abroad the way to remove them is to cleave to the Lord and serve him with all our souls then he hath promised to bless our Land and to take all sickness from amongst us Exodus 23.25 Solomon telleth us that the soul is a precious thing Proverbs 6.26 and a wiser then Solomon hath told us that One soul is more worth then all the â—orld Matthew 16.26 Ten thousand worlds could not ransome one soul. Nothing but the precious blood of Christ who was God and Man could do it 1 Pet. 1.19 We see how careful men be for their bodies to feed them when hungry cloath them when naked Physick them when sick and arm them against dangers but the soul the immortal soul lieth starved naked sick and unarmed most with Martha carke and care for the body but few with Mary see to the better part We see how highly men prize their Natural Lives Skinn for skinn and all that they have they will give for them Iob 2.4 Offer a man all the World for his life and he can readily answer what will this profit me when I am dead but offer the same man a little gain honor pleasure for his soul and he 'l part with that for it Esau sold his soul for a mess of pottage Iudas his for 30. pieces of silver the Prodigal his for husks and the worldling for meer vanity drowns his soul in perdition 1 Tim. 6.9 Let us from time to come set a higher price on our souls let us so pray so hear so live as those that believe that our soules are immortal 'T is true we must have a moderate care of our bodies 1 Timothy 5.23 but the welfare of our soules must be chiefly regarded Matth. 6.33 Iohn 6.27 'T was an high commendation of Gajus when the Apostle wisheth he might be in health and prosper even as his Soul prospred 3 Iohn 1.2 I see more in Mr. Calamies Sermon at R. Boltoâ—s Funeral and Mr. Ambrose his Prima 2 P. p. 61. c. See 20. Reas. for the Souls Immortality in Mr. Baxters Saints Rest. P. 2. c. 10. S. 1. p. 298. Norton Orthodox Evangel c. 15. D. Arrowsmith Tactica S. l. 3. c. 3. S. 12. Prideaux Fascicul p. 315. Calvin de Psychopannychia inter Opuscula contra Libertinos cap. 22. Observation 5. 5. The death of the Martyrs is a most pleasing Sacrifice to God The obedient life and death of all Gods Saints is very pleasing to him Psal. 116.15 but the death of Martyrs who do actually seal to his truth with their dearest blood is a most deligthful sacrifice to him How vilely soever the world esteems of their sufferings yet they are precious in Gods eye and their blood shall pay for it who have made themselves drunk with the blood of his Saints Isay 63.13 Rev. 17.6 When ever therefore the Lord shall call for our lives especially by way of Martyrdom we should cheerfully offer them up in sacrifice to God rejoicing that we have a life or any thing of worth to loose for him We should be holily prodigal of our lives in Gods cause so were the Martyrs and so was Paul he did not value his life when he came to part with it in this kind Acts 20.24 Neither should we mourn inordinately moderately we may as they did for Steven Acts 8.2 for such as dye in the cause of Christ nor yet hinder our Relations in such resolutions but say The will of the Lord be done rejoicing that we have any children or friends that are worthy of so great an honour Observation 6. 6. The death of the Martyrs doth confirm the truth The Church is Gods garden and t is watered and enriched by the blood of Martyrs By sealing the truth with their blood and not loving their lives unto the death the weak are strengthened and the strong confirmed and though they be dead yet their Testimony speaks Heb. 12.4 they conquer even when they seem to be conquered and Chriâ—â— is magnified by their death as well as by their life Phil. 1.20 Caut. Not that the sufferings or constancy of the Martyrs is the foundation of our Faith but God hath ordained it as a means to strengthen it VERSE 7 8. I have fought a good fight I have finisht my course I have kept the Faith V. 7. Henceforth there is laid up for me a crown of Righteousness which the Lord the righteous Iudge shall give me at that day and not to me onely but unto them also that love his appearing THE Apostle being come to the end of his race he looks about him he looks downward backward upward 1. He looks downward into the grave v. 6. whither he was going and there he sees comfort his death was a pleasing sacrifice to God and a friend to conveigh him to his fathers house 2. He looks backward and views his well-spent life with joy and comfort and in an Holy gloriation breaks forth I have fought the good fight c. A Soul that hath made its peace with God may with comfort and confidence look death in the face and say with good old Simeon Lord now let thy servant depart in peace 3. He looks upward and there he sees Heaven prepared for him v. 8. So that in these two verses we have Pauls work and Pauls wages we see what he did for God and what he expected from God Objct. But doth not this savour of vain-glory and Spiritual Pride Answer Not at all for the Apostle speaks not this Proudly or Thrasonically as if he had merited any thing at the hand of God for he testifieth against this in all his writings especially in Rom. 4. and Phil. 3. and tells us
mention not Vain-gloriously but Thankfully against both men and devils and beastly Barbarians I have contended for the Gospel constantly and couragiously My life is a race and I have run my course even to the very goal in despight of all opposition I have maintained and defended the truth of Christs Gospel inviolably according to my Christian profession and office Apostolical and now from henceforth I comfort my self with the expectation of that crown of immortality which upon the gracious promises of a righteous God is laid up for me and not for me onely but for all the faithful who love Christ and long for his coming Observations 1. 'T is lawful sometimes to speak of those gifts and graces which God hath given us that we may comfort and quicken others by our example But of this see the Observations on chapter 3.10 2. The sweetest songs of the Saints have been towards their last ends The sun shines sweetliest when it is setting the wine of the Spirit is strongest in the Saints when they are drawing to an end His motions are quickest when natural motions are slowest as we see in Moses his Swan-like Song Deut. 31. and 32. and 33. and David how sweetly doth he sing a little before he dies of Gods mercies to himselfe of the covenant of free Grace which God had made with him and his judgements on the sons of Belial 2 Samuel 23.1 to 8. Ioshua dying how sweetly doth he exhort the people to obedience by setting before them the mercies of God Ioshua 24. All Christs sayings are excellent but none so sweet and comfortable as those which he delivered a little before his death His last Sermon and Prayer how sweet are they Iohn 13.14 15 16 17. Iacob dying how sweetly doth he bless his sons Gen. 49. Steven dying prayes for their life who put him to death so did the Martyrs Doctor Prestons last Sermons were on the Attributes Doctor Sibbs his last Sermons on that comfortable Text Iohn 14.1 and Master Robert Boltons on the Joyes of Heaven Wicked men when they die they set in a Cloud and like the going out of a candle they leave a stench behind them as their bodies so their names rot and stink when they are dead and gone As wicked men grow worse and worse and their last dayes are their worst so good men grow better and better and their last dayes are their best having hut a little time to live in the world they are willing to leave it with a good savour Observation 3. 3. The sweet resent which a good Conscience hath of a well spent life is matter of singular comfort and rejoycing in death The Apostle was now near to death and what doth he rejoyce in why 't is in this that by the assistance of Christ he had fought a good sight and finisht his course and therefore he had hope as the righteous have even in death Proverbs 14.32 Elijah that had been zealous for the Lord of Hosts can with comfort desire the Lord to to take his soul 1 Kings 19.4.10 Hezekiah that great reformer when he heard that he must die yet comforteth himselfe with this that he had walked before God in sincerity and singleness of heart Isay 38.3 this upheld Iob in the middest of all his trials Iob 27.5 6. This comforted the Apostles when they were in deep distress 2 Corinthians 1.12 This is our rejoycing the Testimony of our Conscience that in simplicity and godly sincerity we have had our conversation in the world Not that the conscience of our sincere walking is the Deserver but the Assurer of our salvation Well-doing may Evidence to us our Election though it cannot Merit it 2 Peter 1.10 Men of good consciences sit at a continnal Feast Proverbs 15.15 a good heart or a quiet merry heart as some Translations render it Is not may be or shall be hereafter but is already a reall Feast and hereafter shall be consummate 'T is not a dead Ignorant secure benummed erroneous seared Conscience but it is an inlightned inlivened renewed pure conscience which is purged from the guilt of sinne by the blood of Christ and delivered from the Tyranny of sinne by the Spirit of Christ This this onely is a good Conscience This puritie of Conscience breedeth Peace and Peace breedeth Joy and Spirituall Mirth this reconcileth those Translations which render it a quiet or merry heart which is true in respect of the effects and fruits of a good conscience Now this good conscience is called a Feast 1. Because at a Feast there is variety of dainties and dishes abundance of cates and delicates 't is not a Feast without variety and plenty and more then ordinary fare So at this Feast there is great variety 1. Here is Ioy this is most sutable and seasonable at a Feast not a carnal sensual external inferiour joy but a spiritual supernatural Holy Heavenly solid serious well-grounded durable Joy which none can take from us Iohn 16.22 They rejoyce in the Lord alwayes Psalm 33.1 Philip. 4.4 yea even in Tribulation Romans 5.3 Iames 1.2 and that with a superlative transcendent Joy hence called Ioy unspeakable and glorious 1 Peter 1.8 and compared to Joy in Harvest when the husbandman after long toyl reapeth the fruits of his labours Isay 9.3 yea it surpasseth that joy Psalm 4.7 it mortifieth our delights to these low things makes us to rejoyce in them as though we rejoyced not 1 Cor. 7.31 Lo this is the first dish which is served in at this Royal Feast Matthew 13.44 Acts 16.34 and therefore it is called by a special propriety the joy of Gods people Psal. 206.5 2. At this Feast here is Peace not a Fading unsetled transitory Peace such as wicked men have but 't is a well grounded and a well bottomed Peace 't is built on the Word and it's foundation is laid in Humiliation it had a storm before it came to this calme 2. 'T is not an ordinary but a transcendent Peace such as passes all human understanding Phil. 4.7 mans wit cannot sufficiently conceive it nor value it according to its worth To have Peace with men and Angels is a mercy but when the soul lieth groaning under the sight and sense of sinne then for the Spirit to speak Peace to us to assure us that God in Christ is reconciled to us this is a mercy of mercies David had this Peace and therefore he fears not though ten thousand should compass him about Psalm 3.6 Peter that was in great danger of his life yet having a good cause and a good conscience he sleeps in Peace Acts 12.6 3. 'T is an everlasting peace Christ hath bequeathed it to his for ever Iohn 14.27 Peace I leave with you my Peace I give you The Lord hath bound himself by Covenant to continue it it is more firme then the pillars of the Earth or the Poles of Heaven Isay 54.9 The mountains shall depart and the hills be removed but my
in Prayer for their Ministers warriours had need of Prayers and if I must pray for mine enemy then sure much more for my Minister and if Christ prayed for them shall not we Iohn 16.26 and 17. 1. Consider we are men and so subject to like Passions as other men and therefore we have need of your Prayers 2. We are Brethren and in respect of this Relation we may justly challenge your prayers Whom will you pray for if you will not pray for your Brethren This made the Apostle so earnest with the Romans 15.30 I beeseech you Brethren for the Lord Iesus Christs sake and for the love of the Spirit that ye strive together with me in your Prayers to God for me See with what earnestness this great Apostle begs for Prayers So Ephes. 6.19 2 Cor. 1.11 1 Thess. 5.15 He doth not say Brethren commend us or Brethren maintain us but Brethren Pray for us In this the poorest may be helpful to us Pray that our number may be increased Matthew 9.35 Atheists cry it was never good world since there was so much Preaching I say the world would be better if there were more Pray that they may be continued it s a special mercy when our eyes can see our Teachers and they be not removed into corners Isay 30.20 Pray that we may be restored Hebrewes 13.18 19. Prayer hath a Vertue in it to bring back those banisht ones Pray for us in our Temptations and Afflictions that God would sweeten and sanctifie them and uphold us under them The Devil winnowes all but he sifts Christs Peters as men do wheat which they sift most accurately he shooteth his sharpest arrowes and chooseth out the smoothest stones to throw at these Leaders of Gods Host. Pray that God would give us abilities and hearts to improve these abilities that he would give success to our labours and enable us to persevere in despight of all discouragement whatsoever 3. Consider we are your spiritual Fathers 2 Kings 2.12 Nature teacheth men to pray for natural Fathers and grace for spiritual 4. They pray for you great reason then that you should pray for them Yea in praying for them you pray for your selves for they are your servants in Christ. Now if we must pray for those to whom we are related but as men how much more should we pray for our Ministers in whom all these Relations concenter and meet who are Men Brethren Fathers Watchmen Shepherds Nurses Warriours 1 Timothy 1.18 and 2.4 that fight for the Churches safety Woe to those that in stead of Praying for us they Carp at us and Curse us and cry they are covetous proud graceless giftless c. vain man when thou seest such thou shouldest pitty them and pray for them that God would give them free humble gracious spirits and thou revilest them because they cross thy sin and errours as if Meroz should curse the Angel because the Angel cursed him for his neutrality These shew what spirit leads them Now the life of man is compared to a warfare in eleven respects 1. In war there is watching souldiers must stand on their guard continually for fear of a surprisal to the loss of all So every Christian being surrounded with spiritual enemies must watch and pray continually Matthew 26.41 It is the way to blessedness Matthew 24.46 2. In warring there must be arming another man may go unarmed but he that is a souldier must be armed Capape as they say from top to toe if any part be unarmed it may cost him his life as it did Ahab who was wounded between the joynts of the harness 1 Kings ult 34. So a Christian must gird on his spiritual armour for the weapons of our warfare are not carnal such as swords staves crosses pictures c. but spiritual and mighty to throw down the Devils strong holds 2 Cor. 10.4 that is armour of darkness this is armour of light Romans 13.12 such as shineth to the glory of God and the good of our Brethren We must not content our selves with one or two pieces of this armour but we must put on the whole Armour of God which consisteth of six pieces Ephes. 6.11 c. 1. We must get the girdle of truth we must be all Nathaniels not onely Israelites in name and profession but Israelites in deed and truth There must be sincerity and truth in our judgement affections words and actions He that is thus ungirt is unblest and will never endure in a day of trial painted armour is good for little 2. The Breast-plate of Righteousness Get a gracious life and a good conscience this is armour of proof against all the assaults of the Devil 3. Patience V. 15. We must pass through many thorny temptations and persecutions so that unless we be well shod with patience we shall tire and faint in our warfar there is no running our heavenly race without it Heb. 10.36 and 12.1 4. The shield of faith V. 16. This grace leads us out of our selves to Christ whose righteousness covers all our unrighteousness and whose perfection covers all our imperfections and so defends us against all the fierce assaults and fiery darts of Satan 5. The Helmet of Hope This expects what faith beleeves and keeps the soul from fainting a head without an helmet is exposed to danger 6. The Sword of the Spirit which is the Word of God of all the peeces of armour this must not be forgotten no sword like this 't is two-edged 't is both offensive and defensive with this Christ cut off Satans temptaions thrice together Matth. 4. These are those weapons of righteousness on the right hand and the left with which we must war against all the enemies of our Salvation 2 Cor. 6.7 See more in Dr. Gâ—wge on Ephes. 6. Mr. Gournall Mr. Râ—binson and Dr. Arrowsmith Tactica Sacra l. 2.1 to 11. 3. He must have Skill and knowledg how to manage his weapons his hands must be taught to war and his fingers to fight 'T was the commendation of Davids Champions that they were men of might fit for the Battle that could handle shield and buckler whose faces were like the faces of Lions and they were swift as Roes 1 Chron. 12.8 Here were men fitted and accomplisht with skill and courage for their work they were apti nati as we say cut out for Souldiers Raw untaught untrained men will either fly before the enemy or dy by his sword Solomon therefore would have us with counsel and good advice to make war Prov. 20.18 For wisdom is better then strength Eccles. 9.18 He must have the Art of fighting as there is an Art of Holy living and an Art of Holy dying so there is an Art of Holy fighting which every Christian must learn he must have skill to know the Methode depths and periods of that old serpent the Devil and his Agents the Jesuits and Sectaries who are as subtle as the Devil can make them their
Master Henry Smiths Sermon on 1 Corinthians 9.24 and 5.35 and Doctor Taylors Sermon in Folio on the same Text in fine Pages 78 c. Master Hierons Sermon on Matthew 7.13 page 10. Folio Doctor Sibbs on Philippians 3.14 page 136 c. I have kept the Faith Hence Observe The Doctrine of Faith must be carefully kept It is a sacred Depositum which God hath intrusted us withall and we may in no wise falsifie our trust We are Stewards and fidelity is especially required in them 1 Corinthians 14.2 Paul kept the Faith both wayes 1. As a Christian in his Judgement Will Affections and in the whole course of his Life after his conversion 2. As a Minister he published it fully and faithfully and defended it with the losse of Liberty and Life He had rather die then any man should make his rejoycing in the faithful spreading of the Gospel vain 1 Cor. 9.15 He did not conceal for fear or favour any part or parcel of Gods truth from his people He taught the whole truth nothing but the truth in truth unto them To quicken us let us Consider 1. If we keep the Faith it will keep us what Solomon saith of Wisedom is true also of Faith Proverbs 4.8 Exalt her and she will promote thee to honour It will protect its Protectors and is its own reward they shall be Conquerours that embrace it Revel 12.11 2. We shall get such Riches as will goe with us to Heaven It will comfort us when we come to die if we can truely say with Paul I have kept the Faith A Faithfull Steward giveth up his account with joy and Christ will receive him with an Euge Matthew 25.21 For this Christ commendeth Moses Hebrewes 3.1 2. and the Church of Thyatira Revelations 2.19 I know thy Faith id est Thou hast faithfully served me in thy place and calling This was the honour of Tychicus Ephesians 6.21 and Timothy 1 Corinthians 4.17 that they were faithful Ministers of Christ such shall abound with blessings here Proverbs 28.20 and shall have a Crown of Glory hereafter Revelations 2.10 Let us then every one in our several places Magistrates Ministers Parents preserve the Faith of Christ and propagate it to Posterity as Abraham did Genesis 18 19. Let us keep a good Conscience which is the Cabinet of Faith he that maketh shipwrack of the one cannot long keep the other 1 Tim. 1.19 VERSE 8. Henceforth there is laid up for me a Crowne of Righteousness which the Lord the Righteous Iudge shall give me at the last day and not to me onely but unto them also that love his appearing Observe THe godly in this life may be assured of their salvation Paul had fought the good fight and now see his confidence and assurance of a Crown of Life many run in other Races and loose all but Paul was assured of his reward Romans 8.38 and least any should think he had this by extraordinary Revelation he telleth us that all believers have it this Crown is not onely prepared for me but for all that love Christs appearing id est for all believers They that believe know they have Eternal life 1 John 5.13 This assurance is common to them though not in a like measure to all The certainty of Faith is stronger then that of Sense because of Gods Power and Promise who is Faithful and cannot deny himselfe nor deceive his People This is that hundred fold which is given in this life which is of more worth then all the Riches of the World 'T is that better part which can never be taken from us Objection The grand Objection of the Arminians is That no man can be assured of his perseverance and by Consequence he can have no Assurance of his Salvation Answer I deny the Argument God hath by his Promises which are infallible assured them of their perseverance and by Consequence of their Salvation He hath promised to builde his Church and if he will build it it is not all the power and poâ—icie of Hell that can prevail against it Matthew 16.18 God who hath chosen them is stronger then all and none can plucke them out of his hand He hath promised to keep them by his Almighty Power through Faith to Salvation so that the Mountaines shall remove and the Hills depart before he will breake his Covenant of Peace with his People Isay 54.10 And because we are weak and unable of our selves to persevere therefore God hath promised abilities for that Ezekiel 36.27 I will put my Spirit within you and cause you to walke in my Statutes to keep my judgements and doe them And I will plant my fear in their hearts that they shall never depart from me Jer. 32.40 So then this assurance is 1. Attainable 2. Tenable 3. Desireable 1. T' is attainable Paul here had it and all the Saints first or last David Iob Thomas and the Martyrs and if a man may know he believeth then he may know that he shall be saved for whosoever believeth shall be saved Iohn 3.16 the promise is general and includeth all particular believers as if they had been named Hence believers are said to have Eternal Life already begun Iohn 5.11 12. and 6.47.54 and 14.20 and that they are past from death to life Iohn 5.24 and that they assuredly know this à posteriori by the Effects of Vocation and the Fruits of Election for Grace and Glory are linked together Romans 8.30 1 Iohn 3.2.14.19 Hence they are said to have Assurance much Assurance and full assâ—rance Hebrewes 6.6 11. and 10.22 23. Colossians 2.2 1 Thessalonians 1.5 If this were not attainable here why are we commanded to give all diligence to make our Calling and Election sure to our selves 2 Peter 1.10 Impossibility of attainment deadens endeavour no man will take pains for that which cannot be gained No wise man will seek after the Philosophers stone because it is impossible ever to be attained The first work therefore of the Spirit is to convince the soul that its sins are pardonable and that reconciliation may be had 2. 'T is Tenable a man that hath this assurance of his salvation may keep it whilest we walke circumspectly and answerable to our Principles none can hurt us Hence Paul challengeth all between Heaven and Hell to doe their worst Romans 8.35 c. Who shall separate us from Christ shall tribulation or distress or persecution c. The Apostles Interrogation is a strong Negation Q. d. Nothing whatsoever shall be able to separate us from Christ neither the pleasures of Life nor the pains of Death neither the heighth of Prosperity nor the depth of Adversity neither present nor impendent evils nothing can separate us from Christ. 1. The Elect cannot separate themselves from Christ they cannot sinne as the wicked doe because the seed of God abideth in them id est his Word and Spirit dwell in their souls besides Christ ever liveth to make Intercession
for them and they are kept by Gods power against that inbred corruption that is in them 1 Peter 1.5 2. Not the World with all its Terrors or Pleasures for in Christ our Head we have overcome the world Iohn 16. ult and by Faith we dayly overcome it 1 John 5.4 3. Not Heresies nor Heretickes well may they trye and trouble the Godly but they shall never be able to deceive the Elect with a Totall and Finall seduction Matthew 24.24 The Righteous are an everlasting Foundation Proverbs 10.25 They build on the Rock so that no stormes or tempests can remove them 4. Not Death it self carnal marriages may be and must be dissolved by death but this spiritual marriage of the soul to Christ is perfected and consummate but not abolisht by death hence the elect triumph over it O death where is thy sting 1 Cor. 15.55 This may kill us but it cannot hurt nor conquer us 5. Not the Devil nor all the powers of hell Matth. 16.18 the gates of hell shall not prevail It is a Meiosis q. d. The Church of Christ shall be so far from being overcome that it shall overcome all Satanical power and policy whatsoever Christ is stronger then the strong man armed the Lion of the Tribe of Judah is too strong for the roaring Lion He hath led captivity captive .i. sin and Satan that sometimes led us captive Christ hath conquered them and Triumphed over them openly upon the Cross Colos. 2.15 God may and doth suffer Satan to tempt and try us but never to overcome us totally and finally He hath promised that the seed of the woman shall break the Serpents head and that he will tread down Satan under our feet Rom. 16.20 So that the evil one shall not touch us so as to hurt us with any deadly wound 1 Iohn 5.18 or with a qualitative touch .i. to alter our quality from good to evil so that we should loose our gracious disposition and prove perverse 6. No Creature nothing within us without us above us or beneath us in all these we are more then Conquerours even Triumphers through Christ that loved us Rom. 8. ult 7. Not Sin it self if any thing in the world could hinder our Salvation it is sin but as a wise Physitian so orders poison that it becoms a Medecine so the most wise God who brings light of out darkness and good out of evil makes the sins of his people a means to cure and kill sin Their falls make them more humble wise watchful and circumspect for time to come Thus all things work together for good to those that are good Ro. 8. â—8 3. It is a most desireable thing If it be wisdom and desireable to make houses and lands sure Ier. 32.9 to 11 12. and riches sure which yet are but unsure and uncertain riches when we have done all then à fortiori to get assurance of these durable and everlasting riches is the greatest wisdom in the world We should therefore rather give all diligence to make our calling sure we should studiously and earnestly labour after this assurance in our selves of our effectual calling by our faith and good works 2 Pet. 1.5 10. We have many things to do and suffer and what our ends may be we do not know but without some assurance of Gods favour we shall not be able to hold out but shall sink under our burdens and therefore the Lord is pleased to give his some clusters of these grapes and some glimpses of his favour before they come to their celestial Canaan It is true he might have kept us in doubts and darkness all our dayes and have given us no light of his face nor evidence of his love till we came to Heaven But such is the riches of his goodness to his people that he doth not onely give them Heaven hereafter but he also assures them of it even in this life and so they have Heaven upon earth and are happy here under the assured hope of happiness hereafter These comforts have begun here which shall never end See more in Davenants Determin q. 3. Prideaux fascicul p. 269. Paraeus contra Bellarm. 1. Lect. 272. c. 8. Dr. Wards Suffrag pag. 199. Wendelin Theolog. l. 1. c. 25. p. 145. and his Exercitat 122. Mr. Brooks Treat of Assurance Mr. Culverwells Serm. on 2 Pet. 1.10 Mr. Burgess Spi. Refining Serm. 1. l. 12. Mr. Baxter Saints Rest l. 3. c. 7. p. 147. and if any yet shall desire more let him peruse Dr. Wilkins his Ecclesiastes p. 125. edit 3. Observation 2. 2. The Salvation of Gods Elect is sure It is laid up by a righteous Iudge for them As they are assured by Gods Spirit of it so it is made sure to them They are in Covenant with God and Covenant mercies are sure-mercies 2 Sam. 23.5 Isay 55.3 So that this Crown of righteousness is sure 1. In respect of the keeper of it viz. The great Lord keeper of Heaven and earth he keeps this crown for us and us for it 1 Pet. 1.4 He is our father who hath prepared for us a Kingdom Luke 12 3â— 2 Cor. 5.1 2. In respect of the Place where it is kept it is laid up in Heaven where no moaths can corrupt nor theeves break through and steal Colos. 1.5 The crowns of Kings are kept in Castles but the Crown of Gods people is kept by God himself in Heaven Observation 3. 3. God hath a Crown of Glory for his people Here we have a crown of Thorns but in Heaven we have a Crown of Glory Here we are afflicted tossed tempted and have no reward many times for our labours I but great is our reward in Heaven Matth. 5.12 Iames 1.12 Earth is the place of weeping Heaven is the place of rejoicing Christ himself was crowned with Thorns here but in Heaven with Glory Heb. 2.7 He that hath the crown of Glory here must look for a crown of Thorns hereafter He that hath all his consolation in this life as Dives had Luke 16.25 must look for none in the next We must suffer with Christ here if ever we will raign with him in Heaven 2 Tim. 2.12 Rev. 4.4 Observation 4. 4. All Beleevers are Spiritual Kings Crowns are for Kings and Conquerours and not for ordinary persons We are not born Kings but we are made so by Christ Rev. 1.6 and 5.10 1 Pet. 2.9 They rule over sin and Satan and conquer all the enemies of their Salvation in Christ and by his power Iohn 16.33 Rom. 8.37 Gal. 5.24 1 Iohn 5.4 They are married to Christ and by reason of this Spiritual Union they come to have communion with him in his priviledges as the wife partakes of the husbands honour Christ hath made us Heirs and Coheirs with himself Rom. 8.17 This may Comfort us in our straits here it may be thou art poor contemned and cast out of all I but remember Christ hath made thee a Spiritual King
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
wheat for chaff and Heaven for Hell We should therefore moderate and mortify our affections towards these earthly enjoiments remembring that Our time is but short we should therefore use the world as not abusing it by setting our hearts upon it and so possess these worldly things that we be not possest of them 1 Cor. 7.29 30 31. As we tread these earthly things under our feet so they should be little and low in our affections The Church is cloathed with the Sun but she treads the Moon under her feet .i. she hath a low esteem of all these mutable worldly things Rev. 12.1 The worldling knoweth no better things and therefore he resteth content with his swill as the bruit beast knoweth not the excellency of a mans life and therefore delighteth it self in Hay and Provinder seeking no better because it knoweth no better So the natural man knoweth not the excellency of a believers life and therefore disdains it as folly and madnesse resting content with the draffe and dung of the world for his portion let him have Corn and Wine he careth for no more Psalm 4.6 The curse of the Serpent is upon such they creep on their bellies and lick the dust As for our selves let us not descend but ascend out of the Wildernesse of this World Canticles 3.6 and 8.5 In our Affections Meditations Prayers Endeavours and Conversations though our bodies be on Earth yet let our soules be in Heaven Philippians 3.20 Make God thy Riches thy Rest thy Portion and then thou mayest say with David Return to thy rest O my soul Psalm 116.7 He shall never be great in whose eye the World is great neither will Christ be sweet till the world is bitter to us Hence it is that the Lord layeth Worme-wood on the breasts of the World to weane us from its profits and pleasures and much adoe God hath even by them to mortifie our love to it How then should we doate on it if we had no crosses 5. Observation 5. This world shall have an end and all things in it it is not an everlasting world 't is but this Present World whose pomp and pleasures soon vanish away 1 Corinthians 7 29 30 31. Solomon who had made trial of them all hath written Vanity on them all Eccles. 1.2 which may serve to cool our Affections to them 6. Observation 6. Sinne blotteth a mans name and blemisheth his Reputation Demas for his worldlyness had a brand set on his name to the end of the World Iudas that sold his Master for money is branded for a Traytor and a Devil to Posterity Which blots and buts are upon the names of Rehoboham Ieroboam and Ahab who made Israel to sin with them The worldling hath an eye of detestation put on him Psal. 52.7 Lo this is the man that trusted in his riches Yea Gods own people when for want of keeping the watch of the Lord they fell into sin though they repented yet some scars remained though the wound were healed Piety is the best Monument and the most lasting The Righteous shall be had in everlasting remembrance Psalm 112.6 Proverbs 11.7 The memorial of the just shall be blessed 't is their name onely that shall be kept green and flourishing like the rod of Aaron laid up in the Tabernacle 7. Observations 7. 'T is an aggravation of a mans sinne to sinne deliberately against light and conviction Demas doth not sinne here through passion or feare but deliberately and in cold blood as we say he deserteth Christs Cause and embraceth the world Physitians say that complicated diseases are very dangerous In this sinne of Demas almost all the Aggravations of sin may be found 1. He sinned against great Light he being a Professour yea a Preacher of the Gospel could not offend in this kinde especially through ignorance To sinne for want of Light may excuse à tanto though not à toto it may extenuate though it cannot excuse 1 Timothy 1.13 Nothing aggravateth sinne like this sinning against Light He that knew his Masters will and did it not was beaten with many stripes When a man sinneth for want of Light God usually beareth and forbeareth But when Light is come and men are convinced of their sinne and yet will goe on this is presumptuous sinning this is Rebellion which is as the sin of Witch-craft it maketh sin exceeding sinful 1. To sinne against the Light of Nature aggravated the Heathens sinne and they were punished for it Romans 1. When they knew God in his Workes and yet did not gloryfie him by walking up to that light God gave them up to a Reprobate sense 2. To sinne against the Light of the Law is worse the Jewes that knew the Law yet sinning against the Law were sorer punished then the Gentiles that were ignorant of it Romans 2.9 3. But we have the Light of the Gospel and so sin against both the former Lights and this too which maketh our sinne in some respects greater then the Devils sin for he never sinned against the patience of God as we do nor against the Tenders of a Redeemer and the offers of grace in the Gospel Heb. 10.26 27 28 29. 2. Demas sinned against great Love God had inlightned him made him a Preacher of the Gospel gave him a roome in the affections of his chosen Vessel Paul who had made him his Coadjutor and commended him in his Epistles to the Churches yet see his Ingratefulnesse Demas hath forsaken me To desert an ordinary Professor of the Gospel when he is in bonds for the Truth is ill but to forsake a Paul his approved friend an Apostle of Christ and that in bonds for the Gospel when the sincerity of a Friend is tried who should love at all times Proverbs 17.17 when it was honourable to live and die with him yet now to forsake him was both inhumane and unchristian And this aggravates Englands sin We cannot sin now at such cheap rates as formerly Our sinnes especially in this latter age of the World are committed against greater Light and greater love then ordinary against greater Priviledges Experiences Victories and Deliverances then ever our fore-fathers saw We have beene exalted to Heaven in mercies God hath made us his Darling Nation and therefore we may justly looke to be thrown to the lowest Hell for our abuse of them If ever any Nation deserved a Bill of Divorce 't is England We have forsaken the Lord and therefore he might justly forsake us and say Loammi ye are not my people neither will I be your God Hosea 1.9 God was angry with Solomon for sinning against him who had appeared twice unto him 1 Kings 11.9 But how often hath the Lord appeared in the Tokens of his love to England and yet we rebell against him He taketh it ill to be thus wounded in the house of his friends Zach. 13.6 As Absolom said to Hushai Is this thy kindnesse to
thy friend So may we say to sinners Is this your kindness to your Saviour for all his sorrow and sufferings Do ye thus requite the Lord o foolish and unwise Deut. 32.6 God keepeth a Catalogue of all his favours to us and when we sinne against them he is much displeased at it as we see in Davids case where the love aggravates his sinnes by the mercies which he had shewed him 2 Samuel 12.7 8. Fire mingled with Oyle or Wine burneth more fiercely so sinnes against great mercies are great provocations The injuries of a friend goe nearer to us then the injuries of a profest enemy when God shall nourish and bring up children and they shall rebel against him he calleth upon the very inanimate creatures to be astonished at this Isay 1.2 3. He sinned against the light of good Example Paul went before him in doing and suffering and glories in all as comfortable and Honourable yet Demas deserts him and is not this our sinne How many examples of Zeal Piety Chastity Temperance constancy hath God set before us in the Old and New Testament and in our own dayes and yet men will not follow Such must know that they must one day answer not onely for sinning against the light of the Word but also for sinning against the Light and good Example of those who walked according to the Word Hebrewes 11.7 Noahs Faith condemned the Old Worlds unbelief c. 4. To sinne upon a light Temptation aggravateth a sinne Now Demas had no just ground for flinching If he feared suffering for Christ he knew the promise That he who forsaketh Father or Mother or Lands or Life for Christ shall have a hundred-fold in this present world and could he have brought his Life and Estate to a better market 2 If he loved the World and found sweetnesse in that Is there not more sweetnesse in him that made the World Is not that which maketh a thing so much more so it self And is not all the excellency that is in the Creature in the Creator by way of Eminency transcendency and Causality And is not this our Case upon with small and light Temptations doe we sinne What a slight matter maketh many men to curse lye sweare profane the Sabbath c. How many doe not stay for a Temptation but doe even tempt the Tempter and willingly chuse sinne rather then affliction they are not Passively sold under sinne as Paul was against his will Romans 7. But they Actively sell themselves as Ahab did to doe wickedly They make provision for the flesh they seek occasion and company to sin withall This Elective deliberate sinning is very dangerous and cometh near the Devils sinne he rebelled against God of his own accord and sinned without a Tempter and therefore perisheth without a Mediatour 5. To draw others into sinne aggravateth sin Demas by his evil Example brought an evil report on the Gospel and did tacitely and interpretatively say there is much more sweetnesse in the world then in Christ and so drew others from the truth This hightned Manasses sin that he made Iudah sin with him 2 King 21.16 So Ier. 2.33 We have too many sins of our own we need not make our selves guilty of the sins of others When conscience shall be awakned and fly in thy face it will tell thee that thou hast not onely undone thy self but thy children thy servants thy neighbours have been the worse for thee yea and that many are now in Hell whom thy wickedness hath been a means to bring thither This helpt to humble Paul and therefore he oft tells us how he persecuted others and compelled them to blaspheme Acts 26.10 11. Many by their loose walking put a stumbling block in the way of their brother to the breaking of his bones If a man should be the cause of the breaking a leg an arm or bone of another it could not but afflict him if he had any humanity left but to destroy the Soul of thy brother the most noble and precious part and so ruine him for ever this may humble thee to the dust and afflict thee all thy dayes and make thee go with sorrow to thy grave 6. The greater the person that sins the greater is his sin Theft in a Judge is worse then in an Inferiour person for Demas a Teacher of others to teach Apostasy drawes many into sin Such Cedars fall not alone but crush the shrubs that be under them 7. To sin against the Motions of Gods Spirit and against checks of conscience When they shall cry to thee Oh do not this abominable thing which I hate Ier. 44.4 Yet thou wilt strangle these motions and drive and drink away these pangs of the New birth this aggravates sin Ier. 3.7 8. To be Incorrigible and sin against corrections and under the rod heightens sin Ier. 2.30 and 5.3 Amos 4.6 to 12. 9. To continue long in sin increaseth sin When a man shall have been a Trader of sin from his youth Ier. 3.25 As it is a glory to be an old Mnason an old disciple whom no storms could drive from Christ so it is a great dishonour to be an old sinner whom no admonitions no corrections could bring in to Christ. 10. Consider that Infinite and glorious Majesty against whom all thy sins are committed The greater the person we offend the greater is the offence It is a more dangerous thing to strike a Prince then to strike an Inferiour man This makes all our sins Objectively infinite there is no sin in it self small because there is no small God that we sin against Sin is a despising and despighting of God and his Law 2 Sam. 12.9 It doth what in it lyes to Murder God the sinner wisheth that there were no God to punish him no Judge to sentence him Atheism lyes at the bottom of every sin To abuse some eminent good man that never did us wrong but every day should be shewing us favour and kindness is great baseness but for base sinful dust and ashes to Rebel and lift up himself against his Maker whom all the Angels adore to abuse the God of Goodness who renews his mercies to us every morning is the highth of villany 11. Consider the Multitude of thy sins how they are for number numberless and our backslidings have been increased Ier. 5.6 It was an aggravation of Israels sin that they oft provoked him in the wilderness Psal. 74.40 The Angels sinned but once and they were cast out of Heaven Adam sinned but once and he was cast out of Paradise but to multiply transgressions and relapse again and again and again into sin argues an habit and custom of sin which is very dangerous 12. It aggravates sin when it is committed against Vowes and Resolutions of better obedience The more bonds are broken in sin the greater is the sin To sin after a Vow against sin increaseth sin though the Act may be the same for
Good men are easily reconciled to good men There was formerly a sharp contention between Paul and Barnabas about this Mark who for fear forsook Paul and left him in Pamphilia Acts 13.13 and 15.37 38.39 which made Paul that he would not suffer him to visit the Brethren The Apostle shewes himself strange unto him the better to humble him who had put his hand to Gods Plow and was now looking back yet since this Mark fell through weakness and now repented labouring faithfully in the Preaching of the Gospel the Apostle taking notice of this his industry and usefulness sends for him reckons him amongst his Coadjutors receives him into favour and commends him to the Colossians 4.10 Philemon 24. The Godly are men of wisdom and so have cool Spirits as the Original renders it Prov. 17.27 Their discretion teacheth them to moderate their anger and they count it their glory to pass by an offence Prov. 19.11 Anger in the Godly is like fire amongst thorns it is soon extinct but anger in the wicked is like fire in iron it abides long Iacob was angry with Laban but ere the Chapter ends it was gone Gen. 31.36 David was offended with Nabal but a wise Abigail easily appeaseth him It is ill in any to be hard to be reconciled as God forgets and forgives the wrongs we have done to him so must we the trespasses of our repentant Brethren Colos. 3.13 To up-braid a man with his sins after he hath repented of them is to be like the Devils in Hell not the Angels in Heaven 3. Observation 3. It is a great mercy to have good Parents This Mark whom Paul commends was the son of good Parents which were well acquainted with the Apostles whom they received into their house by which means Mark was converted to the faith and chosen for a fellow-helper to them and travailed with them their house was as an Inne to lodge the Saints and as a Church for the people of God to pray there Acts 12.12 and they were no loosers by it for God blest them with a son that proved a zealous Preacher of the Gospel It is true a wicked man may have a good child wicked Ahaz may have a good Hezekiah and Idolatrous Amon a pious Iosiah but he hath no promise for it the promise runs to the godly and their seed and therefore usually though not alwayes good men have good children a godly Abraham hath a godly Isaac a gracious Hannah hath a gracious Samuel a pious Zachary and Elizabeth have a gracious Iohn And wicked men usually have children like themselves God punisheth the iniquity of the fathers upon the children to many generations Most men labour to make their children great men rather then good men and learned rather then religious whereas we should strive rather to have them gracious that so they may improve their Riches and their Parts to right ends else their children will complain at them as St. Austin did sometimes of his father that he was at great cost to make him a Schollar but never cared to have him gracious 4. Observation 4. Superiors in gifts and grace may sometimes have need of the help of Inferiors A Paul may send for a Mark to help him An Aquila and Priscilla poor tent-makers may sotimes instruct an eloquent Apollos Acts 18.26 One man is no man God dispenseth his gifts severally and hath ordained the strong to help the weak and the weak according to their measure and in their places to assist the strong Some are Eyes in the Church some are hands some Feet some little Toes in the feet yet all useful in their place and serve for ornament to the body The weakest may be helpful to the strongest by their Prayers especially which made Paul that man of men and great Apostle so earnestly to beg for the Prayers of the Brethren not onely for some strong and eminent ones but of the Brethren indefinitly even the weakest widow and poorest Saint that can help us no other way yet may help us by their Prayers and therefore no starved beggar could beg more importunately for an Almes then the Apostle doth for a Collection of Prayers Rom. 15.30 Now I beseech you Brethren for the Lord Iesus Christ his sake and for the love of the Spirit that ye strive together with me in your Prayers unto God for me Let no man then despise the day of small things VERS 12. Tychicus have I sent to Ephesus THE Apostle here by prolepsis prevents an Objection which Timothy might make But who who might he say shall supply my place in my absence why Tychicus saith the Apostle have I sent to Ephesus Tychicus is a Greek name and signifieth Fortunate or Happy and as his name is so was he Paul gives him many high Encomiums He calls him a faithful Minister of Christ Epes 6.21 Colos. 4.7 His Companion Acts 20.4 His dear Brother Ephes. 6.21 22. Whom he sent to the Colossians 4.8 To Titus 3.12 and now from Rome to Ephesus Observation 1. 1. Good men are careful that the Church be not left destitute of Pastors If Timothy come from Epesus to Rome Paul will send Tychicus to his place Good men know the Subtilty of Satan and the activity of his Instruments to destroy the Church especially in the absence of their faithful and vigilant Pastors If Moses be absent but fourty dayes in the Mount the Israelites will presently fall to Idolatry Exod. 32.1 If these Shepherds be wanting the Sheep will straggle and the Wolves will soon devour them Non datur vacuum there is no vacuity nor emptiness in a Spiritual as well as in a Philosophical sense Where good Ministers are wanting there by sad experience we find that Anabastick-Quaking-Libertines-and-other-instruments-of-the-Devil are presently at hand When it is night then look for the beasts of the Forrest to come forth but when the sun of the Gospel ariseth then they fly to their Dens Psal. 104.20 22. Sad then is the condition of these Ministers that leave their Churches at six and sevens so they can have the fleece they care not what becomes of the flock nor who comes there Let such read Ezeks 34.2 to 11. and if they be not past feeling it will awaken them VERSE 13. The cloak which I left at Troas with Carpus when thou comest bring with thee and the Bookes but especially the Parchments HE cometh now in the second place to tell Timothie what he should bring with him from Troas viz. his cloak which he left there with his Book and Parchments About this cloak there is much tugging amongst Interpreters 1. Some would have the word to signifie a Book 2. Others would have it to be a Coffer of Books both these would make the Apostle guilty of a gross Tantology q. d. Bring the Books or the Coffer of Books and the Book and Parchments 3. Others would have it to be a Senatorian garment which his Father left him
should do them a mischief Be not then offended when 't is thus with you Christ was so served and the disciple is not above his Master we must be made comformable to him if we will raign with him Trust not in Humane helps they are mutable and will fail you Micah 7.5 Trust not in a friend But trust in God and make him your friend he is an Almighty everlasting friend Be your condition what it will whilst you walk in wayes of obedience he will never leave you nor forsake you Heb. 13.5 As you may see in the next Verse As Elkanah said to Hannah Am not I better to thee then ten sons So the Lord is better to us then ten thousand friends he is the fountain get him and you get all even when you have lost all yet you have it still in the living God When those Cisterns are broken yet this Spring abides and when thy friends are dead yet this friend lives for ever Psal. 18.46 I pray God it be not laid to their charge 4. Observation 4. We must pitty and Pray for such as offend through weakness Demas and Alexander sinned wilfully and therefore the Apostle brands the one and curseth the other But these that sinned through fear and infirmity he conceals their names and prayes for them so did Christ and Steven they praid for such as persecuted them Ignorantly and were heard It is a great part of a Ministers wisdom to distinguish between sinners and to observe who sin through infirmity and with the Spirit of Meekness to restore such Luke 22.32 Gal. 6.1 Rom. 15.1 Iames 3.1 2. And who sin obstinately and to be sharper with them A hard knot must have a hard wedge and tough humours sharper Physick It is Iude his advise Iude 22 23. Of some have compassion making a difference and others save with fear pulling them out of the fire 5. Observation 5. Sins of Omission may destroy us as well as sins of Commission These weak brethren did not hurt Paul yet because they did not help him they were liable to guilt for in deferâ—ing him they did in a manner desert the truth which he maintained therefore the Apostle praies that this sin may not be laid to their charge So Moroz is cursed not for hindring but for not helping the people of God against the mighty Iudg. 5.23 Dives is sent to Hell not for robbing but for not relieving Lazarus in his misery See what a large bill of Inditement is put up against sins of omission Matth. 25.42 43. And if their condition be so sad that onely through fear forsake Gods people how sad is their condition that oppose them and imprison and persecute them 2. See here the tenderness of God to his people he knows that two are better then one and that a solitary man which is alone is left to a Temptation and therefore he hath provided the counsel and company of friends to refresh us in our straits and by their words spoken in season to incourage us in the paths of Piety against those discouragements which will meet us in that way 6. Observation 6. It would be sad with us if God should lay but one sin to our charge The Apostle prayes that God would not impute this one sin which yet the world accounts no sin to them God charged Cain with this Murder and Iudas with his Treason and it sunk them they were not able to bear it indeed a wounded spirit who can bear no man by his own strength Prov. 18.14 A man may sooner bear the weight of the whole world on his back then the weight of one sin for that is but the weight of creatures but this of an infinite Creator and if one sin be a burden unsupportable oh how sad would it be with us if God should charge all our sins upon us If sins of Infirmity lye so heavy what are enormities If sins of weakness be thus grievous what are sins of wilfulness Great then is the folly and madness of those that make a mock at sins that make it their Recreation and pastime to do wickedly Prov. 10. 23. That make it their meat and drink Prov. 4.27 They eat the bread of Wickedness and drink the wine of Violence that make it their cloathing Psal. 73.6 Pride compasseth them like a chain and Violence covers them as a garment Can the hands of these men be strong or their hearts endure when God shall visit their sin ppon them Ezek. 22.14 This will certainly be bitterness in the latter end VERS 17. Notwithstanding the Lord stood with me and strengthened me that by me the Preaching might be fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion VERS 18. And the Lord shall deliver me from every evil worke and will preserve me to his Heavenly Kingdome to whom be glory for ever and ever Amen HEre we have 1. Pauls Commemoration of that experience which he had of Gods love to him in his deliverance past But the Lord assisted me though I had but cold comfort on Earth yet I had comfort enough from Heaven 2. Here is the end for which the Lord assisted and delivered him viz. That he might preach the Gospel to the Nations 3. Here is the greatness of the danger from which he was delivered viz. From the mouth of the Lion i. from the hands of Nero that cruel Tyrant 4. Here is Pauls confidence and full assurance built upon this Experience for time to come v. 18. 1. That the Lord will deliver him from every evil work 2. That he will preserve him to his Heavenly Kingdome Q. d. Though the Lord will not deliver me from suffering yet I know he will deliver me from sin and that not from some few but from every evill work and though he will not preserve me from death and danger yet I am sure he will preserve me beyond them to a state of everlasting glory even to his Heavenly Kingdome 5. He concludes with a sweet Doxology his heart being inflamed with the sence of Gods Love to him in his deliverance past and mercies to come he taketh nothing to himself but ascribeth all to God To him be Glory and that for ever And this he sealeth up and confirmeth with the usuall Particle of Asseveration and Ratification Amen so be it The Explication But the Lord stood with me or by me and assisted me Against the desertion of men he opposeth the aid and assistance of Christ though he was forsaken of all and had no comfort nor help from man yet Christ assisted him by the gratious presence of his Spirit and strengthened him that he might not faint in his trials according to that promise Luke 21.14 15. Question Who is the Lord here Answer By Lord here is meant the Lord Jesus appeareth plainly if we compare this Text with Acts 23.11 Question But what doth Christ do for his Answer
p. 117 Healths unhealthful p. 94 Hereticks compounded must die p. 169 Preservatives against their poyson p. 170.171 They are limited Page 180 181. See Gods judgements on them p. 168 High-minded who p. 118 House-creepers condemned p. 146 147 Humility 11. Motives to it p. 54. with means p. 57 I. IDleness breeds sin p. 98 Idleness how dangerous P. 385 393 Idols cannot help p. 206 Ignorance breeds Pride p. 53 Imprecations when lawful p. 439 Infirmities how they differ from enormities p. 131 132 Ingratitude eight Reasons against it Page 69 70 Interpret doubtfull things in the best sense p. 85 Ioy in tribulation p. 220 Iudge Christ is a righteous Judge Page 399. Judges must be just p. 313. Christ is Judge of all the world p. 311 Itch sevenfold p 353 K. KIngs believers are such Page 398 L. LAst dayes perilous p. 3 4 Law must be Preacht p. 329 Lectures on week dayes lawfull p. 326 Liberty sinneful not to be suffered p. 103 Life short p. 37 Light within darkness p. 278. Eight Reasons against resting in it page 278 Love to Christ properties of it p. 309. Reasons for it p. 309 310 Love strong p. 81. It s Excellencie Page 196 Love must extend to All the Saints Page 113 Long-suffering how needful p. 195 Luke-warmness condemned p. 334 342 M. MAd-men who p. 183 184 Magistrates useful p. 33. to be honoured p. 67. they must be zealous p. 340 Maintenance due to Ministers Page 296 Marriage when young people should marry p. 250 Memory helps for it p. 292 Masters though carnal to be respected Page 67 68 Meditation how needful p. 293 Meekness its Excellency p. 110. Seven motives to it p. 110 Men we must not build on them page 161 Mercies must be carefully marked p. 203 204. No merit p. 381 382 Ministers must Preach Gods Word onely p. 329. They must be frequent in Preaching p. 338. They must be hardy men p. 366 367. Pray for them p. 388 Ministers must see to their flock p. 468. They must be studious Page 433 The Ministry is a work p. 368 The Millenarian fancy condemned Page 12 Mourn for the sinnes of others Page 13 14 Musick when lawful p 90 Millenarian reign a fancy p. 455 N. WAnt of Naturall-Affection condemned p. 75 Now-light condemned p. 165 O. OBedience commanded p. 359 Old Testament Authentick p. 261. Cavils against it answered Page 263 Oppressors wo to them p. 31 Ordinances to continue to the end page 138 139 Order its excellency p. 171 172 Our spirits to be carefully looked to Page 471 P. PArents to be obeyed page 65 66. they must teach their children betimes Six Reasons for it Page 247 248 Parliaments their Excellency p. 32 Patience how needful p. 191 Perfection what p. 299 Persecutors have misenable ends page 218 Persecution spreads the Gospel p. 201 Whether we may flie from it p. 201 It s the lot of all the godly p. 210 211. Comforts against it p. 217. Rules how to bear it rightly Page 219 Pilgrimes we are in this World Page 392 Piety brings Praise Page 465 Pleasures carnal how dangerous Page 119 120. Seven disswasives from them p. 121 Pleasures spiritual most excellent Page 120 Poore shew mercy to them p. 129 Popery its vileness p. 14 15 Poverty in some respect better then riches p. 44 45 Practice of Piety excellent Page 289 290 Prayer must be sincere p. 456 Precipitation dangerous p. 117 Preparation required before Hearing Page 356 Preaching belongeth to men Ordained Page 328 Preaching is no adding Page 280 281 Presbyterial Government its excellency Page 173 174. it excells Episcopacie and Independencie in many Particulars Page 176 177 178 Pride dangerous p. 49. it s the root of Heresie Page 50. Remedies against it p. 51 52 Profane whom p. 74 Prosperity more dangerous then adversitie p. 234 Prophesies to be observed p. 51 Providence and success no Rules to goe by p. 287 Parents good a mercy p. 427 Peter not at Rome p. 425 Professors may become Apostates p. 417 and Persecutors p. 437 Publick spirits in good men p. 424 Q. QVakers exceeding profane p. 128 296. They deny the Scripture Page 269 Quakers their blasphemy p. 392. and folly 410 R. RAke-hels who Page 83 Reason must keep its due place Page 279 Reward we may have an eye to it p. 399. Full reward of the Godly-is at the last day p. 404 Relations must not be forsaken Page 141 Remember what we hear Page 357 358 Repetition when and how to be practised p. 462 c. Repentance must be speedy p. 223. Twentie Reasons for it Page 224 c. Reprobates how farre they may goe Page 128 Reproofes not to be sleighted Page 359 Riches Vanity p. 41. False Notions about them p. 38. They cannot help in trouble p. 206 Resolution how necessary p. 242 Revelations dangerous p. 165 S. SAints God loves them dearly p. 113 Sacramental Oath what p. 378 Schoolmen how vain p. 259. Salutations lawfull p 458 Scepticks in Religion odious to God p. 149 166 241 Scriptures are the Word of God p. 276. They are to be read of all p. 260 They are Holy p. 267. See 16. Royalties of them p. 280. They are a perfect Rule p. 286.297 Nine false Rules p. 287. They are the Iudge of Controversies p. 287. We must read them p. 291. Love them p. 288. Remember them p. 292. Be thankeful for them p. 294. Their Excellency p. 294. Self-denial how necessarie p. 20 Self-love dangerous P. 16.17 20. Separation condemned P. 11 12.141 142 Sincerity our Glory P. 194. Its Excellencies P. 134 135 Singularity that is Holy commended Page 239 Sins seldome go alone P. 21. Sinne how hainous P. 308 Slandering vile P. 82 83. comforts against it P. 86 87 Soldiers must be free from Covetousness P. 23. All Christians are souldiers Page 387 Soul Immortal P. 371 383. The Cavils of the Mortalists answered P. 372. Have a special care of your Souls P. 373 Spiritual-Pride dangerous P. 49 50 Spirit and Word go together p. 279. Seducers boast much of the Spirit Page 165. Try them p. 171 Stoicks condemned p. 76 Stratagem lawful p. 116 Swearing when lawful p. 305 Speaking more powerful then writing Page 403 Sin blots mens names p. 418 Society of good men helpful Page 409 Sordid Mechannicks oft oppose Gods Ministers p. 437 Strengthening grace needful Page 448 Sickness may befal good men Page 446 Our Spirits to be carefully looked to Page 471 T. TAxes and Dues to be paid cheer-cheerfully p. 31 Temporal felicity no mark of a true Church p. 215 Thankesgiving Motives to it p. 71. Rules for it p. 72 Theft in some cases it may be punished with death p. 227 Thorns Riches are Thorns p. 39 Thoughts to be specially watched page 28 29 Titles of Honour may be given to men Page 296 Tithes convenient in Gospel times Page 369 Tobocco much abused Page â—9 102. Toleration when unlawful page 168 169 233.340 Tongue our Glory p. 63 Thoughts how dangerous p.