our selves by a large ell and others by a short one it makes long short and short long this Grammar also makes ill Declensions teaching men to decline from good to evill 4. 'T is the Poyson of vertuous Actions the meat may be good in it self but if there be poyson in it it becomes deadly Praying Preaching Almes are good in themselves but if pride get into them it levens and sowres the best performances It 's a worme that devoures the wood that bred it He that 's proud of his Graces hath no Grace his Pride hath devoured it all as we see in the Pharisee Luke 18.11.14 other Vices feed on that which is evâ—ll but this feeds on good things Many are proud because they are not proud a man might see pride through the holes of Diogenes's old Cloak and see him tread on Plato's pride with greater pride This makes some they will be called Goodman rather then Master and sit lowest that they may more solemnly be set highest when other sinnes are consumed to ashes yet out of those ashes will pride spring 'T is a secret poyson a hidden pestilence the Canker of holinesse the blinder of hearts turning remedies into diseases Every sin is a Theefe and robs us of our Grace but pride is the grand Theefe for whereas Luxury robs us of our Chastity Covetousnesse of Mercy Anger of Patience and Envy of Love Pride robs us of our Humility which is the Foundation of all Vertue Quest. But how may I mortify this sin of sins this pestilent evill which makes us so lâ—ke to the Devill Answ. 1. You must shew the Causes of it The first and principall cause of pride is Ignorance 1 Cor. 8.2 1 Tim. 6.4 the Church of Laodicea was Self-conceited and thought her self rich in Grace but what was the ground of it She knew not her spiritual nakedness and misery Rev. 3.17 who prouder then the ignorant Pharisees whom Christ calls blinde guides Matth. 15.14 and 23.16.24 Paul whilest ignorant and unconverted had a good conceit of himselfe Rom. 7.9 he thought himself alive and as good as the best in respect of his own Righteousness and Duties Phil. 3.6 but when the Law came in the spirituality of it he was dead and saw there was no trusting to them Whilest men are in a dark roome they see neither atomes nor beames but let the Sun shine into it and then we see the least moat there So whilest men live in a state of Ignorance they are pure in their own eyes but when the spirit of God shall enlighten the soule we shall see the least moats and spots of sin and this will take down pride When God had discovered himself more fully to Iob and given him a clearer manifestation of his Wisdome Power and Purity it makes him dislike himself even to abhorrency which implyes a vehement dislike and extream disesteem of himself Iob 42.5 6. So Isai 6.5 6. 2. Shun Idlenesse this breeds pride who prouder then lazy Gentle-folks these were two of those sins that turned Sodom into ashes Ezek. 16.49 like stones in an Arch they help to uphold each other get therefore a calling and labour in it It is an humbling thing and requires some stooping it helps to bring down our hearts Psal. 107.12 and therefore God who knows what is in man and knowes our hearts better then we our selves hath ordained that every one should serve him in some calling to keep him from pride and rusting 3. Look not upon thy Gifts and Graces as thine own remember they are but Talents lent us by our Master to be improved for his honour and are rather for service then for ornament for Gods praise and not for ours Glorying is for owners and not for borrowers The Apostle with one Question blasts all our pride 1 Cor. 4.7 Who made thee to differ and what hast thou that thou hast not received We have no reason to be proud of our borrowed feathers if the Sheep had his Fleece the Silk-worme her Excrements the Fowle his Feathers the earth her Corn Wine Gold Silver c. and the Taylor his Fashions what poor naked creatures should we be 4. Labour for Humility As one nayle drives out another so contraries expell each other as Grace comes in so high conceits go out The way to make a stick straight is to bend it as much the contrary way Get thou Humility which is the Grace of our Graces It 's not only our Duty but our Glory Hence it is called a garment 1 Pet. 5.5 Be cloathed with humility Now garments are ornaments a naked man is a loathsome man so Humility is a most lovely and adorning grace he that wants it is loathsome in the eyes both of God Angels and men 'T is the most attractive winning grace by this Hester gained on Ahasuerus and Abigail on David This distinguisheth between Saints and Sinners Pride is the Character of the Devills children as humility is the most proper badge of Gods Children and therefore of all Lessons learne this Lesson 't is the A.B.C. the very first Lesson which God teacheth us When one ask't Demosthenes what was the first part of an Oratour he answered Pronunciation and what the second and third he answered still good Pronunciation and Action So if you ask me what is the first Lesson of a Christian I answer Humility and what the second Humility and what the third Humility Look what the sweet Violet is amongst the flowers the Diamond amongst the Pearles and Gold amongst Mettals the same is Humility amongst Graces 'T is not an aery notionall empty speculative thing but it consists in practice Christ will have us learn of him to practice it and not barely to know it Matth. 11.29 Iohn 13.14.17 To quicken you take these eleven considerations 1. Consider Humility is a Radicall Fundamentall Grace when the soul is once truly humble under the sight and sense of sin then is the Foundation laid for all Grace Humility never goeth alone 't is the root of Sanctity Sincerity Peace and Wisdom Prov. 11.2 The empty vessell is capable of filling Elisha filled onely the empty vessels the low valleyes of enriching and the plowed ground of sowing 'T is a great part of our holinesse The more Holy any man is the more Humble as we see in Abraham Gen. 18.27 Iacob Gen. 32.10 Moses Isay 6.5 6. Dan. 9.8 Ezra 9.6 Iohn 1.27 Mat. 15.27 Ruth 2.10 Psal. 131.2 1 Sam. 25.41 Luke 1.38.43.48 and 15.21 and 18.13 1 Cor. 15.8 9. 1 Tim. 1.15 To these the promises belong when the soule is thus qualified it may challenge them as as its Heritage Psal. 119.111 Prov. 3.34 Iames 4.6 1 Pet. 5.5 Luke 1.53 God gives his Grace onely to the Humble not to such as have onely a Morall Humility which springs from nature and is mixt with much Self-seeking and Vain-glory this is but a shadow like the apples of Sodom faire to the eye at contacta
best profit and policy For though such gain but little at once yet it gaines long and keeps its custom whereas he that couzeneth me once shall not deceive me a second time he loseth the custom that he had It 's a great ornament to Religion when the Professors of it are just and righteous when they pay every man his dues restore what they borrow slander no man do violence to none be diligent in their callings faithfull in their trusts keep their promises be mercifull to the poor and as much as in them lyes have peace with all men This is the way to stability and safety here Psal. 34.12 13 14. Isay 33.14 15 16. Ier. 22.15 16. and happinesse for ever Psal. 15.1 't is made a note of a Citizen of Heaven that he doth not only walk uprightly towards God but he worketh righteousnesse towards men He doth not only know or talk of Righteousnesse but he worketh Righteousnesse he doth not onely praise but he practiseth it and not only by fits and starts for a day or two but operans justitiam 't is his Trade he 's daily at it he allwayes observes that golden Rule Matth. 7.12 Whatsoever ye would that men should do to him even so to do to them he observes an equall proportion in the things commuted he will not ask twelve pence for that which is worth but six pence nor offer four pence for that which is worth but four groats He desires that every man should live in his calling and therefore observes an equall proportion both in his buying and selling This therefore barres all these from Heaven who Canonize themselves for Saints yet walk directly contrary to the Rule of Sanctity Psal. 15. they walk Hypocritically work unrighteousness speak untruths back-bite their neighbour countenance the vile discountenance those that are really good break their Covenant with God and man and be great oppressours and grind their brethren Let such men professe what they please all their Religion is vain If any would see more for the Covenant he may peruse Doctor Burges Serm. on Ierem. 50.5 Mr. Case on Leviticus 26.25 Ierom. 50.5 Master Mockets Serm. on Deuteronomy 29.9 Master Caryll and Master Colemans Serm. at the taking of the Covenant Master Shaw's Brittaines Rememb on 2 Chron. 15.12 Master Ash on Psal. 76.11 Mr. Calamy 1643. on 2 Tim. 3.3 11. False accusers The last dayes will be perilous for men shall be false accusers slanderers back-biters or in plaine English Devills The Devill hath many names given him in Scripture but his most proper and peculiar name by which he is knowne and his malicious nature is discovered to us is Devill i. e. a Slanderer or false accuser because 't is his great work to slander both God and Man He slanders God to the Saints and the Saints to God since he cannot ruine them he will raise lies and false accusations against them Revel 12.10 Hence he 's stiled by way of eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slanderer of slanderers the great slanderer and make-bate of the world the Devill Matth. 4.1 and 5.5.11 and 25.41 Iohn 8.44 1 Pet. 5.8 2. The word is taken in a more large and generall sense for any one who is like the Devill of a Devillish quality especially in slandering and falsly accusing others Hence the Apostle would have women to be grave not slanderers or Devills 1 Tim. 3.11 for to carry slanders up and down is to act for the Devill and to act like the Devill no child so like the Father as these are like the Devill and therefore in Scripture they have one and the same name given them viz. Devills Thus in the last days men shall be vile and voyd of goodness themselves and therefore they will maliciously calumniate the goodness of others 'T will be their delight as 't is the Devills their Master to coyne false Reports and raise lyes against the Saints misinterpreting them and their actions to the world putting false Interpretations on what they do or say 1. If they see any Vertue in the Saints they either deny it or diminish it or else they put some sinister gloss upon it 2. If they see any infirmities in them they presently blaze them they aggravate and augment them making them farre greater then they are they make pounds of pence and mountains of Mole-hills 3. If they can find no faults they will invent some as the Devill did by Iob 2.9 10 11 and 2.5 and this properly is slandring Thus Ieremiahs adversaries dealt with him Ier. 13.18 Come let us devise devices against him q. d. Though we can find nothing justly against him yet we 'l go and coyne something So that to slander is not simply to tell to another what our neighbour doth or saith for that may be done for our neighbours good and for publick benefit thus those that told Eli of his sonnes wickednesse were no back-biters nor Ioseph who told his father of his Brethrens ill-doings Gen. 37. nor those that told Paul of the contentions and fornications of the Corinthians 1.1.5 because they did it not cum animo nocendi maliciously but out of love and for their good But slandering properly is a malicious bitter reproachfull spreading of false tales 'T is a going up and down with an intent to do them a mishchief Thus Doeg accused David and Abimilech to Saul 1 Sam. 22. and Haman slandered the Jewes to the King and the Pharises oft traduced Christ and his Apostles So then a slander is the Devills arrow shot by mans bow he lends him his lyes and malice and borroweth the slanderers Tongue to utter them And is not this the great sin of our Age Do not many cast off their Trades and make it their Trade like Pedlars to go up and down with the Devills pack at one Town they open their pack and there they vent Atheisme they come to another and there they vent Papisme they go to a third and there they cry Rantisme they go so a fourth and there they vent blasphemy against God and railing against Magistrates and Ministers Gratis they expect nothing for their idle addle speaking I see no reason why they should unlesse they vented better stuffe These Rake-hells are the Devills Factours Merchants Levit. 19.26 Thou shalt not go up and down as a Tale-bearer the word is Rachell whence our English word Rake-hell which properly signifieth a Trafficker that goeth up and down with his wares so these go from place to place with false Accusations 2. As those oft blend and mixe their wares so these oft coyne false Tales against their Neighbours 3. As those buy at one place and sell at another so these Pedling-Devills make merchandise of their words hearing a false Tale at one house and selling it at another The back-biter is mus nominis saith Plautus a mouse that is alwayes gnawing on the good name of his neighbour Sometimes she whispers in secret and anon he openly
presseth it upon Parents Deuteronomy 6.6 7 8. and 11.19 20. Psalm 78.4 5. Prov. 22.7 Ephesians 6.4 by Catechising and instruction by Discipline and discreet Correction they must labour to work out that sin and folly which is riveted in their Natures Proverbs 13.15.24 and 23.13 and 29.15 Hebrewes 12.9 As in the Arke there was the Rod and Manna so in every well-ordered family there must be the Manna of Instruction and the Rod of Correction They must goe together we will not beat a dog but we will put it into his sences as well as we can and shew him what it is that we beat him for The primary cause of so much prophaneness in youth lies much in Parents either they do not instruct them or they do not pray for them or they be too indulgent and do not correct them 1 Samuel 2.23 or they breed them idly and profanely or they be evil examples to them themselves some way or other they fail which makes so many children miscarry When Diogenes saw a child offend he ran and beat the Father You that are Parents deserve to be beaten for the disorders of your children because you do not teach them better 'T was a crying sin in the Israelites to sacrifice their sons and daughters to Devils Psalm 106.37 Ezekiel 16.20 yet in a Spiritual sense negligent profane Parents do worse for they sacrifice not onely the bodies but their souls to Satan and so bring forth children to that great murderer the Devil Hos. 9.13 See ten very quickning Considerations to stir up Parents to this Duty in Master Baxsters Saints rest Part. 3. cap. 14. Sect. 11. to 18. and Master Woodwards Childs Portion an excellent piece Charron of Wisedome l. 3. c. 14. Robinsons Essayes Observat. 50. Master Philip Goodwin Domestick Duties on Deuteronomy 6.6 p. 358 c. and Eccles. 12.1 Doctor Cheynels Sermon on Genesis 18.19 Master Gatakers Sermon 1. page 8. 2. It must stir up young persons to devote the flower and best of their dayes unto God who is the best of beings He is our Creator who hath made us the best of beings next the Angels when 't was free for him to have made us the basest of beings we should thâ—â—efore remember him Eccles. 12.1 i. Love fear honour obey him for words of Knowledge imply affection and practise Deut. 8.18 Psalm 9.17 and 106.21 Iohn 17.3 we should remember him betimes in the morning of our dayes as the words are rendred by some in the choicest time of our life in the dayes of our Elections in our most flourishing time when the best of things are to be chosen by us from 16. to 40. is flos aetatis the cream and flower of our dayes wherein we are most strong active and so most fit for the service of God Shew me any that can shew better Title to thy youth then God can doe and let him take it From God we have our being and well-being our creation and preservation as we receive our mercies from him so there is great reason we should serve and observe the God of those mercies and as we expect eternal life from him so its great reason we should spend our temporall life to his praise He gives the best wages and so deserves the best work Godlinesse hath the promise Proverbs 22.4 Matthew 6.33 1 Timothie 4.8 and though we cannot see the profit presently yet light and joy is sowen for the Righteous Psal. 97.11 Yea his worke is his wages and such employment is our high preferments which made Paul to blesse God who counted him faithfull and set him in the Ministery 1 Timothy 1.12 besides the obedience of our youth is the most free Obedience and so more acceptable to God Ieremiah 2.2 He remembereth the kindenesse of our youth especially when we can follow him through a Wildernesse of Temptations and tryals and a Land that is not sowen with profits and delights This made him to call for the first-born the first-fruites for young and fat Sacrifices Exodus 12.5 Leviticus 4.3 Now our bodies are most strong our wit most sharp our memories most capable and retentive 1 Iohn 2.13 14. And if we serve him in our good dayes he 'll help us in our evill ones if we spend our Youth in his service he will support us and supply us in our Old Age Isay 46.3.4 But if you dishonour God now and prefer his profest Enemy before him giving the Dregs to God and the Wine to the Devil he will give you up to spiritual judgements which are the sorest judgements he will hide his face from you and take no pleasure in you Isay 9.17 I will not joy in your young men implying that when young people walke in Gods way they are Gods joy and delight When young people are proud profane idle wanton unclean c. Then come Feavers Sword Pestilence and cut them off When Israel fell to Idolatry then a fire consumed their young men Psalm 78.63 and when they grew obstinate and incorrigible then he gave their young men to the sword Amos 4.10 that age which is most prone to sin is nearest to judgement when God shall awaken Conscience and set the sinnes of thy Youth in Order before thee the end of thy mirth will be bitternesse Eccles 11.9 Be therefore perswaded not onely to creep or goe but to fly from the lusts of Youth 2 Timothy 2.22 every Age hath its sinnes old Age is pronâ—â—o security and Covetousnesse and Youth to six sinnes especially 1. To Pride and Selfe-conceitednesse they are prone to Pride in heart Habit Haire and New-found-Opinions Hence the Apostle would not have a Minister to be a Novice lest he should be puft up with Pride 1 Tim. 3.6 2. To sensual Pleasures as Gameing Feasting Hunting Drinking Danceing Eccles. 11.9 Iudg. 14.10 Iob 1.14 and especially to Wine and Women which steale away their hearts Hoseah 4.11 It was a young man that followed the Harlot to her House Proverbs 7.7 And therefore Solomons Mother counsels young Solomon not to give his strength to Women Proverbs 31.3 4. Oh how many persons hath the Devill destroyed by Women How many drown themselves in cares and sorrows by marrying too soon As soon as ever they are out of the shell yea like Lapwings they run with the shell on their heads they must have a Wife forsooth before they know how to govern themselves much less a Family when they are fitter to be the Heeles then the Heads fitter to be commanded then to be commanders of others Question But when would you have young people to marry Answer I would have them observe Gods Method First get Grace first Spirituals and then Temporals follow Matthew 6.33 Secondly 'T is impossible to prescribe a set time when every one should marry there is so much difference in mens Constitutions Callings Conditions c. Yet if I might advise young people I should scarce advise a
't is both work and wages and such imployment is our high preferment 'T is not onely For keeping but In keeping of Gods commandements that there is reward Iames 1.25 Godlinesse in the power of it is Gain great gain none like it This reward followes obedience freely as Punishment followes the disobedient though they neither desire nor seek it yet paena est finis operis etsi non est finis operantis Those that love the commands of God and sincerely obey them shall be certainly rewarded though they should not desire or seek it but in simplicity of heart run the wayes of God making this their aym that they may glorify him Now all these high commendations of the word should make us unfeignedly for to love it heartily to embrace it reverently to esteem it and fervently to desire it Excellency being the Object of desire Gods Word is like God himself full of Majesty full of Excellency It contains magnalia honorabilia Legis the great and honourable things of Gods Law Hos. 8.12 It is not an empty sound or a dead letter but full of Majesty Life and Power and therefore must be entertained by us with the greatest respect Looke what Reverence we give unto God the same is due to the Word of God See more of the Scriptures Excellency Master Robert Boltons Saints Guide p. 42.43 c. Master Trapps True Treasure Chapter 3. Sect. 2. Master Leighs Body of Divinity l. 1. c. 8. p. 81. 2. If the Scriptures be Gods Word then it will follow that they are a Perfect Rule and Canon for us to walke by The Canons and Rules of men are oft times harsh hard sottish superstitious and disquiet the Conscience aye but the Word of God commands nothing but what is sweet and easie pleasant and profitable to the soul that walks according to it Gal. 6.16 as many as walk according to this Rule or Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Phil. 3.16 Peace and Mercy shall be their portion hence the books of Scripture are called Canonical because they are the rule and Canon by which we must walk hence 't is that the Lord sends us in our doubts not to a Light within us which is no better then darkness nor to unwritten Traditions without us which would soon deceive us but to the Law and to the Testimony Isay 8.19 20. not to witches or wizards not to the dead for the ease of the living but we must have recourse to the Law of God which is given us by him for our infallible direction and if any man speak either without or against the word it is because he hath no true Light of Grace or Understanding in him This God hath ordained as a Lampe for our Feete that we miscarry not amiddest those many By-paths that are in the World Let us then make use of it in the course of our Lives If a Carpenter have a Rule or Line if he tie it to his backe and never use it his Worke must needs be crooked So if we have Bibles and never reade them nor Meditate on them to practice them our Lives must needs be irregular They are then to be reproved who set up false Rules to walk by As 1. Antiquitie 2. Custome 3. Fathers 4. The Church 5. Reason 6. Vniversalitie 7. Enthusiasms All which you may see Succinctly and Learnedly confuted in Master Anthony Burgess his Fast Sermon on Mark 1.3 Preached before the House of Commons September 17. 1643. Page 3. to 19. where you have six properties of a Rule with many motives and directions to read the Scripture To these I shall adde an eighth sort viz. those that leave the Scriptures and make Providence the Rule of their wayes and walking because they have success and prosper in their wayes therefore they conclude that their wayes are good and God approves of them But if this were good Logick then thieves and sacrilegious persons might conclude that their actions were good because they have success for a time in their wickedness Like Dionysius who prospering in his sacriledge cried See hâ—w the Gods love Sacriledge Such must know that we may not accept the most signall Demonstrations of Providence against a Scripture Rule No alteration of times no success of Providence must make us goe against the Word of God See five Reasons against such in Master Lyfords Plain mans Senses exercised p. 29. to 37. and Master Anthony Burgess Spi. Refining 1 Part. Serm. 31. 9. Others make Conscience their Rule wherein Conscience is regula regulata non regula regulans It must be ruled by the Word and not rule the Word Conscience is onely a subordinate Rule and binds us no further then it receives information from the Word Many Sectaries cry their Conscience is against our Ministery Churches Ordinances and may not a Jew a Turke or Papist say as much that it is against his Conscience to joyn with us but who knows not that an erronious Conscience doth not bind else Iohn 16.2 Acts 26.9 might plead Conscience for persecuting the Church Thy duty is not to follow it but get thy judgement better informed that thou mayest leave it since the light of Conscience is but imperfect and may erre 3. If the Scripture be Gods Word then it must needs be the fittest Iudge both in matters of Doctrine and Practice Hence in all our doubts God sends us hither for direction Deuteronomy 12.32 and 28.58 and 31.9.10 Isay 8.20 and Christ sends us to the Scriptures to decide matters of Controversie Thus when a Controversie arose about the Resurrection Christ determines the Controversie by Scripture Matthew 22.29 ye erre not knowing the Scripture So Luke 10.26 and 16.29 Acts 16.22 2 Peter 1.19 The Word is the supreme â—udge in all matters of Religion Who is higher then God when his Word hath spoken it what exception shall we make or to whom shall we appeal Hence Christ himself submitted his Doctrine to the decision of the Scriptures Iohn 5.39 so did the Apostle Acts 28.23 The Church is Gods House his City his Spouse and He onely is her Lawyer Iames 4.12 See more Doctor Davenant de Iudice cultus cap. 4. p. 5. Doctor Prideaux Lect. 22. Revets Isagoge cap. 19.20 Lyford Plain mans sens Excerc Page 9.10 Gerherd Loc. Com. Tom. 1. Doctor Cheynel against Antitrinit c. 9. p. 291. D. Morton Apolog. p. 2. l. 5 Brochmand CC. Tom. 1. Controvers 1. Q. 19. Ames Bell. Enervat l. 1. c. 5. 4. If the Scripture of the Old and New Testament be a perfect Rule and the supream Judge then they are to be blamed who adde Apochryfal writings to it to perfect it whereas that which is perfect needs no such Additions yet the Papists have put them in the Canon though there be palpable lies in them E. G. Ecclesiasticus 1.14 that the fear of the Lord was created with the faithful in the womb so Ecclesiasticus 46.20 is false
thee Isaiah 51.2 1. Objection I am but a woman the weaker Vessel and therefore my zeal can doe but little good Answer Yet thou mayest doe somewhat for God we reade in Scripture what great things God hath done by women Deborah and Iael two excellent women The one ruled with an Heroick Spirit the other killed Sisera a valiant Commander Iudges 4.4 5.22 The woman of Abel by her prudence saved the City 2 Samuel 20.16.22 Abigail by her wisedome preserved her husband and family from an imminent danger The Shunamite that great good woman stirred up her husband to entertain Elisha to the great benefit of her family and Hester was a means to save the Jewes from ruine God loveth to hang the greatest weights on the weakest wyres and to doe great things by weak Instruments that his Name may have all the Glory 3. Objection It is good to be discreet and wise in what we doe Answer Discretion doth not hinder but further our zeal it doth not diminish it but directs it and therefore they are not to be Opposed but Composed and made subservient to each other Prudence doth not abate our Diligence but guideth it in its work it teacheth us not to doe lesse but to doe better Thus there is an Harmony amongst the Graces and we may in no wise set them at variance amongst themselves Yet 't is the property of the men of the world to accuse Gods faithful ministers who tell them discreetly and zealously of their sins for rash heady men and such as want discretion Thus when Bishop Latimer reproved the sins of the Court they would accuse him for lack of discretion It rejoyceth me saith he when my Friend telleth me that they finde fault with my indiscretion for by likelyhood the Doctrine is true for if they could finde fault with my Doctrine they would not charge me with lack of discretion c. 4. Objection It is good to be moderate Vertue consisteth in a mean Answer Moderation in our own causes and quarrels doth well Phil. 4.5 But moderation and indifferency in Gods Cause is not moderation but luke-warmness and coldness which God abhorreth and if wicked men will not content themselves with moderation in pursuit of their lusts and Idols Ier. 8.2 but will spend their estates lavish Gold out of the bag upon them Isay 46.6 shall not we in an holy prodigality spend our selves and what we have from God for his honour 'T is true in Moral Vertues which are circa res medias the mean is best But Religion admits of no mediocrity e. g. our love to God and our hatred against sin can never be too intense Yea no Vertue in its formal Reason can be too much intended nor admit of an excess that man that saith he hath zeal enough had never any true zeal at all The Apostle saith its good to be zealous in a good thing and is not zeal then best in the best things and are there any things better then God his Truth Worship People Is it good to be earnest for a friend and is it not much better to be zealous for God The things we strive for are so Excellent that no zeal can be too much 'T is for a Kingdome for an Heavenly Kingdome 't is for Christ for grace and glory and if thou canst finde any thing in the world that better deserveth thy zeal let it have it 5. Objection The Apostle would have Timothy to be gentle 2 Timothy 2.24 Answer True for he was imployed amongst the Gentiles who were newly converted to the Faith and therefore must be wisely and gently handled such bruised Reeds must not be broken but when men are obstinate they must be rebuked with all authority Titus 2.15 6. Observation If we be thus zealous we may loose all Answer True and yet be no loosers neither The Martyrs lost all and yet were gainers God will make up your losses in a better kind Matth. 10.37 Let us do our duty and commit the success to God Many like Ammaziah could be content to do Gods Will but they are affraid of looseing some hundreds of Talents by it but the Prophets answer may satisfie us The Lord is able to give thee much more then that 2 Cor. 25.9 7. Observation I may bring paine and sorrow on my selfe by my forwardness Answer Thou mayest bring greater sorrow on thy selfe by thy backwardnesse 2. Wee see what pain men will endure to preserve a Natural life and shall we endure nothing for our spiritual life 3. God will assist thee and in the multitude of thy perplexities he will delight thy soul Psalm 94.19 8. Observation The world will thinke us mad and out of our wits if we thus oppose their sinfull counsels Answer This is no new thing Christ himself was called mad and they said that he had a Devil Mark 3.21 the Disciple is not above his Master But of this see more in 2 Tim. 3.9 9. Observation I am of a dull and heavy constitution and therefore it cannot be expected that I should be so hot as others Answer See how 't is with thee in other things art full of life spirit and activity for profits and pleasures and yet hast thou no mettle nor life for God and his worship certainly the fault is not in thy cold constitutiâ—n but in thy wretched corruption where thou lovest thou hast heat enough Let a man touch the coldest of you in your gains pleasures reputations and you have heat more then enough onely Gods honour lieth unregarded by you 2. Suppose thou art of a sad and heavy constitution yet Grace is above Nature it rayseth and rectifieth it 'T is like gold in the Mine which turneth every thing into the nature of it Hence the Spirit of Grace is compared to Oyle which is a Royal liquor and will be above all Now to quicken you take these Considerations and Motives 1. Consider this is no Arbitrary or indifferent thing but 't is that which God hath oft commanded That we should love him with all our strength i. zealously and sincerely Deut. 6.5 and do what we do with all our might Eccles. 9.10 Rom. 12.11 Striving and earnestly contending for the faith Iude. 3. The compound implieth an ardent and vehement defence of the Truth we must contend for it with our utmost strength Truth is a precious Jewel and heavenly Treasure which we must labour to preserve unto Posterity One grain of it is of more worth then all the world Malim ut pereat totus mundus quà m veritatis mica said Luther Little deviations from the Truth must not be suffered least they increase to greater as thin exhalations turn into thick clouds and little sparks make great fires God will not have his least commandments contemned Matth. 5.19 Hence Christ commands us not onely to destroy Vulpes sed Vul peculas even the litle Foxes that hurt his Vine Cant. 2.15 But we are not put to contend pro tricis
where Brethren dwell in sacred amity and unity together 4. Such are odious to God The more lovely we are in our own eyes the more loathsome in Gods but the more we loath our selves the more God loves us Ier. 31.18 20. 2. They are odious to men As a publick spirited good man as much as in him lyeth doth good to all and so is beloved of all insomuch that some would even venture their lives for him Rom. 5.7 though for a rigid righteous man scarce any will dye yet for a good man who hath been usefull and serviceable in his generation whose life and labours have benefitted many for such a one saith the Apostle some would even dare to dye So on the contrary a private spirited man that is all for himself and for his own interests is slighted and abhorred of all 3. This inordinate Self-love is in effect Self-hatred We never loose our selves more then when we seek our selves most He that loves any thing better then Christ shall loose it Luke 9.14.17 Iohn 12.25 Henry the Third King of France forsaking God and turning to Idols he became a Catholick and lâ—st all for thinking to get the Monks on his side by affecting their devotion a Monk killed him and he became contemptible to his People Paris and all his great Towns revolting from him That we may not ruine our sâ—â—ves let us deny our selves and all that 's dear to us for Christ this is the onely way to save all As we must deny our Regenerate Selfe viz. all our Grace Services and Sufferings in point of Justification so we must deny our Corrupt self in point of Mortification We must deny our own carnall Reason and submit our selves to Gods counsell in all our Wayes we must acknowledge him Prov. 2.5 2 Cor. 10.5 being ready to deny our selves in any thing and to do what ever he commands us Act. 9.6 We must be content to be ordered by Christ as well as to be saved by him Christs Mind now must be our Mind and his Will our Will now we desire to be men according to Christs heart now we are Friends to all his Friends and Enemies to his Enemies for ever Now we hate our selves for hating him and take a godly revenge on our selves for our former rebellions If any would see more of Self-deniall which is directly contrary to that cursed Sin of Self-seeking let him peruse D. Preston His Treatise on Self-deniall D. Reynolds Serm. on Matth. 16.24 Pinks three Serm. on Self-deniall Mr. Ier. Burroughs His Treatise of Self-deniall Mr. Ambrose his Media Edit ult Fenner on Luke 9.23 Fol. p. 151. D. Taylor in Folio in fine p. 1. Mocket on Mat. 13.45 6. Consider that 't is a great blemish to Religion when the Professors of it are Self-seeking men the Lord layes this as a blot on Ezekiels hearers Ezek. 33.31 they gave him the hearing but their hearts were set upon Covetousnesse That But spoyled all so we may say of many They are eminent Professors but they are Self-seekers they are Knowing men but Hard Worldly and love their own private interests too much Away with these Buts they are great blemishes and cause Religion to stink in the noâ—trills of the men of the World Labour therefore for Self-deniall whereby we may advance Gods glory and our Brethrens good before our own private ends and interests and let that good mans Prayer be thy daily Prayer Deliver me O Lord from that Evill Man my Self Against Self-seeking see two excellent Semons Viz. Mr. Ienkyn on Phil. 2.22 Preached Aprill 9. 1645. and Mr. Calamy on the same Text at Pauls 1654. Mr. Daniel Rogers Naamans History p. 98. c. Mr. Iacombs Publick Spirit A Sermon on Acts 13.36 Covetous Boasters Proud c. See here what a Concatenation of Sins there is and how they are link't together Self-Lovers Covetous Boasters Proud c. Hence observe That Sins especially great Sins seldome go alone As great men have great attendance so great Sins have many followers and as he that admits of a great man into the house must look to have all his ragged Regiment and black Guard to follow him so he that admits but one great Sir into his heart must look for Gad a Troop of ugly lusts to throng in after Sin iâ— like a Tyrant the more you yield to it the worse it Tyrannizeth over you 'T is insatiable and knowes no bounds E. G. Davids great Sin of Idlenesse brings forth Adultery Murder Lying Drukennesse Inhumanity Cruelty So Lots Drunkennesse brought forth Incest Peters Self-confidence brought him to a deniall of his Master every deniall was worse then other Mat. 26.72 74. Adams eating of the Forbidden fruit brought with it a breach of all the Commandements as Divines observe and if it be thus with Gods children who Sin with Reluctancy oh how violently will Satan drive on his slaves who give themselves up to Sin Thus Iezabell coveâ—s Naboths Vineyard but doth she stay there no but she subornes false witness against him and takes away hiâ— life Iudas at first was a Hypocrite then a Covetous Caitiffe and at last sells his Master so that what we say of Errors in Opinion is most true in matters of Practice Concesso uno absurdo consequentur mille Grant but one and many will follow As there is a Concatenation of Vertues so that he who hath one in Truth hath all As 2 Pet. 1.5.6.7 8. adde to your Faith Vertue Knowledge Temperance c. there is a golden chain consisting of eight Vertues as so many Links for the compleat adorning of a Christian. Here Faith hath the Precedency it being the Root and Mother of all Grace then see how many Maids of Honour attend her 7. Vertue no true Faith without Vertue no true Vertue without Knowledge no true Knowledge without Temperance no true Temperance without Patience no true Patience without Godlinesse no true Godlinesse without Brotherly kindnesse no true Brotherly kindnesse without Love This is that golden chain which God bestowes on those whom he doth more especially honour As Christ was adorned with variety of Graces Isai 11.2 so is every Christian in his measure he receives Grace for Grace Iohn 1.16 So Mal. 4.2 Rom. 8.30 there is Vocation Justification Sanctification and growth in Grace all linked together So Luke 1.74 75. Titus 2.12 Phil 4.8 So there is a Concatenation of Vices they are so linkt one in another that as in a chain the drawing of one link causeth the following of the rest so the admittance of one notorious Sin brings with it another and that a worse unlesse God stay 〈◊〉 and restrain it e. g. admit of Covetousnesse then follow Usury Bribery Boasting Lying Forswearing Murder c. So true is that Iames 2.20 He that breaks one Commandement is guilty of all He that makes no conscience of breaking one will when a temptation comes make no conscience of breaking any one so
unto Caesar saith Christ what is Caesars due give it as willingly as if it were a free gift so saith Paul Rom. 13.7 render to all their Dues Tribute to whom Tribute is due Hence Christ though he might have pleaded Freedom as being of the blood yet for Peace-sake and to avoid Scandall he paid Tribute Mat. 17.29 They have right to their Tributes both by the Law of God by the Law of the Land and by the Law of Nature We enjoy great blessings under them both Temporall and Spirituall we sit queitly under our owne Vines no Plundering Fireing Crying nor Killing in our streets Now to preserve all these there is a Necessity of Taxes which are the sinews of a State and without which no State can be long kept in Peace Nor can the Church Common-wealth Armies Navies Counsellors Schooles Universities Hospitalls c. be maintained without Taxes and therefore there is a great deale of Equity and Necessity in their payment 2. You that groan before you are sick and murmur without a cause must know that your Blessings are far greater then your Burdens We enjoy Houses Lands Wives Lives Children Peace and above all the Gospel of Peace the Token of Gods speciall presence amongst us for this mercy alone many of our fore-fathers would have given twenty times our Taxes and have thought it nothing if one should give us a 1000 l. per annum provided we would pay a Pepper-corn every yeare to testify our Thankfulnesse we would count him unworthy of so great a gift who should deny so small a favour 3. Suppose superiours should lay unjust Taxes on us yet must we patiently undergoe them remembring that 't is the sins of a people which give strength to Tyrants Things that cannot be remedied must patiently be borne When the Lord told Israel what their King would do to them all that they must do was to cry unto the Lord and acknowledge their sin 1 Sam. 8.11 c not that God approved of such doing but shewing them what the might of a King would draw him to do 4. Especially when Taxes are imposed on the Subject by Authority of Parliament the best and highest Court in the Land they should cheerfully be paid This is the fundamental and most proper Government in the Land 'T is indeed the glorious priviledge of our Nation above all other Nations 'T is that Government which the Lord hath wonderfully owned in all their set battles and miraculously preserved in despight of all opposition 'T is observed by a great Master of the Law Sir Edw. Cook that no Prince ever prospered that did oppose Parliaments and those that have been ruled by Parliaments have flourished wonderfully as King Henry the Eighth King Edward the Sixth and Queen Elizabeth Tacitus observes that the Romans vanquisht the ancient Brittains for want of Parliaments Object Parliaments have done very little good Errors and Disorders still abound c. Answ. Omne invalidum naturâ querulum Weak men are full of complaints when men faint in time of triall it argues their strength is but small 1. Know Parliaments have done much very much considering the Mountaines of opposition which they have met with 2. Had not my sins and thy sins hindred them they had done more We oft murmur at Moses and Aaron when 't is our own Rebellion that keeps us in the wildernesse 3. The Parliament never approved of those Errors and Disorders which are now so rise amongst us For 1. They did expressly Covenant against them 2. They have publisht Ordinances and Acts in Print against them 3. We hope this present Parliament will take further Order for the suppressing of them I have been the larger on this point that I may take off that scandal which the wicked in all ages have cast on the people of God viz. That they are enemies to Caesar Factious Seditious Turbulent c. Thus Haman accused the Jewes for Breakers of the Kings Lawes Hest. 3.8 Paul is counted a pestilent fellow and a troubler of the State Acts 17.18 12.26 24.5 and Christ himself was counted no friend to Caesar. But this I dare boldly affirm That Superiours have no better Subjects in the Land then such as fear the God of heaven These obey for conscience sake when others obey onely for Self and out of Fear These will sacrifice their Lives and Estates in just and Honourable wayes for their Governours when those that serve them for their own Ends will leave them forsake them These pray Pay and Preach for Caesar carefully obeying his just commands whilest the wicked are Cursing Swearing Drinking Murmuring at Taxes and Transgressing their Lawes The honour of Religion should be dear to us and we should walk so wisely that we should give no just cause of offence to any Colos. 4.5 1 Pet. 2.12 much less to our Superiours but by our wise inoffensive walking we should labour to win their hearts to a love of the truth As a wise and vertuous wife may be a means to win her husband 1 Cor. 7.16 So holy humble wise-walking Christians may be a means to convert or at least to convince such as are a verse to the Truth So did the Constancy Courage Patience and Piety of the Primitive Christians 2. We shall encourage the Lord to continue the Blessing of Government amongst us 'T is a great Government amongst us Take it away and you open the Floud-gates to all Licentiousness and Villany men would be like Ishmael wild men every mans hand would be against his Brother Gen. 26.12 when there was no King in Israel every man did what seemed good in his own eyes Iudg. ult ult Without Government one man would be but bread for another as in the Sea the greater fiâ—h devoure the lesser Hab. 1.14 15. Take away Government and what Rapes Rapines Tumults and Disorders would there be every mans lust would be a Law Better have Tyranny then Anarchy a Tyrant then no Government Better live in a State where nothing is lawfull then where all things are lawfvll to be done 'T is a very bad Government indeed that is worse then none at all where there is Magistracy some may be opprest and wronged but none can be righted where there 's none Better poor people should sit under a scratching bramble then have no hedge at all to shelter them from the stormes of popular fury Seeing then that the Magistrate is the Minister of God for our good both Temporall and Spirituall Rom. 13.4 Seeing he is a meanes under God to preserve our blessings to us and to increase them in our hands by a Peaceable enjoyment of them there is all the reason in the world that we should freely and fully contribute to his necessities in the promoting of such just and pious designes And they deserve to be branded for sordid Earth-wormes unworthy to enjoy any Priviledges in a Nation that shall murmur or repine at such just Assessements
scriptures vilify Prayer and all Ordinances never give Thanks at their meales Rayle on Magistrates and Ministers dishonour their Parents out-run their wives neglect their families being full of Lying Rayling Idlenesâ— and all unrighteousnesse If these be Saints who are Scythyans These sin not through weakness but through wilfulness not through Passion or precipitation but deliberately electively resolutely they tell the Magistrate to his face that they will seal their high and horrid blasphemies with their blood 't is time such corrupt blood were let out of the body they devise mischiefe and set themselves in a way that is not good Psal. 36.4 as the liberall man deviseth liberall things and by them is establisht Isay 32.8 so the wicked man deviseth wicked things and by them is ruined V. 7. Though favour be shewed to the wicked yet are they so wedded to their sin that they will not learn Righteousness Isay 26.16 'T is the height of misery when men have sinned so long that they have brought themselves into a necessity of sinning These are not only in a dangerous but in a damnable condition what Solomon saith of the Harlots guests is true of them they are in the depths of hell Prov. 9. ult all such for present are far from salvation such as frequent the Ordinances and live soberly though they be not yet alive yet they sit in the winds way and there 's more hope of them as Christ said of the discreet Scribe thou art not far from the Kingdom of Heaven Mark 12.34 Now if a man may live civilly soberly religiously confess his sinnes Fast Pray frequent Ordinances give Almes and reform many things and yet come short of Heaven where then shall the wicked and ungodly appear who come short of those that come short of Heaven 2. Let us shake off this foul murthering sin and awaken our selves that we may awaken God if ever there were a time to cry aloud 't is now when the Lord seems to be asleep the work of Reformation seems to go backward children are come to the birth and there wants strength to bring forth By our Prayer let us play the Midwife and help the Man-child of Reformation into the world let us give the Lord no rest till he make Ierusalem the praise of the world Isay 62.1 See how the Church expostulates the case with God and by an holy violence doubles and trebles her suit the better to awaken God Isay 51.9 10. Awake O Arme of the Lord awake awake and put on strength God by his judgements hath made many gaps in the Nation let us humble our selves and lye in the gap and make up the breach when the Sea hath made a breach so long as the breach continues the water overflowes the land but the way to stop it is not to murmur or quarrell one with another but we must fall every one to his work and so make up the breach Remember our time is short our work is great and our wages unspeakable we serve a Master who will not let any man serve him for nought He 'l reward every man according to his works such as sow liberally shall reap liberally and the more active we have been for God the greater our reward shall be Let us not then give Satan occasion to insult and say Lord my slaves and servants are more active for me then thine are for thee mine can spend their Time their Estates and their Lives for me and in my service but thine grudge at every thing they do or suffer for thee Let us by our selfe-denying lives confute this slander let the zeale for Gods honour consume us and all that we have And if ever there were a time to rowse up our selves out of our formality 't is now when sin is grown so impudent and insolent 1. Let us sweep before our own dores and stirre up our selves against our own personall sinnes against that Atheisme Hypocrisy and Formality that sticks so close unto us Let 's know the Plague of our own hearts and arm against the sins of our complexion constitution vocations So did David Psal. 18.23 2. Let 's stirre up our selves against the sins of the age we live in The Apostasies Heresies Blasphemies that we daily hear of should be as a sword in our bones we should be deeply affected with them and shew our dislike of them Neh. 13.11.17 Ier. 13.17 Ezek. 9.4 Rev. 2.2 We must out of an holy singularity witnesse against the sinfull courses of the world Rom. 12.2 we must do more then others Matth. 5.47 the way of the righteous is on high above the reach of carnall men Prov. 15.24 and therefore when we Pray it should not be pro forma but with life and quickening Hence David prayes Psal. 80.18 quicken us O Lord that we may call upon thy Name We should stirre up our affections in this duty fire not stirred dyes but stirred gives heat 2 Tim. 1.7 there 's no stirring in formality and so no heat Hence Christ baptizeth all his not only with water but with fire Matth. 3.11 which makes them full of activity and zeale 2. Take heed of Formality in Hearing attend as for your lives with Life Faith Obedience come to these lively Oracles with lively affections Acts 7.38 be transformed into the Image of the word Rom. 6.17 act the Graces of the spirit in Hearing when you hear of Judgements tremble of the Promise believe of the Commandements obey 3. In observing the Lords-day we must not barely do the duties of it in a flat and formall way but we must make them our delight Isay 58.13 we should rejoyce that we have such a day wherein to glorifie God and to meditate on his word and works we should esteem it as an Honourable day it 's one thing to keep a Sabbath another to keep it as an high day a day of honour laying aside all worldly thoughts words and works as too base and meane for so high a day 4. In works of Mercy we should not barely shew mercy but Love mercy Micah 6.8 God loves a chearfull giver Wee should be glad of an opportunity to expresse our Love and Thankfullnesse to God We should think nothing too good for God who hath thought nothing too dear for us Bring costly services put him not off with light aud slight duties which cost you nothing David would not offer to the Lord of that which cost him nothing 2 Sam. 24.24 The fat and best must be given to him Levit. 3.9 Numb 13.12 Learn of worldly men see how active they be in Seed-time and Harvest for a little temporall gain consider how active and stirring the devill is to do mischiefe Iob 1. 1 Pet 5.8 and if Heathens have been so resolute to walk in the name of their Dung-hill-Gods Micah 45. we should much more resolve to walke in the name of our God for ever who is a better Master hath better work and better wages 2.
any Relations to wicked persons we must not presently forsake them or out-run them Some children have wicked Parents some husbands have wicked wives some servants have wicked Masters now these Relations must not be contemned or violated 1. The husband may not leave his wife nor the wife her husband for any cause but for adultery Matth. 19.9 no other cause can annull marriages and therefore those Sectaries that out-run their wives pretending they are carnall they are not Saints nor called nor spirituall such must remember what Christ saith Whosoever puts away his wife except it be for adultery and marries another commits adultery and if the husband be wicked yet the wife must abide still with him because she may be a meanes to convert him 1 Cor. 7.16 2. If a godly child have wicked Parents he must not out-run them but by Prayer and Patience and leading a convincing life he must labour to win them shewing all due Honour and respect unto them 3. If a Religious servant have an Irreligious Master he may not out-run him but must by a holy just religious walking labour to win him 1 Tim. 6.1 yea though they be froward and pervense yet must they be reverenced and obeyed as Masters We must obey evill men but not in evill Saul was a wicked man yet David gives him all due respect 2. Caut. When I say we must forsake communion with the wicked take heed of forsaking Sion instead of Babylon Many especially in these loose times call the Church of England Babylon a whore a false Church which yet the God of Heaven and his Churches acknowledge for a true Church This makes so many turn Separatists and instead of running from Babylon they run into Babylon they run from a supposed into a Reall Babylon of confusion and disorder 'T is ill to â—ast off communion with one good man without a cause but to un-church all the Churches of God in the world and to forsake the Assemblies of Gods people where he is purely worshipped is the high way to desâ—â—uction a member cut off from the body must needs dye I observe that â—he first Lesson which the Devill teacheth his Schollars is separation and after that comes a Troop of errors and miscarriages both in Doctrine and Practice Such Practices are very unseasonable especially now when all had need to unite against the common enemy Object There are Defects and corruptions in our Church Answ. And what Church on earth is free Had not the Church of Ierusalem the Church of Corinth and the seven Churches of Asia their defects and yet they were called Holy Segregatione because they were separated by God and set apart for his service and worship the name of God is called on there the Oracles of God are taught there and Religion is profest there and therefore they are called Holy 2. A parte praestantiori fit denominatio because there are some Saints there as we call a man a Rational creature from the soul which is the better part and a heap of corn is called Wheat though it have much chaff mixt with it 3. Iudicio charitatis When people make an externall profession of Holinesse in the judgement of charity we must hope they are Holy Thus 1 Cor. 1.2 the Apostle calls them Saints at Corinth such was his charity that he hoped they were such It were to be wished that all Gods people were Reall Saints but Christ tells us his Church is mixt it hath Tares as well as Wheat and will have do what we can Matth. 13.24 It 's a dangerous thing to think that there 's no Church where there is not perfect Purity such a man must separate himself from all societies and like Acesius find a new way to Heaven Erigito Acesi scalam solus in coelum ascendito or else joyn himself to a few Hypocrites and if our Churches and Ministers be not true ones I wish the Anabaptists would shew us where we may find better Oh say they the Anabaptistick Churches are purer there they are all Saints Answ. As Samuel said to Saul when he boasted of his sanctity and how he had kept the Commandements of the Lord What means then the bleating of the sheep and the lowing of the Oxen in my eares so say I if the Anabaptists be so pure what makes them raile on those that are pure indeed what means their railing on the faithfull Ministers and the true Churches of Christ yea do not many of them deny Scriptures Sabbaths Sacraments and all Ordinances c. If these be Zion who are Babylon 2. Were they Saints indeed they durst not call themselves so It savours strongly of spiritual pride for men Pharisaically and Donatistically to appropriate to themselves the name of Saints and the godly party and the spiritual people The language of Reall Saints is more meek and modest in Scripture Object We admit such as are openly prophane to the Sacrament Answ. This is easily said but not so easily proved To call a man a Drunkard is one thing but to prove e man a Drunkard is a harder matter Let them prove if they can that the Ministers of England do admit of such to the Sacrament as have been convicted by two competent witnesses at least of Drunkennesse Adultery c. 2. Admit this were so yet another mans sin cannot hurt me if I no way partake with him in it He that eats and drinks unworthily eats and drinks judgemeut to himself and not to me Suppose I could have no meat for my body unlesse I would eat in the company of wicked men must I famish my self rather then to eat with them much lesse may I reject my spirituall food because some wicked men without any fault of mine eat and communicate with me Object The Apostle forbids us to eat with such 1 Cor. 5.11 Answ. The Apostle speaks not there of the Sacrament as the scope and context clearly shew v. 9 10 11. he forbids us intimate private voluntary familiarity with wicked ones for though in respect of publick communion and commerce in Church and State I cannot avoyd society with such yet in respect of private intimate familiarity 't is in my power to avoyd them The Apostle speaks here of civill familiarity saith Reverend Mr. Blake in his Treatise on the Sacraments Chapt. 7. Sect. 16 the Apostle speaks not at all of the Lords Supper in this Chapter and 't is clear in the Text that the Apostle gives direction about the common course of our life to shun all voluntary and free converse with wicked men So he Let us not then forsake the Assemblies of the Saints as too many do Heb. 10.25 forsake not the Lords barne because there is some chaff there If once the Devill get you to swallow this errour you know not where you shall stop As that great Grand-mother said sometimes Rise up daughter and go to thy daughter for thy daughters daughter hath a daughter So will you say in a
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
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
men are all noted in his Book Psal. 56.8 So that we never lose tho we lose all for God If Abraham part with all for God God will be to him his exceeding great reward Genesis 15.1 according to the Saints desire non Tua sed Te Lord put us not off with these low things 't is thy self that we desire for our choycest good Psalm 73.25 Yea so bountiful a Master is he that even external and Hypocritical service shall not go unrewarded as we see in Iehu 2 Kings 10.30 Ahab 1 Kings 21.29 the King of Babylon Ezekiel 29.18 19 20. and those wicked ones Maluchi 1.10 And not onely to me c. Observation 11. 11. Difference of Grace maketh not a nullity of Glory Weak believers whose Faith is true though it be but as a grain of Mustardseed or as smoking flax which hath neither light nor heat yet in the conclusion it proves victorious and getteth the Crown 'T is true there are Degrees of Glory Eminent Saints Ministers and Martyrs shall have a higher Degree of Glory then ordinary ones There is one glory of the Sunne another of the Moon another of the Starres and one Starre differeth from another Starre in Glory 1 Cor. 15.41 42. Iohn 14.2 As there are Degrees of Torments in Hell Matthew 10.15 and 11.20 Revelations 18.7 So on the contrary there are Degrees of Glory in Heaven God will have it so to quicken us in his way and work remembering that they which sow liberally shall reap accordingly All believers shall shine like the Sun with the beams of Righteousness each one according to his Degree As God in this life giveth to some a greater measure of Sanctification so he will give to some a greater measure of Glory As mens work is not alike so their reward shall not be alike 1 Cor. 3.8 else all believers being Kings and Conquerors shall have Crownes Christ Will at last be admired not onely of some but of all that believe 2 Thess. 1.10 They shall be gathered to the general Assembly and to the Spirits of just men made perfect Heb. 12.23 which may comfort weak believers if their Faith be sincere for it is not the strength but the truth of Faith which justifieth Though it be not so eminent as others yet God will not despise the day of small things he preserveth not onely strong Oakes but also the bruised reeds not onely the light Torches but the smoaking week Onely we should not rest content with our wants and weaknesses but strive after perfection that we may have a full reward Suppose there be an hundred pots of different sizes filled with water though their sizes differ and some are bigger then others yet all are full the little one hath its fill according to its capacity as well as the greater So nothing shall be wanting to perfect the felicity of every Saint God will be All in All to all believers Psalm 17.15 1 Cor. 15.28 Rev. 21. So that in respect of Objective blessedness it is the same in all viz. God and the beatificall Vision of him and our ful satisfaction and glorification with him Yet there are Degrees of this Glory as there is an Order and Degrees amongst the Angels whom we shall be like in Glory Colos. 1.16 17. Ephes. 1.21 Matthew 22.30 But unto them also that love his appearing Observation 12. 12. It is the property of the Godly to love and lâ—ng for the second coming of Christ. As the faithful before Christs coming in the flesh longed for that first coming and rejoyced to see that day though it were far off Luke 2.25.38 Iohn 8.56 So believers now desire his second coming to judgement and greatly long for that day except it be in case of desertion or after some fall or in respect of their defects and unpreparedness else when the Saints are themselves and walk up to their profession they cannot but long for that day and that for these Reasons 1. 'T is the day of consummating the marriage between Christ and his People and therefore must needs be longed for by the Spouse of Christ. The Spirit in the Bride saith Come Rev. 22.17 She hath made her self ready and therefore rejoyceeth in this marriage of the Lamb Rev. 19.7 His appearing is not their fear but their hope Titus 2.14 they wait for it 1 Thes. 2.10 and earnestly expect and desire it Rev. 6.10 Heb. 9.28 and this is the difference between a chaste Spouse and an Harlot the one rejoyceth in her husbands coming the other feareth it Yea they doe not onely expect but even hasten the coming of that day by their earnest desires after it and preparations for it 2 Peter 3.12 and by keeping old and new fruits for Christ with sweet things Canticles 7. ult Christ hath promised to come quickly and therefore their hearts like an Eccho crie Even so Lord Iesus come quickly Revelations 22.20 Canticles ult ult They dayly pray Thy Kingdome come They long to have these dayes of sin finished and the number of Gods Elect accomplished 2. Now things are in confusion and there is no effectual remedy against male-administrations and wrong judgements but then Christ will review the judgements of the world and set all strait As good men long for a Parliament because they know that abuses will then be rectified so these long for this general Assembly when God will Rejudge the judgements of the world and vindicate the wrongs done to his people Now Christ raigns in the middest of his enemies and his Kingdome hath much opposition from the World and the Devil but at that day Christ will fully subdue all his enemies and take away every thing that hindred his Kingdome and obscured his Glory and this also maketh the Saints long for his coming 3. Here Gods people are tossed and troubled with many Tentations and our life is hid under many afflictions but when Christ who is our life shall appear then shall we also appear with him in Glory Colossians 3.4 This made Luther who in his younger dayes said Thy Kingdome come with some regret yet after he had been exercised with variety of Tentations there was no Petition more pleasing to him nor which he more heartily desired then that Gods Kingdome might come 4. Now we live by Faith but then by sight here we sow in Tears then we shall reap in joy now the world laughs and we weep but then our sorrow shall be turned into joy Here we are as unknown then as known Here we are vilified then we shall be glorified when in the sight of those that hated us we shall be for ever with the Lord Luke 13.28 29. and such glory put upon us as Christ shall be made marvellous in us 2 Thes. 1.10 5. Believers are good and faithful servants and therefore love their Masters coming They observe his command and make in their dayly exercise to keep a good Conscience they cast up their accounts and are
friends of the Bridegroom and therefore they long for his coming 6. The blessings which we shall receive at that day are very desireable blessings It will be to us a day of Iubilee when we shall for ever be set free from all our enemies It will be a day of rest when we shall enter upon our everlasting inheritance a day of receiving wages for all our service A day which will free us from all our miseries and supply us with all mercies No wonder then that the Saints so earnestly long for it and if all the creatures groan and vehemently desire that day Romans 8.21 23. shall not the Spouse of Christ much more 2 Cor. 5.2 Wicked men have their portions in this life and rest content with present enjoyment and so desire not that day besides they are men of evil consciences and are condemned already in the word and in their own consciences Iohn 3.18 which maketh them fear and not desire that day they could wish that Christ would never come But the Godly who have faith and a good Conscience do with joy long for this day of their full redemption when Christ shall appear to their everlasting comfort So that to love and long for Christs appearing is the Character and almost the definition of all true believers None can love it but they and they cannot but love it VERSE 9 10. Doe thy diligence to come shortly to me VERSE 10. For Demas hath forsaken me having loved this present World and is departed to Thessalonica Crescens to Galatia Titus to Dalmatia WE are now come to the second part of this Chapter wherein the Apostle treateth of many private and personal affairs 1. He desireth Timothy to come speedily to him to Rome the Apostle had once some thoughts of going to Timothy 1 Tim. 3.14 but since he was shut up in prison and deprived of that liberty he now sendeth for him to come to him having many things to impart to him before he died probably touching the weighty affaires of the Church or else that he might be helpful in promoting the Gospel in Rome Italy and in the places adjacent since he wanted other helpers What ever it was it was no mean matter which made the Apostle send for Timothy beyond Sea from his charge at Ephesus in Asia minor to come to him at Rome Doe thy diligence or hasten to come to me he was near his end and therefore he biddeth him hasten and come speedily before winter Verse 21. q. d. defer not thy coming till another year but come speedily before I die 1. Observation 1. Personall presence is to be preferred writing The Apostle doth not say Write unto me but come unto me Letters we say doe not blush yet they cannot expresse the lively affections of our breasts as when men are present face to face with us Writing is more general and flat but the lively voyce and quickening presence of a friend worketh more effectually upon us Proverbs 27.17 Acts 18.5 When the Apostle would comfort the Romanes he telleth them that he will come to them Romanes 1.11 12. and 15.24 28.29 that he might be comforted by them and might comfort them So Iohn will not write to his friends but that he might the more effectually comfort them he promiseth to come and speake with them face to face that their Ioy might be full 2 Iohn 12. and 3. Iohn 13.14 Paul will not write but he will see the Thessalonians 1.2 17 18. There is more Vigour in the Voyce then in dead Letters Writing doth well but lively conference doth much better The speech of good men doth whet and excite men to love and good workes Hebrewes 10.24 it doth Minister Grace to such as keepe company with them Proverbs 10.11 and 15.4 Ephesians 4.29 2. Observation 2. The society and help of good men is much to be desired There is much comfort and good to be gained thereby Paul would never have sent so many hundred miles for a Timothy if there had not been more then ordinary sweetnesse in his society Man is a sociable Creature and God hath ordained mutual society for the quickning and increasing of his Graces in us We want much of our comfort in the want of a good friend which made David so sadly to lament the death of Ionathan and to complaine that he was desolate Psalm 25.16 and this made Paul to rejoyce in the recovery of Epaphroditus his Friend and fellow Souldier as a great mercy Philippians 2.25 26 27. Solomon telleth us that two are better then one Ecclesiasticus 4.9 As Oyntments and perfumes delight the senses refresh the Heart and quicken the Spirits so the faithful Counsel of a loving friend is very precious Prov. 27.9 Hence this communion amongst friends is called sweet Counsel Psalm 55. 15. We are subject in this World to many Tryals Now God hath ordained the society of his People as one speciall means to comfort us in them Malachi 3.16 Iames 5.16 This made Christ to send his Disciples out by two and two that they might have mutual Comfort and Confirmation of their Doctrine Luke 10.1 Unsociable men are like blunt and rusty iron unfit for service Solitarinesse and strangenesse is not good Solitary Birds are Birds of Prey Communion is a means to breede and increase brotherly love and to inlarge the Church Acts 2.46.47 They were all together with one accord and then it followeth The Lord added to the Church dayly such as should be saved This is an Article of our Faith we beleeve a Communion of Saints and oh that we did live as a People that beleeve our Principles T is Communion with the Saints on Earth is a glimspe of thy Eternal society which we shall have with them in Heaven when we shall all be gathered together into one Body 2 Tessalonians 2.1 as the society of wicked men in their wickednesse is a glimpse of Hell 3. Observation 3. The strongest Christians sometime may be helped by weaker A Paul may stand in need of a Timothy There is not a member in the body but is some way serviceable to the head 4. Observation 4. A Minister upon weightie and just occasions may lawfully be absent from his flock for a time 1. It must be but for a time 2. The cause must be weighty Timothy cometh from his charge to Paul yet Tychicus supplies the place the while who had great things to impart to him for the Churches good 't is noted as an act of cruelty in the Ostrich that she leaveth her Egges Lam. 4.9 Bishop Latimer wondred how men could goe quietly to bed who had great cures and many of them and yet peradventure never preached in any of them constantly It were easie to confute and confound these by Scripture Reasons Fathers Councills c. But 't is so fully done already by Master Blaxston in his Remonstrance against Non-Residents and blessed be God 't is so well purged out
betray the son too 4. Here is the Reason of this Caution why he should shun the society of Alexander viz. because of his desperate condition he being one that openly and maliciously opposed the Truth of God and greatly withstood Pauls words Alexander the Copper-smith c. There is a great Controversie amongst Interpreters who this Alexander should be and it is conceived by the most judicious that it was that Alexander mentioned Acts 19.33 Who was a Jew and dwelt at Ephesus who was on Pauls side at the first and sought to appease the tumult stirred up at Ephesus against him where he had like to have lost his life for appearing on his side yet now he maketh shipwrack of the Faith and opposeth the People of God revileing and traducing them which the Apostle calleth blasphemeing 1 Timothy 2.20 The Copper-smith A man of a mean Condition one that got his living by his hammer and hard labour in an inferiour Calling He was sometime Pauls Disciple and profest the Truth but now the scales are turned and of a Professour he is become a persecutor Hath done me much evil The word which we render hath done in the Original signifieth to shew It is an Hebraism they put shewing for doing Psal. 4.6 Who will shew us any good .i. who will effect our desires in that kind so Psal. 60.3 thou hast shewed thy people hard things .i. thou hast caused them to see and endure hard things probably he might by his agents and friends stir up Nero against him as a seditious person a broacher of strange doctrine and and enemy to the Jewish religion which was then tolerated at Rome What this evil was he shewes in the next Verse He resisted our words and opposed the truth which Paul delivered The Lord reward him according to his works which he hath done and still endeavours to do against me and the truth of God which I profess He now delivers him up to the Justice of God who is a righteous Judge and will reward every man according to his works The Vulgar to mollify this Imprecation have put the word in the future Tense and so would make it a Prediction and not an Imprecation The Lord shall reward him but the word is Optative in the Original and implyes a heavy Imprecation The Apostle by a prophetical Spirit saw manifest signes of reprobation in this man and thereupon denounceth this curse against him Quest. But how doth this Imprecation agree with that Apostolical sweetness and mildness which was in the Apostle Answ. The Apostle spake not these words out of any private spleen but oâ—t of Prophetical zeal he desires the Lord to execute his justice on this incurable Apostate So that it was an Imprecation darted by a particular motion of the Holy Ghost and so not to be imitated by us who have not that extraordinary measure of the Spirit as Paul had Of whom be thou ware also Observe him and take heed of him for he goeth up and down stirring up the Jews against the Gospel q. d. The reason why I mention him at this time is that thou maist shun him as an excommunicate person and one delivered up to Satan Since then he is an incurable Apostate avoid him as the Pest and Poysener of humane Society For he hath greatly withstood our words much more will he withstand thine q. d. He hath not onely resisted us but which is worse he hath Violently and Vehemently resisted the truth which I have preached to the world The one is but a personal persecution against charity the other is a doctrinal offence against piety and so far more hainous Observations 1. Great Professors may become grievous Persecutors This Alexander was a noted Professor and within the pale of the Church else the Apostle could not have excommunicated him and cast him out of the Church if he had never been in and if he had not profest the faith he could not have made ship-wrack of it 1 Tim. 1.19 20. Yea this man was neer to Martyrdom as Calvin conceives yet now he turns a desperate opposer of the truth The best things when corrupted become the worst The most generous wine makes the sharpest vinegar and the finest flesh when putrified becomes most fulsom These Apostates know the state of the Church better then others and so are able to do it more mischief besides God in judgment gives them up to a reprobate sense and the Devil comes with seven worse spirits and re-enters which makes the latter end of these men worse then their beginning Nicholas a great professor and one of the seven Deacons yet at last fell into foul errours pleading for community of wives and the lawfulness of adultery hence came the Sect of the Nicolaitans Rev. 2.6 Iudas went far yet at last sells his Master Be not then offended when you see Professors turn Blaspemers and Preachers Persecutors it should grieve us but not discourage us It was so in the Apostles time it is so now and it will be so to the end of the world There will be some such Tares mixt with Gods wheat and a Iudas amongst the very Apostles We must look to be hooted at as signes and wonders as mad-men and Monsters and that in Israel Isay 8.18 Quest. But doth not this prove the Apostasy of the Saints since Alexander is said to make ship-wrack of the faith Answ. Not at all There is no arguing from the shadow to the substance from the Meteor to the fixed Star because Hypocrites temporary beleevers and carnal professors fall away therefore real Saints and such as are effectually called may fall away is a manifest Non Sequitur 2. Observation 2. It is lawful sometimes and in some cases to name men Alexander a malicious incorrigible enemy is named that every one may shun him But of this before in Verse 10. 3. Observation 3. The enemies of Gods people many times are sordid men Alexander a Smith a man of no learning of mean education by professing not a Gold-Smith nor a Silver-Smith but a Copper-Smith and by disposition an open enemy to the truth This contemptible man opposeth the Preaching and Practice of chosen vessels an eminently learned Paul Thus it pleaseth God to exercise and humble his choicest servants by vile and worthless men Iob complains of such Iob 19.10 and 30.1 David complains that the abjects and dregs of the people made head against him Psal. 35.15 16. So Acts 17.5 And this was prophesied longe since by Isay 3.5 that such disordered times should come that every boy should behave himself proudly against the Ancient and the base against the Honourable and men of worth It is a trouble to ingenious natures to be molested by such disingenuous ones who want common humanity To fall by the hand of an Achilles or some eminent person for Learning and Valour is some honour But to be vext by such How 's and
experimentally see and therefore we confidently conclude that he will still deliver So Isay 51.2 3. One Blessing is a pledge of another he that hath subdued such a lust for me will do it still he that helped me in such a strait will do so still he that hath been with us in six troubles in the seventh he will not leave us Job 5.19 20. We should therefore treasure up our deliverances and record and file up our former experiences that they may be as Mannah for us to seed upon when we come into the Wilderness of New troubles Psal. 74.14 He smote the head of the Leviathan .i. He broke the power and policy of Pharaoh and his army and drowned them in the Sea and why so That he might be meat for his people in the Wilderness .i. That he might be food for their Faith to feed upon they were to pass through many difficulties in the Wilderness but God gave them this mercy as a pledge to assure them that he would also cast out the Canaanite and bring them to the possession of that good Land How quietly and comfortably might we live did we but take this course The Victories of old Souldiers encourageth them for a new conquest By this resting on God we ingage him to help us still if a man will not â—â—ceive his trust much less will the God of Heaven hence David useth this as an Argument to move the Lord Our fathers trusted in thee and thâ—u didst deliver them we also trust in thee and therefore deliver us also Psal. 22.4 5. hereby we bring much honour to God then indeed we make him our God when we make him our onely stay and trust God knowes and acknowledgeth such for his Nahum 1.7 From every evil work 2. Observation 2. Though God doth not save his people from suffering yet he will save them from sin and though he leave in them infirmities yet he will free them from enormities and from total Apostasy He will keep them from evil from every evil work that may any way be scandalous or a reproach to their profession He convinceth them of the Vileness of sin and discovers to them the snares of Satan he plants his fear in their hearts that they may not sin against him and inclines their hearts to an Holy Observation of all his Precepts And he will preserve me to his heavenly Kingdom 3. Observation 3. God is the Preserver of his people He doth not onely preserve their lives and estates with a general preservation and so is stiled the Preserver of men Job 7.20 But especially he keeps their Souls in an Holy Frame till he bring them to glory All Beleevers are preserved and kept as in a Garrison by the mighty power of God through faith unto Salvation 1 Pet. 1.5 And this is called special preservation peculiar to the Godly 1 Sam. 2.9 Psal. 41.12 Iude 1. It is not sufficient that we light a Lamp but there must be a continual supply of Oil else the light will go out So it is not sufficient that we have Preventing Preparing Renewing grace but we must also have Subsequent Conserving Perfecting Persevering grace daily given in to preserve us from Apostasy We have alwaies need of a Divine manu-tenency till we have finisht our course Psal. 73.23 As he calls us out of sin so he must keep us from sin and confirm us to the end 1 Cor. 1.8 And this he will do in despite of all our enemies if any thing destroy us it is sin and for that we have Gods hand here that he will deliver us from every evil work that might any way ruine us and so preserve us till he have brought us to Heaven He keeps Heaven for the Saints and the Saints for Heaven 4. Observation Gods Goodness to his people is wholly free All his dispensations to his are free-grace and pure mercy 1. By his Preventing Grace he keeps us from evil works 2. By his subsequent grace he preserves us to his Kingdom Where then is our Merit if all be grace But of this before on V. 8. 4. Observation 5. God is a good and bountiful Master to his people None like him for 1. He delivers them from sin which is the greatest evil 2. He preserves them maugre the malice of all their enemies till he have brought them home to himself who is the chiefest good Who would not serve such a Master who first enables us to do our work and then payes us for it Can the son of Iesse give you Olive-yards and Vine-yard said Saâ—l to the followers of David So say I can the World the Devil and Sin give you grace and glory They cannot do it they can bewitch you and deceive you in promising pleasure and giving pain in promising liberty and bringing you into bondage in promising you life yet bringing you to death Come away then from the Garlick and Onions of this Egypt ascend out of the wilderness of this world and like spiritual Eagles soare aloft in your Meditations and desires after things above .i. Grace and glory Colos. 3.2 6. Observation 6. In our deepest distress we should have an eye to this Heavenly Kingdom So doth Paul here What ever thy sorrows or sufferings be here yet remember there is a Heavenly Kingdom will pay for all This will raise our spirit and uphold our heart in the midst of the greatest troubles Rom. 8.18 2 Cor. 4.17 Heb. 10.34 and 11.35 But of this see more on V. 8. Obs. 3. 7. Observation 7. God will bring his people to a Kingdom to an Heavenly Kingdom It is not a Millenarian earthly kingdom that fancy was not heard of in St. Pauls time yet Paul was an eminent Martyr and Piscator and Alsteed make this Millenarian raign most proper if not peculiar to the Martyrs But the Scripture generally makes the Reward of the Saints and Martyrs to be in Heaven and not on earth Psal. 73.24 Matth. 5.12 Philip. 3.20 1 Pet. 1.4 The Godly long to be with Christ in Heaven 2 Cor. 5.1 Philip. 1.23 In this heavenly Kingdom we shall enjoy everlasting Communion with God and shall be for ever with the Lord which is the heaven of Heaven 1 Thes. 4.17 God himself will there be all in all 1 Cor. 15.28 Rev. 21.3 There we shall keep an Everlasting Sabbath Heb. 4.9 and shall be for ever free from sin and from the very possibility of sinning There we shall have light without darkness health without sickness peace without war joy without sorrow strength without weakness and life without death This should set our Souls a longing to be there As S. Austins Mother said when she heard of the Joyes of Heaven What then make â— here Onely we should labour to be fitted and qualified for this heavenly Kingdom Heaven is a Pure place and none but pure ones can come there all unclean dogs are shut out 1 Cor. 6.9 Rev. 21. ult there is