Four sermons which doe manifest the true sence of the 1. Epistle to Timothie 6. Chaper 13. 14. 15. [and] 16. verses of that chapter. Preached by the reverend divine Mr. Iohn Forbes late preacher to the Companie of Merchant-Adventurers in Delft. Published by S.O.
for the advancement of Gods glorie, and for the edification of his saints, and for the avoiding of all those things, which might offend God in his worship, either in Doctrine, or Discipline:
for the advancement of God's glory, and for the edification of his Saints, and for the avoiding of all those things, which might offend God in his worship, either in Doctrine, or Discipline:
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some, because their Masters were heathens, and therefore they thought, that a Christian made free by Iesus Christ, should not be bound to serve them, others,
Some, Because their Masters were Heathens, and Therefore they Thought, that a Christian made free by Iesus christ, should not be bound to serve them, Others,
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because their Masters were Christians, therefore they thought it equall, that one Christian should not be bound to be a servant to another, the Apostle answeres both these in the beginning of this Chapter,
Because their Masters were Christians, Therefore they Thought it equal, that one Christian should not be bound to be a servant to Another, the Apostle answers both these in the beginning of this Chapter,
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and this Charge is continued in 4 verses, from the 13 verse, unto the 17. and the substance of the charge stands in two things, the first is, in keeping of this commandement without spot, unrebukeably,
and this Charge is continued in 4 Verses, from the 13 verse, unto the 17. and the substance of the charge Stands in two things, the First is, in keeping of this Commandment without spot, unrebukeably,
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First wee will speake of them as they are generally set downe unto vs, in the first & 2 verses, wherein we have first to marke the matter of the charge:
First we will speak of them as they Are generally Set down unto us, in the First & 2 Verses, wherein we have First to mark the matter of the charge:
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the word charg is the sāe word which the Apostle useth before, in this epistle the first chapter, wherin he saith, that the end of the cōmandement is love out of a pure heart, where the word here called a cōmandement is the same here used for charge,
the word charge is the sane word which the Apostle uses before, in this epistle the First chapter, wherein he Says, that the end of the Commandment is love out of a pure heart, where the word Here called a Commandment is the same Here used for charge,
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but by laying God before him, and Christ before him, ech of them in the particular consideration of them, which is this, that hee doth quicken all things, the particular consideration of Christ in this, that hee witnessed,
but by laying God before him, and christ before him, each of them in the particular consideration of them, which is this, that he does quicken all things, the particular consideration of christ in this, that he witnessed,
It may be demaunded, what should move the Apostle to ad this heavy charge, to his former precept, especially to Timothie, whom hee so much commended, that be found no man like minded unto him:
It may be demanded, what should move the Apostle to and this heavy charge, to his former precept, especially to Timothy, whom he so much commended, that be found no man like minded unto him:
and to Christ, in whose name he chargeth him, that so neither Timothy, nor any other potentate, should thinke these precepts, to be the precepts of men:
and to christ, in whose name he charges him, that so neither Timothy, nor any other potentate, should think these Precepts, to be the Precepts of men:
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therefore the Apostle knowing how the world and Sathan would oppose it, hee seing by the spirit of revelation the great temptations his servants must undergoe, that would keepe Gods worship pure,
Therefore the Apostle knowing how the world and Sathan would oppose it, he sing by the Spirit of Revelation the great temptations his Servants must undergo, that would keep God's worship pure,
the generall consideration of the manner of this charge, serves for to let us see, there is nothing cā stay the miserable heart of man in the wayes of God,
the general consideration of the manner of this charge, serves for to let us see, there is nothing can stay the miserable heart of man in the ways of God,
and that wee may see this lesson belongeth generally unto us, yea every Christian, as well as unto every Pastour, it doth appeare in the Hebrewes, where it is said, wee are compassed about with a cloud of witnesses;
and that we may see this Lesson belongeth generally unto us, yea every Christian, as well as unto every Pastor, it does appear in the Hebrews, where it is said, we Are compassed about with a cloud of Witnesses;
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except the sight we have of God we have it in and through Christ, that except we know God, in Christ, our Saviour, the sight of God will never allure thee unto obedience,
except the sighed we have of God we have it in and through christ, that except we know God, in christ, our Saviour, the sighed of God will never allure thee unto Obedience,
for there is no sight of God, that will establish thy heart in obedience, except thou see God as the Father of Christ, that gave his sonne unto the death for our transgressions,
for there is no sighed of God, that will establish thy heart in Obedience, except thou see God as the Father of christ, that gave his son unto the death for our transgressions,
First in consideration of God, who is the judge of all the world, before whose face, all the world shall appeare, to receive according as they have done in their bodies,
First in consideration of God, who is the judge of all the world, before whose face, all the world shall appear, to receive according as they have done in their bodies,
the consideration 2of God, as my judge, as the Apostle calleth him, and Abraham calls him so likewise, this is a great stay to restraine men from sinne,
the consideration 2of God, as my judge, as the Apostle calls him, and Abraham calls him so likewise, this is a great stay to restrain men from sin,
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and Christ, for our enemies to convince us, and to condemne us in that great day, seeing in both their names we were charged, to keepe this commandement without spot,
and christ, for our enemies to convince us, and to condemn us in that great day, seeing in both their names we were charged, to keep this Commandment without spot,
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Now we are to come to the particular consideration, of this Charge, first he laieh God before us to be considered in this particular, that hee quicke neth all things,
Now we Are to come to the particular consideration, of this Charge, First he laieh God before us to be considered in this particular, that he quick neth all things,
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for the ignorance of this one point, is the cause of many foolish pastors, and of many foolish Christians? for it is not the naked setting of God and of Christ before us, that wil serve the turne, to stay thy wicked heart from pollution;
for the ignorance of this one point, is the cause of many foolish Pastors, and of many foolish Christians? for it is not the naked setting of God and of christ before us, that will serve the turn, to stay thy wicked heart from pollution;
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or his glory, Commonly hee sets downe a certaine description of God, that out of it, men may see him so, as to feare to do any thing that hee forbiddeth:
or his glory, Commonly he sets down a certain description of God, that out of it, men may see him so, as to Fear to do any thing that he forbiddeth:
but it must be a great and wonderfull knowledge of God, that will sanctify a prophane heart, to true obedience therefore Christ himselfe ascribeth eternall life,
but it must be a great and wonderful knowledge of God, that will sanctify a profane heart, to true Obedience Therefore christ himself ascribeth Eternal life,
the Apostle tells us what it is, that made him a faithfull minister, knowing the terrour of the Lord to perswade men, he sets before himselfe, the horrible judgments that shall be inflicted upon unfaithfull ministers at the last day:
the Apostle tells us what it is, that made him a faithful minister, knowing the terror of the Lord to persuade men, he sets before himself, the horrible Judgments that shall be inflicted upon unfaithful Ministers At the last day:
but especially Gods power shines in this, and hath the greatest force in it, to daunt the hearts of men more then any thing whatsoever when he sees God to be the authour of life to all things:
but especially God's power shines in this, and hath the greatest force in it, to daunt the hearts of men more then any thing whatsoever when he sees God to be the author of life to all things:
O let us be carefull that wee provoke not this good God to wrath, who hath given us life, that in his wrath, we provoke him not to take it from us againe:
Oh let us be careful that we provoke not this good God to wrath, who hath given us life, that in his wrath, we provoke him not to take it from us again:
O but some may say, if I do so, & so, these men will take away my life from mee, have they power to doe it without God? saith not Christ, feare not them which can kill the body,
Oh but Some may say, if I do so, & so, these men will take away my life from me, have they power to do it without God? Says not christ, Fear not them which can kill the body,
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but rather feare him, which can cast both soule and body into hell fire, and he said againe, are not there two sparrowes sold for a farthing and yet not one of them falls on the ground, without the providence of our heavenly father,
but rather Fear him, which can cast both soul and body into hell fire, and he said again, Are not there two sparrows sold for a farthing and yet not one of them falls on the ground, without the providence of our heavenly father,
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Besides these considerations, of Gods quickning all things, it is an especiall ground of our faith, as it is written concerning Abrahā, I have made thee a father of many nations before God,
Beside these considerations, of God's quickening all things, it is an especial ground of our faith, as it is written Concerning Abrahā, I have made thee a father of many Nations before God,
To conclude this point at this time, there be manifold considerations of this argument, to strengthen all, Pastours, especialy in their calling, that they pervert not Gods word,
To conclude this point At this time, there be manifold considerations of this argument, to strengthen all, Pastors, especially in their calling, that they pervert not God's word,
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for if I looke to their lives, that will oppresse mee, or if I shall looke to my owne life, I shall finde it to be a great terrour, to keepe mee from displeasing God in my calling, for any mans pleasure;
for if I look to their lives, that will oppress me, or if I shall look to my own life, I shall find it to be a great terror, to keep me from displeasing God in my calling, for any men pleasure;
OF this great grave & weightie Conclusion (beloved in the Lord) wherewithall the Apostle ends his Doctrine, which concernes the ordering of the affaires of Gods howse aright, according to the will of God:
OF this great grave & weighty Conclusion (Beloved in the Lord) wherewithal the Apostle ends his Doctrine, which concerns the ordering of the affairs of God's house aright, according to the will of God:
wee began to speake to you the last time, and wee did shew you the reason why the Apostle did ad this so weightie & grave Charge, and Commandement to Timothie;
we began to speak to you the last time, and we did show you the reason why the Apostle did and this so weighty & grave Charge, and Commandment to Timothy;
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for they have allwais need perpetually, to have this Charge laid before them, and sounding in their eares, that the terrours of it, may keepe them in their Compasse, that they may practice this duetie which the Apostle hath charged them withall;
for they have Always need perpetually, to have this Charge laid before them, and sounding in their ears, that the terrors of it, may keep them in their Compass, that they may practice this duty which the Apostle hath charged them withal;
& that a denunciation given with authority, it is not a request or an exhortation, but it is a straite injunction, binding the soule and conscience, to necessarie obedience.
& that a denunciation given with Authority, it is not a request or an exhortation, but it is a strait injunction, binding the soul and conscience, to necessary Obedience.
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but hee chargeth him before God, that quickneth all things, and in the sight of Christ the Lord, hee laies the authority of God & of Christ before him:
but he charges him before God, that Quickeneth all things, and in the sighed of christ the Lord, he lays the Authority of God & of christ before him:
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the reason hee gives, because the cheife thing, that causeth & teacheth us or Pastours to walke uprighly, is the example of the Prince of Pastours, Christ Iesus, who is the Lord,
the reason he gives, Because the chief thing, that Causes & Teaches us or Pastors to walk uprighly, is the Exampl of the Prince of Pastors, christ Iesus, who is the Lord,
yet we should do like him, that is our Prince, which hath laid downe this foundation before us, he having witnessed a good confession in the presence of Pontius Pilate:
yet we should do like him, that is our Prince, which hath laid down this Foundation before us, he having witnessed a good Confessi in the presence of Pontius Pilate:
and no terrour of the judge, nor cruelty of the adversary, nor feare of death, made him afraid to confesse Gods trueth, this example should wee set before our eyes all waies.
and no terror of the judge, nor cruelty of the adversary, nor Fear of death, made him afraid to confess God's truth, this Exampl should we Set before our eyes all ways.
And this being the generall, it should teach us this lesson, that Pastours that would know how to walke faithfully in Gods howse, must not be ignorant of the conversation of Christ the Lord:
And this being the general, it should teach us this Lesson, that Pastors that would know how to walk faithfully in God's house, must not be ignorant of the Conversation of christ the Lord:
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but they must looke upon his boldnes, & perseverance, & faithfullnesse to the end, & make him to be the onely patterne of their owne carriage in Gods howse:
but they must look upon his boldness, & perseverance, & faithfulness to the end, & make him to be the only pattern of their own carriage in God's house:
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this is the patterne which the Apostle Peter tells us, that Christ also suffered, the just for the vniust, leaving us an example, that we should follow his footsteps, what hee did in the worke of his ministrie,
this is the pattern which the Apostle Peter tells us, that christ also suffered, the just for the unjust, leaving us an Exampl, that we should follow his footsteps, what he did in the work of his Ministry,
and this is the reason why Christ is set in the scriptures, before the Church of God, that they might perpetually, have their eye upon him, who is the author, and finisher of their faith:
and this is the reason why christ is Set in the Scriptures, before the Church of God, that they might perpetually, have their eye upon him, who is the author, and finisher of their faith:
This being the generall, wee will come more particularly to this, that the Apostle here sets downe, especially in confession, he sets downe Christes confession:
This being the general, we will come more particularly to this, that the Apostle Here sets down, especially in Confessi, he sets down Christ's Confessi:
there are two things upon which depends our salvation, the first, is the inward action of the heart, the second is, the outward action of the mouth, with the heart, man beleeveth to righteousnes,
there Are two things upon which depends our salvation, the First, is the inward actium of the heart, the second is, the outward actium of the Mouth, with the heart, man Believeth to righteousness,
and this is that which principally we are to looke into, namely, how Christ professed, & confessed, & witnessed this his confession, for these two are to be distinguished:
and this is that which principally we Are to look into, namely, how christ professed, & confessed, & witnessed this his Confessi, for these two Are to be distinguished:
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because wee have a sad saying, which Christ sets downe, not onely to Pastours, but to all Christians, where he saieth, that he• which is ashamed of mee,
Because we have a sad saying, which christ sets down, not only to Pastors, but to all Christians, where he Saith, that he• which is ashamed of me,
the whole world could not silence them, when God Commanded thē to speake, he wil never hold his peace, frō that which Christ had made him a witnesse unto:
the Whole world could not silence them, when God Commanded them to speak, he will never hold his peace, from that which christ had made him a witness unto:
& if they be silent in this, & the feare of death, or life, make thē to shutt their lipps from speaking of Gods truth, this sentēce shall meet them in the day of judgment:
& if they be silent in this, & the Fear of death, or life, make them to shut their lips from speaking of God's truth, this sentence shall meet them in the day of judgement:
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aimes at, & it is set downe fully in the 18. of Iohn, where fore to the intent that wee may the better know the meaning of the place, let us consider the words there sett downe, at the 33 verse, then Pilate entred into the judgmēt hall againe,
aims At, & it is Set down Fully in the 18. of John, where before to the intent that we may the better know the meaning of the place, let us Consider the words there Set down, At the 33 verse, then Pilate entered into the judgement hall again,
or did others tell it thee of mee? Pilate answered am I a jewe? thine owne Nation, the cheife preists have delivered thee unto mee, what hast thou done? Iesus answered him my Kingdome is not of this world,
or did Others tell it thee of me? Pilate answered am I a jew? thine own nation, the chief Priests have Delivered thee unto me, what hast thou done? Iesus answered him my Kingdom is not of this world,
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it is not therefore without great cause, that the spirit of God, chargeth Pastours in the name of Christ before him, that witnessed this good confession before Pontius Pilate,
it is not Therefore without great cause, that the Spirit of God, charges Pastors in the name of christ before him, that witnessed this good Confessi before Pontius Pilate,
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for it serves not onely for example, but likewise for great instruction for us that are Pastours, to teach us what God requires at our hands, who witnessed a good confession, saieth the Apostle, a better confession can none make,
for it serves not only for Exampl, but likewise for great instruction for us that Are Pastors, to teach us what God requires At our hands, who witnessed a good Confessi, Saith the Apostle, a better Confessi can none make,
and if Pastours will stand to maintaine, that there is no other king in the Church but Christ alone, there is nothing vnder heaven, which will more endanger his life, then this;
and if Pastors will stand to maintain, that there is no other King in the Church but christ alone, there is nothing under heaven, which will more endanger his life, then this;
But a man may aske me, why this is called a good confession, more then to have confessed Christ to be the onely high Priest, and Prophet of his Church:
But a man may ask me, why this is called a good Confessi, more then to have confessed christ to be the only high Priest, and Prophet of his Church:
Certainly there is great reason for this, and it is not without cause, that in the scriptures of God, this title is given to him, more then any other titles:
Certainly there is great reason for this, and it is not without cause, that in the Scriptures of God, this title is given to him, more then any other titles:
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The reason of it is, because in the Kingly office stands the crowne of his glory, I say it againe, that the crowne of his glorie stands in his Kingly office:
The reason of it is, Because in the Kingly office Stands the crown of his glory, I say it again, that the crown of his glory Stands in his Kingly office:
Christ doth abase himselfe, to be the Prophet of his Church, and hee was not ashamed to take vpon him, to teach the law of God, to the people with his owne mouth:
christ does abase himself, to be the Prophet of his Church, and he was not ashamed to take upon him, to teach the law of God, to the people with his own Mouth:
but in his kingly office stands his exaltation, this is his dignity and Royall prerogative: hee that medleth with it, medleth with the cheifest dignitie of Christ.
but in his kingly office Stands his exaltation, this is his dignity and Royal prerogative: he that meddleth with it, meddleth with the chiefest dignity of christ.
Furthermore as the former 2. offices of Christ are but servile functions, so the third by vertue of his exaltation, makes the other 2. both effectuall;
Furthermore as the former 2. Offices of christ Are but servile functions, so the third by virtue of his exaltation, makes the other 2. both effectual;
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therefore when hee was to depart from his Disciples, hee gave them commandement, that they should not depart from Ierusalem, till hee had indued them with vertue from above, the world must be subdued to Christ,
Therefore when he was to depart from his Disciples, he gave them Commandment, that they should not depart from Ierusalem, till he had endued them with virtue from above, the world must be subdued to christ,
it shewes the great aboundance of grace, that Christ should give his elect, hee being glorified, being made the head of the Church and was possessed with all power to give grace:
it shows the great abundance of grace, that christ should give his elect, he being glorified, being made the head of the Church and was possessed with all power to give grace:
elsewhere hee saieth, with what power hee laboureth to convert men vnto God, by power from him, which worketh mightily in him, where he did acknowledge, that all the power he had, to doe any good in Gods howse, was even in Christ the sonne of God alone:
elsewhere he Saith, with what power he Laboureth to convert men unto God, by power from him, which works mightily in him, where he did acknowledge, that all the power he had, to do any good in God's house, was even in christ the son of God alone:
how much the more should we consider this with ioy, as the Cheife ground of our consolation, in all dangers, to vvit, that Christ the Lord, hath all povver given him in heaven,
how much the more should we Consider this with joy, as the Chief ground of our consolation, in all dangers, to wit, that christ the Lord, hath all power given him in heaven,
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vvell then, this point being of such high moment, it is not vvithout cause, that the Apostle in this case, calleth this confession of Christ, a good confession, which is nothing but his professing himselfe to be King.
well then, this point being of such high moment, it is not without cause, that the Apostle in this case, calls this Confessi of christ, a good Confessi, which is nothing but his professing himself to be King.
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And the reason of it, may likewise be this, because Christs propheticall, and Priestly office, are in two respects, more easily imbraced, then his kingly office:
And the reason of it, may likewise be this, Because Christ prophetical, and Priestly office, Are in two respects, more Easily embraced, then his kingly office:
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and thus we see, how we are bound to place the kingdome of Christ in this, wherein it stands, certainely, all earthly power is so farre from appertaining, to the kingdome of Christ:
and thus we see, how we Are bound to place the Kingdom of christ in this, wherein it Stands, Certainly, all earthly power is so Far from appertaining, to the Kingdom of christ:
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and that the excellencie of the power, may be of God, and of Christ, that all the world may see, that the power of our Ministrie, is not from our selves, that we should force your consciences to submit vnto the sonne of God:
and that the excellency of the power, may be of God, and of christ, that all the world may see, that the power of our Ministry, is not from our selves, that we should force your Consciences to submit unto the son of God:
The last point of this confession, is this, who so ever is of the trueth, heares my voice, this might have bin thought, a very proud word of Christ at that time:
The last point of this Confessi, is this, who so ever is of the truth, hears my voice, this might have been Thought, a very proud word of christ At that time:
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what meanes hee by the trueth? certainly the word of God which is the immortall seed, to beget men to be the sonnes of God, this is that Christ calls the children of wisdome, saying, wisdome is justified of her children:
what means he by the truth? Certainly the word of God which is the immortal seed, to beget men to be the Sons of God, this is that christ calls the children of Wisdom, saying, Wisdom is justified of her children:
which, we must keepe, and observe, to the losse of our lives & where in stands the faithfullnesse of a Pastour, according to the example of Christ? when no feare to loose our lives, will make us to conceale,
which, we must keep, and observe, to the loss of our lives & where in Stands the faithfulness of a Pastor, according to the Exampl of christ? when no Fear to lose our lives, will make us to conceal,
I say it were a happie thing, if professours, nay if Pastours, would stand unto the trueth till it come unto blood, that other allurements, did not draw them from the trueth:
I say it were a happy thing, if professors, nay if Pastors, would stand unto the truth till it come unto blood, that other allurements, did not draw them from the truth:
IN this comandement & charge givē by the Apostle to Timothy, we have heard already in what a waightie manner he imposeth this duety upon all that are Pastours & teachers unto the worlds end, It is a charge from the mouth of the Apostle,
IN this Commandment & charge given by the Apostle to Timothy, we have herd already in what a weighty manner he Imposes this duty upon all that Are Pastors & Teachers unto the world's end, It is a charge from the Mouth of the Apostle,
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in that hee quickneth all things and it is before Iesus Christ to be considered of us as, a patterne for us to follow in his witnessing a good confession before Pontius Pilate.
in that he Quickeneth all things and it is before Iesus christ to be considered of us as, a pattern for us to follow in his witnessing a good Confessi before Pontius Pilate.
Now it followeth that wee should speak of those things wherewithall Pastours stand charged, what the matter is which is of this high moment which the Apostle doth lay with such authoritye upon all Pastours & teachers,
Now it follows that we should speak of those things wherewithal Pastors stand charged, what the matter is which is of this high moment which the Apostle does lay with such Authority upon all Pastors & Teachers,
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& this is layd downe in this verse in these words, that thou keepe this commandemēt without spott unrebukeable ūtill the appearing of our Lord Iesus Christ, this is the matter, the keeping of this commandement,
& this is laid down in this verse in these words, that thou keep this Commandment without spot unrebukable until the appearing of our Lord Iesus christ, this is the matter, the keeping of this Commandment,
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Now to encourage all pastors and teachers in the performance of this duetye which must last til Christes appearing againe, he setts us downe the assurance of his comming againe in the next verse, to keepe us that we doe not faint under the difficulties that we shall find in keeping this commandement:
Now to encourage all Pastors and Teachers in the performance of this duty which must last till Christ's appearing again, he sets us down the assurance of his coming again in the next verse, to keep us that we do not faint under the difficulties that we shall find in keeping this Commandment:
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Now that we may be assured that God will performe this, he setts downe a glorious description of this God, that wee may see in God wonderfull and undoubted reasons that God will in his time shewe the Lord Iesus againe.
Now that we may be assured that God will perform this, he sets down a glorious description of this God, that we may see in God wonderful and undoubted Reasons that God will in his time show the Lord Iesus again.
This description of God is one of the most magnificent descriptions that is sett downe of God in all the scriptures, to let us see what need wee have to take to heart this precept.
This description of God is one of the most magnificent descriptions that is Set down of God in all the Scriptures, to let us see what need we have to take to heart this precept.
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and Lord of Lords, his blessednesse is further expounded in these particulars, 1. that he hath onely immortality, 2. that hee is inaccessible dwelling in that light which no man hath seene nor can see.
and Lord of lords, his blessedness is further expounded in these particulars, 1. that he hath only immortality, 2. that he is inaccessible Dwelling in that Light which no man hath seen nor can see.
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This description he concludes with ascribing to God two things, honour, and power everlasting, thus wee see how the Apostle in most divine manner & high stile, doth still propound this charge to all those that are ministers of his word, that all the world may see the necessity that lyeth upon Pastours & teachers to doe their duetye, seing they are so straytlye charged before this God of might, majestie,
This description he concludes with ascribing to God two things, honour, and power everlasting, thus we see how the Apostle in most divine manner & high style, does still propound this charge to all those that Are Ministers of his word, that all the world may see the necessity that lies upon Pastors & Teachers to do their duty, sing they Are so straitly charged before this God of might, majesty,
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and that is not onely charged upon them, but the keeping it without spot, and unrebukeable, the time how long they must keepe it, is set downe, till the appearing of the Lord Iesus;
and that is not only charged upon them, but the keeping it without spot, and unrebukable, the time how long they must keep it, is Set down, till the appearing of the Lord Iesus;
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First wee must consider what is the matter we must keepe without spot, unrebukeable, and that untill the appearing againe of Christ. The matter is, this commandement:
First we must Consider what is the matter we must keep without spot, unrebukable, and that until the appearing again of christ. The matter is, this Commandment:
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What means the Apostle by this commandement? by this, he means all the dutyes that he hath in this Epistle charged upon all Pastours and Teachers, this he calls a commandement, to let us see and understand, that the office of Pastours so described as we have heard, is this straite commandement of the liveing God,
What means the Apostle by this Commandment? by this, he means all the duties that he hath in this Epistle charged upon all Pastors and Teachers, this he calls a Commandment, to let us see and understand, that the office of Pastors so described as we have herd, is this strait Commandment of the living God,
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Now he calls it a commandement, that we might understand what is the thing that we must obey and practise and it is a great incouragement for us to doe this,
Now he calls it a Commandment, that we might understand what is the thing that we must obey and practise and it is a great encouragement for us to do this,
and will make all the precepts of this Epistle to be alterable and changeable, as some cursed divines have written to prove that this commandement of God may be changed,
and will make all the Precepts of this Epistle to be alterable and changeable, as Some cursed Divines have written to prove that this Commandment of God may be changed,
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whereas we see, the Apostle doth charge us in the sight of God and of Christ, to keepe this commandement of God without spot, and that till Christ come.
whereas we see, the Apostle does charge us in the sighed of God and of christ, to keep this Commandment of God without spot, and that till christ come.
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when we are charged under paine of damnation to keepe this as inviolable, and unchangeable an ordinance? I say the curse of God must light upon him that takes upon him, to alter any of these ordinances, seing in so streit a maner we are charged and commanded to hould them.
when we Are charged under pain of damnation to keep this as inviolable, and unchangeable an Ordinance? I say the curse of God must Light upon him that Takes upon him, to altar any of these ordinances, sing in so strait a manner we Are charged and commanded to hold them.
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and commandements then in this, yea they have wholy troden this precept under their feete, which here the Apostle commands them to keepe so straitly, that neither the function it self may be abolished,
and Commandments then in this, yea they have wholly trodden this precept under their feet, which Here the Apostle commands them to keep so straitly, that neither the function it self may be abolished,
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Wee have the more need to looke unto our selfs in this, seeing there is no precept of God which hath beene more adulterated and violated then this precept of the Apostle,
we have the more need to look unto our selfs in this, seeing there is no precept of God which hath been more adulterated and violated then this precept of the Apostle,
yea not onely in popery is this so, but this violation of it remaines in the reformed Churches themselvs, our duty is therefore in this respect to looke to our selvs,
yea not only in popery is this so, but this violation of it remains in the reformed Churches themselves, our duty is Therefore in this respect to look to our selves,
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Next, observe upon whom this charge is laid, it is laid, upon Timothy, and in his person upon all Pastours, by which we may see who are cheifely to keepe this order in Gods house, which are the Pastours in Gods house, most and Cheifely here charged on us, it is not on the Magistrate so much laid to keepe, at it is charged on us,
Next, observe upon whom this charge is laid, it is laid, upon Timothy, and in his person upon all Pastors, by which we may see who Are chiefly to keep this order in God's house, which Are the Pastors in God's house, most and Chiefly Here charged on us, it is not on the Magistrate so much laid to keep, At it is charged on us,
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& judgmēts shall light upon us if wee keep not this charge, we are they that are commanded of God to looke to this, the ordering of Gods house is not so much committed to any as to us,
& Judgments shall Light upon us if we keep not this charge, we Are they that Are commanded of God to look to this, the ordering of God's house is not so much committed to any as to us,
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If the Apostle had not knowne that this was a difficult thing to practice,, and that there would be mighty opposition against it, he would not have laid the necessity of doeing it, with such waighty charge as hee hath done,
If the Apostle had not known that this was a difficult thing to practice,, and that there would be mighty opposition against it, he would not have laid the necessity of doing it, with such weighty charge as he hath done,
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It is a wofull thing, and the Lord in mercy forgive this iniquity, for now every mann wil have a law for Pastours and Teachers, hee must not preach but as they will,
It is a woeful thing, and the Lord in mercy forgive this iniquity, for now every man will have a law for Pastors and Teachers, he must not preach but as they will,
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how they should order Gods house, nay happy were the church of God, if Pastours were not thus led away, that those which are appoynted over the church of God to direct it, that they themselvs are led away by others, by which means religion is come to ruine, let them which usurpe this authority, take example by Ahaz & Vzziah the King, who for usurping the Priests office and presuming to offer incense, was strucken with Leprosy,
how they should order God's house, nay happy were the Church of God, if Pastors were not thus led away, that those which Are appointed over the Church of God to Direct it, that they themselves Are led away by Others, by which means Religion is come to ruin, let them which usurp this Authority, take Exampl by Ahaz & Uzziah the King, who for usurping the Priests office and presuming to offer incense, was strucken with Leprosy,
By this we may see how dangerous it is to meddle with the holy things of God without a calling, which is set apart for those God hath ordained for that end, we are said in the scriptures to be those that are set over you to rule you,
By this we may see how dangerous it is to meddle with the holy things of God without a calling, which is Set apart for those God hath ordained for that end, we Are said in the Scriptures to be those that Are Set over you to Rule you,
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wherefore then doth the Apostle use these words, that thou keepe this commandement? he knew Satan would steale it away if he could pervert the Pastours by the glittering shews of honours,
Wherefore then does the Apostle use these words, that thou keep this Commandment? he knew Satan would steal it away if he could pervert the Pastors by the glittering shows of honours,
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A Pastour cannot be more unfaithfull in any thing then in this, to suffer the power that God hath put into his hands to be taken from him, in this he is as unfaithfull to God as he can be in any thing, the Preists of ould were not ashamed to oppose themselves to Kings, telling them plainely to their faces, that it belonged not to them but unto the Priests to doe this and that;
A Pastor cannot be more unfaithful in any thing then in this, to suffer the power that God hath put into his hands to be taken from him, in this he is as unfaithful to God as he can be in any thing, the Priests of old were not ashamed to oppose themselves to Kings, telling them plainly to their faces, that it belonged not to them but unto the Priests to do this and that;
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so it becometh Ministers well, to say to any Magistrate under heaven, that the ordering of Gods house, the affaires belonging to his true worship is not in them to prescribe any other manner then the Lord Iesus Christ hath by his Apostles prescribed;
so it Becometh Ministers well, to say to any Magistrate under heaven, that the ordering of God's house, the affairs belonging to his true worship is not in them to prescribe any other manner then the Lord Iesus christ hath by his Apostles prescribed;
and their authority under foote, and gives them over unto so many Iudgments, all because neither God nor his servants can have that respect or honour among Christians,
and their Authority under foot, and gives them over unto so many Judgments, all Because neither God nor his Servants can have that respect or honour among Christians,
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Many ment hinke it well kept if they keepe it where it is written, and this they both should and ought to doe, that is, they must see that the Word of God perish not,
Many meant hinke it well kept if they keep it where it is written, and this they both should and ought to do, that is, they must see that the Word of God perish not,
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as Iohn is commaunded in the Revelation, having a little booke given him, he is commaunded to eate it, they must lay it up within them in their hearts,
as John is commanded in the Revelation, having a little book given him, he is commanded to eat it, they must lay it up within them in their hearts,
This is that which Christ requires himself of every Christian, that they keep his word, it is not enough to lay the Bible besides thee in the house that wil serve the turn,
This is that which christ requires himself of every Christian, that they keep his word, it is not enough to lay the bible beside thee in the house that will serve the turn,
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so all Pastours are bound to practise them contynually, and to performe whatsoever precepts concerne their duty which the Apostle hath set down in this epistle,
so all Pastors Are bound to practise them continually, and to perform whatsoever Precepts concern their duty which the Apostle hath Set down in this epistle,
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if it be chaunged, Pastours must bring it to the auncient institution, as Paul did in Corinth, where hee found the celebration of the Lords supper corrupted amongst them, hee reduced it to the first institution by Christ, to reform them to the right practise of that duty which they had corrupted:
if it be changed, Pastors must bring it to the ancient Institution, as Paul did in Corinth, where he found the celebration of the lords supper corrupted among them, he reduced it to the First Institution by christ, to reform them to the right practice of that duty which they had corrupted:
so likewise in manie other churches where the truth of doctrine concerninge justification was corrupted, the Apostle in his epistle to the Romans, to the Ephesians, Colossians, Philippians, Gallatians, reforming the miserable abuses wherwith Gods worship was profaned, in which he reformed the errors,
so likewise in many other Churches where the truth of Doctrine Concerning justification was corrupted, the Apostle in his epistle to the Roman, to the Ephesians, colossians, Philippians, Galatians, reforming the miserable Abuses wherewith God's worship was profaned, in which he reformed the errors,
wheras it is his part to instruct all by the law of God, as wee have shewed what a strait charge God hath layd on his messengers which they must not be ignorant of, hee must keep this commandement that it be not altered nor corrupted, I tell you that these alterations will bringe the fierce wrath of God on us, we protest before God we desire to walk in the trueth of God,
whereas it is his part to instruct all by the law of God, as we have showed what a strait charge God hath laid on his messengers which they must not be ignorant of, he must keep this Commandment that it be not altered nor corrupted, I tell you that these alterations will bring the fierce wrath of God on us, we protest before God we desire to walk in the truth of God,
for unto alterations wee will never consent, and if God assist us, while we breath, I will yeald to doe no otherwise then is here commanded, the ministers they must keep this,
for unto alterations we will never consent, and if God assist us, while we breath, I will yeald to do no otherwise then is Here commanded, the Ministers they must keep this,
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and preserve this, and not suffer it to be altered or changed for anie mans pleasure in the world, the keeping of this is the maine part of the Pastours office,
and preserve this, and not suffer it to be altered or changed for any men pleasure in the world, the keeping of this is the main part of the Pastors office,
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but the true distinction of these words is this, according to the new Testament, there is a two fold thing to be observed by Pastours in the worke of the ministery, the first is without spott which argues his inward sincerity in his judgment, minde and understanding;
but the true distinction of these words is this, according to the new Testament, there is a two fold thing to be observed by Pastors in the work of the Ministry, the First is without spot which argues his inward sincerity in his judgement, mind and understanding;
and unrebukeable is in respect of his outward practise before the world, and these two words we may either referr to the person that is commanded these dutyes,
and unrebukable is in respect of his outward practice before the world, and these two words we may either refer to the person that is commanded these duties,
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or that he keep himself without reproofe, both these stand with the truth of the Scriptures, elsewhere we must keep the practise of this comandement without spott or rebuke,
or that he keep himself without reproof, both these stand with the truth of the Scriptures, elsewhere we must keep the practice of this Commandment without spot or rebuke,
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yea to suffer them to be dispenced profanely in a profane manner, or in an unlawfull forme, contrary to the patrern which the Apostles have sett before us is miserable profanesse.
yea to suffer them to be dispensed profanely in a profane manner, or in an unlawful Form, contrary to the patrern which the Apostles have Set before us is miserable profaneness.
If ministers would stand fast, and not dispence otherwise then they are commaunded, it is moste certaine Gods worship should never be so polluted, there never came pollution into Gods house, but it came in by those that had the charge of Gods house, all the blotting of Gods ordinaunces came in by those that had the power to dispence them.
If Ministers would stand fast, and not dispense otherwise then they Are commanded, it is most certain God's worship should never be so polluted, there never Come pollution into God's house, but it Come in by those that had the charge of God's house, all the blotting of God's ordinances Come in by those that had the power to dispense them.
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secondly they must be without rebuke, to be without spot, I take it (as before) to be meant, of an undefiled conscience, judgment & affections, by yealding unto anie devices of men,
secondly they must be without rebuke, to be without spot, I take it (as before) to be meant, of an undefiled conscience, judgement & affections, by yielding unto any devices of men,
therefore he must keep himself unpolluted, & then his practise will be unpolluted, for it is true as Christ tells us in the Gospell, that out of the abundaunce of the heart the mouth speaketh, & so the hād practiseth;
Therefore he must keep himself unpolluted, & then his practice will be unpolluted, for it is true as christ tells us in the Gospel, that out of the abundance of the heart the Mouth speaks, & so the hand Practiseth;
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out of an evill heart coms evill practises, so that if a Pastour his heart be kept pure & spotlesse, he will embrace nothing but the trueth of God, hee will suffer nothing to defile Gods ordinaunces,
out of an evil heart coms evil practises, so that if a Pastor his heart be kept pure & spotless, he will embrace nothing but the truth of God, he will suffer nothing to defile God's ordinances,
for it is most certayne that a pure practise flowes from a pure hearte, that there can be no just cause of reproach against him which keeps himself within the compasse of Gods truth, we know how against Christ they hired witnesses to get matter to charge him with,
for it is most certain that a pure practice flows from a pure heart, that there can be no just cause of reproach against him which keeps himself within the compass of God's truth, we know how against christ they hired Witnesses to get matter to charge him with,
But why doth the Apostle this? since (as I have said) hee must walke, more holy then Christ if it were possible, that they should not be evill spoken of,
But why does the Apostle this? since (as I have said) he must walk, more holy then christ if it were possible, that they should not be evil spoken of,
and Christ tells his Apostles that all shall speake evill of them for his sake, and this Pastours must expect to finde of men, not for that hee handles the Word of God deceitfully,
and christ tells his Apostles that all shall speak evil of them for his sake, and this Pastors must expect to find of men, not for that he handles the Word of God deceitfully,
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but because hee teacheth the truth in sincerity in the evidence of the spirit to the consciences of all men in the sight of God ▪ as the Apostle avoucheth concerning himself, that hee had preached the truth in the evidence, of the truth,
but Because he Teaches the truth in sincerity in the evidence of the Spirit to the Consciences of all men in the sighed of God ▪ as the Apostle avoucheth Concerning himself, that he had preached the truth in the evidence, of the truth,
and shall perish, so that the wicked themselvs, as Peter tells us, shalbe compelled to justify, them in the daie of their visitation, they that rayle upon them now, shalbe forced to justify them, these then bee the two things which the Spirit of God will have Pastours to looke unto, that they keep this commaundement, without spott or rebuke.
and shall perish, so that the wicked themselves, as Peter tells us, shall compelled to justify, them in the day of their Visitation, they that rail upon them now, shall forced to justify them, these then be the two things which the Spirit of God will have Pastors to look unto, that they keep this Commandment, without spot or rebuke.
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Out of this wee may see and discern, what the estate of Gods church is this day, there is no church under the sunne but is guilty of one of these two miseries, the one is this, that Pastours cannot be suffered to perform this,
Out of this we may see and discern, what the estate of God's Church is this day, there is no Church under the sun but is guilty of one of these two misery's, the one is this, that Pastors cannot be suffered to perform this,
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or else that Pastours have suffered themselvs to be corrupted to doe the contrarie, either their hands are shortened that they have no liberty, that though they would never so faine practise Gods commaundements,
or Else that Pastors have suffered themselves to be corrupted to do the contrary, either their hands Are shortened that they have no liberty, that though they would never so feign practise God's Commandments,
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but this I am sure, if there were more courage in Pastours for Gods truth then there is, it were well, wee will leave them to answere for themselvs, which are guiltye of it.
but this I am sure, if there were more courage in Pastors for God's truth then there is, it were well, we will leave them to answer for themselves, which Are guilty of it.
even in the reformed churches, which they have taken frō the church of Rome, see what corruptiō now there is in Gods house in manie places, see if such be chosen for Bishops as the Apostle hath here described in this epistle, come to the administration of the Sacraments,
even in the reformed Churches, which they have taken from the Church of Room, see what corruption now there is in God's house in many places, see if such be chosen for Bishops as the Apostle hath Here described in this epistle, come to the administration of the Sacraments,
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and then unto the preachers of the word, is anie thing more corrupted than they are? is anie thing left of publique prayers and preaching or of administration of the Sacraments according to Gods appointment? is that order of government practised among them as the Apostle hath here layd down for the churches practise? Let them looke to this epistle,
and then unto the Preachers of the word, is any thing more corrupted than they Are? is any thing left of public Prayers and preaching or of administration of the Sacraments according to God's appointment? is that order of government practised among them as the Apostle hath Here laid down for the Churches practice? Let them look to this epistle,
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this is no small cause of Gods anger, and of his fierce wrath, to see this charge thus to be troden under foot by Pastours, who have so little studied this portion of scripture:
this is no small cause of God's anger, and of his fierce wrath, to see this charge thus to be trodden under foot by Pastors, who have so little studied this portion of scripture:
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We all know this, that a phisitian that studies naturall phisick for the good of mens bodies, that it is a dangerous thing if he shall proffer anie phisick to the patient,
We all know this, that a Physician that studies natural physic for the good of men's bodies, that it is a dangerous thing if he shall proffer any physic to the patient,
and is there not much more daunger in corrupting of the spirituall medicine, which should keep us in the life of God that it be-not extinguished? what a wofull change is it to corrupt the word and Sacraments,
and is there not much more danger in corrupting of the spiritual medicine, which should keep us in the life of God that it be-not extinguished? what a woeful change is it to corrupt the word and Sacraments,
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& is it not a strange thing that the preaching of the word in the intiseing words of mans wisdom or eloquence should take away the force of Christ cruifyed from saving of our soules? and yet the Apostle saith it doth so. In the 1. Corinths 11.20.
& is it not a strange thing that the preaching of the word in the intiseing words of men Wisdom or eloquence should take away the force of christ cruifyed from Saving of our Souls? and yet the Apostle Says it does so. In the 1. Corinths 11.20.
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but that they must be kept intire and pure, but how longe must they be so kept? vntill the appearing of our Lord Iesus Christ, what an important charge may this seeme to bee unto Timothy!
but that they must be kept entire and pure, but how long must they be so kept? until the appearing of our Lord Iesus christ, what an important charge may this seem to be unto Timothy!
as the Apostle tells Timothy in his second Epistle, deliver that thou hast received unto faithfull men, that they may deliver it to others, there must be a delivering of it from hand to hand as the Apostle taught Timothy,
as the Apostle tells Timothy in his second Epistle, deliver that thou hast received unto faithful men, that they may deliver it to Others, there must be a delivering of it from hand to hand as the Apostle taught Timothy,
for who are examples of the contrary, oh with trembling remember the history of Ieroboam the King of Israell, who was the first that caused the Iewes to separate from the Temple of Salomon,
for who Are Examples of the contrary, o with trembling Remember the history of Jeroboam the King of Israel, who was the First that caused the Iewes to separate from the Temple of Solomon,
and not imbrace his order he hath set down, but in the place of it to receive idle ceremonies, certainly they shall know, that God takes this to remembrance and more to his heart then they doe dream of,
and not embrace his order he hath Set down, but in the place of it to receive idle ceremonies, Certainly they shall know, that God Takes this to remembrance and more to his heart then they do dream of,
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yea they shall see that of all men they are lyable to the greatest judgment in the sight of God, their own devices shall aggravate their judgment for corrupting the Church of God,
yea they shall see that of all men they Are liable to the greatest judgement in the sighed of God, their own devices shall aggravate their judgement for corrupting the Church of God,
Again we doe here see that these ordinaunces are not to be changed so long as the worlde endures, the Apostle to the Hebrews comparing the law with the Gospell,
Again we do Here see that these ordinances Are not to be changed so long as the world endures, the Apostle to the Hebrews comparing the law with the Gospel,
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as of things that are made, that those things that cannot be shaken may remain, where the Apostle shews that the dispensation under the law was not to continue;
as of things that Are made, that those things that cannot be shaken may remain, where the Apostle shows that the Dispensation under the law was not to continue;
but (saith he) we receiving a Kingdom which cannott be moved, let us have grace wherby we may serve God acceptablie with reverence and godly feare, so that these ordinaunces of his Kingdom under the Gospell they cannot be shaken,
but (Says he) we receiving a Kingdom which cannot be moved, let us have grace whereby we may serve God acceptably with Reverence and godly Fear, so that these ordinances of his Kingdom under the Gospel they cannot be shaken,
What a fearfull and daungerous matter is it to us, that we cannot keep it for so short a time? and if the Kingdom of God had stood and his ordinaunces accordinge to his truth, here prescribed, there had never been another ministery nor an other government,
What a fearful and dangerous matter is it to us, that we cannot keep it for so short a time? and if the Kingdom of God had stood and his ordinances according to his truth, Here prescribed, there had never been Another Ministry nor an other government,
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or other doctrine then this here commaunded, if Gods will were observed, and Pastours had been faithfull, they would never have corrupted Gods ordinaunces and worship as they have done, This Epistle is the onely form that God allows,
or other Doctrine then this Here commanded, if God's will were observed, and Pastors had been faithful, they would never have corrupted God's ordinances and worship as they have done, This Epistle is the only from that God allows,
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and therefore all which labour to avoyd Gods fierce wrath in this age, and love the salvation of their souls in obeying God according to his ordinaunces, let them read and understand this Epistle,
and Therefore all which labour to avoid God's fierce wrath in this age, and love the salvation of their Souls in obeying God according to his ordinances, let them read and understand this Epistle,
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One lesson more I will ad, and withall will make an end, This commaundement you see is to be kept till the worlds end, let us gather this lesson from it.
One Lesson more I will and, and withal will make an end, This Commandment you see is to be kept till the world's end, let us gather this Lesson from it.
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though not in the most part of the world, yet in some obscure places he will have his own witnesses to stand for him, to convince the world of error, the reason of it is this, God gives no commaundement to his church that he will have kept to the worlds end,
though not in the most part of the world, yet in Some Obscure places he will have his own Witnesses to stand for him, to convince the world of error, the reason of it is this, God gives no Commandment to his Church that he will have kept to the world's end,
yet in all ages God hath had sundry who have mainteyned the truth, so that there shalbe a Church of God in which the purity of his worship shalbe mainteyned,
yet in all ages God hath had sundry who have maintained the truth, so that there shall a Church of God in which the purity of his worship shall maintained,
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It is testifyed that Noe cōdemned the world, so the testimonie of Christs witnesses shalbe condemnatiō to the world, to this end the Apostle saith, if our Gospell be hid it is hid in them that are lost, in whom the God of this world hath blinded their mindes ;
It is testified that Noah condemned the world, so the testimony of Christ Witnesses shall condemnation to the world, to this end the Apostle Says, if our Gospel be hid it is hid in them that Are lost, in whom the God of this world hath blinded their minds;
for this commaundement shall take place as long as God doth reigne, although the tyrants of the earth obscure it, this is most sure, that his Gospell is an everlasting Gospell,
for this Commandment shall take place as long as God does Reign, although the Tyrants of the earth Obscure it, this is most sure, that his Gospel is an everlasting Gospel,
and we had it a long time, and now it is going from us, and God hath appoynted another place to receive it, never shall God want a place to keep his ordinaunces, let the world doe what they can to hinder it, it is vaine for men to seeke to suppresse that which God will have kept.
and we had it a long time, and now it is going from us, and God hath appointed Another place to receive it, never shall God want a place to keep his ordinances, let the world do what they can to hinder it, it is vain for men to seek to suppress that which God will have kept.
but he setts downe power last, his power is this, because he is the onely Potentate, that is, he is the Lord of al powers and principalityes, the argument is this, he that is the King of Kings and Lord of Lords, he must needs be the onely potentate in heaven and earth,
but he sets down power last, his power is this, Because he is the only Potentate, that is, he is the Lord of all Powers and principalities, the argument is this, he that is the King of Kings and Lord of lords, he must needs be the only potentate in heaven and earth,
It would seeme by this property here ascribed unto God, that it would confirme the false fancyes of the Anabaptists, who hold, that now under the Gospell there should be no Magistrate but God onely,
It would seem by this property Here ascribed unto God, that it would confirm the false fancies of the Anabaptists, who hold, that now under the Gospel there should be no Magistrate but God only,
because they have not their authority but from God, and this is that for which Nabuchadnezar that great king of Babell did suffer such a great judgmente from God,
Because they have not their Authority but from God, and this is that for which Nebuchadnezzar that great King of Babel did suffer such a great Judgment from God,
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as to be cast out from amongst men, and to live among beasts for the space of seven years, that he might know that the most high had rule over the Kingdoms of men, as Daniel tells him in plain termes,
as to be cast out from among men, and to live among beasts for the Molle of seven Years, that he might know that the most high had Rule over the Kingdoms of men, as daniel tells him in plain terms,
and Honour of my Kingdom ? Immediately his kingdome was taken from him, untill he was forced to acknowledge that the most high had rule over men, this is a fearfull spectacle to teache kings to know from whom they have their kingdoms and their authority.
and Honour of my Kingdom? Immediately his Kingdom was taken from him, until he was forced to acknowledge that the most high had Rule over men, this is a fearful spectacle to teach Kings to know from whom they have their kingdoms and their Authority.
Pilate when he did boast of his authority to Christ, saying unto him, knowest thou not I can save thee or take thy life from thee? Christ answered him, thou couldest not have anie power over mee except it were given thee from above.
Pilate when he did boast of his Authority to christ, saying unto him, Knowest thou not I can save thee or take thy life from thee? christ answered him, thou Couldst not have any power over me except it were given thee from above.
The second reason why God is called the kinge of kings is this, because he never made king yet of absolute power, he never yet made an absolute king on earth,
The second reason why God is called the King of Kings is this, Because he never made King yet of absolute power, he never yet made an absolute King on earth,
but allwaies made them substitutes to himself in authority, reserving to himself the supream authority over them to thrust them out of their thrones whensoever it pleased him.
but always made them substitutes to himself in Authority, reserving to himself the supreme Authority over them to thrust them out of their thrones whensoever it pleased him.
for there is no absolute king but God alone, and this is the second reason why the spirit of God describes the power of God after this māner, to prove him the onely Potentate,
for there is no absolute King but God alone, and this is the second reason why the Spirit of God describes the power of God After this manner, to prove him the only Potentate,
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and gave it to Ieroboam, and for the iniquityes of Ieroboam he tooke it from Ahab and gave it unto Iehu, manie changes of kingdoms the Lord hath made, taking kings out of their thrones,
and gave it to Jeroboam, and for the iniquities of Jeroboam he took it from Ahab and gave it unto Iehu, many changes of kingdoms the Lord hath made, taking Kings out of their thrones,
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Thus we see the third reason proved, wherfore the Apostle describes the power of God after this manner, that by necessary evidences he concludes the main point.
Thus we see the third reason proved, Wherefore the Apostle describes the power of God After this manner, that by necessary evidences he concludes the main point.
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There is a fourth reason of this manner of describing God, and that is for the comfort of his children, which I have touched before, to arm them against all the terrours of kings, that the terrour of no power make them to dispence with the ordinaunces of this great Potentate,
There is a fourth reason of this manner of describing God, and that is for the Comfort of his children, which I have touched before, to arm them against all the terrors of Kings, that the terror of no power make them to dispense with the ordinances of this great Potentate,
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for he tells them that their lives are more precious then birds, and are there not so manie sparrows sold for a farthing? and yet not one of them shall fall to the grownd without the providence of God,
for he tells them that their lives Are more precious then Birds, and Are there not so many sparrows sold for a farthing? and yet not one of them shall fallen to the ground without the providence of God,
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yet he would not, because he knew there was no resistance of Gods will, therefore he comforts himself against the loosing of Pilate, that hee had no power but was given him from above.
yet he would not, Because he knew there was no resistance of God's will, Therefore he comforts himself against the losing of Pilate, that he had no power but was given him from above.
First of all this, letts us see that it is a vain thing to be astonished at the fury of Princes, it is but miserable weaknes of men that know what God is, certain it is if we serve God aright we would not be moved with the fear of anie man in the world.
First of all this, lets us see that it is a vain thing to be astonished At the fury of Princes, it is but miserable weakness of men that know what God is, certain it is if we serve God aright we would not be moved with the Fear of any man in the world.
when he stretched out his hand, to apprehend him, God so decred that his hand withered, that when he had stretched it out, he could not pull it in again;
when he stretched out his hand, to apprehend him, God so decreed that his hand withered, that when he had stretched it out, he could not pull it in again;
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Infinite examples in the Scriptures wee have of this, to let us see, that he can hold Kings that they shall doe no more harm then God will suffer them, to prove this truth of God, that he is King of Kings and Lord of Lords.
Infinite Examples in the Scriptures we have of this, to let us see, that he can hold Kings that they shall do no more harm then God will suffer them, to prove this truth of God, that he is King of Kings and Lord of lords.
and it is he that makes them Kings, and serts them in their thrones, and if they doe not this, it is just with God to make them will they nill they, to acknowledge this to their destruction,
and it is he that makes them Kings, and serts them in their thrones, and if they do not this, it is just with God to make them will they nill they, to acknowledge this to their destruction,
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it were a blessed thing if Kings would consider this, that it is by God that they doe reigne, observe what it is Christ shall doe in the last day, the proper effect of this Kingdom shall be to put down all principallityes and powers,
it were a blessed thing if Kings would Consider this, that it is by God that they do Reign, observe what it is christ shall do in the last day, the proper Effect of this Kingdom shall be to put down all principallityes and Powers,
if Kings would consider this, that the time shall come, that the world shall not have a Kingdom nor King but God alone, me thinks they would then reverence this God in greater measure then they doe,
if Kings would Consider this, that the time shall come, that the world shall not have a Kingdom nor King but God alone, me thinks they would then Reverence this God in greater measure then they do,
This Argument the Apostle useth to Maisters in sundry places, that they should doe that that is right to their servants, knowing they have a maister in Heaven.
This Argument the Apostle uses to Masters in sundry places, that they should do that that is right to their Servants, knowing they have a master in Heaven.
If superiours would but acknowledge this that they have a Lord over them, that shall take a reckoning of them aswell as they take a reckoning with their inferiours,
If superiors would but acknowledge this that they have a Lord over them, that shall take a reckoning of them aswell as they take a reckoning with their inferiors,
and such as make no conscience to doe wrong? I answere even as the Apostle doth to servants, whom hee commands to be subject, not onely to their good masters, and such as are gentle;
and such as make no conscience to do wrong? I answer even as the Apostle does to Servants, whom he commands to be Subject, not only to their good Masters, and such as Are gentle;
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and Magistrates may plead in Parliament with their Princes, for they have also their authority from God, wee ought to use all lawfull meanes to escape wrong,
and Magistrates may plead in Parliament with their Princes, for they have also their Authority from God, we ought to use all lawful means to escape wrong,
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for power and authority is to be reverenced as being of God, and indeed God doth sometimes in justice give bad rulers to avenge himself for the sins of his people;
for power and Authority is to be reverenced as being of God, and indeed God does sometime in Justice give bad Rulers to avenge himself for the Sins of his people;
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hee gave to Israel a King in his wrath, and hee stirred up a wicked King in Israel to avenge himself upō the people for their idolatrie, doe you not think but that the divell is Gods instrumēt against the wicked,
he gave to Israel a King in his wrath, and he stirred up a wicked King in Israel to avenge himself upon the people for their idolatry, do you not think but that the Devil is God's Instrument against the wicked,
when as good rulers are the blessings of God upon a people that are carefull to please him, the Lord will make them nursing Fathers and Mothers unto his church,
when as good Rulers Are the blessings of God upon a people that Are careful to please him, the Lord will make them nursing Father's and Mother's unto his Church,
and so God in his infinit wisedom makes Kings and Rulers to subjects as hee sees cause, either to plague them or to preserve them, this is the secret of Gods providence,
and so God in his infinite Wisdom makes Kings and Rulers to subject's as he sees cause, either to plague them or to preserve them, this is the secret of God's providence,
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and they had tyrants to rule over them, but when they sought the Lord as they should and ought, the Lord gave them gracious judges to deliver them out of the hands of their enimies,
and they had Tyrants to Rule over them, but when they sought the Lord as they should and ought, the Lord gave them gracious judges to deliver them out of the hands of their enemies,
to let us see the truth of this, that it is our sin against God which causeth him to send wicked tyrants over a people, to repay them home according as they have dealt with him,
to let us see the truth of this, that it is our since against God which Causes him to send wicked Tyrants over a people, to repay them home according as they have dealt with him,
To come yet nearer to the point, doth not God give power to the divell to be the prince of the ayre? How could he prevaile as hee doth over the soules and bodies of men,
To come yet nearer to the point, does not God give power to the Devil to be the Prince of the air? How could he prevail as he does over the Souls and bodies of men,
& so doth God give power to the divell as we read in the Revelation, where it is said that he setts up his viccar in the Church, who shall exercise the power of the divell in the Church,
& so does God give power to the Devil as we read in the Revelation, where it is said that he sets up his vicar in the Church, who shall exercise the power of the Devil in the Church,
and yet all this is of God, to punish the wickednes of the world, and to avenge himself upon his enimies which have not the knowledge of God as they should,
and yet all this is of God, to Punish the wickedness of the world, and to avenge himself upon his enemies which have not the knowledge of God as they should,
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and inferiour Magistrates under him, and is it not high treason to obey them against God? So all obedience that is given unto princes under pretence of subjection to thē, being cōtrary to Gods will, is rebellion against God and thus much concerning the power of God, that he is the King of Kings and Lord of Lords.
and inferior Magistrates under him, and is it not high treason to obey them against God? So all Obedience that is given unto Princes under pretence of subjection to them, being contrary to God's will, is rebellion against God and thus much Concerning the power of God, that he is the King of Kings and Lord of lords.
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yet they cannot be happy, for when they dye their happines ceasseth, therefore to be truely happy, is first to be immortall, which is not onely to be exempted from death,
yet they cannot be happy, for when they die their happiness ceaseth, Therefore to be truly happy, is First to be immortal, which is not only to be exempted from death,
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therefore it is, that God makes the vanity of man who heaps up riches, and cannot tell who shall injoy them, as the rich glutton in the Gospell, who said, soule take thine ease, thou hast goods layd up for manie yeares, when Christ told him, he had not a day to live, then thou foole whose shall those goods be ? the scriptures mock at these vain desires.
Therefore it is, that God makes the vanity of man who heaps up riches, and cannot tell who shall enjoy them, as the rich glutton in the Gospel, who said, soul take thine ease, thou hast goods laid up for many Years, when christ told him, he had not a day to live, then thou fool whose shall those goods be? the Scriptures mock At these vain Desires.
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I answer, that none have immortality properly but God alone, for true immortality requireth true eternity, that is to say, it is without begining as well as without ending,
I answer, that none have immortality properly but God alone, for true immortality requires true eternity, that is to say, it is without beginning as well as without ending,
as experience shall prove in wicked men and evill Angells and reprobate men, but to speake of the blessed Angells and the soules of the elect, to speake truely as the matter is, the immortality of Angells and of men, it is not in the soules themselvs,
as experience shall prove in wicked men and evil Angels and Reprobate men, but to speak of the blessed Angels and the Souls of the elect, to speak truly as the matter is, the immortality of Angels and of men, it is not in the Souls themselves,
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so that it is not from themselvs but from God that they have their immortality, and therfore the objection takes not away this truth, that God is onely immortall.
so that it is not from themselves but from God that they have their immortality, and Therefore the objection Takes not away this truth, that God is only immortal.
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nay we cannot make ourselvs immortall, doe we what we can, reade Psalm. 43. and you may see the spirit of God taxeth the miserable vanity of men, that thinke their names great on earth,
nay we cannot make ourselves immortal, do we what we can, read Psalm. 43. and you may see the Spirit of God Taxes the miserable vanity of men, that think their names great on earth,
We know that the divell did speake true to God concerning Iob, when the Lord said unto him, Hast thou not considered my servent Iob, who is a righteous mā, that doth no evill but good, what saith the devill to God, skin for skin and all that a man hath will a man give for his life, Wheras the hand of God being stretched forth against Iob in his children,
We know that the Devil did speak true to God Concerning Job, when the Lord said unto him, Hast thou not considered my servient Job, who is a righteous man, that does not evil but good, what Says the Devil to God, skin for skin and all that a man hath will a man give for his life, Whereas the hand of God being stretched forth against Job in his children,
& in his estate, yet it could not make Iob to blaspheme God, but the devill thought that if God would stretch out his hand upon his own person, that it would make him to blaspheme God, a man will part with anie thing so as he may have his life,
& in his estate, yet it could not make Job to Blaspheme God, but the Devil Thought that if God would stretch out his hand upon his own person, that it would make him to Blaspheme God, a man will part with any thing so as he may have his life,
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To come then to speake of the 2. pointe, of the felicity of God, which is thus sett downe, be dwelleth in that light, which no man can attain unto, I will consider two things in these words,
To come then to speak of the 2. point, of the felicity of God, which is thus Set down, be dwells in that Light, which no man can attain unto, I will Consider two things in these words,
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and they which have fellowshich with God walk in the light, and therefore those that are called of God, they are called the children of light, and God is said to call us out of darknes into his marvellous light, that is, God calls us from death to life,
and they which have fellowshich with God walk in the Light, and Therefore those that Are called of God, they Are called the children of Light, and God is said to call us out of darkness into his marvellous Light, that is, God calls us from death to life,
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for in this we must be like God, in whom is no darknes, for when God shall translate our vile bodies unto his glorious light then shall the light of the sunne be inferiour to this bright shining light of this mortall flesh, what glorious creatures shall we be in that daye when this our mortall flesh shall not onely bee made immortall,
for in this we must be like God, in whom is no darkness, for when God shall translate our vile bodies unto his glorious Light then shall the Light of the sun be inferior to this bright shining Light of this Mortal Flesh, what glorious creatures shall we be in that day when this our Mortal Flesh shall not only be made immortal,
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and what wonder is it they doe not know him, since they were never called out of darknes to the light of God, the want of this calling out of darknes, is the reason why they cannot see nor know this God,
and what wonder is it they do not know him, since they were never called out of darkness to the Light of God, the want of this calling out of darkness, is the reason why they cannot see nor know this God,
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as for example, if a man be in a dark dungeon or prison, that hath no windowes in it to shew light, he cannot see, such a man in such a place cannot see the sunne,
as for Exampl, if a man be in a dark dungeon or prison, that hath no windows in it to show Light, he cannot see, such a man in such a place cannot see the sun,
But the second thing will bring us to a non plus in this point, for suppose I be called out of darknes what will that help mee? what the better am I for this calling,
But the second thing will bring us to a non plus in this point, for suppose I be called out of darkness what will that help me? what the better am I for this calling,
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if I cannot approach to this light? this is the second thing that we are to mark in the felicity of God, that besides his dwelling in the light, he dwelleth in such a glorious light as is unspeakable, which no man can approach unto, which shews the unspeakable glory of the Majesty of God.
if I cannot approach to this Light? this is the second thing that we Are to mark in the felicity of God, that beside his Dwelling in the Light, he dwells in such a glorious Light as is unspeakable, which no man can approach unto, which shows the unspeakable glory of the Majesty of God.
But then it may be objected, what availes this light of God, since we cannott approach unto it? To understand this more clearely the words following make this doubt greater, where he saith, no man ever saw this light nor can see it, Abraham never sawe him,
But then it may be objected, what avails this Light of God, since we cannot approach unto it? To understand this more clearly the words following make this doubt greater, where he Says, no man ever saw this Light nor can see it, Abraham never saw him,
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nor Moses never saw him, neither can anie man see that unapproachable light that he dwells in, all which doth let us see the incomprehensiblenes of the glory of God,
nor Moses never saw him, neither can any man see that unapproachable Light that he dwells in, all which does let us see the incomprehensiblenes of the glory of God,
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first there is a sight of God which is perfect, secōdly there is a sight of God which is imperfect, the perfect sight of God no man cā see but Christ,
First there is a sighed of God which is perfect, secōdly there is a sighed of God which is imperfect, the perfect sighed of God no man can see but christ,
therefore no man or Angell can see it and live, as God said to Moses my face can no man see and live, yet if anie man could have seen God, Moses could,
Therefore no man or Angel can see it and live, as God said to Moses my face can no man see and live, yet if any man could have seen God, Moses could,
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They had two to cover their faces, to let us see that they dare not sett their eies upon the immediate Majesty of God, they could not indure the brightnes of Gods nature if it were exposed to their sight immediately,
They had two to cover their faces, to let us see that they Dare not Set their eyes upon the immediate Majesty of God, they could not endure the brightness of God's nature if it were exposed to their sighed immediately,
An imperfect sight of God the saincts may have, and that we may know the bounds and the limitts of it, we must first know the end of it and the fruit of it,
an imperfect sighed of God the Saints may have, and that we may know the bounds and the Limits of it, we must First know the end of it and the fruit of it,
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as is able to make us like unto him in grace, though not in glory, the small light we get in the Gospell, is to shew with open face the glory of God, it puts the image of God in righteousnes and holines upon us,
as is able to make us like unto him in grace, though not in glory, the small Light we get in the Gospel, is to show with open face the glory of God, it puts the image of God in righteousness and holiness upon us,
see therfore what conformity in holines and righteousnes God hath appointed us in this life, according to this he gives us a sight of himself in the Gospell, it is a glasse wherin we may see God,
see Therefore what conformity in holiness and righteousness God hath appointed us in this life, according to this he gives us a sighed of himself in the Gospel, it is a glass wherein we may see God,
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so that is the reason of this light that God reveales to us in this world, that we may see the glory of God manifested in Christ Iesus, that we may attain to this blessednes in this life to be like unto him.
so that is the reason of this Light that God reveals to us in this world, that we may see the glory of God manifested in christ Iesus, that we may attain to this blessedness in this life to be like unto him.
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but we shall see this God clothed with his manhood, for the fullnes of the Godhead dwells in Christ bodyly, the Godhead is overshadowed with the flesh of Christ,
but we shall see this God clothed with his manhood, for the fullness of the Godhead dwells in christ bodily, the Godhead is overshadowed with the Flesh of christ,
and except through this vaile, wo cannot see the Majesty of God in heaven, now this glorious light of his godhead which we shall see in heaven through the flesh of Christ is not the essenciall glorie of the deity,
and except through this veil, woe cannot see the Majesty of God in heaven, now this glorious Light of his godhead which we shall see in heaven through the Flesh of christ is not the essenciall glory of the deity,
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but the created glory that is putt upon the manhood of Christ, which glory of the manhood shall transform our flesh to the similitude of the same glory,
but the created glory that is put upon the manhood of christ, which glory of the manhood shall transform our Flesh to the similitude of the same glory,
so that the sight we shall have of God in heaven shalbe an earthly object in the glorifyed body of the sone of God, take away this flesh of the sonne God in heaven,
so that the sighed we shall have of God in heaven shall an earthly Object in the glorified body of the soon of God, take away this Flesh of the son God in heaven,
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and seen of Angells, the Angells durst not looke upon God before, but had two wings to cover their faces, they durst not see the Majesty of God untill God had put this vaile upon it,
and seen of Angels, the Angels durst not look upon God before, but had two wings to cover their faces, they durst not see the Majesty of God until God had put this veil upon it,
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nor blessednes in the world, therefore Christ himself counts his disciples blessed that they sawe the glory of God in him, saying, blessed are the eies, that see what you see, manie have desired to see it,
nor blessedness in the world, Therefore christ himself counts his Disciples blessed that they saw the glory of God in him, saying, blessed Are the eyes, that see what you see, many have desired to see it,
and have not seen it, this sight which the saincts have of God on earth is of two sorts, the first is according to that God shewes himself in the law, the second is according as God did manifest under the Gospell, under the law hee did shew himself but darkly in shadows, types and figures,
and have not seen it, this sighed which the Saints have of God on earth is of two sorts, the First is according to that God shows himself in the law, the second is according as God did manifest under the Gospel, under the law he did show himself but darkly in shadows, types and figures,
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but to see him in open face, it is not now as the glory of God was upon Moses, which the people could not behould the glory of God which did shine in Moses face, much lesse could they then see God himself,
but to see him in open face, it is not now as the glory of God was upon Moses, which the people could not behold the glory of God which did shine in Moses face, much less could they then see God himself,
Yet this bright sight of God which we have in the Gospell, is but a dark sight in comparison of the sight of God, which wee shall have in glory like unto Christ, that is reserved till Christ come againe;
Yet this bright sighed of God which we have in the Gospel, is but a dark sighed in comparison of the sighed of God, which we shall have in glory like unto christ, that is reserved till christ come again;
and all doth arise from the sight of God, and yet this remains a truth as I said, that all the sight wee have of God is not a perfect sight, wee shall never see God as hee is,
and all does arise from the sighed of God, and yet this remains a truth as I said, that all the sighed we have of God is not a perfect sighed, we shall never see God as he is,
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and giving this glory to God onely, that he knowes himself perfectly, and that he will blesse us with that measure of the sight of him which is sufficient to make us happy for evermore.
and giving this glory to God only, that he knows himself perfectly, and that he will bless us with that measure of the sighed of him which is sufficient to make us happy for evermore.
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The potentates of the earth cannot endure that Christ should be the king of his church but they will have some of their traditions to be vsed in his worship. Note this.
The potentates of the earth cannot endure that christ should be the King of his Church but they will have Some of their traditions to be used in his worship. Note this.
