words and moderation of affection worke mightily in others especially in some natures This Condemneth the rashnes and headines of some in Vse 1. our dayes who would haue fire and brimstone to come downe from heauen to destroy the aduersaries Oh! how rate is this moderation of affection to be found in the sons of men I had almost said in my heate and hast there is no moderation at all And if wee well weigh it we shall finde but little For how doe some ioyne house to house land to land So that the poore haue no habitation left them The iudges Isa 5. 8. loue to cry with shame Bring yee The Ministers are not Hos 4. 18. altogether excuseable in this and in too rash censuring blameable How doe many men also stuffe themselues with the Creatures and keepe no moderation at all in their apparelling recreating Doe not some discharge Cannons and drinke carrowses as if the Kings shot and powder were prouided for no other purpose but to make mirth and not to wound his aduersaries One cryeth like Moses Heale her now another with Rahel Giue me sonnes or else I dye a third as David would God I had died for thee and with the Thessalonians millions mourne as men without hope But we omit further reprehension and come to exhortation Let vs all then striue for moderation of affection for it s Vse 2. not the least degree of sanctification And tell me wherein Gods children haue more faild then in this how did Peter misse it many times in many things and Ionah greeue for a guord The Minister must labour for it in the deliuery of the word hee must suffer evill men patiently sowe the seede in his hand and contentedly stay and waite for a blessing informe the iudgement before he worke on the affections or else like the Carpenters pinnes if he strike without boaring his words will fly againe in his owne face And that we may all of vs haue moderation obserue these following rules as remedies If we deale with men they be either whole Churches or Rules for Moderation particular persons We must not separate from those that 1. differ with vs but in Ceremonies we must wisely and moderately carry our selues towards them for the band that tieth vs together is not a bare Ceremony It s want of moderation of affection when men make a rent in the Church spet their Mother if they haue any in the face and count all her children Antichristian These know not or doe not what is required of them Are thou to deale with particular persons why then they are either called or not called if they be called then they be either weake or strong If they be weake in the faith receiue them not for disputation but for edification Few obserue this thing If he befalleâ— theâ— restore such a one with the spirit of meekenes Bones ouâ— of ioynt haue neede of atender fingeâ—ed person What are they without then deale genâ—ly with them at the first for fell opposition driueth them off the further instruct them with meekenes and proâ—e what the Lord will worke that way Wee see that a skilfull Cooke when hee would haue the fire to roste and 〈◊〉 the meate â—he â—t the first layeth it a farre off for thâ—â—eate being lesse â—â— sooner openeth the pores and peirceth to the bone by reason of the small opposition whereas were it at the beginning put too neare it would shuâ—â— the pores scortch the meate and neuer roste throughly â—y reason of the opposite force of the contrary qualities So when wee be to deale with one that 's cold in Religion begin we by degrees vse not too much â—eate at the first least he oppose the more and bee gone Try him if he will be wonne with the gentle words of exhortation I assure my selfe that for want of Moderation in this kind the Magistrateâ— Minister and priuate man haue not beene so profitable and succesfull in their proceedings as they might Obiect But some may obiect they are such as hate and persecute the truth God â—eares so should we hee knowes reprobates so doe Sol. not we he may haue a strange working in it the which wee doe not see he dwells with Angels but so do not we Repl. Oh! but they are Dogs and swine Why then 1. Giue them good example 2. Prouoke them Resol not 3. Pray for them and 4. Doe not finally iudge them but leaue them to the Lord. Thus we come in the next place to speake of moderation in personall iniuries Wherein thou must be very carefull for we loue our selues very well Doe men speake against thee or write against thee avoyd thou all bitternes and immoderate courses Rashnes and heate in this case as I haue especially obserued in some mens writings hath done a good cause harme say with Michael avoiding rayling Iud 9. words The Lord rebuke thee or with Paul I pray God it be not layd to their charge And we must beare with small errors in others and naturall infirmities for this is great wisedome Yet we must not be tainted with their errors but reproue Caution them though our dearest friends I might follow this point further in respect of outward things but a word of all in generall Take heed how thou lettest thy affections loose they be nimble birds quicke spirits and not easily recalled Let them not light and sit long of any stand either person or thing for they will with the more difficulty be remoued When men set them on as the Bee doth her sting or the Cripple leane on his Crutches with all their strength then when the thing they affect is tooke away they fall vpon all foure and are foully be mudded Set them on as Citizens doe their Mastique patches on their faces or as we put gloues on our hands so will there neither be paine or peril in the remotion of them Or doe as he doth by his feete that standeth on the quicke-sands remoue them often by withdrawing the minde from them so when the tyde of trouble approacheth thy affections as his feete will not sticke fast but without danger thou maist plucke them vp and be gone The true cause why the best men haue beene so turmoyld in crosses hath beene the immoderate affection of earthly moueable obiects In conclusion avoyde all counterfeite moderation for Caution it s as bad as immoderate affection and be thou assured that if thou vse either at one time or other it shal wound the heart peirce deepe into the soule and cost thee full deare Learne this lesson now least it proue too late hereafter Having handled Power Loue and a Sound mind as they are absolutely to be considered we come in the next place to speake of them 1. But briefly as they haue dependance on the verse going before 2. As they are opposed to the Spirit of feare and 3. As one hath relation to another And first
excell the principall in some one thing as the foote by fleeing may saue the body when the head cannot moue without it So the least of Gods ordinances in one thing or other may be more profitable then the highest For â—xample For the plantation of a Church the conuersion of the sinner the begetting of faith the information of the iudgement and the directing of man in the pathes of righteousnes Preaching doubtlesse hath the preheminence But in easing of the troubled heart by confession in recounting the great and many things the Lord hath done for vs in praysing him for his benefits and obtaining of comfort and helpe in the time of need and to a sinner converted prayer I thinke is the more profitable Obiect Sol. It will be said We cannot pray without preaching True not well neither can wee preach well without praying Againe faith comes by preaching and without faith no Obiect prayer We grant it yet prayer doth preserue it increase it Preaching Sol. is the procreant but Prayer the conservant cause of faith the one is as the Mother the other as the Nurse We in preaching heare God speake to vs in praying we Obiect 3. speake to him True it is that the Lord in the word truly preached speaketh Sol. to man yet not immediately And so in praying doth God speake also For the Spirit of God doth direct and assist all the faithfull to pray And in this following respect Prayer seemes to haue the prayse For in Preaching God by man speaketh vnto man But in Praying Man by the Holy Ghost doth speake vnto God the Father And on the other part Obiections are brought as this Obiect That which is for another thing is of lesse value then that thing for which it is But preaching is for prayer therefore not to be preferd aboue it This rule seemes to me not alwaies to hold true Example Sol. The father and the Mother are for the sonne therefore the sonne is better then they God was in Christ and redeemed the world by him therefore the world is more worth then the sonne of God This were a doubtfull if not a blasphemous consequence Yet obserue this that one thing may be for diuers ends as the Redemption of man by Christ was not solely for the good of man but for his owne and the glory of his father and Christ as he was God was both the end and the meanes so that sometimes things be not as they seeme to be I will to and fro dispute the question no longer for my first generall answere shall stand for all And none needs to doubt of the truth of it Onely thus let vs conclude that as Christ said Giue that to Caesar which is Caesars and to God that which is is Gods So giue we to preaching that which is its due and to prayer its priviledge also And in the second place this should teach vs thankfulnes Vse 2. to God for the word preached Alas what were all other fauours worth if we had not the Gospell to conuert vs and to sanctifie vs to God all things to vs We esteeme not of this fauour as we ought and as it deserveth Haue wee a guide to direct vs being out of the way a Phisitian to remoue some dangerous disease or but a remedy to turne our cloth into a better colour We esteeme highly of such things But haue too little respect vnto the word taught the onely meanes to heale our spirituall maladies and to conuert vs vnto the Lord. And if this be not thanksworthy then all we haue is of no worth Praise wee the Lord therefore that our visions faile not Againe would we and our children be converted and Vse 3. healed then let vs depend on the word taught Moses Rod in Moses hand did worke miracles and so the word in the mouth of the men of God will destroy the cursed worke of Sathan in vs and make vs in mind and life like vnto Christ Iesus We must wash in this poole attend at this porch and suffer this water to fall vpon vs so shall the Leprosie of our sinne be washt away and we be transformed into the image of the Lord wherin we were at the first created But how few mind or practise these things Yet it s a truth that there is no way to bring vs ordinarily vnto heauen but the diligent hearing of the word preached Last of all Let vs all strive to continue the word taught Vse 4. amongst vs for if it faile the people perish Nay we should to the vttermost of our power with the Thessalonians cause the Gospell to run and abound in all places this is a worke of worth and great necessity You often and it s good speake in the praise of that in his Art matchlesse Peere Sir Francis Drake for deriving the water into your Corporation and you are at daily expence to repaire the breaches of its passage And shall we then neuer be at any charge to cause the water of life to slow through the Townes and places about vs by the Conduits of faithfull preachers Nay would to God some did not stop this wells mouth or rather hinder the passage But woe to them whosoeuer they be Of the Gentiles We might gather diuers things from these few words being diuersly considered but the cheife I take is this that When the Lord will call and saue a people hee rayseth vp the Doct. 6. fittest instruments for that purpose Who fitter then Paul to be a Preacher to the Gentiles or to deliuer Israel then Moses being skilfull in all their learning Peter was a man resolute and fiery therefore the more meete to deale with the stiffnecked Iewes And the Lord sent Papists to Pp ' for their conuersion for they knew their iuglings and were able to beate them with their owne weapons Because the Lord is wise in all his wayes and skilfull in Reas 1. all his enterprises A man of vnderstanding will doe his best to haue his matters effected and shall not the fountaine of all wisedome worke wisely Againe the Lord doth this in respect of the people for Reas 2. they naturally are subiect to quarrell to make objections and to deny the meanes of their conuersion Now a man well qualified will remoue their doubts conuince them in iudgment discouer their folly and so the sooner draw them to repentance For though God can worke and sometimes doth with weake or no meanes at all yet this is his Method in his ordinary course of proceeding By this poynt we may partly tell what to iudge of many Vse 1. places and people in the world Doth the Lord send them fit Pastors then hope the best but if not feare the worst This must teach vs to reuerence the Lord in his workes Vse 2. and not to passe by without casting our eye on his wise prouidence For its worthy of our obseruation and imitation I feare
few doe this and the fewer that doe this the worse the more the better Another poynt we collect is this that Doct. 7. Paul was sent to preach principally to the Gentiles Act. 22. 21 Gal. 2. 8. From which it will necessarily follow that Peter was not B. at Rome for then he should haue to deale in Pauls Diocesse And Peter was appointed to the Iewes therefore dedicates his Epistle to the dispersed Iewes Besides an Apostle could not be strictly tyed to any one Diocesse as they write Peter was to Rome And if he was there shame was it for him not to assist Paul but to forsake him This we but touch by the way for many worthy Clerkes haue scanned this at large Besides we know when Noah prayed for these people it was many a hundred yeeres agone yet now it came to passe according to his desire whence we note that Doct. 8. Prayers made in faith are not alwayes granted at the first Ionah was not cast on the shore so soone as he showted neither Paul at the first request had an answer return'd him David waited long Ieremiah fainted in expecting and Christ himselfe stayed some time before the Angells came to comfort him We sometime meet the poore with a penny in our hand and at another time we suffer them to cry run and weary themselues before we heare them so dealeth the Lord with his children Reas 1. Because that as God hath appointed all things to be done so hath he set downe the very precise time wherein they shall be effected and not before This is the principallest Reason of the poynt Gal. 4. 4. Reas 2. And the Lord doth so sometimes that we may cry the more earnestly and feruently vnto him Let the Infant fast it will know the dug the better and seeke it the faster stop the Lure and the Hawke will mend her pitch and fly the higher and if the Lord deny the faithfull their requests for a season their prayers will pierce the deeper be heard the better Dauid in one Psalme vseth one petition thrise and marke how he did grow in feruency First saith he Turne vs Psal 80. 3. ver 7. againe O Lord c. the second time he addeth saying O Lord of hostes c. and the third time he proceedeth further and ver 19. praieth Turne vs againe O Lord God of hosts cause thy face to shine and we shall be saved Thus by iteration he gathereth the more heate fervency like a stone by often tumbling Mervaile not then if the vnfaithful be not heard at all shal Vse 1. the Lord deny his children long and will he giue bread instantly vnto Bastards shall the good man of the house sleepe at the discharge of the greatest Cannon and will he awake and cry Who is at the window at the report of the narrow-mouthed peice or pistoll No neuer respect it If Noahs prayer be put off 2000. of yeares Let the drunkard Fornicator Blasphemer and such as regard iniquitie in layd downe the obiect of Pauls faith which is God secondly his knowledge of him and that is not a bare vnderstanding of him but a knowledge of experience or practise and thirdly an act that accompanied this experimentall knowledge which was his beleeuing or faith This is the first ground why Paul suffered afflictions without being ashamed And I am perswaded That is I am confident and certaine and fully assured That he to wit God Is able to keepe Gods power is twofold 1. Absolute 2. Actiue that is a power ioyned with his will and is here meant for else Pauls reason had not beene good for his will must accompany his ability in the preserving of what was committed to him That which I haue committed to him Some interpret the thing he committed to God to be his person others his grace faith salvation the difference is nice or none at all the Originall word signifieth both that which is committed to vs of God and that we commit to him The Pp ' on the Rhem. expound it of good deedes sufferings but absurd for that how euer a truth yet not from this place Against that day Either the day of trouble or of the last iudgement I rather vnderstand it of the great day of the Lord. For Paul was put to death and it s vsuall with faithfull men in great tryalls and tribulations to cast their eye on the day of iudgement It may seeme strange but it is a truth that I am afflicted The Metaphrase for preaching the Gospell vnto the Gentiles yet for all that I goe on resolutely in the execution of my function and am not ashamed Neither is it without reason for I haue had experience of him in whom I put my confidence and besides that I doe verily beleeue that the Lord is not onely able but also willing to preserue my soule in safety against the great and last day of iudgement For the which cause I suffer these things Out of the ground Doctrines deduced Doct. 1. of Pauls sufferings we may gather this conclusion that The goodnes of an action doth not alwaies free the deer from affliction Abel was slaine because his workes were good Ioseph 1 Ioh. 3 12. Gen. â—7 20. Amos 5 10. Ioh. 7. 7. 20. sold for the discouery of his Brethrens sinnes Amos hated for speaking vprightly David in danger for weldoing Christ did many good workes none evill yet they went about to kill him and they so went about that at last they kill'd him indeed Ignorance may be the cause and that of the person or of Reas 1. the thing 1. of the person For many of the Saints I shut vp in prison but I did it ignorantly The Princes of this world put to 1 Tim. 1. 13. â— Cor. 2. 8. Act. 3. 17. death the Lord of life but had they knowne him they would not haue crucified him I know that through ignorance ye did is as also your governours And Father for giue them for they know not what they doe And 2. of the action What new and strange Act. 17. 19. Mark 2. 24. doctrine is this He doth and teacheth things vnlawfull They thinke they doe God good seruice they erred in that they haue not knowne my wayes O that ye had knowne these things A second Reason may be drawne from the rage and malice Reas 2. of the wicked Ahab hated Micaiah therefore he must to prison if God prevent not Christ was sold of envy Away with such a fellow for he is not worthy to liue And Had he not beene an evill doer we would not haue deliuered him into your hands Not Iesus but Barrabbas All this smells of malice and sents of envy For which of them was ignorant that the one was a theefe and who could accuse the other of sinne And pride in the prophane causeth goodmen suffer for Reas 3. weldoing Master in thus saying thou rebukest vs also The Pharisees were
with 2 Chron. 9. 21. Which was committed to thee The word in the Greeke here vsed is the very same which is in the 12. Verse and it properly signifieth a Deposition or thing committed to our trust and faithfulnes If you say that this Exposition crosseth that in the 12. Verse where we did interpret it of Pauls soule or saluation the answere is this he that preserueth faith and loue and the graces of the Spirit in him shall be saued and they that commit their soule and saluation to God are carefull to preserue grace within them for the one is a meanes of the other And there could be no danger in expounding this good thing to be the soule for its a good thing and by Christs affirmation more worth then the whole world But the gifts of the Spirit is the truest interpretation Keepe Or hold fast that is cherish preserue haue in safetie By the Holy Ghost These words may haue a double 〈◊〉 If we read them as some doe thus That worthy thing which was committed to thee keepe by the Holy Ghost then the holy Ghost may seeme to be he that committed this worthy thing to vs that dwelleth in vs which is a truth but the other I take to be the naturall meaning for Paul informes Timothy how by whom he is to keepe that worthy thing and he tells him that is done through the holy Ghost By the Holy Ghost is to be vnderstood the third person in the Deity Which dwelleth in vs. The Spirit here is described by 3. things 1. That he is holy 2. By an effect he dwelleth 3. By the subiect place where and 't is said to be in Timotheus and Paul and in euery beleeuer also he dwelleth As I haue lately perswaded thee to keepe the patterne of The Metaphrase sound words so now I likewise exhort thee as a meanes for the performance of that dutie that thou cherish encrease and hold fast the good and worthy graces of God committed to thee and that are within thee And for thy better direction I would haue thee to know that the onely way whereby they are preserued is through the holy Spirit of God that hath his a blode and dwelling in me and thee That worthy thing The poynt hence is plaine which is that The graces and gifts of God are good and worthy things Pro. 3. Doct. 1. 14. 15. Luk. 14. 34. Phil. 1. 6 The causes of them are holy and good For the chiefe efficient Reas 1. cause is God and is not he good the instrumentall is the Word and Preachers and are not they good Indeede Heb. 6. 5. wicked Ministers for the most part beget men as Adam did after his fall in their owne image yet as he is a man sent from God and in regard of his calling he may be called good and doe good And from their effects they may be called good for they Reas 2. make him good before God in whom they be they doe stirre vp and enable a man to doe good they will weaken all euill in that person where they dwell they will make our actions good and neuer leaue vs vntill they haue brought vs to perfection of glory Here are those reprehended who neuer had any care to Vse 1. possesse these worthy things Nothing in man or out of him that is of greater worth and nothing lesse regarded We doe count that person blessed that hath his house hung with rich Arras his chests full of gold and his barnes stuffed with corne and yet we neuer haue esteeme of these excellent and rare things Truely the least degree of faith is more worth then all the gold of Ophir a remnant of true loue then all the gay garments in the world Hope of heauen will more reioyce the heart of Dauid then his scepter and kingdome But men doe not thinke so neither will they haue it so yet the day of death like an equall Ballance shall declare it to be so This may serue to comfort the poore man who like Peter Vse 2. hath neither siluer nor gold Hast thou faith and loue and hope and zeale that all the world quarrell with then thou hast cause to reioyce and be glad Many wish to be as wealthy as such and such But what Art thou a poore Christian and hast thou grace Why then except he haue it too thou art richer then he One is rich in goods voyde of grace thou hast grace but wantest riches wouldst thou change estates with him No no then be content and of good comfort Are they worthy things Then put them to the best vses Vse 3. and abuse them not Its pitty to heare how many men lay their faith to pawne and pledge their hope for every trifle crying By my faith t is thus As I hope to be saued it s not so nor so Is this well done and will our master take it well at our hands that his graces and gifts be thus employed I trow not Wee make great stirre before wee lay to pawne our chiefest Iewells yet we let our faith goe freely which is more worth then all And it is to be feared that God will seuerely correct this or we may doubt rather that they who doe thus haue no faith or hope at all for if they haue they know the worth of it and how they came by it and whatsoeuer many iudge it s not easily gotten But such play the Logicians and make a distribution saying They sweare but by their Ciuill faith not by that which iustifieth I answere first that this distinction will not iustifie them Againe how shall a man know when they sweare by their civill faith Sure they sound alike therefore they must giue another accent or tone els they may and others too be mistaken But when will such be wise Is it not the greater offence to place the meaner and baser thing and creature in the Creators roome Let them iudge And in the last place seeing these be worthy things Let Vse 4. vs all labour to possesse them for of how much more value a thing is by so much the more we should striue to obteine it And to perswade vs hereunto Let 's consider to what they be likened Grace is compared to fire to water to food to ayre and to gold and siluer Is it not a misery to want fire to warme vs water to wash and refresh vs food to nourish and to strengthen vs ayre to breath by and to coole vs and gold and siluer to enrich vs We could not but thinke him a poore man that a miserable place where all these be wanting and shall wee not see our owne woe when we doe not enioy these things All our sacrifices are to be seasoned with this salt boyled in this liquor rosted with this fire if acceptable to Christ or profitable to his members See then the worth of the one by the want of the other Haue wee not now time and
prayer 101 Prayer is a difficult duty 101 Motiues to prayer 102 10. Preachers in speciall to be prayed for 103 11. Whom we affect we will pray for 104 12. As in the day so the faithfull pray in the night season 105 13. The time of trouble is a time of prayer 106 14. Though preaching may yet prayer cannot be preuented 106 Vers 4. Doctrines page 1. Personall presence to be preferred before writing 109 2. One faithfull man couets the fellowship of another 111 3. The best men haue a propension to weeping 112 When and for what we are to weepe 113 Motiues to shed teares 114 4. The signes of affection not to be forgotten 115 5. In all our proceeding we are to propound some profitable end 116 What ends to be propounded in the vse of Gods ordinances 115 6. There is ioy to be found in the course of a christian 116 Obiections against this doctrine answered 116 A doubt concerning the kinds of ioy resolued 119 7. The strong Christian may receiue increase of ioy from his weaker brethren 121 Vers 5. Doctrines page 1. Faith vnfained is the best inbabitant 125 Faith defined 126 The definition explicated 126 Two degrees of faith 129 Properties of faith in generall strong or weake 129 Properties of a great faith 130 Properties of a weake faith 131 Hinderances of faith in the preacher 131 Le ts of faith in the people 132 Motiues to faith 132 2. Our profession is to be in sinceritie 133 Properties of an hypocrit 134 3. Where true faith takes possession it dwels for euer 135 Where faith is seated 136 Whether faith remaine for euer 137 Seuerall obiections about that cleered 138 4. Weaknes of sex hinders not soundnesse of faith 140 5. Faithfull parents will endeuour to make faithfull children 141 Children to be taught yong and why 142 6. Faithfull wiues may haue faithlesse husbands 143 How to choose a good husband 144 Signes of a gracious person 146 A doubtfull question concerning mariage resolued 145 7. Onfained faith cannot be had but it will be heard of 146 8. Faith workes like effects in seuerall subiects 149 Who haue faith vnfained 152 9. The approbation of Gods people is to be respected 153 How a good report may be procured 154 10. The infidelitie of a father preuents not faith in his children 154 How an vnbeleeuing husband may be discerned 155 11. Succession of faith is the best succession 155 Who might be saued in the time of Poperie 156 Vers 6. Doctrines page 1. Children are to tread in the steps of their religious parents 159 2. Good men stand in neede of a memento 159 3. The graces of the spirit are of a fierie qualitie 160 4. The gifts of God are to be stirred vp within vs. 162 What quencheth the grace of God in vs. 163 Helpes to stirre vp grace in vs Publike Priuate 164 5. Imposition of hands in the ordination of Ministers may warrantably be vsed 166 Cautions in the imposition of hands 167 6. Great care to be had in the ordination of Ministers 167 7. The ordinances of God profitable if rightly practised 168 In the vse of Gods ordinances we are to obserue how he dealeth with vs. 170 Obseruations collected not prosecuted 172 Vers 7. Doctrines page 1. The duties of our callings not to be neglected 176 2. Growne Christians freed from slauish feare 177 3. Freedome from slauish feare no small fauour 177 4. Wisedome to be obserued in prouoking others to good duties 179 5. Gods people haue the spirit of power 180 How the spirit of power may be procured 182 6. The children of God haue the spirit of loue 183 Loue defined 183 Corrolaries from the definition 185 7. Gods children loue God 186 Trials of the loue of God 186 Motiues to loue God 188 8. The children of God loue one another 189 Motiues to loue one another 193 Directions for loue 194 9. Christians haue sound mindes 194 A sound mind defined 196 A distribution 196 All the intellectuall vertues defined 197 The obiect of a sound minde 198 Mans messengers 1. Loquentia 2. Eloquentia 198 Conclusions from the former discourse 199 10. Moderation of affection required in a Christian 201 Rules for moderation 202 An obiection answered 203 A double caution 204 Sundrie doctrines collected but brieflie handled 205 Vers 8. Doctrines page 1. Doctrine reason vse is a warrantable kind of preaching 209 Why the Scripture is writ as an historie 209 Directions in the deduction and application of doctrines 210 2. No man is to be ashamed of but to beare witnes vnto the Gospell 210 What preachers be ashamed of the Gospell 211 What people are ashamed of the Gospell 211 Cautions in quotations 211 Motiues to beare witnesse to the Gospell 212 What needfull for a good witnesse 213 3. Great mens proceedings are not alwayes according to equitie 213 4. With what measure we mete to others the very same may befall our selues 214 5. We are not to be ashamed of them who suffer for the Gospell 215 6. Corporall bondage preuents not spirituall freedome 216 7. We that professe the Gospell are patiently to suffer affliction that attends it 216 8. The Gospell preached or professed alwayes persecuted 217 9. The Lord proportioneth the sufferings of his seruants according to their power 218 Power distributed 220 10. Power from God supports in affliction 220 Vers 9. Doctrines page 1. Digressions in preaching warrantable 223 Cautions to be obserued 223 2. When good men name God they make mention of some mercie of his 224 3. He that would not faint in affliction must haue an eie to his saluation 224 4. God authour of mans saluation 226 5. The saluation of the faithfull is certaine and not doubtfull 227 Reasons rendred why Salomon was saued 230 Why the Papists hold he is condemned 230 Why God might suffer so excellent a man to fall so fearefullie 230 6. The saluation of man is a rare and great blessing 232 7. One Christian reioyceth in anothers saluation 235 8. Certaintie of saluation may be had if rightly sought for 235 Causes of doubting 235 9. Effectuall vocation accompanieth saluation 236 What time the Lord ordinarilie calleth 237 How he calleth 238 Why are not all called alike 239 Aged persons rarely called and why 238 Conclusions from the precedent discourse 242 Effects of effectuall calling 244 Wherein he that is called hath experience 244 10. The calling of the faithfull is an holy calling 246 Whether Preachers not called can call others 246 11. Man not saued for his workes sake 248 Why good workes are to be done 249 What needfull to a good worke 249 12. Men will haue some kind of workes 249 13. Gods free fauour the first cause of mans felicitie 250 An obiection answered 251 14. The calling of the elect is according to Gods purpose 251 Sundry doctrines deduced but not handled 252 Vers 10. Doctrines page 1. Gods purpose in his appointed time shall come to passe 254 2. Gods gracious
visitation to be obserued 257 3. The Church more glorious since the comming of Christ than before 258 An obiection answered 260 4. Christs appearing in the law and Gospell glorious 263 5. Iesus Christ our onely Sauiour 265 6. Death by Christ is destroyed 267 In what sense it may be said that Christ suffered the second death 268 How we may destroy death 269 How Christs death killes death in vs. 270 Whether God could or not haue saued man without a satisfaction 272 How finite man may be said to suffer infinite torments 273 7. All spirituall life is procured by Christ Iesus 273 8. To preach the same things againe is warrantable 273 Acaution 274 9. The office of Christ chiefly cònsisteth in the abolishing of death and procuring of life 274 Rules to know if death be remoued from vs. 275 Trialls if we haue life by Christ Iesus 276 Motiues to get spirituall life 277 10. Life spirituall is eternall 278 Helpes to life spirituall 280 11. Though all grace come by Christ yet not without the meanes of the Gospell 280 Doctrines Page Vers 11. 1. The Godly take delight to dwell and discourse of holy things 283 2. The Gospell principally to be preached 284 3. The dignitie of our calling to be maintained 285 4. Preachers be cryers 287 Cautions for cryers 288 Rules for auditors 289 5. The word preached a principall meanes whereby sinners are conuerted 289 How reading may be said to be preaching 290 Whether preaching is to be preferred aboue praying 291 Sundry obiections answered 291 6. When God will call a people he raiseth vp fit instruments for that purpose 293 Paul sent principally to Preach to the Gentiles 294 8. Prayers made in faith are not alwayes granted at the first 295 Vers 12. Doctrines Page 1. The goodnes of an action cannot free the doer frō affliction 299 2. Neither learning wisedome pietie or externall priuiledge can prescrue a man from persecution and affliction 302 3. Good men suffer many things 303 4. A resolute Christian is not ashamed of the Gospell 305 Helpes to endure shame 306 5. The example of others sufferings should moue vs to suffer also 306 6. As the wicked haue pretended causes to afflict the faithfull so haue they good grounds not to be ashamed of their sufferings 307 7. It is an experimentall knowledge that will make the men of God resolute in good courses 308 Rules to procure experimentall knowledge 309 8. Knowledge of God precedeth faith in him 311 How God is to be Knowne of vs. 314 Rules to know God 315 9. It is the dutie of a Christian to settle his soule in the certaintie of his salvation 316 Signes of presumption 317 Hinderances of the soules setling 318 10. The best way to secure the soule is to commit it into the hands of God 318 Helpes to commit the soule to God 319 What times especially the soule is to be committed into the hands of God 319 11. God is a God of power 321 His power defined 321 Two kinds of impossibilities that God cannot doe 321 Particulars mentioned of the first sort 321 And instances of the other kind 322 The power of God distributed 324 Differences of this power 324 A subdiuision of his externall power 325 Actuall power hath two parts 325 From all which many conclusions especiallie against our aduersaries the Papists and others 326 Rules to get experience of Gods power 327 12. As power so will may be attributed to the Lord. 328 Gods will defined and explicated 329 Gods will seuerall wayes distinguished 331 Many Corrolaries from the former propositions 333 13. Faith hath distinct degrees 335 14. The greatest faith may grow 336 How faith and infidelitie are inseperable 337 Helpes of faith to the distressed christian 337 Vers 13. Doctrines page 1. Perswasion and disswasion are to be accompanied with direction 343 2. The best way to maintaine puritie in religion is to haue a patterne 343 Adam had the law writ in his heart at the creation 343 Adam broke the morall law 344 The law was writ in Moses time 345 3. All men guided by one and the same patterne 346 An obiection answered 347 Rules to direct vs in our callings generall particular 349 Briefe notes on the Decalogue 351 When the Sabbath begins 353 Why the Sabbath was changed 355 4. The patterne of a christian is to consist of words 355 5. The words must be sound words 356 Whether words may be vsed not found in Scripture 356 6. Apostles are onely to prescribe patternes 357 7. By faith and loue the patterne of sound words is preserued 358 Properties of loue 358 What is done in faith 360 What in loue 360 Why faith is put before loue 360 Why both together 361 Seuerall doctrines collected but not prosecuted 360 Vers 14. Doctrines page 1. The graces of Gods spirit are good and worthy things 363 2. Grace being got is to be preserued 366 3. Spirituall gifts are in danger of losing 367 How far a man may fall from his former grace 369 Signes of falling from former grace 369 4. The faithfull are the temples of Gods spirit 371 How may the spirit be said to dwell in man being infinite man finite 371 In what manner the spirit may be said to dwell in the reprobate 371 Signes if the spirit dwell in vs. 373 5. Where the spirit takes possession he dwels for euer 374 How Sathan may be sayd to reenter being once cast out 374 The spirit dwels in a new hart the which hath many properties 376 In what manner the heart is made new 376 6. The Spirit of God is an holy spirit 378 Why he is or may be called holy 378 How the spirit may be procured 379 7. The graces of the spirit are preserued by the spirit 379 Vers 15. Doctrines page 1. We are to put the faithfull in mind of others falling away 381 2. To fall frō our former professiō is a great sin foule offence 382 Helpes against reuolting 383 Causes of reuolting 1. inward 2. outward 385 3. Men of great note in the Church may sometimes fall away 384 4. God doth propertion mans shame according to the offence 386 5. Great wicked men vsually fall by couples 388 6. Many may fall away together 388 Whether all that fell away of Asia neuer returned 389 Vers 16. Doctrines page 1. One good mans example is to be preferred before a multitude of wicked men 392 2. In the time of persecution few haue bin found faithfull 393 3. A good gouernour may procure a blessing vpon the whole family 394 How a godly family may be knowne to be so 397 4. Loue is of a spreading nature 398. How farre loue spreadeth 400 5. The mercie of God is to be wished especially for our friends 401 6. Want may befall Gods dearest children 402 7. The faithfull are not once but often to be relieued 403 8. Gods children are a thankfull kind of people 404 9. Good men haue beene vsed like malefactors 405
10. Not to be ashamed of the faithfull in affliction is a true signe of a sound Christian 405 Vers 17. Doctrines Page 1. When the faithfull are afflicted then they are to be refreshed 407 An obiection answered 409 Whether Ministers may visit them that be sicke of the plague 409 If Ministers may liue in a corrupt aire 409 2. The faithfull are to be sought for 409 How they may be knowne to be such 419 3. Whom or what we affect truly we will seeke dil gently 410 4. They that seeke shall find 412 Rules to be obserued in seeking 413 5. Rome heathen was better then than Rome christiā now 414 Viz. When Paul was there prisoner Vers 18. Doctrines Page 1. There is a time when the world shall be iudged 418 If Angels moue the Orbes 418 2. The day of iudgement great and wonderfull 424 3. Christ our Lord shall iudge the world 427 Motiues to prepare for the day of iudgement 429 4. The best man is not to rely on his owne merits but Gods mercy at the day of iudgement 430 Sundry of the Papists obiections answered 430 Why God commaunds good workes 431 Good workes cannot merit and why 431 For what causes the Lord rewardes the workes of the faithfull 432 5. A good mans mind is often carried to thinke on the day of iudgement 433. 6. Prayer is to be grounded on Gods promises 435 How Moses and Pauls prayer can stand with this doctrine resolved 436 Helpes for prayer 437 7. When we want wherewith to requite our friends we are to pray for them 438 8. Speciall friends in a particular manner are to be prayed for 438 9. Mercifull men shall obtaine mercy 440 Rules in shewing mercy to be obserued 440 10. They that shew mercy in an euill day shall find mercy in an evill day 440 Why Paul prayeth for mercie at that day rather than another time 441 11. In famous cities it sometimes goes hardly with Gods Saints 442 12. The worthiest Christian may be releeued of a meaner person for soule and body 443 13. A good man thinkes nothing too deare for the Preachers of the Gospell 443 Lets of liberality to Ministers 444 14. In the greatest straites the Lord remembers them who suffer for his cause and Gospell 445 Many other points and passages for breuitie wee haue omitted AN EXPOSITION OF THE SECOND EPISTLE OF THE APOSTLE St PAVL TO TIMOTHIE THE Epistles of the Apostles were directed either to Churches in generall as the Romanes Corinthians or persons in particular as Titus Gaius And they were private men as Philemon or publike as this Timotheus who was a Minister of the Gospell and as some maintaine the first elect Bishop of the Church at Ephesus Now for the more Methodicall proceeding in this our intended progresse two things necessarily are to be considered observed 1. The scope or end which our Apostle in penning this Epistle aymed at intended 2. The many weightie Motiues or Arguments he produceth to haue his purpose accomplished thorowly effected True it is that as amongst various causes there is one prime and first efficient the which is God so amids severall ends one principall and transcendent which is his glory For as Alpha and Omega are the initiall and finall letters of the whole alphabet so is God first and last beginning and end of every creature Taking therefore as granted that the choicest and chiefest marke our Apostle eyed aymed at was the glory of God as doubtlesse it was the subordinate shall be related annexed the which in this Epistle are comprehended included 1. He exhorteth Timothie to cherish stir vp and increase the gifts of God in him and to be strong in the grace which is in Christ Iesus 2. To walke vprightly sincerely and not to diuert from the expresse patterne of sound words which he had received learned 3. To doe the worke of an Evangelist Preach the Gospell in season out of season and to be faithfull and painefull in the execution of his function 4. With patience and resolution to beare the crosse suffer affliction and not to be ashamed of the testimony of the Lord Iesus 5. He foretelleth him of perilous times premonisheth him of evill workers in generall and giveth him a caveat to beware of Alexander the Copper-smith who had withstood his Preaching much in particular 6. Finally he desires him to come vnto him and bring Marke as also his Cloake Bookes and Parchments with him These be the inferiour and secondary ends of Pauls penning this Epistle The arguments whereby the Apostle would induce Timotheus to discharge and performe the forenamed particulars are many some whereof shall be mentioned 1. because he was descended of faithfull religious Parents 2. From the good opinion the Apostle conceived of him 3. In that he was well and rarely qualified 4. Forasmuch as his calling was holy and salvation certaine 5. He would allure him by his owne example being an Apostle and a man of greater note and dignitie 6. And also from the shame which befell revolters and the honour that redounded to Onesiphorus who persevered in well-doing All these are conteined in the first Chapter the rest shall be omitted except when in this Discourse speciall occasion is offered that they should be produced rolated In the two first Verses of this Chapter you haue the Preface The Analysis of the whole Chapter or Inscription in the rest which follow part of the matter or bodie of this Epistle In the Preface is conteined a double description and a salutation The former is of the Pen man the latter of the person to whom he writeth The salutation is laid downe as by the matter of it what he wisheth so by the persons who are to accomplish it and the one is God the Father the other Christ Iesus our Lord. In the third Verse where the bodie of this Epistle beginneth we haue the Apostles carriage and that toward God and his sonne Timothie Concerning God he acknowledgeth that he did serue him for extent from his elders for manner with a pure Conscience Now for his behaviour to Timothie he confesseth that he did thanke God for him and also make mention of him in his prayers for constancie without ceasing for time night and day The Apostle further declareth the earnest desire he had to see Timothie being induced from the end the increase of his owne ioy and by a twofold motiue in respect of Timothie the one was the remembrance of his teares the other from the vnfeigned faith he conceived to be in him vers 4. 5. In the sixt Verse Paul puts Timotheus in minde to stirre vp the gift which was in him where he maketh mention of the efficient cause thereof God and the instrumentall which was the imposition of hands vrging him to doe so from a twofold reason the former in that he was freed from the spirit of feare the latter having received the spirit of power c. vers 7. Moreover in the next
would haue redemption and sanctification to precede election as if the Sons worke and the holy Ghosts in order went before the Fathers According I take it that in this sentence is declared the end of Pauls Apostleship to wit to preach the Gospell and that not in any newly invented or opposite manner but proportionable iust after the forme and effigies of that good true and warrantable patterne for he who did reach otherwise was to be accursed Gal. 1. 9. Promise Here the Apostle opposeth the Gospell and the Law not that the observation of the Law would not haue given life or was without a promise but because that man since his fall is dead and cannot keepe it therefore he is to fetch life from another fountaine viz. the gospell which is in briefe called the Promise of life Of life There is a fourefold life at the least to be found in the creatures 1. a life of vegetation as in herbes plants 2. a life of sence as in birds and beasts 3. of reason as in man and Angels 4. a life of grace called the life of God Eph. 4. 8. onely to be found in good Angels and such men as are borne againe and this is that life which is here promised by the Apostle preached and principally to be desired Which is in Christ Iesus Christ is the fountaine of this spring the roote of this tree and the very first beginner of this spirituall life and motion For without him we are dead can doe nothing Ioh. 15. 5. I Paul also called Saul because I was a Citizen of two The Metaphrase Provinces of the Iewes by birth and Romanes by prerogatiue yet being principally sent to be a Preacher to the Gentiles haue reserved the one cast off the other as being more familiar to them better accepted of them an Apostle and legate not of any private person but of Christ Iesus the holy one and anointed of the Lord sole Saviour of the faithfull having a true and lawfull calling not of man nor by man but of by and for the Lord being sent to no other end but to preach the lifâ— of grace and glory which is onely through the free promise of God in Christ to be obtained I I say doe ingenuously confesse without all mentall reservation or subtle evâ—sion my selfe to be the Author Pen-man of this Epistle being chiefely induced to prefixe my name declare my office shew the ground of my calling and the obiect and end of my function to silence such as might carpe at my Doctrine that the Church in all succeeding ages aswell as for the present season might receiue it as free from all error and the truth of God and that my person preaching and writing might not be contemned but as they ought esteemed regarded And now let vs proceede to gather such Doctrines as arise Doctrines deduced out of these words thus resolved plainly expounded Seeing the Pen-man reserues that name which is most accepted and best received of the people as also annexeth that title whereby the excellency of his office is demonstrated we note that Preachers are to maintaine the dignitie of their Doct. 1. persons This hath beene the care of all the Prophets in old time and Apostles in these latter dayes If it were not so what meaneth all this Am not I an Apostle am not I free haue not 1 Cor. 9. 1. 1 Tim. 4. 12. 2 Cor. 5. 20. I seene Iesus Christ our Lord Are not you my worke in the Lord Because a good name is as a precious ointment aboue great Reas 1. Eccles 7. 1. Prov. 22. 1. riches and more than the choicest silver and gold to be regarded It will reioyce the heart cheere the dead spirit and prolong a mans dayes whereas the contrary is a curse and to be auoyded Otherwise if Ministers be ill reported of their doctrine Reas 2. be it never so sound or soveraigne for the soule it will be despised reiected If the vessell be counted vnsweet who will with alacritie taste of the liquor And men iudge the fruit according to the trees report Let Ministers then haue an eye to this dutie Too too many Vse 1. are carelesse in this thing and that 's the cause why they Preach so much and profit little and who ever saw good done by such a man as was contemned in his name person The Word will not speed if the Preacher be despised And for procuring a good report 1. be diligent in the discharge How a good name may be got of thy duty avoyd idlenes in thy calling 2. Againe take heed thou be not iustly accused of that which thou hast severely censured in others 3. Speake not evill of others for with what measure we meete it shall be measured to vs againe Could we cover others infirmities they would doe the like for vs. 4. And in conclusion seeke the glory of God 1 Sam. 2. 30. Prov. 10. 7. in thy proceedings for they who honour God shall be honored of him whereas they who seeke themselues shall be abased The people also must take heed how they detract from Vse 2. the credit of their Pastours It s a foule fault of some and to be reformed who are alwayes prying into and raking vp the infirmities of their Preachers cover thou their faults passe by their wants and seeke their dignitie for thine owne good and thy brethrens Nature by a secret instinct will defend the head with the losse of the hand and will we not cover our baldnesse with a Periwigge Why the Preacher is the head of the people and therefore to be respected and it s an old Axiome Doe my-Prophets no harme Psal 105. 15. Againe where Paul is called an Apostle who in former times was a persecuter of the Lords people we obserue that Yong sinners may proue olde Saints great offenders godly persons Doct. 2. persecutors of the truth and people zealous Preachers Church-founders For is not Saul now among the Apostles who sometime made havocke of the Saints Did he not doe many things against the name of Iesus of Nazaret and persecute this way and word which he now maintaineth vnto the death Others who haue done the same yet haue prooved the same godly livers excellent persons 2. Chron. 33. 12. c. Luk. 8. 2. Tit. 3. 3. 1. Cor. 6. 11. And this commeth to passe by the finger of God Hee knoweth how to doe it hath power to doe it and if hee Reas 1. will who can resist him He who made the instrument cannot he amend it so he who first formed man shall hee want abilitie to reforme him no he is in heaven and doth whatsoever hee will Sathan may resist but all in vaine Isa 46. 10. mans will may oppose but all to no purpose for his power is infinite their 's finite And is there not a possibilitie for such a subiect to be reformed Man is capable of grace if
Ministeriall function was counted a great grace in the Parents honor to the person but in all contempt and bitter derision let the Minister and true Christian know that his Master thought it no shame to become a Preacher Heb. 2. 3. And Salomon higher esteemed the dignitie of a Preacher than a King Eccles 1. 1. By the will of God The Apostle in this phrase declareth the ground way and lawfulnesse of his calling as if he had saâ—d I ran not before I was moued I came not of mine own mind by men or by money in at the window or the like but the prime and chiefe cause was the will and good pleasure of God whence ariseth this instruction that 〈◊〉 It is necessary for such as preach the Word to iustifie theiâ— lawfull Doct. 4. calling there vnto from God What Paul did as a Preacher we ought to doe also Timotheus knew from whom Paul received his calling and he addâ—th this for the respect he had to future times and persons Iohn the Baptist did this and Christ himselfe having Mar. 2. 19. Matth. 3 3. to deale with the Pharisees and Reason will confirme it Otherwise they can haue no assurance of protection from Reas 1. God by his Angels they must keepe their limits and but preserue vs in our wayes they dare not attend vs if we runne Psal 91. 11. Mat. 4. 6. a crooked path Sathan vnderstood this well therefore falsely alledged the Scripture leauing out in all thy waies And what became of the young Prophet that wandred Was he not destroyed 1 King 13. 22. And the certaintie of our calling from God will make Reas 2. vs bold in the execution of our function and in the hottest opposition to say with Nehemiah Shall such a man as I flee Nehem. 6 11. Luk. 13. 32. Or with our Master Goe tell that Foxe that I will heale to dâ—y and tomorrow and the next day I shall be perfected Absalom bids his servants sinite kill feare not but be bold and 2 Sam. 13. 28. play the men Why For he had commanded them This needs no application Againe then may we expect a blessing of our indevours Reas 3. 1 Sam. 1. 2. 15. otherwise not He that will runne before the Lord bids him goe may speede like him that brought tydings to David that his sonne was slaine and his Sermons proue to himselfe like the Letters that Vriah caried What if Israel be not 2 Sam. 11. 14. gathered yet thy reward is with the Lord. If the Master bid the servant cast seed in a barren soyle what if he haue no Isa 49. 4. good crop at harvest It s not the servants fault he did his dutie and would haue beene glad the ground had beene better the crop greater but he relyeth on the command of his Master not the successe in vsing the meanes so must Ministers also And last of all assurance that a man is sent of God will Reas 4. giue him to beleeue that he shall never want a word to comfort others in due season such a man may certainly expect a supply of gifts from the Lord. Wee haue some that like Ruth after Boos reapers gleane here and there and pull an eare from the sheaues of others yet much adoe to make one loafe in many dayes to feed the flocke of God And what 's the cause Sure God never sent them to sow for if he had they should haue beene supplyed with seed Doth not this doctrine reproue those that take vpon them Vse 1. this high calling without any assurance they be sent of God Some Preach that are neither sent of God nor man as the Anabaptists others of man but not of God these are Ieroboams Apostles a third pretend they are sent of God but not of man like some new vpstart spirits I passe to nominate which if it were true their calling were Apostolicall but who shall one day pay these their wages The Lord but in wrath Let Ministers then looke to this it stands them in hand Vse 2. so shall they haue protection by the good Angels boldnes to reproue sinne and not to be scared like boyes with the humming of Bees and Flies a supply of grace on each new occasion and their labour shall not be in vaine in the Lord. 1 Cor. 15. vlt. And men may know by these markes 1. If in some measure Trials if we be truely called to Preach the Gospell Isa 6. 8. Rom. 9. 2. 3. Eph. 4. 12. Ier. 23. 32 they be fitted with gifts 2. If they finde in themselues a readie and willing mind 3. If they be approued thrust forth by graue learned and religious persons of great note and government in the Church 4. When they ayme at the gathering of the Saints the edification of the bodie of Christ the glory of him that sent them and not at some sinister and private ends as prayse promotion or the like 5. If the Lord in some measure blesse their endevours This 1 Cor. 9. 2. last is not the least but as a Signet to seale the truth of their calling And I could note further from these words that Promotion to high places commeth from the Lord. Note Doct. 5. Preferment comes not from the East nor from the West Little did Paul thinke either of his sudden conversion or advancement to this honorable function a few houres before he was called this is the worke of God and ought to be marveilous in our eyes Psal 75. 6. Mat. 21. 42. Learne hence to envie no man that is advanced for that Vses 1. were to resist the will of God And let this direct thee to 2. prayse God if aboue many thou be promoted And it must 3. teach all men to be content with their present condition and not to repine for the will of God depends on no other and is the Rule of all truth and goodnesse To Preach according to the promise of life I adde to Preach and that I trust without wrong to the Text for the end of his Apostleship was to Preach the promise of life the glad tydings of salvation out of these words I gather this Conclusion that Eternall life is not to be had in the precepts of the Law but Doct. 6. from the promises of the Gospell The life of grace and glory is since Adams fall derived Gen. 3. 15. Gal. 2. vlt. And 3. 21. to man by another meane the old way in this respect is not the best way we must find out and walke too in the new way which is the everlasting way And thus it comes to passe Because the precepts of the Law exacts a perfect righteousnesse Reas 1. both in regard of mans entire nature and the whole conversation for cursed is every one that continueth Gal. 3. 10. not in all things of the law to doe them now if the Lord should marke what is amisse within vs
and that proceedeth daily from vs who were able to abide it Not we Christ onely excepted so that we must flee to the promise for life and cast off the precept in this respect Besides this there is another reason rendred by the Apostle Reas 2. which is that if justification and consequently salvation had beene obtained by the Law then Christ had dyed Gal. 2. vlt. gratis in vaine for nothing Indeed the Law is able to giue life for Christ was saved by it but we are weake and not able to fulfill it And though the law be said to be of no strength it is in this respect that like a iust Iudge to an offender Rom. 8. 3. it giueth a true testimony not able to set man at libertie who is a transgressor Confutation springs from this roote of the Papists who Vse 1. tye salvation rather to the law and workes than to Christ and the Gospell Reprehension too proceeds from the same ground against Vse 2. the ignorant Protestants who being demanded how they hope to be saved Reply either by their good deeds or honest meaning this is naturall Papistrie yet good workes are in no sort to be omitted For they be the true euidences of faith as childe of a father the high way to heaven though not the principall and immediate cause of raigning these may be said to bring life as the nurse to the child faith as the mother And from hence every one that longeth after life must Vse 3. 1. deny his owne workes 2. Learne to be acquainted with the promises and to discerne them from the precepts 3. Labour for faith to apply them for knowledge except mixed with faith profits nothing Heb. 4. 2. This may also direct Ministers how to teach their people Vse 4. a principall point of Catechisme as also to worke faith in them that they may beleeue not that the law is to be omitted for that reuealeth sinnes breaketh the heart setteth before the eye of the soule Gods irresistable judgement and directs the way that leadeth to justification and salvation yet in a differing manner from the Gospell It s our Schoole-master to Christ Gal. 3. 24. Might we not hence obserue further that the principall end of Preaching is to bring men to life and salvation By the foolishnesse of Preaching it pleaseth God to saue such as 1 Cor. 1. 21. beleeue Then are they farre wide that looke for life without a Preacher Why doe they not expect children without generation a crop of corne without sowing Againe we note out of the word according that There is one method or true manner or at least matter of teaching to be practised of the Preachers for every Art is guided by its owne rule precepts obiect Which is in Christ Iesus In Christ that is from him or by him Whence let it be noted that No life or salvation is to be expected but in and through Christ Doct. 7. Iesus Whether we respect the life of motion sence reason or salvation all is conveyed to man from him he is the way the truth and the life Iohn 14. 6. Ioh. 10. 10. and 17. 12. Act. 3. 15. For he created all things as he was God without him was Reas 1. made nothing that was made He is the beginning of all creatures Col. 3. 15. therefore called the Lord of life Act. 3. 15. He also as God preserveth the essence and being of the Reas 2. creature 1. In giuing nourishment fit and convenient 2. and in blessing the meanes without both which the life of man like a lampe that lacketh oyle is extinguished for man liueth not by bread onely but by every word that proceâ—deth out of the mouth of God Mat. 4. 4. Furthermore life and salvation come from Christ as he Reas 3. is our Suretie and Saviour 1. For by his death he hath destroyed death O death Where is thy sting 2. By his life he 1 Cor 15. 55. v. 22. 23. hath purchased our life as by the offence of one man came death so by the obedience of Christ came life 3. All the promises 2 Cor. 1. 20 meet in Christ and are yea and amen in him as all the lines doe in the point of a Center 4. He sends his word and spirit for to quicken vs being dead before that time in sinnes Ephes 2. 1. and trespasses In a word by his death we dye with him and through his Resurrection and Ascension we shall rise out Rom. 5. 10. of the graue and ascend and liue for ever with him From this point doe many profitable Vses spring First learne hence that the life of a Christian is no base being Vse 1. or mouing but the sweetest life of all and equalleth if not excelleth that life of Adam in the Garden because it floweth from a more pure fountaine springeth from a more honorable head and is purchased with a farre greater price Doe we not esteeme Wine by the Grape fruit by the tree Oyle by the Oliue And people by their pedigree It s called the life of God for God gaue it at the Creation Christ Ephes 4. 18. redeemed it by his Passion and it s the neerest to that life the Lord himselfe liueth and delighteth in it s a royall life for it exceedeth this life all other what ever Ther 's not a greater dissimilitude betwixt the life of a naturall man and a beast than there is betwixt this and the life of reason And it s a durable life certaine and abideth for ever and Vse 2. can it be otherwise comming from Christ Let the root liue the branches will not wither the spring flowe the rivers will be full and whilest the head is not hurt well fare the members Indeed this tree was once dead but now he is aliue Rev. 1. 18. shall dye no more death hath no longer power over him They therefore that are graffed into this stocke shall never taste of the second death For out of their branches shall flow Io. 7. 37. rivers of the waters of life And as Moses with his rod struck the rocke whence issued water to refresh the people so God with the law of his iustice strooke Christ the rocke out of whose side commeth the water of life to saue all his members Besides it also followeth from the same ground that it is Vse 3. a secret and hidden life hid in Gods bosome long before it was manifested hid in the Promise hid in the Sacrifices and Ceremonies hid from the eyes of the world hid from him that hath it for the greatest and best part of it is said to be hid with Christ in God that is in heaven Col. 3. 3. For God and heaven are often put one for the other in Scripture And it may be said truely to be a hidden life so few seeke it or find it and yet if they doe they know it not Hence
Epistle principally for thy benefit who art my beloved sonne and that not without reason haue I writ vnto thee or doe thus stile thee for thou art a man that hast beene trained vp in the holy Scripture of a childe well reported of by many of the faithfull one of great hopes in the Church being a Minister of the Word and none more than thy selfe like-minaed vnto me And why then should I for beare to direct an Epistle vnto thee or entitle thee my sonne For haue not I also confirmed thee by instruction Loved thee with entire affection Am not I thine ancient in yeares And we like father and child aime at one end make the same scope of all our proceedings And I doe further vnfeignedly wish thee whatsoever may make for thy good in this or glory in the world to come from the first fountaine of all grace and spring of all true peace God the Father and Christ Iesus our Lord. To Timothie Whereas Paul in this place writes to Doctrines deduced Timotheus a yong man well reported of and of great hopes we obserue that Such persons as are likely to proue good and excellent instruments Doct. 1. in the Church are principally to be instructed and incouraged Wee will water that plant most hedge about it and prune it which is likeliest to bring forth much and good Exod. 2. 2. 1 Chron. 28. 9 fruit the beast of best hopes shal be put in the best pasture the other turned to runne in the common field and barrenest ground And why not for such will if God giue good successe Reas 1. to a mans indevours proue instruments most profitable and are not those principally to be respected instructed Besides Sathan will labour to make them of his kingdome Reas 2. aboue all others he will picke the finest wits to doe wickedly hence it is for the most part that our Iesuits be such deepe-headed sound-witted persons not many comparable to them This reproues the carelessenesse of many in our dayes Vse 1. who altogether neglect this dutie haue we not some that rather set the best wits to the meanest basest or no calling at all certainely the Papist shall rise vp in iudgement against these for they are more carefull to practise this for Antichrist and his then we for Christ and his kingdome Let vs all chiefly parents put this point in practise and imitate Paul and David herein consider who is likeliest to Vse 2. doe good the best service one day and labour that they may be sanctified season them with instruction learne them the holy Scriptures of children that is to doe well and wisely Let it be further noted where Paul cals him sonne who was not his sonne by naturall propagation but rather in that he had begot him to or confirmed him in the doctrine of the Gospell that As there is a naturall so there is a spirituall generation and kinred in the world Doct. 2. Some be of the flesh others borne of the spirit Mat. 12. vlt. Rom. 9. 3. Io 3. 6. For be there not spirituall and carnall fathers in the world Reas 1. Ezek. 16. 20. 1. Cor. 4. 15. But Christ forbids to call any man on the earth Father Obiect Resol Christ condemnes over-ruling fathers such as were some masters Iames. 3. 1. Againe we cannot haue two contrarie fathers that command contrarie things 3. Christ would haue them principally to esteeme God to be their Father in conclusion he would haue such called Fathers as beget sonnes to God not like the Pharises and Papists who beget children in Babylon and spirituall whoredome and offer them to Molech their sonnes are the feede of Sathan murtherers and lyers from the beginning Also doe wee not reade of spirituall seede Iohn 3. 9 of Reas 2. a spirituall conception Gal 4. 19. why then there must needs be a spirituall kinred in the world This reproues the grosse ignorance of many in our Vse 1. dayes who never take knowledge of this truth yet they are well enough acquainted with their kinred in the flesh But it meeteth especially with those blacke-mouthed persons who can scoffe and fleere and say there goes a brother or sister in the Lord Is not this to make a mocke of the truth of God to kick against the prick and to incurre the iust iudgement of God doth not the holy Ghost call them holy Brethren sonnes of the most High O times O manners Hâ—b 3. 1. Heere we are taught to discerne betwixt men that differ Vse 2. to seeke out our spirituall kindred and to make much of such every profane person will be acquainted with their lewd consorts and damnable crew But especially let vs examine and proue our selues whether wee bee borne againe otherwise it had beene good we had never beene borne at all and by these notes try thy selfe First Hast thou conceived aright in the wombe of thy vnderstanding what iudgement hast thou to see into the mysteries of salvation Secondly doest thou beare Christ in thy heart by vnfained affection canst thou say I loue the Lord aboue all things in earth or heaven Thirdly art thou troubled to bring him forth and travellest of him in thy will is this spiritual delivery thy chiefest care Fourthly and doest thou manifest to the world that thou hast brought forth this babe in thy life and conversation by doing of iustice loving of mercie humbling thy selfe and walking Mich. 6. 8. with thy God why then thou needest not to feare but that thou art of the free-womans seede and princely line of the most High But if those things be not to be found in thee and to proceede from thee thou art the childe of wrath and thy present condition is fearefull for if Christ be not conceived in the vnderstanding framed and borne in the heart travailed of in the will and brought forth in the forme of a well-mended life thou art but Sathans slaue and not the Lords adopted sonne My beloved sonne Observe also out of these words that Preachers are to affect those especially whom they haue begot Doct. 3. or confirmed in the faith They are to pittie all pray for all none excepted but such as are their spirituall children are to haue the chiefest seate in their affection hence doth Paul write so largely to the Corinthians so long a letter to the Galathians and Peter a first and second Epistle to the converted Iewes For such be the seale of their ministery 2. Such will the Reas 1. most re-affect them 3. Such haue the very image of God 2. imprinted on them and lastly doth not every cause naturally 3. cleaue vnto its proper and peculiar effect in a word 4. such are their ioy their crowne or should be Let this checke them who say they haue spirituall issue Vse 1. and cannot endure them care not for them are ashamed of them whom should they affect countenance or reioyce in
or wherewith shall I be Mat. 6. 32. clothed For he knoweth whereof thou hast need and will relieue thee Fathers lay vp for their children not children 2 Cor. 12. 14. for their Fathers doe they not What shall I more say but as Ioab to Amnon Why art thou so sad And why is thy 2 Sam. 13. 4. c. countenance cast downe Art thou not the Kings sonne Aske what thou wilt and he shall giue it thee The profane of our times may hence learne to take heed Vse 4. how they wrong the faithfull God is wise in heart mightie in power Who ever waxed fierce against them and hath Iob. 9. 4. prospered for their sakes He hath destroyed great Kinges and mightie Sehon King of the Amorites and Og the King of Psal 136. 19. 20. Exod. 14. 25. Basâ—an He can plucke off thy Charet-wheeles strike thee in the hinder parts cause thy heart to faile thee for feare and in a moment fetch thy soule from thee better were it for thee to haue a Mill-stone hanged about thy necke and thou to be cast into the bottome of the Sea than to offend the least of these faithfull ones they are deere in his sight tender to him as the apple of his eye Can a Father put vp the vniust wrongs of his loving children The husband of his chast and dutifull wife In no wise then take heâ—d to thy selfe for if thou fight against the faithfull thou dost iniury to Gods sonnes and his dearest Spouse who one day will in wrath take vengeance on thee and grind thee to powder From God the Father Having handled the title of God we come to speake of the second thing appropriated to him the which is that All spirituall lessings flow from God the Father Doct. 12. Every good gift and every perfect giving is from aboue and commeth downe from the Father of lights Iam. 1. 17. Whence had the Apostles Prophets that heavenly treasure wherewith they were inriched if not from God Silver hath his Iob. 28. 2. veine Gold his mine Yron is taken out of the earth and Brasse is moltâ—n out of the Stone but grace mercy and peace are not to be found in the land of the living nature saith it is not to be found in me wealth and honour cryes nor in me Came it from nature then should all men partake of it Reas 1. none excepted for shee communicateth to all her off-spring the like gifts though not in degree and measure Neither is it purchased by pence or followeth the flux of Reas â— royall dignities for then should Kings Nobles rich and great men be the onely subiects of it who in truth very rarely possesse it See 1. Cor. 1. 26. I will not insist here to confute the Romanists but leaue Vse 1. them to stand or fall to their owne Master but first learne we hence whom to prayse for grace and mercy and every good gift that we enioy say not mine owne hand hath procured me this treasure least thou be found a lyar against God for what hast thou that thou hast not received One 1 Cor. 4. 7. cause why we are so proud and ingratefull is want of consideration how that what we are by the free favour of God we are that which we are Good Iacob ascribes his two bands to proceed from the mercy of God Reade his confession Gen. 33. 11. And secondly this may direct vs whither to runne for Vse 2. grace and mercie and peace goe not to man or Angell but to the Lord else maist thou returne like the foolish Virgins with thy vessels emptie Take the counsell David gaue his sonne Salomon on his death-bed Know God for 1 Chron. 29. 11. 12. greatnesse and power and riches and honour I adde and all things are in his hands And now we proceed And Christ Iesus our Lord Out of this phrase wee obserue first that Christ Iesus is a Lord. Doct. 13 〈◊〉 Iehovah said vnto my Lord Sit at my right hand and yee call me Lord and Master and yee doe well for so â—em Psal 1 10. 1. Ioh. 13. 3. And he is Lord two wayes either as he is Elohim God or Emanuel God with vs. As he is God 1. By creation for he is the beginning of every creature all things were made by him and without him was not made any thing that was made Ioh. 1. 3. And secondly by providence The Father worketh hither to and I worke Ioh. 5. 17. As God with vs he is Lord also 1. By purchase for he Word became flesh so that by a communication of properties we are said to be purchased by the bloud of God Act. 2â— â—â— 2. By mariage He is the bridegroome the head and husband Ioh. 3. 29. Ephes 5. 23. of his Church and therefore Lord over it 3. By dignitie he is our elder brother and in ancient time such gouerned and had a double portion Deut. 17. 15. 21. 17. 4. By donation for God the Father hath put all things into his hand and given him all power in heaven and in Mat. 28 18. Ephes 1. 22. earth And is Christ Iesus thus many wayes our Lord 1. We Vse 1. must know him for what madnesse greater than to be ignorant not acquainted with our Master Who can with any comfort serue an vnknowne Lord Certainly they that know not Christ are Sathans slaues and none of his servants Also we must learne his will and what he requireth at Vse 2. our hands for otherwise we cannot doe it such servants cannot please him Many stand on their good and honest meaning but without knowledge the minde is not good Prov. 19. 2. And when we vnderstand it and him we must indevour Vse 3. 2 Pet. 2. 20. to do his commands for it were better not to haue knowne his will theâ— after we haue knowne it to turne from the holy Commandement given vnto vs of our Lord such shall be beaten with many stripes God shall come in flaming fire to render vengeance on all them that know him not and obey not the Gospell of Christ 2. Thes 1. 8. Finally We are to depend on him for food for wages Vse 4. for rayment convenient in all dangers to flee vnto him for succour both in life and death and we may doe thus with hope and boldnesse when we know him and his will seeke his glory make his enemies ours obeying all his commands for we are never made strait in him but first we are made strait in our owne bowels And we nay hence gather also that All Chrisians are fellow-servants Doct. 14. Paul and Timotheus Prince and people men and women Iew and Gentile Deut. 17. 20. Acts 10. 35. Gal. 3. 28. 1. For hath not one God created them Mala. 1. 10. Reas 1. 2. Are they not purchased by the same price 1 Cor. 6. 20. 3. Haue they not all one and the
title great and good enough these are the servants of the most high God was no small commendation Mala. 4. 4. Acts. 16. 17. For what is God Is he not the first cause of all things Reas 1. And supreme governour of the world The King of Kings and Lord of Lords And is it no honour immediatly to attend vpon him Is it a small honor to be next to our Soveraigne What then shall it be to be so vnto God He that serveth God may better his estate in so doing Reas 2. yea were he an Angell therefore it is no base but an honorable thing His actions shall be guided by the golden Rule and silver Reas 3. Precept of his Word and such as the one is the other is to be accounted for if the Rule be excellent the thing ruled by it is so too of necessitie And it is honor in this for all the creatures shall be their Reas 4. attendants and subiect to them Sathan shall not dare in his liuery like a Serieant to arrest them and the good Angels Psal â—1 11. shall preserue them and pitch their tents about them till they take possession of heaven Away then with that to be abhorred Proverbe What Vse 1. profit in serving the Almightie What honor in an holy life Let men thinke what they will holines to God is an honor vnto man and never was man dishonoured who in sinceritie served this Master Here let the Lords servants though poore and base in other Vse 2. respects yet reioyce in this that they serue the Lord. For this is to be of the true line Princely bloud and noblest familie He that can truely say I serue God giues himselfe the greatest title of dignitie This should moue all men poore especially to become Vse 3. the Lords servants for this is the onely way to honor and all promotion O that men did thinke so then fewer words would winne them from the world to attend on this never to be praysed-enough Master And this point should moue Parents to make their sons Vse 4. the Lords servants We esteeme it a wonderfull honor and so it is indeede if wee haue a childe that attendeth on his Prince returneth to his Countrey being clothed in silke and sattin and having one of the Kings rich coates vpon his backe what should we then esteeme it to haue a sonne clothed with the righteousnesse of Christ and enriched with all the saving graces of the spirit Angels attending on him and a Kingdome prepared for him Is this nothing Then labour for it for your selues for your children I serue Out of the word serue I obserue that A Christians course is not idle but laborious Doct. 5. Service is laborious a religious course is service therefore laborious Name what you will in religion and it requireth labour diligence Are we not commanded to enquire seeke knocke worke and create It is as it were a new creation Ier. 6. 16. Mat. 6. 33. 7. 7. Phil. 2. 12. Because its a difficult thing to get faith keepe faith or to Reas 1. liue by faith faith comes not by nature it growes not in every mans heart neither is it as some iudge so easily to be had he that will haue it must haue a broken heart rent by the Law for as a man doth not plant Trees on rockie mountaines no more doth the Lord sow this seed in stony and hard hearts he that will possesse it must attend diligently Pro. 8. 34. at the postes of Gods house for it comes first and is begot by hearing of the Word Preached and then prayer Rom. 10. 17. and the Sacraments will conserue it increase it Lord I beleeue helpe my vnbeliefe and Lord increase our faith But it s Mark 9. 24. Luk. 17. 5. a prettie piece of service to liue by faith when all reason failes vs then to cast our selues vpon the Lord and to depend vpon his bare promise as I may say is a worke of wonderfull difficultie haue not the best of Gods servants Psal 7â— 2. staggered and almost fainted in this piece of service Some cry tush I never doubted I will never be moved Well to such I say nothing for though they bragge they beleeue every thing yet I know that if I should tell them their estates they will not beleeue that one thing And as it is a hard taske to get faith keepe faith and liue Reas 2. by faith so it is no lesse labour to get a sound knowledge of the Precepts to keepe it and practise it Paul knew the Law of God but what a stirre had he to obey it And if we must cry and call for knowledge seeke and search for her Prov. 2. 4. as for silver oare in the earth bowels will it be a matter of lesse moment to put it in practise No no. The vnderstanding like a needle will pierce thorow and into the Precept when the will like a knottie and ill-twisted threed comes churlishly after It s hard to find out a narrow and vntroden path but more difficult to walke in it and not either to be weary or wander the Vses follow And seeing a religious course is not idle but laborious Vse 1. what shall we say of such as take no paines at all in service of that nature How few know their Master or his will And then how can such serue him Who inquireth and cryeth after the vnderstanding of the rules of this great Art by which this worke of religion is to be squared Haue we not more shuffling of cards than searching the Scriptures Playing than praying Feasting than religious fasting Running after goods but fleeing from all grace and goodnesse Some will not set a foot within the Lords vineyard gather one grape of sound knowledge or an eare of vnderstanding if they doe this is their service We haue beene at service And if they kneele downe lift vp their hands and stay till the worship of God be ended though their minds wander their hearts be at home and they returne never the wiser I ween the worser yet they doubt not but God on their part is well served and for his part very well pleased Why should not these men be thus deluded who know they doe little if any thing in Gods service and yet hope to be rewarded And is to serue God laborious Wee must then be of Vse 2. good courage gather strength and quit vs like men he that hath an hard taske will proportion his power according to the toyle The longer the ground hath lien fallow the stronger must be the Teame to teare it in sunder and the farther we take a iourney the more pence must wee put in our purse so the more difficult this dutie is the more must we looke about vs arme our selues and be prepared for the well performance of it And for the better discharge thereof we must labour for What is
peace of a good one and these contrary effects though to be found in one and the same person yet doe they spring from divers repugnant principles and not from the selfe same causes A good Conscience is a seeing of an act according with the A good Conscience What it is rule And here we are to obserue that in a good Conscience these particulars are required 1. A man must haue knowledge of some rule 2. The rule must be sound and infallible 3. He is to performe an act in every respect answerable to the truth of the rule And 4. he must apply the act to the rule the which being done the seeing of their agreement is a good Conscience Moses made all things according to the patterne the which when he beheld he had a good conscience for there was a proportion and correspondency betwixt the frame of his worke and the patterne GOD gaue him An evill Conscience is a seeing of an act disaccording with the An evill Conscience What it iâ— rule Suppose a man to haue vnderstanding of a true and perfect rule yet if his act should not be answerable but in some part divert from it so farre as it wants proportion or similitude to the foresaid rule so farre he hath a bad Conscience or evill seeing together and hence will follow the kindes or degrees of an evill Conscience 1. For the more sound knowledge and the lesse sincere obedience the worse is that Conscience and from hence might spring the name of an erroneous Conscience because the actions swerue from the rule 2. From obedience without a certaine apprehension of some precedent Precept ariseth the terme of a blind Conscience though properly it cannot be called Conscience 3. And from this definition we see that there may be some good in a bad Conscience For knowledge of the rule is good acts are good but as they erre from the rule by which they are to be guided they are evill and in regard such Consciences haue a threat denounced against them Yea the sight of sweruing from the rule may be good because it may be a meanes of reformation in future season A good Conscience is Legall or Evangelicall A good Conscience divided The rule whereby man at his Creation was to be guided was the Law the which had he obeyed he might haue purchased a good Legall Conscience now since his Apostasie and fall the Lord hath given him a new Commandemâ—â— for his recoverie being observed which is the Gospell and thus you may Kennâ— the ground of this distribution As for the law naturall the remnants wherof remained in the heart of the Gentiles and the law morall engraven in Tables of stone and given to the Iewes is the same for substance being but a distribution from the subiects yet they differ iâ— these particulars 1. The one is perfect the other not for much of it in time is obliterate worne out of mans heart whereas that written by Gods owne finger is complete The one is got by reading hearing studie c. The other comes by generation and imprinted in mans minde from the very wombs and as Riâ—â—bilitie is inseparable adiunct to him and this is the true cause why all men covet a kind of Religion and performe some workes that are commendable warrantable For matter therefore these two are the same as a remnant with the whole piece or some few Prâ—câ—pts with the whole of that Art A Legall good Conscience is a seeing of an act according to the What a Legall good Conscience is rule of the Law He who vnderstandeth any one Precept of the Decalogue and giueth obedience thereto may be said to haue a Legall good Conscience This we see affirmed of the Gentilâ—s who walked but according to the small reliques of the law which remained in their hearts Rom. 2. 14. 15. A Legall good Conscience is either Complete oâ— Incomplete A legall good Conscience distributed This distribution may not be omitted being of great vse For its one thing to haue a Legal good Conscience another to haue a complete Legall good Conscience the which we will define that so the difference may appeare A complete Legall good Conscience is a seeing of all acts according A complete Legall good Conscience defined with the rules of the Law But Conscience that as a Boy the Bird in his hand wee may not lose thee while we are talking of thee we will declare how many ingredients concurre for thy confection whether a complete Legall or Evangelicall But first for Legall 1. Knowledge must here be had as the ring-leader Light was the first good thing the Lord made at the Creation and saw to be good so is Knowledge in this worthie frame of a good Conscience Ignorance like the bodie of Amasa the passengers stops the way of this Worke or as darkenesse in the beginning did light in the structure of nature that it cannot be effected Blind sir Iohns neither haue nor can make others haue a pure Conscience the rule must be exactly vnderstood all the particulars thereof distinctly learned or else men will haue at the best but blind Consciences For why is Conscience called blind except in this that people act without knowledge of the rule This caused the Prophet so often so earnestly to pray Lord open mine eyes teach Psal 119. 18. c. me the way of thy statutes hide not thy Commandements fromme Salomon to cry Get knowledge get vnderstanding forget Prov. 4 5. And 30. 2. 3. not Agur to confesse he was more foolish than any man being ignorant of holy things and Paul the elect vessel chiefe Patrone of a good Conscience to esteeme of all things as drosse and dung for the excellent Knowledge of the Law and Phil. 3. 10. the Gospell For without this ingredient Conscience is naught starke naught For how can a man act according to the rule that is ignorant of it And is not damnation threatned to them who liue in blindnesse read and see wherefore 2 Thes 1. 8. if thy science be darke how darke is thy Conscience 2. After Knowledge must follow Obedience These two in a good Conscience cannot be separated the first maketh science the second Conscience For what is knowledge of the rule without obedience but a patterne without a building a cypher without a figure which stands for nothing Hence Acts. 24. 16. it is that our Apostle did lay his policie bend his forces and exercise himselfe to keepe a good Conscience a Conscience without tripping without stumbling Men must learne the Word and then fall to worke according to its directions apply the acts and Precepts â—â—ew them â—oth at once with the eye of reason and then as God did all the creatures they shall see their Consciences good and very good All the springs and brookes of our actions speeches resolutions and cogitations must runne by the banke and channell of Gods Precepts neither may we
the rule forenamed and remembred and having done so the vnderstanding takes a strict and exact view of their agreement or disagreement Now if there be a iust proportion betwixt the acts and the rule then there is excusation the effect of a good Conscience For Faith resteth on the promise for reward from the Law-giuer But if there be a disagreement then followeth accusation the attendant of a bad Conscience For beleefe giues credit to the threat and expects a penaltie And thus you see how a good Conscience excuseth a bad accuseth by reason of faith being interposed Neither need we to doubt but the Gentile had a kinde of faith the which produced these effects Rom. 2. 15. The King of great Brittaine giues a iust law for the well gouerning of his subiects promising a reward to them that obserue it threatning a penaltie to them that transgresse it I my selfe being one of the number heare vnderstand and beleeue it Well a day is appointed when my obedience must be tryed The Law is read and I giue eare vnto it If now my actions answer the Kings command I am not afraid my Conscience doth excuse me Why For I beleeue he will iudge me according to my workes But if they disagree from his Precept then I feare and my Conscience doth accuse me because I giue credit that answerable to the threat I must be rewarded But suppose I were ignorant of my Princes pleasure or knowing it did not yet credit it should I then haue excusation or accusation Not and the reason is in that I want faith to beleeue the promise or threat which are of force to accuse or excuse being credited Let vs apply it God the King of all the world hath giuen man a Law writ without him or within him that skils not to gouerne his actions he also hath passed his vnchangeable Word that the observers of it shall liue the transgressors dye All this I giue credit to Now when I apply mine actions to the Law and they are proportionable to it then my Conscience excuseth me for here is a good seeing together Notwithstanding all this Faith must credit the promise and threat for producing of these effects and is in truth the first and remote cause though Conscience be the second and nearer of accusation and excusation When the hand doth amisse we vse to say can yee not see Yet it is not the eyes fault And so in this we doe the like appropriating that vnto Conscience the which properly and immediatly springs from faith And tell me why doth the Devill tremble Is it not from faith Why are the profane fearefull Is it not from faith Why is a good Christian chearfull Why He hath kept the patterne and hath faith and why doe we sometimes doubt sometimes beleeue But from partiall obedience and an imperfect faith Yet as wee haue said Conscience doth accuse and excuse cause ioy and feare as the Precepts of Grammar the boyes Latine but not without faith And I pray you would a Scholler care at all whether his Latine answered the rule or no had he not faith to beleeue the truth of it and his Masters promise threat And thus you see our opinion let the learned iudge 2. The second effect accompanying a good Conscience is Ioy ioy I say vnspeakeable vnvtterable Davids Harpe was nothing to this yet made full pleasant Musicke A good Conscience will make the heart to leape the face to shine fill the breasts with milke and the bones with Marrow It s Prov. 15. 15. Iudg. 9. 13. a great a continuall feast Irke Wine it cheareth the spirit of God and man Let Saul want it his kingdome will augment his feare Naball may make a feast like a King Belshazzar carowse in Bowles but having not this dish their thoughts will trouble them and their hearts in the middest of all their mirth dye within them This this is the ground of all true and solide ioy the best musicke will it make that ever was heard What caused Iob to laugh at death Peter to sing in prison Paul to comfort himselfe in the angry Adriaticke Sea And Stevens face to shine like an Angell when the stones came flying about his eares Any thing but a good Conscience The gallants of these daies may seeme the onely merry men but without this they are all base wretched miserable 3. Shall we thinke that Conscience goeth alone or with one single attendant or two as Iacob to Padan-Aram Ionathan with his Armor-bearer or Nehemiah to view the walls of Ierusalem No no Ioy is on its right hand and contentation runnes with it Cast a world into the heart of man he is not satisfied when as Paul not having a penny shall rest contented If thou canst but see the face of a good Conscience in the closet of thy soule engrauen on the Tables of thine heart thou maist cry with old Israel when he saw Ioseph his sonne aliue I haue inough or with Mephibosheth when the King returned safe let the Zibaes of the world take all For Conscience is a rich Treasure a Cabinet full of precious Pearles a costly banquet I say that Bread nourisheth Drinke refresheth but a good Conscience is all in all 4. Doth not Conscience also walke with Hope and giue good evidence for time to come It s like a rich Merchant who keepeth Factors in a farre Countrey and forreigne Land Doth it not send hope to trade and barter in the India of heaven from whence she returnes with comfortable tydings and supporteth Conscience vntill all things be had in perfect vision Were it not for this the heart would burst and good mens spirits faile them for feare Hope will still be whispering Conscience in the eare bid it be of good comfort and not faint for the time of its visitation is at hand Truely a Consciencelesse man is a hopelesse man and he that wanteth that shall perish 5. Also Conscience is alwayes armed and attended with courage boldnesse And is not that worthy the right hand of fellowship A man of Conscience dares stand before Princes plead his owne cause and force Faelix a bribing Iudge to tremble What made the Prophet to giue King Ahab the lie The Apostle to call the high Priest painted wall And Iohn to tell Herod he was an Adulterer But the force that floweth from a good Conscience He that hath a good Conscience may quench the fiery darts of Sathan conquer the King of feare and shake off all terrible tydings Keepe it and it will keepe thee safe amidst ten thousand dangers Sayle thou in this ship and it will land thee in safetie when they that want it shall split the barke of their soules vpon the rocke of condemnation 6. Conscience as thou hast worthie attendants in this thy Pilgrimage on earth so thy reward shall be great in heauen For thou shalt haue thy seat in the noble house of the soule till the day of iudgement Peace shall be thy
portion which passeth all vnderstanding and afterward thou shalt dwell with Angels with Christ with God the Father where is fulnesse of ioy and pleasures for euermore thou shalt never die never whither no rust shall eate thee nor moth consume thee thou shalt see no sorrow thou shalt heare no complaint neither be afraid of the least evill successe Thou shalt iudge the quicke and the dead acquit the innocent condemne the guiltie and doe little lesse than a pettie God in one word thou shalt doe more and haue more than can be told by man or by Angell all that be good before God shall commend thee preserue thee or rather thou them for ever and ever And now in the last place let vs make application Then is not that life base that is led without it A miserable Vse 1. service is that which is begun continued and finished without a good conscience being accompanied with lying swearing dissembling and deceiving is it not they that thus liue are worse then beasts and no creature the devill excepted more wretched Be thou then assured that such a life is odious to God hatefull to his Saints and an vndoubted fore-runner of the second death He that layeth the foundation of his service with ignorance infidelitie and disobedience in the fiery tryall shall be blowne vp when the match of Gods vindicatiue iustice shall lay hold on this blacke powder how shall that man be able to stand Wee may muzzle the mouth of our conscience not suffer it to speake and deale with it as an vniust Land-lord with his poore tenant when he in some iust cause is to giue evidence against him put it to silence by an over ruling commaund but when Christ shall come to iudgement and take part with conscience then shall it speake freely boldly truely as ever did faithfull witnesse at the barre having the chiefe Iudge for his friend How will a Iudas looke at that day who was so pittifully deiected before the Pharisees whom he tooke for his friends and expected comfort from them How will the Drunkard stagger and reele not with wine but with the fume of a bad conscience What face can the hypocrite hold vp that hath dissembled all his life long where shall the vniust the fornicator adulterer lyer with all the wicked and vngodly appeare I am sure of this that though such and a thousand moe haue blind erroneous and cauterized consciences burned with an hot yron for the present yet at that generall assize being lanced with the sharpe edged knife of Gods revenging hand they shall all bleed freshly and to death eternall This kind of men may looke bigge set the best side out eat drinke and be merrie but I shall never beleeue that their hearts laugh with their faces O matchlesse miscreants of all mischiefe sonnes of blood and slaues of perdition you may sooner separate your soules from your bodies then conscience from your soules or damnation from either Goe then your wayes laugh and be fat play and dance sing to the Tabret and Harpe put death iudgement and hell farre from you tread vnder foot the blood of the new couenant crucifie againe the Lord of life make a mocke of sinne and shipwracke your owne consciences yet know that God one day will call you to account and dash out your braines with the heele of his vengeance In the next place seeing this is so let vs in the feare of Vse 2. God get knowledge and mixe our service to God and man with sinceritie walke according to the rule doe nothing without a precept haue a true patterne for all our proceedings and runne to the Law and to the Testimonie of the Gospell obey the one and beleeue the other so shall we haue good and pure consciences one whereof though the world may fume and chafe is worth more than ten thousands of gold and silver What can be of greater price what should we preferre aboue it O conscience whereunto shall I compare thee who or what is like vnto thee Is not knowledge good obedience better and art not thou of these two simples compounded There is no evill in thee thou art all good and very good There are foure things Pro. 30. â—9 30. comelie statelie in their going a Lyon the strongest among beasts and tunneth not away from any a Grey hound an hee Goaâ—e and a King against whom there is norising vp but he that hath a complete good conscience surmounts them all But conscience least I should ecclipse and obscure thy same when I would speake and spread it I will therefore giue thee thy charge a large commission Conscience that thou mayest execute thine office throughly Conscience his Charge speake thou in the language of Canaan be thou mighty in the Scriptures and that thou mayst not build Babel and pull downe Bethel let euery man haue thy sentence in his mothers tongue Goe to and fro through the world passe by no Citie Burrow Village Hall House nor Cottage but let them heare thy voyce sounding in their wals speake truely plainely boldly crie aloud spare no mans person of whatsoever cloth his coate be cut Be thou a good linguist make it knowne thou art a skilfull Artist and declare an exact Method in thy proceeding And Conscience first goe thou to all Christian Princes Kings and Emperours speake gently to them and intreate them to cry to God for wisedome that they may wisely goe in out before the great people committed to their charge will them yong and old to tread in the steps of Hezekiah Iosiah pull downe the high places burne the groues with fire over turne Baals Altars and cause all his Priests to fall by the sword Bid them send Levites through their Lands spread the truth of God for their subiects haue immortall soules in their mortall bodies tell them that is the way to get a good Conscience and how thou art of more worth than a golden Scepter Put them in mind how a bad one was the cause Saul his kingdome and Iâ—roboam became the subiect of Gods vengeance Let this Poesie be stamped about the borders of their Crownes that the more religious the more royall Conscience step on to the honorable Lords and because they affect breuitie not prolixitie say to them in a few sentences that Nobilitie without pietie and a good conscience is like a painted Sepulchre or blazing comet good for nought except to gaze vpon that they feare God or else they haue no curbe to bridle them that they honour the King keepe their houses well but the Church better that they exceed others as much in goodnesse as they doe in greatnesse and that without a second birth none can enter into the kingdome of heaven Bid them blaze their Armes continue their ancient Scutchions but take this for their Motto that The more holy the more honorable Conscience See that thou meet with the intelligent Counsellors and graue Iudges of the State and Nations
Calling This calling is either with the tongue or with the heart Calling distributed Whence ariseth this distinction of mentall and vocall prayer confirmed by the mouth of Christ This people honoreth me with their lips but their hearts are farre from me Mat. 15. 8. We are to call vpon God with the tongue 1. For we haue In calling on God we must vse the tongue and why this priviledge aboue all other creatures and shall wee not imploy it in the Lords service 2. We are to giue vp all our members as so many weapons of righteousnesse to glorifie him and is not this one of the principall And some-where David calls his tongue his glory Psal 30. 13. And it is good for vs so to doe 1. It will be a meanes to keepe our minds from wandring 2. The voyce stirres vp affections and raiseth them to an higher temper 3. In so doing we shall find the Lord putting phrases in our mouth guiding it now and then in a wonderfull manner farre beyond all naturall apprehension 4. And how can others ioyne with vs or know when to say Amen should we be silent When thou prayest alone imitate Hannah let thy lips moue not thy words 1 Sâ—m 1. 13. be heard else it may seeme a sensible signe of Pharisaicall palpable hypocrisie And the heart may not be separated in this action 1. For Also the heart and why such prayers are most acceptable to God 2. They onely haue the promise to be heard 3. Otherwise they cannot be fervent let a mans breath flow from his mouth by a narrow passage were the hands hot it would coole them but if it proceed from the heart the lips being wide open were they cold it would warme them so prayer that springs from the heart is hot from the tongue onely cold as ice 4. As the Lord is the highest obiect we looke at in Prayer so the heart is the lowest center he regards in this dutie these two in all holy actions of this nature may not be disioyned 1. Vaine then are the prayers of many who call vpon God but with the tongue onely If this be not profane babling what can be Thus pray our Papists and rude ignorant Protestants so prayed the old Pharisees Christ checkes them yet their custome continues vnto this day But let vs conioyne heart and tongue else wee doe but labour in vaine What profit can wee expect in bending the knee bowing the bodie spreading the hands and smiting of the breast when our hearts are roauing from the Lord Is this to pray Is this to call aright Is this to please God Nothing lesse What is the tongue but the hearts messenger He therefore that vseth the one and not the other is like to him that runnes before he hath his errand These men may seeme to pray in the iudgement of others but before GOD they are but vaine bablers Vpon God To him is it and to no other that wee must II. pray Obserue here how God is one in essence three in subsistence the essence is not divided but distinguished When as wee say East West and North these are not parts essentiall to the world but names onely of distinction so may we say of the former in regard of GOD for the Sonne and the holy Ghost are the same individuall essence with the Father and hence it will follow that he that prayeth to one prayeth to all but as the Apostle speaketh of another thing to every one in his owne order 1 Cor. 15. 23. Vnderstand that in this definition we speake of God the Father for teachings sake And vpon God must we call First For who but He 1 King 8. 39. discerneth the spirit of man Who but He knoweth all the hearts of the sonnes of men Iâ—â— onely he that is acquainted with all our wants and vnderstandeth what is best for vs. Secondly He is also present at all times in all places to heare vs helpe vs the Lord is alwayes neare at hand so is neither Saint nor Angell Thirdly And is not God sole Lord of all things both in earth and heaven Who made vs but He Who hath wherewith to satisfie vs but He And then vpon whom should we call but He Fourthly Is not He also the obiect of our faith Shall we then beleeue in one and pray to another Will that stand with sound reason Sith then that God is omniscient omnipresent omnipotent and the principall Obiect of our Faith it followes wee are onely bound to pray to Him 1. Whence by the way wee may confute the Romanists who pray to Saints to Angels but doe they vnderstand our wants Are they present in all places What haue they they haue not received And may wee put our confidence in creatures Were not this to seeke to a blind guide Relie on a bruised Reed And when the Sunne shineth brighteâ—â— to light a Waxe-candle It is a never-â—rring Canon thaâ— He Exod. 22. 20. who sacrificeth to any gods saue vnto the Lord onely shall vtterly be destroyed they that will doe the first let them expect the second ther is but one to God the father namely Christ but many to the sonne comparing him to a Prince that hath seuerall petitions preferred vnto him by the common subiects that passe through the hands of his neerest fauorites And they say that he is a bad sonne meaning Christ who wil doe nothing for the entreaty of his mother vnderstanding the blessed Virgin but doth not Christ bid vs come vnto Mat. 12. 28. him that he will pray to the father for vs to whom then should we goe is he not our neerest kinsman our eldest brother our head our husband But if any lust to be contentious we haue no such custom neither the Churches of God 2. Againe here is censured and condemned too the ignorant amongst vs. How many may wee heare cry God blesse me father of heauen haue mercy on me Lord forgiue me which words be good we grant but hauing no knowledge of or relation to Christ are no better then vaine babling the truth is that in all our petitions wee should haue reference to him though not alwayes expressed in words yet conceiued and retained in our minds this may be the cause why Daniel looked out of the window when he prayed towards the Temple because it was a type of Christ and thereby would teach vs that there is no going to God without Christ Iesus And as we speake to the soule of man by way and meanes of the bodie so must we to the father of all spirits through the vaile of the humanitie of Christ our mediatour 3. And by this wee may iudge what to thinke of the prayers of the Iewes and Turke and heathen who either haue not heard of Christ or deny him are not their petitions to no purpose shall they speed and preuaile before God can they expect Cornelius his answer thy prayers are Acts. 10. 4. heard thy
demand is granted Alas alas all our cryes to God hauing no eie to Christ are but as so many drops of water spilt vpon the ground Wherefore let all good Christians blesse God for their knowledge and mourne for such mens ignorance let vs conuert Noahs petition and say Gen. 9. 27. God perswade Shem to dwell in the tents of Iaphet 4. Finally this being thus let vs first learne to know Christ secondly to put our confidence in him thirdly and neuer dare to approch before the throne of God without him no comming to Ioseph without Beniamin to God without Note Iesus Wouldest thou haue euill remoued from thee thinke on his passion which speaketh better things than the bloud Heb. 12. 24. of Abel Wouldest thou haue all good conferred vpon thee remember his actiue obedience for thereby hee hath purchased all blessings But take heed of the Romanists errour who maintaine that Christ is mediator according to his humane nature for the humanitie without the deitie profits nothing they vnderstanding not how the distinct persons in the God-head haue their proper operations and that Adam sinned immediatly against the first person though mediatly against the other haue fallen into this slough and haue defiled themselues by whose harme learne we to beware Being inabled by the spirit As no man can come vnto the IV. 1 Cor. 12. 3. father but by the sonne so can no man say that Christ is the Lord but by the holy Ghost how often are wee commanded to pray in the spirit 1 Cor. 14. 15. Eph. 6. 18. Iude 20. vnderstand by Spirit either the holy himselfe or his graces within vs for these two are put indifferently one for the other as grieue not the holy Spirit the holie Ghost fell on them and quench not the spirit he hath giuen vs his spirit neither may they be separated in any action of a Christian For as the spirit doth worke grace in vs so doth he cooperate stirring it vp and mouing it as an instrument in the hand For so good a cause will not be absent from its owne building And this ability consisteth First in direction leading vs into all truth Iohn 14. 26. And secondly in power for hee helpeth vs against all our infirmities Rom. 8. 26. First For the wisdome of the flesh is enimitie against God and is not subiect Rom. 8. 7. to the law of God neither can be Spirituall actions must proceede from spirituall principles else they are base contemptible Secondly Againe euery good act must be gin in God and end in him as the father through Christ to be desired in regard of number or perfection of degrees Now carnall things are such as are for necessitie or for delight the one makes for our being the other for our well-being and all things are to bee desired petitioned for Things euill be either sinne or the fruits of it to wit affliction And sinne is either originall or actuall we must pray that the first may be abolished cleane wasted Actuall sinne is that either we haue committed or may commit For the former we must pray it may be pardoned for the latter that it may be preuented As for afflictions they are either temporall or eternall We are to pray the Lord that they may be put from vs totally finally Thus haue you a briefe of the particulers or materials about which we are to be exercised in prayer all which for matter and method are laid downe in that exact paterne recorded in the Gospell Mat. 6. And all these must we beg for First because the Lord hath giuen vs a promise his word is gone out that whatsoeuer wee shall aske he will heare vs. Secondly againe without the fruition of good and the remotion or preuention of euill we cannot liue the life of grace ne not of nature here much lesse escape death and possesse life eternall hereafter 1. Here is an error confuted of them who hold that we may aske spirituall but not corporall or carnall things at the hand of God because Christ saith Seeke yee first the kingdome of God and these things shall be giuen you Mat. 6. 33. this was not the Lords scope in that place but to disswade his Disciples from a distracted care about foode and rayment For they vsed to cry What shall I eat and wherewith shall wee be clothed as also giue them a sure rule and sound direction to auoyd the one and procure the other For if we could exercise our selues about heauenly earthly things would be banisht out of our mindes and should wee speede in the former we might haue better hope to preuaile in the latter And doth he not in the same Sermon teach vs to craue our daily bread and haue not all the people of God vsed this in practise Gen. 28. 20. Pro. 30. 8. 2. And this serues to reproue a whole world of people some pray for corporall but not for spirituall things Others desire common but begge no speciall gifts from God or if they doe they neither regard number nor measure A third sort entreat that sinne past may be pardoned but not corruption for the present wasted nor the effects of it for future time prevented And there be millions of men and women who onely craue that affliction may be remoued in this life but make not one petition that the causes of it may be abolisht or death eternall put farre from them in the world to come May we not say of all these They aske not or Iames. 4. 2. 3â— if they doe they aske amisse 3. Let vs be of a contrary practise and sue to God for all things What Shall he promise and not performe Shall we seeke good and not desire evill to be remoued from vs Begge common graces speciall gifts all that 's good at the hand of God Open thy mouth wide and he will fill it Craue Psal 81. 10. pardon for sinne past prevention for time to come Pray that originall sinne the seed of all wickednesse may be daily wasted punishments remoued all kinde of afflictions sanctified God is rich in mercie he giues liberally to them that aske him Princes giue gifts according to the dignitie of their persons not the desert of the receiver so doth the Lord therefore aske what thou wilt and he shall conferre it on thee in due time And as there be many sorts of prayers vse thou all Publike private set conceived mentall vocall Ephes 6. 18. simple compound in verse in prose and as the Apostle inioynes the Ephesians Pray all manner of prayer Imitate the Gamsters of our times who if they gaine not by one game fall to another this doe and thou shalt prosper Having finished the description of Prayer we come in the second place to giue particular directions for the better performance of it Where note that some goe before some with and some after Prayer 1. Before thou prayest meditate 1. Of God 2. Of thine What is to
and not pray for him no sooner shall a man begin to petition God for himselfe but whom he most affecteth will come to his remembrance Thus was it with that good man so is it with all that are like affected Night and day The Doctrine is this that As in the day so the faithfull pray in the night season Doct. 12. Morning and evening did David call vpon God at midnight at midnight was his voyce lifted vp to the Lord Did not Christ this And was it not the practise of his Disciples And the custome of the Churches Psal 119. 62. Acts. 16. 25. For there is no time wherein their prayers may not be Reas 1. heard the promise is made as to all places so to all seasons Then is the time quiet and still freest from distractions Reas 2. so that a man shall in a speciall manner draw neere to God and speake to him more familiarly For darkenesse shutting the outward sences and no noyse annoying them the inward are more free and better fitted for this action Also they delight in prayer and that moues them What Reas 3. causeth vnchrifts to game night vpon night Fishers to angle Yonkers to runne vp and downe in that season if pleasure or profit did not allure them And many occasions may fall out to induce them as oppositions Reas 4. of adversaries terrible dreames or the apprehension of some danger yea such an habit by the frequent vse of prayer in the day may be got that in the night they cannot leaue it What a dissimilitude then is here betwixt them and some Vse 1. persons For are there not many who neither pray night nor day It s a brand of a wicked man not to call vpon God at all and of an hypocrite not to pray at all times at all seasons Iob. 27. 10. Psal 14. 4. Pray then in the day and in the night let nor thy tongue Vse 2. cease for thou knowest not whether shall prosper better this or that VERS 4. Desiring to see thee mindfull of thy teares that I may be filled with ioy IN this Verse wee may obserue three things The Logicall resolution 1. That Paul longed to see Timothie which is also another argument of his affection 2. That he remembred Timothies weeping being a token of his loue to Paul and a meanes to encrease his affection to Timotheus 3. The end is laid downe why Paul was so willing to see his sonne and that is that he might be filled with ioy Desiring The word signifies an earnest desire such as is The Theologicall exposition impatient of delay To see Seeing is either with the eye of the mind or of the bodie the latter is here meant though the word be often vsed in the former sence Mindfull of thy teares Minding or remembring some thinke Paul alludes to Acts. 20. 37. Teares be some-time tooke for the gumme or iuyce of a Tree but here is meant the water which flowed from the eyes of Timotheus by which is vnderstood his sorrow and griefe for their separation That I may be filled Filled is a Metaphor and hath in it two things 1. A subiect of capacitie 2. An adiunct of equall proportion or quantitie Paul had a spirituall emptinesse With ioy Ioy is secret in the heart gladnesse may more evidently appeare in the face or outward gesture It hath in Scripture many acceptations here may be meant comfort and spirituall mirth For his absence might weaken his reioycing especially being in prison as also Paul having not any to assist him I though absent in body yet am not forgetfull of the The Metaphrase sorrow and griefe that thou endurest and by thy mourning at our departure a-sunder manifested the which doth increase mine affection vnto thee it being a signe of thine affection vnto me and makes me very desirous to see thee and that amongst other things I might be refreshed and in this affliction haue some addition and increase of farther ioy and spirituall comfort the which at thy comming I nothing doubt but to be filled with Where Paul desires to see Timothie so earnestly and yet Doctrines deduced Doct. 1. had writ so large an Epistle to him we note that Personall presence is to be preferred aboue writing The one is good but the other is better This was the cause why the same Apostle was so desirous to see the Romanes Why he so often purposed to come to the Thessalonians and why the Author to the Hebrewes willed them the more earnestly to pray that he might be restored vnto them the more quickly Rom. 1. 11. 15. 28. Heb. 13. 19. 1 Thes 2. 18. 3. 10. For is it not more painfull to declare the truth by pen Reas 1. than by speech This is the reason why the Evangelist having many things to write would not write with Paper and inke but trusted to see his friends and to speake mouth to mouth face to face 2. Ioh. 2. 3. Ioh. 13. 14. Againe In personall presence we may propound questions Reas 2. make oâ—iections reueale our spirituall wants and be the better resolved relieued It s good to haue the Physitian of the soule with vs for so with speed we may be cured of all our maladies A liuely voice stirreth vp the graces of God in a speciall Reas 3. manner milke from the breast doth more nourish than that which commeth out of the vessell for part of the spirit is spilt exhaust will not the countenance of a man as lightning before thunder prepare provoke to more attention image is the onely Obiect of his loue and doth not euerie good man in part resemble that and cary it about with him doe not the sparkles of grace and wisdome appeare in their faces Is there not a kind of diuine influence in their speeches They in some measure resemble their father as deare children and from the contrarie ground the wicked are an abomination to the iust They will build vp one another in their holie faith consult Reas 4. for the good of the Church and tell one another what the Lord hath done for their soules yea the very sight of a good Psal 66. 16. man in the morning a dreame of him in the night will make one walk with more cheerfulnes all the day following The face of the faithfull is like the Loadstone it conveyeth strength to many and yet is neuer the weaker poorer and as the one is reputed a great wonder in nature so is the other as great a wonder in grace This must teach those to be gratefull to God when hee Vse 1. affordeth so great a fauour We would better know the worth of it if we were a while in the want of it Had but some of vs made such a iourney as David did to Gath or Iacob to Padan-Aram had we liued a while in Meshech and pitched our tents a part in Kedar then the sight of
and them was there any equall comparison 1 King 17. 10. 15. Luk. 22. 43. For the best man may be left alone and then any of Gods Reas 1. Saints must be acceptable to him If one be in a strange countrey and haue no faithfull companion the poorest boy of all his neighbors borne would refresh his spirit at that season The best men receiue ioy in doing good aswell as in receiuing Reas 2. they gather comfort they can build vp any Adde to this the willingnes of good men to learne the meane conceit they haue of themselues and how well they Reas 3. iudge of others And that the spirit of God bloweth as it listeth and will Reas 4. not then the point be certaine Here we must needs soundly lesson the spirits of our Vse 1. Isa 65. 5. dayes who cry stand apart I am holier than thou conceiuing that none is able to reach them comfort them But let them swell like leauen yet a frost of affliction will bring downe such risings Truely such persons know nothing as they ought to know and will one day confesse it when God by correction hath opened the eare Haue not then this swelling conceit of thy fulnesse for such kind of simptoms haue made shipwrack of faith This as it must teach them that are meaner not to be deiected Vse 2. or fearefull in the vse of meanes to comfort the strongest for God may vse weake instruments for his greater glory so it must learne the best not to despise the weakest member of Christ The head hath had helpe from the foot and finger Did not the master stand in need of comfort from his seruants when he said could ye not watch with me one houre and may not seruants one from another VERS 5. When I call to remembrance the vnfeigned faith that is in thee which dwelt first in thy Grandmother Loïs and in thy mother Eunice and am perswaded that in thee also IN the two precedent verses and this ensuing The logicall resolution Paul layeth downe 1. His affection to his sonne 2. How he praied for him 3. How hee desired to see him and that from a double ground The one was his teares the other his faith mentioned in these words we haue in hand Which faith is thus described 1. By the qualitie of it vnfeigned 2. By the effect dwelt 3. By the subiects wherein Lois Eunice Timothie 4. By the order how it did dwell 1. In the Grandmother 2. In the mother and lastlie in the child of the mother and in conclusion by a two-fold adiunct 1. It was thought on 2. Pauls testimonie of it When I remember or call to minde See this phrase opened vers 3. Vnfeigned That is sound sincere true not hypocriticall not counterfeit Faith Faith may be appropriated to God and then it signifieth the truth and certaine accomplishment of his promises or threats shall their vnbeleefe make the faith of God of none effect Rom. 3. 3. Or to man as in this place and it may haue a double interpretation being vnderstood of the facultie or of the Act. In the former sence the Apostle doth intend it when he saith Aboue all things take the shield of faith Eph. 6. 16. In the latter where he affirmeth how al the patriarches obtained good report through faith that is by the acts or effects of it Heb. 11. 2. 39. Accept it in which sence you will it matters nothing onely they differ facultie and act as cause and effect Where note that the second cannot be without the first For each cause in nature and order precedes its effect yet by a metonimie the one vsually is put for the other Which dwelt dwelt hath in it besides the habitation and inhabitant two things more the one the possession the other a continuance For before a thing can be said to dwell it must first haue possession and then abide there continually otherwise faith should either be an vsurper or a stranger where it remaineth First in thy Grandmother That is it was in the mother of his mother then in his mother and last of all in himselfe so that here you see 1. The subiects of faith 2. The order of its habitation proceeding from one to another Loïs That is by interpretation Better she was Timothies Grandmother and Eunices mother Eunice Which is good Victorie she was mother to Timothie and daughter to Loïs And am assured that in thee also This is Pauls testimony of Timotheus his faith declaring that hee nothing doubted but it dwelt in him as it did in his Grandmother and mother before him It is not without reason that I thus affect thee conet The Metaphrase to see thee and in my prayers make mention of thee for I remember thy teares which argue thy loue to me and the vnfeigned faith which is in thee and thy religious Grandmother and mother before thee in whom this excellent grace was also so that thou art worthie to be much respected highly esteemed of me Whereas Paul commends faith and omits al other graces Doctrines deduced that were in these three religious persons the doctrine to be noted is this that Faith vnfeined is chiefely to be respected in a Christian Or Doct. 1. thus Faith vnfeigned is the best inhabitant Fauour is deceitfull and beautie is vanitie but faith is a thing highly to be regarded and all things that thou canst see or desire are not to be compared vnto it Psal 12. 1. Mat. 15. 28. Heb. 11. 2. 3. 9 For where faith dwels Christ dwels Eph. 3. 17. these be Reas 1. as twinnes in one and the same wombe And as Lydia compelled the Apostles to come into her house so doth faith constraine Christ to dwell in the hart of man These two like fire and heate cannot be parted All other graces doe still accompanie it Where it is Reas 2. they all be Faith may be compared to a Prince which wheresoeuer he pitcheth his tents hath many rich attendants 1 Cor. 13. vlt as loue hope zeale patience c. Faith expelleth infidelitie out of the heart as heat doth Reas 3. cold wind smoke For they be contraries It cannot nor will not admit of so bad a neighbour it shoulders out all vnprofitable guestes Acts 15. 9. Heb. 4. 2. And besides this faith makes our actions acceptable to Reas 4. God for without it its impossible to please God this is that true fire which commeth downe from heauen and seasons all our sacrifices Heb. 11. 6. Rom. 14. vlt. What then are they worthie of that neither respect it in Vse 1. themselues nor others many haue no care to plant this flower in the Garden of their hearts or if they haue it to preserue it from perishing Ionah mourned that his gourd withered yet we grieue not if faith be destroyed Some as Sarah did by Hagar handle it roughlie and driue it into the wildernesse but alas they know not what
a man to be put into possession of an house but no assurance to enioy it had hee a good lease and could read it then hearing it he reioyceth otherwise not Now the sonnes of God may be glad For they haue a lease in their hands and by the eye of faith reade it continually So that they neuer feare dispossession 3. When is faith made perfect in earth or heauen What then becomes of it is it annihilated by whom either by vs or he that wrought it But shall we conceiue that when so excellent a worke is perfected that on the sudden it shall be turned to nothing by its owne author and if it be not so then it abides for euer 4. I would demaund from what our good actions proceede as from their proper cause is it not from faith why are we no more holy is it not want of faith let this then be granted and faith must of necessitie continue For else holinesse would cease also And if we hold as some doe that faith is the essentiall forme of a Christian and that euerie good act comes from it as naturall acts from their proper formes then who can deny the proposition But against this it will be obiected that now abideth faith Obiect 1 Cor. 13. l. hope and loue but of these the chiefest is loue 1. The scope of the Apostle is not to declare the continuance Resp of loue but the excellency of it 2. Loue is commended aboue faith and hope but wherein why they two worke inwardly and their effects are more secret according to that saying hast thou faith haue it with thy selfe Rom. 14. 22. before God Loue doth declare her selfe outwardly and manifesteth by her effects that wee are Christians indeed otherwise faith is the cause of true loue and therefore more prayse worthy For that which produceth such a thing must needes be better than that it effecteth because it cannot communicate its whole nature to its effect or what it hath not in it self This is that excellent way to demonstrate to the Church that I am a true member of it when I am louing and charitable to my brethren 3. Many boasted of faith yet wanted workes if they had workes yet they did them out of sinister respect and not in loue therefore Paul commends it 4. The word now doth not denotate alwayes an adiunct period or any part of time but a kind of asseueration or affirmation and the like and when it doth yet the Greekes vse it sometimes for time future and not for the present And so much for this obiection But it will be further obiected that wee haue no neede of Obiect 2. faith hauing all things in perfect vision It is true we haue not for the beleeuing of any further Sol. degree of glory yet it is necessary to assure vs for the continuance of what we haue And though the blessednes wee possesse be present yet eternity is not Wherefore faith runneth on holding the promise by the end to eternitie It beleeueth no more but keepeth fast what it hath A man going vp many steps when he commeth to the highest seat of his wished desire hath neede of somewhat to hold him there so faith hauing passed all the promises now onely secureth the soule of what it hath in possession Some may yet obiect that hope than abideth also but Obiect 3. that cannot be seeing we enioy the things we hoped for We haue the things yet time and eternitie is not in vision Sol. Againe God gaue man hope to sustaine faith being weake and the promises being afarre off but now faith being perfect needs no supporter But is it not said that wee receiue the end of our faith Obiect 4. 1. Pet. 19. True but by end is ment that for the which faith was Sol. giuen vs to obtaine viz. saluation Moreouer saluation hath in it two things possession and continuance If this seeme a paradox to any I would haue him know that it is not without authority and besides were there the least danger in holding this as I see not any then by me it should neuer haue beene mentioned Wherefore receiue it or reiect it so you once haue faith it skills not Which dwelt first in thy Grandmother Loïs Here is faith laid out by its subiect in whom it dwelt from the which we gather that Weakenes of sex hinders not soundnes of faith Doct. 4. Reas 1. Doe we not read that women are the weaker Vessels and are not here two mentioned who had vnfeigned faith so that the point is plaine the weaker sex may haue soundnesse of faith Iudg. 5. 21. Mat. 15. 28. Heb. 11. 35. Rom. 16. 1. c. 1. For they are capable of it hauing vnderstanding affection Reasons will memory c. 2. All the ordinances of God are as freely offred to them as to the other sex and they haue asmuch priuiledge to vse them 3. They knowing their owne weaknes and Sathans malice are moued and stirred vp thereby the more carefully to seeke it 4. And is not the spirit of God the author of it doth he respect any persons may hee not doe what and worke faith where hee pleaseth This may comfort the weaker sex and encourage them Vse 1. to vse the meanes for the enioying of this precious treasure It should also make them thankfull to God that hee doth vouchsafe so great grace vnto them Many doe reioyce that they in somethings resemble man but let this not be counted a small thing in that thou art like to him in this thing For faith is the first foundation that God layeth within vs of our felicitie This also should teach the man to haue the woman Vse 2. though the weaker vessel in honour and not too basely to esteeme of her For hath not the Lord looked on her Wee must whom it concernes indeauour to make them by calling on them sound in the faith Sowe the seede of the word in this soule for there is hope that it may prosper Where we read that faith was first in the mother then in the child it may be noted that Faithfull Parents will endeuour to make faithfull children Doct. 5. Who doubteth but that these mothers here practised this dutie and might be instruments for the begetting faith in their children Gen. 18. 19. 1 Chro. 28. 9. Psal 44. 1. For they know they haue giuen them but a miserable being Reas 1. made them by nature the sonnes of wrath and therefore they striue to make them through grace the children of Eph. 2. 3. blessing Againe this is the way for them and their seede to escape Reas 2. the reuenging hand of God and to receiue all good things from him For make thy sonne the sonne of God and hee can want no manner of thing that good is Godly Parents know by experience that children will take instruction better at their hands than from others They wil
conceiue that the Preacher speaketh out of spleene not of affection and therefore they regard not their words And they are wise for the world to come and louing to their children therefore they doe this For herein consisteth Reas 4. true affection and the principall dutie of good Parents to their children What then be those Parents that neuer practise this Vse 1. point Nay who neuer so much as once minde it may we not from the rule of contraries conclude that they are profane and impious they will prune their plants breake their horses and traine their hawkes to the lure yet neuer dresse the plants of the Sanctuary instruct their Sonnes or take the least toyle to make them faithful of the Lords family Doe they not rather by rotten speech lewde example and wicked courses make them two-fold worse than children of the Devill If they procure them a competent portion a profitable calling which be good we grant they thinke they haue done their dutie but what haue they done all the while for their soules and to make them the Lords sonnes the vnreasonable creatures will feed their yong till they can prey of their own wing so that thus farre they are equall to them Let them then that would bee accounted religions shew Vse 2. it in the imitation of these Godly parents Prouide food raiment for the body but especially a spirituall portion for their soules Worke faith in their hearts grace in their persons and in thus doing thou shalt saue thy selfe and thy children Let their eares heare not thy trickes of youth but what God hath done for thy soule in the daies of old Let thy practise be a Patterne worthy their imitation say to thy sonne doe thus aswell as this that it may be said of thee a Godly father a Godly childe And doe not deferre the time but take the season teach them while they are yong and let these reasons moue thee 1. For then they will remember it when they are old Pro. Children to be taught yong why 23. 13. dye cloth in the wooll not in the webbe and the colour will be the better the more durable 2. To deferre this dutie is dangerous For thou maist bee tooke from them Who then shall teach them after thy departure or what if they dye in that condition must not thou answere for their bloud 2. Kin. 2. 24. 3. Besides what if they come to faith will it not be with the more difficulty fallow ground must haue the stronger teame great trees will not easily bend and a bad habit is not easily left and a better come by If their memories bee stufft with vanity as a table-booke the old must bee washt out before new can be writ in 4. What shall I more say God workes strangely in children 1 Kin. 14. 13. and rare things haue beene found in them and what a comfort will it be for parents in their life to heare their children speake of good things and at the last day when they can say to Christ here am I and the children thou hast giuen Heb. 2. 13. me And here children must attend to their fathers instruction Vse 3. and not despise their mothers counsaile least the Rauen of the valley plucke out their eies and the yong Eagles eate it Pro. 30. 17. Some care not for the instruction of their Parents other can out-runne them but can they escape the hand of God and hee that obeyeth not his Parents speech shall certainely be destroyed 1 Sam. 2. 25. We reade here of good women but there is no mention made of their yoke-fellowes the mothers bee commended not the fathers whence let be noted that Faithfull wiues may haue faithlesse husbands Good women Doct. 6. may be vnequally yoked 1 Sam. 25. 3. 1 Cor. 7. 13. And this comes to passe through beauty for that being Reas 1. in a man may much preuaile with the weaker sex For why did the sonnes of God take the daughters of men to their wiues Was it not because they were faire So might it fall out with the daughters of God Gen. 6. 2. beauty preuailes much in this matter Gen. 12. 12. Couetousnes also may be a cause Honest maides be often Reas 2. poore haue but small portions wicked men sometimes rich and mighty and that may worke mightily Hester 2. 16. And if there be but such a motion how will carnal Parents presse their daughters to it Sometimes men affecting and knowing the person to be Reas 3. religious will like the Shechemites serue the true God to gaine fauour By this diuellish dealing many haue beene deceiued Iosh 9. 4. Gen. 34. 9. 14. It often falleth out that when persons marry they are Reas 4. both faithlesse and so the Lord calling the wife and passing by the husband that woman becomes vnequally yoked 1 Cor. 7. Whence we are taught not to iudge wiues by the cariage Vse 1. of their husbands neither husbands by their wiues For in so doing wee may commend or condemne without cause or reason Nabal the foole may haue a wise Abigail and Hester a good Queene an vnbeleeuer All wiues that haue good husbands must first praise God Vse 2. for such Secondly Make much of such Thirdly Pitty and pray for those that haue not such and fourthly In their liues endeuour to walke worthy of such else they may receiue the greater condemnation in being yoked to such And good wiues that haue bad husbands are 1. to seeke Vse 3. out the true cause if some carnall respect did not make them to marry such if it did they must acknowledge their sinne with great sorrow if not be patient For it is but a fatherly correction and God may worke great good out of it aiming at another end they are not aware of Hester 4. 14. for the present 2. They must be subiect to their husbands that though they obey not the word yet they may without the word by their good conuersation be wonne to the word 1. Pet. 3. 1. The wiues good actions must be their husbands instructions 3. Let this teach them to loue Christ their first husband the more perfectly For by the badnes of the one you may iudge the better of the goodnes of the other This is to draw good out of euill and worthy to be remembred 4. Such must admire the mercy of God to them that they had not themselues beene bad their husbands good and liue in hope that through the blessing of the Almighty they may proue instruments to saue their soules And if this fall out how would that man affect then his wife more than euer he disliked her From this doctrine the women maids or widowes that Vse 4. intend to marry may learne a lesson to beware in their election least they fall into the like condition And the better to direct thee let these rules be obserued in the choyce of an husband In the choyce
neuer heard of all the daies of their life Is there not a woe denounced against them that speake good of euill and is hee Isa 5. 20. not culpable of Iudgement to honour those the Lord neuer did I would haue men to iudge charitably rather then to speake too confidently yet God is wise for such praise without iust desert stirres vp men to rippe vp that whereby their names rot and so that is effected they neuer intended And may not this giue vs some glimpse what to deeme Vse 3. of them whose faith to this day was neuer heard of may not such feare their present condition and we mourne to consider their wofull estate wa st thou neuer a noted person reputed singular or entertained of the Saint surely thy faith is dead and thou art dead the Lord quicken thee Let this in the last place bee a comfort to those whose Vse 4. sound goeth through the world and whose names are famous too amongst the faithfull For it argueth some good thing to be in thee when good and bad haue some words about thee Crowes doe not flocke and houer and cry but it s about some thing nor Eagles soare and gather themselues together except there be a carkase yet take this also with thee be sure thou art such in truth as good men report of thee and contrary to what the world daily dischargeth against thee For otherwise thou maist haue a name to bee a liue and art dead and defamed but of desert And by the way take this as a note of faith vnfeigned viz. a care to Note become better when either the good commend thee or the bad condemne thee It may here be demanded how Paul came to know that these three had one and the same faith It s not to be doubted of but by the effects that flowed from these persons though he had an extraordinary gift of discerning too From the which this will arise that Faith vâ—feigned is to be iudged by the effects We cannot see Doct. 8. it in its selfe or in its cause But we omit this and collect another doctrine which is that Faith workes like effects in diuerse subiects Doct. 9. The Grandmother the mother and the mothers sonne had the same faith and the like fruits proceeded from them else Paul would neither haue called it vnfeigned or said that it dwelt in them or giuen them all three one and the same testimony All three had faith and vnfeigned faith For the likenes of actions were in them and proceeded from them by the which it was called vnfeigned and equally appropriated to each particular person And it is an vndoubted position that faith produceth the like effects in all Gods children in truth it must bee vnderstood not in degree For as faith increaseth the effectes are bettred Many Lanternes with seuerall Candles will all giue light but in proportion to their diuerse degrees and quantities Euery peece hath his report but according to the bignes and each instrument will sound but variously as they be in proportion and that for these reasons Because faith differs not in kind but in degree and like Reas 1. causes produce like effects Euery Bell hath its sound Each stone its weight and seuerall planets their diuerse influences yet not in the same measure though they may varie in kind Againe faith is diffused into subiect though seuerall yet Reas 2. they are the same in nature and consist of like principles Fire put into straw will either smoke or burne let the bundle be a thousand life in the bodie will haue motion though not in the same degree and measure and reason in euery man acteth but not so exquisitely The constitution may not be alike therefore a difference may be in operation naturall and also from the same ground in acts spirituall A darke horne in the Lanthorne dimmes the light somewhat Faith is begot and increased by the same originals the Reas 3. spirit and the word be both the principall and conseruing causes of it If one woman conceiue and bring forth a child and another nurse it varietie of foode might somewhat alter the nature and disposition of it but that spirit which begets faith doth also preserue it therefore it cannot be but that the like effects should proceed from it Here by the way we may see that those mothers if a forced necessity compell not who bring forth and bearâ— children yet haue no care to nurse them are to be blamed for so doing in that they differ from Gods manner of proceeding And in the last place if faith had not like effects in all Gods children Reas 4. then could they not attaine to one and the same ends as iustification sanctification saluation c. And so should it be in vaine the Lord failing and man too of their chiefe scope and purpose Hath not God made euery eie to see and hand to worke and shall we then iudge that faith shall not act but be idle away with that From this point we may learne how to iudge of the faith in our times which so many boast of they cry haue Vse 1. not we faith Doe not wee beleeue aswell as the best but where be the fruits of faith vnfeigned hast thou an humble and purging heart dost thou call vpon God at al times tary his leasure and rely vpon his promise art thou bold and resolute for good causes canst thou resist Sathan cleaue to God and shunne the appearances of euill will neither pouerty ouerpresse thee by despaire or prosperitie by presumption Why it s well and we beleeue that Faith is to be found in thee but if not thou hast it not rooted in thee For the tree is knowne by the fruit Will not the flower smell the candle giue light and the fire heate and shall true faith be without her effects boast not too much lest thou deceiue thy selfe taking the shadow for the body and that which is not for that which should be And this doctrine is of great comfort for them that often call the truth of faith into question But hast thou the true Vse 2. signes of it then thou hast it What if it worke not so mightily as in others will it follow that thou art without it suppose thou wert carried to the toppe of some high tower and casting thine eye vpon seuerall chimneyes of the which number thine is one and all smoking wouldst thou not conclude that fire in is thine house aswell as in thy neighbours there is the like effects therfore the same cause of certaine When men in heart and life are like the Godly let them be assured they haue the same faith It may differ in some degree yet the quantity greater or lesser alters not the kind of it Leauen is leauen though neuer so litle and if the meale bee seasoned it is to be found in the lumpe This must teach vs to take heed how we rashly
reported of for good things falsly Mat. 5. 11. Furthermore we gather this doctrine also that The infidelitie of the Father preuents not faith in the children Doct. 10. For if it had Eunice and Timothie and many moe should neuer haue beene found faithfull 1 Kin. 14. 13. 1 Cor. 7. 14. Because there is nothing that precedes the Lords election Reas 1. or that could moue him to shew mercie but according to his owne good pleasure he chooseth calleth iustifieth and sanctifieth Then this would follow that all the seede of vnbeleeuers Reas 2. should perish which were a bloody and a most vnmercifull assertion and not to bee once named among Christians This may make much for the comfort of such wiues as Vse 1. be vnequally yoked seeing it s no preiudice to the saluation of their children Were it for the possession of an earthly inheritance then this priuiledge would be highly respected But some may say how may I know that my husband is Quest 1. faithlesse and profane 1. When a man delights more in the strange woman than in his yoke-fellow 2. When he prouides not things necessarie for the wiues maintenance 3. That will not beare with her infirmities but vpbraid her 4. Who doth not teach her the wayes of Godlines 5. Which makes her a seruant rather than his companion 6. That will not pray with her and for her Eph. 5. 28. 1 Cor. 14. 35. 1 Pet. 3. 7. In the second place this serueth to instruct vs for the Vse 2. answering one of Sathans temptations who often will a buse the Scripture suggesting to trouble the weake christian that his Parents were profane and therefore they haue no part of the promise but this is an old lying shift therefore credit it not And might not all of vs learne to prayse God for this and Vse 3. to imitate him in so doing why should man be more cruel than his maker More-ouer where Paul makes relation of faiths habitation in the Grandmother mother and her sonne yet omits all other priviledges as kinred lands possessions we note that Succession of faith is the best succession Doct. 11. The others may be praised but this surmonts them all 1 Chro. 4. 9. Rom. 16. 7. For this will bring vs to a kingdome that cannot be shaken Reas 1. but eternall in the heauens Againe all others be for this and subordinate vnto it Reas 2. they be hand mards this the mistris This condemnes some in these times who neuer once Vse 1. minde this great priuiledge and prerogatiue If they may succeed their progenitors in lands and liuings offices and reuenues the other is not regarded to be of the houshold of faith is altogether forgotten but when death comes the worth of it will be vnderstood and the vanity of the other made manifest The poore faithfull person may from this point draw Vse 2. water that will refresh him in the heate of afflictions and such hony and oyle which will make his face shine and heart merry in the pangs of greatest miserie For what will it auaile to haue beene of the race of Kings of Nobles or successor to the mightiest Monarch and want this other and what can meannesse of birth weaknesse of estate or poore alliance depriue thee of so thou haue faith Let vs all be taught from hence to bee forward to be of Vse 3. Gods family and to succeed our forefathers in the faith What is a Scepter a Crowne a kingdome to this Had it not beene better for Ieroboam or Rehoboam to haue succeeded their fathers in faith than the princely throne but men will neuer be wise to see wherein true noblenesse of descent consisteth Art thou a Cobler a drawer of water a tankard-bearer yet hast thou faith then thou hast Abraham to thy father and shalt one daie inherit heauen with him Or wouldest thou be blessed for eternitie then striue to be a branch in this stocke and a point in this line then shalt thou reigne in white robes when the flesh of kings shall bee rent in pieces and take possession of the holy habitation when Princes who wanted faith shall neuer see the face of God And here I must put thee in remembrance that faith comes not by generation but regeneration neither as the Papists would gather from this place is it sufficient to be Ezek. 20. of our ancestors religion except they had beene sound in the faith for the attaining of this for euer blessed succession But we must succeed those in doctrine in renouation and faith who haue trod these steppes before vs. Yet wee deny not but 4. sorts might in the former dayes of Popery be saued 1. Infants that actually had neither done good or evill in their own persons 2. They that were aged opposed Poperie Who might be saued in the time of poperie of which number some of our ancestors might be 3. They that erred not in grosse points of Popery and 4. That liued yet at death renounced their former doctrine dyed not Papists besides that knowledge that would saue them will not saue vs we liuing in a more blessed time than they I could yet collect moe vsefull instructions both from the verse in generall and the words in particular as that Where we see signes of goodnes we are to iudge the best When we giue others instruction we are first to possesse them with the perswasion of our affection For then they will take it in good part and our words wil haue the deeper impression But I passe to the next verse VERS 6. Wherefore I put thee in remembrance that thou stirre vp the gift of God that is in thee by the putting on of my hands THese words may indifferently be handled as The logicall resolution they haue dependance on the former or succeeding verse but how euer the particulars are these 1. Paul puts Timothy in minde of a dutie 2. mention is made what it is viz. to stirre vp 3. What must be exuscitated the gift in him 4. How hee came by it the principall meanes is God the instrumentall the imposition of hands 5. The cause why it is to be stirred vp is laid downe in the first word Wherefore Wherefore this is a word of relation and when it is vsed The Theologicall exposition it doth denotate for the most part a reason of the thing done or to be perfected I put thee in remembrance That is by writing I doe declare vnto thee thy dutie and bring it to thy minde That thou stirre vp This is a metaphor borrowed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire as when sparkes be vnder the ashes or the flame begins to be quenched then there is neede to keepe it burning and from being extinguished and so it is in respect of the gifts of grace in vs. The gift of God By gift may be vnderstood his office or the graces of the spirit common to all
of more grace than a common Christian This is the reason his gifts were increased 3. That the more worthie calling God sets vs in the greater portion of his spirit will he powre vpon vs. He did so by Timotheus 4. That preachers may aboue others depend vpon God for a blessing For are they not consecrated with great care and solemnity enriched with extraordinarie gifts and graces Think on this O ye men of God and in contempt of the world let the honour of your calling and hope of good successe in the faithfull execution comfort your soules and breed an vndaunted resolution in you VERS 7. For God hath not giuen vs the Spirit of feare but of power and of loue and of a sound mind THis verse may either be applied to the verse The Logicall resolution going before or that which followeth in the which is contained a Reason why Timothy should stirre vp the gift of God in him or not be ashamed of the Gospel And thus the Argument stands Whosoeuer is freed from the spirit of feare and is endued with the spirit of power loue and a sound minde must stirre vp the gifts of God in him be resolute in his calling and not ashamed of the testimony of Christ the Lord But thou my sonne art free from the Spirit c. Therefore thou must stirre vp the gift of God c. In the verse we may obserue two things First what the children of God haue not viz. The Spirit of feare Secondly What they haue viz. a threefold gift 1. Power 2. Loue. 3. A sound mind The Author of all which is said to be God For God That is God the Father the first person in the The Theologicall exposition deity though we exclude not the other For as all the three persons consented to and cooperated at mans Creation so doe they at his Recreation Gen. 1. 26. Hath not giuen In a Gift is 1. A giuer 2. A thing giuen 3. The freedome of the thing giuen 4. An act by which it is giuen And lastly some person that is made partaker of the gift giuen Vs. To me Paul thee Timotheus and it may extend to other grounded and strong Christians vnder the Gospell The Spirit This word Spirit is sometimes tooke in a bad Spirit taken in a bad sense Math 8. Luk. 14. 1 Tim. 4. 1 King 16. sometime a good sense In a bad 1. For Sathan 2. For a Ghost that wandereth 3. For false doctrine Or. 4. For some evill motion stirred vp by the Devill or some other cause c. In a good sense 1. For God in generall 2. For the subsistences Spirit in a good sense Ioh. 4. Esa 48. 1 Ioh 4. Gal. 5. 17. Eph. 3. Rom 8. Acts 23. 1 Thes 5. in particular 3. For the word of God 4. For the worke of grace 5. For the very act or motion that proceedeth and floweth from the worke of the Spirit And it is applyed to the whole soule and the faculties of it with the naturall animall and vitall parts the which we omit But in this place it is to be vnderstood I take it both of the ill motions that proceed from Sathan and his cursed worke within vs Or the good motions of the Holy Ghost and his blessed worke that is wrought within vs. For Sathan like the Spider is seldome separated from his wicked webbe neither may we put a sunder the Spirit and the worke or gifts of the spirit For so good a cause will not bee absent from his effect Feare We reade of a feare commended and commanded Psal 2. Prou. 1. Isa 33. Iam. 2. 19. the which some stile a filiall or childlike feare and it was in Adam by Creation and is restored to man at his Regeneration And we read of a feare in Divells and wicked men condemned and to be abandoned the which Divines call a servile or slauish feare Paul in Rom. 8. 15. Makes it an effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Spirit of bondage or servitude and opposeth it to the Spirit of adoption or filiation the which feare is here meant and it befell man for sinne and came not by creation For before Adam had transgressed there was no evill obiect in the world and this feare is a punishment of sinne therefore it may be called the gift of God but giuen in reuenge as we giue blowes to the peccant person Others by feare in this place vnderstand that feare which is at a mans first conversion Or comparatiuely For they say they vnder the Gospell had lesse feare then those that were vnder the Law and because the Scripture calleth that often nothing which is not in that measure But I rather hold the first interpretation making carnall men the proper subiect of it But of power By power is not to bee vnderstood any distinct grace but rather a strength of all other graces For every grace hath some enmity that must be overcome by this power And as in the naturall body there is a power or strength in every member so in the Spirituall body an ability of each part to the welbeing of it And of loue Naturall affection is not here ment but that which is Spirituall and seeing our Apostle sets it downe indefinitly and without its obiect we may expound it of Loue to God and man And of a sound minde Some turne the word Sobriety As if the Apostle had meant it or meates and drinkes But I vnderstand it of a spirituall sobriety the which hath in it two things 1. Soundnes of iudgement 2. Moderation of affection It stands thee in hand my Sonne to stirre vp the grace The Metaphrase of God that is in thee to looke diligently to the worke of thy Ministery and not to be idle or ashamed of the testimony of our Lord the Gospell of Christ Inasmuch that the Spirit of bondage which the vnregenerate are possest withall is tooke from thee and the Spirit of power and loue and of a sound minde to aide thee to moue thee and to direct thee the which are by God conferred and onely giuen to vs his peculiar and adopted children be imparted vpon thee And now if we consider the words as they be a Reason The Deduction of Doctrines and haue relation to the precedent and consequent verses then this is the first poynt that we obserue that The duties of our callings are not to be neglected Doct. 1. Io. 11. 9. c. 1 Cor. 16. 13. We must goe through good report and evil report And not feare any contrary opposition but quit vs like men and be resolute For to doe otherwise is to bring the evill vpon vs that Reas 1. wee are afraid of The Iewes would not confesse Christ because of the Romanes who if they did feared would spoile their Temple Yet was it spared No it was razed downe Math. 16. 25. to the ground notwithstanding And more then this they that be fearefull
we note that Power loue and a sound minde should moue vs to be resolute Doct. 1. in good actions and to stirre vp all other gifts we haue receiued Againe we obserue as they bee in opposition with the word feare that Doct. 2. The Spirit of power expelleth feare For the weaker is easily subdued by the stronger Men of strength will with ease ouercome feeble Infants Besides we collect that Loue driueth away feare Perfect loue casteth it out as another Doct. 3. Apostle writeth 1 Ioh. 4. 18. And this may be obserued also that A sound minde putteth away the Spirit of feare Doct. 4. He that knoweth all the dangers in his voyage and hath skill to guide the Barke will not feare shipwracke Ignorant Pilots so iniudicious Christians are timorous persons Reasons For 1. It will teach a man why he should feare 1. 2. 3. 4. Vse 2. What to feare and what not to feare 3. When he is to feare when not to feare And 4. How to feare for kind measure Wouldest thou then not feare as the wicked doe then striue for a sound mind a profound Iudgement And as they depend one on another we gather that Power loue and a sound minde are of absolute necessity for a Doct. 5. resolute Christian Preacher or private person For Power without Loue can worke but will not Reasons 1. 2. 3. Vse 1. Loue without power would worke but cannot And Power and Loue can and will but a sound minde is requisite to guide both Woe then to those that stand in the Sanctuary of God to feede his flocke and haue none of the three neither seeke for them It had beene good for such they had gone to plow or Cart. I say no more of them but the Lord haue mercy vpon them In the name then and feare of God let vs striue for these Vse 2. three this cord will not easily be broken Get wee power loue sound minds so shal we be resolute in good courses and fight valiantly the battels of the Lord. Sleepe not with the veyle of darknesse ouer thine eyes couer not thy heart with the mantle of hatred neither be thou like the cripple that is alwaies crawling or relying on his crutches But get thou the annoynting of grace from aboue that thine â—â—es may be opened loue shed abroad in thy heart and strength and nimblenes to run through the whole man Omit not the season neglect not the meanes least thou seeke one day and shalt not be heard And finally we note another thing that Doct. 6. Power loue and a Sound mind are the gifts of God Man by his fall lost all Learne then whom to praise for them if thou best them whither to goe for them if thou want them VERS 8. Be not therefore ashamed of the Testimony of our Lord neither of mee his prisoner But be partaker of the afflictions of the Gospel according to the power of God TWo things in generall in this verse are to be obserued The Logicall resolution 1. A Dehortation 2. An Exhortation In the Dehortation are three things 1. What the Apostle dehorts from viz. Shame 2. Whereof Timotheus must not be ashamed viz. 1. Not of the Testimony of Christ 2. Neither of Paul his prisoner And 3. The ground why hee must not bee ashamed is contained in the word Therefore In the Exhortation three things also may be noted 1. To What the Apostle exhorts him and that is to suffer afflictions 2. What afflictions such as accompany the Gospell 3. How he must suffer according to the power of God And the word Therefore may also be a ground to the Exhortation as to the Dehortation The Theologicall Exposition Be not therefore This word therefore presupposeth two things 1. An inference drawne from some precedent reason 2. A thing to be omitted or performed subsequent Ashamed Shame is an effect that followeth the commission of some evill and alwayes is a companion of true repentance But by not being ashamed Paul intendeth more as Boldnes resolution constancy perseuerance Of the testimony of our Lord. That is the Gospel of Christ and it may be called his Testimony for 2. Reasons 1. For Christ did seale it with his bloud 2. Because in the Gospel testimony is giuen of Christ Testimonies are either divine or humane they be inarteficiall arguments hauing little force of arguing or prouing a thing and that they borrow from the artificiall for they haue it not in their owne nature Now the Gospel is a divine testimony and hath great power and authority because the author of it Christ was trueth it selfe and they that penned it were carried by the Spirit and could not erre Neither of me his prisoner There be two sorts of prisons and prisoners spirituall or corporall of spirits or of persons Peter speaketh of spirits in prison where note by the 1 Pet. 3. 19. way that soules departed are in place contrary to the iudgement of some But here is meant a corporall or personall prisoner for so was Paul at that present And he ioynes himselfe with Christ because his cause was coupled with Christs The Exhortation followeth But be partaker of the afflictions of the Gospel or Doe thou suffer together for the Gospel This word Partaker intimates 2. things 1. Companions or diuers persons 2. A thing devided or shared amongst them The persons Companions to Timotheus was Paul and others the thing they had part of was afflictions And afflictions are such as either wound the soule or body for man consisting of a double substance may suffer two kinds of torments But man onely can hurt the body not the soule of Paul was in their fingers Of the Gospell Gospel in Greeke is glad tydings and Gospel some deriue of God and speech saying it is an old Saxon word signifying Gods speech or good speech The sense is Endure such troubles as accompany the Preachers and embracers of the word of God and of Christ According to the power of God There is some difficulty in the vnderstanding of this phrase and my Authors say nothing to content me Some vnderstand them thus Being moued by or with the power of God others reade Being perswaded by the Gospel which is according to the power of God that is in which the power of God doth plainly shew and declare it selfe For my part I take this to be the truth that Paul wold haue Timotheus to suffer as he was able and had or should receiue ability from God And hee seemes to answere a secret obiection that might arise in his sonnes heart He might thus reason How am I able being yong and weake to endure such great troubles as accompany Paul and other strong Christians Paul takes away this thus Why Timothy doe thou suffer according to thy power beare what thou art able for that 's all I require of thee or that the Lord will afflict thee withall Being that the Lord hath
he would haue his graces in vs excercised to the vttermost He that buildes a ship fitteth the burden answerable to her bignes else in part his labour and charge were in vaine For a lesser barke would haue fitted his purpose serued his turne And if our afflictions did exceed our ability then it were Reas 2. not for probation but destruction No man will ouerburden his beast for that would bruise him breake him Christ would not haue new wine put into old vessells for the vessels would burst and the wine be spilt his Disciples Math. 10. 14. had too much of the old man in them they were not renewed so much as to be able to vndergoe for the present extraordinary duties of Religion therefore for a time hee would spare and exempt them This reproues such as accuse the Lord of iniustice crying Vse 1. out like Caine My punishment is greater than I can beare for God is iust and equall in all his proceedings And heere we see the goodnes of God that in iudgement Vse 2. remembreth mercy he looketh at the ability of his children and maketh their power the rule of his proceedings his will is not but their weakenesse the ground and sole cause of their greater or lesser afflictions Yea he fits them for sufferings before he try them and then makes the burden proportionable to the measure of strength receiued By this poynt we may also be informed why one Christian Vse 3. suffereth much another lesse because of their inequalâ—ty of strength exhibited He that hath much grace shall â—eare much little suffer the lesse And itâ— plaine from this ground that to suffer many and great afflictions argueth â—â—e â—ore grace the greater ability This is for the comfort of the weake Christian for he hauing Vse 4. receiued a little strength shall endure the lesâ—e â—â—iâ—ll for God is merciful to the beasts much more to his deâ—re children What man will sâ—â—ke his vesâ—â—ll with overbuâ—dening of it breake his beast with overlading oâ— him or pâ—â—tle his servant or sonne to death by casting too great a load on their shoulders And then shall God burst his golden vessels with filling them too full of this liquor Moreouer we must learne hence that as wee grow in Vse 5. grace so to prepare for greater sufferings Christ will haue his chiefest Champions to fight the greatest combates weake souldiers shall come in the Rereward and not in the forefront or in the heate of the battell And be sure of this that if thy strength be encreased thy troubles shall be also augmented Note for all our graces in truth and in degree too shall be employed If Christ be infinite in power hee must vndergoe the infinite wrath of his father being made a sinner by imputation Furthermore if God dealeth thus with vs let vs haue the Vse 6. like hand one towards another A minister must hauean eye to discerne the state of his flocke and put a difference in his commands he must not tyre the Lambes with driving them too fast or too farre with the elder Sheepe Choyse must be made to fast and pray and to performe extraordinary duties at extraordinary times lawfully coÌ„manded lawfully to be executed Parents too and Masters must not like the taske-masters of Egypt enioyne their children and seruants a greater worke then they are able to discharge And would to God that all men would remember this in all things for its iust and equall Finally we must take knowledge of our owne power and Vse 7. neuer presse our selues beyond our might Christ would not haue some to speake of him and to tell of his workes why for they were not for the present either able to defend the truth suffer for it or those with whom they were to deale fitted to receiue it We haue many but too forward in these times except their ability were better yong Christians will be now a dayes in the heate of the skirmish without a calling casting Cannons off their carriages that neuer gaue fire to a double Muskert controll the Captaines when as they themselues neuer fought on foote Yet beare fight quarell but know thy standing thy strength and presume not like Peter aboue thy power For our direction we must know that ability is either Power distributed inward or outward Inward 1. Spirituall 2. Corporall Outward is in our head Christ or our riches And according to all this power we must beare and suffer Some Christians like great bony beggars are able to beare much but in the time of trouble they either run away or shrinke when the burden is to be put vnder their shoulders others as wee haue heard thinke nothing too heauy for them so that these are extremities on both hands and to be as dangerous avoyded The last thing we note is this that It is the power of God receiued which will support a Christian Doct. 10. in affliction This is as wine to the spirit the spirit to the soule as wind to the sayles and the sayles to the ship But in regard we haue touched it before we omit it here and proceed to the verse which followeth VERS 9. Who hath saued vs and called vs with an holy calling not according to our workes but according to his owne purpose and grace which was giuen vs through Christ Iesus before the world was IN this verse the Apostle declareth what the Lord The Logicall resolution hath done for him and his sonne Timotheus 1. He hath saued them 2. Called them 3. Wherwith with an holy calling 4. Why hee hath done this First Paul remoues a false ground in these words Not according to our workes and Secondly hee layeth downe the true cause in these words But according to his purpose and grace c. Who. That is God for this word hath relation vnto the The Theologicall exposition last word in the foregoing verse Hath saued 1. Saluation is either corporall or spirituall 2. It is either partiall or totall Spirituall and totall is here meant and it containes 3. things 1. A freedome from some evill wee are fallen into or subiect to fall into 2. A position setting of vs in a good condition And 3. A perpetuall preservation of vs from all dangers for future time This is totally and perfectly to be saued And called Calling may be distinguished 1. By the meanes and 2. By the subiects of it The instruments are either principall or secondary God is the chiefe efficient of our calling and the Minister word and creatures are but as instruments in the workemans hand The subiect is man onely and that either generall or particular Generall as whole Nations Gentiles Iewes Particular as persons Paul Timotheus the latter here meant Moreouer calling is either effectuall or not effectuall for we may distinguish of it according to the successe And finally it s either ordinary or extraordinary ordinary effectuall calling is by the worâ— and
spirit extraordinary effectuall calling is immediately by the spirit without the word The calling here is effectuall and in respect of Pauls manner of being called seemes extraordinary though not so in regard of Timotheus Act. 9. Vs. That is me Paul and thee my sonne yet all the elect either haue beene or shall be called with an holy calling With an holy calling Here 's another distinction of callings Holines it is either personall or by imputation So God is called holy Yea he is holines it selfe Personall holines is either inherent or actuall and both these are to bee found in the subiects of this calling though not perfectly yet in some degree Besides imputatiue holines is double also 1. When Holines imputed 1. to persons 2. things Christs holines is made ours for hee is our sanctification 1 Cor. 1. 30. And as our sinnes were made his sinnes and hee became a sinner by imputation so his holines is made ours and we without sinne by imputation Finally holines is ascribed to the word to the Sabbath and many other things because they are causes of holines or times wherein we are specially commanded to serue God in the duties of the first table or in that the things be not applyed to a common vse and in some one of these senses or other as wee shall heare more anone this calling is said to be holy Not according to our workes That is not for the prevision and foreknowledge of mans faith or merits But according to his purpose and grace viz. Freely and of his meere mercy and from no other ground Which was giuen to vs in Christ Iesus before the world was 1. Here Paul giueth a strong reason why their workes were not the cause of their calling in the word Giuen for a gift must be free and 2. He draweth another from the time it was giuen viz. before the world was 1. From all eternity And amongst many other arguments this is not the The Metaphrase least for to moue and instigate thee to preach the Gospel to beare witnesse to the truth to partake of the afflections which I and others suffer in as much as the Lord of his meere grace and favour before any thing had a being and without any regard at al of thy faith workes or merit hath freed thee from all dangers placed thee in a good condition and in time called thee effectually by his blessed Spirit with such an honorable and holy calling as he hath done me and will also preserue thee to his heauenly Kingdome through the Redemption of Christ his sonne our onely Saviour and Mediatour If we hold this verse as a digression from the former matter The deductioÌ„ of doctrines then this poynt will follow that A Digression is warrantable either in words or writing Doct. 1. And the Scripture else where doth confirme this proceeding Gen. 4. 23. Isay 7. 16. For it is a meanes to stirre vp better attention and to Reas 1. draw the Auditors more strictly and respectiuely for to giue heed to what followeth The Hawke sometimes goeth afarre off that shee may get the wind and bee better able at the stoope to strike and catch her prey And this Crypsis in preaching may be vsed Againe the Spirit of God may draw the tongue sometime Reas 2. to speake what we haue not purposed for the good of some particular person who is in the assembly and some present occasion may minister iust occasion to doe the same as wee see and know by our daily experience Then let not the Auditor be too forward in censuring the Vse 1. preacher for digression from the matter in hand for God may haue a secret hand therein that we for the present are not â—ware of for the comforting or conuerting of some person present And this may warrant the Minister in this kind of proceeding Vse 2. Cautions for Digressions Yet Cautions must be observed 1. See it bee not for want of study through idlenesse or thy owne neglect and carelesnes to be well provided 2. Forgâ—â— not to returne to thy former matter and purpose for otherwise a iudicious Auditor wil feare as Sauls father did him when he had long sought his Asses that the preacher hath lost himselfe Againe where Paul in the former verse and the last word thereof hauing named God doth in this make a description of his goodnes we note that It is vsuall with good men when they name the Lord to make Doct. 2. mention of his mercies or some benefit they haue receiued from him For they would haue him to receiue all glory We vse in Reas 1. the naming of our friends to make mention of the kindnes we haue receiued from them to shew our thankfulnes and that they might be praised Againe they would not haue the Lords name tooke vp in Reas 2. vaine or be profained and the more they can speake to his praise the more inward comfort they haue Wee ioy in the commendation of those wee most affect so doe the children of God in the due prayse of their father Would to God that this were the custome of our country Vse 1. but with too many it is not We vse his name but alas how often in vaine not once making mention of the least of his mercies nay it were wel if some did not first sweare by it and next declare what villany they themselues haue committed But if we would glorifie our heauenly father haue Vse 2. others to speake to his praise shew foorth our thankfulnes and haue much inward comfort let vs couple his name and his mercies together and hee that doth this shall haue a secret and hidden ioy stirred vp in his heart Is it not vsuall that if we speake much of a friend and his fauours to vs for others to say Sure you are beholden to or you are in loue with such a one wil not such sayings make vs right glad In the third place if we consider these words as they are a motiue cause and depend on the former then this is the doctrine that will follow that He who would not faint but suffer affliction is still to haue an Doct. 3. â—ye to his Salvation Moses had respect to the recompence of reward and thereby was moved to suffer affliction with the people of God for a season The Saints looked for a better resurrection therefore endured Racking sawing asunder and resisted vâ—to bloud The forerunner and finisher of our faith Christ our Lord he setting before him the glory provided for him endured the crosse and despised the shame Heb. 11. 24. 35. and 12. 2. Because varying of the obiect varieth the minds motion Reas 1. Psal 40. When Dauid considered his misery hee cried out I am poore and needy but when he thought on the affection of God towards him he altered his ioy and note saying Yet the Lord thinketh on me Besides saluation is a
of the world or with the Iew in Babilon haue thy parents reiected thee thy friends cast thee off and all thy familiars waite for thy halting Yet grace shall neuer leaue thee or the Lord forsake thee but preserue thee to eternall glory Let Rachel die in trauell Abel be slaine of his brother Iames be beheaded Christ crucified and Eli breake his necke yet they shall be saued And if thou be faithfull God shall deliuer thee from every evill worke and preserue thee to his heauenly kingdome Then be of good comfort for if earthly priviledges breed such ioy what should these heauenly doe Why where bee our hearts and what doe we thinke vpon And this should teach vs thankfulnes to God who hath Vse 3. now made our spirituall estate more certaine in Christ our surety then it was at the first in Adam our father The Pope gets large summes for long pardons the Landlord great fines for a lease for many yeares But we haue a pardon and lease that are of force for euer and euer ours be signed sealed and deliuered by the finger of the Spirit through the bloud of Christ Iesus and with the full and free consent and presence of God the father Then say with the Apostle vpon the same ground To whom be praise for euer and euer Amen And is our salvation certaine How then should wee be Vse 4. pricked forward to goe on in the constant and cheerefull vse of all meanes that may effect it for doth not expectation and assurance of the end set all a worke who would plow if he had no hope of a haruest crosse the dangerous seas if he were out of all heart for his returne in safety or take Physicke should hee not thereby expect recouery of some present sicknes or the remouall of some future disease feared And had we no hope then we might be out of heart But seeing not one of our haires shall perish as Paul said Acts 27. concerning corporall safetie let vs eate and drinke with gladnes be of good courage and vse all helpes prescribed for as the wicked haue no minde to vse the meanes because they haue no hope to inherite heauen so wee by the contrary ground should be stirred and enliued to cast off sinne grow in grace suffer affliction and if need be to resist vnto blood in as much that we be assured and know that our labour is not in vaine in the Lord. And with what willingnes will man and beast bauke and hunt being in hope to finde and catch the prey shall we then hauing such a prize in our hands haue no hearts surely it should not nor it must not be so Saved Hence let it be noted that The Salvation of man is a rare and great blessing Doct. 6. No doubt but Paul doth mention it as a speciall fauour from the Lord. And seeing in these words he seemeth to vse a Reason to moue Timotheus to be resolute in al good duties if he had knowne a better or more forcible argument hee would haue produced it for his purpose See Gen. 49. 18. Which place the two Caldee Paraphrasts expound not of Gedeon or Sampsons deliuery that were temporall and transitory but the salvation by Christ which is eternall and permanent 1 Pet. 4. 18. Io. 4. 5. Phil. 2. 12. Isai 45. 17. and this will further appeare by many reasons Let vs consider it in the causes 1. We were not redeemed Reas 1. with gold and siluer but with the precious bloud of Christ as of a Lambe vndefiled 1 Pet. 1. 18. 19. 2. Doth not the word the good word of God and the Spirit effect and apply it and was not the best message that euer Angels brought Saluation to mankind And are not all times meanes and things subordinate to Reas 2. the same this is the end of all ends Gods glory being excepted and yet his glory is procured by the same The more generall a thing is the better it is for begetting conceiuing bearing baptizing calling and iustifying yea Sanctification preceede it And is it not then the best thing And is it not directly opposed to damnation the worst Reas 3. thing that can be named the wicked shall be in hell amongst the damned Divells and suffer the vengeance of eternall fire on the contrary the Godly shall inherite heauen enioy the communion of the blessed Angells for ever and ever Finally consider what it is to be saued 1. Shall not the Reas 4. image of God in such be perfectly renewed Psal 17. vlt 2. Their ioy shall it not be full Psal 16. vlt Their habitation of pure gold and the fruition of all eternall and now lay all these together and will not the point be a trueth that mans chiefest blessednes consisteth in his saluation Come we to the vse Where we reprehend many that esteeme it a matter of no Vse 1. moment or estimation Is it a thing of weight to preserue a yong plant from withering a beast from drowning the body from dying and nothing of importance to saue the whole man from damning The ignorant man as hee vnderstands not the worth of it so hee neuer seeketh after it The Couetous cryeth its good to bee here gaine is great godlines The Epicure hee goeth in purple and fine linnen euery day fareth delicately drinketh wine in bowles spendeth his time in pleasure and altogether forgetteth his latter end The voluptuous man maketh merry saying The next day shall be as this we will haue our fill of loue and neuer once mindeth his salvation As for the drunkard biting vsurer and the swearer they long agone haue made a league with hell and a couenant with death boasting Tush God will doe neither good nor euil Zeph. 1. 12. and is there wisedome in the most high This poynt may iustifie the courses of such as take paines Vse 2. to worke out their saluation and to make their calling and election sure Goe yee on and the good Lord shall be with you Let it neuer be said of any of you ye began well but who did let you It s a fearefull thing to begin in the spirit and to end in the flesh This might move Parents to make their children the Vse 3. subiects of salvation for would you not haue them to bee heires of great things Say then with Abraham Oh that Ismael might live with Noah God perswade Iapheth to dwel in the tents of Sheâ— All call with David Come hearken vnto me ye little children and I will teach you the feare of the Lord. For those be the best parents that can vse the meanes to bring their sonnes and daughters to be coheires with Christ of the kingdome of God and to participate of endlesse salvation Whereas our Lord said Weepe for your selues and for your children So say I Get salvation for your selues and for your children And from this ground wee are all to be intreated and instructed Vse 4. to
secret which by experience he hath search't into 6. He is able to comfort others by the same meanes and with the same comforts he was comforted of the Lord. And from this knowledge of experience a poore vnlettered man may be a more skilfull Pâ—â—â—ition to a wounded spirit then a more learned Clearke can These things and many more doth the 〈◊〉 called know by his owne experience And this is that preaching and wisedome which the world coâ—â—â—s foolishnes and not many as Paul sayth great men 1 Cor. 1. 23. 26. wise men and noblemen are called vnto But yet for all this that hath beene said least some man might deceiue himselfe and not make his calling and election sure I will further set downe some inseparable effects that accompany effectuall vocation 1. He is in a wonderfull admiration to see what an alteration Fruites or effects of effectuall calling the Lord hath wrought in him Peter neuer admired more at his strange deliuery by the Angel out of that strong prison then that man doth in being brought into the kingdome of freedome out of spirituall bondage and darknesse 2. He hath mixt affections terror and feare in looking backe on the obiect of his former condition and ioy vnspeakeable glorious in consideration of his present good condition Now he can both sigh and reioyce at one and the same instant like the men at the building of the second Temple Ezr. 3. 13. 3. Now he will eate his meate with a glad heart follow the duties of his calling with readines sing Psalmes of praise for his late and great deliuery sleepe and rest in peace for the Lord accepteth him And we are the most forward to all good duties when we are most assured of the Lords fauour and our owne salvation And this the reason why Sathan Note so strongly tempteth the faithfull to doubt and despaire 4. If he haue in former time liued in none or an vnlawfull calling now will he alter his course and take a better for note this when God calls any to mercy as hee did Adam he sets them againe in a lawfull calling He neuer called the Deuill therefore let him goe compasse the world and so doth the Rabble of Fryers disordered people as Bearewards players and idle persons liue out of a calling and goe a compassing its likely in that God hath not yet effectually called them for if he had they would haue gone to work And there is no surer signe of one effectually called by God then to liue in and worke and performe the duties of a lawfull calling and no more fearefull note of a man not called to mercy then to haue none or to abide in an vnlawfull calling 5. He now with Lydia will attend to Pauls voice depend vpon the word and in nothing reioyceth more then to heare the Lord speake to him in his ordinances Nay he will not omitt any meanes to further him in the course of Godlines 6. Finally he will often call vpon God by praier praise him for his great deliuerance shew what the Lord hath done for his soule and as much as in him lyeth seeke to call home others that God might be glorified and they with him saued I haue the longer insisted vpon this point because it is the very first entrance to all true blessednesse and the onely ground of our sound comfort and great reioycing With an holy calling Whence we gather that The calling wherwith Gods children are called is an holy calling Doct. 10. The Author of the Hebrewes stiles it a celestiall calling and elsewhere it s said to be an honourable or high calling See Heb. 3. 1. Phil. 3. 14. 2 Thes 1. 11. For the causes of it are holy God Christ the Spirit and Reas 1. the word are all said to be holy And the Ministers for the most part are holy who be instruments in this action I say for the most part for a man not called I iudge may Whether Preachers not called can call others call others For 1. I dare not tye the Spirit to the dignitie of any mans person 2. Such may be fitted for the Ministery and sent of God shall they not attaine to their end 3. Paul reioyced that Christ though by the false Apostles of enuy was preached why did he this if they could not call others at the loast build vp others 4. And lastly hee that holdes the contraly cannot be assured oâ— the truth of his owne conversion for we are not infallibly certified what Ministers be truly called For 1. Some mens sinnes goe before hand others follow after 2. God only knoweth the hearts of all the sonnes of men 3. No man knoweth the thoughts of man but the Spirit that is in him And he that is not certaine of this cannot be assured of the other for so long as I doubt of the Ministers conversion holding this I must needs call my owne in question because God vseth man in the conuersion of man I am not ignorant of some who hold the contrary and of their obiections and Scripture against this position But yet I hold that an vnconverted Minister may convert though few and seldome as we see by experince in former times and in our daies also And in regard of the end too the subiects from which we are called and to which we be called it s an holy calling For 1. We are called from darknes to light 2. From vncleannes Reas 2. 1 Pet. 2. 9. 1 Thes 4. 7. Heb. 3. 1. Psal 15. 1. to holines 3. From wicked men and Dinels to the communion of Saints and Angels 4. We are called from earth that is polluted vnto heauen the holy Mountaine of the Lord. This serveth first to answere an obiection of wicked men Vse 1. who demand why men will not run with them to the same excesse of ryot Why the Reason is In that they be called with an holy calling Wicked and lewd persons tumble in their sinne like the sow in the mire but what mervaile seing they be not the called of the Lord When men haue had an holy calling then will they haue an holy conversation And by this Doctrine we may try the truth of our calling Vse 2. Have we cast off the wayes of darkenesse singled our selues from the profaine multitude and left sinne and vncleannes behind 's Doe we purge our selues as Christ is pure striue to be cleansed from the filthines of the flesh and spirit and to be presented without spot and blamelesâ—e in the day of our Lord why then we are called with an holy calling for as effectuall vocation is a true signe of salvation so is holines of our effectuall vocation This Doctrine may be of great comfort to such as doubt Vse 3. of the truth of their calling Some because they are not able precisely to say I was called such a time by such a man and in such a manner feare they were neuer called at all
Reasons alleadged we omit what might be further collected from this verse and proceed to the next VERS 10. But is now made manifest by the appearing of our Saviour Iesus Christ who hath abolished death and hath brought life and immortality vnto light through the Gospell THis verse dependeth on the former For our The Logicall resolution Apostle hauing affirmed that we were called and saued in Gods purpose before the world was in these words declareth the manifestation of Gods mercy and the benefits we receiue through the same The particulars in this portion of Scripture be these 1. That the grace and purpose of God and mans saluation is manifested 2. The time in the word Now. 3. With whom or by whom it appeared and that is Christ who is described by two effects one that he destroyed death another that he brought life and the instrumentall cause whereby is said to be the Gospell Now. This word includes all times before and after the The Theologicall exposition comming of Christ Made manifest There be diuers degrees of the appearing of Grace but onely in our apprehension 1. Grace appeareth in Gods decree 2. In the darke promises at the beginning of the world 3. When the efficacy of the merit of Christ appeared in the world 4. By the application of the Spirit 5. When Christ came in the flesh 6. And lastly when hee shall returne againe in Glory Who hath abolished That is Remoued obliterated destroyed swallowed vp 1 Cor. 15. 54. c. Death By Death is meant the sting of death for all must once dye and the torments of hell hereafter called the second death Reuela 21. 8. As also the death of corruption which is in vs may also be vnderstood with all other kinds that be inflicted as curses And brought life First the life of grace here and of glory hereafter And immortalitie This argueth a further benefit that Christ hath procured for as Adam brought death and eternall death so Christ bringeth life and life that shall endure for euer Some read the word incorruption and the bodies of the Saints shall after the day of iudgement see no corruption Vnto light First openly manifestly and as cleare as the Sunne at midday vnto such as haue their eyes opened Through the Gospell First by the promises and doctrine of the new Testament written preached As the Lord from before the begining of the world of The Metaphrase his gracious and free purpose gaue through Christ Saluation to his chosen people so hath he now since the beginning of the Law and promises exhibited clearely and conspicuously vnto euery one of vnderstanding manifested the same by the bright appearing of Christ our Lord who hath blotted and rooted out death temporall in respect of the sting and torment and eternall paine in the kingdome of darkenes and hath also brought vnto light the assurance of the life of grace here and the perfection of endlesse glory hereafter and that by the writing and Preaching of the Doctrine and promises of the Gospell From the relation and dependance of this verse with the The deductioÌ„ of doctrines former we gather that Gods purpose in his appointed time shall come to passe Doct. 1. Grace was giuen in Gods resolution before the world and now manifested in former and present times Let man devise what he can Gods counsell shall stand The Lord of hâ—â—sts Prou. 19. 24. Isai 14. 24. 46. 10. hath sworne saying Surely like as I haue purposed so shall it come to passe and as I haue consulted so shall it abide He declareth the last things from the beginning and from old the Psal 33. 11. things that were not done Yea the coâ—â—sell of the Lord shall stand for euer and the thoughts of his heart from generation to generation And though Christ was long yet he came in the fulnesse of time Gal. 4. 4. For he is not subiect to forgetfulnes The Butler being Reas 1. but a man may forget Ioseph and Ioseph his fathers house yet howeuer that be the Lord alwaies is mindfull of his purpose David was in a passion when he cryed Hath God forgotten to be mercifull The Lord hath the Idea of all things in himselfe and euery thought is before his eyes so that he is not forgetfull of his purpose Psal 139. 16. He is true of his promise for it makes for his glory Shall Reas 2. the Lord purpose and not performe Sure this should argue instability and mutability in the Lord the which cannot be For the Lords purposes are founded vpon his counsell his counsell is most wise therefore hee neuer altereth or changeth his former purposes Neither doth God like man purpose any thing that he Reas 3. is not able to performe Nature may be interrupted and not produce her effects but the Maker of it cannot be hindered at all for his power is infinite and if he but will any thing it is done yea speake but a word Speech is one of the least motions yet when God said Let there be light Gen. 1. it was so This may serue for to terrifie the wicked and confute Vse 1. their Atheisme who cry out Where 's the promise of his comming haue not all things beene alike from the beginning Yet Act 17. 31. shall not the Lord appeare in his appointed tim He hath set a day wherein he will iudge the world The yong man Eccles. 11. 9. may reioyce in his youth and doe what seemeth him best in his owne eyes yâ—t let him know that the Lord will bring him to iudgement The Epicure goe in purple and fine linnen and fare delicately euery day but his sweet morsells shall be grauell in his mouth when his account is cast vp And be thou assured that as the Lord hath purposed mercy to his children so hath he iudgement without 2 Thes 1. mercy to all wicked and vngodly persons and in the time he hath purposed it shall be performed For he is Iob. 9. 4. wise in heart and mighty in power who euer waxed fierce against him and hath prospered God spared the old world long but the floud swallowed them vp at the length Iezabell had a long time of turning and Ierusalem of repenting but was not the wrath of God powred downe at the resolued time to the vttermost And so shall it be at the last with such as cry and thinke the Lord is like vs he will neither Psal 50. 21. Zeph. 1. 12. doâ— good or evill And in the second place this must teach the faithfull patience Vse 2. Ioh. 2. and to waite the Lords leysure We may not appoint the Lord a time when to finish his worke It was Maryes fault that would be directing her sonne that was God and man when to worke his miracles and be handling of him and we read that the best of Gods children haue failed in not patiently waiting for the accomplishment of
be abolished Finally this may pricke on the Ministers to Preach the Vse 4. Gospel in season and out of season seeing it s the onely way to make the barren gracious and the dead to liue for euer VERS 11. For the which I am appointed a Preacher and Apostle and a Teacher of the Gentiles PAVL in this verse maintaineth the dignitie of The Logicall resolution his calling although he had done so in the first verse of this Chapter the which is farther explicated First by the object matter or end For the which Secondly how hee came vnto it in the word Appointed Thirdly by the dispenser of it being Paul himselfe who is infolden or Comprehended vnder a threefold denomination or tittle 1. Preacher 2. Apostle 3. Teacher And 4. and lastly the Persons be specified vnto whom he was to execute his function and they are said to be the Gentiles So that in this verse we see foure things to bee considered 1. His calling 2. How he came by it 3. The subiect that he was to Preach and 4. To whom For the which That is the Gospell for he had mentioned The Theologicall exposition it in the last word of the precedent verse so that this hath relation to that or to the ende of his calling which is to worke life I am appointed That is preordained of God and by him now set apart for this function A Preacher The word signifieth a Cryer who with an audible voice did openly proclaime things also it is sometimes expounded amongst the Greekes for a fish and of the Latines a Trumpet And Apostle See ver 1. And a Teacher Some expound the words thus A Preacher that is one that deliuereth the truth openly audibly an Apostle whatsoeuer hee had receiued a Teacher rendring reason of his calling and the doctrine hee deliuered Others hold that euery Congregation should haue both a Preacher and a Doctor and they instrance in Moses and Aaron Paul and Timotheus the Doctor was to deliuer the principles of Religion and the Preacher to presse the people to put them in practise But because euery Congregation was not and is not of ability to maintaine both therefore one must supply the duty of Preacher and Teacher The Doctor must be able to deliuer new thing and old and the Preacher had neede 1. Of a faithfull memory 2. An audible voyce and good vtterance But I assent to those who hold that by these three words the same things is ment Of the Gentiles These people came of Iapheth the sonne of Noah for whom he prayed Gen. 9. 27. That Gospel the which is an instrumentall cause for The Metaphrase the abolishing of death and the bringing in of life I Paul am preordained and separated of God to preach vnto the poore seduced and ignorant posterity of Iapheth who hither to haue beene strangers from the life of God and aliens from the Common-wealth of Israel and this doe I repute no base but an excellent function and honourable calling It is worthy our observation how that when the Apostle Doctrines deduced nameth God hee still maketh mention of some mercy of his and but nominating the Gospell we see how he runneth on it in diuers words whence we may gather that The seruants of God take delight to dwell and discourse of Doct. 1. good things Gal. 6. 11. Acts. 20. 7. It s no burden or wearisomnes to the Saints for to enlarge their speech on heauenly subiects A Traueller when he hath taken view of the scituation of many townes and countries beheld the rare monuments that hee hath met withall reioyceth to make relation thereof vnto his friends after his returne and so is it with a Christian who is a spirituall traveller when he hath seene into the mysteries of Religion found out the great secrets therein conteyned by the painfull travell of his minde He maketh it the ioy of his heart largely to discourse thereof vnto his brethren For this will draw others to see and search into the Reas 1. worth and dignity of the things Why is the Gospell no more regarded or the high calling of a Minister so little esteemed the Reason is because men of worth and learning doe not speake much and often in the commendation of the same Another Reason springeth from the loue they haue to the Reas 2. things If David loue the word he will write a bookâ— and dedicate it to the succeeding ages and generations hee will speake of it at home and abroad yea whatsoeuer we loue we will long by speech dwell vpon To vse a familiar similitude Let the hound affect the haunt will he not double and treble his voyce and crying This reproveth such that condemne men for speaking Vse 1. and often repeating of the workes and word of God Such vse to cry Oh! you be full of the spirit And is not this to speake evill of good and to despight in a kind the spirit of grace Surely this is a foule and fearefull sinne and cannot without repentance but be rewarded with a vengeance or some heauie iudgement Such men like the Athenians account preacherâ— but bablers but let those remember that they that despise them despise him that sent them And by this doctrine we see a difference betwixt Gods Vse 2. sonnes and Sathans slaues the one count it there meate and drinke to doe and speake the will and word of their heauenly father the other seldome or neuer doe the one or other But did they loue the Gospell they neither would or could besilent for their word like fire in straw would burst forth Will not the Souldiour speake of his wounds the huntsman of his hounds and the husbandman of his Cattell and grounds And shall we loue the Gospell and neuer make mention of it No no this little speech of heauenly things argueth that the loue of many is but cold Love the word once and say nothing of it if thou canst For the which The doctrine to be gathered is this that The Gospell is principally to be preached Math. 4. 23. and Doct. 2. 24. 14. Mark 16. 15. Because the end of our preaching must be Christ crucified Reas 1. who is the end of the Scriptures for the Morall politicall and ceremoniall law doe all poynt at him Besides all grace is wrought in the heart by the Gospel Reas 2. Act. 20. 32. Tit. 2. 11. preached therefore it is called the Word of grace yea Grace it selfe and by the Law we cannot come to grace and glory the which was signified by Moses that entred not into the land of Canaan and Ioshua typified Iesns who brought salvation by the Gospell Was not Christ preached and the Gospell vnder the Quest Law Yes but more darkely then in these dayes so that for Answ matter we haue no other Gospell but for manner and forme This reprehendeth those Preachers that preach all things more then the Gospell scraping together
who thinke the ground of all sufferings come from mens indiscretion It s better to suffer for well doing then for evill donig yet it will follow hence that good men great men may suffer for weldoing Surely if Christ had liued in our dayes some would haue taxed him for indiscretion questioning with him why hee would denounce so many woes to the Scribes and Pharisees men of great place and learning calling them painted Sepulchres whited Tombes Hypocrites c Iohn would haue beene reputed a rash fellow for telling Herod of his incest and Micaiah that the King and his fathers house troubled Israel Wisedome we would say should haue past by these things But the foolishnes of God is wiser then the wisedome of man Yet we say still that Circumspection is good and that some through indiscretion pierce their soules through with needlesse sorrowes This must teach men of great place and rare parts patience Vse 2. for even the best Princes haue had their portion of persecution Let our Soueraigne put his pen against the Pope call Rome that great Whore discouer her skirts and lay her naked hee must expect neither pardon nor Purgatory from his Holines but Excommunication and if it were in his greatnes hands condemnation What should we more say the Dragon and his Angels fought and Michael and his Angels fought and this quarrell shall not be ended vntill the number of the elect be accomplished and then peace shall come These things Paul sayth not this thing but these things whence obserue that Good men suffer many things 〈◊〉 10. vlt. Psal 22. 12. c. Doct. 3. In the world shall ye haue many persecutions many are the troubles of the righteous one depth calleth another and thou breakest me with one sorrow after another And how commeth this to passe First from the diuers ill disposiâ—â—ns of wicked men For Reas 1. some like Rabshakeh delight in rayâ—â—ing's others like Doâ—g in informing a third sort like Pilate would please the people a fourth with Iudas haue their minds on Coveting and at a word some are such as neuer can be appeased mercilesse Now we must know that as euery Creature of diuers constitutions desire the contrary things that might content them so various mindes in evill persons produce seuerall euill effects And as euery kind of weed hath a stinking smell though distinct one from another so all vngodly men haue variety of persecutions against the Saints of God All weeds stinke but not alike so all wicked persons persecute but not in the same kind and degree Besides the children of God bring forth variety of good Reas 2. fruite doe many good actions now wicked men hate all good though not in a like degree so that for variety of actions they prepare various corrections A skilfull Physician prepareth pills potions and prescribeth receipts according to the kinds and nature of the diseases and the men of Beliall Atheist and Papist are wise in their generation therefore they haue a seuerall salue for sundry soares They had whips in 88. fire brimstone and gunpowder within a few yeares after Anno Domini 1605. Let the Pope then and his poll-shorne Brethren boast Vse 1. and brag of their long peace and plenty make such sure signes of the trueth of their Church and the Lords fauour yet they build on a wrong foundation and their hopes 1 Pet 4. 17. shall one day make them ashamed Babylon must sit as a Queene be no widow see no mourning yet in a day as Rev. 18. 8. it were in a trice shall famine sorrow and death befall her for strong is the Lord God which will condemne her Againe art thou afflicted and sufferest but a few things Vse 2. then murmur not neither repine at all for sure the Lord is good vnto thee in chayning vp Sathan and in putting an hooke into the nose of his instruments that they torment thee no further Truly God is good to this our English Israel for though we suffer yet the Lord moderateth his corrections he restraâ—â—eth the rage of our Aduersaries and hath confounded them that sought all our confusion Many complaine perhaps not without some cause of our daies but I wish a worse age may not follow And tell me What sufferest thou Doest thou liue in Mesheck amongst them that hate peace so did David Is thy righteous soule vexed in seeing and hearing of vncleannesse so was Lots Haue thy friends proued vnfaithfull so did the Apostles My good friend thou hast escaped the whip the stone the fire the Racke the Crosse that many of thy forefathers haue suffered tasted Thou wast neuer constreyned through famine to feed on the fruite of thy owne wombe to say this I must eate and then dye And hast thou wanted food for thy soule then blame not God for thou maist haue it either at home or with thy Neighbour and that in such a manner too as many a poore good soule neuer enioyed But I am not ashamed In these words is layd downe Pauls carriage of himselfe in sufferings and he addeth this as an Argument from his example to encourage Timothy in his course and not for any sinister end of vaine boasting But we omit that for the present and gather this other instruction that A Resolute Christian is not nor should not be ashamed of the Doct. 4. Gospel Rom. 1. 16. Heb. 12. 1. 2. For there be many great and excellent mysteries contained Reas 1. in it Why then should any man be ashamed to preach or professe it Sinne should breed shame not the meanes that can and no other remoue it We haue a warrantable calling to it and shall wee then Reas 2. cast it off and be gone No we are to abide in that calling whereunto we are called Nehemiah will not flee if the Lord haue sent him Againe we haue all good by it and all things that wee Reas 3. enioy without it are but curses This salt must sweeten all our naughtie waters and remoue all heauy plagues both temporall and eternall And why should we be ashamed of it For God preached Reason 4. it Christ the Holi-ghost and the Angels haue preached it It s a priviledge to suffer for it God is not ashamed of vs and shall we be ashamed of his cause Why then let vs goe on in wisedome and Christian resolution Vse 1. Helps to endure shame and neuer be ashamed of our profession And take those breife helpes 1. Consider what vow and promise thou madest at thy Baptisme and be ashamed to breake Couenant with thy God 2 Call to minde that the professors of Antichrist are bold and resolute for their false Gospell and are marked in their hand and forehead if they much more we 3. What greater honour to man then to be chosen to be the Lords Champion in so great an action Finally let a forced necessity vrge thee to resolution for they that will not
heare of revolters From this poynt we learne a twofold lesson first to take Vse 1. 2. knowledge of the Backsliders And next to make others that be professors or Preachers of the Gospell acquainted therewith For its warrantable profitable therefore we are to put this duty in practise and the neglect of it is or may be a wrong to thy selfe hurtfull to thy faithfull Brethren as experience hath taught many a time What if others know it already Yet it must be done for Timothy we here see knew this thing full well And often admonition in this kind cannot be hurtfull for as man is too incredulous of the best so too much prone to credit the worst Are turned from me We note here that To Revolt and turne from our former profession is a foule fault Doct. 2. and great offence For Paul doth complaine against it and sets it downe for a sinne to be abandoned of all men Ioh. 6. 66. 1 Tim. 1. 19. 5. 11. 12. For in so doing we dishonour God yea no way more Reas 1. For will not prophane men iudge that there is no profit or comfort in seruing the Almighty when such forsake their profession For thus they will reason If that Religion had beene good they and they would neuer haue cast it off Againe we weaken asmuch as in vs lies the Church of Christ for cut off a member will not the body be the lesse Reas 2. powerfull And it giues the Deuill and his instrument the more encouragement to tempt and persecute the righteous for hauing prevailed with some they haue hope to doe so with all Let vs then that embrace the Gospell be carefull to hold what we haue and neuer to revolt from our Religion For Vse we can no way more dishonour God scandalize the truth giue fewell to the rage of wicked men and Devills then in so doing Better had it beene that such had neuer made profession better for them selues better for all men For none but Sathan and hell make gaine of backsliding And that thou maist neuer revolt and forsake thy Religion doe these things 1. Before thou enter into Religion lay a sure foundation Helpes against reuolting be well grounded in the truth and worth thereof for ignoance of these two is the cause of backsliding Why was our Apostle so resolute Why would not Peter and others forsake Rom. 1. 16. Ioh. 6 68. Christ They knew that he had the words of eternall life 2. Cast vp thine accounts and prepare for the worst thing that can befall thee yea expect what euill the best are subiect vnto For want of this causeth many to reuolt in the least triall or temptation 3. Withdraw thine affections from the loue of all earthly things for we cannot follow God and Mammon these be contrary Masters commanding contrary things 4. Get experience of the comforts that be in the practise of the power of Religion so shalt thou neuer leaue it in the most fiery and hottest assaults 5. Be iealous of thy selfe especially when thou growest negligent in the performance of good exercises for this doth presage a fearfull reuolt 6. Consider that without perseuerance thou canst not be saued or if thou be that thy rising againe will cost thee more toyle and torment being once fallen then to hold thee in thy present good condition Let all these and the like be well thought vpon Of which number bee Phygellus and Hermogenes From the nominating of these two who in all likelihood were some principall persons we gather that Men of high place and much respect among the people of God Doct. 3. sometimes fall away Iudas did so and Demas with others Psal 55. 13. 14. Act. 1. 17. 24. 1 Tim. 1. 20. And here it is to be considered that there be diuers kinds of falling away 1. When men fall from the profession of Religion first either in respect of the precepts and that totally or in part or secondly in regard of power in the practice of Christian duties 2. When they maintain their former profession yet separate from their brethren 3. When men fall away for a time yet recouer themselues afterward 4. And last of all When it s done by some vrgent necessity or willingly In many of these respects the best haue fallen And God would haue it so First that the world may see that the Lord can support Reas 1. and maintaine his Church by weake instruments and meane persons For his power is the more manifest in thus doing he hath chosen the foolish things to confound the wise and weake to destroy the mighty That we may see how to stand fast and that by cleauing Reas 2. vnto him and in seeking his assistance for experience of our owne and others weakenesse like a childe to the wall makes vs to run to the Lord for supportance after by a fall we haue hurt our selues And if it fall out thus with great men sometimes then Vse 1. let it be no new thing in thine eyes to see the same in our dayes For what is there that hath not beene and what hath come to passe heretofore that may not fall out hereafter Say not as some doe that if one fall away cry out They are all no better this kinde of reasoning from some to the whole company is not sound What and may such Cedars shake totter and fall then Vse 2. let the weake willowes and poplar take heed of the winde For blessed is he whom other mens harmes doe make to beware And it shall not be amisse to lay downe here some causes of falling away And they be either 1. inward or 2. outward The inward be foure especially 1. Weakenesse thus many haue fallen of infirmity Inward causes of falling away 2. Some affection not mortified for one such a Ionah in the ship will vnsettle all 3. Infidelity when men want faith they are vnstable in all their wayes 4. Want of experience of that secret comfort which the Lord infuseth into the hearts of such as stand resolutely for his truth in an euill time The outward causes are principally these 1. Persecution this hath turned millions backward Outward causes of falling away who in the daies of peace had their faces to Sion-ward 2. Some wrongs or iniuries the Israelites from this ground thinking to be reuenged fell from Rehoboam vnto Ieroboam But they were carried away captiue and neuer returned 3. Scandall or offences taken at some doctrine From that time many of his Disciples went backe and walked no more with him Ioh. 6. 66. 4. The example of great men Doth any of the Rulers or Pharisees beleeue in him This is a cord that pulleth thousands from the true path and Rule Ioh. 7. 48. 5. When men haue expected great promotion but seeing their hopes frustrate they turne aside This is a great load stone to draw an iron heart from the path to heauen 6. Too much familiarity with
iustice may correct vs in that kinde God doth it to humble vs. For that which wicked men Reas 2. cast in the teeth of Gods children to disgrace them the Lord doth in goodnesse to roote out pride and ambition in them That their faith and patience may be tryed Who fed thee Reas 3. with Manna in the wildernes to prooue thee Deut. 8. 16. And so the Lord did deale with Iob. Lastly God doth it to make his power the more to appeare Reas 4. in the preseruing of his children by weake meanes or from so meane a condition in lifting them vp to great promotion This must teach those that neuer wanted 1. not to Vse 1. count them wicked who haue beene are or may bee in want 2. to praise God that their pastures haue alwayes beene greene and their cups flowed ouer 3. to prepare for a change for prosperity is often seconded by aduersity Iob 1. vlt. This must bee a stay to vphold the poore godly man Vse 2. from any murmuring or ouer much heauinesse for his estate is as good as sometimes his Masters was Doe not repine at the Lords prouidence For that is but to draw downe a heauier correction nay rather finde out the cause and if it bee sinne 1. leaue it 2. craue pardon for it 3. pray for reliefe and 4. tarry the Lords leasure and in time conuenient he shall comfort thine heart Psalm 27. vlt. Againe here Note that We are not once but often to refresh our afflicted brethren Doct. 7. We must doe it againe and againe Phil. 4. 16. and neuer waxe weary in well-doing 2 Thes 3. 13. For we are members of one body and shall we but once Reas 1. feed and cloath them Christians are Temples of the holy Ghost and shall we Reas 2. not often repaire it God doth often refresh thee and wilt thou not treade Reason 3. in the steps of thy heauenly Father Thou wouldest desire to be often refreshed thy selfe and Reason 4. must thou not doe as thou wouldest be done vnto This reprooueth those that grow weary in weldoing Vse 1. they begun well but something letteth perseuerance well beware lest as thou hast measured to others in their neede the Lord measure not the like to thee in thy greatest extremitie Then let not vs begin onely but perseuere in welldoing Vse 2. Gal. 6. 9. for by this reason Paul vrgeth this duty we shall reape in due time if we faint not He that doth not endure to the end cannot be saued Moreouer we may collect hence that Gods children are a thankefull kind of people Doct. 8. Or that Former favours are not forgotten by the faithfull Paul he carries in minde the kindnesses done vnto him and prayeth for his friends So good David is not vnmindfull of his trusty Ionathan after his death Is there yet saith hee any man left of the house of Saul that I may shew him mercy for Ionathans sake 2 Sam. 9. 1. See Rom. 16. 4. Phil. 2. 29. For they are iust and the remembrance of fauours conferred Reas 1. is a kind of iustice thankes is the least requitall For they be also humble Proud men forget all kindnesses Reas 2. or at the least take no knowledge of them It s a meanes to maintaine affection and as much as in Reas 3. them is they seeke peace with all men They know that if they forget their friends they shall Reas 4. be forgotten For with what measure we mete it will one day be measured to vs againe Mat. 7. 2. This iustly reproueth many in these dayes who suffer Vse 1. all kindnesses from God and man to slip out of their minds We haue hundreds that haue beene cherished releeued yet haue not returned thankes Nay now a dayes he that lends to some in want shall loose both his goods and his friends But no maruell For how should we expect thankes from them from whom the Lord for all his fauours receiueth nought but daily indignities Would we be counted Gods children then forget not Vse 2. former fauours but be thankefull for its a good thing to praise God and man for the least kindnes receiued And it s a brand of a wicked person to be vnholy vnthankefull I haue sometimes thought that the nine Lepers were so glad that they were healed that for ioy they ranâ—â—e to their friends and forgot to returne thankes vnto Iesus like a little child who when his parents haue put vpon him a new coate he is so forward to shew his play fellowes what a braue man he is that he returnes no praise for it to them for the present Well howeuer this be come thou to thy selfe as the Butler did call to minde thy fault this day and be thankfull least thy father at least for a time strip thee of thy most desired blessings for a thankefull heart is a good heart and highly respected with God and man And was not ashamed of my chaine Here we note two doctrines the first is that Faithfull men haue beene vsed as Malefactors Doct. 9. Ioseph was put in the prison Daniel in the den Ieremiah in the deepe Dungeon Iohn beheaded his Master crucified See also Act. 12. 4. 6. Math. 26. 47. Eph. 6. 20. For the world doth so esteeme of them Haue we not Reas 1. found this man a pestilent fellow and an enemie to Caesar Or it may come to passe through hatred Christ was put Reas 2. to death of enuy for they had no iust accusation against him What evill haue I done Which of you can reproue me of sinne not one who could Vse 1. Vse 2. Let not the people be too forward in their censures And if thou be a Minister or man of God and suffer to bonds be patient so it be for welldoing for thy brethren thy Master too haue trod this presse before thee The second doctrine we note is that Not to be ashamed of the faithfull in affliction is a sure signe Doct. â—0 of a sound Christian Rom. 1. 17. Iosh 24. 15. For Onesiphorus is opposed to them in Asia who fell away and were ashamed of Pauls bonds For its a token of Christian courage and resolution for Reas 1. why might not they be catch't also It argueth a great degree of humility the which is an inseperable Reas 2. signe of a good Christian for the more holy the more humble Then those that shrinke at such a season or occasion may Vse 1. be deemed weake or no Christians at all Neuer iudge well of thy soundnes if shame cause thee to Vse 2. forsake the doctrine thou professest or to estrange thy selfe from the deliuerers and preachers of it especially in their afflâ—ctions VERS 17. But when he was at Rome he sought me out very diligently and found me THese words declare that Onesiphorus was not ashamed for whereas all they of Asia turned from Paul
be The Iudge of all the world But in regard the most little consider this day or dreame of their latter end or if they doe vsually like Agrippa put it off vntill it be too late let these following Motiues somewhat preuaile with thee to practise it speedily 1. Remember that he may come suddenly in the dead of Motiues to prepare for the day of iudgment the night when thou little dreamest of such a matter Was it not a dreadfull summoning to the rich foole This night shall thy soule be fetched from thee Suddennes makes an evill a double curse We may die in our sleepe and what a fearefull thing would this be if we be tooke away in our sinnes for as death leaueth vs so shall iudgement find vs. 2. We cannot hide our selues or the least of our sinnes from his all-seeing eye For all things are naked and bare before him with whom we haue to deale 3. Consider his power he can send his Angells to fetch vs before him from the foure endes of the world be we neuer so strong in might or potent for number 4. Call to minde that he is strict and iust in all his proceedings not one can escape death if sinne be found vpon him 5. That there shall be no delay or bayle when he commeth iudgment shall be executed speedily 6. And last of all let it be well thought on what the iudgment is where the torments shall be with whom and how long The paine shall be in soule and body the place that darke and infernall pit the persons Sathan and all the damned from the presence of God and the spirits of iust and perfect men and the continuance for all eternity What heart so hardened conscience so seared or person so desperate reprobate weighing these things in the equall ballance of his owne minde and consideration that would goe on in a sinfull course and not amend Yet if this will moue nothing I say no more but the Lord haue mercy vpon thee for thy case is fearefull dreadfull The fourth Note we obserue is that The best man is not to rely vpon the merit of his workes but Doct. 4. the free mercy of God at the day of iudgement Math. 25. 37. 38. c. For he hath many falls into euill If we say we haue no sinne Reas 1. we deceiue our owne selues and the truth is not in vs And There is none that doth good and sinneth not no not one Even in many things we sinne all Besides our sinnes the best workes we performe be imperfect Reas 2. For as chaffe groweth vp with the corne so doth sinne cleaue to our perfectest actions Grace and corruption like fire and water mixed hinder the acts one of another from absolute perfection Away then with the Merit Mongers that plead through Vse 1. desert for saluation Had Onesiphorus neede of mercy that did so many good workes shal the Papist hold workes of supererogation We might say of Supererogation Canst thou stay the Sunne in his swiftest motion gather the wind in thy fist remoue the earth out of its center or stoppe the hot burning fornace with straw and stubble then plead afterward for merit yet these things be easier to mortall man then the other yet both impossible But they obiect Why then doth Daniel exhort the King Obiect 1. to Redeeme his sinnes by righteousnes Dan. 4. 27. 1. The Hebrew phrase is not truly turned Sol. 2. It s but an exhortation to repentance inducing him for to breake off his former cruelty he had committed the which is needfull for all persons 2 Tim. 2. 25. Christ bids the people to Make them friends of their riches Obiect 2. of iniquitie that when they want they may receiue them into everlasting habitations Luk. 16. 9. Sol. 1. They is not to be referred to the riches but to the persons as is plaine by the parable's application 2. No other thing is meant but that they would testifie of their goodnes and charitie towards them and pray for them Why then doth God command good workes Obiect 3. Sol. 1. To manifest that he approueth and alloweth them 2. That we might be prouoked to doe them 3. To comfort vs in the assurance of the truth of our faith 4. To strengthen the weaknes of our beleefe that often staggereth But God hath promised a reward to them Obiect 4. True but 1. It s of his free mercy not for our merits Sol. 2. He crownes his owne graces in vs. And we cannot Merit for 1. He workes both the will and deed of his good pleasure 2. There is no equall proportion betwixt our workes and salvation For they be finite imperfect temporall it is infinite perfect eternall 3. A worke of merit must be aboue that which is required at our hands aboue Gods due we haue none such For God hath created redeemed sanctified vs freely 4. We confesse that God might condemne the best for if he should Marke what is done amisse no meere man could abide it And he of his mercy can saue the worst Let the best therefore not presume neither the worst vtterly despaire 5. And we read of a threefold promise of reward 1. Vnder the Couenant of workes 2. Of faith 3. After we beleeue in Christ But this is all out of the Lords mercy and dignity not for our merits or desert 6. And if that be a truth that Christs merits doe not proceede from him or are procured by him without relation to the free promise of his Father the which some hold how then can man merit condignely Yet the Protestants maintaine good workes and no barren faith doe they allow as the lying Aduerâ—aries know well enough though they send vs all to hell with our fruitles faith Onely we say that by faith we are iustified without the workes of the law for were it otherwise Christ had died in vaine And this is our firme position that as fire cannot be without heate ayre without leuity water voyd of humidity or the earth be abstracted from all gravity No more can a true liuely faith be without some fruites worthy amendment of life Good workes are the way to heauen and a necessary condition if man haue time and meanes to be obserued yet they are not the sole cause of raigning When the Figtree saith our Lord puts foorth his leaues ye know that the spring draweth neere But is that a cause of the spring or the spring of that So when we bring foorth good workes we know we haue a true faith but faith is the cause thereof not the contrary and so consequently of mans salvation Bellarmine himselfe saith that in regard of the vncertainty of mans workes and our owne presumption the safest way is to depend on the mercy of God Thus by the ouerruling hand of God a second Caiphas hath once againe prophecied aright And let this doctrine reach vs to practise Christs lesson Vse 2.
which is that When we haue done all we can to confesse our selues vnprofitable seruants Let vs neuer dispute with our Maker plead perfection or by our selues iustifie our selues or expect the least reward Surely he that is well acquainted with his owne inward corruption and actuall transgressions will neuer boast of his owne worthines And no one point which the Papist doth defend hath caused me to doubt more of their finall good estate then this For if they were borne againe of the water and spirit they by their owne frailty would haue learned experience to haue beene farre from the least thought of merit Wherefore in thy best condition say Lord thy mercy is my merit thy free fauour my felicity Where Paul in the twelfth verse and now againe in this maketh mention of the last day we note that A good mans minde is often carried to thinke on the day of Doct. 5. iudgement Iob. 19. 25. Psal 17. vlt. 2 Cor. 5. 2. Phil. 3. vlt. For when they cast their eye on the poore creatures the Reas 1. which groane for our sinnes and shall not be freed vntill that time how should a good man who is mercifull to his beast but remember that day wherein they shall be deliuered into the liberty of Gods sonnes Gods children haue many false tales father'd on them and Reason 2. with strange aspersions are they besprinkled the which as vpon Eagles wings fly through towne and tauerne country and citie Gath and Ascalon vnder the great broad seale of good fellowship neuer to be reuerst or contrould vntill the Ancient of daies the searcher of all hearts that impartiall iudge haue the hearing of the case which must be at that day The faithfull feele and find in themselues many great infirmities Reason 3. of soule and body the which shall neuer be perfectly cured till Christ shall appeare So that the very losse of a tooth or of the least member will carry a good mans minde to that day wherein he beleeueth to be made perfect And he is so affected with his Sauiour he hath such a secret Reason 4. loue to all the Saints of God the which he neuer saw and a desire to behold the great possession his Father hath prepared for him the which he shall not fully behold and in soule and body absolutely pertake of and ioyntly enioy vntill Iesus come to iudge the world that his minde is often carried thither And is it not the great day of reaping the yeere of Iubilee and the marriage of the Lambe and his beloued Shall not the Diuell and all his soule spirits that haue persecuted the Saints of God be rewarded according as they haue rewarded vs and all the faithfull take possession of that glorious and immortall kingdom where they shal all with one tongue and heart with ioy vnspeakeable and glorious sing glory to God praise to the Lambe without the least inward opposition or interruption the which is their chiefe desire that heere on earth they ayme at that wherein their greatest blessednesse consisteth for euermore So that wonder not then if the faithfull haue their mindes often carryed to thinke on the day of iudgement And if this bee thus as it is indeede What shall wee Vse 1. thinke of such who neuer minde this day verily they are much affected with earthly pleasures and profits and haue little regard of the greatest good Many men in the Inne of this world are like the swaggerers and prodigals in a Tauerne who call freely eate and drinke laugh and are fat but neuer minde either the reckoning or the time of haruest for they haue sowne no good seed neither haue wherewith to discharge the shot therefore suffer these things willingly to slip and absent themselues out from their mindes because they haue or can expect no commodity by either But the faithfull man is of a contrary mind for he is sparing in expence and hath scattered much good graine the which will bring a goodly crop at his Masters appearing the great day of reaping both of which cause him often to looke vpward And by this Doctrine wee may proue whether wee bee Vse 2. like minded or not to the most faithfull person Doest thou againe and againe thinke on this day Is thy minde often carried to this obiect So arest thou on high with the wings of faith and a sound eye to this hill why then thou art a right bird truely bred and not of the bastard brood Euery crosse base imputation false report ach in the ioynts corruption in the flesh and spirit each good action faithfull prayer motion of true affection towardes Christ and his members heauen and holinesse will carry the mind of him or her that's truely religious vpright hearted to this Mountaine Marriage day and time of refreshing So that findest thou this in thy selfe then be of good cōfort for thou art of the Brides company and one that shall see the euerlasting light sit downe and reape ioy and gladnes life and glory in the largest fields of Gods goodnesse the heauenly Canaan the new Ierusalem which is aboue But if thou art destitute of these kinde of motions eleuations then striue for these properties that are the inseparable breathings and mouings of an holy heart sound minde and blessed person The very frame of nature stretcheth forth her necke and peepeth vpward to this season And shall the Eagles of the Churches owne breeding neuer flutter with their wings and cast vp their piercing eyes to this rich prey but stand a pruning that were a thing incredible Therefore haue this in thy selfe and bee blessed for euer We may further collect where Paul prayeth for mercy against that day that All our prayers are to be grounded on Gods promises Gen. 23. Doct. 6. 9. 12. 2 Sam. 7. 25. 1 King 8. 25 c. For our Apostle knew full well that such a time would come and that the Lord would reward euery good worke at that season by vertue of his former promises Because that they are all Yea and Amen in Christ Iesus Reas 1. not one but shall be performed sooner or latter Againe otherwise wee can haue no hope to bee heard Reas 2. For no faculty can or ought to extend it selfe beyond its adequate and proper obiect it is limited by its peculiar Rules The eye of the vnderstanding and foote or hand of faith may leade vs to God the first Ens and cause of all things but beyond that they cannot passe for there is nothing further to act or rest on Hee therefore that prayeth without a promise denyeth his owne request What madnes then is it for the Papist to pray to Saint Vse 1. and Angell Can they make promises in Christ or haue we any such ground giuen vs of God Vaine wishes are reprehended hence as when men pray for impossibilities and this doth meete with those that vse vnlawfull imprecations and also the blind devotion of
some likenesse with himselfe whether person or action And will not a pure Conscience adorne our profession Reas 2. Giue a comely glosse to our conversation Red Purple and Scarlet adde not more glosse to a piece of fine cloth than this puritie doth to the life of a Christian It will silence our enemies reioyce our friends gaine good report Reas 3. of all persons what a commendation was this to Christ when the Prince of this world came and found no impuritie in him Ioh. 14. 30. Lastly A life attended with this companion will yeeld Reas 4. comfort in distresse afford boldnesse in danger giue hope in death plead for its owne at the last day prevaile and conduct him safe into the heaven of heavens Now because a good Conscience is little knowne lesse regarded we will first declare what it is in generall secondly set downe the kindes of it thirdly shew its office or inseparable companions and finally make application yet by the way we will deduce some Corrolaries the which may seeme to flow from the fountaine of each distinct definition Conscience is a seeing of an act with the Rule In this definition are two things first the genus of it Conscience defined which I call a seeing secondly the forme in these words of an act with the rule Neither let any quarrell with the word seeing 1. For what is the eye without the act of the soule but a dead insensible organt 2. Grant it to be a Metaphor or Tropicall speech yet is not Rhetorick a generall Art and may be every where And it is a seeing of an act with the rule For as conscience is a seeing so is it a seeing of a double Obiect at one instant time The very Etymologie of the word both Greeke and Latine signifies so much Here note that there must be first science of a rule secondly of an act done the which two being applied and the eye of the vnderstanding beholding them together make vp the full forme of Conscience for if either of these be wanting or separated it cannot properly be called Conscience For science is of one simple obiect Conscience of two laid together and then with one act of the intellect apprehended ioyntly whence likely it borrows the name Conscience which is as much as a ioynt knowledge or seeing together of the rule and the act And from this definition it will follow That Conscience is not as some hold a facultie of the I. Corrolaries deduced soule but rather as the Schoole-men defend an act of the vnderstandings facultie the which may be further confirmed by these reasons 1. Every facultie is created Conscience is not created therefore no facultie Were it created then should Adam haue a good or bad conscience before he had done either good or evill which may not be admitted True it is that Adam was indued with science so that if he had applied the frame of his person to the rule by which he was first formed in that it may be said he had a good Conscience for there was an equall proportion betwixt them but vntill he had performed some act it cannot be affirmed of him that he had any conscience at all yet science he had for he clearely vnderstood the Rule being written in his heart at the Creation by which his actions were to be guided 2. No facultie doth quit or condemne Conscience doth quiâ— or condemne therefore no facultie Wee never read that God doth accuse or excuse a man or Angel for the meere having of a facultie but for the abusing or well-vsing of it If by facultie they vnderstand by a Metonimie the cause for the effect as it seemes to me they doe then we are all of one and the same mind Also we gather this second consequence that vnreasonable II. creatures as birds and beasts fowles and fishes haue no conscience because they haue no rule given of God to guide their actions neither if they had any act of reason to apprehend it although a kind of knowledge may be attributed to them And here we may learne that taking conscience in a large III. acception it may be found in any Art as well as in Divinitie for each Art hath its Precepts and may haue his Praxis Whence it will follow that as there is science so also there may be conscience When a Boy writeth after a Coppie and taketh a view of his worke how it answers the patterne this is a kind of conscience Finally we conclude hence that in lusorie Lots there can IIII. be no conscience and the reason is because there is no rule to guide the act now no science of the rule no conscience This should teach men to vse them vpon extraordinary occasions or not at all and then the example of the godly may be their warrant For how can a man iustifie an act that hath not a rule to guide it or how can there be conscience where science precedes not For Simples in order precede Compounds as is obvious in Logicke the act of reason as also in the worke of Creation Hitherto wee haue spoken of Conscience in generall which is nothing else but a seeing together or more plainly a seeing of the act with the rule and thus wee proceed to its distribution Conscience is good or evill Conscience distributed As the definitions so the distributions of Conscience are many yet may they all be reduced to these two heades For as every Axâ—â—me or Rule is true or false so is each mans conscience good or evill Some say there is a Conscience good but not quiet quiet but not good good and quiet and neither good nor quiet Yet all these are but two and no more Consciences For rest and trouble are not essentiall but accidentall vnto Conscience A bad Conscience as wee see in Iudas and Saul may now be troubled anon quieted and this fals out from varying the Obiect of the intellect or want of the act and rules application and so may a good Conscience be attended with the same companions as in David and Peter And this may arise from the late commission of some sinne the weaknesse of faith a iealous suspition which men haue of their spirituall estate or the Lords withdrawing for a time his comfortable aspect and presence from his children and yet this Conscience is but one and the same Note further that a wicked man may haue knowledge of a true rule and act according therevnto so that the apprehension of his well-doing may breed peace But when he casteth his eye vpon his many swervings from Gods Precepts except his Conscience be seared through the Lords iust iudgement and his habituall faylings he cannot be at rest In like sort the best person in many things â—ransgresseth the Law of his God in so much that when hee considereth his many errors he is greatly disquieted so that to speake truely and properly trouble is an effect of an ill Conscience