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
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
things into it selfe as we see Reas 5. by a stone cast into it or make them burst in pieces and fly about the house so let the profane dwell among the faithfull hee will either be conuerted or expelled out of dores Sixtly the nature of fire is to goe vpward and to carry other Reas 6. matter with it and this is the reason that when water boyleth it flieth out of the pot For the fire being vnited with it would carry it vpward but being not able it fals downeward so grace will ascend on high pierce the verie heauens and indeuours to draw others also though sometime it fals out with it as with the fire For meeting with a cold subiect it loseth its labour and cooleth it selfe for a season Seuenthly fire is the most actiue of all other elements Reas 7. hauing much forme but litle matter and so is grace For where it is it will be working not idle Finally fire comes downe by accident through the motion Reas 8. of the sunne that 's placed in it and were it not for the Sonne of righteousnesse grace would neuer descend from on high into this low region This informes the carnall man why hee is cold in good Vse 1. duties and others hot why he is vnwilling to worke and others so forward in the greatest opposition why can a man carrie fire and not giue light colaes and not be burned aske the Sunne why hee shineth and the fire why it heateth and they will tell thee it s their nature to doe so and so is it the nature of grace to shine like a starre in a darke night amongst the wicked and be hottest in the greatest frost of persecution and to strike the highest tower in pieces aswell as deuoure the dryest stubble And here we must all learne a double lesson First to get Vse 2. this fire and next to keepe it from quenching This is that one thing necessarie and how should we reioyce if it be already kindled For without it we are blinde corrupt cold yea starke dead We must make our harts the hearth to vphold it and our hands the tongues to build it it must lodge with vs daily send out a flame from vs and our lampes must be continually burning then shall we glorifie our God giue light to others walke safely as walled about with a defence of fire in this Pilgrimage and the Lord at length shall send vs fierie Chariots to carrie vs to heauen where our lampes shall burne day and night and shine as the Sunne in the cleare firmament for euer and euer One sparke of this is more worth than all the balme in Gilead This is that true fire that commeth from aboue which boyleth rosteth and seasoneth all our sacrifices and makes them acceptable vs also vnto God for without this fire we cannot escape eternall burning What haue I said yes I haue said that where this fire is not kindled that person cannot be saued Stirre vp the gift Note further hence that The gifts of God are to bestirred vp within vs. Doct. 4. We may not permit them to lie vnder the ashes and euer to be smoking neuer burning Did not father Isaac call for sauorie meate before he would blesse his sonnes and the Prophet a Minstrell before he would Prophesie David would cry Awake my soule why art thou so cast downe within me and Christ when he lifted vp his eies towards heauen might hee not intend the same thing Gen. 27. 7. 2 King 3. 15. Psal 42. 5. Ioh 17. 1. For if they be not will they not perish haue you not Reas 1. heard that they are of a fierie qualitie and therefore subiect without stirring blowing to decay and be extinguished And in so doing shall we not send forth the more light Reas 2. giue the greater heat want of this causeth darknes coldnesse in our conversation Here the idle seruant is reproued who wrappeth his Vse 1. Talent in a Napkin couereth this fire in the ashes and neuer vseth the bellowes to blow it vp and kindle it and yet those will stirre vp lust enuie and all the bundle of corruption that is within them to the vttermost What prouoking is there to strife and debate carrowsing and all maner of vncleannesse but this is to set wild fire a burning and to kindle a flame that will deuour to destruction and eate vp all our increase This fire needs no fewel this coale wants no blowing for of its owne nature it wil burne to the bottome of Hell O that these knew what a cooler the Lord hath prepared for them Let our Sodomites burne in lust fire and brimstone will consume them Well let vs take warning by their warning and practise Vse 2. this point so necessarie and that this fire may neuer dye but flame and ascend continually wee must first auoyd what may quench it and secondly vse the helpes that will inkindle it The things that put out the fire of the spirit in vs are What quencheth the grace of God in vs. 1. Euill cogitations as smoke weakneth the eye cold frosts nippe the tender budde and stinking smels damp and dull the purest spirits so doe bad thoughts disturb impouerish and enfeeble the gifts of God that be in vs. 2. Corrupt speech that troubleth the fountaine and stoppeth the spirits spring it shakes the yong plants of grace as the boisterous windes doe the late graffed sions this will cause the new man to dye before his time and the best fruits he beareth to become blasted 3. Wicked workes they rase the foundation and like the Boare of the wood roote vp all when these breake forth into action then fals grace suddenly into a consumption for they doe not onely wither the branches and change the complexion but also kill the body deuoure the iuice of life and destroy the constitution 4. Leud companie This doth presse downe and keepe vnder the gifts of God that they cannot shoot vp and spring as water to fire greene wood to dry this quencheth all one graine of this leauen leaueneth the whole Lump Let the Isralites liue among the Aegiptians though they hate the men yet they will learne their manners and Peter will grow cold if hee warme his fingers at Caiaphas his fire 5. The prosperitie of the wicked that will buffet the soule wound the verie spirit and make grace to looke pale and wanne how haue the faithfull fainted to see this and the strongest foote of faith reeled staggered this mudde hath made the men of God almost to turne out of the way Psal 73. 6. And finally the pampering of the flesh it will impouerish the Spirit and make it looke lanke and leane if the one be pampered the other will be starued When one of these buckets is ascending the other is descending Paul knew â—t well therefore would beate downe his body and keepe it in subiection These be the greatest impediments that hinder
and are not our imperfect actions perfected by the Lord Iesus Wee seeke and doe not finde because Iam. 4. 3. wee seeke and aske amisse Let me exhort thee to preach and pray read and heare propound and resolue profitable questions and then if thy labours be in vaine count me a false Prophet curse me at thy death Who euer did sow good feed in its season but had a rich and plentifull croppe at haruest If Peter cast in his nette at his masters command though in former time he hath laboured hard and caught nothing yet at the last he shall encompasse many great fishes hale them to land and be sufficiently recompenced satisfied It s not a trade but the well vsing of it not a farme but the well husbandry of it that will enrich the one and the other Wherfore be stedfast immoueable and abundant in the worke of 1 Cor. 15. vlt. the Lord knowing that your labour is not in vaine in the Lord. What did Paul and the people fast pray and lay on hands without obseruing the effect of their actions No he and they saw how the gifts of Timotheus were augmented increased in so doing whence it will follow that In the vse of Gods ordinances we are to obserue how hee dealeth Doct. 8. with vs. Haue not the Prophets Apostles and all the Lords people done thus Should we make a collection of each particular wee should be exceeding large When they did offer sacrifice did they not obserue the successe Fast and pray what effects did follow reade and preach how people were conuerted comforted or hardened In administration of the Sacraments that Many were sicke and weake and slept others healed reioiced and receiued the holy Ghost Gen. 4. 3. and 10. 20. 21. Nehem. 9. 9. c. Psal 106. 23. and 107. 6. c. Mat. 7. 28. Acts 4. 31. and 28. 23. 24. 29. 2 Chro. 30. 20. c. 2 Kin. 22. 19. Io. 13. 27. 1 Cor. 11. 30. For in so doing we come to haue an experimentall knowledge Reas 1. of the truth and fidelity of Gods promises than the which nothing is better If any man will doe his will hee may be assured that the doctrine we deliuer is not sensuall earthly Ioh. 7. 17. Iam 3. 17. or diuellish but pure peaceable good and profitable For all the Lord speaketh shall come to passe Iosh 21. 45. And will it not yeeld matter of thankesgiuing Why are we so barren in blessing of God haue our mouths so empty Reas 2. of his praises doe not continually sing songs of gratefulnesse Is it not the neglect of this obseruation Could we with the Prophet register the many mercies wee receiue in the vse of Gods ordinances we should crie as he did What shall I render to the Lord for all his benefits Psal 1 16. 12. Would it not also constraine vs to be more frequent in Reas 3. good duties prouoke and pricke vs forward to preach and pray will not men spend much time without wearinesse in that calling that affordeth great commoditie with constancie Who euer casteth off a profitable art or waxeth dull in doing that which his owne experience makes sure hath recompence of reward Suppose we found no fruit in thus doing but all our actions Reas 4. of this kind were blasted Yet would it not cause vs to looke out the cause why God with-holdeth a blessing Should we not finde some Babilonish garment in our tent some Ionah a sleepe in the shippe one sinne or other that hinders the good successe of our spirituall indeuours and were not this worthy of our paines Hence comes to be reproued many a person who though Vse 1. they performe holy duties yet neuer haue eye to the euent Are not these worse than Cain For he obserued the successe of his sacrifice Or Balaam Did not hee perceiue how the Lord answered him Doe wee not read that hypocrites marked what fruit they reaped in fasting and afflicting themselues Isay 58 3. Are not Christians then blame worthie who come short of such in this thing True it is that in nothing the best faile more than in not ioyning watchfullnesse in the vse of Gods ordinances Want of this one thing breedeth doubting staggering in the promises with-holdeth matter of thankfulnesse causeth slownesse dulnesse in good duties and keepeth sinne close from being reuealed discouered What shal we then do Why we must imitate men in other Vse 2. vocations recreatious When the husbandman hath cast good seede into his soile will hee not haue an eye to its rooting sprowting growing Who planteth or grafteth but obserueth how the tender blades budde shoot forth and spread themselues will not the fisherman hauing cast in his net or angle into the riuer expect whether any fish be catcht by the gill or intangled in the meshes What fowler spreadeth pantels setteth his ginne dischargeth his piece but will haunt the spring view the scrap and looke with a stretched out necke to see if any bird be caught fast insnarred or wounded Shall Physitians giue pils administer potions and grow carelesse how their Physicke workes Learne then by their examples what successe accompanieth the Lords ordinances Preacher people Sow the seede of the word in season out of season and marke which doth prosper 2 Tim. 4. 2. Eccles. 11. 6. this or that In thus doing peraduenture thou maist finde some person strucke with the shot of the word who like a wounded Pigeon will single himselfe from his former companions fall in some obseure corner of a field spread the wings of his armes and with a drouping conscience call and cry to God for mercie for pardon Pray and watch what the Lord will say vnto thee Reade and heare and take notice how thy heart waxeth hot corruption is cooled and grace kindled Yea in all holy actions looke to the successe and experience will let thee see that as the shadow followeth the body the blessing of God doth accōpanie his ordinances Aboue all things thinke thou on this so shall thy faith grow strong in the promises of God thou shalt find them a sure word that neuer faileth Also thou maist haue matter of prayse to God-ward and tell thy brethren what he hath done for thy soule And how will this experimental Psal 66. 16. knowledge encourage thee to preach pray read heare and neuer grow wearie in wel-doing At the least or if I may so say at the worst this benefit will accrue how that there is some sinne in vs not repented of one corruption or other not mortified or iust circumstance in Gods service omitted which causeth our indeuours not to prosper our best fruite to be blasted From the words diuersly considered might many more doctrines be collected as that 1. There may be increase of grace in the best Christian For Timotheus was an excellent man before this time and were not his gifts now augmented 2. That a Minister hath neede
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
come to an end or the end of all things is at hand that is shall be 1 Pet. 4. 7. setled in that Condition wherein they shall without change continue for euer For as when time began things began so if time should end the things would For time and place doe inseparably attend all created things 2. Yet I must confesse that time in particular viz. this or Sol. 2. that houre or moment seemes to be a circumstance to the action for it may aswell be done the next houre as this present But on the contrary seeing all things are done in time that God hath appointed a particular time for all things to be performed in it may seeme not to be numbred amongst other circumstances or so direct a breach of the third precept For otherwise the breach of the Sabbath were a breach of the forenamed precept and I must acknowledge in a second relation it is so inded So that time and circumstance being distinguished and some relations rightly considered it is a breach of the third precept els not But before we passe this point I might come to giue solution to diuers Questions or obiections Some man may demand when he breaketh the first precept Quest 1 in the first Table Briefly I reply 1. When he setteth any thing in the roome Answ of God were it an Angell himselfe 2. When he giueth obedience to any as to God 1. By beleeuing in it and resting on it more then God and for this cause the couetous man is called an Idolater And 2. When he doth not make God the beginning and end of all his actions If the action run not so farre the thing whereon it rests for the present is that persons God When the second of the first Table Quest 2 Ans 1. When I invent any new way whereby to serve God 2. When I doe an action being not guided by Gods rule prescribed When the third of the first Table Quest 3. Ans 1. When I doe an action to God guided by his owne rule yet neglect the circumstances required Exam. I giue to the poore but not cheerefully rely on God but doubtingly 2. And here note that all actions that God commandeth whateuer may be a breach of this precept through the neglect of iust and lawfull circumstances When the last of the first Table Quest 4. Answ 1. When we doe an action of our particular calling except a necessity require it and then we may But as a dutie of charity not of commodity if done to another person 2. When we omit those duties the Lord requireth or spend not the whole time allotted in holy excercises When the Sabbath beginnes Quest 5. Answ Lev. 23. 32. Whence this Question ariseth viz. When the Sabbath doth begin Some haue begun it in the Euening as the Iewes and the Athenians others in the morning as the Chaldeans others at midnight as the Romanes and the Egyptians began their day at noone But since the Resurrection of Christ the most hold that it begins at that houre he rose which was about breake of day as we speake others be confident that it begins in the euening and yeeld these Reasons 1. When the Iewes Sabbath say they ended ours must begin for â—ls one of the seuen were not a Sabbath which they defend must be For take the last of the seuen and the first of the seuen then one of the seuen is still though changed a Sabbath Therefore Christ would die the sixth day that he might rest all the Iewes Sabbath which seemes to be typicall Now if the Iewes Sabbath ended at euen then ours must begin or else one of the seuen were not a Sabbath but part of the eight and ninth c. and the Remnant added to one or considered it selfe alone would ouerthrow the first order appointed of dayes 2. They say that when the Sun sets all creatures goe to rest and so should man for the Lord hath put out his candle to vs. 3. Heauen is compared to a supper not a dinner because after dinner they goe to worke but after supper to rest this seemes to haue some force in it 4. They argue that its the most agreeable to Reason For first if the Sabbath begin in the euening then we know wheÌ„ to begin it distinctly when to end Secondly We may the better be fitted for it for some who hold it begins in the morning toyle late that night and so are then more vnable to sanctifie the day Thirdly Wicked men are most prone to deferre the time rather then to redeeme it and what such affect we are to suspect Fourthly If we begin the Sabbath in the euening then we leaue the obiect of our particular calling behind vs and haue one simple subiect of the immediate worship of our generall calling in the eye of our vnderstanding the which is the most agreeable to reason breeds least distraction and is most comfortable so if at the Sun-set we end our Sabbath we may talke dispose of the duties of our particular calling for the morning following rise betimes without danger of the breach of the Lords day the which will not be so conuenient if it begin at any other instant in respect of the forenamed particulars But I leaue this and referre it to others onely let vs be carefull that 〈◊〉 haue regard to the duties of the Sabbath and the full time Yet there can be no danger at all to begin the sanctification of it betimes for delayes in all good duties breed danger Why was the Sabbath changed Quest 6. Answ 1. As the Father did rest after the Creation so the Sonne would imitate the Father and sanctifie a rest after the great worke of Redemption 2. If the deliverance of the Israelites out of Aegypt was typicall and must be the beginning of moneths c. Why not Exod. 12. 2. this great delivery then But we omit this Table and cease to resolue any more doubts either in this or the second but as in ordinary course though my Text seeme to allow me full scope because so many learned on this part of 〈◊〉 haue done worthily so we proceed to some other 〈◊〉 Of sound words From these words in one word â—â— may note two instructions the first is that A Christians patterne is to consist of words Doct. 4. Ioh 5. 39. How is it written how readest thou To the word Vnderstand that words are two-fold 1. Spoken 2. Written Isa â— 10. 8. 20. For God at the first put his truth into this vessell and Reas 1. Deut. 4. 2. Rev. 22. 19. we may not alter it and if we adde or detract either to it or from it It s written what fearfull iudgements are threatned for so doing Againe It s the onely way to avoyd idolatry for if wee Reas 2. were taught by pictures it were a breach of the second precept in the first Table Here the Papists are confuted
on it selfe for offending so good a God so mercifull a Father 4. Finally Loue with godly sorrow will make the man of God pine away Amnon did thus for the loue of Thamar and we must know that true Loue hath the like yea stronger operations In a word Loue will produce admirable effects of patience bountifulnesse long-suffering and passing by of great and many wrongs and iniuries So that no Loue no observation of the patterne And here we see that men without Faith and Loue can Vse 1. doe nothing that is good before God Paul desired to be kept out of the hands of men without faith for he accounted them vnreasonable and evill 2 Thes 3. 2. Would we then practise the Apostles doctrine then let Vse 2. vs striue for faith and loue these two support the estate of a Christian as the two pillars did the house of the Philistims if these be removed the foundation of our obedience and salvation faile and fall Faith and Loue include all the duties of the Conenants of grace and all the Commandements are reduced to Loue for at the beginning wee were created Note in Loue the breach of the Law set all enmity so the observation of it produceth amitie hence Loue is stiled The bond of perfection Many boast of their great faith but wee may say of their Loue as Lot did of Zoar that it is a very little one for who of Loue to God escheweth euill and doth good or of affection to man passeth by a fault and is liberall He that would soare to heauen wanting either of these may assoone see a bird mount on high and take her stand who wanteth one wing Faith like the hand taketh hold on Christ and Loue like the feete must carry vs to him And amongst many other duties What a fearfull thing is it to come to the Lords Supper without faith or affection to God and man We will not come at the earnest invitement of an enemy to his Table for feare of danger or dislike Yet when we are haters of God and our neighbours too liuing in malice and enuie hatefull and hating one another wee stay not our steppes But doe not such persons eare their owne iudgement For they want that wherewith they should feed truly on Christ or giue them an appetite to this food if they haue not affection and faith for as the mouth and stomacke be to the body so be Faith and Loue to the soule Thou wilt say How may I know when an action is Quest done in faith and loue If it be done in faith 1. Thou must be in the faith that Answ What action is done in faith is in Christ and Christ in thee 2 Cor. 13. 5. 2. It must be guided by the rule of faith 2 Pet. 1. 19. 3. It must be done with faith not doubtingly Rom. 14. 23. 4. And last of all it must be done to the obiect of our faith viz. in obedience to God in Christ and for his glory 1 Cor. 10. 31. If an action be done in Loue. 1. It s done so freely that What in loue there is not the least expectation of any future recompence Gen. 23. 15. 2. So secretly that if possible none might Math. 6. 2. ever come to the knowledge thereof 3. So cheerefully as there is equall or rather greater ioy in the doing then Ruth 1. 13. 2 Cor. 9. 7. Philem. 10. receiuing of the like fauour 4. So affectionately that the more good we doe to any the more wee finde our hearts enflamed with the loue of that person These foure things accompany an action done in the truth of affection For a good heart is constreined by loue it will vpbraid no man it knoweth that its better to giue then to receiue and it neuer waxeth weary or repenteth for well-doing And there cannot be a surer signe of an heart sprinkled with loue then to reioyce that it is willing and able to doe good to God or man If we take the words in the other senses then these be the points to be collected First that The essentiall parts of a Christians patterne consist of faith Doct. 8. and loue Againe that All our actions are to be done in faith and loue Doct. 9. Quest 1. Why Faith before Loue 1. Because faith is the roote loue the branch 2. Salvation Answ is tyed to the Gospell the principall obâ—ect of faith Why both faith and loue Quest 2. Ans 1. For faith or loue alone is not sufficient 2. Because the one hath regard to the fulfilling of the Gospel by the obedience of faith but the other looketh to the Law which is perfected by Loue. Which is in Christ Iesus From the fourefold interpretation we may note so many Doctrines 1. That Faith and loue are giuen to man of God through Christ Iesus 2. That Faith and loue in Christ should stirre vs vp to keepe the patterne 3. That The obiect of faith and loue is Christ Iesus 4. That Faith and loue are comprehended in Christ Iesus And whereas our Apostle hath now brought in this phrase fiue severall times in this short Chapter we may note diuers things worthy our instruction 1. That We are hardly brought to beleeue that all grace and mercy comes through Christ Iesus Diuine truths are not easily beleeued 2. That The best things may often for good ends be mentioned 3. That When we speake of any grace or fauour receiued wee should consider through whom it is conveyed to vs. viz. Christ Iesus 4. That The often repetition of the same thing is profitable 5. That What the people most naturally are prone to doubt of that is principally and often to be Preached 6. That An holy heart is not weary in writing or speaking the same things often VERS 14. That worthy thing which was committed vnto thee keepe by the Holy Ghost which dwelleth in vs. IN these words Paul persisteth in the exhorting The Logicall resolution of Timothy and hauing perswaded him to keepe the patterne in the former Verse it seemeth he now would haue him to be carefull to keepe that whereby the patterne of sound words may be kept by him 1. We may here also obserue to what he is exhorted and that is to keepe 2. What he must keepe and that 's called a worthy thing committed c. 3. Whereby he is to keepe it or the meanes whereby he came by it is laid downe which is the Holy Ghost The which Holy Ghost is said 1. to dwell 2. the place is mentioned where viz. in vs. That worthy thing or that good thing By thing no doubt The Theologicall exposition is meant faith and loue and the graces of the spirit so that this Verse serueth to confirme that exposition we gaue in the former And thing is put for things as tree for trees Gen. 3. 2. worke for workes Psal 95. 9. Heb. 3. 9. Ship for Ships 1. King 10. 22. compared