good is alwaies to be preferred before a particular Yet thou must see that such by some trusty keeper may be respected well attended at the least May a Minister liue in a corrupted aire Quest 2. Answ Yes For 1. It s as good for him as for the people 2. And God would haue such saued He sought me c. We will collect hence that The faithfull where we trauell from home are to be sought for We haue in the Scripture both precept and example to this purpose and to confirme the point See Act. 21. 4. 8. Math. 10. 11. For they be of our kinred we are children of one father Reas 1. and will not euery one be desirous to see and be acquainted with his nearest friends We shall receiue comfort from them and they from Reas 2. vs for they will tell vs what great workes of mercy the Lord hath done in that place how the word runs what faithfull Men Magistrates Ministers c. the Lord of his good prouidence hath sent amongst them And thus when the Saints haue met they haue as we reade refreshed one another and builded vp one another in their holy faith This checketh those that neuer doe it nor can endure others Vse 1. to doe it Such a one was Diotrephes 3 Ioh. 3. 9. 10. Then when we goe into a farre country let vs enquire Vse 2. who are worthy that is honest men For its profitable many waies in buying selling borrowing lending in comforting and being comforted You shall haue the drunkards gamsters whoremasters and the like enquire out one another and shall not we such as be faithfull truly religious This point is of good vse but seldome practised and the best in the neglect of it may be a great enemy to himselfe euen in temporall affaires How shall I know such Quest Ans 1. If the best report well of them 2. If the worst say ill of them 3. By their speech and carriage for wisedome and grace will appeare in the words and face as the wiseman saith Yet beleeue not euery report faire shew good word For some mens sinnes follow afterward as others goe before 1 Tim. 5. 24. Very diligently The point is that Whom we affect truly we will seeke for diligently speedily Doct. 3. For so the word may be rendred This will hold in all things whateuer David loued the Lord and he would seeke him early at midnight and all seasons Elisha loued his Master therefore sought him The parents of Christ loued Luk. 2. 48. him and did they not seeke him with heauy hearts the Bride loued her Husband and so sought him and we Cant. 3. 1 2. may say the like of what can be named Because the affections are implacable vnlesse the obiect Reas 1. be enioyed which they most affect It is the nature of loue to delight in the present fruition of that it most affecteth And as euery graue thing is in motion vntill it come to the Center so are the affections stirring vntill they claspe about the subiect they affect Againe true affection desireth to manifest its selfe to the Reas 2. thing it loueth and to make it the better yea to bee if possible made one with it But how can this bee if they two bee separated therefore the affections will wooe and importune the will to worke for the bringing of them together What then shall we say of those who neuer sought the Vse 1. Lord saith grace or the kingdome of heauen in all their liues doe they loue the one or other Is their cafe blessed or cursed for the present It pittieth mee to thinke of the misery that many be in yet beleeue it not or know it not Where doe the most men seeke him their soules best loue when doe they seeke him how doe they seeke him Did Onesiphorus thus seeke Paul because he loued him and doe wee loue Christ and neuer enquire after him in his Word or in heauen Surely it cannot be Would we then vnderstand the soundnes of our affection Vse 2. vnto God his truth graces and children then let vs try it by the diligent search wee make after these things Doest thou seeke after God search the Scriptures and vse all other meanes for the hauing of them then thy loue is seruent not sained But if thou doe not labour the enioying of them of a truth the loue of them was neuer entertained in thy heart or saluation entred into thy soule Dauâ—d could say Oh how I long for God and When shall I appeare in his presence I meditate in the law day and night Paul Iâ—couet to bee with Christ and the Saints haue vsed to cry Come let vs goe into the house of the Lord. Cold is that loue weake is that affection which neuer worketh or endeuoureth to obtaine and possesse the thing it loueth And sound me Here is laid downe the successe that Onesiphorus had in his diligent search whence collect wee that They that seeke shall finde all conuenient circumstances being Doct. 4. also obserued For some shall seeke to enter and shall not be able because they either seeke amisse and that in regard of the meanes or end or in that they take not the acceptable time For these cautions must be considered and then the point is firme sound Mat. 7. 7. Psal 50. 15. Because the Lord cannot lie deny himselfe or breake Reas 1. promise his word is gone out and it shall stand therfore those that seeke shall finde And if it were not so then who would vse the meanes Reason 2. depend on the Lords promise or could be saued This Doctrines Vse serueth first to cleere the Lord against Vse 1. all false imputations that the Atheisticall people haue or may obiect against his promise For vndoubtedly hee that seeketh shall not lose his labour in the end Say not then with the idle seruant who digged his talent in the earth that the Lord is an hard Master for he is true of his word faithfull to all that with honest hearts doe or euer shall seeke him or his This may be in the next place a ground of great comfort Vse 2. to all the faithfull and vpright hearted for in whatsoeuer they goe about they shall prosper Wee may apply it to all things as well as to this particular and that by the warrant of the Prophets and Apostles themselues Doest thou seeke after the Lord doest thou desire his fauour callest thou for grace or mercy cryest thou after wisdome and vnderstanding followest thou after faith loue and the the like gifts pursuest thou and pressest thou the God of Abraham for wife children food rayment for earth and heauen why feare not but hope still in the Lord and thy heart shall be satisfied with these things But here let these rules be obserued 1. Take the present time Seeke the Lord while he may be Rules to be obserued in seeking found
same command Ex. 20. 3. 4. Is not the promise made alike to them all Gala. 3. vlt. We must not then severely censure one another for who Vse 1. art thou that condemnest another mans servant he standeth or falleth to his owne Master Iames his exhortation is here to take place Be not many Masters that is many censuring and commanding Masters Iâ—m 3. 1. Neither may we haue one another in too great estimation Vse 2. giuing that worship to the servant which is due to the Master what saith the Angell to Iohn See thou doe it not for am not I thy fellow-servant Rev. 22. 9. Care must be had that we make not vniust lawes to bind Vse 3. the Consciences of our brethren this were Pharisaicall and not to be obeyed if pressed servants must not Lord it but know that they haue a Master in heaven with whom there is no respect of persons Mat. 23. 4. Eph. 6. 9. In one word there must be no iarres and contentions amongst Vse 4. Luk. 2. 14. vs it s our Masters charge Liue in peace if an house be divided it cannot stand and if we devoure one another we shall be devoured Wherefore be of one tongue and of one heart liue in peace and the God of peace shall be with you 2 Cor. 13. 11. Out of the word Our might many points be deduced as that 1. Christ Iesus hath a pluralitie of servants Doct. 15. Doct. 16. Doct. 17. Doct. 18. 2. True faith applyeth the promise in particular 3. Christ is a Lord indifferently to all the faithfull 4. We are to acknowledge the priviledges of our fellow-servants In conclusion as this sentence depends on the former words we collect that No grace mercie or peace can be had from God the Father Doct. 19. but in and through Christ Iesus The Father is the fountaine Christ the spring and the reason is because God is iust and none but Christ can satisfie him He it is that must roll away the stone from the Wels mouth 〈◊〉 Adam dammed it vp He and none but he can open the sealed fountaine This discovereth the misery of Turke Iew and all who know not or deny the Lord Iesus we must learne hence â—oâ—seeke sue to God in his name and none other Acts 4. 12 And â—â—therto of this second Verse Now followeth the third VERS 3. I thinke God whom I serue from mine elders with pure Conscience that without câ—asing I haue remembrance of thee in my prayers night and dayâ— THIS Verse and the two following depend The Logicall resolution one vpon another and though they be not a plaine exhortation yet they closely conteine in them the seeds of such a dutie as may easily be conceived In this we may consider a three fold Confession The first is that the Apostle gaue thankes which dutie is amplified by the Obiect of it God The second that he also served this God and that 1. For time from his elders 2. Againe for the manner with pure Conscience Thirdly he acknowledgeth that he prayed wherein 1. He remembred Timotheus 2. Without ceasing 3. And that night and day by this Paul declares to Timothie his affection and desire he hath of his welfare I thanke God Somereade I haue thankes for God but The Theologicall exposition that may not be admitted for Paul did it and deferred not this action In these words are three things 1. The action thankesgiving 2. The person I and 3. To whom thankes were 〈◊〉 The Lord. Whom I serue from mâ—re elders with pure Conscience The Apostle addeth these words because he was accounted by the Iewes to be an Apostata and a revolter from the truth and a dissembling person By elders is meant Abraham Isaac and Iacob Some reade progenitors ancestors fathers as though he spake of his naturall Parents With pure Conscience That is vnfeignedly sincerely and without hypocrisie That without â—â—asing These words haue a double reading as if which Paul prayed he also pray sed God for Timâ—thie or thus I thanâ—â— God that I doe pray for dâ—ee c. Without ceasing is constantly ordinarily I haue remembrance of thee in my Prayers Prayer is manifold mentall vocall conceived read in verse in prose publique private simple compound and the like It is likely these were private not publique prayers for Paul would avoyde all ostentation and iust cause of exception also at this time he was a prisoner Remembrance Remembrance hath in it foure things apprehension reposition retention and production a notion or thing is by the externall or internall sence presented to the eye of reason she perceiueâ— it that 's apprehension then it is committed vnto memorie as a place of conservation that 's reposition afterward kept â—here in safeâ—ie that 's retention and lastly when occasionâ—s given it s called ouâ— againe and that 's production A man takes a shaâ—t in his A Simile hand puts it in his â—â—ver retaines it there for a tâ—â—e and when he would recreate himselfe puâ—s it forth againe this is a plaine Emblâ—me of Remembrance Night and day Lailah in Hebrew is for night and it signifieth rest quietnesse stilnesse because men were to take their â—ase and sleepe in that time which is from the Sunne-setting vnto the Sunne-rising Day In Hebrew jom of the stir tumuâ—â— and busines that is in it the time from the Sun-rising to its-setting is called day or from Sunne-setting to its-setting in the same horizon whence a day is distributed into naturall or artificiall day is taken for hight and night for darkenesse and are applied to our spirituall estate 1 Cor. 3. 13. Ephes 5. 13. 1 Thes 5. 5. I would not haue thee my sonne Timothie once to imagin The Metaphrase but that what I write vnto thee is out of loue for I vnfeignedly giue thankes to God whom whatsoever others may report and beleeue of me I haue served in truth and integritie and not declined or done any thing of malice or set purpose since I had vnderstanding yea from my progenitors and elders Abraham Isaac and Iacob and the rest of the beleeving Iewes And be thou assured that as I pray night and day so in my requests to God I in a peculiar and speciall manner remember to make mention of thee and thine affayres alwayes in the Lord. I thanke God Note hence that Doct. 1. A good man exerciseth himselfe in thankesgiving He doth not onely craue future but returnes prayse for former favours hence it is that David Deborah Moses and many moe haue penned Psalmes of this subiect Exod. 15. Psal 106. Iudg. 5. Rev. 19. 1. 2. and Psal 96. per totum For they know themselues to be vnworthy of the least Reas 1. benefit and receiue all things without desert of their owne I am lesser than all thy mercies and all thy truth Gen. 32. 10. And it s a good thing to prayse the Lord no dutie more Reas 2. acceptable
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
answered No Lord. When a poore man hath beene alwayes in his want relieued by his rich friend will it not make him the more boldly to rely on him for helpe in time to come 2. Consider how he hath giuen thee knowledge when thou wast ignorant infused faith into thine heart being before an infidell and preserued his graces in thee from perishing For the calling to minde the dayes of old is a notable helpe for this thing Is it possible that he who hath begun to doe well will now waxe weary in so doing What man planteth a tree and will not labour to preserue the same from withering And shall the Lord suffer his pleasant plants after he hath so often pruned watered and dunged them to dye and perish for want of dressing II. Call to minde the many dangers from the which he hath deliuered thee Why mightest not thou haue beene buried in thy Mothers wombe beene drowned in the waters or deuoured on the land the theefe might haue slaine thee some crumbe choaked thee or a thousand diseases beene thy death And shall not the fresh remembrance of these things worke powerfully in thee When our Apostle had beene deliuered out of the mouth of the Lyon he gathered strength thence that the Lord would deliuer him from euery evill worke and preserue him vnto his heavenly Kingdome 2 Tim. 4. 17. 18. III. Take a view how in times past he hath dealt with his children run to and fro through the stories and acts of holy Writ and as he hath done to his servants of olde so will he doe to thee assuredly I wish that this were well thought on for its a notable remedie Psal 37. 25. IV. Conferre with grounded Christians Demand of them how the Lord hath dealt with them in some particulars for they can teach thee by experience their comforts will comfort thee also A timerous patient will be encouraged to swallow the bitterest pill when another standeth by that hath beene cured of the like disease that he now is annoyed with telleth him the experiment V. Take a view of the vanitie of all other things Our Ioh. 6. fathers ate Manna in the wildernesse and are dead For in so doing thou shalt get experience of Gods constancy the Creature is changeable sometimes killing another whiles curing But the Lord is one and the same for euer VI. Finally and aboue all Consider how the Lord dealeth with thee in the vse of all his ordinances Marke what power the Word hath in working in thy soule how it weakeneth corruption strengtheneth the new man Obserue how the Lord hath heard thy prayer in time past and now how he enableth thee to call vpon him being in the like condition Dauid from this ground cryeth out The Psal 6. 9. Lord hath heard my petition for grace the Lord will receiuâ— my prayer and therefore as one refreshed biddeth the workers of iniquitie be gone Canst thou pray at this present as in times past when he heard the voyce of thy weeping then doubt not but he will deale fauourably with thee For when the Lord intendeth to conferre a fauour vpon his children he will alwayes giue them hearts for to vse the meanes whereby he doth ordinarily convey the same vnto them and wherevnto he hath annexed his promise If Hannah prevaile for a sonne or Abraham either they shall first be enabled a long season to powre out their soules by prayer vnto the Lord. And so it is in all other things whatsoeuer I wish that every one had but the experience of this engrauen in their mindes for it would be profitable for them every manner of way And true it is that this experimentall knowledge of God is the very food and spirit and life of a Christian from which all faith patience and resolution in the times of trouble spring and flow as from their proper fountaine and roote Then striue for it in the vse of the forenamed meanes and when thou hast obtained it wonderfull and vnspeakeable are the effects that it will produce and thou shalt taste of Againe in these words wee see Paul placeth knowledge before beliefe whence we may collect this doctrine that The knowledge of God precedeth faith in him Doct. 8. How can they beleeue in him of whom they haue not heard And for this cause Knowledge in Scripture is many times put for faith Rom. 10. 14. Ioh. 17. 3. Io. 4. 10. Reas 1. Because the act of faith in beleeuing followeth the act of the vnderstanding rightly guided Knowledge is like the needle which maketh the way faith the threed that tyeth and vniteth things together And as whatsoeuer by ordinary working is in the inward senses was first in the outward so whatsoever comes to the will the proper seate of faith must first be in the vnderstanding And if this were not so then might an ignorant man be Reas 2. saued and haue faith the which the whole current of Scripture runs against As My people are cut off for want of knowledge and God shall come in flaming fire to render vengeance on them that know him not Hos 4. 6. 2 Thes 1. 8. and many more to that purpose This confuteth Bellarmine and his adherents who say Vse 1. A man may better beleeue things whereof he is ignorant then those which he knoweth If he had spoken it of the things recorded in their leaden Legend I should easily haue consented with him for I thinke that when men haue heard them they more doubt of them then when they were ignorant of them To name some of thâ—ir ridiculous fables we read of one that was sicke his stomacke would vomit vp whatsoeuer he receiued so that he being willing to receiue the Sacrament yet doubting he should not retaine it if he receiued it by ordinary course it was put the consecrated Hoste I meane to his side the which opened and after the receipt thereof closed as before And there is mention made of a woman whose Bees were sicke of the Murraine who tooke also an Hoste put it into the hiue and marke this they within a few dayes were not onely cured of the danger of the disease but there was a miraculous encrease of them in number and they had built a Chappell and steeple and bells and an Altar and layd the Hoste thereon and the Bees sung their Canonicall houres about it iust as the Monkes vse to doe in their Cloysters I could relate the like of the Lady of Loretto for ther 's bookes of her too in Folio It s reported that shee sometime vnderstand the house too being discontented displaced her selfe and passing by a wood all the trees in reuerence bended and stooped with their heads to the very earth vnto her wonder it was they had not rent themselues vp by the rootes and proffered her their standings Also the Booke sayth that one being prisoner in Turkey and there having his bowells ript out by the ayde of a prayer that he made
to it so that the secret will of God may be the revealed For before the Creation of the world Gods whole will was hidden in himselfe that afterward became manifest It was in Davids heart to build the Lord an house when he did declare it to the people it was then but one and the same will In the secret will of God two things are to be obserued And from all that hath beene said will many profitable lessons follow 1. We must take heede that we doe not conclude as if the Lord did worke all outward things of necessitie For his Will is free in respect of the outward obiect Gen. 45. 5. Act. 2. 23. Isai 10. 6. 7. 2. Because it is the first mover that therefore we conclude not He is the Author of sinne For God can doe the same which man doth yet free from iniquitie And 3. we must avoyde the error of those who imagine that because Gods Will worketh in all things that therefore God willeth sinne and punishment absolutely without any condition on mans part And 4. of them and their opinion wee must beware who thinke that Gods Will can make any thing lawfull be it neuer so vniust 5. Of those also who because Gods Will is vnchangeable therefore will vse no meanes at all for what they would pertake of 6. And finally Let vs all take heed that we maintaine not the heresie of the Monothelites who held because Christ was God therefore his Will was but one when as our Lord himselfe witnesseth the contrary Ioh. 6. 38. Math. 26. 39. And seeing that Gods Will is free and the first moving Vse 2. cause of all goodnesse Let vs. 1. prayse him for the good he hath bestowed on vs or at any time done by vs. 2. Depend vpon him for direction and abilitie in all our proceedings 3. Reverence the extraordinary acts of his Providence 4. Yeeld our selues and all our wayes with willingnes to be ruled and disposed as shall seeme best in his eyes 5. And as he willeth good and nilleth evill so let vs doe the same 6. In conclusion let vs alwayes pray Lord thy will be done and not ours If we doe these things we shall never fall but with our Apostle be confident in the assurance of the conservation of our soules which wee commit to him at the last day Let thy faith be fixed on Gods power and Will and then thou shalt haue the desires of thy heart and Will We might now come to speake of Pauls perswasion and assurance he had in God for his preservation Some of our Divines make fiue degrees of faith 1. A credence 2. an assurance 3. an affiance 4. a confidence and 5. a perswasion Perswasion seemes to be the greatest so that wee may collect that Of Faith there be distinct degrees Mat. 6. 30. 15. 28. Doct. 13. Mat. 8. 10. 13. 32. We reade of a faith no bigger then a graine of Mustard-seed and of a Plerophorie or full perswasion And in the Gospell mention is made of a little faith and of a great faith So that this point is manifest that there is two at the least distinct degrees of faith And not without Reason For some haue had greater meanes and liued longer vnder Reas 1. the powerfull Preaching of the Word then others who thereby are become strong in faith For as we see that trees which be planted in a good soyle neare the pleasant rivers and haue stood long doe flourish and spread more then they that haue growne in barren ground wanted watering and a shorter season so is it with the flower of faith Great meanes great faith little meanes the lesse faith except the Lord as sometimes he doth worke extraordinarily Some after their effectuall call haue beene more frequent Reas 2. and diligent in the vse of Gods ordinances then others more forward to doe good carefull to absteine from the least appearance of evill so that their faith is growne mightie Twinnes of equall age will outstrip one another by carefull attendance And this is to comfort the feeble minded and to support Vse 1. the weake in faith Be not deiected though thy faith carry thee not with a full gale to the kingdome of God for as all ships haue not alike sailes and winde all birds equally winged and all women infants of like proportion in every part so haue not all Christians the same degree of saving faith yet the weakest minde and lowest saile will carry the ship to shore as securely though not so speedily as if they were greater and the least true faith and hope will bring the sanctified soule to the haven of heaven as certainely though not so comfortably as the greatest But yet wee must not content our selues with this weake degâ—â—e we are to endevour for the strongest faith and the greatest measure goeth to the sea for water will not feare that he shall returne with his vessell emptie For what heate can dry vp the same And shall we doubt of grace when we goe to the fountaine it selfe whose depth is vnsearchable past sounding When we cast vp our heads the Sunne shineth in our faces and doth refresh and heate vs so by the act of Meditation we come vnder the beames of Gods mercy that shall confirme our feeble faith 2. Consider that Christ hath satisfied the Fathers iustice payd the full debt cancelled the bond and is making intercession for all repentant sinners Therefore in his Name Heb. 4. 16. goe boldly to the throne of grace What if it be called a Throne for greatnes Is it not a throne of Grace that resembles goodnes When Esau had killed Venison in his hand he went boldly for his blessing though he mist it But take thou Christ the Lambe of God and come with and in him vnto the Father and none can steale away thy blessing for God cannot be deceiued neither wanteth he mercy in store for such 3. Call to minde that the promises belong to such as are Mat. 11. 28. in doubt Come vnto me all that are weary and heavy laden and I will ease you Whom came Christ to saue Such as in their owne feeling not in Gods purpose were lost Whom will the Physician heale They that be sicke Vnto whom hath the Lord promised comfort to the mourners in Sion And who ever in godly sorrow sought the Lord but he returned Mat. 9. 2. with this encouragement My sonne be of good comfort for thy sinnes are forgiuen thee Salvation is entred into thy house 4. Finally Pray often in private for as the slender and still dew that falleth in the night doth more refresh the yong sprouting and tender buddes then more wet that falleth or a greater shower in the day So oftentimes the prayer made in secret prevaileth with God more then the publike for the encrease of faith Paul at his conversion prayed three dayes and three nights Yet vse all the ordinances of God for it sometimes
pricks or keene kniues they they pierce and strike it through the heart if God shew not greater mercy with deadly wounds temporall eternall Why then weepe for your selues and doe good for your selues and for your children Yet for all our preaching and pressing of parents to piety some houses are like little hells and diuers gouernours worse then Achitophel who though he hanged himselfe had a care first to set his house in order Furthermore this doctrine should instruct vs to pray for good gouernours godly parents For woe to that society Vse 4. where the Ruler of it is ignorant profane or a child in vnderstanding Such good men are little regarded respected men esteeme of them at too small a valuation Corke is light yet it keepeth the net from sinking to the bottome of the sea so good gouernours are too little esteemed of Notwithstanding were they remoued fire and brimstone should fall downe from heauen and heapes be tumbled into the nethermost hell When good Iosiah was taken away the people as men sensible of their owne misery mourned so that it became a proverb like Hadadrimmon in the valley of Megiddo for his death did presage future and fearefull evilles to follow When Lot was gone to Zoar what befell the inhabitants and if Paul had not beene in the ship who had come safe to shore Wherefore make much of such pray often and earnestly for such mourne and spare not for the departure of such and let all the men of God in their preaching ayme especially at the conuersion of such For one good King godly gouernour holy father is worth ten thousand of the inferiour people for all the world will be tapt to imitate the Rulers and great men being good will doe the more good by their speech example and authoritie Why did King Dauid a little before his death giue his sonne Salomon a charge to serue the Lord God of Israel in such a particular and speciall manner Why for hee was to succeed him in the kingdome to build the Temple therefore he was so vrgent to presse him to piety Let vs in the like case do the same In a word if they that gouerne houses Colledges or Kingdomes be godly pray for them praise God for them but if not mourne and entreat the Lord to amend them And the higher place thy sonne is to haue in the Church or commonwealth striue thou the more to teach him the knowledge and seruice of God And may a good governour bring a blessing to he Vse 5. whole house then depart not out of such a family from vnder such a mans protection for if thou doest thou maist draw iudgements vpon thine owne pate Some cannot endure such Masters as well curbe them of vnlawfull pleasures presse them to the performance of holy duties but will like the prodigall vp and be gone These out-runne the shower of Gods grace and thinke they doe well when alas as much as they can they drowne themselues in perdition and endlesse destruction They had rather eate and drinke and deuoure beefe and garlike in Aegypt then the water of life and Manna from heauen vnder the conduct of Moses Are thou one of this minde then alter thy manners for feare a worse thing follow Finally this must teach those that liue in bad houses to Vse 6. be vp and gone Is the gouernour a Papist or Athiest a swearer or filthy person carry not with him except a forced necessity compell thee For as the Lepers said in another case if thou abide in such aâ— place some mischi of evill light vpon thee 2 King 7. 9. Thou wilt say vnto me how shall I know a godly Quest family Well enough and that by these markes Answ 1. Is there in it more good bookes and Bibles then payres of cards and tables 2. Is there more praying then playing searching of Scriptures then shufling of cards turning ouer of the holy papers then tossing of tables singing of Psalmes then obscene songs and sonnets desire and endeauour to grow in grace more then to gather goods 3. Is there constant prayer morning and euening sanctifying of the creatures before they be receiued casting out of the bad receiuing in the good And last of all Is the Sabbath strictly obserued of all strangers that rest there as of the daily inhabitants then conclude that the feare of God is in that place and if thou maist lodge and cate thy bread there That house that hath neither Bible or good booke reading praying or singing of Psalmes instruction catechising nor care to keepe holy the Lords day is that place where Sathans throne is and the Deuill dwelleth And not to belye them such filthy and infectious habitations be the families of Papists yea all that I haue beene acquainted with of which sort the Norherne parts are but too fully replenished Rome hath two much roome there amongst them Abraham did teach his family Ieremiah imprecates the Lord to poure downe his fury vpon the families that cal not on his name David did the like See Ier. 10. vlt. But passing this poynt we come to handle another which is that True affection is of a spreading nature Act. 26. 29. Rom. 2. 3. Paul loued Oresiphorus well and from the head we see it enlarged it selfe to the whole house all the members Hence it is that in the Scriptures it 's compared to water for loue is said to be shed in the heart or to oile that being Rom. 5. 5. Psal 133. 1. c. powred on the head runneth downe all the garments Certainely he that in truth loueth the parents cannot but affect the children For at the first it was so created As the vnderstanding Reas 1. was to see all truth in all things so was the affection framed to effect all things the which reason approued Those two were to be proportionable like the patterne and the thing made by it Now at our Regeneration Loue in some degree is restored to that perfection it had at the Creation therefore spreadeth Because that Loue is nimble subtile actiue therefore likened Reas 2. to fire that would conuert all contrary elements and subiects into its selfe It s hotter then the coales of Iuniper it compasseth the creatures as a garment it will dilate it selfe farre and neere For of all simple elements fire is the most actiue and spreadeth as we may see by a candle the furthest and so will true and feruent affection Againe Loue shouldreth out enuy the which a pinching Reason 3. and cold frost freezeth and holdeth things together from spreading Enuy would draw all good from others to it selfe but loue doth breake those bonds and sets the heart at liberty And is not Loue true loue one of the most sacred attributes Reason 4. in God yea God is called Loue. And did not the Lord before sin brake the condition extend his affection to all creatures Why then a sparke of that true fire in the
creature cannot but haue a large extent a spreading operation This may informe vs what to judge of many in these Vse 1. dayes surely they haue little or none of this oyle or fire abroad and kindled in their hearts for if they had we should fee it's spreading We may truly say with Christ that Loue is waxen cold Many boast much of it but where shall we finde a faithfull louing man for all seeke their owne and not the good of their brethren We haue a prouerbe Loue me and loue my dog I wish some did not more loue their dogs then the Lords children And by this doctrine in the impartiall examination of Vse 2. our selues we may try the trueth of our Loue. Canst thou that art a Magistrate say with Moses Oh! that there were such an heart in my people to serue God being a preacher canst thou breake out with Paul I would to God that all that heare me this day were such as I am the children of the Lord Hath the Lord made thee a father and canst thou pray with Abraham and Noah Oh that Ismael might liue and Iapheth dwell in the tents of Shem that is that my disobedient seed might know the Lord God of their father serue him and be saued you that are Gouernours of families is it in your hearts and hands for you and your people to follow God doe you labour like Cornelius that all your family might feare the Lord And you that are single persons doe you helpe one another to get grace and to grow vp in godlines then this fire of true affection is from Gods owne altar descended on you this loue is shed abroad in your hearts the oyle of amity hath annointed your garments and you are of that number which with ioy vnspeakeable shall one day behold the face of God But if this desired spreading be absent your hearts are stuffed with hatred cold envy hath benummed your subtile and actiue affections and therefore take heed of this that you be not found haters of God and louers of pleasure aboue him or his If you be heare your doome Depart from me into euerlasting fire for I know you not you did neuer visit me in my members cloath me feede me or build vp my decaied body by prayer instruction example nor in affection therefore you haue no loue in you neither shall ye receiue any fauour at my hands for the head and members make but one obiect Thou wilt say vnto me How farre will loue spread it Quest Answ selfe Why from God the Father to all his children Christ the head to all his members from the beginning of Gods booke to the last letter in breife from one end of the world from one part of the large heauens vnto the other true loue would haue al sexes persons countries and kingdomes so farre forth as it may stand with the will of God the Father to be sanctified and for euer blessed for there is no bounds in loue Affection vnlesse God chaine it the which he may and doth for mans vnworthines is without limits spreading it selfe from the externall conuexe of the highest throne round about and thence descendeth to the earth's lowest center yea Loue embraceth the Lord who is infinite incomprehensible so farre forth as sound reason doth rightly guide it direct it It is a garment that doth cloth all creatures and to the vttermost of its power wrap within its louely armes the eternall Creatour He that findeth this in himselfe findeth a good thing and but that very character which is imprinted in the heart of euery true beleeuer and faithfull person I might deduct another doctrine out of the matter of this petition which is that The mercy of God is principally to be desired for our friends Doct. 5. For what Paul prayed for for his friends we should request also for ours Rom. 1. 7. 1 Cor. 1. 3. Gal. 1. 3. For if we receiue mercy from God we shall want no Reas 1. manner of thing For to whom the Lord shewes mercy to that man he will giue all gifts spirituall and corporall whateuer so farre as they be good for him Againe had we all other fauours the world can affoard Reas 2. yet without the mercy of God they would but proue curses to vs in the end for without mercy we are no members of Christ so no sonnes and consequently no heires of heauen This checkes the preposterous course of many in these Vse 1. times The Papist he entreates God that his friend may haue his Purgatory here or in another world but omits the mercy of God in the beginning The common Christian or earth-worme wisheth his kinred and companions strong bodies large possessions heapes of siluer and long life but no mention of Gods mercy all this while that is least thought on seldome prayed for He that obserueth but the custome of many in their best wishes shall heare them ordinarily crosse this Canon and method of our Apostle Let this then be a derection to thee what chiefly and Vse 2. first of all to beg of God for thy friends Aske not that thy sonnes may sit at the right hand of Christ in his earthly kingdome for it is not of this world Cry not for Quailes in the wildernesse for they may choake thee and thine nor for riches for the theefe may breake through thy wall carry them away seeke not long life or like Saul the honour of the people But cry to the Lord for grace and mercy this this is that one thing necessary for thy selfe for all thy friends And though few doe thinke so yet it is so for if the Lord doe not deny thee this then hee will deny thee nothing and hee that hath this shall haue all things This will wash away thy sinnes cloath thee with the righteousnesse of Christ enrich thee with the sauing graces of the Spirit procure thee food and rayment sanctifie all things to thee affliction and sinne it selfe giue thee comfort in trouble hope in death and carry thee to the throne of God where in his presence thou and thy friends shall haue fulnesse of ioy for euermore Then when thou prayest say The Lord giue mercy to me and my friends to them and their families For hee oft refreshed me In these words wee will briefly point out the Doctrines and handle some of them From the person refreshed Paul we gather that Want may befall Gods dearest children Doct. 6. Iacob sometime went ouer Iordan with his staffe Ioseph was once no rich man the widow of Sarepta was in a great Gen 32. 10. 1 King 17. 6. Luk. 16. 20. strait Lazarus was poore and it is said the women did minister to Christ Luke 8. 3. of their substance The Lord doth it for many Reasons First to correct his for the abuse of his creatures for Reas 1. when wee haue like the Prodigall mis-spent abused or surfetted on them the Lord in
other ought not to be neglected And it doth teach vs a twofold lesson 1. To obserue Vse 2. learne who bee our principall and speciall friends 2. To pray to God in a particular and peculiar manner for them 1. Subiects here must remember their Soueraigne and the Lords annointed vnder whom they enioy peace and plenty Nebuchadnezzer must be prayed for for Sions sake for the members are much beholden to the head 2. Let children be mindfull of their parents who next to God haue giuen them a beeing and preseruation Wee haue too many Chams that discouer their fathers skirts but too few Shems who seek their honour Is not that eye worthy to be picked out by the Rauens and of the young Eagles to be deuoured that hand like to the wicked Kings to wither and that tongue to cleaue to the roofe of its mouth who be neuer opened lifted mooued to pitty desend and blesse their naturall begetters that haue suffered and done so much for them Let such take heede that Cain's curse doe not befall them 3. The people must not forget their Pastors For they be they that of the slaues of Satan children of wrath haue be got them to be sonnes of God heires of heauen But this is not the custome of our countrimen they of all others care least pray least for their Preacher and hence it often falleth out that God remoues their candlestick tyeth the the tongue of their spirituall Father that he speakes not to their comfort or sends some heauy iudgement vpon them for the omission of this dutie 4. And in conclusion Ionathan must be remembred of Dauid euery priuate friend must pray for another Pray I pray you for all men in generall but especially for Princes Preachers Parents and principall friends in particular for this is the Law and the Prophets Another point is this that Mercifull men shall obtaine mercy Doct. 9. No doubt but that Paul preuailed with God for his kind friend Onesiphorus And Christ confirmes the point affirming that Blessed be the mercifull for they shall obtaine mercy Math. 5. 7. Because the Lord hath so promised Reas 1. Againe hee loues his owne image and likenesse in his Reason 2. children and so crownes it with reward Art thou vnmercifull Then expect condemnation without Vse 1. mercy For to such shall be shame and confusion And as this may comfort the mercifull so it should moue Vse 2. all to shew mercy that they may bee comforted with the same comforts wherewith they haue comforted others and that of the Lord. But obserue these Rules 1. Let the glory of God be preferred aboue and before Rules in shewing of mercy to be obserued the reward 2. Let loue of our brethren and Gods command moue more than the reward 3. Confesse that it proceeds from Gods mercy if thou receiue a reward 4. Stay thou the Lords leasure in expecting the reward Finally we gather hence that They who would finde mercy in the day of euill are to shew mercy Doct. 10. in the day of euill One siphorus refreshed Paul in his day Christ shall reward him at his day he found out Paul in Rome amidst the prophane and he shall be found out in the aire not amongst the reprobate Compare Ier. 38. 9. with cap. 39. vlt. Iosh 6. 17. 25. Math. 25. 40. For God respecteth the circūstance of time such actions Reas 1. of all other are the best pleasing vnto him that be done in their season for all things are to be done in cōlines order God then doth declare the truth of his promise his fatherly Reas 2. compassion the more then at another season For fauours in their season are best apprehended most accepted And in so much as God will haue a time to reward euery good worke in why should he not picke the fittest oportunity the most acceptable season Let this assure thee that hast cōforted others in their greatest Vse 1. misery that God shall comfort thee in the time of thy greatest extremitie Thou maist build vpon 't And learne we hence to take knowledge when is the day of Vse 2. evill to others cōfort them at that instant that we may with boldnes expect the like at the Lords hands Refresh the poore afflicted needy in their need and God in mercy shall remēber thee in thine We would al haue cōfort in the houre of death day of iudgment why then here is the way take compassion on the members of Christ now and it shall be vnto thee as thou desirest But here a Question may arise why Paul praieth for mercy Quest at that day rather then at another time 1. Because it will be the greatest and most dreadfull day Answ that euer was to thousands 2. If he find mercy then for his friend he shall be blessed euer after 3. And if he should passe that day there could neuer be any hope of future fauour 4. Finally though the Lord should deferre mercy long in the requital of sauours yet then Paul knew was the day wh◠no good work should be forgot or go vnrewarded therfore he named that day From whose example reasons Let vs all learne to pray that all those whom we truly affect and from whom we haue receiued many kindnesses may all find mercy with the Lord at that day Amen It will be obiected that if Onesiphorus had once the possession Obiect of heauen the which he had long before that day he needed not mercy for he had it already 1. If he was sure of mercy then who doubteth but that he Sol. was certaine to haue it here also For he that ascendeth to the highest step of necessity must take the lower in his passage Therfore in this we see the Apostles great wisdom in praying 2. Paul prayeth for the manifestation and declaration of Gods mercy to him at that day For a man may haue a pardō for his offences be sure of it in respect of himselfe in particular yet it cannot be knowne to all vntill the king cause it in publike to be proclaimed And by the way learne we this lesson that God will take a particular knowledge of euery distinct person at that day for Paul prayeth that Onesiphorus in particular may haue mercy manifested to him Yea he knoweth all his children by name as he sayd of Moses the which were it truly beleeued and well considered would be no weake ground of reioycing to the faithfull person And in how many things he hath ministred vnto me at Ephesus thou knowest very well Because the same things for the most part haue beene handled heretofore that are to be obserued out of this appellation or testimony we will but name the doctrines and so omit them Where Paul was prisoner at Rome now as we fee at want as heretofore in Ephesus we note that Sometimes in great Townes and famous Cities it hath gone hardly Doct.
The yong man must Remember his Creator in the daies of youth least the houres come wherein hee shall haue no pleasure in them Iezabel had a time so had Ierusalem Agrippa and many others but when they foreslowed the oportunitie they found not in future time any mercy When God calleth and we will not come we shall cry but we shall not be heard Wofull experience hath taught this truth to many thousands for there is an appointed time for all things vnder the sunne 2. Seeke for what thou wouldst haue at the Lords hands let him be the principall Asa was sicke in his feete Ezekiah at the heart the one seeking to the Phisician first died the other going to God had his life many yeares prolonged Goe not with Saul to a witch at Endor with Iudas to the Pharisees with Ephraim and Iudah to Ashur and Hos 5. 13. king Iareb with the Papist to the Pope or Angell But goe to the Lord for these are miserable comforters and the best of them if the God of all the world the first mouer of all things and chiefe Phisician be absent cannot heale thee or cure thee of thy wound But seek vnto God and he will heare thee helpe thee 3. Goe to him but not like the proud Pharisee with I thanke God I am not so nor so neither with the boasting Papist in the robes of thing owne righteousnes but come vnto him in the name of Christ Iesus the sonne of his loue send him or set him before thee For whatsoeuer thou shalt seeke in his name that is in his worthines it shall be giuen thee For without Christ he is a consuming fire 4. Let the word and that neuer-erring spirit be thy guide If these two lead thee to the Father in the new and euerliuing way of Christ the Sauiour of all that are saued thou shalt find according to thy hearts desire Practise this Rule 5. Haue respect to the manner of thy seeking let it be vpon the feete of faith and affection with the wings of pure zeale and feruency and then thou shalt find assuredly 6. And finally let the end of thy seeking be for the glory of thy God the good and comfort of thy brethren and reformation of all thy wayes the curing and curbing of thy strong corruptions the encrease of all grace and for food friends favour and rayment so farre and no farther as the Lord seeth them to be needfull for thee Obserue these directions and then stay the Lords leysure and be sure of it that as Onesiphorus found Paul so shalt thou the thing thou hast sought after be it what it can in earth or heauen Now whereas Onesiphorus sought Paul at Rome and was permitted to refresh him we may note that Rome heathen was not sobad then as Rome Christian is now Doct. 5. Act. 28. 30. For Paul might be suffered to liue to haue his keeper Reas 1. to leade him in a chaine to dwell in a house all that would were permitted to come vnto him and without let he might preach the kingdome of God the Gospell of Christ But now if a Paul were there he would not be thought worthy to liue no not for an houre Againe wicked men grow worse and worse Reas 2. Vse Let this for euer be as a sure brand for that Beast who is drunkk with the bloud of the Saints that it is he and no other who exalteth himselfe aboue all that is called God and the very Antichrist whom the Lord will consume with the sword of his mouth They boast of piety and pitty when as Cain was no more cruell to Abel then they be to the faithfull Well Let them thinke that they doe God good seruice in putting vs to death yet they are deceiued it that In this we are not that for so doing they shall tast of the very dregs of Gods hottest vengeance spue and fall and dye the second death For Pope and Papists are men according to the Divells owne heart VERS 18. The Lord grant vnto him that he may find mercy with the Lord at that day and in how many things he hath ministred vnto me at Ephesus thou knowest very well WE are now come through the good prouidence The Logicall resolution of God to the last verse of this Chapter In the which two things are comprehended 1. A prayer 2. An Appellation In the Prayer we may obserue 4. things 1. To whom Paul prayed the Lord. 2. For whom he prayed him That is Onesiphorus 3. For what he prayed mercy 4. At what time he would haue his friend to receiue the thing he prayed for at that day In the Appellation we haue these particulars 1. That Onesiphorus relieued Paul 2. The place where it was at Ephesus 3. Wherewith that is many things And 4. The probation of this in the last words These or this thou knowest very well He drawes an argument from Timotheus knowledge to confirme his Testimony The Lord. In Hebrew Adonai is Lord being a word of The Theologicall exposition the plurall number yet often vsed in the forme singular it is deriued of Aeden a base or pillar which sustaineth a thing and our English word Lord hath much like signification being contracted of the old Saxon word Laford which commeth of Laef to support sustaine or cherish so that Lord is a Sustainer refresher supporter cherisher For if God withdraw his power all things come to nothing In the Greeke it properly signifieth one that hath authoritie or on whose authoritie something dependeth or consisteth and so indeed doe all things depend on God and hee is cheife gouernour and owner of all things created Mercy The word in the Hebrew put for mercy doth import a sacred affection of piety fauour benignitie and bountifull good pleasure or will of God towards a man without respect of desert or merit It is also applied to man and then it is meant a pious louing and benigne affection whereby he is moued and inclined to doe good to shew pittie compassion c. or that grace of God the which he hath receiued from the father through Christ which is inherent in him or conferred externally vpon him and then its glory Isai 40. 6. 1 Pet. 1. 24. And it is frequent for the Greeks to vse that word which our Apostle doth here for it the which Christ himselfe alloweth did practise See Hos 6. 6. Math. 9. 13. And the Hebrewes of Chesed which is Mercy call a godly man chasid that is gracious mercifull Psal 4. 4. some read a gracious Saint With the Lord. The like phrase we read Gen. 19. 24. The Lord rained fire and brimstone from the Lord. Paul vseth the like manner of speaking for as iudgement came from the Lord vpon Sodom so he prayes for mercy to befall Onesiphorus from the Lord Yet I haue thought that Lord in the first place is to be vnderstood of the Father and in the second is meant the Sonne