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
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
AN EXPOSITION OF THE SECOND Epistle of the Apostle Paul to Timothy the first Chapter WHEREIN 1 The text is Logically into it's parts resolved 2 The words plainely explicated 3 A familiar Metaphrase annexed 4 The seueral Doctrines thence arising deduced and largely cofirmed 1. by Precept 2. by Example 3. by Reasons All which is accompanied with familiar and delightfull similitudes for the better alluting the drouping affections to imbrace the truth and the froward will to obey it Lastly as the matter requireth there is vsed definitions distributions subdiuisions trialls motiues and directions all which be of great vse in their proper order By IOHN BARLOVV sometime Minister of the word at Plimmouth but now resident at Halifax in Yorkshire LONDON Printed by â— D. for Iohn Bellamie and are to be sould at his shop at the 3. Golden Lyons in Cornehill neere the Royall Exchange 1624. TO THE RIGHT WORSHIPFVLL Mr LEONARD PVMROY MAIOR OF Plymmouth with the worshipfull Magistrates his brethren and to all who beare Office in that Corporation I. B. wisheth Grace Mercy Peace WOrthie Sirs and much respected friends the truth is that if I would follow the fashion of the world you should then receiue a large commendation For sure I am many a man hauing narrower footing hath leaped farre a smaller bottome spun a long thread and of lesse matter erected a stately building But I to shun the appearance of flattâ—ry silence the carping aduersarie and that another day my hand might not cry my heart mercy will turne my prayses of you into prayers for you and exhortations to you that as you haue begunne well so you may neuer waxe wearie or proud in so doing You are stiled Gods able by your example to bring good or euill into fashion the gouernment of the inferiour lies vpon your shoulder Wherefore doe iustice and take heede of quitting the guiltie and condemning the innocent But let iudgement runne downe as the waters and righteousnes as a mightie streame In this Amos. 5. 24. sea there must be no ebbing nor flowing the bankes at euery season are to be full swelling ouer Neither is this streame to be staied for a moment or turned another way If it should iniquity in the meane time would take her place and whosoeuer drawes and drinkes of that puddle shall dye the death Moreouer you may not mixe it the mudde of iniustice with the pure fountaine of righteousnesse for that will hinder the current from sliding through the channels of Iudicature so cleerely and speedily as the Iudge of all the world expecteth commaundeth And that this wels mouth may not be stopped this streame stayed or by any vncleane carkase cast into it putrified but runne strongly purely and spring for euer in your elections remember lethroes counsell to Moses Choose you Exod. 18. 20. 21. 22. 1 Cor 5. 6. out able men fearing God leuers of the truth and hating couetousnes though to be an inferiour officer Will not a little leauen leauen the whole lumpe And tel me wheÌ„ is the riuer troubled at any time but when the mud is raised vpward the cleere water falleth downeward Let the righteous rule there wil be rest but if the wicked beare sway troubles shall come Who wil put a sword into a mad mans haÌ„d will he not beare it for nought ingender strife coÌ„ceiue mischiefe Depresse the profane 23. puddle exalt the cleare water then shal God be with you and all the people also goe home to their place in peace I speake Io 13. 10. the truth I dare not flatter you are cleane may I not adde but not all It s a rare societie that consists of none but Saints a singular body without all blemish and may we can wee finde a corporation that hath no vnsound member in it Will you credit me haue you but one such I could wish there were none at all I accuse no mans person Euery one must fall or stand vnto his owne master the wrath of man doth not accomplish the iustice of Iames. 1. 20. Reu. 22. 11. God Wherefore he who is righteous let him be righteous still and if any be filthy let him wash 2 Kin. 5. 13. and be cleane And not to weary you with words here you haue at the last what some of you long since desired at my hands viz. the first lectures at my comming to you I preach't among you Now may the wise see what the world hath carped at and the Preacher full often bin blamed for as if the earth had not beene able to haue borne his words nor he for the bitternesse of his spirit worthy to set a foot in Gods sanctuary I confesse my corne may be mixed with chaffe my coyne haue some slips and my zeale not altogether according to knowledge yet my desire in Preaching printing these Sermons was and is that sinne might be mortified holines vivified God our master after the best manner serued and both speaker and hearer at the last day saued Here you haue onely the beginning but if the Lord will you may see and receiue the ende of my labours with you Truly I shall greatly reioyce if my weake indeauours proue in the least measure to you or any other profitable and that they may assure your selues my prayer according to my power to him shall not be wanting who is only able to giue a blessing And thus commending you to God I take my leaue and will during life alwayes rest From Halifax in Yorkshire August 19 1624. Yours in what he can to doe you service I B. The Epistle to the Reader FRiendly Reader it were but labour in vaine to tell thee why I made choice of this Epistle rather than another to to treat of For are not all Preachers sowers So that if they breake vp any little close within the large pale that boundeth Gods great demaine the holy letters they cannot misse it but keepe their compasse Neither is it to any purpose to declare vnto thee why these lines are now put to publike light For is not all the graine in Gods garner good fit for the market and to be set to sale For to omit many reasons this is the very truth that as Prognosticators vsually write Almanackes to and for that Climate wherein they be resident so haue I made election of this portion and now especially penned it for that place where and amongst whom the Lord for a few yeares by the hand of his prouidence cast me Wherefore I will the rather informe thee of my method in this succeeding treatise the which is this and thus In the first place may it please thee to view it thou shalt finde the text Logically into its parts resoluod next the words plainly explicated then a familiar Metaphrase as we apprehend the sense annexed And last of all the seuerall doctrines arising thence deduced And because ordinarily a deduct is to be drawne not from one simple but two Arguments
10. Not to be ashamed of the faithfull in affliction is a true signe of a sound Christian 405 Vers 17. Doctrines Page 1. When the faithfull are afflicted then they are to be refreshed 407 An obiection answered 409 Whether Ministers may visit them that be sicke of the plague 409 If Ministers may liue in a corrupt aire 409 2. The faithfull are to be sought for 409 How they may be knowne to be such 419 3. Whom or what we affect truly we will seeke dil gently 410 4. They that seeke shall find 412 Rules to be obserued in seeking 413 5. Rome heathen was better then than Rome christiā now 414 Viz. When Paul was there prisoner Vers 18. Doctrines Page 1. There is a time when the world shall be iudged 418 If Angels moue the Orbes 418 2. The day of iudgement great and wonderfull 424 3. Christ our Lord shall iudge the world 427 Motiues to prepare for the day of iudgement 429 4. The best man is not to rely on his owne merits but Gods mercy at the day of iudgement 430 Sundry of the Papists obiections answered 430 Why God commaunds good workes 431 Good workes cannot merit and why 431 For what causes the Lord rewardes the workes of the faithfull 432 5. A good mans mind is often carried to thinke on the day of iudgement 433. 6. Prayer is to be grounded on Gods promises 435 How Moses and Pauls prayer can stand with this doctrine resolved 436 Helpes for prayer 437 7. When we want wherewith to requite our friends we are to pray for them 438 8. Speciall friends in a particular manner are to be prayed for 438 9. Mercifull men shall obtaine mercy 440 Rules in shewing mercy to be obserued 440 10. They that shew mercy in an euill day shall find mercy in an evill day 440 Why Paul prayeth for mercie at that day rather than another time 441 11. In famous cities it sometimes goes hardly with Gods Saints 442 12. The worthiest Christian may be releeued of a meaner person for soule and body 443 13. A good man thinkes nothing too deare for the Preachers of the Gospell 443 Lets of liberality to Ministers 444 14. In the greatest straites the Lord remembers them who suffer for his cause and Gospell 445 Many other points and passages for breuitie wee haue omitted AN EXPOSITION OF THE SECOND EPISTLE OF THE APOSTLE St PAVL TO TIMOTHIE THE Epistles of the Apostles were directed either to Churches in generall as the Romanes Corinthians or persons in particular as Titus Gaius And they were private men as Philemon or publike as this Timotheus who was a Minister of the Gospell and as some maintaine the first elect Bishop of the Church at Ephesus Now for the more Methodicall proceeding in this our intended progresse two things necessarily are to be considered observed 1. The scope or end which our Apostle in penning this Epistle aymed at intended 2. The many weightie Motiues or Arguments he produceth to haue his purpose accomplished thorowly effected True it is that as amongst various causes there is one prime and first efficient the which is God so amids severall ends one principall and transcendent which is his glory For as Alpha and Omega are the initiall and finall letters of the whole alphabet so is God first and last beginning and end of every creature Taking therefore as granted that the choicest and chiefest marke our Apostle eyed aymed at was the glory of God as doubtlesse it was the subordinate shall be related annexed the which in this Epistle are comprehended included 1. He exhorteth Timothie to cherish stir vp and increase the gifts of God in him and to be strong in the grace which is in Christ Iesus 2. To walke vprightly sincerely and not to diuert from the expresse patterne of sound words which he had received learned 3. To doe the worke of an Evangelist Preach the Gospell in season out of season and to be faithfull and painefull in the execution of his function 4. With patience and resolution to beare the crosse suffer affliction and not to be ashamed of the testimony of the Lord Iesus 5. He foretelleth him of perilous times premonisheth him of evill workers in generall and giveth him a caveat to beware of Alexander the Copper-smith who had withstood his Preaching much in particular 6. Finally he desires him to come vnto him and bring Marke as also his Cloake Bookes and Parchments with him These be the inferiour and secondary ends of Pauls penning this Epistle The arguments whereby the Apostle would induce Timotheus to discharge and performe the forenamed particulars are many some whereof shall be mentioned 1. because he was descended of faithfull religious Parents 2. From the good opinion the Apostle conceived of him 3. In that he was well and rarely qualified 4. Forasmuch as his calling was holy and salvation certaine 5. He would allure him by his owne example being an Apostle and a man of greater note and dignitie 6. And also from the shame which befell revolters and the honour that redounded to Onesiphorus who persevered in well-doing All these are conteined in the first Chapter the rest shall be omitted except when in this Discourse speciall occasion is offered that they should be produced rolated In the two first Verses of this Chapter you haue the Preface The Analysis of the whole Chapter or Inscription in the rest which follow part of the matter or bodie of this Epistle In the Preface is conteined a double description and a salutation The former is of the Pen man the latter of the person to whom he writeth The salutation is laid downe as by the matter of it what he wisheth so by the persons who are to accomplish it and the one is God the Father the other Christ Iesus our Lord. In the third Verse where the bodie of this Epistle beginneth we haue the Apostles carriage and that toward God and his sonne Timothie Concerning God he acknowledgeth that he did serue him for extent from his elders for manner with a pure Conscience Now for his behaviour to Timothie he confesseth that he did thanke God for him and also make mention of him in his prayers for constancie without ceasing for time night and day The Apostle further declareth the earnest desire he had to see Timothie being induced from the end the increase of his owne ioy and by a twofold motiue in respect of Timothie the one was the remembrance of his teares the other from the vnfeigned faith he conceived to be in him vers 4. 5. In the sixt Verse Paul puts Timotheus in minde to stirre vp the gift which was in him where he maketh mention of the efficient cause thereof God and the instrumentall which was the imposition of hands vrging him to doe so from a twofold reason the former in that he was freed from the spirit of feare the latter having received the spirit of power c. vers 7. Moreover in the next
would haue redemption and sanctification to precede election as if the Sons worke and the holy Ghosts in order went before the Fathers According I take it that in this sentence is declared the end of Pauls Apostleship to wit to preach the Gospell and that not in any newly invented or opposite manner but proportionable iust after the forme and effigies of that good true and warrantable patterne for he who did reach otherwise was to be accursed Gal. 1. 9. Promise Here the Apostle opposeth the Gospell and the Law not that the observation of the Law would not haue given life or was without a promise but because that man since his fall is dead and cannot keepe it therefore he is to fetch life from another fountaine viz. the gospell which is in briefe called the Promise of life Of life There is a fourefold life at the least to be found in the creatures 1. a life of vegetation as in herbes plants 2. a life of sence as in birds and beasts 3. of reason as in man and Angels 4. a life of grace called the life of God Eph. 4. 8. onely to be found in good Angels and such men as are borne againe and this is that life which is here promised by the Apostle preached and principally to be desired Which is in Christ Iesus Christ is the fountaine of this spring the roote of this tree and the very first beginner of this spirituall life and motion For without him we are dead can doe nothing Ioh. 15. 5. I Paul also called Saul because I was a Citizen of two The Metaphrase Provinces of the Iewes by birth and Romanes by prerogatiue yet being principally sent to be a Preacher to the Gentiles haue reserved the one cast off the other as being more familiar to them better accepted of them an Apostle and legate not of any private person but of Christ Iesus the holy one and anointed of the Lord sole Saviour of the faithfull having a true and lawfull calling not of man nor by man but of by and for the Lord being sent to no other end but to preach the lifâ— of grace and glory which is onely through the free promise of God in Christ to be obtained I I say doe ingenuously confesse without all mentall reservation or subtle evâ—sion my selfe to be the Author Pen-man of this Epistle being chiefely induced to prefixe my name declare my office shew the ground of my calling and the obiect and end of my function to silence such as might carpe at my Doctrine that the Church in all succeeding ages aswell as for the present season might receiue it as free from all error and the truth of God and that my person preaching and writing might not be contemned but as they ought esteemed regarded And now let vs proceede to gather such Doctrines as arise Doctrines deduced out of these words thus resolved plainly expounded Seeing the Pen-man reserues that name which is most accepted and best received of the people as also annexeth that title whereby the excellency of his office is demonstrated we note that Preachers are to maintaine the dignitie of their Doct. 1. persons This hath beene the care of all the Prophets in old time and Apostles in these latter dayes If it were not so what meaneth all this Am not I an Apostle am not I free haue not 1 Cor. 9. 1. 1 Tim. 4. 12. 2 Cor. 5. 20. I seene Iesus Christ our Lord Are not you my worke in the Lord Because a good name is as a precious ointment aboue great Reas 1. Eccles 7. 1. Prov. 22. 1. riches and more than the choicest silver and gold to be regarded It will reioyce the heart cheere the dead spirit and prolong a mans dayes whereas the contrary is a curse and to be auoyded Otherwise if Ministers be ill reported of their doctrine Reas 2. be it never so sound or soveraigne for the soule it will be despised reiected If the vessell be counted vnsweet who will with alacritie taste of the liquor And men iudge the fruit according to the trees report Let Ministers then haue an eye to this dutie Too too many Vse 1. are carelesse in this thing and that 's the cause why they Preach so much and profit little and who ever saw good done by such a man as was contemned in his name person The Word will not speed if the Preacher be despised And for procuring a good report 1. be diligent in the discharge How a good name may be got of thy duty avoyd idlenes in thy calling 2. Againe take heed thou be not iustly accused of that which thou hast severely censured in others 3. Speake not evill of others for with what measure we meete it shall be measured to vs againe Could we cover others infirmities they would doe the like for vs. 4. And in conclusion seeke the glory of God 1 Sam. 2. 30. Prov. 10. 7. in thy proceedings for they who honour God shall be honored of him whereas they who seeke themselues shall be abased The people also must take heed how they detract from Vse 2. the credit of their Pastours It s a foule fault of some and to be reformed who are alwayes prying into and raking vp the infirmities of their Preachers cover thou their faults passe by their wants and seeke their dignitie for thine owne good and thy brethrens Nature by a secret instinct will defend the head with the losse of the hand and will we not cover our baldnesse with a Periwigge Why the Preacher is the head of the people and therefore to be respected and it s an old Axiome Doe my-Prophets no harme Psal 105. 15. Againe where Paul is called an Apostle who in former times was a persecuter of the Lords people we obserue that Yong sinners may proue olde Saints great offenders godly persons Doct. 2. persecutors of the truth and people zealous Preachers Church-founders For is not Saul now among the Apostles who sometime made havocke of the Saints Did he not doe many things against the name of Iesus of Nazaret and persecute this way and word which he now maintaineth vnto the death Others who haue done the same yet haue prooved the same godly livers excellent persons 2. Chron. 33. 12. c. Luk. 8. 2. Tit. 3. 3. 1. Cor. 6. 11. And this commeth to passe by the finger of God Hee knoweth how to doe it hath power to doe it and if hee Reas 1. will who can resist him He who made the instrument cannot he amend it so he who first formed man shall hee want abilitie to reforme him no he is in heaven and doth whatsoever hee will Sathan may resist but all in vaine Isa 46. 10. mans will may oppose but all to no purpose for his power is infinite their 's finite And is there not a possibilitie for such a subiect to be reformed Man is capable of grace if
Ministeriall function was counted a great grace in the Parents honor to the person but in all contempt and bitter derision let the Minister and true Christian know that his Master thought it no shame to become a Preacher Heb. 2. 3. And Salomon higher esteemed the dignitie of a Preacher than a King Eccles 1. 1. By the will of God The Apostle in this phrase declareth the ground way and lawfulnesse of his calling as if he had saâ—d I ran not before I was moued I came not of mine own mind by men or by money in at the window or the like but the prime and chiefe cause was the will and good pleasure of God whence ariseth this instruction that 〈◊〉 It is necessary for such as preach the Word to iustifie theiâ— lawfull Doct. 4. calling there vnto from God What Paul did as a Preacher we ought to doe also Timotheus knew from whom Paul received his calling and he addâ—th this for the respect he had to future times and persons Iohn the Baptist did this and Christ himselfe having Mar. 2. 19. Matth. 3 3. to deale with the Pharisees and Reason will confirme it Otherwise they can haue no assurance of protection from Reas 1. God by his Angels they must keepe their limits and but preserue vs in our wayes they dare not attend vs if we runne Psal 91. 11. Mat. 4. 6. a crooked path Sathan vnderstood this well therefore falsely alledged the Scripture leauing out in all thy waies And what became of the young Prophet that wandred Was he not destroyed 1 King 13. 22. And the certaintie of our calling from God will make Reas 2. vs bold in the execution of our function and in the hottest opposition to say with Nehemiah Shall such a man as I flee Nehem. 6 11. Luk. 13. 32. Or with our Master Goe tell that Foxe that I will heale to dâ—y and tomorrow and the next day I shall be perfected Absalom bids his servants sinite kill feare not but be bold and 2 Sam. 13. 28. play the men Why For he had commanded them This needs no application Againe then may we expect a blessing of our indevours Reas 3. 1 Sam. 1. 2. 15. otherwise not He that will runne before the Lord bids him goe may speede like him that brought tydings to David that his sonne was slaine and his Sermons proue to himselfe like the Letters that Vriah caried What if Israel be not 2 Sam. 11. 14. gathered yet thy reward is with the Lord. If the Master bid the servant cast seed in a barren soyle what if he haue no Isa 49. 4. good crop at harvest It s not the servants fault he did his dutie and would haue beene glad the ground had beene better the crop greater but he relyeth on the command of his Master not the successe in vsing the meanes so must Ministers also And last of all assurance that a man is sent of God will Reas 4. giue him to beleeue that he shall never want a word to comfort others in due season such a man may certainly expect a supply of gifts from the Lord. Wee haue some that like Ruth after Boos reapers gleane here and there and pull an eare from the sheaues of others yet much adoe to make one loafe in many dayes to feed the flocke of God And what 's the cause Sure God never sent them to sow for if he had they should haue beene supplyed with seed Doth not this doctrine reproue those that take vpon them Vse 1. this high calling without any assurance they be sent of God Some Preach that are neither sent of God nor man as the Anabaptists others of man but not of God these are Ieroboams Apostles a third pretend they are sent of God but not of man like some new vpstart spirits I passe to nominate which if it were true their calling were Apostolicall but who shall one day pay these their wages The Lord but in wrath Let Ministers then looke to this it stands them in hand Vse 2. so shall they haue protection by the good Angels boldnes to reproue sinne and not to be scared like boyes with the humming of Bees and Flies a supply of grace on each new occasion and their labour shall not be in vaine in the Lord. 1 Cor. 15. vlt. And men may know by these markes 1. If in some measure Trials if we be truely called to Preach the Gospell Isa 6. 8. Rom. 9. 2. 3. Eph. 4. 12. Ier. 23. 32 they be fitted with gifts 2. If they finde in themselues a readie and willing mind 3. If they be approued thrust forth by graue learned and religious persons of great note and government in the Church 4. When they ayme at the gathering of the Saints the edification of the bodie of Christ the glory of him that sent them and not at some sinister and private ends as prayse promotion or the like 5. If the Lord in some measure blesse their endevours This 1 Cor. 9. 2. last is not the least but as a Signet to seale the truth of their calling And I could note further from these words that Promotion to high places commeth from the Lord. Note Doct. 5. Preferment comes not from the East nor from the West Little did Paul thinke either of his sudden conversion or advancement to this honorable function a few houres before he was called this is the worke of God and ought to be marveilous in our eyes Psal 75. 6. Mat. 21. 42. Learne hence to envie no man that is advanced for that Vses 1. were to resist the will of God And let this direct thee to 2. prayse God if aboue many thou be promoted And it must 3. teach all men to be content with their present condition and not to repine for the will of God depends on no other and is the Rule of all truth and goodnesse To Preach according to the promise of life I adde to Preach and that I trust without wrong to the Text for the end of his Apostleship was to Preach the promise of life the glad tydings of salvation out of these words I gather this Conclusion that Eternall life is not to be had in the precepts of the Law but Doct. 6. from the promises of the Gospell The life of grace and glory is since Adams fall derived Gen. 3. 15. Gal. 2. vlt. And 3. 21. to man by another meane the old way in this respect is not the best way we must find out and walke too in the new way which is the everlasting way And thus it comes to passe Because the precepts of the Law exacts a perfect righteousnesse Reas 1. both in regard of mans entire nature and the whole conversation for cursed is every one that continueth Gal. 3. 10. not in all things of the law to doe them now if the Lord should marke what is amisse within vs
Epistle principally for thy benefit who art my beloved sonne and that not without reason haue I writ vnto thee or doe thus stile thee for thou art a man that hast beene trained vp in the holy Scripture of a childe well reported of by many of the faithfull one of great hopes in the Church being a Minister of the Word and none more than thy selfe like-minaed vnto me And why then should I for beare to direct an Epistle vnto thee or entitle thee my sonne For haue not I also confirmed thee by instruction Loved thee with entire affection Am not I thine ancient in yeares And we like father and child aime at one end make the same scope of all our proceedings And I doe further vnfeignedly wish thee whatsoever may make for thy good in this or glory in the world to come from the first fountaine of all grace and spring of all true peace God the Father and Christ Iesus our Lord. To Timothie Whereas Paul in this place writes to Doctrines deduced Timotheus a yong man well reported of and of great hopes we obserue that Such persons as are likely to proue good and excellent instruments Doct. 1. in the Church are principally to be instructed and incouraged Wee will water that plant most hedge about it and prune it which is likeliest to bring forth much and good Exod. 2. 2. 1 Chron. 28. 9 fruit the beast of best hopes shal be put in the best pasture the other turned to runne in the common field and barrenest ground And why not for such will if God giue good successe Reas 1. to a mans indevours proue instruments most profitable and are not those principally to be respected instructed Besides Sathan will labour to make them of his kingdome Reas 2. aboue all others he will picke the finest wits to doe wickedly hence it is for the most part that our Iesuits be such deepe-headed sound-witted persons not many comparable to them This reproues the carelessenesse of many in our dayes Vse 1. who altogether neglect this dutie haue we not some that rather set the best wits to the meanest basest or no calling at all certainely the Papist shall rise vp in iudgement against these for they are more carefull to practise this for Antichrist and his then we for Christ and his kingdome Let vs all chiefly parents put this point in practise and imitate Paul and David herein consider who is likeliest to Vse 2. doe good the best service one day and labour that they may be sanctified season them with instruction learne them the holy Scriptures of children that is to doe well and wisely Let it be further noted where Paul cals him sonne who was not his sonne by naturall propagation but rather in that he had begot him to or confirmed him in the doctrine of the Gospell that As there is a naturall so there is a spirituall generation and kinred in the world Doct. 2. Some be of the flesh others borne of the spirit Mat. 12. vlt. Rom. 9. 3. Io 3. 6. For be there not spirituall and carnall fathers in the world Reas 1. Ezek. 16. 20. 1. Cor. 4. 15. But Christ forbids to call any man on the earth Father Obiect Resol Christ condemnes over-ruling fathers such as were some masters Iames. 3. 1. Againe we cannot haue two contrarie fathers that command contrarie things 3. Christ would haue them principally to esteeme God to be their Father in conclusion he would haue such called Fathers as beget sonnes to God not like the Pharises and Papists who beget children in Babylon and spirituall whoredome and offer them to Molech their sonnes are the feede of Sathan murtherers and lyers from the beginning Also doe wee not reade of spirituall seede Iohn 3. 9 of Reas 2. a spirituall conception Gal 4. 19. why then there must needs be a spirituall kinred in the world This reproues the grosse ignorance of many in our Vse 1. dayes who never take knowledge of this truth yet they are well enough acquainted with their kinred in the flesh But it meeteth especially with those blacke-mouthed persons who can scoffe and fleere and say there goes a brother or sister in the Lord Is not this to make a mocke of the truth of God to kick against the prick and to incurre the iust iudgement of God doth not the holy Ghost call them holy Brethren sonnes of the most High O times O manners Hâ—b 3. 1. Heere we are taught to discerne betwixt men that differ Vse 2. to seeke out our spirituall kindred and to make much of such every profane person will be acquainted with their lewd consorts and damnable crew But especially let vs examine and proue our selues whether wee bee borne againe otherwise it had beene good we had never beene borne at all and by these notes try thy selfe First Hast thou conceived aright in the wombe of thy vnderstanding what iudgement hast thou to see into the mysteries of salvation Secondly doest thou beare Christ in thy heart by vnfained affection canst thou say I loue the Lord aboue all things in earth or heaven Thirdly art thou troubled to bring him forth and travellest of him in thy will is this spiritual delivery thy chiefest care Fourthly and doest thou manifest to the world that thou hast brought forth this babe in thy life and conversation by doing of iustice loving of mercie humbling thy selfe and walking Mich. 6. 8. with thy God why then thou needest not to feare but that thou art of the free-womans seede and princely line of the most High But if those things be not to be found in thee and to proceede from thee thou art the childe of wrath and thy present condition is fearefull for if Christ be not conceived in the vnderstanding framed and borne in the heart travailed of in the will and brought forth in the forme of a well-mended life thou art but Sathans slaue and not the Lords adopted sonne My beloved sonne Observe also out of these words that Preachers are to affect those especially whom they haue begot Doct. 3. or confirmed in the faith They are to pittie all pray for all none excepted but such as are their spirituall children are to haue the chiefest seate in their affection hence doth Paul write so largely to the Corinthians so long a letter to the Galathians and Peter a first and second Epistle to the converted Iewes For such be the seale of their ministery 2. Such will the Reas 1. most re-affect them 3. Such haue the very image of God 2. imprinted on them and lastly doth not every cause naturally 3. cleaue vnto its proper and peculiar effect in a word 4. such are their ioy their crowne or should be Let this checke them who say they haue spirituall issue Vse 1. and cannot endure them care not for them are ashamed of them whom should they affect countenance or reioyce in
Calling This calling is either with the tongue or with the heart Calling distributed Whence ariseth this distinction of mentall and vocall prayer confirmed by the mouth of Christ This people honoreth me with their lips but their hearts are farre from me Mat. 15. 8. We are to call vpon God with the tongue 1. For we haue In calling on God we must vse the tongue and why this priviledge aboue all other creatures and shall wee not imploy it in the Lords service 2. We are to giue vp all our members as so many weapons of righteousnesse to glorifie him and is not this one of the principall And some-where David calls his tongue his glory Psal 30. 13. And it is good for vs so to doe 1. It will be a meanes to keepe our minds from wandring 2. The voyce stirres vp affections and raiseth them to an higher temper 3. In so doing we shall find the Lord putting phrases in our mouth guiding it now and then in a wonderfull manner farre beyond all naturall apprehension 4. And how can others ioyne with vs or know when to say Amen should we be silent When thou prayest alone imitate Hannah let thy lips moue not thy words 1 Sâ—m 1. 13. be heard else it may seeme a sensible signe of Pharisaicall palpable hypocrisie And the heart may not be separated in this action 1. For Also the heart and why such prayers are most acceptable to God 2. They onely haue the promise to be heard 3. Otherwise they cannot be fervent let a mans breath flow from his mouth by a narrow passage were the hands hot it would coole them but if it proceed from the heart the lips being wide open were they cold it would warme them so prayer that springs from the heart is hot from the tongue onely cold as ice 4. As the Lord is the highest obiect we looke at in Prayer so the heart is the lowest center he regards in this dutie these two in all holy actions of this nature may not be disioyned 1. Vaine then are the prayers of many who call vpon God but with the tongue onely If this be not profane babling what can be Thus pray our Papists and rude ignorant Protestants so prayed the old Pharisees Christ checkes them yet their custome continues vnto this day But let vs conioyne heart and tongue else wee doe but labour in vaine What profit can wee expect in bending the knee bowing the bodie spreading the hands and smiting of the breast when our hearts are roauing from the Lord Is this to pray Is this to call aright Is this to please God Nothing lesse What is the tongue but the hearts messenger He therefore that vseth the one and not the other is like to him that runnes before he hath his errand These men may seeme to pray in the iudgement of others but before GOD they are but vaine bablers Vpon God To him is it and to no other that wee must II. pray Obserue here how God is one in essence three in subsistence the essence is not divided but distinguished When as wee say East West and North these are not parts essentiall to the world but names onely of distinction so may we say of the former in regard of GOD for the Sonne and the holy Ghost are the same individuall essence with the Father and hence it will follow that he that prayeth to one prayeth to all but as the Apostle speaketh of another thing to every one in his owne order 1 Cor. 15. 23. Vnderstand that in this definition we speake of God the Father for teachings sake And vpon God must we call First For who but He 1 King 8. 39. discerneth the spirit of man Who but He knoweth all the hearts of the sonnes of men Iâ—â— onely he that is acquainted with all our wants and vnderstandeth what is best for vs. Secondly He is also present at all times in all places to heare vs helpe vs the Lord is alwayes neare at hand so is neither Saint nor Angell Thirdly And is not God sole Lord of all things both in earth and heaven Who made vs but He Who hath wherewith to satisfie vs but He And then vpon whom should we call but He Fourthly Is not He also the obiect of our faith Shall we then beleeue in one and pray to another Will that stand with sound reason Sith then that God is omniscient omnipresent omnipotent and the principall Obiect of our Faith it followes wee are onely bound to pray to Him 1. Whence by the way wee may confute the Romanists who pray to Saints to Angels but doe they vnderstand our wants Are they present in all places What haue they they haue not received And may wee put our confidence in creatures Were not this to seeke to a blind guide Relie on a bruised Reed And when the Sunne shineth brighteâ—â— to light a Waxe-candle It is a never-â—rring Canon thaâ— He Exod. 22. 20. who sacrificeth to any gods saue vnto the Lord onely shall vtterly be destroyed they that will doe the first let them expect the second ther is but one to God the father namely Christ but many to the sonne comparing him to a Prince that hath seuerall petitions preferred vnto him by the common subiects that passe through the hands of his neerest fauorites And they say that he is a bad sonne meaning Christ who wil doe nothing for the entreaty of his mother vnderstanding the blessed Virgin but doth not Christ bid vs come vnto Mat. 12. 28. him that he will pray to the father for vs to whom then should we goe is he not our neerest kinsman our eldest brother our head our husband But if any lust to be contentious we haue no such custom neither the Churches of God 2. Againe here is censured and condemned too the ignorant amongst vs. How many may wee heare cry God blesse me father of heauen haue mercy on me Lord forgiue me which words be good we grant but hauing no knowledge of or relation to Christ are no better then vaine babling the truth is that in all our petitions wee should haue reference to him though not alwayes expressed in words yet conceiued and retained in our minds this may be the cause why Daniel looked out of the window when he prayed towards the Temple because it was a type of Christ and thereby would teach vs that there is no going to God without Christ Iesus And as we speake to the soule of man by way and meanes of the bodie so must we to the father of all spirits through the vaile of the humanitie of Christ our mediatour 3. And by this wee may iudge what to thinke of the prayers of the Iewes and Turke and heathen who either haue not heard of Christ or deny him are not their petitions to no purpose shall they speed and preuaile before God can they expect Cornelius his answer thy prayers are Acts. 10. 4. heard thy
and not pray for him no sooner shall a man begin to petition God for himselfe but whom he most affecteth will come to his remembrance Thus was it with that good man so is it with all that are like affected Night and day The Doctrine is this that As in the day so the faithfull pray in the night season Doct. 12. Morning and evening did David call vpon God at midnight at midnight was his voyce lifted vp to the Lord Did not Christ this And was it not the practise of his Disciples And the custome of the Churches Psal 119. 62. Acts. 16. 25. For there is no time wherein their prayers may not be Reas 1. heard the promise is made as to all places so to all seasons Then is the time quiet and still freest from distractions Reas 2. so that a man shall in a speciall manner draw neere to God and speake to him more familiarly For darkenesse shutting the outward sences and no noyse annoying them the inward are more free and better fitted for this action Also they delight in prayer and that moues them What Reas 3. causeth vnchrifts to game night vpon night Fishers to angle Yonkers to runne vp and downe in that season if pleasure or profit did not allure them And many occasions may fall out to induce them as oppositions Reas 4. of adversaries terrible dreames or the apprehension of some danger yea such an habit by the frequent vse of prayer in the day may be got that in the night they cannot leaue it What a dissimilitude then is here betwixt them and some Vse 1. persons For are there not many who neither pray night nor day It s a brand of a wicked man not to call vpon God at all and of an hypocrite not to pray at all times at all seasons Iob. 27. 10. Psal 14. 4. Pray then in the day and in the night let nor thy tongue Vse 2. cease for thou knowest not whether shall prosper better this or that VERS 4. Desiring to see thee mindfull of thy teares that I may be filled with ioy IN this Verse wee may obserue three things The Logicall resolution 1. That Paul longed to see Timothie which is also another argument of his affection 2. That he remembred Timothies weeping being a token of his loue to Paul and a meanes to encrease his affection to Timotheus 3. The end is laid downe why Paul was so willing to see his sonne and that is that he might be filled with ioy Desiring The word signifies an earnest desire such as is The Theologicall exposition impatient of delay To see Seeing is either with the eye of the mind or of the bodie the latter is here meant though the word be often vsed in the former sence Mindfull of thy teares Minding or remembring some thinke Paul alludes to Acts. 20. 37. Teares be some-time tooke for the gumme or iuyce of a Tree but here is meant the water which flowed from the eyes of Timotheus by which is vnderstood his sorrow and griefe for their separation That I may be filled Filled is a Metaphor and hath in it two things 1. A subiect of capacitie 2. An adiunct of equall proportion or quantitie Paul had a spirituall emptinesse With ioy Ioy is secret in the heart gladnesse may more evidently appeare in the face or outward gesture It hath in Scripture many acceptations here may be meant comfort and spirituall mirth For his absence might weaken his reioycing especially being in prison as also Paul having not any to assist him I though absent in body yet am not forgetfull of the The Metaphrase sorrow and griefe that thou endurest and by thy mourning at our departure a-sunder manifested the which doth increase mine affection vnto thee it being a signe of thine affection vnto me and makes me very desirous to see thee and that amongst other things I might be refreshed and in this affliction haue some addition and increase of farther ioy and spirituall comfort the which at thy comming I nothing doubt but to be filled with Where Paul desires to see Timothie so earnestly and yet Doctrines deduced Doct. 1. had writ so large an Epistle to him we note that Personall presence is to be preferred aboue writing The one is good but the other is better This was the cause why the same Apostle was so desirous to see the Romanes Why he so often purposed to come to the Thessalonians and why the Author to the Hebrewes willed them the more earnestly to pray that he might be restored vnto them the more quickly Rom. 1. 11. 15. 28. Heb. 13. 19. 1 Thes 2. 18. 3. 10. For is it not more painfull to declare the truth by pen Reas 1. than by speech This is the reason why the Evangelist having many things to write would not write with Paper and inke but trusted to see his friends and to speake mouth to mouth face to face 2. Ioh. 2. 3. Ioh. 13. 14. Againe In personall presence we may propound questions Reas 2. make oâ—iections reueale our spirituall wants and be the better resolved relieued It s good to haue the Physitian of the soule with vs for so with speed we may be cured of all our maladies A liuely voice stirreth vp the graces of God in a speciall Reas 3. manner milke from the breast doth more nourish than that which commeth out of the vessell for part of the spirit is spilt exhaust will not the countenance of a man as lightning before thunder prepare provoke to more attention image is the onely Obiect of his loue and doth not euerie good man in part resemble that and cary it about with him doe not the sparkles of grace and wisdome appeare in their faces Is there not a kind of diuine influence in their speeches They in some measure resemble their father as deare children and from the contrarie ground the wicked are an abomination to the iust They will build vp one another in their holie faith consult Reas 4. for the good of the Church and tell one another what the Lord hath done for their soules yea the very sight of a good Psal 66. 16. man in the morning a dreame of him in the night will make one walk with more cheerfulnes all the day following The face of the faithfull is like the Loadstone it conveyeth strength to many and yet is neuer the weaker poorer and as the one is reputed a great wonder in nature so is the other as great a wonder in grace This must teach those to be gratefull to God when hee Vse 1. affordeth so great a fauour We would better know the worth of it if we were a while in the want of it Had but some of vs made such a iourney as David did to Gath or Iacob to Padan-Aram had we liued a while in Meshech and pitched our tents a part in Kedar then the sight of
neuer heard of all the daies of their life Is there not a woe denounced against them that speake good of euill and is hee Isa 5. 20. not culpable of Iudgement to honour those the Lord neuer did I would haue men to iudge charitably rather then to speake too confidently yet God is wise for such praise without iust desert stirres vp men to rippe vp that whereby their names rot and so that is effected they neuer intended And may not this giue vs some glimpse what to deeme Vse 3. of them whose faith to this day was neuer heard of may not such feare their present condition and we mourne to consider their wofull estate wa st thou neuer a noted person reputed singular or entertained of the Saint surely thy faith is dead and thou art dead the Lord quicken thee Let this in the last place bee a comfort to those whose Vse 4. sound goeth through the world and whose names are famous too amongst the faithfull For it argueth some good thing to be in thee when good and bad haue some words about thee Crowes doe not flocke and houer and cry but it s about some thing nor Eagles soare and gather themselues together except there be a carkase yet take this also with thee be sure thou art such in truth as good men report of thee and contrary to what the world daily dischargeth against thee For otherwise thou maist haue a name to bee a liue and art dead and defamed but of desert And by the way take this as a note of faith vnfeigned viz. a care to Note become better when either the good commend thee or the bad condemne thee It may here be demanded how Paul came to know that these three had one and the same faith It s not to be doubted of but by the effects that flowed from these persons though he had an extraordinary gift of discerning too From the which this will arise that Faith vâ—feigned is to be iudged by the effects We cannot see Doct. 8. it in its selfe or in its cause But we omit this and collect another doctrine which is that Faith workes like effects in diuerse subiects Doct. 9. The Grandmother the mother and the mothers sonne had the same faith and the like fruits proceeded from them else Paul would neither haue called it vnfeigned or said that it dwelt in them or giuen them all three one and the same testimony All three had faith and vnfeigned faith For the likenes of actions were in them and proceeded from them by the which it was called vnfeigned and equally appropriated to each particular person And it is an vndoubted position that faith produceth the like effects in all Gods children in truth it must bee vnderstood not in degree For as faith increaseth the effectes are bettred Many Lanternes with seuerall Candles will all giue light but in proportion to their diuerse degrees and quantities Euery peece hath his report but according to the bignes and each instrument will sound but variously as they be in proportion and that for these reasons Because faith differs not in kind but in degree and like Reas 1. causes produce like effects Euery Bell hath its sound Each stone its weight and seuerall planets their diuerse influences yet not in the same measure though they may varie in kind Againe faith is diffused into subiect though seuerall yet Reas 2. they are the same in nature and consist of like principles Fire put into straw will either smoke or burne let the bundle be a thousand life in the bodie will haue motion though not in the same degree and measure and reason in euery man acteth but not so exquisitely The constitution may not be alike therefore a difference may be in operation naturall and also from the same ground in acts spirituall A darke horne in the Lanthorne dimmes the light somewhat Faith is begot and increased by the same originals the Reas 3. spirit and the word be both the principall and conseruing causes of it If one woman conceiue and bring forth a child and another nurse it varietie of foode might somewhat alter the nature and disposition of it but that spirit which begets faith doth also preserue it therefore it cannot be but that the like effects should proceed from it Here by the way we may see that those mothers if a forced necessity compell not who bring forth and bearâ— children yet haue no care to nurse them are to be blamed for so doing in that they differ from Gods manner of proceeding And in the last place if faith had not like effects in all Gods children Reas 4. then could they not attaine to one and the same ends as iustification sanctification saluation c. And so should it be in vaine the Lord failing and man too of their chiefe scope and purpose Hath not God made euery eie to see and hand to worke and shall we then iudge that faith shall not act but be idle away with that From this point we may learne how to iudge of the faith in our times which so many boast of they cry haue Vse 1. not we faith Doe not wee beleeue aswell as the best but where be the fruits of faith vnfeigned hast thou an humble and purging heart dost thou call vpon God at al times tary his leasure and rely vpon his promise art thou bold and resolute for good causes canst thou resist Sathan cleaue to God and shunne the appearances of euill will neither pouerty ouerpresse thee by despaire or prosperitie by presumption Why it s well and we beleeue that Faith is to be found in thee but if not thou hast it not rooted in thee For the tree is knowne by the fruit Will not the flower smell the candle giue light and the fire heate and shall true faith be without her effects boast not too much lest thou deceiue thy selfe taking the shadow for the body and that which is not for that which should be And this doctrine is of great comfort for them that often call the truth of faith into question But hast thou the true Vse 2. signes of it then thou hast it What if it worke not so mightily as in others will it follow that thou art without it suppose thou wert carried to the toppe of some high tower and casting thine eye vpon seuerall chimneyes of the which number thine is one and all smoking wouldst thou not conclude that fire in is thine house aswell as in thy neighbours there is the like effects therfore the same cause of certaine When men in heart and life are like the Godly let them be assured they haue the same faith It may differ in some degree yet the quantity greater or lesser alters not the kind of it Leauen is leauen though neuer so litle and if the meale bee seasoned it is to be found in the lumpe This must teach vs to take heed how we rashly
secret which by experience he hath search't into 6. He is able to comfort others by the same meanes and with the same comforts he was comforted of the Lord. And from this knowledge of experience a poore vnlettered man may be a more skilfull Pâ—â—â—ition to a wounded spirit then a more learned Clearke can These things and many more doth the 〈◊〉 called know by his owne experience And this is that preaching and wisedome which the world coâ—â—â—s foolishnes and not many as Paul sayth great men 1 Cor. 1. 23. 26. wise men and noblemen are called vnto But yet for all this that hath beene said least some man might deceiue himselfe and not make his calling and election sure I will further set downe some inseparable effects that accompany effectuall vocation 1. He is in a wonderfull admiration to see what an alteration Fruites or effects of effectuall calling the Lord hath wrought in him Peter neuer admired more at his strange deliuery by the Angel out of that strong prison then that man doth in being brought into the kingdome of freedome out of spirituall bondage and darknesse 2. He hath mixt affections terror and feare in looking backe on the obiect of his former condition and ioy vnspeakeable glorious in consideration of his present good condition Now he can both sigh and reioyce at one and the same instant like the men at the building of the second Temple Ezr. 3. 13. 3. Now he will eate his meate with a glad heart follow the duties of his calling with readines sing Psalmes of praise for his late and great deliuery sleepe and rest in peace for the Lord accepteth him And we are the most forward to all good duties when we are most assured of the Lords fauour and our owne salvation And this the reason why Sathan Note so strongly tempteth the faithfull to doubt and despaire 4. If he haue in former time liued in none or an vnlawfull calling now will he alter his course and take a better for note this when God calls any to mercy as hee did Adam he sets them againe in a lawfull calling He neuer called the Deuill therefore let him goe compasse the world and so doth the Rabble of Fryers disordered people as Bearewards players and idle persons liue out of a calling and goe a compassing its likely in that God hath not yet effectually called them for if he had they would haue gone to work And there is no surer signe of one effectually called by God then to liue in and worke and performe the duties of a lawfull calling and no more fearefull note of a man not called to mercy then to haue none or to abide in an vnlawfull calling 5. He now with Lydia will attend to Pauls voice depend vpon the word and in nothing reioyceth more then to heare the Lord speake to him in his ordinances Nay he will not omitt any meanes to further him in the course of Godlines 6. Finally he will often call vpon God by praier praise him for his great deliuerance shew what the Lord hath done for his soule and as much as in him lyeth seeke to call home others that God might be glorified and they with him saued I haue the longer insisted vpon this point because it is the very first entrance to all true blessednesse and the onely ground of our sound comfort and great reioycing With an holy calling Whence we gather that The calling wherwith Gods children are called is an holy calling Doct. 10. The Author of the Hebrewes stiles it a celestiall calling and elsewhere it s said to be an honourable or high calling See Heb. 3. 1. Phil. 3. 14. 2 Thes 1. 11. For the causes of it are holy God Christ the Spirit and Reas 1. the word are all said to be holy And the Ministers for the most part are holy who be instruments in this action I say for the most part for a man not called I iudge may Whether Preachers not called can call others call others For 1. I dare not tye the Spirit to the dignitie of any mans person 2. Such may be fitted for the Ministery and sent of God shall they not attaine to their end 3. Paul reioyced that Christ though by the false Apostles of enuy was preached why did he this if they could not call others at the loast build vp others 4. And lastly hee that holdes the contraly cannot be assured oâ— the truth of his owne conversion for we are not infallibly certified what Ministers be truly called For 1. Some mens sinnes goe before hand others follow after 2. God only knoweth the hearts of all the sonnes of men 3. No man knoweth the thoughts of man but the Spirit that is in him And he that is not certaine of this cannot be assured of the other for so long as I doubt of the Ministers conversion holding this I must needs call my owne in question because God vseth man in the conuersion of man I am not ignorant of some who hold the contrary and of their obiections and Scripture against this position But yet I hold that an vnconverted Minister may convert though few and seldome as we see by experince in former times and in our daies also And in regard of the end too the subiects from which we are called and to which we be called it s an holy calling For 1. We are called from darknes to light 2. From vncleannes Reas 2. 1 Pet. 2. 9. 1 Thes 4. 7. Heb. 3. 1. Psal 15. 1. to holines 3. From wicked men and Dinels to the communion of Saints and Angels 4. We are called from earth that is polluted vnto heauen the holy Mountaine of the Lord. This serveth first to answere an obiection of wicked men Vse 1. who demand why men will not run with them to the same excesse of ryot Why the Reason is In that they be called with an holy calling Wicked and lewd persons tumble in their sinne like the sow in the mire but what mervaile seing they be not the called of the Lord When men haue had an holy calling then will they haue an holy conversation And by this Doctrine we may try the truth of our calling Vse 2. Have we cast off the wayes of darkenesse singled our selues from the profaine multitude and left sinne and vncleannes behind 's Doe we purge our selues as Christ is pure striue to be cleansed from the filthines of the flesh and spirit and to be presented without spot and blamelesâ—e in the day of our Lord why then we are called with an holy calling for as effectuall vocation is a true signe of salvation so is holines of our effectuall vocation This Doctrine may be of great comfort to such as doubt Vse 3. of the truth of their calling Some because they are not able precisely to say I was called such a time by such a man and in such a manner feare they were neuer called at all
Reasons alleadged we omit what might be further collected from this verse and proceed to the next VERS 10. But is now made manifest by the appearing of our Saviour Iesus Christ who hath abolished death and hath brought life and immortality vnto light through the Gospell THis verse dependeth on the former For our The Logicall resolution Apostle hauing affirmed that we were called and saued in Gods purpose before the world was in these words declareth the manifestation of Gods mercy and the benefits we receiue through the same The particulars in this portion of Scripture be these 1. That the grace and purpose of God and mans saluation is manifested 2. The time in the word Now. 3. With whom or by whom it appeared and that is Christ who is described by two effects one that he destroyed death another that he brought life and the instrumentall cause whereby is said to be the Gospell Now. This word includes all times before and after the The Theologicall exposition comming of Christ Made manifest There be diuers degrees of the appearing of Grace but onely in our apprehension 1. Grace appeareth in Gods decree 2. In the darke promises at the beginning of the world 3. When the efficacy of the merit of Christ appeared in the world 4. By the application of the Spirit 5. When Christ came in the flesh 6. And lastly when hee shall returne againe in Glory Who hath abolished That is Remoued obliterated destroyed swallowed vp 1 Cor. 15. 54. c. Death By Death is meant the sting of death for all must once dye and the torments of hell hereafter called the second death Reuela 21. 8. As also the death of corruption which is in vs may also be vnderstood with all other kinds that be inflicted as curses And brought life First the life of grace here and of glory hereafter And immortalitie This argueth a further benefit that Christ hath procured for as Adam brought death and eternall death so Christ bringeth life and life that shall endure for euer Some read the word incorruption and the bodies of the Saints shall after the day of iudgement see no corruption Vnto light First openly manifestly and as cleare as the Sunne at midday vnto such as haue their eyes opened Through the Gospell First by the promises and doctrine of the new Testament written preached As the Lord from before the begining of the world of The Metaphrase his gracious and free purpose gaue through Christ Saluation to his chosen people so hath he now since the beginning of the Law and promises exhibited clearely and conspicuously vnto euery one of vnderstanding manifested the same by the bright appearing of Christ our Lord who hath blotted and rooted out death temporall in respect of the sting and torment and eternall paine in the kingdome of darkenes and hath also brought vnto light the assurance of the life of grace here and the perfection of endlesse glory hereafter and that by the writing and Preaching of the Doctrine and promises of the Gospell From the relation and dependance of this verse with the The deductioÌ„ of doctrines former we gather that Gods purpose in his appointed time shall come to passe Doct. 1. Grace was giuen in Gods resolution before the world and now manifested in former and present times Let man devise what he can Gods counsell shall stand The Lord of hâ—â—sts Prou. 19. 24. Isai 14. 24. 46. 10. hath sworne saying Surely like as I haue purposed so shall it come to passe and as I haue consulted so shall it abide He declareth the last things from the beginning and from old the Psal 33. 11. things that were not done Yea the coâ—â—sell of the Lord shall stand for euer and the thoughts of his heart from generation to generation And though Christ was long yet he came in the fulnesse of time Gal. 4. 4. For he is not subiect to forgetfulnes The Butler being Reas 1. but a man may forget Ioseph and Ioseph his fathers house yet howeuer that be the Lord alwaies is mindfull of his purpose David was in a passion when he cryed Hath God forgotten to be mercifull The Lord hath the Idea of all things in himselfe and euery thought is before his eyes so that he is not forgetfull of his purpose Psal 139. 16. He is true of his promise for it makes for his glory Shall Reas 2. the Lord purpose and not performe Sure this should argue instability and mutability in the Lord the which cannot be For the Lords purposes are founded vpon his counsell his counsell is most wise therefore hee neuer altereth or changeth his former purposes Neither doth God like man purpose any thing that he Reas 3. is not able to performe Nature may be interrupted and not produce her effects but the Maker of it cannot be hindered at all for his power is infinite and if he but will any thing it is done yea speake but a word Speech is one of the least motions yet when God said Let there be light Gen. 1. it was so This may serue for to terrifie the wicked and confute Vse 1. their Atheisme who cry out Where 's the promise of his comming haue not all things beene alike from the beginning Yet Act 17. 31. shall not the Lord appeare in his appointed tim He hath set a day wherein he will iudge the world The yong man Eccles. 11. 9. may reioyce in his youth and doe what seemeth him best in his owne eyes yâ—t let him know that the Lord will bring him to iudgement The Epicure goe in purple and fine linnen and fare delicately euery day but his sweet morsells shall be grauell in his mouth when his account is cast vp And be thou assured that as the Lord hath purposed mercy to his children so hath he iudgement without 2 Thes 1. mercy to all wicked and vngodly persons and in the time he hath purposed it shall be performed For he is Iob. 9. 4. wise in heart and mighty in power who euer waxed fierce against him and hath prospered God spared the old world long but the floud swallowed them vp at the length Iezabell had a long time of turning and Ierusalem of repenting but was not the wrath of God powred downe at the resolued time to the vttermost And so shall it be at the last with such as cry and thinke the Lord is like vs he will neither Psal 50. 21. Zeph. 1. 12. doâ— good or evill And in the second place this must teach the faithfull patience Vse 2. Ioh. 2. and to waite the Lords leysure We may not appoint the Lord a time when to finish his worke It was Maryes fault that would be directing her sonne that was God and man when to worke his miracles and be handling of him and we read that the best of Gods children haue failed in not patiently waiting for the accomplishment of
Gods purpose and promise But we haue need of Heb. 10. 36. patience that after we haue endured wee might receiue the promise Art thou in bondage with Ioseph there is a time to set thee free in a strange country Why Hâ—rod is yet aliue that would seeke the childes life what if thou be in want cannot the Lord feede thee in the wildernesse Art thou persecuted why one day thou shalt be blessed if it be for well doing Doe men condemne thee without cause Are the wicked set vp and they that tempt God deliuered Do Mal. 3. 15. Isai 59. 15. 1 Pet. 4. 14. such as refraine from evill make themselues a prey And because they run not to the same excesse of ryot as others are they badly reported of what of all this the day of tryall is at hand and euery secret thing that God hath in his secret counsell purposed or in his word revealed promised shall be accomplished Truly this must support thee comfort thee and create patience in thee for yet a very little while and he that shall come will come and will not tarry and reward euery man Heb. 10. â—7 according to the works he hath done in his flesh good or evill Thinke thinke thinke on this thou shalt soone see 2 Cor. 5. 10. an end of all thy troubles and thy desire accomplished vpon all the Lords enemies But is now made manifest Where let it be obserued that We are to take knowledge of Gods gracious visitation Doct. 2. The faithfull haue obserued the distinct acts of Gods prouidence from the beginning of the world vnto this day We are sent to the Crane and the swallow and the Hawke that flieth in the South shee flieth from the pinching cold of the North for the heate of the Sunne in the South or when she is in casting her feathers they doe pricke and tickle her therefore she spreadeth her wings on the South that the Sunne might ripen and further them the more in growing so she should be heated Ier. 8. 7. Iob. 12. 7. Prou. 6. 6. Gen. 32. 10. c. For in so doing it will yeeld vs matter of thanksgiuing Reas 1. why are we so barren in the praise of God we doe not consider what great things the Lord hath done for vs. David from this ground cryed out What shall I render vnto Psal 116. 12. the Lord for all his benefits It would strengthen our faith for future time worke in Reas 2. vs patience contentedly to waite the Lords leysure as we see in the Prophet Manoahs wife and many others Psal 42. 5. Iudg. 13. 1 Sam. 17. This iustly taxeth many in our times who neuer thinke Vse 1. on the dayes of old neither take knowledge of Gods gracious visitation How few dreame of this duty and rare be those men that minde it We are worse then the vnreasonable creatures who sing in the spring bathe in the summer and praise God in their kind by a secret instinct of nature yet man endued with reason the Prince of all created things for whom all other creatures were made mindeth not this duty And if this be our duty Why let vs doe it Cast thy eye Vse 2. backe as farre as the Creation take a view how often the Lord visited his people how he hath from time to time performed his promise and effected his purpose for this is worth thy labour why are we so ingratefull vnfaithfull distrustfull and alwayes repining Alas we consider not the distinct acts of Gods prouidence ouer vs. I haue woundered at Iob for he began with God and went hand in hand from his Conception with him vnto that very day obserue his words Lord thou hast powred me Iob. 10. 10. c. out like milke thickened me like curdes clothed me with skin and flesh fenced me with bones and sinewes thou hast giuen me life and favour and thy visitation hath preserued my spirit Be thou this iust mans scholler for neuer canst thou learne and practise a more comfortable and profitable poynt of doctrine For it will humble thee breed admiration in thy heart strengthen thy weake faith worke in thee loue to God and cause thee to prayse him with delight all thy life long We take a view how the beast moue vpon the earth birds flie in the ayre fishes play in the waters and the Sun and Moone run their course in the firmament and shall we haue no eye to him that created all these moveth all these and is present at and worketh daily in all these by all these Surely surely this is not well done therefore to be speedily amended and the rather in that we haue failed so long so often David forgot not that some time he kept ewes with yong Moses that he had beene a sheepheard Amos a fig-gatherer and Shaphat that he had followed the plough and shall wee forget from what pouerty we by God are advanced to great promotion All your progenitors haue not worne gownes of purple and scarlet beene Rulers in Cities and Corporations neither tasted of the powers of the world to come therefore let the gracious visitation of Gods good hand neuer depart out of your mindes The time of this appearing is to be vnderstood vnder the law but cheifly in the dayes of the Gospell whence we doe deduce this doctrine that The estate of the Church is more glorious since the comming Doct. 3. of Christ then before him And for many Reasons First in respect of the Iewes Reas 1. For first Circumcision was removed which was full of torment it made Zipporah to call Moses bloudy husband yet many Exod. 4. 25. be so ignorant that they know not this priviledge Secondly The Ceremonies and sacrifices which were chargeable were abolished we haue the body in stead of the shadow the substance for the circumstance Hence Paul stiled Gal. 4. 9. them beggerly and impotent rudiments And if we must not come into the Temples but bring our Lambs and Rams we then would see the priviledge we enioy Thirdly The Iewes before his comming were in great slauery the Romans gouerned by 70. Elders the Scepter was departed from Iudah and the Pharisees had corrupted their doctrine Herod sought the babes life for feare a King should rise vp to the Iewes of the family of David and they had heauie burdens imposed vpon them the which they were not able to beare Fourthly Christ came of their flesh and was not that an honour For many desired children and esteemed it a curse to be barren vnder the law because each one hoped to haue beene the Mother of our Lord. And did he not first preach to that Nation wrought miracles amongst them and doe many great workes there Now his first fruits were to be respected Reas 2. Math. 15. 26. Rom. 11. 17. and 3. 29. And secondly in respect of the Gentiles it was more glorious for First They were dogs before but now God
perswaded Iapheth to dwell in Shems tent God was both the God of Iewes and Gentiles at this season Secondly The Apostles had diuers tongues to preach to them Paul was their Apostle many of them converted the Wise men were Math. 2. 9. the first fruits And the Gospell was writ in their Dialect So that the barren wombe brought forth more children then the married wife Reas 3. Ioh. 4. 1 Tim. 2. 8. The Kingdome of God came then to mens doores they might serve the Lord in all places which was no small benefit Reas 4. And finally greater grace was giuen after Christs comming then before him Therefore the Temple Prophecied 2 Cor. 3. of in Ezekiel was bigger then in the dayes of Moses It s true that some particular persons were rare and excellent vnder Isai 6. 8. c. the law but if we looke at whole Churches they then exceeded them vnder the Gospell This serueth to confute those that of late are sprung vp Vse 1. who hold the contrary doctrine and surely they are deceiued I would know of them Why Abraham desired to see our dayes why the second Temple was more glorious then the first wanting many things that the other had why Iohn the Baptist was the greatest of all the Prophets yet the least vnder the Gospell greater then he Why Paul called Gods ordinances for so they were in former time beggarly rudiments why Genealogies were to be reputed as fables why the Patriarches without vs are not said to be perfect why Simeon desired for a time he might not see death And then cryed when Christ was exhibited in the flesh Now lettest thou thy seruant depart in peace c. If it were as they would haue it They will say that Christ was truly and as plainly seene Obiect vnder the Law in the sacrifices as now vnder the Gospel 1. I answere No for the word was made flesh he walked Sol. 1. amongst his brethren they saw him handled him heard him beheld his wounders and miracles saw him condemned crucified raised and carried into heauen and what more lyable to sense then all these things 2. We haue the same sacrifices in the letter and may make 2. vse of them and in stead thereof we haue the Sacraments of Baptisme and the Lords supper which represent Christ as clearely except we should hold that our eye sight is more darke and dimme then their was For what more lyably to sense then breaking of bread powring out of wine the which represent the crucifying of Christs body and shedding of his bloud But if any lust to be contentious wee haue no such custome neither the Churches of God And in the next place I am constreyned to reproue two Vse 2. sorts of persons the prophane and professors For the first kind notwithstanding all the great meanes which they enioy yet to see to they are very beasts Spots they be in our Markets blots in our feasts like the Dog and Sow vomiting and lapping vp the filthines of euery sinne wallowing in the mire of all vncleannes and neither fearing God or reuerencing man they speake euill of all in authority and contemne and condemne too the things and persons highly in fauour with God It s fearefull to liue in ignorance but how farre greater damnation are these worthy of seeing light is come into the world and they loue darknesse more then light Shall it not be easier for Sodom and Capernaum in the day of iudgement then for these Haue we not some that deny the Lord that bought them tread vnder foote the bloud of the new couenant and crucifie againe the Lord of Life Witnesse our swearing drunkennes and drinkings our whoredomes fornications and all manner of wickednesses Doe not some count it their grace to appeare gracelesse glory in their faithlesnes accent their words with vaine phrase make the beginning Conclusion of their sentences to be nothing else but an oath It were tolerable for men if at any time to stumble in the night but to drinke stagger and fall in the day is damnable And how shall such persons escape condemnation if they neglect so great salvation Wherefore seeing you haue the light become children of the day hence forward abandon the workes of darknesse reprouing them rather And I may not omit those of the better sort who take not as they ought notice of Gods providence over vs in these latter daies We cry out of many things amisse but see and say nothing of what is amended How many haue desired to see the dayes that we haue yet it was not affoarded them Are we awake or sleeping why then doe we not behold how the Sunne these 60. yeares hath continually shined in our Horizon What if the Papists haue sought to eclipse it haue they prevaild How many haue warmed their cold spirits at this flame whose parents neuer put finger to a sparkle of this fire Hath not this Sunne expelld many mists and clouds of darknes Doth hee not run his circular motion still and haue not many a poore soule passed through the darke night of this wildernes to the fruitfull and cleare shining day in the land of Canaan Wherefore prayse God for that you haue and pray often and earnestly that the Sunne of the Gospell may neuer set or the Candle of the word be put out so long as the Sunne and Moone endure Be not like Rahel crying for your wills as she did for children or else ye dy And be not offended to heare me speake a word more Repine not murmur not and fret not at that Manna you haue for many haue fed well of as course and little food looked fat faire and well liking and rested contented with lesse then an Homer full For Gods power is alwaies the more seene in weake meanes then stronger Yet I wish we might be sensible of what we find amisse and recommend it to God by prayer putting to also our helping hand yet wisely oportunely and euery one in his owne rancke and order And seeing that the dayes wherein we liue are better then Vse 3. the dayes of old wee must striue and be better also The more choyse dyet we feede on the fatter and fairer should we be the clearer light the cleaner must we keepe our selues from pollution contamination When trees are remoued to a more fertile soyle doe we not expect that they should spread further and be more fruitfull then before when cattell are put into a better pasture will we not looke for greater growth more labour at their hands Shall not we then grow strong worke mightily in the Lords vineyard and resolutely run the wayes of his commands Is not our light brighter our spirituall food better and our iourney shorter then why is there not some equall proportion Brethen these things must be thought vpon made vse of or else our account one day will be the greater the heauier for vnto whom much is giuen
when the sheepe are wandring or ready to be devoured by the wolfe Will ye not ring the Bells awke when the Citie is on fire Discharge the greatest Canon when the ship is in distresse and in danger to be lost in the hauen And shall not the Preacher cry roare and like Iohn bellow like an Oxe for so the word is read when men sleepe and sinke in sinne and be in hazard to be drowned and deuoured by Sathan that cruell wolfe and Pyrate of the soule And is not God said to cry Christ to cry the Spirit to cry and shall the sonnes of thunder then be silent or not heard Surely if these should not cry the very stones in the streete would take vp a complaint and cry aloud Say not then Here 's a Rut indeed for the word seemes to bee borrowed from that we haue in hand but be swift to heare slow to speake remisse to wrath And here let the Preachers learne and take warrant to cry Vse 3. aloude and spare not O yee that be sonnes of thunder let your voices be heard aboue sound your tongues like trumpets and shout on high Feare not the frownes of the vulgar care not for their Cauills but imitate the great Cryer Christ the Lord who cryed in the great day of the feast and Cautions for Criers when he was checked cried the lowder Yet take these cautions with thee Cry not before thou be sent least thou loose thy labour 1. and spend thy voice in vaine Againe Cry nothing but what the Lord puts in thy 2. mouth and then thou needest not to be ashamed for such commodity is saleable warrantable Besides Cry where God would haue thee keepe a compasse 3. for all persons are not willing to buy neither is the Lord well pleased in so doing Finally put a difference in Crying Cry to the wicked 4. Ier 22 29. O earth earth earth heare the word of the Lord and to the poore in spirit Come buy milke and hony without money Cry Psal 101. 1. iustice to the wicked mercy to such as hunger and thirst after righteousnes And are the Preachers Cryers why then let the people Vse 4. giue attention to them Is it not a shame to sleepe in the market place to be napping when the faire is in proclaiming and to haue the eares closed when the cryer cryeth his commodities at our very doores And take these Rules Rules for auditors for thy direction 1. Heare not euery Cryer for many false cryers are gone out into the world Sathan sends foorth false Prophets daily As Papists c. 2. Learne to iudge of the commodity or things that be cryed The Iesuite hath much couuterfeite stuffe and many a false message that he cryeth If he come from the Pope neuer feare his proclamations or buy his Bulles for they shall assoone hurt thee as Nimrod endanger heauen by the building of Babel 3. When thou vnderstandest what is cryed then be sure that thou buy it put it in practise Whatsoeuer pertaineth to thee heare and obey 4. And in Conclusion goe home and tell thy Neighbours what was cryed in the Market Thus did the poore woman and it may be profitable for them and thee Wee Ioh. 4 29. will doe so in earthly things that others may know how to avoyd a danger or buy a good commodity and shall we not doe the same in spirituall matters which concerne the conservation of the soule surely it stands both with Reason and brotherly affection therefore doe it also And a Teacher of the Gentiles The doctrine is that The word preached is the principall meanes whereby Sinners Doct. 5. are converted Eph. 4. 12 Isai 61. 1. 2. We may say of it as David did of Goliahs sword that of all other ordinances which God hath appointed There is 1 Sam. 21. 9. none to that Peter did conuert thousands at one Sermon Acts. 2. 41. Reas 1. Because by Preaching sinne is more clearely discouered and the iudgements of God more manifestly and with power set before the eye then by reading or any other means It doth vnfold the things that are closely wrapped couched together And the more that sin the iudgement of God against it is declared to the eye of the minde the more apt is that person to turne vnto his God Ezek. 13. 22. And Faith commeth by the word preached which is the onely ground of true Conuersion from sinne and euill For Reas 2. so saith our Apostle Rom. 10. 17. This confuteth the opinion of those that preferre Reading Vse 1. before Preaching for the Conuersion of sinners We doe not deny but the word reade is the rule of holines may conuert the Spirit accompanying his ordinance and therefore is to haue his place and due respect in the Congregation but we will not equall it to preaching for therein wee should not doe well and wisely And if Reading were more excellent and of greater force to convert then Preaching why are not the people conuerted that haue a Reader To what end then serue the Schooles of the Prophets Wherefore should men study the knowledge of tongues and Arts to divide the word aright and to distribute to euery mans present necessities And why should Sathan rage more against Preachers then readers except the word powerfully deliuered did not the more batter and beate downe his Kingdome Besides why did not Christ send out his Apostles with this charge Goe read but Goe preach to all nations wherefore doth Paul pronounce a woe to them that preach not the Gospell And why did he not charge his son Timotheus before God to Read in season and out of season What should we more say but as Paul doth of another thing He that giueth his virgin to mary doth well and he that doth not doth better So he that readeth may doe well but he that coueteth to prophecy doth better and I thinke that in this I haue the Spirit of God But it will be objected that Reading is preaching Obiect Sol. 1. 2. Reading by a Trope is put for preaching et â— contra But I answere that euery ordinance of God hath its proper rule by which it is performed Now Reading and Preaching haue not one and the same Rule to guide them therefore are not the same action For two contrary rules produce contrary effects when effects or things effected are proportionable to the Rules by which they were framed But I omit this seeing so many learned haue handled it at large yet I thought it not amisle to say somewhat And here I might fall into another poynt that is at this Quest day amongst some controuerted viz Whither Preaching is to be preferd aboue praying or praying before preaching Some say Praying others Preaching Ans I answere that as every member in the naturall body hath its proper vse and end for the which it was framed and therefore the most weake member may
few doe this and the fewer that doe this the worse the more the better Another poynt we collect is this that Doct. 7. Paul was sent to preach principally to the Gentiles Act. 22. 21 Gal. 2. 8. From which it will necessarily follow that Peter was not B. at Rome for then he should haue to deale in Pauls Diocesse And Peter was appointed to the Iewes therefore dedicates his Epistle to the dispersed Iewes Besides an Apostle could not be strictly tyed to any one Diocesse as they write Peter was to Rome And if he was there shame was it for him not to assist Paul but to forsake him This we but touch by the way for many worthy Clerkes haue scanned this at large Besides we know when Noah prayed for these people it was many a hundred yeeres agone yet now it came to passe according to his desire whence we note that Doct. 8. Prayers made in faith are not alwayes granted at the first Ionah was not cast on the shore so soone as he showted neither Paul at the first request had an answer return'd him David waited long Ieremiah fainted in expecting and Christ himselfe stayed some time before the Angells came to comfort him We sometime meet the poore with a penny in our hand and at another time we suffer them to cry run and weary themselues before we heare them so dealeth the Lord with his children Reas 1. Because that as God hath appointed all things to be done so hath he set downe the very precise time wherein they shall be effected and not before This is the principallest Reason of the poynt Gal. 4. 4. Reas 2. And the Lord doth so sometimes that we may cry the more earnestly and feruently vnto him Let the Infant fast it will know the dug the better and seeke it the faster stop the Lure and the Hawke will mend her pitch and fly the higher and if the Lord deny the faithfull their requests for a season their prayers will pierce the deeper be heard the better Dauid in one Psalme vseth one petition thrise and marke how he did grow in feruency First saith he Turne vs Psal 80. 3. ver 7. againe O Lord c. the second time he addeth saying O Lord of hostes c. and the third time he proceedeth further and ver 19. praieth Turne vs againe O Lord God of hosts cause thy face to shine and we shall be saved Thus by iteration he gathereth the more heate fervency like a stone by often tumbling Mervaile not then if the vnfaithful be not heard at all shal Vse 1. the Lord deny his children long and will he giue bread instantly vnto Bastards shall the good man of the house sleepe at the discharge of the greatest Cannon and will he awake and cry Who is at the window at the report of the narrow-mouthed peice or pistoll No neuer respect it If Noahs prayer be put off 2000. of yeares Let the drunkard Fornicator Blasphemer and such as regard iniquitie in layd downe the obiect of Pauls faith which is God secondly his knowledge of him and that is not a bare vnderstanding of him but a knowledge of experience or practise and thirdly an act that accompanied this experimentall knowledge which was his beleeuing or faith This is the first ground why Paul suffered afflictions without being ashamed And I am perswaded That is I am confident and certaine and fully assured That he to wit God Is able to keepe Gods power is twofold 1. Absolute 2. Actiue that is a power ioyned with his will and is here meant for else Pauls reason had not beene good for his will must accompany his ability in the preserving of what was committed to him That which I haue committed to him Some interpret the thing he committed to God to be his person others his grace faith salvation the difference is nice or none at all the Originall word signifieth both that which is committed to vs of God and that we commit to him The Pp ' on the Rhem. expound it of good deedes sufferings but absurd for that how euer a truth yet not from this place Against that day Either the day of trouble or of the last iudgement I rather vnderstand it of the great day of the Lord. For Paul was put to death and it s vsuall with faithfull men in great tryalls and tribulations to cast their eye on the day of iudgement It may seeme strange but it is a truth that I am afflicted The Metaphrase for preaching the Gospell vnto the Gentiles yet for all that I goe on resolutely in the execution of my function and am not ashamed Neither is it without reason for I haue had experience of him in whom I put my confidence and besides that I doe verily beleeue that the Lord is not onely able but also willing to preserue my soule in safety against the great and last day of iudgement For the which cause I suffer these things Out of the ground Doctrines deduced Doct. 1. of Pauls sufferings we may gather this conclusion that The goodnes of an action doth not alwaies free the deer from affliction Abel was slaine because his workes were good Ioseph 1 Ioh. 3 12. Gen. â—7 20. Amos 5 10. Ioh. 7. 7. 20. sold for the discouery of his Brethrens sinnes Amos hated for speaking vprightly David in danger for weldoing Christ did many good workes none evill yet they went about to kill him and they so went about that at last they kill'd him indeed Ignorance may be the cause and that of the person or of Reas 1. the thing 1. of the person For many of the Saints I shut vp in prison but I did it ignorantly The Princes of this world put to 1 Tim. 1. 13. â— Cor. 2. 8. Act. 3. 17. death the Lord of life but had they knowne him they would not haue crucified him I know that through ignorance ye did is as also your governours And Father for giue them for they know not what they doe And 2. of the action What new and strange Act. 17. 19. Mark 2. 24. doctrine is this He doth and teacheth things vnlawfull They thinke they doe God good seruice they erred in that they haue not knowne my wayes O that ye had knowne these things A second Reason may be drawne from the rage and malice Reas 2. of the wicked Ahab hated Micaiah therefore he must to prison if God prevent not Christ was sold of envy Away with such a fellow for he is not worthy to liue And Had he not beene an evill doer we would not haue deliuered him into your hands Not Iesus but Barrabbas All this smells of malice and sents of envy For which of them was ignorant that the one was a theefe and who could accuse the other of sinne And pride in the prophane causeth goodmen suffer for Reas 3. weldoing Master in thus saying thou rebukest vs also The Pharisees were
who thinke the ground of all sufferings come from mens indiscretion It s better to suffer for well doing then for evill donig yet it will follow hence that good men great men may suffer for weldoing Surely if Christ had liued in our dayes some would haue taxed him for indiscretion questioning with him why hee would denounce so many woes to the Scribes and Pharisees men of great place and learning calling them painted Sepulchres whited Tombes Hypocrites c Iohn would haue beene reputed a rash fellow for telling Herod of his incest and Micaiah that the King and his fathers house troubled Israel Wisedome we would say should haue past by these things But the foolishnes of God is wiser then the wisedome of man Yet we say still that Circumspection is good and that some through indiscretion pierce their soules through with needlesse sorrowes This must teach men of great place and rare parts patience Vse 2. for even the best Princes haue had their portion of persecution Let our Soueraigne put his pen against the Pope call Rome that great Whore discouer her skirts and lay her naked hee must expect neither pardon nor Purgatory from his Holines but Excommunication and if it were in his greatnes hands condemnation What should we more say the Dragon and his Angels fought and Michael and his Angels fought and this quarrell shall not be ended vntill the number of the elect be accomplished and then peace shall come These things Paul sayth not this thing but these things whence obserue that Good men suffer many things 〈◊〉 10. vlt. Psal 22. 12. c. Doct. 3. In the world shall ye haue many persecutions many are the troubles of the righteous one depth calleth another and thou breakest me with one sorrow after another And how commeth this to passe First from the diuers ill disposiâ—â—ns of wicked men For Reas 1. some like Rabshakeh delight in rayâ—â—ing's others like Doâ—g in informing a third sort like Pilate would please the people a fourth with Iudas haue their minds on Coveting and at a word some are such as neuer can be appeased mercilesse Now we must know that as euery Creature of diuers constitutions desire the contrary things that might content them so various mindes in evill persons produce seuerall euill effects And as euery kind of weed hath a stinking smell though distinct one from another so all vngodly men haue variety of persecutions against the Saints of God All weeds stinke but not alike so all wicked persons persecute but not in the same kind and degree Besides the children of God bring forth variety of good Reas 2. fruite doe many good actions now wicked men hate all good though not in a like degree so that for variety of actions they prepare various corrections A skilfull Physician prepareth pills potions and prescribeth receipts according to the kinds and nature of the diseases and the men of Beliall Atheist and Papist are wise in their generation therefore they haue a seuerall salue for sundry soares They had whips in 88. fire brimstone and gunpowder within a few yeares after Anno Domini 1605. Let the Pope then and his poll-shorne Brethren boast Vse 1. and brag of their long peace and plenty make such sure signes of the trueth of their Church and the Lords fauour yet they build on a wrong foundation and their hopes 1 Pet 4. 17. shall one day make them ashamed Babylon must sit as a Queene be no widow see no mourning yet in a day as Rev. 18. 8. it were in a trice shall famine sorrow and death befall her for strong is the Lord God which will condemne her Againe art thou afflicted and sufferest but a few things Vse 2. then murmur not neither repine at all for sure the Lord is good vnto thee in chayning vp Sathan and in putting an hooke into the nose of his instruments that they torment thee no further Truly God is good to this our English Israel for though we suffer yet the Lord moderateth his corrections he restraâ—â—eth the rage of our Aduersaries and hath confounded them that sought all our confusion Many complaine perhaps not without some cause of our daies but I wish a worse age may not follow And tell me What sufferest thou Doest thou liue in Mesheck amongst them that hate peace so did David Is thy righteous soule vexed in seeing and hearing of vncleannesse so was Lots Haue thy friends proued vnfaithfull so did the Apostles My good friend thou hast escaped the whip the stone the fire the Racke the Crosse that many of thy forefathers haue suffered tasted Thou wast neuer constreyned through famine to feed on the fruite of thy owne wombe to say this I must eate and then dye And hast thou wanted food for thy soule then blame not God for thou maist haue it either at home or with thy Neighbour and that in such a manner too as many a poore good soule neuer enioyed But I am not ashamed In these words is layd downe Pauls carriage of himselfe in sufferings and he addeth this as an Argument from his example to encourage Timothy in his course and not for any sinister end of vaine boasting But we omit that for the present and gather this other instruction that A Resolute Christian is not nor should not be ashamed of the Doct. 4. Gospel Rom. 1. 16. Heb. 12. 1. 2. For there be many great and excellent mysteries contained Reas 1. in it Why then should any man be ashamed to preach or professe it Sinne should breed shame not the meanes that can and no other remoue it We haue a warrantable calling to it and shall wee then Reas 2. cast it off and be gone No we are to abide in that calling whereunto we are called Nehemiah will not flee if the Lord haue sent him Againe we haue all good by it and all things that wee Reas 3. enioy without it are but curses This salt must sweeten all our naughtie waters and remoue all heauy plagues both temporall and eternall And why should we be ashamed of it For God preached Reason 4. it Christ the Holi-ghost and the Angels haue preached it It s a priviledge to suffer for it God is not ashamed of vs and shall we be ashamed of his cause Why then let vs goe on in wisedome and Christian resolution Vse 1. Helps to endure shame and neuer be ashamed of our profession And take those breife helpes 1. Consider what vow and promise thou madest at thy Baptisme and be ashamed to breake Couenant with thy God 2 Call to minde that the professors of Antichrist are bold and resolute for their false Gospell and are marked in their hand and forehead if they much more we 3. What greater honour to man then to be chosen to be the Lords Champion in so great an action Finally let a forced necessity vrge thee to resolution for they that will not
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
cryed Lord establish me Psal 51. 12. 119. 116. 4. When men are carried about with euery winde of doctrine For what one man maketh firme another in teaching Ephes 4. 14. the contrary dissolveth weakeneth He that runs to euery Physician to know the state of his body shall proue a weake and infirme Patient 5. Vnmortified lusts if they be let loose and cherished 2 Tim. 3. 7. in the heart the soule like him that standeth on a slippery place will be reeling sliding 6. Finally when men will cast their eyes on their owne infirmities and not looke to him that accepteth the minde and honest intent of the heart for the deed they shall still Rom. 7. vlt. be wauering doubting And now to come to another Collection which is that The best way to saue and secure the soule is to commit it into Doct. 10. the hands of God For that which was the best to Paul and others will be the safest way for vs also Psal 32. 7. 71. 1. Iudg. 12. 3. Dan. 5. 17. Esth 4. 16. For we are weake and our enemies be many powerfull Reas 1. subtill and malicious Sathan could fetch a prey out of Paradise one from amongst the Apostles God hath all the properties of a good keeper 1. he is wise Reas 2. Iob. 9. 4. Psal 121. 3. 4. 2. powerfull 3. watchfull 4. faithfull He hath giuen lawes to be faithfull and then shall not hee This discouereth the indiscretion of many For some put their confidence in Chariots and Horses others in the arme of flesh Millions as the Papists in the Creatures but passe by the Creator But can those stay the swelling flouds from drowning the earth from deuouring the plague and pestilence from destroying and Sathan with all his huge hoast from tempting and condemning These men stand Iob. 26. 7. on the Ice leane on a broken staffe and as the Lord is said to doe the earth hang the security and safetie of their soules vpon nothing But ye that would be wise and preserued from all dangers Vse 2. cast your care vpon Godâ— make him your secret place and haue your eye alwaies towards him For it s he and there is not another that can keepe you safe and secure at all times in all dangers And in regard whatsoeuer we weene its no easie matter practise these two Rules following to further thee Helps to commit the to god 1. Learne to commit lesse matters of this life to him and to trust him with smaller things for he that cannot doe the lesser it 's impossible for him to doe the greater Hee that will not trust God with his earthly substance can neuer credit him with his soule and salvation This Rule is worthy the consideration and practise 2. Striue to keepe thy soule holy and vnspotted from all sinne We will blush to commit into the custody of our friend any thing that is polluted and vncleane and can we haue the hearts to commend into the hands of God who is Holines it selfe a corrupted impure and a soule defiled with sinne What if we could doe it will he receiue it thinke we No verily And there be certaine times when we are to commit our Speciall times when to commit the soule to God Psal 4. vlt. soules especially into the hands of God And that ordinary or extraordinary The ordinary is the Morning and Euening David in the euening would commend his soule into the Lords hand for he knew that his sleepe might be his death and his bed his graue but in so doing he should sleepe soundly and securely It were an excellent thing if we could giue God our last thoughts before we close vp our eyes then would we when we awake finde our mindes fixed on him And what if death should come Yet our soules would be with him and preserved in safetie And in the Morning we must ordinarily doe this Prou. 27. 1. for who knoweth what a day may bring foorth The wise King compares a day to a woman with child who often laboureth at an vnlooked for houre And haue wee not seene our Mother the day bring to light strange and vnexpected birthes The extraordinary times of committing our selues to God are in troubles or at death This did that good Prophet in time of persecution Into thy hand I commâ—nd my spirit for thou hast redeemed me O Lord God of truth Psal 31. 5. Iudg. 12. 3. And when Stephen was stoned to death hee Act 7. 59. cryed Lord Iesus receiue my spirit and Christ when his houre was come Father into thy hands I commend my Soule Luk. 23. 46. Let vs then trust the Lord with smaller matters keepe our soules vnspotted Morning and Euening commend them constantly vnto him so in afflication persecution and death we shall haue ability and boldnes to doe the same Vse makes perfect a good habit is hardly got So not easily lost For he that hath vsed to commit his soule to God in the times of peace shall with ease doe it in time of danger Yea let such a man but dreame of death or drowning in his broken sleepe his mind will reflect it selfe on the Lord and he run vnto him for perservation Grounded Christians know the truth of this by experience And in Conclusion know that the oftener we commit our soules vnto God and draw the neerer him in this duty why let death come how and when and where it can or shall come we shall feare it the lesser or any euill but embrace it entertaine it shutting vp the eyes of our bodies with the which our minds now see God as through a paire of spectacles and more clearely and comfortably behold him with the naked eye of our spirits Now whereas Paul maketh mention of the Lords ability we note thence that God is a God of Power Doct. 11. He is called the strong and mighty God all-sufficient that can doe whatsoeuer hâ—e will Gen. 17. 1. Exod. 34. 6. 1 Cor. 6. 18 Apoc. 1. 8. Math. 19. 26. The Reasons follow For he is the first Ens or being and altogether perfect and Reas 1. independant he hath his beginning of himselfe and doth not participate of any borrowed power or exhibited ability Therefore no impotency or imperfection can be found in him hee being of himselfe and the sole cause of all created power Againe he is one most simple and pure act immutable Reas 2. eternall and euery way blessed Therefore hee cannot be hindered or resisted Neither is he subiect to any passion for he is not compounded of any simples Passion proceeds from matter and presupposeth an imperfection Before we come to apply this poynt we will speake somewhat of his power for our better vnderstanding and information The power of God is that whereby he is able to doe all things The Power of God defined possible I say possible for there be that contradict his essence and the nature
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
iustice may correct vs in that kinde God doth it to humble vs. For that which wicked men Reas 2. cast in the teeth of Gods children to disgrace them the Lord doth in goodnesse to roote out pride and ambition in them That their faith and patience may be tryed Who fed thee Reas 3. with Manna in the wildernes to prooue thee Deut. 8. 16. And so the Lord did deale with Iob. Lastly God doth it to make his power the more to appeare Reas 4. in the preseruing of his children by weake meanes or from so meane a condition in lifting them vp to great promotion This must teach those that neuer wanted 1. not to Vse 1. count them wicked who haue beene are or may bee in want 2. to praise God that their pastures haue alwayes beene greene and their cups flowed ouer 3. to prepare for a change for prosperity is often seconded by aduersity Iob 1. vlt. This must bee a stay to vphold the poore godly man Vse 2. from any murmuring or ouer much heauinesse for his estate is as good as sometimes his Masters was Doe not repine at the Lords prouidence For that is but to draw downe a heauier correction nay rather finde out the cause and if it bee sinne 1. leaue it 2. craue pardon for it 3. pray for reliefe and 4. tarry the Lords leasure and in time conuenient he shall comfort thine heart Psalm 27. vlt. Againe here Note that We are not once but often to refresh our afflicted brethren Doct. 7. We must doe it againe and againe Phil. 4. 16. and neuer waxe weary in well-doing 2 Thes 3. 13. For we are members of one body and shall we but once Reas 1. feed and cloath them Christians are Temples of the holy Ghost and shall we Reas 2. not often repaire it God doth often refresh thee and wilt thou not treade Reason 3. in the steps of thy heauenly Father Thou wouldest desire to be often refreshed thy selfe and Reason 4. must thou not doe as thou wouldest be done vnto This reprooueth those that grow weary in weldoing Vse 1. they begun well but something letteth perseuerance well beware lest as thou hast measured to others in their neede the Lord measure not the like to thee in thy greatest extremitie Then let not vs begin onely but perseuere in welldoing Vse 2. Gal. 6. 9. for by this reason Paul vrgeth this duty we shall reape in due time if we faint not He that doth not endure to the end cannot be saued Moreouer we may collect hence that Gods children are a thankefull kind of people Doct. 8. Or that Former favours are not forgotten by the faithfull Paul he carries in minde the kindnesses done vnto him and prayeth for his friends So good David is not vnmindfull of his trusty Ionathan after his death Is there yet saith hee any man left of the house of Saul that I may shew him mercy for Ionathans sake 2 Sam. 9. 1. See Rom. 16. 4. Phil. 2. 29. For they are iust and the remembrance of fauours conferred Reas 1. is a kind of iustice thankes is the least requitall For they be also humble Proud men forget all kindnesses Reas 2. or at the least take no knowledge of them It s a meanes to maintaine affection and as much as in Reas 3. them is they seeke peace with all men They know that if they forget their friends they shall Reas 4. be forgotten For with what measure we mete it will one day be measured to vs againe Mat. 7. 2. This iustly reproueth many in these dayes who suffer Vse 1. all kindnesses from God and man to slip out of their minds We haue hundreds that haue beene cherished releeued yet haue not returned thankes Nay now a dayes he that lends to some in want shall loose both his goods and his friends But no maruell For how should we expect thankes from them from whom the Lord for all his fauours receiueth nought but daily indignities Would we be counted Gods children then forget not Vse 2. former fauours but be thankefull for its a good thing to praise God and man for the least kindnes receiued And it s a brand of a wicked person to be vnholy vnthankefull I haue sometimes thought that the nine Lepers were so glad that they were healed that for ioy they ranâ—â—e to their friends and forgot to returne thankes vnto Iesus like a little child who when his parents haue put vpon him a new coate he is so forward to shew his play fellowes what a braue man he is that he returnes no praise for it to them for the present Well howeuer this be come thou to thy selfe as the Butler did call to minde thy fault this day and be thankfull least thy father at least for a time strip thee of thy most desired blessings for a thankefull heart is a good heart and highly respected with God and man And was not ashamed of my chaine Here we note two doctrines the first is that Faithfull men haue beene vsed as Malefactors Doct. 9. Ioseph was put in the prison Daniel in the den Ieremiah in the deepe Dungeon Iohn beheaded his Master crucified See also Act. 12. 4. 6. Math. 26. 47. Eph. 6. 20. For the world doth so esteeme of them Haue we not Reas 1. found this man a pestilent fellow and an enemie to Caesar Or it may come to passe through hatred Christ was put Reas 2. to death of enuy for they had no iust accusation against him What evill haue I done Which of you can reproue me of sinne not one who could Vse 1. Vse 2. Let not the people be too forward in their censures And if thou be a Minister or man of God and suffer to bonds be patient so it be for welldoing for thy brethren thy Master too haue trod this presse before thee The second doctrine we note is that Not to be ashamed of the faithfull in affliction is a sure signe Doct. â—0 of a sound Christian Rom. 1. 17. Iosh 24. 15. For Onesiphorus is opposed to them in Asia who fell away and were ashamed of Pauls bonds For its a token of Christian courage and resolution for Reas 1. why might not they be catch't also It argueth a great degree of humility the which is an inseperable Reas 2. signe of a good Christian for the more holy the more humble Then those that shrinke at such a season or occasion may Vse 1. be deemed weake or no Christians at all Neuer iudge well of thy soundnes if shame cause thee to Vse 2. forsake the doctrine thou professest or to estrange thy selfe from the deliuerers and preachers of it especially in their afflâ—ctions VERS 17. But when he was at Rome he sought me out very diligently and found me THese words declare that Onesiphorus was not ashamed for whereas all they of Asia turned from Paul
he sought him out found him And here it may seeme to appeare that these people were at Rome when they forsooke Paul and also probably that they met with him with his chaine and would not take knowledge of him but turned themselues from him and that by the opposing of these seuerall persons actions directly one against another Now in this Verse we haue a description of Onesiphorus The Logicall resolution 1. It s said that he was at Rome that was the subiect place where for a time he abode 2. He is described by an effect For he sought 3. By the manner how very diligently And 4. By the successe of his seeking he found whom he sought Againe here be two things layd downe in these words concerning Paul the one that he was at Rome the other that he was prisoner and in distresse there But when he was at Rome This word But is diuersly vsed The Theologicall exposition in Scripture Sometime exclusiuely I haue lost none that thou gauest me But the sonne of perdition 2. Inclusiuely Now is layd vp for me a crowne of righteouses and not for me only But for al them that loue his appearing 3. Discretiuely He gaue them all none excepted change of rayment But vnto Beniamin three hundred pieces of siluer 4. Oppositiuely Not Iesus But Barrabbas And in the last sense it seemes to be taken here They of Asia sought me not or He was not ashamed But c. opposing it to shame and then the arguments are diuâ—rs I haue thought it might be read For making it the third argument of a Syllogisme or Reason to proue that Onesiphorus was not ashamed of Pauls chaine He sought me out very diligently To seeke in Scripture is sometimes taken in the worst sense also for prayer c. Here it signifies searching and going from place to place very studiously and inquisitiuely And found me That is came where I was and did meete with me The Difference betwixt Inuenire and Reperire is this When we goe on a thing we doe inuenire when a thing comes on vs we doe reperire The one seemes to be an act per se the other per accidens Let no man once doubt that Onesiphorus was ashamed The Metaphrase of me being poore in bonds for he being at Rome where I was prisoner in chaines very diligently and studiously inquired for me and trudged from place to place vntill he had met me found me out And would hee ever haue done this if he had beene ashamed of me or scorned me No verily be thou assured of that my sonne For hee being at Rome c or when he was at Rome When Doctrines deduced he was there and heard or knew of Pauls troubles he then sought him and refreshed him whence note that When the faithfull are afflicted then they are to be refreshed Doct. 1. Say not vnto thy neighbour Goe and come againe to morrow will giue thee if thou now haue it Prou. 3. 28. I am 2. 15. c. For that 's the fittest time Now a morsell of bread or cup Reas 1. of cold water to a dry and hungry stomacke will be right welcome comfortable A word now spoken to the weary and wounded soule is in its sittest season and how gladly will it be receiued Againe we know not what a day or hower may bring Reason 2. forth our brother may be dead or swallowed vp of ouermuch heauines in the meane time And will not that be pitifull fearefull Now sleepe hence forward the houre is come c. could not but pierce the sluggish hearts of Peter and Iohn Besides we may haue our goods taken from vs or in Reason 3. future time want all oportunity to doe good when we be willing the which though the world neuer dreame of such a thing is an heauy curse Would it not greeue the husband to much haue good seed and yet want ground and time to sowe it In so doing we make God our debtor and the sooner Reas 4. the better is it not And here the best may be taxed for omitting of the Vse 1. present occasion or poore mans necessity We are prone to commit sin instantly and to put off good and charitable duties from time to time and to doe them lingringly But beloued this should not be so we gather fruit when it is the ripest cut downe corne when it is hardest let bloud when it groweth ranckest and shall we not refresh our brethren being poorest Let vs be otherwise minded Is thy brother hungry now Vse 2. feed him thirstly now giue him drinke burdened with sinne now comfort him sicke or in bonds now visit him And doe but obserue the Lords proceeding and thou shalt see that alwayes in the greatest straites then he hath declared his arme of mercy In the middest of the sorrowes sayth the Prophet of my heart the Lord comforted my soule In my daies marke the best haue their dayes of affliction he heard me Then goe thou and doe likewise Canst thou tell how it may fall out with thee in future time Death will come and it s a righteous thing with the Lord to depriue those of meanes of comfort then when as they would not comfort others in great sorrow at that houre Wee may runne from the poore and his homely bed and cottage but God and his swift curse will one day overtake vs. Wherefore I in the name and mercy of God beseech you to minde this thing Say not Pharisaically see to it thy selfe Little doest thou know how the very presence of thy friend in time to come may comfort thee And I wish that the experience of the want of it may sometime teach thee the worth of it I may truly say that if men knew the sting of death burden of sin or extremitie of hunger by experience they would runne to and fro to comfort and refresh the afflicted but men haue not felt the one therefore they neglect the other A morsell of bread or cup of small beere nay a word spoken in due season may not saue the body but a soule from death Then seriously assiduously minde this one thing Thou wilt reply we shall endanger our selues in so doing Obiect 1. Sol. 1. Onesiphorus might haue said so being at Rome but would that haue serued his turne 2. Thou therefore must do it and leaue the euent to God Epaphroditus was neare vnto death and regarded not his life in this case for the service of his brethren Phil. 2. 30. But they are visited with strange and noysome diseases Obiect 2. Sol. Why such haue most need of all others the greater miserie the more need of mercy I am a Minister and my people haue the plague may I Quest 1. visit such It s generally held no thou maist not being a publike Answ person for thy death may be the death in mans iudgement of many a soule And a generall
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
for he is the iudge of the world As if our Apostle had thus prayed Now God the Father grant that Onesiphorus may find mercy of his sonne at his appearing vnto whom he hath committed all iudgement For Paul knew this that Christ must iudge the world might therefore distinguish thus in his vnderstanding when he prayed But howeuer the sense is good and sound At that day Some thinke at what time he should also be afflicted for at one time or other Paul thought he might also suffer for the Gospell though for the present he escaped Others haue conceiued at the day of death I rather would take it to be meant at the day of iudgement for then is the righteous rewarded for his workes and that is a day wherein if it goe well with vs it will be well with vs for euer And its vsuall for good men to haue their minds in trouble set vpon that obiect of the generall freedome from all misery and fruition of all felicity And in how many things or how much By things may be vnderstood money meate apparell and the like or parchment papers bookes conference encouragement c. The sense is very aboundantly liberally He hath ministred vnto me at Ephesus That is freely louingly imparted and conferred vpon me when I was personally there present Thou knowest very well Here Paul appeales to Timotheus for the truth of his testimony and confession To speake my priuate opinion This Appellation I thinke hath reference to that in the 15. verse And thus the sense seemeth to me Thou knowest how many fell from me of Asia at Rome But thou art better or very well acquainted in how many things or how much I was relieued by Onesiphorus at Ephesus For peraduenture Timothy saw not them when they reiected Paul and cast off their profession but heard it or if he did it might be but once yet he being Preacher at Ephesus and abiding there long might often see Paul releeued by Onesiphorus And this I take to be the reason why Paul saying here as in the 15. verse thou knowest doth in this adde better or very well which he omitted there For it seemes to be a comparison The one thou knowest well the other better or very well or Timothy might heare of the first yet saw the second Though it be not in my power to make requitall to my The Metaphrase good friend Onesiphorus for many his kindnesses yet my hearts desire and my prayer to God is that hee would shew him favour and mercy by the hand of his sonne in that great day when and wherein he shall come to iudge all the world And good reason haue I thus to petition the Lord for him for thou art very well acquainted how abundantly he administred vnto my necessities being at Ephesus as thou art not altogether ignorant how all Asia fell from me and forsooke me at Rome The Lord grant vnto him that he may find mercy with the Doctrines deduced Lord at that day For our better and more methodicall proceeding we will first beginne with the time when Paul would haue his friend to finde mercy whence this is the point to be collected that There is a distinct time wherein the world shall be iudged Or Doct. 1. There is a day of Iudgement Eccles 11. 9. Dan. 7. 13. Math. 24. 37. 2 Pet. 3. 10. And that for these following Reasons That the creatures might be freed from bondage and all Reas 1. maner of groning for till then they be subiect vnto much sorrow going against the proper end of their first creation whereby the Lord is much through the abuse of them by the Reprobates dishonoured They be the great Booke of God alwayes vnfolded wherein the wicked might reade his power Deitie and wonders if they would they are oftentimes punished for mans offences the earth is barren groning like a woman with childe yet cannot bring forth her fruite the Sea rageth and the springs are dryed vp the beasts of the field mourne the fish of the waters die and smell the fowles of the ayre perish and the very heauens become as brasse The good Angels are till then ministring spirits take many a iourney from heauen to earth place to place and from person to person to comfort and kill preserue and slay And some but without grounds haue conceiued that they mooue vntill that day the Orbes and celestiall spheares when as it's probable no such things be For thus I would reason 1. If there bee materiall Orbes wherein the starres as If Angels moue the Orbes nayles in a wheele be fixed then they must be either more crasse and solid or more subtill and rare then the Element of fire If they affirme that they be more solid then how can a more graue body ascend aboue that which is lighter And if they hold they be more subtill then the fire aboue which they say they are placed then how can the stars be fixed in them for wee cannot fallen them in the ayre much lesse then in a fineâ— subiect 2. We see fishes in the sea beasts placed on the earth fowles in the ayre and Angels in heauen Why then should the element of fire bee created to bee voyd since euery element is replenished with its proper and peculiar creatures Earthly bodies be on earth watery bodies in water aiery in the ayre heauenly in heauen so that by proportion method the Sunne Moone and Starres should be in the element of fire and running their circular and swift motion they cast downe the fire which otherwise of its nature would not descend participating more of fire and being without sense for otherwise the fire would consume them then any other element For if we marke we shall see the Lord doth maruailously fit euery creature for its subiect And this may seeme to bee the reason why the Moone is spotted and no planet besides in that she runnes her motion in the very ebbe as I may say and dregs of the element of fire for the purest as we see in water is highest And why the starres neerest the Poles doe twinckle and looke bright may also be in that the fire being moued there by the reflexe doth enlighten them more fully And whereas some seeme to wander it is not because they are not mooued with a circular Motion but they come short going a lesser compasse and therefore we thinke that they goe forward and backward We may see the truth of this in those people that in diuerse pathes one distant from another doe runne with a circular motion about a post or pole 3. It is the position of those that doe maintaine Orbes and Epicicles that No violent motion is perpetuall how then if the Angels or Intelligences did moue the Orbes wherein they hold the starres be fixed should this motion bee so constant permanent 4. Finally God made euery creature very good able by an internall faculty or principle to accomplish its end
Why then should not the starres haue this power by nature as well as other things So that it seemes they haue a kinde of motiue soule as all other creatures that mooue haue either a vegetatiue sensitiue or reasonable soule This that I hold is no new opinion and there be many strong reasons by learned Philosophers to proue it the which I omit only alleadging such as I my selfe haue conceiued And if it be a truth that they also hold that now the Sunne is nearer the earth by many degrees then in former time it will follow that there is a vacuity in Nature which they deny for the Orbes doe also descend and what supplieth the place But we omit this as somewhat intricate and not much edifiable and render other Reasons of the doctrine And this day must be in regard of the wicked and godly Reas 2. persons For many a man liuely here in sinne commiting many close adulteries thefts murders the like the which neuer come to light And the vpright man doth performe many a good duty in secret giue almes and pray in priuate and yet is wronged in this world Therefore God hath appointed a day wherein he will reward euery man according to his workes And as the Father finished his worke and rested the son Reas 3. his and now keepeth a rest so must the holy Ghost perfect the worke of sanctification and then keepe an eternall Sabbath For there must be an end put to the worke of Renouation as there was of Creation and Redemption Last of all this must be that the Sonne of God may be Reas 4. seene in his glory as he was in his humiliation that he with his very presence may wound the hearts of all such as in the dayes of his flesh pierced him through with many sorrowes Then shall he tread all his foes vnder foote fully breake the head of the deuill that crooked serpent render vp his kingdome into the hands of his father and ioyntly with him raigne for euer and euer This serueth to confute the opinion of the Sadduces who Vse 1. who denied the resurrection of Hymeneus and Philetus who held the resurection past already and the rabble of all such as cry where is the promise of his comming are not all things a like from the beginning 2 Pet. 3. 3. And here we must learne not to iudge any mans finall Vse 2. condition before the time Who art thou that iudgest another mans seruant for he standeth or falleth to his owne Master Euery mans fatte must stand of its owne bottome and if any erre is not his errour with him We must all appeare before the tribunall seare of Christ to receiue iust recompence of all our actions Let vs therefore brethren no longer iudge one another for he that doth this is not an obseruer of the Law but a iudge And Vengeance is mine I will pay sayth the Lord God Almighty And He that thinketh he standeth let him take heede least he fall Be not many censorious Masters for there is one that iudgeth euen the Lord. This poynt must also learne vs patience in all wrongs Vse 3. troubles and persecutions What if iust Iob be reputed an hypocrite Paul that man of God a pestilent fellow a mouer of sedition a preacher of false doctrine and not worthy to liue Iesus Christ the righteous the Carpenters sonne to haue a Deuill to be a Drunkard and wine bibber a friend to Publicans and sinners an enemie to Caesar a speaker of blesphemy Yet the remembrance of this day did cause them to endure the crosse despise the shame resist vnto bloud and neuer to deny their innocency to the death And this ought for to worke the same glorious effects in vs when we are crossed and cursed of Turke and Pope Papists and Deuills We must know that our Redeemer liueth that he shall iudge the quicke and dead and that it is vnto them a day and signe of perdition but vnto vs that be faithfull of ioy and saluation and that from God and of God Moreouer we from hence are to learne not to mourne as Vse 4. men without hope when our faithfull friends are gone hence and are not to be seene Why they are not dead but a sleepe they shall awake at this day out of the dust the Lord shall shake the earth withdraw the curtaines of the graue call by his powerfull voice and Lazarus withall that lie with him in their beds shall come foorth Paul makes 1 Thes 4. 14. 15. c. this vse of it when the people of God were puiling and would not be comforted Why saith he what doe you weepe as the Heathen that haue no hope shall not the Lord that raised vp Christ raise vp your mortall bodies send his sonne in the clouds with the voice of a trumpet and shall not you and they be gathered together come before him and then being carried into the great throne of his Maiesty for euer remaine together Wherefore comfort your selues with these words And we in these latter times are to make the same vse also For whatsoeuer is written aforehand is written for our learning that we through patience and comfort of the Scriptures might haue hope Rom. 15. 4. And from this doctrine the wicked and profane may be Vse 5. stricken with terrour and feare For what an immeasurable obiect of wrath and indignation discouereth it selfe to all such when the earth shall tremble the mountaines like men frighted shall skip out of their setled places the sea roare the waters boyle like an hot and raging cauldron the Sunne be turned into bloud the starres fall as the tree that after a pinching frost casteth her leaues and fruit from the firmament and the whole frame of Nature flame with fire yea the heauens themselues shrivle and passe away as a paper scroule and all the elements from the lowest depth to the highest ascent shall melt with heate and burne like a fornace I say when these things shall be where will the vngodly and the sinners appeare Now shall the drunkard drinke the deepest violls of the Lords vengeance spue and fall and neuer rise any more the Fornicatour and Adulterer shall burne in torment the very marrow of their bones shall frie and their proud flesh be consumed by fire the Vsurer and Couetous man shall haue their gold and siluer to eate vp their flesh like rust and their thicke clay falsly got shall presse them downe to the nethermost hell the Epicure and dainty feeding person shall be pinched with hunger and thirst and shall not haue so much as one drop of cold water to coole their tongues the swearer who hath dipt his tongue red in the wounds of Christ shall be pierced through with many sorrowes In a word that soule which hath bathed it's selfe in the pleasures of sinne without repentance shall die the second death Wherefore while it is called to day returne and cause
others to returne that you may escape the dreadfull and importable wrath to come But alas wicked men for all that man or God can say or threaten they are like Iobs horse Iob 39. 21. c. they walke in the valley of sinne and reioyce in their strength of iniquity they goe out to meet the harnessed man Christ with the reuenging Scepter of iustice in his hand they swallow and breake the ground of Gods precepts with their fiercenesse they account brasse as straw iron as rotten wood they thinke that they can drinke vp as the Leviathan doth Iordan the Riuers of Gods wrath with their mouthes they smell this great battell afarre off and cry Ha ha at the sound of the last trumpet and say Tush wee shall neuer bee mooued the Lord neither thinketh good or euill But for all this God who sits on high hath girded himselfe with the garment of vengeance his sword is whetted his bow bent he will therefore make his shafts drunke with their purple blood and will for euer haue them in derision And seeing these things are so What manner of men ought we to be in holinesse of life and blamelesse conuersation Oh now consider this yee that forget this day lest thee strong God teare you in peeces and there be none that can deliuer you And is there a day wherein the Lord shall iudge the Vse 6. world why then on the contrary heere is a world of comfort to the iust and perfect man In all thy crosses wrongs iniuries troubles persecutions sicknesses and in the houre of death look vp to this hill soare to this height and haue this continually in thy remembrance For now shall thy wounds bee cured thy infirmities healed thy enemies reuenged and all thy honest workes rewarded Now shall Sathan bee trod vnder thy foot his instruments bound in euerlasting chaines of darkenesse and thou with thy Lord and Master Christ bee carried into the holy of holies filled with ioy and bathe thy soule in the riuers of pleasure for all eternity All the men of God in their greatest anguish here below haue fetched comfort by the eye of faith at this Mountaine Iob reioyced being cast on the dunghill that his Redeemer liued and that hee should see him stand the last on earth Dauids heart was glad and his flesh did rest in hope because his soule should not bee left in deadlihead nor his body see corruption Iohn longed and cryed Come Lord Iesus come quickly and had wee the same precious faith wee haue the same precious promises why then are wee not rauished with the remembrance of these things Let the minde of the righteous wander whither it will or can this will bee the spring where to coole its thirst the poole to wash away its filthinesse the stay whereon to rest like the Arke on Mount Ararat after all its stormes and tempests This is the acceptable day of the Lord the yeere of Iubilee and the very time when all things in an vnchangeable eternall and neuer-fading condition shall be setled established Wherefore be stedfast immoueable resolute in good patient in suffering euil for this is the day that will pay for all And thus we come to handle a second doctrine Where Paul saith that day adding the Article That wee note as others from the like grounds doe that The day of iudgement shall be great and wonderfull Doct. 2. It is elsew here called the great day of the Lord. Iudè 6. Reu. 6. 17. and 16. 14. And it may bee so stiled for diuerse Reasons First if wee consider the Iudge for that addeth to the Reas 1. dayes excellency and greatnesse and that 1. for his person is hee not God and Man Wonderfull Councellor the almighty God the euerlasting Father the Prince of peace Isa 9. 6 This is hee who made all things of nothing the first and the last who though hee was deade yet now liueth for euermore Reu. 1. 18. 2. Where is his habitation and from whence doth hee come hee dwelleth in that light which no man can attaine vnto and whither can wee flee from his presence 3. How shall hee bee attended What will he come like Nehemiah with one or two poore attendants or as Naomi with Ruth or like Dauid to the King of Gath all alone No he will be accompanied with two bands like Iacob hauing a thousand thousands of Angels with him his scepter shall be in his hand to breake his enemies in pieces like a potters vessell 4. And where shall he come from Ierusalem to Iericho from Aegypt to Canaan from the East to Bethlehem No he descendeth from the highest throne riding on the wings of the wind passeth through the thicke clouds and his way shall be in the aire Then shall his signes appeare by which I vnderstand not the Crosse with the cursed Papist but that splendour which shall flow from his glorious person that like the Sun with his beames when he riseth shall enlighten all the world And it may be called great if we minde who shall be Reas 2. iudged not Paul before Festus Iohn of Herod or the Prince of the Pope But all creatures men and Angells The sea the earth death and hell shall giue vp their dead so that all euill spirits Men women and children that haue beene are or shall be must appeare before him Kings Nobles Iudges Bishops without their crownes rochets scarlet robes and worthy ensignes of honour And what acts and enditements shall be preferr'd All Reas 3. and euery one that hath beene done good or euill from the very beginning of the world vntill that day all shall be examined cleered not one omitted The booke of each mans Conscience shall be opened and Gods eternall Register so that the most secret sinne or hidden act shall come to light And doth not this adde to the daies greatnes Finally if we consider the words or matter of the sentence Reas 4. it will aggrauate the merueilousnes of the iudgment day For the Reprobate shall be rewarded with eternall torment and the elect with immortall glory the one shall haue as much misery and the other as great felicity as created natures are capable of And will this day be such and so great Are not those Vse 1. then to be checked who neuer haue it in their mindes neither make the least preparation All times seasons moneths and dayes be thought on longed and prouided for yet this that surmounteth all is forgot not regarded What prouision shall we see for the Sessions or Assizes of one little County or Citty and yet none for this generall vniuersall gaole-deliuery of the whole world where be mens wits or what doe they thinke on For to what end doth God place them here below and affoard them time and meanes but to stand spotles blamelesse at that day Yet men be vnwise and neuer consider their latter end Deut. 32. 29. If a Master should set a light vpon a Candlesticke
giue his seruant wherewith to worke affoard time food and all things conuenient yet when he comes to see if his taske be finished he findes that the meate is wasted the time ended the Candle to the very socket burned and yet little or nothing of the worke furthered how would such a seruant excuse himselfe to his Master And is it not so with many of vs God hath giuen vs meate and drinke time and matter candle and fire But what haue we done Is not the lamp of our life almost consumed the Sunne of the Gospell about to set at the least from vs and yet we haue not finished the worke that was giuen vs to doe We are without our wedding garment polluted in our bloud and in regard of cloake or couer of grace starke naked How shall we then expect to avoyd that fearefull sentence Friend how camest thou hither without thy wedding garment Take him bind him hand and foote and cast him into vtter darkenes And is that day so great Then let vs all prepare for it Vse 2. before it come finish our worke be cloathed and not found idle or naked For blessed shall that seruant be whom his Master shall finde so and so doing Say not with the foole that there is no God Make not a league with hell and a couenant with death Beleeue not Hymeneus or Philetus that the Resurrection is past already neither cry with the scoffers and mockers Where is the promise of his comming Doubt not of the day and the certainty of its approaching For doth not the drowning of the old world declare it the deuouring of Sodom by fire and brimstone proue it the destruction of Ierusalem confirme it the curse vpon the Iew at this day ratifie it the hot plagues invndations of waters earthquakes extraordinary frosts the blazing starre and many petty iudgements that hourely haue and doe befall the wicked seale it Oh therefore as thou doest beleeue it so prepare for it Now time is present meanes at at hand the Lord allures thee But will it be shall he doe so euer No no Remember the foolish virgins get oyle in thy lampe grace in thy heart righteousnes on thy person and a good conscience to thy companion or else it had beene good for thee thou hadst neuer beene bred or borne For without these the iudge will frowne bend his browe and be a consuming fire The next instruction we gather is this that Christ the Lord shall iudge the world Act. 17. 31. 1 Cor. 1. Doct. 3. 7. Math. 28. 18. 2 Cor. 5. 10. 1 Thes 4. 15. If we vnderstand by Lord in the second place the sonne of God then the point is plaine But howeuer its a sound position For if we expound the word to be meant of God the Father yet he will shew mercy and iudgement by his sonne For he hath committed all things to his hands For by him at first were all things made by him since Reas 1. was Man redeemed therefore it s most meete they should be iudged by him The iudgement shall be visible so that its most conuenient Reas 2. the iudge should be so too Now the Fathers invisible but the Sonne in our nature is not And shall Christ the Lord iudge the world What then Vse 1. shall become of those that haue crucified him and persecuted him in his 〈◊〉 that haue trod vnder foote the Sonne of God 〈◊〉 a mocke of the bloud of his Couenant that 〈◊〉 â—â—spighted his Spirit and disobeyed his Gospell that 〈◊〉 〈◊〉 as it were betweene their teeth his flesh by their cruell oathes and would not haue him to raigne ouer them Woâ—ull and vnutterable will their condition be fearefull lamentable shall be their portion Did Moses tremble at the Mount Iohn fall downe troubled at the sight of an Angell Felix shudder before Paul and the stubborne Iewes fall at the voice of Christ backward What will the prophane men doe when he shall come to be reuenged on them and to reward them according to the number and greatnes of their sinnes Shall a man cloathed in purple or scarlet whose throne is in the dust and his breath in his nosthrills make a guilty conscience to quake and tremble shall not then the Iudge of all the world enwrapped with glory couered with iealousie and hauing the keene sword of reuenging iustice in his strong hand make the hearts of such as neuer would obey his lawes to faile them for feare shall they not wish that the Mountaines might fall on them and the hills couer and conuey them from his presence would not they be glad if they might creepe into the crannies and close caues of the earth from his reuenging and impartiall iustice And if a Lord haue mercy vpon thee a Take him away Iailor will cause such shedding of teares folding of armes and wringing of hands what will that irreuocable sentence doe Goe ye cursed into eternall fire prepared for the Devill and his Angels I could wish that those words were grauen with a pen of iron in the palmes and foreheads of euery impenitent sinner of euery dissolute and godlesse person And shall Christ iudge the world shall he that redeemed Vse 2. thee sit vpon thee then be of good comfort for it cannot but goe well with thee No man euer hated his owne flesh consumed his reall and royall members or put away a chast virgin Assure thy selfe then that thy head and husband Iesus shall neither leaue thee or forsake thee or euer be diuorced from thee This vse is worthy our best consideration and a ground to euery honest and vpright heart of vnspeakeable comfort Therefore when Sathan Death Iudgement and hell looke thee in the face thinke vpon this thing And shall Christ iudge thee Then Agree with thine aduersary Vse 3. quickly whiles thou art in the way with him least he deliuer thee to the Iudge and the Iudge deliuer thee to the Iailor and he cast thee into prison For verily thou shalt not depart thence vntill thou hast paid the vttermost farthing And when will that be Neuer neuer And might not this word breake thine heart and moue thee to doe it When Ioseph was to goe before Pharaoh he shaued his head and put vpon him another robe or change of raiment When Hester went vnto the King she cloathed her selfe with her royall apparell And shall we meete the King of Kings wrapped in the stinking weedes of drunkennes swearing and lying couered with the monstrous clouts of fornication adultery and all vncleannes Surely if we doe we shall neuer find fauour in his eyes Let him then that hath stolne steale no more but labour with his hands And that I say to one to all I say it Change your minds and turne that your sinnes may be put away when the time of refreshing shall come from the presance of the Lord and he shall send his sonne Iesus the which is now preached vnto you to
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.
of an husband or a wife either for the How to choose a good husband rules will hold in that respect also two things must be regarded first the person secondly the portion The person is to be respected afore the portion for diuers reasons 1. For he is of more worth 2. He being bad may soone mis-spend it 3. What comfort can that woman haue in goods her husband wanting grace and 4. Otherwise she may be said not to marrie the man but the money We must crosse the worlds custome and first say what is he then what hath he Now in the person two things are to be considered the one grace the other nature Grace must be regarded in the election and much set by For what is beauty or birth or wealth without this but very vanity And in grace wee may consider either the truth of it or the degree of it If we in the iudgement of charitie finde some beginnings and some sprouts of this tree wee may not reiect such a plant for it will grow and in time come to greater perfection but if we finde none at all this is not to marry in the Lord. 1 Cor. 7. 39. Some may demand may not one marry with one that Quest hath not so farre as she can iudge any sauing grace at all being tractable and hopefull Diuerse answer diuersly but I say the safest way is to Ans make a good things as sure as we can And it s a safe course when we haue choyce to choose the best Nay take heed that he whom thou art well perswaded of doe not deceiue thee and proue bad enough The next thing to be respected in the person is the nature or his disposition the which will be more meeke and gentle austere and froward A little grace in a crooked crabbed nature will not easily be perceiued in a good tractable nature it will and shew excellent Wherefore if the disposition constitution and complexion content thee aswell as grace there will bee the greatest strongest and durablest bond of affection It is a fault in some that are carelesse in this respect and cry giue me grace and let him be crooked or deformed or froward that will neuer trouble me Thou art deceiued my friend a little Sugar in sweete wine makes it excellent but a great quantitie in tart will not change the tast so when grace and nature doe both answere thy desires then will thy loue and content be the greater Wee haue in our selues a double man and if thou canst please both vse it rather Next the goodnes of the cloth regard the colour and when thou hast found grace haue an eye to nature The second generall thing is the portion maintenance must be had or loue will waxe cold And the Lord prouided for Adam before hee put him into this condition And portions may be in hand or in hope In hand either good domesticall or terrestriall grounds mines pondes c. The portion in hope is either the promise of Parents friends or the fruits of ones hands hauing an honest calling The latter is good but the first is better By all this wee may be directed how to know a good husband and a very good or a bad and a very bad husband If a man haue much grace an ingenuous and tractable nature accompanied with lands and possessions this is a very good husband If true grace a tractable disposition and a small promised future portion This man is not though not equall to the first to be altogether reiected Indeed naturally we desire lands For wanting much faith wee liue by sence and earth is least subiect to be remoued from vs. And on the contrarie when men are not sanctified of a froward disposition and neither haue goods in hand or in hope these must needs proue if the Lord worke not aboue mans reach euill husbands â—angerous to match withall Wherefore in thy choyce be wise as the Serpent and lay hands on no man rashlie But how shall a gracious man be knowne 1. If he take Foure signes of a gracious man delight in the societie of the Godly 2. If gracious words proceed out of his mouth 3. If he bee well reported of 4. If hee make choyce of thee for grace not goods and this may appeare if he refuse another that hath a greater portion than thy selfe When I call to remembrance the vnfeigned faith These Doct. 7. words be the first in the verse yet we haue made choyce to handle them last Out of which we note that Vnfeigned faith cannot be had but it will be heard of Paul could not remember but what he had either heard or seene For rememberance is of things past and so properly to be vnderstood here Faith will get fame and cannot be hid Fire will giue light the wind makes a noyse and so will faith vnfained be perceiued Rom. 1. 8. Coll. 1. 4. Why should this be so For it will by its effects declare it selfe to the world If Reas 1. roots be found in the earth some sprigges will be sprouting Hot riuers will smoke and a liuing heart set the pulse a working So will faith in the soule sprout smoke and worke apparently It is ordinarily conceiued in sorrow and borne with Reas 2. great gronings Before it be begot and brought forth there will be some stirre and striuings And can the trauell of a woman be hid or a Prince bee borne without rumor Great report Meanes must also be vsed to mainetaine it as hearing Reas 3. reading singing praying conferring and will not the world and good men too take notice of these things these are like so many flashes which argue fire for certaine And the Deuill too will put to his hand to declare it for then like Herod he will goe about by all meanes to murther Reas 4. it He would eate vp this seede wither this branch if neither yet hee will sow some cockle to choke it or send some pur-blinde crow to pecke about it Truely the sunne may assoone runne his full course in the equinoctiall about the whold Globe vnseene as faith passe her Pilgrimage till death and not be heard of Doe not those then incurre reproofe that would be reputed Vse 1. faithfull yet their bruit must not goe abroad they would willingly goe to heauen but like Balaam it shall be betweene two wals or in corners What hope is their that men will fight when they tremble to bee termed Souldiers resist to blood and cannot suffer to be seene in the combate doe these thinke to steale their passage and not pay their fare to heauen to be wiser than their forerunner and Grand-Captaine the Lord Iesus take heed lest now walking folded in the ragges of darkenesse thou be not one day wrapped in the robes of blacknesse This may meete with those also that will commend for Vse 2. a handfull of Barley at the day of death such whose faith was
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
may fall out that when we haue them in respect advancing one too much aboue another the Lord may withhold a blessing from that wee so much prize in particular because he would haue the other had in honour Like a wise Mother who when the childe will covet more one breast then another either rubbeth it with some bitter thing or draweth it dry before the childe begin to sucke it And verily when we omit to draw the water of life iust circumstances observed at every conduit God will either stop that for a time wee so much depend on or mixe the water with some brackishnes And this may suffice to haue beene spoken of this Doctrine and Text too though other poynts might be collected VERS 13. Keepe the true patterne of the wholesome or sound words which thou hast heard of me in faith and loue which is in Christ Iesus PAVL Having by many forcible arguments The Logicall resolution in the former Verses encouraged his â—onne to Preach the Gospell practise the true Doctrine of Christ and to suffer affliction rather then to leaue or neglect his calling He in this Verse comes to giue him Direction how he may so carry himselfe as becommeth a Christian and avoyd all sinne impuritie of lâ—fe and false Doctrine This Verse therefore is a preceptor exhortation wherein these parts or things are comprehended 1. He perswades him to an act Keepe 2. To what he must keepe or the obiect of the act the patterne This patterne is described 1. By the matter whereof it consisteth words 2. What kinde of words viz. sound words 3. How he came by this patterne which seemes to be an adiâ—nct to it and that was by hearing of Paul 4. The parts of the patterne probablie are declared or by what it is to be obserued as causes and they be two 1. Faith 2. Loue Which thou hast heard in faith and loue And finally we see either the roote from whence they spring or the subiect wherein they meet and that is Christ Iesus Keepe There is a foure fold keeping of this patterne and The Theologicall exposition all here meant 1. In memorie not forgetting 2. in faith not doubting 3. In affection not hating 4 In practise not disobeying And there can be none of the foure without the first Some read haue others hold the patterne all one in effect The patterne It is by some turned the true patterne or perfect patterne or forme It seemes to be a word borrowed from a painter who first drawes but after a patterne or from a Carpenter that workes by rule Of sound words A thing may be said to be wholesome or sound 4. wayes 1. When its sound in its selfe 2. When it workes soundnes in another thing or 3. Preserues it being wrought and 4. When it is a signe of soundnesse Ioh. 3. 12. And all these be in the words of this patterne I might tell you here 1. What is a word Words consist of letters or syllables and are the vessels wherein truth and errour be conteined by which deliuered discouered to man And 2. The seuerall acceptions of it viz. 1. For the sonne of God as he Ioh 1. 1. Luk. 16. 2. Mat. 5 32. Acts. 22. 22. is abstracted from his humane nature 2. For reason 3. The act of reason 4. For a booke epistle sentence or word either writ or vttered whereupon the Papists from this place ground their traditions But who makes question that hath wit but that Paul meant the Epistle and doctrine especially which he had deliuered to Timothie in speaking as in writing And that the substance of what Paul spake was writ else where in the booke of God Infaith Some expound it thus faithfullie not deceitfullie Others would haue faith to be a part of the patterne being distributed The former sence shewes the manner of deliuâ—â—iâ— The latter the one part of the patterne And we read that faith is both tooke for faithfullnes and doctrine Mat. 23. 23. Rom. 12. 6. And loue That is out of affection as some will The second member of the patterne as others I Confesse the place is doubtfull for it may well beare either sence The interpretation of the former sort hath this sence Keepe the forme of doctrine the which I thy father out of fidelitie and affection to thee in Christ Iesus haue deliuered The second this Keepe thou the patterne the parts where of are two faith and loue which is in Christ Iesus There is yet another reading that I select aboue other and it is this I thinke that faith and loue are to be referred neither to Paul nor the patterne but vnto Timothie making him the subiect of both And that the word In is to be turned by and then this is the meaning That Timothy is to keepe the patterne by the assistance of that faith and loue which the Lord had giuen him My reasons be 1. For Paul had mentioned faith and loue and was perswaded that he had both in ver 5. 7. 2. Paul in the next verse maketh mention of the ground which did support him in keeping the patterne and what 1. Beleefe 2. Perswasion Surely the same cause must helpe Timothy in the like duty 3. It is vsuall with the Apostle not onely to tell what man must doe but how and by what meanes he is to performe the same 4. Because these two are in this sense coupled together in the former Epistle and else where and referred to the persons not the doctrine but as they be guided by it 1 Tim. 5. Which is in Christ Iesus These prepositions in of from to c. are difficult to be vnderstood and may admit of seuerall interpretations and here in Christ may diuerslie be expounded 1. Faith and loue may be said to be In Christ Iesus as he is the subiect of them and they adhere to him 2. As he is the obiect of them for when these two peepe as I may say out of man they are fixed and fastened both on Christ Iesus 3. As they are a motiue cause to induce vs to the performance of any holy action As if there be any loue in Christ thinke vpon these things For faith and loue in him will moue mightily Phil. 2. 1. 4. And in is put for after compare Mark 13. 24. with Mat 24. 29. So in Dan. 2. 44. In for after c. 5. And lastlie faith and loue may be said to be in Christ because he is the only meane by whom we come to partake of them and so here I vnderstand it In Christ that is through Christ I haue by many forcible arguments disswaded thee The Metaphrase my sonne from fainting in affliction or being ashamed of the Gospell and also perswaded thee by weighty reasons faithfully to execute thy function to puritie in doctrine and conversation The which that thou maist performe I doe now exhort thee as aspeciall helpe to direct all thy speech and practise according to