and are not our imperfect actions perfected by the Lord Iesus Wee seeke and doe not finde because Iam. 4. 3. wee seeke and aske amisse Let me exhort thee to preach and pray read and heare propound and resolue profitable questions and then if thy labours be in vaine count me a false Prophet curse me at thy death Who euer did sow good feed in its season but had a rich and plentifull croppe at haruest If Peter cast in his nette at his masters command though in former time he hath laboured hard and caught nothing yet at the last he shall encompasse many great fishes hale them to land and be sufficiently recompenced satisfied It s not a trade but the well vsing of it not a farme but the well husbandry of it that will enrich the one and the other Wherfore be stedfast immoueable and abundant in the worke of 1 Cor. 15. vlt. the Lord knowing that your labour is not in vaine in the Lord. What did Paul and the people fast pray and lay on hands without obseruing the effect of their actions No he and they saw how the gifts of Timotheus were augmented increased in so doing whence it will follow that In the vse of Gods ordinances we are to obserue how hee dealeth Doct. 8. with vs. Haue not the Prophets Apostles and all the Lords people done thus Should we make a collection of each particular wee should be exceeding large When they did offer sacrifice did they not obserue the successe Fast and pray what effects did follow reade and preach how people were conuerted comforted or hardened In administration of the Sacraments that Many were sicke and weake and slept others healed reioiced and receiued the holy Ghost Gen. 4. 3. and 10. 20. 21. Nehem. 9. 9. c. Psal 106. 23. and 107. 6. c. Mat. 7. 28. Acts 4. 31. and 28. 23. 24. 29. 2 Chro. 30. 20. c. 2 Kin. 22. 19. Io. 13. 27. 1 Cor. 11. 30. For in so doing we come to haue an experimentall knowledge Reas 1. of the truth and fidelity of Gods promises than the which nothing is better If any man will doe his will hee may be assured that the doctrine we deliuer is not sensuall earthly Ioh. 7. 17. Iam 3. 17. or diuellish but pure peaceable good and profitable For all the Lord speaketh shall come to passe Iosh 21. 45. And will it not yeeld matter of thankesgiuing Why are we so barren in blessing of God haue our mouths so empty Reas 2. of his praises doe not continually sing songs of gratefulnesse Is it not the neglect of this obseruation Could we with the Prophet register the many mercies wee receiue in the vse of Gods ordinances we should crie as he did What shall I render to the Lord for all his benefits Psal 1 16. 12. Would it not also constraine vs to be more frequent in Reas 3. good duties prouoke and pricke vs forward to preach and pray will not men spend much time without wearinesse in that calling that affordeth great commoditie with constancie Who euer casteth off a profitable art or waxeth dull in doing that which his owne experience makes sure hath recompence of reward Suppose we found no fruit in thus doing but all our actions Reas 4. of this kind were blasted Yet would it not cause vs to looke out the cause why God with-holdeth a blessing Should we not finde some Babilonish garment in our tent some Ionah a sleepe in the shippe one sinne or other that hinders the good successe of our spirituall indeuours and were not this worthy of our paines Hence comes to be reproued many a person who though Vse 1. they performe holy duties yet neuer haue eye to the euent Are not these worse than Cain For he obserued the successe of his sacrifice Or Balaam Did not hee perceiue how the Lord answered him Doe wee not read that hypocrites marked what fruit they reaped in fasting and afflicting themselues Isay 58 3. Are not Christians then blame worthie who come short of such in this thing True it is that in nothing the best faile more than in not ioyning watchfullnesse in the vse of Gods ordinances Want of this one thing breedeth doubting staggering in the promises with-holdeth matter of thankfulnesse causeth slownesse dulnesse in good duties and keepeth sinne close from being reuealed discouered What shal we then do Why we must imitate men in other Vse 2. vocations recreatious When the husbandman hath cast good seede into his soile will hee not haue an eye to its rooting sprowting growing Who planteth or grafteth but obserueth how the tender blades budde shoot forth and spread themselues will not the fisherman hauing cast in his net or angle into the riuer expect whether any fish be catcht by the gill or intangled in the meshes What fowler spreadeth pantels setteth his ginne dischargeth his piece but will haunt the spring view the scrap and looke with a stretched out necke to see if any bird be caught fast insnarred or wounded Shall Physitians giue pils administer potions and grow carelesse how their Physicke workes Learne then by their examples what successe accompanieth the Lords ordinances Preacher people Sow the seede of the word in season out of season and marke which doth prosper 2 Tim. 4. 2. Eccles. 11. 6. this or that In thus doing peraduenture thou maist finde some person strucke with the shot of the word who like a wounded Pigeon will single himselfe from his former companions fall in some obseure corner of a field spread the wings of his armes and with a drouping conscience call and cry to God for mercie for pardon Pray and watch what the Lord will say vnto thee Reade and heare and take notice how thy heart waxeth hot corruption is cooled and grace kindled Yea in all holy actions looke to the successe and experience will let thee see that as the shadow followeth the body the blessing of God doth accōpanie his ordinances Aboue all things thinke thou on this so shall thy faith grow strong in the promises of God thou shalt find them a sure word that neuer faileth Also thou maist haue matter of prayse to God-ward and tell thy brethren what he hath done for thy soule And how will this experimental Psal 66. 16. knowledge encourage thee to preach pray read heare and neuer grow wearie in wel-doing At the least or if I may so say at the worst this benefit will accrue how that there is some sinne in vs not repented of one corruption or other not mortified or iust circumstance in Gods service omitted which causeth our indeuours not to prosper our best fruite to be blasted From the words diuersly considered might many more doctrines be collected as that 1. There may be increase of grace in the best Christian For Timotheus was an excellent man before this time and were not his gifts now augmented 2. That a Minister hath neede
excell the principall in some one thing as the foote by fleeing may saue the body when the head cannot moue without it So the least of Gods ordinances in one thing or other may be more profitable then the highest For â—xample For the plantation of a Church the conuersion of the sinner the begetting of faith the information of the iudgement and the directing of man in the pathes of righteousnes Preaching doubtlesse hath the preheminence But in easing of the troubled heart by confession in recounting the great and many things the Lord hath done for vs in praysing him for his benefits and obtaining of comfort and helpe in the time of need and to a sinner converted prayer I thinke is the more profitable Obiect Sol. It will be said We cannot pray without preaching True not well neither can wee preach well without praying Againe faith comes by preaching and without faith no Obiect prayer We grant it yet prayer doth preserue it increase it Preaching Sol. is the procreant but Prayer the conservant cause of faith the one is as the Mother the other as the Nurse We in preaching heare God speake to vs in praying we Obiect 3. speake to him True it is that the Lord in the word truly preached speaketh Sol. to man yet not immediately And so in praying doth God speake also For the Spirit of God doth direct and assist all the faithfull to pray And in this following respect Prayer seemes to haue the prayse For in Preaching God by man speaketh vnto man But in Praying Man by the Holy Ghost doth speake vnto God the Father And on the other part Obiections are brought as this Obiect That which is for another thing is of lesse value then that thing for which it is But preaching is for prayer therefore not to be preferd aboue it This rule seemes to me not alwaies to hold true Example Sol. The father and the Mother are for the sonne therefore the sonne is better then they God was in Christ and redeemed the world by him therefore the world is more worth then the sonne of God This were a doubtfull if not a blasphemous consequence Yet obserue this that one thing may be for diuers ends as the Redemption of man by Christ was not solely for the good of man but for his owne and the glory of his father and Christ as he was God was both the end and the meanes so that sometimes things be not as they seeme to be I will to and fro dispute the question no longer for my first generall answere shall stand for all And none needs to doubt of the truth of it Onely thus let vs conclude that as Christ said Giue that to Caesar which is Caesars and to God that which is is Gods So giue we to preaching that which is its due and to prayer its priviledge also And in the second place this should teach vs thankfulnes Vse 2. to God for the word preached Alas what were all other fauours worth if we had not the Gospell to conuert vs and to sanctifie vs to God all things to vs We esteeme not of this fauour as we ought and as it deserveth Haue wee a guide to direct vs being out of the way a Phisitian to remoue some dangerous disease or but a remedy to turne our cloth into a better colour We esteeme highly of such things But haue too little respect vnto the word taught the onely meanes to heale our spirituall maladies and to conuert vs vnto the Lord. And if this be not thanksworthy then all we haue is of no worth Praise wee the Lord therefore that our visions faile not Againe would we and our children be converted and Vse 3. healed then let vs depend on the word taught Moses Rod in Moses hand did worke miracles and so the word in the mouth of the men of God will destroy the cursed worke of Sathan in vs and make vs in mind and life like vnto Christ Iesus We must wash in this poole attend at this porch and suffer this water to fall vpon vs so shall the Leprosie of our sinne be washt away and we be transformed into the image of the Lord wherin we were at the first created But how few mind or practise these things Yet it s a truth that there is no way to bring vs ordinarily vnto heauen but the diligent hearing of the word preached Last of all Let vs all strive to continue the word taught Vse 4. amongst vs for if it faile the people perish Nay we should to the vttermost of our power with the Thessalonians cause the Gospell to run and abound in all places this is a worke of worth and great necessity You often and it s good speake in the praise of that in his Art matchlesse Peere Sir Francis Drake for deriving the water into your Corporation and you are at daily expence to repaire the breaches of its passage And shall we then neuer be at any charge to cause the water of life to slow through the Townes and places about vs by the Conduits of faithfull preachers Nay would to God some did not stop this wells mouth or rather hinder the passage But woe to them whosoeuer they be Of the Gentiles We might gather diuers things from these few words being diuersly considered but the cheife I take is this that When the Lord will call and saue a people hee rayseth vp the Doct. 6. fittest instruments for that purpose Who fitter then Paul to be a Preacher to the Gentiles or to deliuer Israel then Moses being skilfull in all their learning Peter was a man resolute and fiery therefore the more meete to deale with the stiffnecked Iewes And the Lord sent Papists to Pp ' for their conuersion for they knew their iuglings and were able to beate them with their owne weapons Because the Lord is wise in all his wayes and skilfull in Reas 1. all his enterprises A man of vnderstanding will doe his best to haue his matters effected and shall not the fountaine of all wisedome worke wisely Againe the Lord doth this in respect of the people for Reas 2. they naturally are subiect to quarrell to make objections and to deny the meanes of their conuersion Now a man well qualified will remoue their doubts conuince them in iudgment discouer their folly and so the sooner draw them to repentance For though God can worke and sometimes doth with weake or no meanes at all yet this is his Method in his ordinary course of proceeding By this poynt we may partly tell what to iudge of many Vse 1. places and people in the world Doth the Lord send them fit Pastors then hope the best but if not feare the worst This must teach vs to reuerence the Lord in his workes Vse 2. and not to passe by without casting our eye on his wise prouidence For its worthy of our obseruation and imitation I feare
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
title great and good enough these are the servants of the most high God was no small commendation Mala. 4. 4. Acts. 16. 17. For what is God Is he not the first cause of all things Reas 1. And supreme governour of the world The King of Kings and Lord of Lords And is it no honour immediatly to attend vpon him Is it a small honor to be next to our Soveraigne What then shall it be to be so vnto God He that serveth God may better his estate in so doing Reas 2. yea were he an Angell therefore it is no base but an honorable thing His actions shall be guided by the golden Rule and silver Reas 3. Precept of his Word and such as the one is the other is to be accounted for if the Rule be excellent the thing ruled by it is so too of necessitie And it is honor in this for all the creatures shall be their Reas 4. attendants and subiect to them Sathan shall not dare in his liuery like a Serieant to arrest them and the good Angels Psal â—1 11. shall preserue them and pitch their tents about them till they take possession of heaven Away then with that to be abhorred Proverbe What Vse 1. profit in serving the Almightie What honor in an holy life Let men thinke what they will holines to God is an honor vnto man and never was man dishonoured who in sinceritie served this Master Here let the Lords servants though poore and base in other Vse 2. respects yet reioyce in this that they serue the Lord. For this is to be of the true line Princely bloud and noblest familie He that can truely say I serue God giues himselfe the greatest title of dignitie This should moue all men poore especially to become Vse 3. the Lords servants for this is the onely way to honor and all promotion O that men did thinke so then fewer words would winne them from the world to attend on this never to be praysed-enough Master And this point should moue Parents to make their sons Vse 4. the Lords servants We esteeme it a wonderfull honor and so it is indeede if wee haue a childe that attendeth on his Prince returneth to his Countrey being clothed in silke and sattin and having one of the Kings rich coates vpon his backe what should we then esteeme it to haue a sonne clothed with the righteousnesse of Christ and enriched with all the saving graces of the spirit Angels attending on him and a Kingdome prepared for him Is this nothing Then labour for it for your selues for your children I serue Out of the word serue I obserue that A Christians course is not idle but laborious Doct. 5. Service is laborious a religious course is service therefore laborious Name what you will in religion and it requireth labour diligence Are we not commanded to enquire seeke knocke worke and create It is as it were a new creation Ier. 6. 16. Mat. 6. 33. 7. 7. Phil. 2. 12. Because its a difficult thing to get faith keepe faith or to Reas 1. liue by faith faith comes not by nature it growes not in every mans heart neither is it as some iudge so easily to be had he that will haue it must haue a broken heart rent by the Law for as a man doth not plant Trees on rockie mountaines no more doth the Lord sow this seed in stony and hard hearts he that will possesse it must attend diligently Pro. 8. 34. at the postes of Gods house for it comes first and is begot by hearing of the Word Preached and then prayer Rom. 10. 17. and the Sacraments will conserue it increase it Lord I beleeue helpe my vnbeliefe and Lord increase our faith But it s Mark 9. 24. Luk. 17. 5. a prettie piece of service to liue by faith when all reason failes vs then to cast our selues vpon the Lord and to depend vpon his bare promise as I may say is a worke of wonderfull difficultie haue not the best of Gods servants Psal 7â— 2. staggered and almost fainted in this piece of service Some cry tush I never doubted I will never be moved Well to such I say nothing for though they bragge they beleeue every thing yet I know that if I should tell them their estates they will not beleeue that one thing And as it is a hard taske to get faith keepe faith and liue Reas 2. by faith so it is no lesse labour to get a sound knowledge of the Precepts to keepe it and practise it Paul knew the Law of God but what a stirre had he to obey it And if we must cry and call for knowledge seeke and search for her Prov. 2. 4. as for silver oare in the earth bowels will it be a matter of lesse moment to put it in practise No no. The vnderstanding like a needle will pierce thorow and into the Precept when the will like a knottie and ill-twisted threed comes churlishly after It s hard to find out a narrow and vntroden path but more difficult to walke in it and not either to be weary or wander the Vses follow And seeing a religious course is not idle but laborious Vse 1. what shall we say of such as take no paines at all in service of that nature How few know their Master or his will And then how can such serue him Who inquireth and cryeth after the vnderstanding of the rules of this great Art by which this worke of religion is to be squared Haue we not more shuffling of cards than searching the Scriptures Playing than praying Feasting than religious fasting Running after goods but fleeing from all grace and goodnesse Some will not set a foot within the Lords vineyard gather one grape of sound knowledge or an eare of vnderstanding if they doe this is their service We haue beene at service And if they kneele downe lift vp their hands and stay till the worship of God be ended though their minds wander their hearts be at home and they returne never the wiser I ween the worser yet they doubt not but God on their part is well served and for his part very well pleased Why should not these men be thus deluded who know they doe little if any thing in Gods service and yet hope to be rewarded And is to serue God laborious Wee must then be of Vse 2. good courage gather strength and quit vs like men he that hath an hard taske will proportion his power according to the toyle The longer the ground hath lien fallow the stronger must be the Teame to teare it in sunder and the farther we take a iourney the more pence must wee put in our purse so the more difficult this dutie is the more must we looke about vs arme our selues and be prepared for the well performance of it And for the better discharge thereof we must labour for What is
Word is truth both in the threatnings and promises and shall be accomplished accordingly as we keepe the conditions And by obedience I doe vnderstand a conscionable care to beleeue threat and promise aswell as to obey the precept for to beleeue is to obey and to liue by faith may be called the obedience of the Gospell 2 Thes 1. 8. Many haue some care in somethings to obey the Precept but never regard to liue by faith and if they can say they beleeue in Christ Iesus then they thinke all is sure and their dutie discharged as though a man must never vse his hand but in holding fruit in it and not in applying it to the mouth assuredly faith hath a worke in every action that we performe and that not onely in assuring vs the thing is lawfull we doe but in perswading the Lord will performe his promise to vs when wee haue kept the covenant with him And vnderstand this that if we could beleeue more wee should obey more for all life motion and spirituall action comes from faith as all naturall acts are said to proceede from the forme If then these things were looked into who dares deâ—ie that a Christians course is leborious painefull and requires great diligence on their parts that will serue the Lord For knowledge of God and of his will must be had and faith and obedience too in him and his word both in the threats and promises as well as in the Precepts else no good servants From mine elders It may here be demanded if Paul served God with a pure Conscience before his Conversion I thinke it may be vnderstood of both for so farre forth as the Letter of the Law directed he was obedient liuing after Acts. 26. 4. 5. the most strict sect of a Pharisee and what he did against the 2 Tim. 1. 13. Saints was through ignorance wherefore the Lord had the rather mercie on him but it is principally meant after his Conversion For the Pharisees of which number he himselfe was vnderstood the Law according to the Letter neither could he away with the Gospell till the Lord in a wonderfull manner had compassion Acts 9. on him The Doctrine that we gather hence vnderstanding by Elders the auncient Patriarches and beleeving Iewes is that The Church before Christ had the same faith which now it hath Doct. 6. after his comming Did they not all eate the same spirituall meate And all drinke of the same spirituall drinke For they dranke of that rocke which followed them and that rocke was Christ It differed nothing in truth but in degree as a childe and an aged person 1 Cor. 10. 3. 4. Else God should be changeable but there is no variablenes Reas â— nor shadow of turning with him Iam. 1. 17. And were it not thus man should be saved after a divers Reas 2. manner which may not be admitted And did not Christ and his Apostles confirme their Reas 3. doctrine by Moses and the Prophets This confuteth the Maniches who hold that an evill Vse 1. God writ the old Testament and a good the New but one God was the Author of them both and what was darkely included in the former is more clearely manifested in the latter And this may confirme the salvation of our forefathers Vse 2. who kept the faith and to doubt no more of them than of our selues The Papists bring in this place for their Parents wherevnto we reply 1. That they were not beleevers 2. They are degenerate and fallen from the ancient faith 3. There was a Prophecie of a generall Apostasie and so their Elders are by the streame of time corrupted 4. And the antiquitie of a few or 500. yeares is not sufficient From mine Elders That Abraham Isaac Iacob whence it ariseth that The name of the righteous shall be had in remembrance Doct. 7. What though the names of the wicked rot Shall not the memory of the iust be blessed Yes it shall grow vp and flourish from generation to generation Prov. 10. 7. Psal 112. 6. For God will honour them that honour him 1 Sam. 2. 30. Reas 1. Reas 2. Also one good man will perpetuate the name of another vnto their succeeding posteritie and tell it to his children Furthermore such leaue noble and worthy Monuments Reas 3. behind them either by doing or suffering which spread their fame into all quarters and future generations And the wicked may haue an hand in this action for Reas 4. some of them may thinke well of such and register their names others as Pilate by Gods over-ruling-hand may write the truth which shall stand for ever Doe they not then labour in vaine who seeke to blot out Vse 1. the memoriall of the iust with taunts scoffes and reproaches as men doe the engraving vpon Tombes with their foule shoes Let them doe their worst spet their venome weaue a deceitfull webbe yet shall they never effect their purpose for What is written shall be written maugre all their malice the names of the wicked are written in the earth each foot shall scatter them but for the righteous they are engraven in stone with a pen of yron and for ever shall flourish Here may a man take direction that will lead him to true Vse 2. honor eternall doe iustice loue mercie walke vprightly serue in truth of heart the Lord God of thy Fathers and thy same shall ever remaine build Bethel pull downe Babel and thy name shall be everlasting Who would haue his name to rot His memoriall perish Not any then serue God from thy elders with a pure Conscience Many like Nimrod seeke a name but they in not taking the right way lose both it and themselues What person so poore if religious but is had in everlasting remembrance And who so great if vngodly but are either forgot or their names continued to their everlasting shame For when men by indirect meanes seeke prayse they lose it and purchase perpetuall reproach With pure Conscience Here is laid downe the manner how Paul served God whence the collection is that The service of God is then commendable when it is accompanied Doct. 8. with a pure Conscience These two like Naomi and Ruth must run together What tast without salt in the white of an egge What praise in that service that wanteth sinceritie And who ever in merchandizing lost so much credit as Himeneus and Philetus that made shipwracke of faith and a good Conscience The Hebrewes still put heart for conscience having no particular word for it and so doth the Evangelist so that a pure heart and a pure conscience are equivalent termes Prov. 15. 15. 1 Ioh. 3. 20. Isa 38. 3. Iob. 27. 4. 5. Acts. 24. 16. Heb. 13. 18. For otherwise the life were led either in close hypocrisie Reas 1. or open profanenesse and can that deserue praise which hath no similitude with God Nay he condemnes that which hath not
peace of a good one and these contrary effects though to be found in one and the same person yet doe they spring from divers repugnant principles and not from the selfe same causes A good Conscience is a seeing of an act according with the A good Conscience What it is rule And here we are to obserue that in a good Conscience these particulars are required 1. A man must haue knowledge of some rule 2. The rule must be sound and infallible 3. He is to performe an act in every respect answerable to the truth of the rule And 4. he must apply the act to the rule the which being done the seeing of their agreement is a good Conscience Moses made all things according to the patterne the which when he beheld he had a good conscience for there was a proportion and correspondency betwixt the frame of his worke and the patterne GOD gaue him An evill Conscience is a seeing of an act disaccording with the An evill Conscience What it iâ— rule Suppose a man to haue vnderstanding of a true and perfect rule yet if his act should not be answerable but in some part divert from it so farre as it wants proportion or similitude to the foresaid rule so farre he hath a bad Conscience or evill seeing together and hence will follow the kindes or degrees of an evill Conscience 1. For the more sound knowledge and the lesse sincere obedience the worse is that Conscience and from hence might spring the name of an erroneous Conscience because the actions swerue from the rule 2. From obedience without a certaine apprehension of some precedent Precept ariseth the terme of a blind Conscience though properly it cannot be called Conscience 3. And from this definition we see that there may be some good in a bad Conscience For knowledge of the rule is good acts are good but as they erre from the rule by which they are to be guided they are evill and in regard such Consciences haue a threat denounced against them Yea the sight of sweruing from the rule may be good because it may be a meanes of reformation in future season A good Conscience is Legall or Evangelicall A good Conscience divided The rule whereby man at his Creation was to be guided was the Law the which had he obeyed he might haue purchased a good Legall Conscience now since his Apostasie and fall the Lord hath given him a new Commandemâ—â— for his recoverie being observed which is the Gospell and thus you may Kennâ— the ground of this distribution As for the law naturall the remnants wherof remained in the heart of the Gentiles and the law morall engraven in Tables of stone and given to the Iewes is the same for substance being but a distribution from the subiects yet they differ iâ— these particulars 1. The one is perfect the other not for much of it in time is obliterate worne out of mans heart whereas that written by Gods owne finger is complete The one is got by reading hearing studie c. The other comes by generation and imprinted in mans minde from the very wombs and as Riâ—â—bilitie is inseparable adiunct to him and this is the true cause why all men covet a kind of Religion and performe some workes that are commendable warrantable For matter therefore these two are the same as a remnant with the whole piece or some few Prâ—câ—pts with the whole of that Art A Legall good Conscience is a seeing of an act according to the What a Legall good Conscience is rule of the Law He who vnderstandeth any one Precept of the Decalogue and giueth obedience thereto may be said to haue a Legall good Conscience This we see affirmed of the Gentilâ—s who walked but according to the small reliques of the law which remained in their hearts Rom. 2. 14. 15. A Legall good Conscience is either Complete oâ— Incomplete A legall good Conscience distributed This distribution may not be omitted being of great vse For its one thing to haue a Legal good Conscience another to haue a complete Legall good Conscience the which we will define that so the difference may appeare A complete Legall good Conscience is a seeing of all acts according A complete Legall good Conscience defined with the rules of the Law But Conscience that as a Boy the Bird in his hand wee may not lose thee while we are talking of thee we will declare how many ingredients concurre for thy confection whether a complete Legall or Evangelicall But first for Legall 1. Knowledge must here be had as the ring-leader Light was the first good thing the Lord made at the Creation and saw to be good so is Knowledge in this worthie frame of a good Conscience Ignorance like the bodie of Amasa the passengers stops the way of this Worke or as darkenesse in the beginning did light in the structure of nature that it cannot be effected Blind sir Iohns neither haue nor can make others haue a pure Conscience the rule must be exactly vnderstood all the particulars thereof distinctly learned or else men will haue at the best but blind Consciences For why is Conscience called blind except in this that people act without knowledge of the rule This caused the Prophet so often so earnestly to pray Lord open mine eyes teach Psal 119. 18. c. me the way of thy statutes hide not thy Commandements fromme Salomon to cry Get knowledge get vnderstanding forget Prov. 4 5. And 30. 2. 3. not Agur to confesse he was more foolish than any man being ignorant of holy things and Paul the elect vessel chiefe Patrone of a good Conscience to esteeme of all things as drosse and dung for the excellent Knowledge of the Law and Phil. 3. 10. the Gospell For without this ingredient Conscience is naught starke naught For how can a man act according to the rule that is ignorant of it And is not damnation threatned to them who liue in blindnesse read and see wherefore 2 Thes 1. 8. if thy science be darke how darke is thy Conscience 2. After Knowledge must follow Obedience These two in a good Conscience cannot be separated the first maketh science the second Conscience For what is knowledge of the rule without obedience but a patterne without a building a cypher without a figure which stands for nothing Hence Acts. 24. 16. it is that our Apostle did lay his policie bend his forces and exercise himselfe to keepe a good Conscience a Conscience without tripping without stumbling Men must learne the Word and then fall to worke according to its directions apply the acts and Precepts â—â—ew them â—oth at once with the eye of reason and then as God did all the creatures they shall see their Consciences good and very good All the springs and brookes of our actions speeches resolutions and cogitations must runne by the banke and channell of Gods Precepts neither may we
Kytes do on stirking carion but neuer tasted of Angels food They may eate huskes with hogges thinke and say they liue the onely iouiall royall life but they shall neuer make me beleeue that their hearts answere to their boasting for death is in the pott this red broth wrings them in the bellie and as Ioab said in another case will be bitternesse in the latter end But we will dismisse them to wallow like swine in the mire and mudde swallow each filthy vomit seeing they can relish no better food Let men by this doctrine try the truth of their profession Vse 2. whether they be sound Christians or meere rotten worldlings Art thou a Preacher and hast thou ioy of hart in studying preaching in feeding the flocke whereof the holy Ghost hath made thee the ouerseer is it thy meat and drinke to prune Gods tender plants strengthen the weake and comfort the feeble-minded canst thou reioyce more in winning a soule than if thou hadst lawfully obtained the office of a Bishop why then thou art a Christian indeed an Interpreter one of a thousand for these bee the branches where this ioy growes and the onely pathes where it is to be found And you that flocke to the house of God like Pigeons looke the Preacher in the face as if you would eat the word from his mouth and make publike profession doe you heare with delight pray with comfort and praise God with reioycing are you rauished in spirit on the Lords day and account it your Iubile your heauen then doubt not of your spirituall estate For these are the sparkes of far greater ioy and the vndoubted fore-runners of euerlasting pleasures But if the wayes of God dampe thy mirth cary a cold report to thine heart and like old Barzillai thou art wearie of men singing and women singing feeles no more tast in the bread of life than hee that hath an ague doth in the white of an egge thou art but a counterfeit one that hath a forme but wants the true fruits of the power of Godlinesse and therefore a stranger in the kingdome of heauen But it will be said the wicked aswell as the Godly haue A doubt resolued their ioy in the vse of the Lords ordinances where then is the difference How may it be discerned Why thus 1. The true Christian hath sorrow before solace mourning preceedes his mirth for as at the creation darknes was before light the Chaos the comelie creatures and as the ground is first broken then scattered with good seed so is it at our regeneration new creation We first see our ignorance blindnes confusion haue our harts pricked our spirits wounded by the Law and then followes beautie comfort and amendment But it is not so with the wicked for they haue light before darknesse ioy without heauines and bring forth comfort ere they haue conceiued sorrow or felt any panges or throes that accompanie the new birth The Christian comes to his ioy as an Ambassadour to a forreigne Prince or souldiers to the spoyle with preceeding crackes of canons fireworkes and garments tumbling in blood this is the road way to sound comfort 2. A good Christian fetcheth the water of ioy primarilie from the pure fountaine of iustification not the troubled spring of sanctification the old man treads the old way hauing no knowledge or experience of a better hee lookes for heauen but by his good deeds First he will deserue it and then sue for possession but the new-man is assured that God indents with no man vpon such termes onely he relies on his all-sufficient suretie Did Zaccheus purchase Christ by his almes by his fourefold restitution or by faith rather onely beleeue is the new way and the conduit that conueyes comfort into the Cisterne of the Soule 3. Moreouer the ioy of a true Christian is of another nature spirituall the worldlings is carnall or at the best but a bastardly kind of spirituall comfort for hee wants the spirit he hath no radicall grace planted in his soule that can beare and nourish true and solide reioycing Doe men gather Grapes of thornes Figs of thistles then may carnall meere naturall men haue spirituall ioy sound and vnfeigned comfort it were as easie to finde an haruest in an hedge as this fore named fruit in the heart of the vnregenerate person 4. Finallie the ioy of the sound professor is constant eternall for the cause is constant and abideth for euer but the formall hypocrites candle shall be put out his ioy shall perish For the foundation thereof is sandy the obiect mutable and abides but a season Suppose by the addition of fewell it should crackle till death yet then at the furthest the flame therof shall be put forth neuer more rekindled So that you see what a reall and broad difference is betwixt them And is there ioy to be found in the course of a christian Vse 3. what then shall be had in the kingdome of heauen did David dance before the Arke how will hee leape before the Lambe could Peter sing in prison and shall hee not chante it being set at libertie with Gods sonnes if the gleanings be so good what will the whole haruest be shall a tast so refresh the soule then doubtles a full meale must needs reuiue rauish the spirit Thinke on this you that are in this wildernesse so shall it comfort your hearts exceedingly For if to sow breed single ioy the reaping will trebble it This must perswade men to take vp the yoke of Christ Vse 4. for its easie light tast and see how good the wayes of God be Men are worse skard than hurt when they draw then hand from the worke of the Lord for great ioy is to be found in well-doing If this afford not comfort what can but the most thinke not so therefore they are strangers from the ioys of a Christian Beginne I beseech thee to auoyd sinne cast off the communion of the wicked read heare pray and be doing of good and experience shall tell thee that no ioy is like the ioy of a Christian It s hid in part from the best totally from the worst but if men would make triall they would say of it as the Queene of Shebah did of Salomons wisdome that the report is true but the halfe of it was not told them For it much exceedes the 1 King 10. same which they heard on 't Finally we obserue from these words that The strongest Christian may receiue increase of comfort from Doct. 7. his weake brethren Paul not inferiour to any of Gods seruants hoped to haue his ioy augmented by the comming of Timothie As a poore man by wisdome may deliuer a Citie so may hee that is weake comfort his stronger brethren Did not Ionathan reioyce Dauid the greatest worthy in the world and the 2 Sam. 1. vlt. poore widow of Sarephtah refresh the man of God Yea Christ himselfe was comforted by an Angell and betwixt him
others 1 Tim. 4. vlt. 3. When though they preach often yet their Sermons as Gallio said of Religion are but a matter of names and words and a scraping together of fables and vaine Phylosophie Coll. 2. 8. 4. When the preacher maketh wrong application pressing that vpon Gods people which is the portion of the reprobate This is the old custome of false Prophets who Ezek. 13. 22. grieued the harts of the Godly and hardned the wicked in so doing by promising them life Wherefore often sound powerfull and plaine preaching is the way to worke vnfeigned faith in the people Lett es in the people be many yet few here shall be mentioned Let ts of faith in the people One is a vaine perswasion that all men haue it from their birth A second is in that the people thinke it not a thing of great worth or necessitie A third is a desperate idlenes which makes men negligent in the vse of the meanes The fourth is a setled resolution to liue in sinne for a season and so if they be cut off in the meane time yet they haue made this conclusion that then they will cast themselues vpon the hidden and vnsearchable mercie of God This is to hang a mans Saluation as Iob speakes of Iob. 26. 7. the earth iust vpon nothing But if by any meanes such men might be allured we will adde some motiues in the last place to perswade them to it 1. Consider how often the Lord doth intreat vs to get faith and beleeve in him Might not this moue an heart Motiues to get faith of stone to this duty who would not out of his priuate iudgement condemne such a man that will not obey him who doth begge and beseech that might command and kill 2. And is it not the onely way to get rest to our soules and to procure peace that passeth all vnderstanding What person is he that priseth not this peace that doth not wish for so great a fauour 3. Who euer came to Christ and went away vncured the verie diuels that sought vnto him sometimes had their desires and shall wee doubt or once despaire to speede if we approach to his presence Is it possible that he will not performe his promise to his people Mat. 11. 28. 4. Call to mind how cheap wee may haue this commoditie We may buy it without gold or siluer If wee bring empty hands yet honest harts we shall not goe home without it Let vs but aske it and we shall haue it Mat. 7. 7. 5. How many are the priuiledges that accompanie it By Ioh. 1. 12. 2 Pet. 1. 4. Eph. 6. 16. 1 Ioh. 5. 4. it we are vnited to Christ made the sonnes of God partake of the diuine nature quench the fierie darts of Sathan ouercome the world and are saued 6. And if nothing will moue thee to get faith vnfeigned Eph. 2. 8. and to beleeue in the Lord yet let the fearefull iudgements that are threatned against infidels preuaile with thee Shall not such be cast into the lake that burneth with fire and Brimstone for euer which is the second death Rev. 21. 8. And let me wind vp all in a short application and exhortation I say that to all which I doe to one get faith keepe faith and increase your faith a mite of this graine is worth a million of gold a stalke of this faith a standing tree of earthly fruites a soule fraughted and filled with this treasure all the coffers of siluer in the whole world What can I more say the least true faith is of more value than large demaines stately buildings and tenne thousand riuers of oyle If the Mountaines were Pearle the huge Rocks pretious stones and the whole Globe a shining Chrisolite yet faith as much as the least droppe of water graine of sand or smallest Mustard-seed is more worth than all This will swimme with his Master hold vp his drouping head and land him safe at the shore against all winds and weather stormes and tempests striue then for this fraught For the time and tyde thereof serueth but once and not for euer Vnfeigned faith Whence we gather that Our profession is not to be in Hypocrisie but in Sinceritie Doct. 2. Paul speakes here of faith that 's not Hypocriticall but sound vpright And though hee but mention faith yet he comprehends vnder it profession and truth in our dealings Mich. 6. 6. Isa 9. 17. Mat. 5. 8. 1 Cor. 5. 8. 2 Cor. 6. 6. For if it be not thus we are vnder the curse and subiect Reas 1. to all iudgements what euer How many woes doth Christ denounce against Hypocrites and the Prophets euery where in their Sermons crying Woe be vnto you Hypocrites Luk. 11. 44. Againe the Lord loueth Sinceritie in the inward parts such Reas 2. service is a delight vnto him And will not Sathan one day or other as he did Iudas arrest vs and carie vs into the kingdome of darknes Our adversaries reproch vs and our own courses condemne vs truely if our profession be in hypocrisie we can neither please God nor profit our selues Away then with the profession that is in many in our Vse 1. dayes What forme without power of Godlines may we finde what shewes without substance and shadowes that are not accompanied with the true bodie doe these men imagine that the words of God are vttered in vaine or that his iudgements shall not befall them What heart can they haue to looke God Sathan death or iudgement in the face when as their owne hearts are a strong and crying witnesse against them what if they doe shall it profit them no verily In the second place seeing we all professe the truth let Vse 2. vs keepe our feasts with the bread of Sinceritic and truth and and mixe all our actions with sincerity and integrity Let vs shunne the practise and properties of Hypocrites which be these Sixe properties of an Hypocrite 1. To be one in the face another in heart Hypocrites be like flales that seeme to haue life window cushions glorious without yet stuffed with straw flockes or some course Rubbish within 2. They straine at a Gnat and Swallow a Camell Make Luk. 11. 39. great conscience of a humane ceremonie yet are desperately negligent in the commandements of God Tithe Annise Mint and Cummin yet transgressâ— the law for a morsell of bread 3. These persons picke quarrels for moates in others and Math. 7. 3. spy not mountaines in their owne eies Censure their brethren sharply if they stumble yet iustifie themselues though they fall and tumble in the mire and ditch 4. They are wonderfull in ostentation Giue almes with the sound of a trumpet write their good workes in the 2 King 10. 16 windowes haue the least act in record and Iehu-like cry come see what zeale we haue for the glorie of God and the Lord of hostes 5. Such be inconstant in all
of more grace than a common Christian This is the reason his gifts were increased 3. That the more worthie calling God sets vs in the greater portion of his spirit will he powre vpon vs. He did so by Timotheus 4. That preachers may aboue others depend vpon God for a blessing For are they not consecrated with great care and solemnity enriched with extraordinarie gifts and graces Think on this O ye men of God and in contempt of the world let the honour of your calling and hope of good successe in the faithfull execution comfort your soules and breed an vndaunted resolution in you VERS 7. For God hath not giuen vs the Spirit of feare but of power and of loue and of a sound mind THis verse may either be applied to the verse The Logicall resolution going before or that which followeth in the which is contained a Reason why Timothy should stirre vp the gift of God in him or not be ashamed of the Gospel And thus the Argument stands Whosoeuer is freed from the spirit of feare and is endued with the spirit of power loue and a sound minde must stirre vp the gifts of God in him be resolute in his calling and not ashamed of the testimony of Christ the Lord But thou my sonne art free from the Spirit c. Therefore thou must stirre vp the gift of God c. In the verse we may obserue two things First what the children of God haue not viz. The Spirit of feare Secondly What they haue viz. a threefold gift 1. Power 2. Loue. 3. A sound mind The Author of all which is said to be God For God That is God the Father the first person in the The Theologicall exposition deity though we exclude not the other For as all the three persons consented to and cooperated at mans Creation so doe they at his Recreation Gen. 1. 26. Hath not giuen In a Gift is 1. A giuer 2. A thing giuen 3. The freedome of the thing giuen 4. An act by which it is giuen And lastly some person that is made partaker of the gift giuen Vs. To me Paul thee Timotheus and it may extend to other grounded and strong Christians vnder the Gospell The Spirit This word Spirit is sometimes tooke in a bad Spirit taken in a bad sense Math 8. Luk. 14. 1 Tim. 4. 1 King 16. sometime a good sense In a bad 1. For Sathan 2. For a Ghost that wandereth 3. For false doctrine Or. 4. For some evill motion stirred vp by the Devill or some other cause c. In a good sense 1. For God in generall 2. For the subsistences Spirit in a good sense Ioh. 4. Esa 48. 1 Ioh 4. Gal. 5. 17. Eph. 3. Rom 8. Acts 23. 1 Thes 5. in particular 3. For the word of God 4. For the worke of grace 5. For the very act or motion that proceedeth and floweth from the worke of the Spirit And it is applyed to the whole soule and the faculties of it with the naturall animall and vitall parts the which we omit But in this place it is to be vnderstood I take it both of the ill motions that proceed from Sathan and his cursed worke within vs Or the good motions of the Holy Ghost and his blessed worke that is wrought within vs. For Sathan like the Spider is seldome separated from his wicked webbe neither may we put a sunder the Spirit and the worke or gifts of the spirit For so good a cause will not bee absent from his effect Feare We reade of a feare commended and commanded Psal 2. Prou. 1. Isa 33. Iam. 2. 19. the which some stile a filiall or childlike feare and it was in Adam by Creation and is restored to man at his Regeneration And we read of a feare in Divells and wicked men condemned and to be abandoned the which Divines call a servile or slauish feare Paul in Rom. 8. 15. Makes it an effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Spirit of bondage or servitude and opposeth it to the Spirit of adoption or filiation the which feare is here meant and it befell man for sinne and came not by creation For before Adam had transgressed there was no evill obiect in the world and this feare is a punishment of sinne therefore it may be called the gift of God but giuen in reuenge as we giue blowes to the peccant person Others by feare in this place vnderstand that feare which is at a mans first conversion Or comparatiuely For they say they vnder the Gospell had lesse feare then those that were vnder the Law and because the Scripture calleth that often nothing which is not in that measure But I rather hold the first interpretation making carnall men the proper subiect of it But of power By power is not to bee vnderstood any distinct grace but rather a strength of all other graces For every grace hath some enmity that must be overcome by this power And as in the naturall body there is a power or strength in every member so in the Spirituall body an ability of each part to the welbeing of it And of loue Naturall affection is not here ment but that which is Spirituall and seeing our Apostle sets it downe indefinitly and without its obiect we may expound it of Loue to God and man And of a sound minde Some turne the word Sobriety As if the Apostle had meant it or meates and drinkes But I vnderstand it of a spirituall sobriety the which hath in it two things 1. Soundnes of iudgement 2. Moderation of affection It stands thee in hand my Sonne to stirre vp the grace The Metaphrase of God that is in thee to looke diligently to the worke of thy Ministery and not to be idle or ashamed of the testimony of our Lord the Gospell of Christ Inasmuch that the Spirit of bondage which the vnregenerate are possest withall is tooke from thee and the Spirit of power and loue and of a sound minde to aide thee to moue thee and to direct thee the which are by God conferred and onely giuen to vs his peculiar and adopted children be imparted vpon thee And now if we consider the words as they be a Reason The Deduction of Doctrines and haue relation to the precedent and consequent verses then this is the first poynt that we obserue that The duties of our callings are not to be neglected Doct. 1. Io. 11. 9. c. 1 Cor. 16. 13. We must goe through good report and evil report And not feare any contrary opposition but quit vs like men and be resolute For to doe otherwise is to bring the evill vpon vs that Reas 1. wee are afraid of The Iewes would not confesse Christ because of the Romanes who if they did feared would spoile their Temple Yet was it spared No it was razed downe Math. 16. 25. to the ground notwithstanding And more then this they that be fearefull
Will as the Center And when man workes to God and for him his act beginnes at the Will but ends at the externall and extreame parts and members 5. In the next place it will follow from the fore going definition that They who loue God haue inward ioy for loue alwayes receiues its obiect with great delight And little doth the world know what melodie the children of God haue in their hearts no stranger can intermeddle with their ioy For from the best intellect and best obiect proceeds the most comfort and the faithfull haue both 6. And lastly we may safely gather that Such people as doe not embrace the Lord and endeuour not still to be vnited to him did neuer truely loue him For the nature of loue is to be alwayes present and to become one with the thing shee loueth Christ louing vs became Emanuel God with vs and hath promised neuer to leaue nor forsake vs. And if Iacob affect Rachel he would be espoused to her For by marriage they are made one flesh vnited in the neerest bond In the next place we come to handle Loue as it hath relation to its obiect Whence we may note that Gods children loue God Doct. 6. This is a short point in words but long in worke soone proued of many confessed yet of a few practised Psal 46. 7. 73. 25. 97. 10. Col. 3. 14. 1 Io. 4. 19. For they haue the best intellect therefore affect the best Reas 1. obiect which is God the acutest eye couets the choicest colours the quickest sence the sweetest smell so the best vnderstanding the best obiect Againe they preferre many Petitions to him and he Reas 2. granteth their desires by the remotion of euill and the donation of good Hence Dauid I loue the Lord because he hath heard my Prayer will we not loue him that neuer denies vs any thing we request Psal 116. 1. Before we apply the point we will lay downe some sound signes inseparable properties of this loue 1. What thing doe we see in God worthy of our affection Trials of the loue of God When the sonnes of God saw the daughters of men to be faire then they made choice of them Doe we loue his attributes of mercy and knowledge and presence and iustice for he that loues God loues all that is in God and seeth nothing but good in him 2. Doe we desire to be acquainted with him and he with vs For this is the propertie of true affection that as we know and would better know him whom we affect so we would be knowne of him that loueth vs they that are strangers in this are strangers from the grace of loue 3. Would we haue God to loue vs reciprocally For if we loue any we would be equally affected of him els our loue should be lost and our ioy not full Is it not so betwixt friend and friend how should it be otherwise than betwixt the sonnes of God and their heaâ—enly Father 4. Furthermore if we loue God we then desire to be like him 1. In nature being conformed into his image 2. In actions too into the consimilitude of his proceedings For we haue such a deepe consideration and good perswasion of what we affect that we thinke all perfection to be in it and to flow from it 5. Againe they that truely loue the Lord thinke all others should doe the same See this in Mary she thought Ioh. 20. 15. others mindes were busied about no other thing but her Lord the Church in the Canticles did the same For they see admirable things in the obiect beloued to be desired 6. In conclusion if God be affected of vs we will vse all meanes to please him to retaine his fauour and doe nothing to discontent him yea the nature of loue is such that it reioyceth greatly to haue any occasion offered whereby it may manifest its vnfeigned affection to the subiect beloued And are these things true then vndoubtedly the loue of Vse 1. God is rare in the world it is not like fire kindled on the hearth of euery mans heart or grasle that groweth in each kinde of ground Euery one will cry he knoweth as much as the Preacher can teach him viz To loue God aboue all and his neighbour as himselfe But what admirable things doe these see in God What desire haue they to know him and he knowne of him that the Lord would loue them or they to become like him in person and action doe they wonder that others do not loue him take they care to please him in al things to offend him in nothing the contrarie is manifest Wherefore whatsoeuer they bragge and boast the loue wee speake of was neuer shed abroad in their hearts this herbe is a stranger from the garden of their mindes Be not then deceiued for if these things be not in truth though not in degree found in thee thou art an hater of him and a louer of profit and pleasure and not of God Davids heart gushed out teares when others kept not his law these themselues rent his precepts like the vaile of the Temple from the toppe to the bottome Dauid set him alwaies at his right hand these neuer haue him in their thoughts David trembled at his word these feare not to sweare by his holy name David did meditate of him day and night these cry Depart from me we will none of thy wayes David made songes to praise him these write bookes and coyne oathes to dishonour him David bad the louers of God to hate iniquitie these call others to commit all villany Shall they then haue Davids portion nay how can they escape swift damnation In the second place seeing wee haue seene what it is to Vse 2. loue the Lord and the true attendants that accompanie the same let vs neuer be at rest or quiet vntill these letters of loue be engrauen on the tables of our affections and imprinted in the leaues of our mindes and to moue thee to this take these directions following 1. We must of necessitie loue something for as no place Motiues to loue God in nature will admit of a vacuitie so all mens affections will couet some obiect then loue God for hee is the best thing Take what goodnesse is in all the creatures it s no more equall to him than a drop of water to the whole Ocean he is all faire and there is nothing vnlouely in him 2. Consider also what a neere vnion is betwixt vs and him hath not he tooke vpon him our nature married vs to himselfe is he not bone of our bone and flesh of our flesh and shall not this moue vs to loue him what neerer or more honorable bond what can be of greater force to allure our affection shall the creator thus stoupe to the creature and we not loue him 3. They that loue him shall not lose their labour and is not this something sometime we loue him
set thee apart for the worke of The Metaphrase the Ministery hath also fitted thee with gifts for the execution thereof I therefore doe dehort thee from being ashamed and abashed in regard of the great and many troubles and trialls that doe accompany the preaching and professing the glad tidings of Salvation and doe further from the same grounds exhort thee for to endure with patience constancy and perseuerance such afflictions as thy fellow-labourers partake of and are incident vnto neither let thy youth or weakâ—es daunt or discourage thee for all that I desire of thee or that the Lord will inflict vpon thee is no more then that thou hast or maist receiue ability to vndergoe and beare this is all I would this is that thou oughtest to doe The deductioÌ„ of doctrines First out of the word therefore we note that Doctrine Reason and vse is a warrantable kind of preaching Doct. 1. It is not any vpstart and fantasticall but an auncient and an Apostolicall kind and way of teaching When Paul by many Reasons had proued the Resurrection and iudgement to come in conclusion hee makes vse Wherefore my beloued 1 Cor 15. vlt. be yee stedfast immoveable abundant alway in the worke of the Lord in as much as you know your labour is not in vaine in the Lord. So doth he 1 Thess 4. 14. vlt. And Peter treadeth in the same steps of method 1 Pet. 4. And you shall find it practised throughout the booke of God For saith the same Apostle Seing these things are so what manner of men ought we to be in holines of life and blamelesnes of conversation 2 Pet. 3. 11. For is it not reasonable Who can deny it wee gather Reas 1. some note that directly floweth from the Text then we confirme it First By axiomaticall propositions and Secondly By some third argument When two pieces of cloth be in controuersie we take a light and by that wee discerne whither is the better for colour substance so when two things are controuerted which of them is the truth wee produce a third argument and laying that to them as the candle to the cloth wee come to iudge the better which is false or true And Application is profitable For men naturally being Reas 2. vnwilling to receiue the seed of the word as the hard earth is the corne Application like a mallet or harrow breaketh the heart and causeth the truth to take the better and deeper impression Men therfore must not condemne this Method as though Vse 1. Obiect Sol. it were vnreasonable vnprofitable But some may say The Scripture doth not vse it I answere it doth yet not so exactly for God in wisedome and goodnes hath scattered things and often vseth an inversion of the parts that man might seeke search in the vse of his Reasons For Logickes Rules are like so many hounds beating the bush of Gods booke to find out the truth And as flowers were they layd vpon an heape would not be so delightfull to the gatherer as when in the garden they be pluckt here and there by one and one So the truth in Gods Booke being found out by seeking and searching here a little and there a little is much more acceptable and well pleasing vnto man And this I iudge is the Reason why the Scripture is writ as an history This may confirme and encourage those that vse this Vse 2. method to go on not to cast it off for the dislike of a few Notwithstanding we tye no man to our order but let euery one write and speake as he hath receiued of the Lord. Yet this I adde that it is good for memory the common people doe profit the most by that way of teaching therefore it s not amisse for their better edification to descend and stoope to the capacities of the simple vnlearned And this by experience I haue proued that the doctrine Directions in the deduction and applicatioÌ„ of doctrines and my text if rightly deduced make a Syllogisme the text it selfe alwaies being the third argument to confirme it Againe my Reason and my doctrine make a Syllogisme also my Reason being a third argument further to confirme it And last of all my vse and doctrine must be also a Syllogisme and ordinarily a connexe so that so many vses as you deduce from the doctrine if they will the doctrine being the third argument make a syllogisme you neuer misse your rule be they few or many Be not therefore ashamed Whence note that No man is to be ashamed of but resolutely to beare witnesse Doct. 2. vnto the Gospel The faithfull are called a cloud of witnesses And this is not Heb. 12. 1. without command Acts 1. 8. Matth. 10. 32. Acts 26. 16. For it is the power of God to salvation to the Iew first Reas 1. Rom. 1. 16. 17. to the Gentile both before and after the comming of Christ in the flesh this Reason Paul giues of the point Who would be ashamed of that ship that was a meanes to preserue him from drowning Because to be ashamed of it is to be ashamed of the Author Reas 2. of it Christ for he that despiseth his doctrine despiseth Heb. 10. 29. him and is neare vnto cursing and burning This reproues both Ministers and people for how many Vse 1. haue we that will not beare witnesse to it but are ashamed of it You will say who be they Quest Ans What Preachers be ashamed of the Gospel I answere for Ministers 1. Such as can Preach but doe not 2. They that giue ouer their calling and with Demas doe embrace the world 3. When men Preach without study and premeditation idlely not soundly 4. When they fill their Sermons and stuffe them with a bastard kinde of eloquence of variety of tongues Poets Authors for why should they doe this if they were not proud and had not a base conceit of the Gospell But may not a man doe this Quest Ans Yes When hee speakes to a learned intelligent and iudicious Auditory or when the point is in controuersie betwixt vs and our Aduersaries or when the end is not for ostentation but to winne dignitie to his Ministery and for edification of the people But yet cautions must bee obserued Cautions in Quotations 1. It must be done sparingly 2. Augustine Chrysostome and Ierome must not shoulder out Peter and Paul Iames and Iohn And those Ministers may be said to be ashamed of the Gospell who Preach one thing and practise another herein Peter was to be blamed Gal. 2. 12. And for People these may be said to be ashamed of the When and what people are ashamed of the Gospell Gospel 1. Who thinke that the power of godlines consists in Ceremonies beggarly and impotent rudiments as the Papists doe 2. Who if they dislike the person they will none of the doctrine these are like those
he would haue his graces in vs excercised to the vttermost He that buildes a ship fitteth the burden answerable to her bignes else in part his labour and charge were in vaine For a lesser barke would haue fitted his purpose serued his turne And if our afflictions did exceed our ability then it were Reas 2. not for probation but destruction No man will ouerburden his beast for that would bruise him breake him Christ would not haue new wine put into old vessells for the vessels would burst and the wine be spilt his Disciples Math. 10. 14. had too much of the old man in them they were not renewed so much as to be able to vndergoe for the present extraordinary duties of Religion therefore for a time hee would spare and exempt them This reproues such as accuse the Lord of iniustice crying Vse 1. out like Caine My punishment is greater than I can beare for God is iust and equall in all his proceedings And heere we see the goodnes of God that in iudgement Vse 2. remembreth mercy he looketh at the ability of his children and maketh their power the rule of his proceedings his will is not but their weakenesse the ground and sole cause of their greater or lesser afflictions Yea he fits them for sufferings before he try them and then makes the burden proportionable to the measure of strength receiued By this poynt we may also be informed why one Christian Vse 3. suffereth much another lesse because of their inequalâ—ty of strength exhibited He that hath much grace shall â—eare much little suffer the lesse And itâ— plaine from this ground that to suffer many and great afflictions argueth â—â—e â—ore grace the greater ability This is for the comfort of the weake Christian for he hauing Vse 4. receiued a little strength shall endure the lesâ—e â—â—iâ—ll for God is merciful to the beasts much more to his deâ—re children What man will sâ—â—ke his vesâ—â—ll with overbuâ—dening of it breake his beast with overlading oâ— him or pâ—â—tle his servant or sonne to death by casting too great a load on their shoulders And then shall God burst his golden vessels with filling them too full of this liquor Moreouer we must learne hence that as wee grow in Vse 5. grace so to prepare for greater sufferings Christ will haue his chiefest Champions to fight the greatest combates weake souldiers shall come in the Rereward and not in the forefront or in the heate of the battell And be sure of this that if thy strength be encreased thy troubles shall be also augmented Note for all our graces in truth and in degree too shall be employed If Christ be infinite in power hee must vndergoe the infinite wrath of his father being made a sinner by imputation Furthermore if God dealeth thus with vs let vs haue the Vse 6. like hand one towards another A minister must hauean eye to discerne the state of his flocke and put a difference in his commands he must not tyre the Lambes with driving them too fast or too farre with the elder Sheepe Choyse must be made to fast and pray and to performe extraordinary duties at extraordinary times lawfully coÌ„manded lawfully to be executed Parents too and Masters must not like the taske-masters of Egypt enioyne their children and seruants a greater worke then they are able to discharge And would to God that all men would remember this in all things for its iust and equall Finally we must take knowledge of our owne power and Vse 7. neuer presse our selues beyond our might Christ would not haue some to speake of him and to tell of his workes why for they were not for the present either able to defend the truth suffer for it or those with whom they were to deale fitted to receiue it We haue many but too forward in these times except their ability were better yong Christians will be now a dayes in the heate of the skirmish without a calling casting Cannons off their carriages that neuer gaue fire to a double Muskert controll the Captaines when as they themselues neuer fought on foote Yet beare fight quarell but know thy standing thy strength and presume not like Peter aboue thy power For our direction we must know that ability is either Power distributed inward or outward Inward 1. Spirituall 2. Corporall Outward is in our head Christ or our riches And according to all this power we must beare and suffer Some Christians like great bony beggars are able to beare much but in the time of trouble they either run away or shrinke when the burden is to be put vnder their shoulders others as wee haue heard thinke nothing too heauy for them so that these are extremities on both hands and to be as dangerous avoyded The last thing we note is this that It is the power of God receiued which will support a Christian Doct. 10. in affliction This is as wine to the spirit the spirit to the soule as wind to the sayles and the sayles to the ship But in regard we haue touched it before we omit it here and proceed to the verse which followeth VERS 9. Who hath saued vs and called vs with an holy calling not according to our workes but according to his owne purpose and grace which was giuen vs through Christ Iesus before the world was IN this verse the Apostle declareth what the Lord The Logicall resolution hath done for him and his sonne Timotheus 1. He hath saued them 2. Called them 3. Wherwith with an holy calling 4. Why hee hath done this First Paul remoues a false ground in these words Not according to our workes and Secondly hee layeth downe the true cause in these words But according to his purpose and grace c. Who. That is God for this word hath relation vnto the The Theologicall exposition last word in the foregoing verse Hath saued 1. Saluation is either corporall or spirituall 2. It is either partiall or totall Spirituall and totall is here meant and it containes 3. things 1. A freedome from some evill wee are fallen into or subiect to fall into 2. A position setting of vs in a good condition And 3. A perpetuall preservation of vs from all dangers for future time This is totally and perfectly to be saued And called Calling may be distinguished 1. By the meanes and 2. By the subiects of it The instruments are either principall or secondary God is the chiefe efficient of our calling and the Minister word and creatures are but as instruments in the workemans hand The subiect is man onely and that either generall or particular Generall as whole Nations Gentiles Iewes Particular as persons Paul Timotheus the latter here meant Moreouer calling is either effectuall or not effectuall for we may distinguish of it according to the successe And finally it s either ordinary or extraordinary ordinary effectuall calling is by the worâ— and
Ieremiah Iosiah Timothy and others that of children were called that Parents might be encouraged to vse the meanes of conversion and not be without all hope of a blessing And so we doe of some old men as of Abraham called at 70 yeares of age and it seemeth probable by Nichodemus his answere to Christ that he himselfe was an old man Iohn 3. This no doubt is written that we might not Aged persons rarely called despaire of any for God can call whomsoeuer and whensoeuer he will Yet men and women of great age are not often called 1. For they are most vnfit for the Lords worke what man will take an aged person to make a watch or to become a Musition for are not his fingers set which should bee nimble for such a calling how vnhandsomely will they goe about so curious an instrument or action And shall the Lord then not make choise of the fittest persons to performe his actions 2. Old men haue gotten a stronger habit of sinne then others what saith Christ of such Can a Blackamore change his skin and a Leopard his spotts then may ye doe well that are accustomed to doe evill 3. Sathan hath more possession of such people and is the harder to be cast out 4. We read in the Gospell that God calles at the third houre sixt houre ninth and eleuenth houre why not at the twelfe making an equall distribution I cannot tell I doe but guesle but it may be because at the twelfth houre either none or few are called I would not be mistaken here as though this were vnpossible with God but that men might be moued not to procrastinate and deferre their conuersion I haue added this And when trees haue beene often watered pruned and dunged yet beare not doth not the Lord of the vineyard bid them to be cut downe Luk. 13. for why make they the ground barren wicked men hinder the good of others This for the time of calling The manner how followeth and that is either violently How the Lord calleth or more gently God is wise in all his proceedings and therefore calleth as he seeth needfull Some he peirceth to the very hart woundeth the spirit causeth them to quake and tremble exceedingly at the voice of his power others he calleth with a still and quiet voice as is most conuenient The discreet Mother hauing a child stubborne vntoward shaketh the rod when as one that is more meeke and tractatable is allured by a cherry or apple and euen so dealeth the Lord by his chosen children for he calleth them according to their dispositions and seuerall qualities yet alwaies so as they come and obey his voice 2. And this may serue to haue beene spoken of their cutting off both for time and manner Next their fitting followeth the which consisteth of 2. branches the one Compunction the other desperation When the Cyon is cut off from the tree then in order it followeth that it be fitted to be set into the stocke into which it is to be grasted And so when by the knife of the law we are either violently or more leisurely lopped from the old oliue it ensueth that wee be fitted to be set into the new Christ the Lord. Now this compunction of heart hath two degrees the one rendeth asunder the very ioynts and sinewes pierceth and entreth into the very bones and the marrow But the other doth not wound so deepe but as it were skarreth the skin and â—ateth into the flesh For as some be let bloud in the finger others in the arme or head so God being a most skilfull Chirurgion doth pricke and let vs bloud as he discerneth the nature of our disease The child came to himselfe by neezing seuentimes 2 King 4. 35. And after this compunction followeth an holy desperation which consisteth in the denying of a mans owne merits and relying on the Lord for mercy for his sinnes being great and many his good workes not any at all he is therby brought to despaire in regard of himselfe and also to call the mercy of God into question Yet not doubting whether the Lord can but whether he will or not grant him a pardon for his sinne Now doth the sinner hang the head smite his hand vpon his thigh cry earnestly to God for mercy and seeke to the Minister the Phisition of the spirit for grace and comfort And this compunction and holy desperation is greater in some then other for these Reasons 1. Some man may haue had many outward calls by the Sixe reasons why all men are not called a like word and inward motions by the Spirit the which hee hauing resisted and not obeyed then hee is brought to feare that he hath sinned the sinne vnto death And if he hath any knowledge in the Scriptures peradventure will bring that to fight against himselfe especially that place in Heb. 6. or 10. 2. Other some haue had good education and haue bin trained vp in the Scriptures of children so that they haue beene restrained from many grosser sinnes then others haue committed Whence it followeth that there is degrees of compunction Trees that haue beene long vnpruned haue the more cuts when they come to be lopped and dressed 3. Peraduenture the Lord hath a purpose to send some one of his children for to dwell like Lot in Sodom or Ioseph in Egypt and there he foreseeing that they shall haue weake provocations to good strong temptations to evill letteth them drinke the more deepely of the dregs of sinne that they in future time the rather may be moued to avoyd it For a wounded spirit and troubled conscience for sinne will proue for time to come an excellent Tutor Hee that hath burnt his feete with treading on the hot stone will looke the better to his steps in all his iourney afterward 4. All men haue not constitutions of body alike some be strong others weake so that that measure which will but cure the one humble him sufficiently would kill the other and bruise him to powder And if some were so cast downe as others be they being poore men and to liue by great toyle and dayly labour would neuer be able to execute the duties of their calling and to get their bread by the workes of their hands A man in the breaking of his beast will haue an eye to that and shall not the Lord much more in the reclaiming of his children 5. God appointeth some to be sonnes of thunder to speake with power and authoritie to Preach amongst a people whose faces be as brasse and neckes like sinewes of yron therefore he bringeth them home as we say with a witnes at their conuersion For as he that hath receiued much wrong by a bad neighbour will speake worse of him then he can who hath had lesser iniuries at his hand so will such as haue felt the enmity of sinne the most preach more fervently against it then he who hath not felt the sting
of it in that measure 6. Finally some men haue most excellent and acute vnderstandings now the more clearely the intellect receiueth a fearefull obiect the more will the heart be troubled If one through the dimnes of the eye take a Lyon for a tame beast he wil not be shaken with equall terrour as he wil that by the clearenes of his sight discerneth the beast in his owne kind and nature And this is a most true position that the best wits be the most wounded in heart at their effectuall calling because sin and the punishment be the more clearely apprehended and men ordinarily more then women from the acutenes of the vnderstanding But some may obiect It s from God not man that one is Obiect 1. thus humbled for God in this doth all True yet the Lord worketh according to the condition Sol. of the subiect about which he is excercised And women are often more cast downe then men be at Obiect 2. this season We grant it Yet that comes from the weaknes of the sexe Sol. And shall you not see one more terrified at the drawing of the sword then another is in beholding it sheathed into the very bowells Thus you haue heard how the Lord prepareth a sinner before effectuall vocation cutting off and fitting of him to be grafted a new at which time he is like a branch slâ—pped from the body of the tree and ready to wither and dye in his owne apprehension And then the Lord speaketh vnto the poore perplexed soule by his Spirit in the promises of the Gospell and that peraduenture when he the least expecteth any such comfortable tydings secretly saying and whispering the sinner in the eare of his soule Be of good comfort for thy sinnes are forgiuen thee Now hee giueth Christ to him and him vnto Christ so that the penitent person is come home into his desired place and the liberty of Gods children Now from this that hath beene said we may deduce many Conclusions from the precedent discourse things for our further instruction and to confirme vs concerning the certainty of our effectuall vocation 1. Here we see that the law is necessary to be preached that like a schoolemaster it may whip vs to Christ for to find comfort in the time of neede 2. That the true sight of our sinnes and humiliation is a companion of effectuall vocation for the sicke haue need of the Phisition and Christ calleth none but such as are lost in their present apprehension 3. That euery sigh for sinne and compunction of spirit is not to be effectually called for Reprobates like Ahab and Iudas may for a time be much deiected yet neuer receiue Christ whereby to be truly iustified 4. We learne from hence that effectuall vocation is an action sensibly to be felt by the persons who be the proper subiects of it and a worke though on Gods part secretly effected yet on mans easily apprehended 5. And here men that haue not endured so much humiliation as others yet are not to despaire of their spirituall condition for the Lord doth not call all his a like To one hee reveileth some little sinne at the first least he should be swallowed vp of overmuch heauines yet by the punishment thereof he commeth to coniecture what is due vnto him for the rest And when the poore sinner hath got power against this then he will reveale vnto him some other of greater nature for hauing had experience of Gods former mercy he is made the more bold and able for to wrestle with greater transgressions and Sathans more fell and fierce temptations the which vsually come in the latter end of this spirituall combate For like a cunning Captaine that would raze downe the walls he first dischargeth his lesser pieces and if they will not effect it then he giueth fire to his greatest Ordinances and roaring Cannons 6. And for conclusion let him that is neuer so much deiected not be out of heart as though the Lord could not raise thee vp againe and comfort thy soule for as his mercy so his power is infinite The deeper the foâ—â—dation is layed the firmer will the building be and the more we be huâ—â—led and broken at our preparation the more shall we be â—â—le to stand fast after our effectuall vocation Wherefore read pray meditate heare the word receiue the Sacraments and seeke to the Phisition of thy soule and at one time or other through one of these conducts he will seale to thy soule a certificate for the remission of all thy sinne and thou with comfort shalt say Now soule returne vnto thy rest Doâ— but vse the meanes tarry the Lords leisure and he shall come that will come and comfort thy heart say not that no man euer felt what thou doest for many haue and found pardon peace vnspeakeable But when thou are come home to thy long desire hâ—uen A Caution and the Lord hath heard the voyâ—â— of thy weeping then see 1. thou faile not to performe the vâ—â—es that thou madest â—â— him in the daies of thy former affliction least a worse â—hing follow Neither thinkâ— it thine honour that thou hâ—st bâ—â—â—e 2. more teâ—â—efied and deiected in thy preparation then thy brethren as the manner of â—oâ—e iâ— but be thou the moâ—e ashamed that thy heaâ—t was 〈◊〉 〈◊〉 thâ—◠〈◊〉 â—ust exhibite more power to â—â—ll â—hâ—â— hoâ—e then â—he rest oâ— his children And by how â—uâ—h the more 〈◊〉 Lord â—â—th â—â—mbled 3. thee aboue others be â—hou so 〈◊〉 the more 〈◊〉 in all good workes For the more pâ—ines and labour the Husbandman taketh in tilling his ground the more corne he expectâ—th from it at the time of harueâ—â— and shall â—ot the Lord looke for the like from alâ— his manured and well â—â—lled closes yes vndoubâ—â—â—ly And here I will adde some particulars that he who is of where in the that is called hath experience fectually called knoweth by experience whereof men in the estate of nature are ignorant 1. He knoweth now what a featefull thing it is to be a stranger from the life of God and to haue him for his enemie and would not for the 〈◊〉 of a world be one â—â—ture in his former condition 2. How vnable he is of himselfe either â—â— answre the Lords call or to beleeue in him though he would and find in himselfe a mind to both 3. What an enemy sin and Sathan is to the sonnes of men Now he perceiueth the sting of the one and the fiery darts of the other and how deepe they will strike pierce into the very ioynts and the marrow 4. He can tell you that a wounded spirit is the extreamest of all extreamities and that peace with God passeth all vnderstanding 5. That Christ was God aswell as man or els he had not beene able to haue borne the full burden of one mans sins much lesse of the whole world of the elect this is a
of God in his greatest danger when he had almost slipâ— and beene turned out of the way to triumph that the Lord would guide him by his counsell and afterward receiue him to glory and in a good heart it will worke the like effect Psal 73. 25. And in the last place this might stirre vs vp to vse all Vse 4. good meanes that we might once entertaine and euer retaine so worthy a guest How will we inuite and entreat to haue our good friend but a day nay one meale to be with vs then shall we not vse all the skill we can to possesse the Spirit of God who will abide with vs and comfort vs at all Quest times in all conditions Thou wilt say Sir by what way may I come to this thing Why thou must get a new heart Ans for he will neuer lodge in the old for that 's naught And this heart must haue these properties 1. It must be broken and that by the Law and the Gospel Properties of a new heart Luk. 18. 13. The Law breakes the heart 2. Wayes 1. In reuealing vnto man the number and greatnes of his sinnes so great an enditement will pierce deepely 2. By declaring what fearefull Act. 2. 37 16. 27. c. iudgements we be subiect vnto For these two will humble a man to the dust He that seeth his former perfection what it was and present misery what it is cannot but be a man of sorrow and the law revealeth both But a Iudas may goe thus farre therefore the Gospell must haue its stroke in this busines and that thus when the Law like an hammer hath dashed in pieces our hard hearts then the promises must come to make them melt and relent within vs and that by a double act the one is in the consideration how our sinnes caused the onely sonne of God to become accursed for a good Nature hauing but a generall illumination cannot but be wounded at this consideration But yet we must passe another step ahd that is when the remembrance of Gods mercy in giuing vs his sonne to dye for vs and in assuring our hearts that all our sinnes are freely pardoned the many heavy iudgements that we were lyable to are for euer remoued and our saluation sealed to our soules I say when the remembrance hereof hath its strong operation and makes our hearts to melt in our bodies The Law like the mallet breaketh the flinty heart but the precious promises of the Gospell like a kind shower the earth bringeth it to a good temper For as the field that becomes fruitfull must haue the first and second raine after that it s plowed and rent asunder by the harrow so must a new heart haue this twofold worke by the Law and gracious promises contained in the Gospell We must not onely mourne that our sinnes be many and the iudgments we be lyable to heauie but also euen our bowells must yearne within vs that Christ was crucified for vs being an innocent person and the Lords fauour worke mightily with vs who hath declared vnto vs in particular such a depth of mercy 2. The new heart must be a pure and purging heart For Math 5. 8. blessed are the pure in heart for they shall see God And this pure heart is procured by two meanes 1. By getting of faith for faith will purge like barme in beere and purifie the heart it will cause that no corruption shall lodge or abide neere it 2. A pure heart is obtained by this consideration that no vncleane heart shall inherit the kingdome of God For euery thing naturally seekes it owne preseruation and this once vnderstood it will haue its operation This new heart must be like a liuing spring 3. A new heart must be a smiting heart and that for the least sinne that 's done in secret knowne only to God and our selues aswell as for great offences committed in publike 2 Sam 24. 10. and in the view of many Dauid had a new heart and his had both these qualities and it must smite 1. For sinnes of commission 2. Of omission 4. A new heart must be an vpright heart and that is in regard of time or person for time alwaies endeavouring to be righteous for person 1. Before God And 2. With all Acts 24. 16. men And herein I doe endeauour my selfe alwayes to haue a good conscience before God and before men So that we see that new hearts must be 1. Broken hearts 2. Purging hearts 3. Smiting hearts 4. Vpright hearts and in such an heart dwelleth the Spirit of God Wherefore strive thou for such a one and be thou assured that the Spirit of God will come into thy heart and dwell with thee for euer and euer But if thine heart be not thus qualified be not deceiued the Holy Ghost shall neuer take one nightes abode in the mansion of thy soule and on the contrary thy heart will be but a Denne for that foule and vncleane spirit the Deuill who if he possesse thy heart will draw thee on into that fiery Lake that burneth with fire and brimstone for all eternity I might here note another Doctrine which is that The Spirit of God is an holy Spirit Doct. 6. He is in many places so stiled in Scripture 2 Cor. 13. 13. Eph. 4. 30. c. And he may be so called for these Reasons First in that he proceedeth from the father and the Son Reas 1. the fountaine of all holines Againe he is coequall coessentiall coeternall with the 2. Father and the Son Therefore God holy yea holines it selfe And he worketh the beginning progresse and perfection 3. of all holines in the Creature And as he is opposed to Sathan that vncleane spirit he is sayd to be holy Finally he alwayes disswadeth from vncleannes and perswadeth 4. to holines as we may see in the holy Scriptures which by the holy men of God were penned as they were carried by the holy Ghost Take we heed therefore how we resist or quench the Vse 1. motions of this Spirit For this is a fearefull sinne and to be avoyded We read of some that haue grieued and despighted the holy Ghost but the end of such was neare vnto cursing and burning And this may be done in our selues and others What a lamentable thing is it when gracious words proceede from mens mouthes to heare one say O Sir I perceiue you are a Puritane and one full of the Spirit Doest thou this of ignorance Why then thou art blame-worthy to speake euill of what thou knowest not if of knowledge the greater is thy offence and seemeth to be a step vnto that sinne vnto death Therefore in the name of God despite not the Spirit of grace in thy selfe or thy brother And seeing this Spirit is holy Let those that enioy him Vse 2. be carefull to keepe him and them that want him to striue for him for he is
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
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
be The Iudge of all the world But in regard the most little consider this day or dreame of their latter end or if they doe vsually like Agrippa put it off vntill it be too late let these following Motiues somewhat preuaile with thee to practise it speedily 1. Remember that he may come suddenly in the dead of Motiues to prepare for the day of iudgment the night when thou little dreamest of such a matter Was it not a dreadfull summoning to the rich foole This night shall thy soule be fetched from thee Suddennes makes an evill a double curse We may die in our sleepe and what a fearefull thing would this be if we be tooke away in our sinnes for as death leaueth vs so shall iudgement find vs. 2. We cannot hide our selues or the least of our sinnes from his all-seeing eye For all things are naked and bare before him with whom we haue to deale 3. Consider his power he can send his Angells to fetch vs before him from the foure endes of the world be we neuer so strong in might or potent for number 4. Call to minde that he is strict and iust in all his proceedings not one can escape death if sinne be found vpon him 5. That there shall be no delay or bayle when he commeth iudgment shall be executed speedily 6. And last of all let it be well thought on what the iudgment is where the torments shall be with whom and how long The paine shall be in soule and body the place that darke and infernall pit the persons Sathan and all the damned from the presence of God and the spirits of iust and perfect men and the continuance for all eternity What heart so hardened conscience so seared or person so desperate reprobate weighing these things in the equall ballance of his owne minde and consideration that would goe on in a sinfull course and not amend Yet if this will moue nothing I say no more but the Lord haue mercy vpon thee for thy case is fearefull dreadfull The fourth Note we obserue is that The best man is not to rely vpon the merit of his workes but Doct. 4. the free mercy of God at the day of iudgement Math. 25. 37. 38. c. For he hath many falls into euill If we say we haue no sinne Reas 1. we deceiue our owne selues and the truth is not in vs And There is none that doth good and sinneth not no not one Even in many things we sinne all Besides our sinnes the best workes we performe be imperfect Reas 2. For as chaffe groweth vp with the corne so doth sinne cleaue to our perfectest actions Grace and corruption like fire and water mixed hinder the acts one of another from absolute perfection Away then with the Merit Mongers that plead through Vse 1. desert for saluation Had Onesiphorus neede of mercy that did so many good workes shal the Papist hold workes of supererogation We might say of Supererogation Canst thou stay the Sunne in his swiftest motion gather the wind in thy fist remoue the earth out of its center or stoppe the hot burning fornace with straw and stubble then plead afterward for merit yet these things be easier to mortall man then the other yet both impossible But they obiect Why then doth Daniel exhort the King Obiect 1. to Redeeme his sinnes by righteousnes Dan. 4. 27. 1. The Hebrew phrase is not truly turned Sol. 2. It s but an exhortation to repentance inducing him for to breake off his former cruelty he had committed the which is needfull for all persons 2 Tim. 2. 25. Christ bids the people to Make them friends of their riches Obiect 2. of iniquitie that when they want they may receiue them into everlasting habitations Luk. 16. 9. Sol. 1. They is not to be referred to the riches but to the persons as is plaine by the parable's application 2. No other thing is meant but that they would testifie of their goodnes and charitie towards them and pray for them Why then doth God command good workes Obiect 3. Sol. 1. To manifest that he approueth and alloweth them 2. That we might be prouoked to doe them 3. To comfort vs in the assurance of the truth of our faith 4. To strengthen the weaknes of our beleefe that often staggereth But God hath promised a reward to them Obiect 4. True but 1. It s of his free mercy not for our merits Sol. 2. He crownes his owne graces in vs. And we cannot Merit for 1. He workes both the will and deed of his good pleasure 2. There is no equall proportion betwixt our workes and salvation For they be finite imperfect temporall it is infinite perfect eternall 3. A worke of merit must be aboue that which is required at our hands aboue Gods due we haue none such For God hath created redeemed sanctified vs freely 4. We confesse that God might condemne the best for if he should Marke what is done amisse no meere man could abide it And he of his mercy can saue the worst Let the best therefore not presume neither the worst vtterly despaire 5. And we read of a threefold promise of reward 1. Vnder the Couenant of workes 2. Of faith 3. After we beleeue in Christ But this is all out of the Lords mercy and dignity not for our merits or desert 6. And if that be a truth that Christs merits doe not proceede from him or are procured by him without relation to the free promise of his Father the which some hold how then can man merit condignely Yet the Protestants maintaine good workes and no barren faith doe they allow as the lying Aduerâ—aries know well enough though they send vs all to hell with our fruitles faith Onely we say that by faith we are iustified without the workes of the law for were it otherwise Christ had died in vaine And this is our firme position that as fire cannot be without heate ayre without leuity water voyd of humidity or the earth be abstracted from all gravity No more can a true liuely faith be without some fruites worthy amendment of life Good workes are the way to heauen and a necessary condition if man haue time and meanes to be obserued yet they are not the sole cause of raigning When the Figtree saith our Lord puts foorth his leaues ye know that the spring draweth neere But is that a cause of the spring or the spring of that So when we bring foorth good workes we know we haue a true faith but faith is the cause thereof not the contrary and so consequently of mans salvation Bellarmine himselfe saith that in regard of the vncertainty of mans workes and our owne presumption the safest way is to depend on the mercy of God Thus by the ouerruling hand of God a second Caiphas hath once againe prophecied aright And let this doctrine reach vs to practise Christs lesson Vse 2.
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.
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