those that liue it are counted as signes and wonders in Israel Isa 58. 18. But what marvell sith Christ was not Isa 52. vlt. And 53. 7. knowne by it his image despised his person in carnall eyes deformed They then that cannot discerne the Sunne how should they perceiue a Starre a Candle Moreover Is our life from Christ Let vs then that are Vse 4. partakers of it returne him prayse for so great a blessing divide not this treasure ascribe nothing to thy owne selfe or others it s the root that beareth vs not we the root life is a Rom. 11. great blessing this life the blessing of blessings then let vs never be weary in magnifying the Lord for such a favour nay seeing it comes from Christ let vs returne it againe vnto him seeking his glory as he hath done our good If we beget children doe we not expect they should spend their liues for the profit of vs their Parents As the Sea therefore sends forth many rivers but they returne all againe into her bosome so seeing our life comes from Christ let it flow backe to the prayse of his Maiestie and thâ— rather wee may be induced hereto because this is the onely way to haue life and to escape death for all eternitie And here may all of vs learne instruction seeing our life Vse 5. is from Christ Iesus are we weake and feeble in our minds Runne we to to him and pray we Lord quicken me Be our children dead in sinne Bring them before Christ desire him to raise them to life imitate the poore that liued when he liued amongst them in the vse of the meanes still haue an eye to this Physitian otherwise our Patients will not be cured this is that Sunne that with his warme beames enliueth all the creatures if he be absent we are all but dead men rotten branches And to shut vp this poynt wee are to learne here to be Vse 6. carefull that we offend not this Lord of life and incurre his displeasure for if we doe we shall dye the second the eternall death Simple Polititians be they that consider not how all the keyes to convey life and death hang on his finger Will we not tremble to heare treason For its death And shall we then crucifie againe the Author of our salvation and rend his flesh in our teeth and tongues like the vaile of the Temple from the top to the bottome take heed of this for he that lighteth our Candle can easily put it out And this shall suffice to haue spoken of the Pen-man of this Epistle for the present now in the next Verse is the person mentioned to whom Paul in particular directed his Writings VERS 2. To Timotheus my beloved sonne grace mercie peace from God the Father and Christ Iesus our Lord. IN these words are two things contained a description The Logicall resolution and a salutation in the forme of a prayer the person to whom Paul sent this Epistle is described 1. By his name Timotheus 2. By a word of relation sonne 3. By an adiunct beloved In the salutation being laid downe prayer-wise obserue what he wisheth and from whom the matter what is 1. Grace 2. Mercie 3. Peace the persons from whom be 1. God 2. Iesus Christ and both are amplified by a word of relation God the Father Christ our Lord. To Timothie This word imports as much as the honor The Theologicall exposition of God or precious to God his Father was a Grecian and his Mother a Iewesse who beleeued in God Acts 16. 2. What he was in name he was in nature he honoured God was precious to God My beloved sonne Sonne is a word of relation and doth alwayes presuppose a father who gaue him his being and it is diversly taken 1. For persons Psal 79. 11. 2. for lambes branches bullets arrowes sparkes or almost any other thing the which proceedeth from a cause Genes 49. 22. Psal 79. 11. and 80. 16. and 89. 23. and 1â—4 4. and 147. 8. Iob. 5. 7. Now the reasons why Paul cals him sonne may be these 1. Because he had either begot him or at the least confirmed him by the Gospell 2. Because he loued him as a sonne and he Paul like a Father 3. In that he was yong and Paul old 4. And in regard he was so like minded to the Apostle from the first reason I take it came the name of God-father because they had begotten them to God And he addeth Beloved to distinguish him from others for he was beloved of God of the good people and of Paul also in a speciall manner Grace mercie and peace To omit to speake of all the acceptations of grace let vs know that it is tooke chiefly two wayes 1. For Gods free favour 2. For the gifts flowing from the same the first though I exclude not the latter is here meant Mercie To omit how many wayes it is accepted by Mercie here is meant a loving inclination of God to his people being in misery or for an effect of his grace or the effects of that loving inclination mercie seemes to proceede from grace and all other blessings whatsoever for by the grace of God each one may truely say I am that I am Peace It also in Scripture hath a large extent but ordinarily is received for outward rest and quiet and inward tranquilitie of the mind this latter is to be received though the other not absolutely to be reiected And what if wee should vnderstand grace as it is in God Mercie as manifested to miserable man And peace as the effect which proceeds from both Yet how ever it be this is most safe to hold that Paul wished Timotheus all good spirituall corporall temporall eternall without him and within him From God the Father In these words the Apostle manifesteth to vs from whom and in what order grace mercie and peace is derived to vs. By God is meant the first person in the Trinitie and he is called the Father because as from the fountaine all things proceed from him for by an vnvtterable yet naturall generation he begate the Sonne from all eternitie He is also a Father by Creation Adoption Preservation Againe the word Father is attributed to the whole Deitie in generall and the distinct persons in particular Isa 9. 6. Ier. 23. 6. And Iesus Christ our Lord We haue once heard for all what Iesus and Christ signifies yet here is another title annexed to our Messias Lord in the Hebrew tongue is a supporter stay or base In Greeke it signifies one that hath authoritie over a thing or person being a word of relation It is a truth that I haue writ diverse times vnto Churches The Metaphrase in generall and publike and private persons in particular wished them all blessings that might make either for their comfort and peace here on earth or the perfection of glory in the kingdome of heaven But now I haue Penned this
for he is the iudge of the world As if our Apostle had thus prayed Now God the Father grant that Onesiphorus may find mercy of his sonne at his appearing vnto whom he hath committed all iudgement For Paul knew this that Christ must iudge the world might therefore distinguish thus in his vnderstanding when he prayed But howeuer the sense is good and sound At that day Some thinke at what time he should also be afflicted for at one time or other Paul thought he might also suffer for the Gospell though for the present he escaped Others haue conceiued at the day of death I rather would take it to be meant at the day of iudgement for then is the righteous rewarded for his workes and that is a day wherein if it goe well with vs it will be well with vs for euer And its vsuall for good men to haue their minds in trouble set vpon that obiect of the generall freedome from all misery and fruition of all felicity And in how many things or how much By things may be vnderstood money meate apparell and the like or parchment papers bookes conference encouragement c. The sense is very aboundantly liberally He hath ministred vnto me at Ephesus That is freely louingly imparted and conferred vpon me when I was personally there present Thou knowest very well Here Paul appeales to Timotheus for the truth of his testimony and confession To speake my priuate opinion This Appellation I thinke hath reference to that in the 15. verse And thus the sense seemeth to me Thou knowest how many fell from me of Asia at Rome But thou art better or very well acquainted in how many things or how much I was relieued by Onesiphorus at Ephesus For peraduenture Timothy saw not them when they reiected Paul and cast off their profession but heard it or if he did it might be but once yet he being Preacher at Ephesus and abiding there long might often see Paul releeued by Onesiphorus And this I take to be the reason why Paul saying here as in the 15. verse thou knowest doth in this adde better or very well which he omitted there For it seemes to be a comparison The one thou knowest well the other better or very well or Timothy might heare of the first yet saw the second Though it be not in my power to make requitall to my The Metaphrase good friend Onesiphorus for many his kindnesses yet my hearts desire and my prayer to God is that hee would shew him favour and mercy by the hand of his sonne in that great day when and wherein he shall come to iudge all the world And good reason haue I thus to petition the Lord for him for thou art very well acquainted how abundantly he administred vnto my necessities being at Ephesus as thou art not altogether ignorant how all Asia fell from me and forsooke me at Rome The Lord grant vnto him that he may find mercy with the Doctrines deduced Lord at that day For our better and more methodicall proceeding we will first beginne with the time when Paul would haue his friend to finde mercy whence this is the point to be collected that There is a distinct time wherein the world shall be iudged Or Doct. 1. There is a day of Iudgement Eccles 11. 9. Dan. 7. 13. Math. 24. 37. 2 Pet. 3. 10. And that for these following Reasons That the creatures might be freed from bondage and all Reas 1. maner of groning for till then they be subiect vnto much sorrow going against the proper end of their first creation whereby the Lord is much through the abuse of them by the Reprobates dishonoured They be the great Booke of God alwayes vnfolded wherein the wicked might reade his power Deitie and wonders if they would they are oftentimes punished for mans offences the earth is barren groning like a woman with childe yet cannot bring forth her fruite the Sea rageth and the springs are dryed vp the beasts of the field mourne the fish of the waters die and smell the fowles of the ayre perish and the very heauens become as brasse The good Angels are till then ministring spirits take many a iourney from heauen to earth place to place and from person to person to comfort and kill preserue and slay And some but without grounds haue conceiued that they mooue vntill that day the Orbes and celestiall spheares when as it's probable no such things be For thus I would reason 1. If there bee materiall Orbes wherein the starres as If Angels moue the Orbes nayles in a wheele be fixed then they must be either more crasse and solid or more subtill and rare then the Element of fire If they affirme that they be more solid then how can a more graue body ascend aboue that which is lighter And if they hold they be more subtill then the fire aboue which they say they are placed then how can the stars be fixed in them for wee cannot fallen them in the ayre much lesse then in a fineâ— subiect 2. We see fishes in the sea beasts placed on the earth fowles in the ayre and Angels in heauen Why then should the element of fire bee created to bee voyd since euery element is replenished with its proper and peculiar creatures Earthly bodies be on earth watery bodies in water aiery in the ayre heauenly in heauen so that by proportion method the Sunne Moone and Starres should be in the element of fire and running their circular and swift motion they cast downe the fire which otherwise of its nature would not descend participating more of fire and being without sense for otherwise the fire would consume them then any other element For if we marke we shall see the Lord doth maruailously fit euery creature for its subiect And this may seeme to bee the reason why the Moone is spotted and no planet besides in that she runnes her motion in the very ebbe as I may say and dregs of the element of fire for the purest as we see in water is highest And why the starres neerest the Poles doe twinckle and looke bright may also be in that the fire being moued there by the reflexe doth enlighten them more fully And whereas some seeme to wander it is not because they are not mooued with a circular Motion but they come short going a lesser compasse and therefore we thinke that they goe forward and backward We may see the truth of this in those people that in diuerse pathes one distant from another doe runne with a circular motion about a post or pole 3. It is the position of those that doe maintaine Orbes and Epicicles that No violent motion is perpetuall how then if the Angels or Intelligences did moue the Orbes wherein they hold the starres be fixed should this motion bee so constant permanent 4. Finally God made euery creature very good able by an internall faculty or principle to accomplish its end
giue his seruant wherewith to worke affoard time food and all things conuenient yet when he comes to see if his taske be finished he findes that the meate is wasted the time ended the Candle to the very socket burned and yet little or nothing of the worke furthered how would such a seruant excuse himselfe to his Master And is it not so with many of vs God hath giuen vs meate and drinke time and matter candle and fire But what haue we done Is not the lamp of our life almost consumed the Sunne of the Gospell about to set at the least from vs and yet we haue not finished the worke that was giuen vs to doe We are without our wedding garment polluted in our bloud and in regard of cloake or couer of grace starke naked How shall we then expect to avoyd that fearefull sentence Friend how camest thou hither without thy wedding garment Take him bind him hand and foote and cast him into vtter darkenes And is that day so great Then let vs all prepare for it Vse 2. before it come finish our worke be cloathed and not found idle or naked For blessed shall that seruant be whom his Master shall finde so and so doing Say not with the foole that there is no God Make not a league with hell and a couenant with death Beleeue not Hymeneus or Philetus that the Resurrection is past already neither cry with the scoffers and mockers Where is the promise of his comming Doubt not of the day and the certainty of its approaching For doth not the drowning of the old world declare it the deuouring of Sodom by fire and brimstone proue it the destruction of Ierusalem confirme it the curse vpon the Iew at this day ratifie it the hot plagues invndations of waters earthquakes extraordinary frosts the blazing starre and many petty iudgements that hourely haue and doe befall the wicked seale it Oh therefore as thou doest beleeue it so prepare for it Now time is present meanes at at hand the Lord allures thee But will it be shall he doe so euer No no Remember the foolish virgins get oyle in thy lampe grace in thy heart righteousnes on thy person and a good conscience to thy companion or else it had beene good for thee thou hadst neuer beene bred or borne For without these the iudge will frowne bend his browe and be a consuming fire The next instruction we gather is this that Christ the Lord shall iudge the world Act. 17. 31. 1 Cor. 1. Doct. 3. 7. Math. 28. 18. 2 Cor. 5. 10. 1 Thes 4. 15. If we vnderstand by Lord in the second place the sonne of God then the point is plaine But howeuer its a sound position For if we expound the word to be meant of God the Father yet he will shew mercy and iudgement by his sonne For he hath committed all things to his hands For by him at first were all things made by him since Reas 1. was Man redeemed therefore it s most meete they should be iudged by him The iudgement shall be visible so that its most conuenient Reas 2. the iudge should be so too Now the Fathers invisible but the Sonne in our nature is not And shall Christ the Lord iudge the world What then Vse 1. shall become of those that haue crucified him and persecuted him in his 〈◊〉 that haue trod vnder foote the Sonne of God 〈◊〉 a mocke of the bloud of his Couenant that 〈◊〉 â—â—spighted his Spirit and disobeyed his Gospell that 〈◊〉 〈◊〉 as it were betweene their teeth his flesh by their cruell oathes and would not haue him to raigne ouer them Woâ—ull and vnutterable will their condition be fearefull lamentable shall be their portion Did Moses tremble at the Mount Iohn fall downe troubled at the sight of an Angell Felix shudder before Paul and the stubborne Iewes fall at the voice of Christ backward What will the prophane men doe when he shall come to be reuenged on them and to reward them according to the number and greatnes of their sinnes Shall a man cloathed in purple or scarlet whose throne is in the dust and his breath in his nosthrills make a guilty conscience to quake and tremble shall not then the Iudge of all the world enwrapped with glory couered with iealousie and hauing the keene sword of reuenging iustice in his strong hand make the hearts of such as neuer would obey his lawes to faile them for feare shall they not wish that the Mountaines might fall on them and the hills couer and conuey them from his presence would not they be glad if they might creepe into the crannies and close caues of the earth from his reuenging and impartiall iustice And if a Lord haue mercy vpon thee a Take him away Iailor will cause such shedding of teares folding of armes and wringing of hands what will that irreuocable sentence doe Goe ye cursed into eternall fire prepared for the Devill and his Angels I could wish that those words were grauen with a pen of iron in the palmes and foreheads of euery impenitent sinner of euery dissolute and godlesse person And shall Christ iudge the world shall he that redeemed Vse 2. thee sit vpon thee then be of good comfort for it cannot but goe well with thee No man euer hated his owne flesh consumed his reall and royall members or put away a chast virgin Assure thy selfe then that thy head and husband Iesus shall neither leaue thee or forsake thee or euer be diuorced from thee This vse is worthy our best consideration and a ground to euery honest and vpright heart of vnspeakeable comfort Therefore when Sathan Death Iudgement and hell looke thee in the face thinke vpon this thing And shall Christ iudge thee Then Agree with thine aduersary Vse 3. quickly whiles thou art in the way with him least he deliuer thee to the Iudge and the Iudge deliuer thee to the Iailor and he cast thee into prison For verily thou shalt not depart thence vntill thou hast paid the vttermost farthing And when will that be Neuer neuer And might not this word breake thine heart and moue thee to doe it When Ioseph was to goe before Pharaoh he shaued his head and put vpon him another robe or change of raiment When Hester went vnto the King she cloathed her selfe with her royall apparell And shall we meete the King of Kings wrapped in the stinking weedes of drunkennes swearing and lying couered with the monstrous clouts of fornication adultery and all vncleannes Surely if we doe we shall neuer find fauour in his eyes Let him then that hath stolne steale no more but labour with his hands And that I say to one to all I say it Change your minds and turne that your sinnes may be put away when the time of refreshing shall come from the presance of the Lord and he shall send his sonne Iesus the which is now preached vnto you to
for by the first he is re-beloved but by the second in a greater maner the manifestation of affection breedes affection as it is apprehended whether we respect truth or measure This argueth that the loue of many as Lot said of Zoar Vse 1. is but a little one so weake a spring can haue no deepe fountaine so small branches no great vertue in the roote and so feeble a flame no abundance of fewell for causes produce effects proportionable to their internall power doe they not Try then as the truth so the measure of thine owne and Vse 2. thy friends affection by the outward effects he that loues much will declare it by many prayers sundry actions this did Mary to Christ Christ to the people Beniamin must haue better attyre a double portion if Ioseph respect him aboue his brethren Shall Ionathan dye He shall not die if the hearts of Sauls subiects cleaue vnto him If Iesus loue Lazarus he will weepe groane in spirit and cry with a powerfull voyce Lazarus come forth for vndoubtedly such as the heat is within will be the burning without much loue much manifestation of it in words in action Or it may be Paul addeth mercie to grace and peace because that Timotheus was a Minister for the like he doth to Titus and omits it in all other his salutations to the Churches and people in generall to teach vs that Ministers of all men stand in need of mercie Doct. 10. And that not onely in respect of themselues but in regard of their place and calling To whom was this command chiefely exhibited Be mercifull as your heavenly Father is mercifull but to the men of God Or why did Elisha pray Let thy spirit be doubled vpon me but to confirme the truth of this Doctrine 2 King 2. 9. Luk. 6. 36. For they are in Gods roome resemble his Maiestie and Reas 1. therefore haue the more need of mercie in abundance Againe they are daily exercised about men in the greatest Reas 2. depth of misery and therefore store of mercie is necessary for such where much is to be vsed much is required This doctrines vse is scarce dreamed of or if it be but little Vse 1. practised Who that is a Preacher from the forenamed grounds seeketh to be rich in mercie Alas wee consider not how we resemble God What miserie the most are in and hence it followeth that Ministers many times are the most mercilessemen This must teach Preachers a lesson worth the learning Vse 2. namely to exceed all men in grace and mercy as Saul did the common people by the head and shoulders for doe they not resemble God Are they not the Wells where miserable sinners are to fill their emptie soules with the water of mercy Doth not each Ambassadour striue to resemble his Lord who sends him If the Preachers pit be dry how can we expect any in the common ditch Are not the Priests lips to preserue knowledge And shall their hearts be emptie of the spirit These haue rather need of a double portion I haue heard of a fire kindled in a towne that tooke hold of every house and passed by the Preachers I would not haue it so in regard of the spirit for how ever the former was accounted a mercie sure I am this latter is an heavie iudgement for all men should runne as the poore to the great mens houses to kindle their turffe at the Preachers Altar Where others striue for double honor double maintenance labour thou for double holines double mercie thus to doe is to doe wisely and but thy dutie neither From God the Father In this phrase two things concerning Doct. 11. God may be observed first that He is a Father God may be stiled a Father either essentially or personally Do ye so reward him O ye foolish people and vnwise is he not your Father This may be vnderstood essentially Deut. 32. 6. The God and Father of our Lord Iesus Christ 2 Cor. 11. 31. knoweth that I lie not here it is to be accepted personally Againe he is either a Father in generall or in speciall in generall as he is the Creator and conserver of all creatures hence he is called the Father of spirits Heb. 12. 9. Of Angels Iob. 1. 16. Of men haue we not all one Father Mala. 2. 10. And in speciall he is a Father and that of Christ or of the faithfull 1. Of Christ as he is the Word and begot from all eternitie the Lord possessed me in the beginning of his way before his workes of old I was set vp from everlasting or ever the earth was Pro. 8. 22. 23. 2. Of Christ by personall vnion Thou art my sonne I to day begot thee Psal 2. 7. Acts 13. 33. And of the faithfull he is likewise a Father in speciall 1. By regeneration Of hâ—s owne good-will be gate he vs by the Word of truth I am 1. 18. Or 2. By adoption Now are we the sonnes of God and haue received the spirit of adoption whereby we cry Father Father Rom. 8. 15. 1 Ioh. 3. 2. And haue the faithfull God for their Father in a peculiar Vse 1. manner Then in the first place we may take knowledge of their dignitie David could say Thinke ye that it is a small 1 Sam. 18. 22. thing to be sonne in-Law to a King Was that such a priviledge Then what is this O that the faithfull knew their owne worth Let the faithlesse fume chafe and swell till they burst yet one of these is worth a thousand of them the world is not worthy of such for is not the righteous better than his neighbour How readest thou Pro. 12. 26. Let the faithfull learne hence to know the God of their Vse 2. 1 Chron. 28. 9 Fathers and to serue him with a perfect heart and a willing minde will not a sonne honour his Father Must we respect the person of man And shall not wee regard the glory of God who is our Father How if we neglect him Can we be excused Doth not he expect it Deserue it And is it not our dutie to doe it Giue we him then his deserved titles make we mention of his many mercies secke we his glorie learne we his will and doe it for not every one that cryeth Lord Lord but he that doth the will of the Mat. 7. 2â— Father which is in heaven shall be blessed As he is our Father in speciall so let vs honour him in a singular maner the rule of creation requires it much more of re-creation and adoption Againe Art thou a faithfull person Then looke vp to Vse 3. God thy Father expect a worthy portion at his handes Can they that are evill giue to their children good things Luk. 11. 13. and shall not your heavenly Father giue to you the things whereof ye haue need Be not then in doubt but beleeue cry not What shall I eat drinke
Calling This calling is either with the tongue or with the heart Calling distributed Whence ariseth this distinction of mentall and vocall prayer confirmed by the mouth of Christ This people honoreth me with their lips but their hearts are farre from me Mat. 15. 8. We are to call vpon God with the tongue 1. For we haue In calling on God we must vse the tongue and why this priviledge aboue all other creatures and shall wee not imploy it in the Lords service 2. We are to giue vp all our members as so many weapons of righteousnesse to glorifie him and is not this one of the principall And some-where David calls his tongue his glory Psal 30. 13. And it is good for vs so to doe 1. It will be a meanes to keepe our minds from wandring 2. The voyce stirres vp affections and raiseth them to an higher temper 3. In so doing we shall find the Lord putting phrases in our mouth guiding it now and then in a wonderfull manner farre beyond all naturall apprehension 4. And how can others ioyne with vs or know when to say Amen should we be silent When thou prayest alone imitate Hannah let thy lips moue not thy words 1 Sâ—m 1. 13. be heard else it may seeme a sensible signe of Pharisaicall palpable hypocrisie And the heart may not be separated in this action 1. For Also the heart and why such prayers are most acceptable to God 2. They onely haue the promise to be heard 3. Otherwise they cannot be fervent let a mans breath flow from his mouth by a narrow passage were the hands hot it would coole them but if it proceed from the heart the lips being wide open were they cold it would warme them so prayer that springs from the heart is hot from the tongue onely cold as ice 4. As the Lord is the highest obiect we looke at in Prayer so the heart is the lowest center he regards in this dutie these two in all holy actions of this nature may not be disioyned 1. Vaine then are the prayers of many who call vpon God but with the tongue onely If this be not profane babling what can be Thus pray our Papists and rude ignorant Protestants so prayed the old Pharisees Christ checkes them yet their custome continues vnto this day But let vs conioyne heart and tongue else wee doe but labour in vaine What profit can wee expect in bending the knee bowing the bodie spreading the hands and smiting of the breast when our hearts are roauing from the Lord Is this to pray Is this to call aright Is this to please God Nothing lesse What is the tongue but the hearts messenger He therefore that vseth the one and not the other is like to him that runnes before he hath his errand These men may seeme to pray in the iudgement of others but before GOD they are but vaine bablers Vpon God To him is it and to no other that wee must II. pray Obserue here how God is one in essence three in subsistence the essence is not divided but distinguished When as wee say East West and North these are not parts essentiall to the world but names onely of distinction so may we say of the former in regard of GOD for the Sonne and the holy Ghost are the same individuall essence with the Father and hence it will follow that he that prayeth to one prayeth to all but as the Apostle speaketh of another thing to every one in his owne order 1 Cor. 15. 23. Vnderstand that in this definition we speake of God the Father for teachings sake And vpon God must we call First For who but He 1 King 8. 39. discerneth the spirit of man Who but He knoweth all the hearts of the sonnes of men Iâ—â— onely he that is acquainted with all our wants and vnderstandeth what is best for vs. Secondly He is also present at all times in all places to heare vs helpe vs the Lord is alwayes neare at hand so is neither Saint nor Angell Thirdly And is not God sole Lord of all things both in earth and heaven Who made vs but He Who hath wherewith to satisfie vs but He And then vpon whom should we call but He Fourthly Is not He also the obiect of our faith Shall we then beleeue in one and pray to another Will that stand with sound reason Sith then that God is omniscient omnipresent omnipotent and the principall Obiect of our Faith it followes wee are onely bound to pray to Him 1. Whence by the way wee may confute the Romanists who pray to Saints to Angels but doe they vnderstand our wants Are they present in all places What haue they they haue not received And may wee put our confidence in creatures Were not this to seeke to a blind guide Relie on a bruised Reed And when the Sunne shineth brighteâ—â— to light a Waxe-candle It is a never-â—rring Canon thaâ— He Exod. 22. 20. who sacrificeth to any gods saue vnto the Lord onely shall vtterly be destroyed they that will doe the first let them expect the second ther is but one to God the father namely Christ but many to the sonne comparing him to a Prince that hath seuerall petitions preferred vnto him by the common subiects that passe through the hands of his neerest fauorites And they say that he is a bad sonne meaning Christ who wil doe nothing for the entreaty of his mother vnderstanding the blessed Virgin but doth not Christ bid vs come vnto Mat. 12. 28. him that he will pray to the father for vs to whom then should we goe is he not our neerest kinsman our eldest brother our head our husband But if any lust to be contentious we haue no such custom neither the Churches of God 2. Againe here is censured and condemned too the ignorant amongst vs. How many may wee heare cry God blesse me father of heauen haue mercy on me Lord forgiue me which words be good we grant but hauing no knowledge of or relation to Christ are no better then vaine babling the truth is that in all our petitions wee should haue reference to him though not alwayes expressed in words yet conceiued and retained in our minds this may be the cause why Daniel looked out of the window when he prayed towards the Temple because it was a type of Christ and thereby would teach vs that there is no going to God without Christ Iesus And as we speake to the soule of man by way and meanes of the bodie so must we to the father of all spirits through the vaile of the humanitie of Christ our mediatour 3. And by this wee may iudge what to thinke of the prayers of the Iewes and Turke and heathen who either haue not heard of Christ or deny him are not their petitions to no purpose shall they speed and preuaile before God can they expect Cornelius his answer thy prayers are Acts. 10. 4. heard thy
spirit extraordinary effectuall calling is immediately by the spirit without the word The calling here is effectuall and in respect of Pauls manner of being called seemes extraordinary though not so in regard of Timotheus Act. 9. Vs. That is me Paul and thee my sonne yet all the elect either haue beene or shall be called with an holy calling With an holy calling Here 's another distinction of callings Holines it is either personall or by imputation So God is called holy Yea he is holines it selfe Personall holines is either inherent or actuall and both these are to bee found in the subiects of this calling though not perfectly yet in some degree Besides imputatiue holines is double also 1. When Holines imputed 1. to persons 2. things Christs holines is made ours for hee is our sanctification 1 Cor. 1. 30. And as our sinnes were made his sinnes and hee became a sinner by imputation so his holines is made ours and we without sinne by imputation Finally holines is ascribed to the word to the Sabbath and many other things because they are causes of holines or times wherein we are specially commanded to serue God in the duties of the first table or in that the things be not applyed to a common vse and in some one of these senses or other as wee shall heare more anone this calling is said to be holy Not according to our workes That is not for the prevision and foreknowledge of mans faith or merits But according to his purpose and grace viz. Freely and of his meere mercy and from no other ground Which was giuen to vs in Christ Iesus before the world was 1. Here Paul giueth a strong reason why their workes were not the cause of their calling in the word Giuen for a gift must be free and 2. He draweth another from the time it was giuen viz. before the world was 1. From all eternity And amongst many other arguments this is not the The Metaphrase least for to moue and instigate thee to preach the Gospel to beare witnesse to the truth to partake of the afflections which I and others suffer in as much as the Lord of his meere grace and favour before any thing had a being and without any regard at al of thy faith workes or merit hath freed thee from all dangers placed thee in a good condition and in time called thee effectually by his blessed Spirit with such an honorable and holy calling as he hath done me and will also preserue thee to his heauenly Kingdome through the Redemption of Christ his sonne our onely Saviour and Mediatour If we hold this verse as a digression from the former matter The deductioÌ„ of doctrines then this poynt will follow that A Digression is warrantable either in words or writing Doct. 1. And the Scripture else where doth confirme this proceeding Gen. 4. 23. Isay 7. 16. For it is a meanes to stirre vp better attention and to Reas 1. draw the Auditors more strictly and respectiuely for to giue heed to what followeth The Hawke sometimes goeth afarre off that shee may get the wind and bee better able at the stoope to strike and catch her prey And this Crypsis in preaching may be vsed Againe the Spirit of God may draw the tongue sometime Reas 2. to speake what we haue not purposed for the good of some particular person who is in the assembly and some present occasion may minister iust occasion to doe the same as wee see and know by our daily experience Then let not the Auditor be too forward in censuring the Vse 1. preacher for digression from the matter in hand for God may haue a secret hand therein that we for the present are not â—ware of for the comforting or conuerting of some person present And this may warrant the Minister in this kind of proceeding Vse 2. Cautions for Digressions Yet Cautions must be observed 1. See it bee not for want of study through idlenesse or thy owne neglect and carelesnes to be well provided 2. Forgâ—â— not to returne to thy former matter and purpose for otherwise a iudicious Auditor wil feare as Sauls father did him when he had long sought his Asses that the preacher hath lost himselfe Againe where Paul in the former verse and the last word thereof hauing named God doth in this make a description of his goodnes we note that It is vsuall with good men when they name the Lord to make Doct. 2. mention of his mercies or some benefit they haue receiued from him For they would haue him to receiue all glory We vse in Reas 1. the naming of our friends to make mention of the kindnes we haue receiued from them to shew our thankfulnes and that they might be praised Againe they would not haue the Lords name tooke vp in Reas 2. vaine or be profained and the more they can speake to his praise the more inward comfort they haue Wee ioy in the commendation of those wee most affect so doe the children of God in the due prayse of their father Would to God that this were the custome of our country Vse 1. but with too many it is not We vse his name but alas how often in vaine not once making mention of the least of his mercies nay it were wel if some did not first sweare by it and next declare what villany they themselues haue committed But if we would glorifie our heauenly father haue Vse 2. others to speake to his praise shew foorth our thankfulnes and haue much inward comfort let vs couple his name and his mercies together and hee that doth this shall haue a secret and hidden ioy stirred vp in his heart Is it not vsuall that if we speake much of a friend and his fauours to vs for others to say Sure you are beholden to or you are in loue with such a one wil not such sayings make vs right glad In the third place if we consider these words as they are a motiue cause and depend on the former then this is the doctrine that will follow that He who would not faint but suffer affliction is still to haue an Doct. 3. â—ye to his Salvation Moses had respect to the recompence of reward and thereby was moved to suffer affliction with the people of God for a season The Saints looked for a better resurrection therefore endured Racking sawing asunder and resisted vâ—to bloud The forerunner and finisher of our faith Christ our Lord he setting before him the glory provided for him endured the crosse and despised the shame Heb. 11. 24. 35. and 12. 2. Because varying of the obiect varieth the minds motion Reas 1. Psal 40. When Dauid considered his misery hee cried out I am poore and needy but when he thought on the affection of God towards him he altered his ioy and note saying Yet the Lord thinketh on me Besides saluation is a
to it so that the secret will of God may be the revealed For before the Creation of the world Gods whole will was hidden in himselfe that afterward became manifest It was in Davids heart to build the Lord an house when he did declare it to the people it was then but one and the same will In the secret will of God two things are to be obserued And from all that hath beene said will many profitable lessons follow 1. We must take heede that we doe not conclude as if the Lord did worke all outward things of necessitie For his Will is free in respect of the outward obiect Gen. 45. 5. Act. 2. 23. Isai 10. 6. 7. 2. Because it is the first mover that therefore we conclude not He is the Author of sinne For God can doe the same which man doth yet free from iniquitie And 3. we must avoyde the error of those who imagine that because Gods Will worketh in all things that therefore God willeth sinne and punishment absolutely without any condition on mans part And 4. of them and their opinion wee must beware who thinke that Gods Will can make any thing lawfull be it neuer so vniust 5. Of those also who because Gods Will is vnchangeable therefore will vse no meanes at all for what they would pertake of 6. And finally Let vs all take heed that we maintaine not the heresie of the Monothelites who held because Christ was God therefore his Will was but one when as our Lord himselfe witnesseth the contrary Ioh. 6. 38. Math. 26. 39. And seeing that Gods Will is free and the first moving Vse 2. cause of all goodnesse Let vs. 1. prayse him for the good he hath bestowed on vs or at any time done by vs. 2. Depend vpon him for direction and abilitie in all our proceedings 3. Reverence the extraordinary acts of his Providence 4. Yeeld our selues and all our wayes with willingnes to be ruled and disposed as shall seeme best in his eyes 5. And as he willeth good and nilleth evill so let vs doe the same 6. In conclusion let vs alwayes pray Lord thy will be done and not ours If we doe these things we shall never fall but with our Apostle be confident in the assurance of the conservation of our soules which wee commit to him at the last day Let thy faith be fixed on Gods power and Will and then thou shalt haue the desires of thy heart and Will We might now come to speake of Pauls perswasion and assurance he had in God for his preservation Some of our Divines make fiue degrees of faith 1. A credence 2. an assurance 3. an affiance 4. a confidence and 5. a perswasion Perswasion seemes to be the greatest so that wee may collect that Of Faith there be distinct degrees Mat. 6. 30. 15. 28. Doct. 13. Mat. 8. 10. 13. 32. We reade of a faith no bigger then a graine of Mustard-seed and of a Plerophorie or full perswasion And in the Gospell mention is made of a little faith and of a great faith So that this point is manifest that there is two at the least distinct degrees of faith And not without Reason For some haue had greater meanes and liued longer vnder Reas 1. the powerfull Preaching of the Word then others who thereby are become strong in faith For as we see that trees which be planted in a good soyle neare the pleasant rivers and haue stood long doe flourish and spread more then they that haue growne in barren ground wanted watering and a shorter season so is it with the flower of faith Great meanes great faith little meanes the lesse faith except the Lord as sometimes he doth worke extraordinarily Some after their effectuall call haue beene more frequent Reas 2. and diligent in the vse of Gods ordinances then others more forward to doe good carefull to absteine from the least appearance of evill so that their faith is growne mightie Twinnes of equall age will outstrip one another by carefull attendance And this is to comfort the feeble minded and to support Vse 1. the weake in faith Be not deiected though thy faith carry thee not with a full gale to the kingdome of God for as all ships haue not alike sailes and winde all birds equally winged and all women infants of like proportion in every part so haue not all Christians the same degree of saving faith yet the weakest minde and lowest saile will carry the ship to shore as securely though not so speedily as if they were greater and the least true faith and hope will bring the sanctified soule to the haven of heaven as certainely though not so comfortably as the greatest But yet wee must not content our selues with this weake degâ—â—e we are to endevour for the strongest faith and the greatest measure goeth to the sea for water will not feare that he shall returne with his vessell emptie For what heate can dry vp the same And shall we doubt of grace when we goe to the fountaine it selfe whose depth is vnsearchable past sounding When we cast vp our heads the Sunne shineth in our faces and doth refresh and heate vs so by the act of Meditation we come vnder the beames of Gods mercy that shall confirme our feeble faith 2. Consider that Christ hath satisfied the Fathers iustice payd the full debt cancelled the bond and is making intercession for all repentant sinners Therefore in his Name Heb. 4. 16. goe boldly to the throne of grace What if it be called a Throne for greatnes Is it not a throne of Grace that resembles goodnes When Esau had killed Venison in his hand he went boldly for his blessing though he mist it But take thou Christ the Lambe of God and come with and in him vnto the Father and none can steale away thy blessing for God cannot be deceiued neither wanteth he mercy in store for such 3. Call to minde that the promises belong to such as are Mat. 11. 28. in doubt Come vnto me all that are weary and heavy laden and I will ease you Whom came Christ to saue Such as in their owne feeling not in Gods purpose were lost Whom will the Physician heale They that be sicke Vnto whom hath the Lord promised comfort to the mourners in Sion And who ever in godly sorrow sought the Lord but he returned Mat. 9. 2. with this encouragement My sonne be of good comfort for thy sinnes are forgiuen thee Salvation is entred into thy house 4. Finally Pray often in private for as the slender and still dew that falleth in the night doth more refresh the yong sprouting and tender buddes then more wet that falleth or a greater shower in the day So oftentimes the prayer made in secret prevaileth with God more then the publike for the encrease of faith Paul at his conversion prayed three dayes and three nights Yet vse all the ordinances of God for it sometimes
that patterne consisting of sound words being so in themselues as likewise able to worke and preserue soundnesse in thee To the knowledge whereof thou camest by the writings especiallie that thou hast receiued at my hands And know thou that this patterne cannot any wayes else bee obserued but by the aide and helpe of that faith and loue the which God the father hath shed abroad in thy heart not for any desert of thine but through his meere mercie hath confer'd them on thee by Christ Iesus Where as Paul hath disswaded and perswaded and now Doctrines dediâ—â—d giues Timothie a rule by which he may be directed in his proceedings we first note from his example that Perswasion and disswasion are to be accompanied with direction Doct. 1. 1 Cor. 12. vlt. Heb. 6. 1. 1 Tim. 6. 2 It s not sufficient for a man to say doe this and not that but he must lay downe rules and helpes whereby he with whom he is to deale may be inabled for the dutie For otherwise a man will either stand still and doe nothing Reas 1. or if he doe not so yet he shall worke out of all good order Againe else the minister should not deliuer the counsell of Acts 20. 27. God guilty should he be of the peoples blood and so consequentlie without sound comfort This correcteth the hot and fierie spirits of some who like Vse 1. an vnskilfull rider be alwayes spurring but neuer guiding They cry why will ye doe that and wherefore doe you this but doe not giue them direction how to auoyd the one or performe the other And so it fals out that the one hath no profit the other as little comfort Let vs then learne as to perswade and disswade so to direct Vse 2. others God willed that Moses should build him a tabernacle yet he gaue him a patterne how to be directed in the perfecting of the same So let ministers haue an eye to this that their people may doe all things in comelinesse and in order Keepe thou the patterne c. As these words be a direction we gather that The best way to maintaine the puritie of Religion is to haue a Doct. 2. patterne Exod. 20. Ier. 6. 16. Gal. 6. 16. Psal 119. 9. For God at the first writ the patterne in mans heart by the Reas 1. Adam had the the law writ in his heart at the creation Rom. 2. 15. which he might haue beene kept from all sinne and impuritie as may be thus proued For 1. The Gentiles many yeares after had some remainders of the law by which they were guided in their hearts the which could not haue beene had it not beene engrauen in Adams at the creation 2. Those to whom the Lord will shew mercy he hath promised that he will put his law in their inward parts and write it in their hearts Ier. 31. 33. Heb. â— 10. 3. We are commanded to write it vpon the tables of our hearts Pro. 3. 3. and the Prophet saith He hid the word in his heart Psal 119. 11. 4. Euery creature had the rule created with him and in him whereby he was to be guided in all his actions But man sinning broke the patterne and obliterated these excellent rules that were perfect in him at his creation And if the rule was not within him where was it or why should God guide all his other creatures by an internall precept and not man And euerie good man may find this in himselfe and see it in others that the more holy they grow the more shall they find the word of God imprinted in their hearts And doubtlesse when that a man is perfectlie sanctified which will not be here he shall haue the law absolutelie 1 Cor. 13. 9. 10. renewed and engrauen in him so that in this sence the word may be said to abide for euer And here we might adde the iudgement of the Hebrew Pirke R Eliezer in Gen. 2. doctors and the most that euer writ for the further confirmation of this that Adam at his creation had the law writ in his heart and was to haue beene guided by it The reason I stand to proue this is in that those who hold that Christs actiue and passiue obedience doe not concurre both of them to mans iustification seeke to maintaine that Adam had no law in him or out of him to guide him except the trees of life and death good and euill But certainly this is a farre fetcht shift and as farre from the truth 1. For the trees were as Sacraments to seale life or death vpon the breach or obseruation of the law as ours be Adam broke the morall law 2. When Adam ate the forbidden fruite did he not breake all the Decalogue 3. Sathan was subtile and tempted Adam to breake the kings seale for that spoiled all the rest And the blotting out of a word or sentence is not so great an offence in any deed or writing as to destroy spoile and abuse the seale 4. Why did God giue the tables in stone afterwards if man was not to be guided by them in his creation Was he then bound to God and his brother and not before or did God make a new law or set Adams sonnes a taske their father neuer had But we let this passe and proceed to giue further reasons of the point in hand Againe the naturall powers of man are much weakened Reas 2. much more the spirituall since Adams fall And the Lord seeing that gaue his people a law writ in two tables of stone for a patterne and why then 1. Because the children of Israell were multiplied as the Why the law was writ in Moses time sand by the sea shore according to his promise made vnto Abraham 2. In that the gouernours of families were growne negligent and would not teach their house and children the lawes of God 3. And especiallie in regard at that day there was scarce any print or footesteps of the law left remaining in the hearts of the sonnes of men For processe of time had worne them out 4. And finallie for that the people began to murmur at the doctrine of Moses and Aaron crying they tooke too much vpon them as if they had bound heauier burdens than the Lord himselfe prescribed to them Besides in the course of our Pilgrimage we shall meete Reas 3. with many false teachers infinite and innumerable errours and heresies and how can these things be discerned otherwise than by a true and infallible rule Furthermore doe we not see how that grounds are good Reason 4. in all beginnings as to dispute speake c And last of all patternes helpe our darke iudgements â—eas 5. better our affections confirme our memcries and yeeld vs comfort and incouragement in all our proceedings This serueth to confute our aduersaries who denie the Vse 1. people the patterne of all puritie the word of truth They may be likened
be marked that The best man may be forsaken These left Paul Doct. 8. Quest Ans Did these neuer returne to the truth afterward God knoweth not we and though we hope the best of some yet let vs feare the worst for the good of our selues VERS 16. The Lord giue mercy to the house of Onesiphorus for he often refreshed me and was not ashamed of my chaine WE may not thinke that this complaint and commendation The Coherence are here annexed without reason or relation to the percedent verse For thus I conceiue it is Paul hauing prest Timothy by many maine and forcible arguments not to be ashamed of the doctrine of the Gospell In the 13. ver giueth him a direction what to doe that he may not be ashamed which is to keepe the patterne of sound words for he that worketh by a true and streight rule shall haue no cause to be ashamed of his workmanship But in regard this might seeme hard to Timothy he tells him what he must obserue that he might be able to follow this forme of doctrine viz. Keepe the graces of God from decaying that are in him Oh but he might suggest this thing is as hard as the other Now Paul secretly grants him this and therefore tells him that he can no wayes doe that but by the assistance of the holy Ghost ver 14. And hauing giuen him this good rule least his sonne should be puffed vp with presumption and omit all subordinate helpes he tells him how many haue fallen away ver 15. for Timothy might thus conceiue Well if the Holy Ghost be and dwell in me I will feare the lesse or he might be temped to be carelesse from that ground for the preseruation of these worthy things And last of all least vpon the Mement of so many Revolters and that of Phygellus and Hermogenes he might be too much on the other side againe deiected for man on both hands is incident to fall into extremities he bringeth in a worthy example of loue boldnes stedfastnes and resolution in this Onesiphorus to hearten and imbolden him This may seeme to be the true scope of Paul and dependance of these foure last verses Or it may be thus Paul may put Timotheus in minde of these mens falling away and of this good mans resolution that he by the shame which befell the one and the prayse accompanying the other might be the more disswaded from declining and perswaded to stand fast For doubtles these instances of coutrary persons proceedings carry with them the seedes and force of an argument being by Paul thus produced But to omit that wee come to the words the which consist of a petition and a reason In the petition we may obserne 3. things 1. To whom it 's The Logicall resolution preferd the person is the Lord. 2. The thing petitioned for and that 's mercy 3. For whom this petition is put vp and that is for the house of Onesiphorus Thus much for the prayer or petition In the Reason are 3. things also or t' is threefold 1. Onesiphorus refreshed Paul 2. He did this often And 3. He was not ashamed of his chaine And though the Reason seeme but twofold why he prayed to God for this man yet we may without breach of the Reasons rule apprehend it to be threefold as we haue demonstrated out of the word Often The Lord giue That is God the Father impart conferre The Theologicall Expâ—sition or grant Mercy I would here vnderstand mercy to be taken in a large extent as for outward and inward blessings with whatsoeuer is profitable or comfortable for soule and body or for all the like refreshings I was in my troubles refreshed with may be the Apostles meaning To the house of Onesiphorus House in the Hebrewe is of building in Greeke of dwelling in our English from custody or tuition And the word house may be borrowed from the Almaine huis which is of hu to defend Whereby the way we may take the description of an house the which is a building wherein man doth inhabite or dwell for safetie and tuâ—tion By house in this place is meant the people whereof Onesiphorus had charge whether wife children or seruants by a Metonymie For he often refreshed me That is did by his personall presence praiers conference and gifts many a time recreate and comfort me both in body and minde And was not ashamed of my chaine That is When I was vsed like a theefe or malefactor and went vp and downe with irons on my heeles or hauing a keeper was led being chained by the hand he tooke knowledge of me and did not passe by me as they of Asia did accounting it a disgrace to their reputation As I cannot but iustly complaine against and condemne The Metaphrase all Asia of which company were Phygellus and Hermogenes in that they were ashamed to visit or refresh me So I must needs highly commend Onesiphorus for many refreshings whereby he comforted me both in soule and body and tooke acqnaintance of me esteeming it no disgrace or shame although I was chained and vsed like a Malefactor For the which his kind dealings towards me I beseech the Father of all mercy to comfort and blessâ— all his whole familie wife children â—â—d servants both in soule and body with all earthly and heauenly benefites euen as he hath comforted and refreshed me in all my miseries and great afflictions by his presence prayers conference and other fauours The Lord giue mercy c. Whereas many fell away and Doctrines deduced one mentioned that was resolute and Paul brings him in to be imitated of Timothy we may note this instruction that One good mans Example is to be preferred and followed before Doct. 1. a world of wicked persons We may not follow a multitude to doe euill Exod. 23. 2. No one Lot in Sodom one woman in the South one Michaiah is to be respected before al other vncleane Sodomites lazie Damosells and hundreds of false Prophets 2 Pet. 2. Luk. 11. 31. 1 King 22. 8. For he hath the truth on his side he followes the narrow Reas 1. way that leadeth to heauen Now the truth is to be preferred more then errour though Millions swerue to the one and a few embrace the other Againe God will excuse no man for so doing It will be Reas 2. a cold plea for a man to say I saw few of that stampe but multitudes of this I did as the most did when he shall come to the time of reckoning the great day of his account This iustly meetes with some in our dayes who hold Vse 1. neighbours fare good fare and to doe as the most the best way But haue these many the truth on their side doe they keepe the forme of sound words What a madnes would we esteeme it if a man when he is conuented before the iudge and accused for theft should say why all my
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
The yong man must Remember his Creator in the daies of youth least the houres come wherein hee shall haue no pleasure in them Iezabel had a time so had Ierusalem Agrippa and many others but when they foreslowed the oportunitie they found not in future time any mercy When God calleth and we will not come we shall cry but we shall not be heard Wofull experience hath taught this truth to many thousands for there is an appointed time for all things vnder the sunne 2. Seeke for what thou wouldst haue at the Lords hands let him be the principall Asa was sicke in his feete Ezekiah at the heart the one seeking to the Phisician first died the other going to God had his life many yeares prolonged Goe not with Saul to a witch at Endor with Iudas to the Pharisees with Ephraim and Iudah to Ashur and Hos 5. 13. king Iareb with the Papist to the Pope or Angell But goe to the Lord for these are miserable comforters and the best of them if the God of all the world the first mouer of all things and chiefe Phisician be absent cannot heale thee or cure thee of thy wound But seek vnto God and he will heare thee helpe thee 3. Goe to him but not like the proud Pharisee with I thanke God I am not so nor so neither with the boasting Papist in the robes of thing owne righteousnes but come vnto him in the name of Christ Iesus the sonne of his loue send him or set him before thee For whatsoeuer thou shalt seeke in his name that is in his worthines it shall be giuen thee For without Christ he is a consuming fire 4. Let the word and that neuer-erring spirit be thy guide If these two lead thee to the Father in the new and euerliuing way of Christ the Sauiour of all that are saued thou shalt find according to thy hearts desire Practise this Rule 5. Haue respect to the manner of thy seeking let it be vpon the feete of faith and affection with the wings of pure zeale and feruency and then thou shalt find assuredly 6. And finally let the end of thy seeking be for the glory of thy God the good and comfort of thy brethren and reformation of all thy wayes the curing and curbing of thy strong corruptions the encrease of all grace and for food friends favour and rayment so farre and no farther as the Lord seeth them to be needfull for thee Obserue these directions and then stay the Lords leysure and be sure of it that as Onesiphorus found Paul so shalt thou the thing thou hast sought after be it what it can in earth or heauen Now whereas Onesiphorus sought Paul at Rome and was permitted to refresh him we may note that Rome heathen was not sobad then as Rome Christian is now Doct. 5. Act. 28. 30. For Paul might be suffered to liue to haue his keeper Reas 1. to leade him in a chaine to dwell in a house all that would were permitted to come vnto him and without let he might preach the kingdome of God the Gospell of Christ But now if a Paul were there he would not be thought worthy to liue no not for an houre Againe wicked men grow worse and worse Reas 2. Vse Let this for euer be as a sure brand for that Beast who is drunkk with the bloud of the Saints that it is he and no other who exalteth himselfe aboue all that is called God and the very Antichrist whom the Lord will consume with the sword of his mouth They boast of piety and pitty when as Cain was no more cruell to Abel then they be to the faithfull Well Let them thinke that they doe God good seruice in putting vs to death yet they are deceiued it that In this we are not that for so doing they shall tast of the very dregs of Gods hottest vengeance spue and fall and dye the second death For Pope and Papists are men according to the Divells owne heart VERS 18. The Lord grant vnto him that he may find mercy with the Lord at that day and in how many things he hath ministred vnto me at Ephesus thou knowest very well WE are now come through the good prouidence The Logicall resolution of God to the last verse of this Chapter In the which two things are comprehended 1. A prayer 2. An Appellation In the Prayer we may obserue 4. things 1. To whom Paul prayed the Lord. 2. For whom he prayed him That is Onesiphorus 3. For what he prayed mercy 4. At what time he would haue his friend to receiue the thing he prayed for at that day In the Appellation we haue these particulars 1. That Onesiphorus relieued Paul 2. The place where it was at Ephesus 3. Wherewith that is many things And 4. The probation of this in the last words These or this thou knowest very well He drawes an argument from Timotheus knowledge to confirme his Testimony The Lord. In Hebrew Adonai is Lord being a word of The Theologicall exposition the plurall number yet often vsed in the forme singular it is deriued of Aeden a base or pillar which sustaineth a thing and our English word Lord hath much like signification being contracted of the old Saxon word Laford which commeth of Laef to support sustaine or cherish so that Lord is a Sustainer refresher supporter cherisher For if God withdraw his power all things come to nothing In the Greeke it properly signifieth one that hath authoritie or on whose authoritie something dependeth or consisteth and so indeed doe all things depend on God and hee is cheife gouernour and owner of all things created Mercy The word in the Hebrew put for mercy doth import a sacred affection of piety fauour benignitie and bountifull good pleasure or will of God towards a man without respect of desert or merit It is also applied to man and then it is meant a pious louing and benigne affection whereby he is moued and inclined to doe good to shew pittie compassion c. or that grace of God the which he hath receiued from the father through Christ which is inherent in him or conferred externally vpon him and then its glory Isai 40. 6. 1 Pet. 1. 24. And it is frequent for the Greeks to vse that word which our Apostle doth here for it the which Christ himselfe alloweth did practise See Hos 6. 6. Math. 9. 13. And the Hebrewes of Chesed which is Mercy call a godly man chasid that is gracious mercifull Psal 4. 4. some read a gracious Saint With the Lord. The like phrase we read Gen. 19. 24. The Lord rained fire and brimstone from the Lord. Paul vseth the like manner of speaking for as iudgement came from the Lord vpon Sodom so he prayes for mercy to befall Onesiphorus from the Lord Yet I haue thought that Lord in the first place is to be vnderstood of the Father and in the second is meant the Sonne