required in the seruice of God two things the one is Knowledge the other Strength for these are absolutely necessary for the doing of any action the one to direct vs the other to enable vs in this dutie The obiect of this knowledge is double 1. God 2. His will These must be rightly vnderstood For 1. If we know not God we cannot loue him 2. or trust in him 3. Feare him 4. humble our selues before him all which are needfull for that man that would make God his Master We must loue him or else we cannot serue him for loue sets a man on working as in the example of Iacob yea loue saith the Apostle constreines 2 Cor. 5. 14. vs but if we know not God wee cannot loue him the affections worke according as the eye of Reason presents her Obiects And How can we beleeue in him of whom we haue not heard Rom. 10. 14. Faith cannot be without knowledge therefore knowledge is often put for the same Who will serue a Master himselfe Ioh 17. 3. or bind his sonne apprentice to such a person whose abilitie or fidelitie he is ignorant of Againe if we feare not God we will not serue him and if we know him not we will not feare him Haue not some mis-tooke a Piece for a Pipe and so haue beene murthered in stead of mirth So men not knowing the Lord haue played so much with his mercie that they haue beene destroyed by his justice And Humilitie also must be had or man cannot serue God for God giveth grace to the humble but without vnderstanding Iam. 4. 6. Note of him no throwing of our selues downe before him for man is of an haughtie spirit loth to stoope and besides vntill he know God he knoweth nothing aboue himselfe therefore will never be humbled And a generall knowledge will not serue but we must know him truely and certainely Some may obiect that God onely knoweth himselfe Obiect dwelling in that light which none can attaine vnto 1. Tim. 6. 16. What for that Can we know nothing of him Yes we Ans How GOD may be known of vs. may with Moses see his back-partes his sufficiencie and efficiencie His sufficiencie is that whereby he is able to doe all thinges and it consisteth in his essence and subsistence His essence is that absolute first being and independent of any other thing whatsoever And from this it doth follow that He is not compounded of any matter and forme but is one most pure and meere act Now because as he is act wee cannot vnderstand him especially with one act for our vnderstanding is finite he invisible and infinite therefore he taketh to himselfe and maketh himselfe knowne vnto vs by many attributes which attributes be nothing else but that one and meere act diversly apprehended as What he is Who he is He is a spirit invisible immortall infinite omnipotent omniscient and the like And we must be able to vnderstand the subsistences which are nothing else but that one most pure essence with his relatiue properties The subsistences are the Father and the Sonne and the holy Ghost The relatiue propertie of the Father is to beget therefore he is the first in order The Sonnes relatiue propertie is to be begotten and not to beget and he is the second person in order because he is from the Father alone The holy Ghost is the person proceeding from the Father and the Sonne and therefore the third person in order so that we must vnderstand that God is one essence in three persons thus much for his sufficiencie And for his efficiencie what is that But that whereby he worketh all thinges and all in all things either in respect of creation or providence Act. 17. 28. Rom. 11. vlt. This may suffice to haue spoken for the knowledge of God The second thing that we ought to know is What the Lord requireth of vs for how can wee doe it if wee doe not know it Or suppose wee should doe what he willes yet what comfort can we haue in this service or action If a servant shall plow sow and harrow a plot of ground without his Masters will and direction what content could he haue in working What hope of reward after he had finished his labour Would not feare rather possesse him seeing the ground might haue beene as profitable for pasture When we know our Masters will we may with boldnes chearfulnesse goe about it And this his will is conteined in the Law and the Gospell What the Law requireth and is there to be found out with searching The Law requires two things 1. That we haue no corruption inherent in our person 2. That we transgresse not or divert from it in our conversation this is the iustice and command the Law layeth on vs and exacts at our hands The Gospell also bindeth What the Gospell requireth vs to our taske 1. That we haue Faith 2. That we beleeue in God through Christ for iustification 3. That we clense our selues from the filthinesse of the flesh and spirit 4. And lastly that we liue without spot and blamelesse keeping our hearts vpright with God our outward actions honest before and with man for the Gospell wils no lesse inward or outward holinesse than the Law doth For the Gospell and Christ Mat. 5. 17. came to establish the Law that is to assure vs it is still of force and to giue vs abilitie another way to keepe it Againe as we haue heard that we must haue knowledge of God and his will before we can serue him so in the next place we must haue abilitie or we cannot doe his will A sicke or weake man may know his Masters pleasure but cannot doe it for strength with health must enable him So we know many things but what of that if we want power to performe them And we must get power 1. To beleeue Wherin Power is exercised 2. To obey Againe We are to know that faith is exercised about a double Obiect God and his Word And in his Word the promise and the threate We are to giue credit that all the threats of God are true and shall be accomplished in vs in particular if wee breake the condition as well as beleeue all the promises appropriate them to our selues who are made in Christ Iesus And in both these the best man failes for want of abilitie to beleeue them Our faith may be said to be a kind of obedience not in getting but principally in living by it And as Iudgement is vsed in Invention being a distinct part of the Art of Logick yet Invention doth precede Iudgement in nature so obedience is vsed in faith and faith in obedience though faith may seeme to goe before it for He that comes to God must beleeue that he is and then a rewarder of them that diligently seeke him Heb. 11. 16. So that by power to beleeue I meane that God is that his
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
demand is granted Alas alas all our cryes to God hauing no eie to Christ are but as so many drops of water spilt vpon the ground Wherefore let all good Christians blesse God for their knowledge and mourne for such mens ignorance let vs conuert Noahs petition and say Gen. 9. 27. God perswade Shem to dwell in the tents of Iaphet 4. Finally this being thus let vs first learne to know Christ secondly to put our confidence in him thirdly and neuer dare to approch before the throne of God without him no comming to Ioseph without Beniamin to God without Note Iesus Wouldest thou haue euill remoued from thee thinke on his passion which speaketh better things than the bloud Heb. 12. 24. of Abel Wouldest thou haue all good conferred vpon thee remember his actiue obedience for thereby hee hath purchased all blessings But take heed of the Romanists errour who maintaine that Christ is mediator according to his humane nature for the humanitie without the deitie profits nothing they vnderstanding not how the distinct persons in the God-head haue their proper operations and that Adam sinned immediatly against the first person though mediatly against the other haue fallen into this slough and haue defiled themselues by whose harme learne we to beware Being inabled by the spirit As no man can come vnto the IV. 1 Cor. 12. 3. father but by the sonne so can no man say that Christ is the Lord but by the holy Ghost how often are wee commanded to pray in the spirit 1 Cor. 14. 15. Eph. 6. 18. Iude 20. vnderstand by Spirit either the holy himselfe or his graces within vs for these two are put indifferently one for the other as grieue not the holy Spirit the holie Ghost fell on them and quench not the spirit he hath giuen vs his spirit neither may they be separated in any action of a Christian For as the spirit doth worke grace in vs so doth he cooperate stirring it vp and mouing it as an instrument in the hand For so good a cause will not be absent from its owne building And this ability consisteth First in direction leading vs into all truth Iohn 14. 26. And secondly in power for hee helpeth vs against all our infirmities Rom. 8. 26. First For the wisdome of the flesh is enimitie against God and is not subiect Rom. 8. 7. to the law of God neither can be Spirituall actions must proceede from spirituall principles else they are base contemptible Secondly Againe euery good act must be gin in God and end in him as the father through Christ to be desired in regard of number or perfection of degrees Now carnall things are such as are for necessitie or for delight the one makes for our being the other for our well-being and all things are to bee desired petitioned for Things euill be either sinne or the fruits of it to wit affliction And sinne is either originall or actuall we must pray that the first may be abolished cleane wasted Actuall sinne is that either we haue committed or may commit For the former we must pray it may be pardoned for the latter that it may be preuented As for afflictions they are either temporall or eternall We are to pray the Lord that they may be put from vs totally finally Thus haue you a briefe of the particulers or materials about which we are to be exercised in prayer all which for matter and method are laid downe in that exact paterne recorded in the Gospell Mat. 6. And all these must we beg for First because the Lord hath giuen vs a promise his word is gone out that whatsoeuer wee shall aske he will heare vs. Secondly againe without the fruition of good and the remotion or preuention of euill we cannot liue the life of grace ne not of nature here much lesse escape death and possesse life eternall hereafter 1. Here is an error confuted of them who hold that we may aske spirituall but not corporall or carnall things at the hand of God because Christ saith Seeke yee first the kingdome of God and these things shall be giuen you Mat. 6. 33. this was not the Lords scope in that place but to disswade his Disciples from a distracted care about foode and rayment For they vsed to cry What shall I eat and wherewith shall wee be clothed as also giue them a sure rule and sound direction to auoyd the one and procure the other For if we could exercise our selues about heauenly earthly things would be banisht out of our mindes and should wee speede in the former we might haue better hope to preuaile in the latter And doth he not in the same Sermon teach vs to craue our daily bread and haue not all the people of God vsed this in practise Gen. 28. 20. Pro. 30. 8. 2. And this serues to reproue a whole world of people some pray for corporall but not for spirituall things Others desire common but begge no speciall gifts from God or if they doe they neither regard number nor measure A third sort entreat that sinne past may be pardoned but not corruption for the present wasted nor the effects of it for future time prevented And there be millions of men and women who onely craue that affliction may be remoued in this life but make not one petition that the causes of it may be abolisht or death eternall put farre from them in the world to come May we not say of all these They aske not or Iames. 4. 2. 3â— if they doe they aske amisse 3. Let vs be of a contrary practise and sue to God for all things What Shall he promise and not performe Shall we seeke good and not desire evill to be remoued from vs Begge common graces speciall gifts all that 's good at the hand of God Open thy mouth wide and he will fill it Craue Psal 81. 10. pardon for sinne past prevention for time to come Pray that originall sinne the seed of all wickednesse may be daily wasted punishments remoued all kinde of afflictions sanctified God is rich in mercie he giues liberally to them that aske him Princes giue gifts according to the dignitie of their persons not the desert of the receiver so doth the Lord therefore aske what thou wilt and he shall conferre it on thee in due time And as there be many sorts of prayers vse thou all Publike private set conceived mentall vocall Ephes 6. 18. simple compound in verse in prose and as the Apostle inioynes the Ephesians Pray all manner of prayer Imitate the Gamsters of our times who if they gaine not by one game fall to another this doe and thou shalt prosper Having finished the description of Prayer we come in the second place to giue particular directions for the better performance of it Where note that some goe before some with and some after Prayer 1. Before thou prayest meditate 1. Of God 2. Of thine What is to
be drawne Reas 2. from Christ the Lord. 1. Hath hee not bought them and will he now not demaund his due Yes thine they were saith he to his father but they are mine Io. 17. 6. 2. Hath he not prayed for them Io. 17. 24. and doth not the father heare him alwayes Io. 11. 42. 3. He also maketh daily intercession for them 1 Io. 2. 2. And shall hee not prevaile and 4. Christ hath glory by them For if one member were lost the body would be imperfect Ioh. 17. 10. Also from the Spirit we gather reasons 1. If he should not Reas 3. perfect the worke of gracein them the word that came from him would be against him Phil. 1. 6. Againe in the 2. place his power and mercy would not equally appeare to the elect in Regeneration as the power and mercy of the father and the sonne in the Creation and Redemption if any of them were not perfectly sanctified 3. Then Christ should proue a lyer for he hath promised to send his spirit that shall lead them into euery truth and againe the Spirit should not obey the sonne which were the deepest blasphemy to conceiue Io. 16. 13. 4. They are the Temple of the Holy Ghost and shall hee suffer that to be destroyed or the vncleane spirit to thrust him out of his possession 1 Cor. 6. 19. So that on the Fathers part the Sonnes part and the Holy Ghosts part they cannot perish And we may draw reasons from the faithfull themselues Reas 4. For 1. They cannot be deceiued Math. 24. 24. 2. They neuer sinne with a full consent the new man the part regenerate cannot sinne Rom. 9. vlt. 1 Io. 3. 9. And then shall he perish for the old mans transgressions This were to verifie Note the old Prouerbe The fathers haue eatâ—â— sower grapes and the childrens teeth are set on edge 3. They will alwayes vse the meanes that will bring them to heauen Col. 3. 2. and shall not hee that walketh in the way come to the end of his iourney Ier. 6. 16. 4. They are vnited to Christ by faith loue and the Spirit and who can burst these bands asunder And we may also collect arguments from the similitudes Reas 5. in Scripture for this purpose 1. Christ is compared to a vine the faithfull to his branches 2. To a spring they to living waters that flow therefrom 3. To an head they to his real members 4. To a foundation and they to the rest of the building And who shall stop the course of this riuer Iohn 4. 14. Rent this tree vp by the rootes Io. 15. Bruise this head Io. 1. 18. Or remoue this foundation for it s said that the Gates of hell shall not prevaile against it Math. 16. 18. This is not like Abrahams well that was stopped Ionah's guord that withered the Serpents head that was bruised or the Temple of Ierusalem that was ouerturned Finally if they should not be saued what great absurdities Reas 6. would follow for 1. Grace should be ouercome of corruption the yonger serue the elder 2. The body mysticall of Christ be maimed yea in part condemned 3. We should ascribe lesse to grace and the Spirit then to Sathan and corruption both for power and priviledge and 4. Christ should be subiect to dy in vaine in 〈◊〉 or wholly for by that rule and meanes that one may fall away two may yea all the faithfull and then Christ should 〈◊〉 to loose his purpose and to he gratis for no end And by this Doctrin in hand are our Aduersaries confuted Vse 1. who maintaine that the faithfull may fall and finally parish They instance in Salomon But he fell not totally and for euer Reasons why Salomon was saued For 1. He writ a booke of his repentance 2. He had a special promise that the Lord would neuer forsake him 3. Peter stiles all holy men who penned the Scriptures of which number he was one 4. He is in the naturall I say not legall Genealogie of Christ and no doubt but Christ would giue him that honour as to saue him 5. Hee might not commit idolatry but permit his Concubines so his sin was the lesser for as he was said to build the Temple by others so might he be reputed an idolater in bearing with others 6. He was a speciall type of Christ and all this being thus who dares conclude that hee was condemned We may boldly avouch the contrary But the Papists haue reason to hold that Salomon perished Why the Papists hold he perished 1. In so doing he being a King then Kings will the sooner submit themselues vnto the Pope and seeke for a pardon 2. If as a Prophet he perished and a penman of the Scripture 1. Oh! this maketh notably for their purpose for then this 2. will follow that the Pope may be free from the spirit of error yet dle a damned person as many by their owne confession haue done 3. If as a good and private man then 3. certainty of Salvation cannot be obtained as they seeke to defend and 4. Hold this position they must or else pardons 4. and Purgatory wil be of no praise or prize but vtterly perish But you will demand why should so excellent a man fall Quest so fearefully 1. The Lord might permit him to humble him as Paul Sol. must haue a pricke to buffet him least he should bee exalted with the abundance of Reuelations and was not Salomon hauing so rare parts incident to the same and if that was a remedy for Paul why not this vnto Salomon 2. Againe if this King had liued without spott he being so wonderfully qualified and hauing so great a kingdome that none was euer like him the people peraduenture would haue taken him for the true Messiah For how many still looked for Christ at that day and after Christ was come dreamed of an earthly kingdome Many more arguments they produce but we haue answered them elsewhere therefore here omit them And this doctrine is of great comfort to all the faithfull Vse 2. for come what can they shall neuer perish Nothing shall be able to separate vs from the loue of God in Christ Iesus We should more reioyce in this then wicked men in their wine and oile and large possessions Iobs heart was glad in the remembrance and assurance that his Redeemer liued that he should see him with his eyes David reioyced that his flesh should see no corruption and the Apostle that hee should be saued Shall a King be glad that none can take away his crowne a nobleman the Ensigne of his honour the Iudge his scarlet robe the Bishop his Rochet the Captaine his Auncient the Pyrate his flag and the poore man his farme shall the certaine possession of these things breed so much mirth and shall the assurance of a kingdome not expell sorrow and mourning Art thou poore in a farre Country despised
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
Townesmen doe still liue by stealth I scarce know one of many who will not filch and steale And shall we not then iudge him a foole that will be drunke for company and follow the most though they be the worst Noah might haue followed the old world Onesiphor us all Asia the Queene of the South haue staid at home Lot ate and drunke with the Sodomites and the Prophet Mithaiah Prophesied lies with 400. false Prophets vpon as good ground But should they haue then escaped drowning burning and damnation Would these examples haue exempted them from fire and destruction yet they were great many and mightie for multitude In the next place therefore let vs neuer be led by the most Vse 2. but the best for if we follow the many millions who drink vp sinne as the fishes doe water we shall participate of their paine and torment Let vs all then with good Iosuah resolue that we with our families will serue the Lord for heapes of lewd examples exempt none that tread their darke steps from cursing and burning Wherefore with fewest follow the truth in loue and neuer runne after the rude and rash multitude to commit evill Another point we may single out from the comparing of them that fell away with him that stood stedfast in the faith which is that In the time of persecution few haue beene found faithfull Doct. 2. Psal 12. 1. 1 King 19. 10 David cryeth Helpe Lord there is not a godly man left Elias I am left alone The faithfull are fallen from the earth diminished are the righteous Luk. 2. 35. For affliction is harsh to flesh and bloud it will not easily Reas 1. be sustain'd vndergone Oh! how hard a thing is it to forsake all and follow Christ Because many were neuer throughly rooted and grounded Reas 2. in the trueth they haue not deeply tasted of the powers of the world to come therefore they pitty themselues Stand not amazed then if vpon the same ground thou Vse 1. seest whole troopes cast off the yoke throw their ensignes in the field and run away For the strong water of affliction will carry vnsound mindes like chaffe on heapes before it Let this sword be drawne pierce the hearts of one or two the Hypocriticall thoughts of thousands will be vnsheathed discouered Luk. 2. 25. Then boast not too much of others or thy owne resolution Vse 2. in the times of peace for thou maist well with Peter in an hot skirmish shrinke and shriuell seeke out a secret place and deny thy Master Many cry I would haue dyed rather then haue done as such or so But wast thou euer in like triall hast thou proued thy prowesse by experience in equall perill why then ti 's somewhat to the purpose If not doe thou feare for wisemen will it 's but vaine boasting cowardly like bragging And I haue seene this that bawâ—ng curres bite least soonest run away so hot spirits in calme times haue proved the greatest cowards when Garments haue tumbled in bloud I had rather be that sonne who promised nought and yet did his Fathers will then he that said enough but did nothing And so we come more directly to the words as they are independant and absolute in themselues And first of all we collect this instruction that A good gouernour may procure a blessing to the whole family Doct. 3. For Pauls prayer was grounded on the Lords promise Gen. 19 30 27. 39. 5. therefore he might prevaile Lot did so to Sodom Ioseph to Pharaoh's house Iacob to Laban Lydia and the Iaylor being Act. 16. baptized and beleeuers no doubt but their families fared the better for their sakes Rahab the harlot saued many aliue so Iosh 22. Paul in the ship For godly gouernours are in the Couenant of grace and Reas 1. the Lord hath promised to be their God and the God of their seed also and shall his promise take none effect Away Gen. 17. 7. with that A second reason may be drawne from the neare vnion Reas 2. that is amongst them for Masters and seruants Parents and children make as it were but one body so that if it goe well with the head welfare the members Whelpes fare the better for the childrens sake in gathering vp the crumms that fall from their fingers This serues in the first place to cut off the many cauills Vse 1. which such men vse to make They vse to reply like the virgins when they are moued to distribute to the necessitie of the Saints I would but I feare that I haue not enough for my selfe and children you know that I haue a great charge and no small thing will maintaine so many fill all these mouthes And He is worse then an Infidell that provides not for his family Thus couetous men quote Scripture to serue their wicked purpose but neuer else Yet alas they neuer consider the prayers of the Saints how God of oftentimes punisheth their posterity with pouertie for their pinching nay taketh from them his word and Spirit the greatest iudgement on earth as he did by the family of Ieroboam And though children be punisht for their owne sinne yet that they are punisht such a time and in such a manner or measure often commeth to passe through the wickednes of parents As we see that when the Canaanites sinne was full they brought a speedier and greater curse vpon their posterity This may be a great comfort for good gouernours for Vse 2. certainly they shall not loose their reward hast thou visited the widowes and fatherlesse washed the Saints feete distributed to their necessities then shall the Lord shew mercy to thee and thy seede after thee build vpon 't for God is true of his promise yea such as comfort his shall be comforted of him But on the contrary such parents as pinch and spare withhold their hands from doing of good when iust occasion is offered they shall lay vp wealth for him that shall wast it nay peraduenture they shall neuer know who shall be their heire and is not this vanitie and a great griefe And this may be a strong Motiue to moue parents to be Vse 3. good and godly for their childrens sake wouldest thou haue thy throne established thy feede flourish and thy posteritie blessed then be mercifull to the poore become an honest man feare God and worke righteousnes A wicked father and prophane mother as much as in them is doe pull downe pouertie shame contempt and all the fearefull curses of the Almighty vpon their owne soules and bodies with their children also Oh! that they would beleeue this Let naturall affection moue thee if the feare of God will not worke vpon thee to doe good and to be pittifull And know thou this that wicked Parents are likest to the Deuill murtherers from the beginning no sooner haue they giuen the weake infant a being but by their sinnes as so many sharpe
Epistle principally for thy benefit who art my beloved sonne and that not without reason haue I writ vnto thee or doe thus stile thee for thou art a man that hast beene trained vp in the holy Scripture of a childe well reported of by many of the faithfull one of great hopes in the Church being a Minister of the Word and none more than thy selfe like-minaed vnto me And why then should I for beare to direct an Epistle vnto thee or entitle thee my sonne For haue not I also confirmed thee by instruction Loved thee with entire affection Am not I thine ancient in yeares And we like father and child aime at one end make the same scope of all our proceedings And I doe further vnfeignedly wish thee whatsoever may make for thy good in this or glory in the world to come from the first fountaine of all grace and spring of all true peace God the Father and Christ Iesus our Lord. To Timothie Whereas Paul in this place writes to Doctrines deduced Timotheus a yong man well reported of and of great hopes we obserue that Such persons as are likely to proue good and excellent instruments Doct. 1. in the Church are principally to be instructed and incouraged Wee will water that plant most hedge about it and prune it which is likeliest to bring forth much and good Exod. 2. 2. 1 Chron. 28. 9 fruit the beast of best hopes shal be put in the best pasture the other turned to runne in the common field and barrenest ground And why not for such will if God giue good successe Reas 1. to a mans indevours proue instruments most profitable and are not those principally to be respected instructed Besides Sathan will labour to make them of his kingdome Reas 2. aboue all others he will picke the finest wits to doe wickedly hence it is for the most part that our Iesuits be such deepe-headed sound-witted persons not many comparable to them This reproues the carelessenesse of many in our dayes Vse 1. who altogether neglect this dutie haue we not some that rather set the best wits to the meanest basest or no calling at all certainely the Papist shall rise vp in iudgement against these for they are more carefull to practise this for Antichrist and his then we for Christ and his kingdome Let vs all chiefly parents put this point in practise and imitate Paul and David herein consider who is likeliest to Vse 2. doe good the best service one day and labour that they may be sanctified season them with instruction learne them the holy Scriptures of children that is to doe well and wisely Let it be further noted where Paul cals him sonne who was not his sonne by naturall propagation but rather in that he had begot him to or confirmed him in the doctrine of the Gospell that As there is a naturall so there is a spirituall generation and kinred in the world Doct. 2. Some be of the flesh others borne of the spirit Mat. 12. vlt. Rom. 9. 3. Io 3. 6. For be there not spirituall and carnall fathers in the world Reas 1. Ezek. 16. 20. 1. Cor. 4. 15. But Christ forbids to call any man on the earth Father Obiect Resol Christ condemnes over-ruling fathers such as were some masters Iames. 3. 1. Againe we cannot haue two contrarie fathers that command contrarie things 3. Christ would haue them principally to esteeme God to be their Father in conclusion he would haue such called Fathers as beget sonnes to God not like the Pharises and Papists who beget children in Babylon and spirituall whoredome and offer them to Molech their sonnes are the feede of Sathan murtherers and lyers from the beginning Also doe wee not reade of spirituall seede Iohn 3. 9 of Reas 2. a spirituall conception Gal 4. 19. why then there must needs be a spirituall kinred in the world This reproues the grosse ignorance of many in our Vse 1. dayes who never take knowledge of this truth yet they are well enough acquainted with their kinred in the flesh But it meeteth especially with those blacke-mouthed persons who can scoffe and fleere and say there goes a brother or sister in the Lord Is not this to make a mocke of the truth of God to kick against the prick and to incurre the iust iudgement of God doth not the holy Ghost call them holy Brethren sonnes of the most High O times O manners Hâ—b 3. 1. Heere we are taught to discerne betwixt men that differ Vse 2. to seeke out our spirituall kindred and to make much of such every profane person will be acquainted with their lewd consorts and damnable crew But especially let vs examine and proue our selues whether wee bee borne againe otherwise it had beene good we had never beene borne at all and by these notes try thy selfe First Hast thou conceived aright in the wombe of thy vnderstanding what iudgement hast thou to see into the mysteries of salvation Secondly doest thou beare Christ in thy heart by vnfained affection canst thou say I loue the Lord aboue all things in earth or heaven Thirdly art thou troubled to bring him forth and travellest of him in thy will is this spiritual delivery thy chiefest care Fourthly and doest thou manifest to the world that thou hast brought forth this babe in thy life and conversation by doing of iustice loving of mercie humbling thy selfe and walking Mich. 6. 8. with thy God why then thou needest not to feare but that thou art of the free-womans seede and princely line of the most High But if those things be not to be found in thee and to proceede from thee thou art the childe of wrath and thy present condition is fearefull for if Christ be not conceived in the vnderstanding framed and borne in the heart travailed of in the will and brought forth in the forme of a well-mended life thou art but Sathans slaue and not the Lords adopted sonne My beloved sonne Observe also out of these words that Preachers are to affect those especially whom they haue begot Doct. 3. or confirmed in the faith They are to pittie all pray for all none excepted but such as are their spirituall children are to haue the chiefest seate in their affection hence doth Paul write so largely to the Corinthians so long a letter to the Galathians and Peter a first and second Epistle to the converted Iewes For such be the seale of their ministery 2. Such will the Reas 1. most re-affect them 3. Such haue the very image of God 2. imprinted on them and lastly doth not every cause naturally 3. cleaue vnto its proper and peculiar effect in a word 4. such are their ioy their crowne or should be Let this checke them who say they haue spirituall issue Vse 1. and cannot endure them care not for them are ashamed of them whom should they affect countenance or reioyce in
Calling This calling is either with the tongue or with the heart Calling distributed Whence ariseth this distinction of mentall and vocall prayer confirmed by the mouth of Christ This people honoreth me with their lips but their hearts are farre from me Mat. 15. 8. We are to call vpon God with the tongue 1. For we haue In calling on God we must vse the tongue and why this priviledge aboue all other creatures and shall wee not imploy it in the Lords service 2. We are to giue vp all our members as so many weapons of righteousnesse to glorifie him and is not this one of the principall And some-where David calls his tongue his glory Psal 30. 13. And it is good for vs so to doe 1. It will be a meanes to keepe our minds from wandring 2. The voyce stirres vp affections and raiseth them to an higher temper 3. In so doing we shall find the Lord putting phrases in our mouth guiding it now and then in a wonderfull manner farre beyond all naturall apprehension 4. And how can others ioyne with vs or know when to say Amen should we be silent When thou prayest alone imitate Hannah let thy lips moue not thy words 1 Sâ—m 1. 13. be heard else it may seeme a sensible signe of Pharisaicall palpable hypocrisie And the heart may not be separated in this action 1. For Also the heart and why such prayers are most acceptable to God 2. They onely haue the promise to be heard 3. Otherwise they cannot be fervent let a mans breath flow from his mouth by a narrow passage were the hands hot it would coole them but if it proceed from the heart the lips being wide open were they cold it would warme them so prayer that springs from the heart is hot from the tongue onely cold as ice 4. As the Lord is the highest obiect we looke at in Prayer so the heart is the lowest center he regards in this dutie these two in all holy actions of this nature may not be disioyned 1. Vaine then are the prayers of many who call vpon God but with the tongue onely If this be not profane babling what can be Thus pray our Papists and rude ignorant Protestants so prayed the old Pharisees Christ checkes them yet their custome continues vnto this day But let vs conioyne heart and tongue else wee doe but labour in vaine What profit can wee expect in bending the knee bowing the bodie spreading the hands and smiting of the breast when our hearts are roauing from the Lord Is this to pray Is this to call aright Is this to please God Nothing lesse What is the tongue but the hearts messenger He therefore that vseth the one and not the other is like to him that runnes before he hath his errand These men may seeme to pray in the iudgement of others but before GOD they are but vaine bablers Vpon God To him is it and to no other that wee must II. pray Obserue here how God is one in essence three in subsistence the essence is not divided but distinguished When as wee say East West and North these are not parts essentiall to the world but names onely of distinction so may we say of the former in regard of GOD for the Sonne and the holy Ghost are the same individuall essence with the Father and hence it will follow that he that prayeth to one prayeth to all but as the Apostle speaketh of another thing to every one in his owne order 1 Cor. 15. 23. Vnderstand that in this definition we speake of God the Father for teachings sake And vpon God must we call First For who but He 1 King 8. 39. discerneth the spirit of man Who but He knoweth all the hearts of the sonnes of men Iâ—â— onely he that is acquainted with all our wants and vnderstandeth what is best for vs. Secondly He is also present at all times in all places to heare vs helpe vs the Lord is alwayes neare at hand so is neither Saint nor Angell Thirdly And is not God sole Lord of all things both in earth and heaven Who made vs but He Who hath wherewith to satisfie vs but He And then vpon whom should we call but He Fourthly Is not He also the obiect of our faith Shall we then beleeue in one and pray to another Will that stand with sound reason Sith then that God is omniscient omnipresent omnipotent and the principall Obiect of our Faith it followes wee are onely bound to pray to Him 1. Whence by the way wee may confute the Romanists who pray to Saints to Angels but doe they vnderstand our wants Are they present in all places What haue they they haue not received And may wee put our confidence in creatures Were not this to seeke to a blind guide Relie on a bruised Reed And when the Sunne shineth brighteâ—â— to light a Waxe-candle It is a never-â—rring Canon thaâ— He Exod. 22. 20. who sacrificeth to any gods saue vnto the Lord onely shall vtterly be destroyed they that will doe the first let them expect the second ther is but one to God the father namely Christ but many to the sonne comparing him to a Prince that hath seuerall petitions preferred vnto him by the common subiects that passe through the hands of his neerest fauorites And they say that he is a bad sonne meaning Christ who wil doe nothing for the entreaty of his mother vnderstanding the blessed Virgin but doth not Christ bid vs come vnto Mat. 12. 28. him that he will pray to the father for vs to whom then should we goe is he not our neerest kinsman our eldest brother our head our husband But if any lust to be contentious we haue no such custom neither the Churches of God 2. Againe here is censured and condemned too the ignorant amongst vs. How many may wee heare cry God blesse me father of heauen haue mercy on me Lord forgiue me which words be good we grant but hauing no knowledge of or relation to Christ are no better then vaine babling the truth is that in all our petitions wee should haue reference to him though not alwayes expressed in words yet conceiued and retained in our minds this may be the cause why Daniel looked out of the window when he prayed towards the Temple because it was a type of Christ and thereby would teach vs that there is no going to God without Christ Iesus And as we speake to the soule of man by way and meanes of the bodie so must we to the father of all spirits through the vaile of the humanitie of Christ our mediatour 3. And by this wee may iudge what to thinke of the prayers of the Iewes and Turke and heathen who either haue not heard of Christ or deny him are not their petitions to no purpose shall they speed and preuaile before God can they expect Cornelius his answer thy prayers are Acts. 10. 4. heard thy
be done before Prayer owne basenesse 3. Of thy present condition and 4. Of the former successe which thou thy selfe and others haue had in the done despaire to speed for it s not enough to haue faith but in every action to vse it now when the vnderstanding is misguided marke this then faith is idle not exercised The last thing that must accompany prayers is fervency Iaâ— 5. 26. The energeticall operatiue fervent Prayer is it which speedeth prevaileth This is the fire which must heat it concoct it else God will reiect it never regard it reward it the which may by these subsequent helpes be procured 1. Vnderstand the worth of what thou desirest crauest Helpes to pray with fervencie for that will fire our affections set an edge on our petitions He who knowes the excellency of grace mercy and peace of the remission remotion and prevention of sinne and the effects of sinne cannot but open his mouth wide send forth his petitions with sighes and groanes and strong cryes 2. Thinke how necessary these things of worth are for thee Why doe beggars cry so earnestly but from an apprehension of their present necessitie great misery Is it not Mat. 8. 28. Luk. 18. 41. evident What caused the blind man to cry O thou sonne of David haue mercie on me The Apostle Helpe Lord or else I perish but the want and worth of that they desired 3. Get loue to the thing thou askest strong affections cause fervent prayers earnest petitions Christ louing Lazarus well wept and groaned in spirit when he prayed for Iob. 11. 33. 34 him David did the like for his sonne Where affection is wanting there will be cold praying Doe we not see this in Sutors 4. Be humble in thine owne eyes conceiue thou art lesse than the least of Gods mercies Proud persons either never pray or but coldly luke warmely He that would leape highest stoopes lowest so he that would pray with fervencie must haue humilitie 2 Chron. 33. 11. 12. 5. Increase thy faith for as Powder the shot so faith sendeth out prayers furiously fervently a great faith will cause men to burne in the spirit and to cry mightily to the Lord God of heaven Mat. 15. 28. 6. In one word Cherish no sinne in thee He who steales his bread will pray coldly for a blessing on 't more might be added but these shall suffice And after Prayer somewhat is to be observed also 1. We What after must vse all lawfull meanes for the procuring of what we Prayer Ezech. 36. 37. haue prayed for He that keepeth not the condition may not expect the performance of the promise or band 2. And we must watch and waite for the things we haue asked at the hands of God these two are often coupled together Ephes 6. 18. Col. 4. 2. Pray and watch Were it not madnesse to preferre a petition to a Prince yet never attend an answer To craue an Almes and not looke and stay for the giuers pleasure 3. If thy demand be not granted at the first thou must not faint despayre but pray still hope and waite still great Luk. 18. 1. men doe not alwayes reward the Musitian at the first sound or ditty for then he would straight be gone mis-spend the gift and play at another Window so dealeth the Lord for we are apt to cease praying and things easily got are soone forgot little regarded 4. And when thy request is granted thou must be thankfull Prayer Watching and Prayses are linked together some fayle in the first many in the second but the most in the last David â—ould blesse the Lord when he had heard Psal 116. 12. his petition so must we In the third place wee are to declare why Prayer is so Prayer is a difficult dutie difficult a dutie to be performed 1. For man must deny himselfe goe in the forme of a beggar acknowledge a superiour and his heart naturally being proud he is not easily brought on his knees constreined to stoope to so meane and low a pitch Who is the Lord cryed Pharaoh that I a King should serue him 2. We exercise every facultie of the soule and member of the bodie in this action as the invention iudgement memorie will tongue hand and all The more strings on an Instrument the more difficult to well tune and strike them many pinnes to the lace makes it hard in weaving 3. It s a most holy dutie wherefore the harder What do the Saints in heaven more then praise God And as that life they liue is most excellent so most difficult for by how much it exceeds other actions in holinesse by so much its many earnest words in prayer for the Preacher as they doe in taxing and condemning of him who knoweth how the Lord might poure his spirit on him loose the root of his tongue and make him one of a thousand Wherefore pray for all men but especially for Princes for Preachers He that doth not this is an enemie to the Church no friend to his owne soule And pray thou that the spirit of prophecie may rest vpon him that hee may deliver the word with all boldnesse be freed from the hands of vnreasonable men and so speake and so doe as that he may saue his own soule and them that heare him Of thee Another may be hence collected that Whom we affect we will pray for Doct. 11. Yea the more fervently we loue another the more earnestly and often we shall pray for that person God forbid sayd Samuell that I should cease to pray for you What could 1. Sam. 12. 23. moue him to doe this but affection see this in David in Ionathan in Iesus and in all the faithfull For truth of affection will vse all meanes lawfull to doe Reas 1. that party good who is affected and is not this one if not the chiefe among many Againe the lover and the beloved are as it were but one Reas 2. subiect so that if wee can pray for our selues wee shall for them whom wee affect This shewes that true loue is rare and hard to be found Vse 1. Many boast of it who never had it to vse the wordes of Dalilab how canst thou say thou louest Father or friend brother or sister wife or children and dost not this thing for them He that affirmes he loueth and prayes not for that person shall be found a lyar and no affection is there in him Make triall of the truth of thy loue by this doctrine canst Vse 2. thou pray for him or her thou affectest without ceasing night and day Then thy loue is sound if not but carnall Many a man tels his wife she her husband Preacher people and they the Preacher one another that they loue them but where be their Prayers When call they on God for them I dare peremptorily avouch that all these are lyers It s 〈◊〉 possible for a man to loue his friend
neuer heard of all the daies of their life Is there not a woe denounced against them that speake good of euill and is hee Isa 5. 20. not culpable of Iudgement to honour those the Lord neuer did I would haue men to iudge charitably rather then to speake too confidently yet God is wise for such praise without iust desert stirres vp men to rippe vp that whereby their names rot and so that is effected they neuer intended And may not this giue vs some glimpse what to deeme Vse 3. of them whose faith to this day was neuer heard of may not such feare their present condition and we mourne to consider their wofull estate wa st thou neuer a noted person reputed singular or entertained of the Saint surely thy faith is dead and thou art dead the Lord quicken thee Let this in the last place bee a comfort to those whose Vse 4. sound goeth through the world and whose names are famous too amongst the faithfull For it argueth some good thing to be in thee when good and bad haue some words about thee Crowes doe not flocke and houer and cry but it s about some thing nor Eagles soare and gather themselues together except there be a carkase yet take this also with thee be sure thou art such in truth as good men report of thee and contrary to what the world daily dischargeth against thee For otherwise thou maist haue a name to bee a liue and art dead and defamed but of desert And by the way take this as a note of faith vnfeigned viz. a care to Note become better when either the good commend thee or the bad condemne thee It may here be demanded how Paul came to know that these three had one and the same faith It s not to be doubted of but by the effects that flowed from these persons though he had an extraordinary gift of discerning too From the which this will arise that Faith vâ—feigned is to be iudged by the effects We cannot see Doct. 8. it in its selfe or in its cause But we omit this and collect another doctrine which is that Faith workes like effects in diuerse subiects Doct. 9. The Grandmother the mother and the mothers sonne had the same faith and the like fruits proceeded from them else Paul would neither haue called it vnfeigned or said that it dwelt in them or giuen them all three one and the same testimony All three had faith and vnfeigned faith For the likenes of actions were in them and proceeded from them by the which it was called vnfeigned and equally appropriated to each particular person And it is an vndoubted position that faith produceth the like effects in all Gods children in truth it must bee vnderstood not in degree For as faith increaseth the effectes are bettred Many Lanternes with seuerall Candles will all giue light but in proportion to their diuerse degrees and quantities Euery peece hath his report but according to the bignes and each instrument will sound but variously as they be in proportion and that for these reasons Because faith differs not in kind but in degree and like Reas 1. causes produce like effects Euery Bell hath its sound Each stone its weight and seuerall planets their diuerse influences yet not in the same measure though they may varie in kind Againe faith is diffused into subiect though seuerall yet Reas 2. they are the same in nature and consist of like principles Fire put into straw will either smoke or burne let the bundle be a thousand life in the bodie will haue motion though not in the same degree and measure and reason in euery man acteth but not so exquisitely The constitution may not be alike therefore a difference may be in operation naturall and also from the same ground in acts spirituall A darke horne in the Lanthorne dimmes the light somewhat Faith is begot and increased by the same originals the Reas 3. spirit and the word be both the principall and conseruing causes of it If one woman conceiue and bring forth a child and another nurse it varietie of foode might somewhat alter the nature and disposition of it but that spirit which begets faith doth also preserue it therefore it cannot be but that the like effects should proceed from it Here by the way we may see that those mothers if a forced necessity compell not who bring forth and bearâ— children yet haue no care to nurse them are to be blamed for so doing in that they differ from Gods manner of proceeding And in the last place if faith had not like effects in all Gods children Reas 4. then could they not attaine to one and the same ends as iustification sanctification saluation c. And so should it be in vaine the Lord failing and man too of their chiefe scope and purpose Hath not God made euery eie to see and hand to worke and shall we then iudge that faith shall not act but be idle away with that From this point we may learne how to iudge of the faith in our times which so many boast of they cry haue Vse 1. not we faith Doe not wee beleeue aswell as the best but where be the fruits of faith vnfeigned hast thou an humble and purging heart dost thou call vpon God at al times tary his leasure and rely vpon his promise art thou bold and resolute for good causes canst thou resist Sathan cleaue to God and shunne the appearances of euill will neither pouerty ouerpresse thee by despaire or prosperitie by presumption Why it s well and we beleeue that Faith is to be found in thee but if not thou hast it not rooted in thee For the tree is knowne by the fruit Will not the flower smell the candle giue light and the fire heate and shall true faith be without her effects boast not too much lest thou deceiue thy selfe taking the shadow for the body and that which is not for that which should be And this doctrine is of great comfort for them that often call the truth of faith into question But hast thou the true Vse 2. signes of it then thou hast it What if it worke not so mightily as in others will it follow that thou art without it suppose thou wert carried to the toppe of some high tower and casting thine eye vpon seuerall chimneyes of the which number thine is one and all smoking wouldst thou not conclude that fire in is thine house aswell as in thy neighbours there is the like effects therfore the same cause of certaine When men in heart and life are like the Godly let them be assured they haue the same faith It may differ in some degree yet the quantity greater or lesser alters not the kind of it Leauen is leauen though neuer so litle and if the meale bee seasoned it is to be found in the lumpe This must teach vs to take heed how we rashly
the gifts of grace from stirring growing Thus hauing remoued the quench-coale from oppressing 1 Cor. 9. vlt. the fire of the spirit like an ouer-laded beast eased of his burden we will adde some incentines to blow and stirre it vp that it may kindle flame and ascend and they be either publike or priuate 1. Goe not my friend from Ierusalem to Iericho where Helpes to stir vp grace in vs. though the situation is good the waters are nought but plant thy selfe vnder a powerfull ministerie and then diligently attend to the word When Paul had said quench not the spirit hee addes immediately despise not Prophecyings Preaching will 1 Thes 5. 19. like a mightie wind cause this spirituall fire to kindle and burne within vs. 2. The sacraments The one puts vs in minde of our promise the other of the comming of our Lord in glorie Will not the least token from a friend cause our hearts to leape within vs Did not the babe spring in his mothers wombe when the mother of Christ came neere him and shall not grace bestirred vpin consideration that he is at the verie dores 3. Good companions Saul will Prophecie among the prophets and the greenest wood burne being bound with the dry one coale will kindle many and diuerse litle brands set one another on burning when Silas came to Paul did he not burne in spirit 4. Diligence in our particular callings This will constraine vs to stirre vp the grace that is in vs for the actions thereof are like so many instruments without which wee cannot set this fire a working and through idlenesse doe not our gifts lye dead rust and canker 5. Singing of Psalmes When we ioyne with others in this action how will grace flame within vs euery word will lift vp the minde and each period leaue a sweete relish behind it that will glad the spirit Loue-songs doe noe more inflame lust than the song of songs will grace in the hart 6. Lastly admonition it will worke wonderfully if it bee performed with circumstance and in season It s like oyle that makes the face shining and glorious or the morning dew that waters the tender plants Where this fals grace wil sprout and flourish The priuate helpes are 1. Reading either the scriptures or other holy writings This being done in a corner will refresh the spirit It s like foode to the fainting Passenger 2. Meditation he that sits long by the fire shall haue his body to grow hot and his cold spirits to become actiue nimble Let this be done thorowly and it will make grace to stretch it selfe beyond its ordinary wont and the Christian to be rapt out of himselfe He that viewes the sunne will soone cast downe his head so hee that thinkes seriously of the sonne of God will cry I haue ioy enough 3. Praier who euer in his secret chamber went to God by praier but hee was rauisht in minde and in the strength of that action spent all that day without wearines God giueth the greatest gifts in secret and like man reueileth himselfe a not such a one possesse the place of one that 's lawfully sent and called of God and man and make the ground of the Church barren Let them then who assume to themselues this office of dignitie Vse 1. take heed what they doe The person ordinated must be of good report well qualified For otherwise it may and will be the very bane and pestilence of the Church when men vnfit not furnished with convenient gifts are ordinated inducted What saith our Lord If the blind lead the blinde doe not both fall into the ditch Mat. 15. 14. This also from the rule of relation must teach them who Vse 2. enterprize this high calling to be carefull to enter in an holy manner at Gods doore not the deuills window Such can neither expect the protection or blessing of God They sit like a man on the toppe of a mast the least gust makes them subiect to drowning Some assume this place as a theefe an vntamed horse backe him with much a doe ride him in a sweat and come downe with a mischiefe It may be iustly said to such friend how camest thou in hither who sent thee or requireth this at thine hands Whereas Timotheus his gifts were increased by prayer Prophecy and imposition of hands wee may conclude that The ordinances of God are not without profit if rightly practised Doct. 7. Who euer vsed any in an holy manner but preuailed for a blessing Was not the plague stayed when Aaron tooke a censer put fire thereon from the altar and incense according to Moses command and did not the blood of the Paschall Lamble stay the Angel which destroyed the Aegiptians from touching the Israelites When was preaching or praier vaine in the Lord if duly performed Numb 16. 8. Exod. 12. 23. 2 Sam. 24. 16. Acts 2. 41. and 4. 31. and 16. 14. Ia. 5. 16. 2. Chro. 30. 20. Isa 38. 5. For hath not each ordinance a special promise Aske and Reas 1. ye shall haue Seeke and ye shall finde Knocke and it shall be opened vnto you And shall wee thinke that the condition on our part performed the Lord will faile on his word Let not such a thought once creepe into our minde Mat. 7. 7. What if our best actions be imperfect is not the sinne Reas 2. remoued by the blood of Christ Iesus shall he not present them to his father without spot without rinckle When our Lord hath corrected our errours cut off the superfluitie supplied the defects of our doings then shall they appeare good before God and receiue a recompence of reward Rev. 8. 3. Away then with that old and no lesse profane complaint Vse 1. Isa 58. 3. We haue fasted and thou seest not afflicted our soules and thou regardest not and what profit is there in seruing Iob 21. 15. the almightie Was not Ahabs humiliation rewarded Iehues zeale commended and in some sort recompenced Yet were they not Hypocrites reprobates Their word was the Lord of hosts but their proper scope the praise of men the safetie of themselues not the glory of God rather their proiects were an earthly kingdome Shall wee thinke then that sinceritie in Gods service is without reward that his ordinances are not being in an holy manner performed profitable euery way to his faithfull servants What stronger motiue can be in the world to induce men Vse 2. to be frequent in good duties than this consideration Humble thy selfe the Lord shall lift thee vp Preach the Saints shal then be gathered the body of Christ edified Fast and pray and thou shalt prosper Commune with the best of Gods seruants bee a companion to them that feare him Come often to the Lords table and corruption shall wither dye the fruite of the Spirit grow flourish and waxe strong within thee For is not the promise of God true doth not his word stand for euer
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
to doe that which is good shall not inherit the kingdome of God for without shall be the fearefull and faint-hearted aswell as the whoremongers murtherers and faithlesse persons and shall tast Rev. 21. 8. of the second death This reproues the timorousnes of our daies and pusillanimitie Vse 1. that is in many persons The Magistrate like Pilate sometimes feares the people and so quits the guilty condemnes the innocent The Minister too often cryes peace peace when there is a sound of much warre powres in oyle when vinegar were fitter and all because hee feareth the Auditors Peter thus denyes his Master and Pauls friends doe forsake him Yea this evill is but too generall vnder the Sunne But let it not be so with vs Beloued least what we most Vse 2. feare fall to be our portion Let vs be diligent in our seuerall courses For he that walketh in the day stumbleth not We Ioh. 11. cry out against him that first breaketh the Rancke count him and call him a white-liuered and faint-hearted Souldier then let vs avoyde what we so much condemne and dislike in others For that which thou detestest in another by others shall bee as much detested if it be found in thee also And learne to feare God so shall hee make all creatures to stand in awe of thee For as Moses serpent did devoure all the false so will this true feare eate vp all that is counterfeite The next thing we note out of the words is this that Growne Christians haue not the Spirit of servile feare Doct. 2. Rom. 8. 15. Psal 23. 4. 112. 7. Yet such as be lately converted and weake haue much and many troubles and inward terrors Carnall persons are full of despaire and feare but men of age and grace are freed from it at the least in a great degree Reas 1. 1 Tim. 1. 9. Rom. 6. 14. For such are not vnder the Law subiect to the curse but vnder the Gospell of grace and mercy Hee that varieth the obiect and altereth his habitation shall find in his naturall body a diuers operation so they that come vnder the act of Gods loue and fauour are freed from their former feare Reas 2. Againe they haue the spirit of adoption whereby they be certified that they are the sonnes of God and in state of Gal. 4. 5. Salvation Now may they eate their bread with ioy and drinke their drinke with a glad heart for the Lord accepteth them Eccl. 9. 7. The favour of a Prince maketh the subiect merry and shall not the loving kindnes of the most High expell all mourning First by this we may try the truth and strength of grace Vse 1. in vs. Are we full of terror Doe we tremble at the evill tidings and quake in the remembrance of death iudgement and hell Then wee are either weake or no Chrians at all for faith and Gods favour maketh a glad heart and a chearefull countenance They that are alwayes trembling haue the spirit of feare and cruell bondage And in the second place We are directed how to expell Vse 2. feare and blow away the thicke mists of terror why get a growth in all grace striue to be a strong man in the Lord. Cripples are afraid of every thing so weake Christians and wicked persons quake at the wagging of a leafe at every little sound A third thing from the former part of this verse wee gather which is that Freedome from slauish feare is no small favour Doct. 3. Rom 8 15. Ioâ— 13. 2â— Paul Doth make mention of it as of a matter of much moment and a thing not lightly to be passed from the which they were deliuered Because its a fruit of sinne and an heauy curse incident Reas 1. to the wicked For if man had not offended he had never feared either the remotion of good or the infliction of evill Gen. 3. 10. the proper obiects about which this passion is conversant exercised Besides doth not this feare wound the Spirit eate and Reas 2. gnaw out the very heart consume the bones dry vp the marrow and make the face looke pale wanne griesly ghostly Psal 39. 11. and the whole body to consume and wast away And is it not an opposite to boldnes hope ioy and that Reas 3. inward peace that passeth all vnderstanding For no Chastisement of this kind is for the present ioyous but grieuous Heb. 12. 11. What can peirce the soule more then this dart enter so deepely into the secrets as this keene arrow Let Cain's Gen. 4. 14. flight further confirme it and our owne experience speake the trueth of this thing Fourthly doth it not hinder a man from the doing of Reas 4. Ioh 3. 1. 2. Luk. 19. 21. many good duties why doe we run from God often lay his honour in the dust forsake our brethen deny the truth and omit diuers good actions holy excercises Why feare Gen. 20. 11. 1 Sam. 21. 12. Math. 26. 59. constraines vs. Why did Abraham call his wife Sister David faine himselfe madde Peter curse and banne Oh! it was a slauish feare that produced these effects Then let such as are freed from it prayse God and repute Vse 1. it no common favour Freedome from this evill is either thanks-worthy or nothing You that sometime haue felt the force of it cast your eye behind you and forget not the the dayes of old What would not a man giue to be rid of this guest when he lodgeth in the house of his heart Nothing would be too deare at such a season And shall God dispossesse him and we proue in gratefull well take heed what thou doest for God can cause him to returne with a double sting and vexe thee more then in former time And here we must learne to avoyd all occasions that may Vse 2. procure it and to vse the meanes that will expell it driue it away Take heed of the omission of good or the least commission of euill for these two be the naturall parents that produce it conserue it For as euery body hath his shadow each Bee her sting so euery sinne hath feare for his attendant wouldest thou sleepe securely lay thee downe in peace liue with ioy and dye with comfort Then learne to doe good cease from euill Heare is yet another poynt to be noted out of Pauls manner of reasoning Why doth he couple himselfe with Timotheus saying for God hath not giuen vs and not thee I take it to incourage him the more to stirre vp the gift of God in him whence obserue that There is a wise handling of a matter to be obserued in the prouoking Doct. 4. of others to good duties It is worthy of our consideration to marke how our Apostle Neh. 2. 3. Act. 22. 26. 27. sometimes seuereth himselfe sometimes coupleth himselfe with others in his Exhortations Prouocations Reprehensions Why did Paul say to
the Centurion Except these abide in the ship ye cannot be safe and not we cannot be safe Act. 27. 31 The Reason shal be a Reason of the Doctrine For otherwise his words would not haue tooke so deepe impression Reas 1. For if he had said we cannot be safe Then they would haue paraduenture obiected that Paul said so for his owne safety but excluding himselfe they might Coniecture that God though they perished would saue him Mark 11. 30. c. another way And thus did our Lord by his wisdome put to silence the Pharisees in his Reasonings Againe when we haue vsed the likeliest course in our proceedings Reas 2. for the effecting of a thing we shall haue the greater hope of the end we aime at And if we be preuented yet Ester 4. 16. the remembrance how we obserued the best and wiâ—est way wil be of great force to comfort and content vs Euery wise Christian and daily workeman know the truth of this by daily experience in their proceedings In the vse of this we are constrained to reproue 〈◊〉 Vse 1. discrâ—tion of Preachers and priâ—aâ—◠〈◊〉 〈◊〉 〈◊〉 no wisdome in their provoking of others to good duties and thereby rather hurt then helpe others with whom they haue to deale in the way of Godlines and honesty What wilde fire shall you sometime see to fly from the Altars in the Temple what indiscreet carriage and gesture incomposed and indigested phrase from the Pulpit And agreat deale of passion little compassion The same is often seene in the Auditors also in censuring the preacher condemning of his method manner of deliuery his deduction and prosecution of doctrines Is this to honour an Elder to admonish him as a father is this wise and Christian dealing And let but one once haue a little life and true light he is crying out against all men condemning blindnes to the Center of darkenes These haue forgotten what they sometime were and though they haue zeale yet it s not guided by knowledge discretion and so there Actions worke no Reformation but Deformation Let vs then get wisdome in the guiding of all our speeches Vse 2. and perswasions Imitate the thresher when thou art to deale with thy Brother who first Tappeth his Corne in the sheafe before he lay on greater stroakes for else the good graine would fly into euery corner and the straw not endure the flayle so begin by degrees with another and when he will endure Tapping then smite harder or else thou dost but labour in vaine And thus we come to the second branch of the Verse But the spirit of power and of loue and of a sound minde These words haue a three fold consideration 1. As they haue relation to the former verse 2. As they are opposed to the spirit of feare and 3. As they one depend vpon another But first we will handle them as they be absolutely considered in themselues where we collect that Gods people haue the spirit of power Doct. 5. Had not the Poastes of an house neede to be of heart of Oake Gods people should be as Gedeons children euery one like the sonne of a King or Davids worthies men of valour mighty and strong able to turne the wheele ouer the wicked to smite them with the sword of the word hippe and thigh Was not Ieremiah a defenced Citie an yron pillar a wall of brasse Ezechiel had his face made strong his forehead like the adamant harder then flint Michaiah was full of power iudgement strength Barnabas of faith Steuen of the holy Ghost Ier. 1. 18. Ezek 3. 8. 9. Acts 7. 55. First Preachers haue the spirit of power else 1. How Reasons should they studie preach watch and pray 2. Withstand all oppositions 3. Boldly reproue great obstinate sinners for sound preaching will haue much resisting Iudas will be 1 Cor. 16. 13. Eph. 6 10. Coll. 1. 11. betraying Alexander withstanding and drunkards railing balladizing 4. And will not the deuill play his part who is strong And all private persons haue this power 1. Else how should they resist all naturall weaknesse in Reasons them which hinders the cheerefull performance of good duties 2. Ouercome all outward impediments they shall meet withall 3. Support the heauie burden of affliction which is a concomitant of the Gospell and 4. Without fainting indure to the end Weake trauellers will soone bee tired feeble professors quickly foyled And here is condemned those both Preachers and people Vse 1. who haue it not themselues neither can indure it in others We commend the deep-mouthed hound the shrill sound of the trumpet the lowd report of the piece yet cannot away with care not for the spirit of power resolution in a Christian Nay is not the drunkard who is mightie to to powre in strong drinke applauded the great beasts and huge Buls of Bashan for pushing and gorering one another admired Why then should not the spirit of power in Gods people be regarded extolled Is not power appropriated Iob. 9. 4. to God Did not Christ speake with authoritie and power and not as the Scribes Is not this recorded for his praise Mat 7 vlt. then where be mens wits are they not besides themselues Wilt thou heare me or wouldest thou be reputed Gods Vse 2. then striue for this strength procure thou this power for is it not a grace of the spirit are not they that want it subiect to slauish feare what can be of more worth stand thee in greater stead another day For can a Souldier be too strong a traueller ouer well limbed then may a Christian be too well fenced armed Must he not wrestle with principalities and powers combate with the sonnes of Anak tread vpon the Lion and the aspe and who can tell what weight may be put on his shoulders for time to come will wee not provin our beast for a long iourney rigge our ships for a rough passage build them strong for a long voyage bend our staffe before wee leape and shall we neuer fortifie the inner man repair the batterd bark of our soules nor try the truth of that stilt which must helpe vs to heauen Wherefore gather spirituall greatnes striue for this strength and purchase this power by all meanes possible and that thou maist doe these things 1. Endeuour to see thine owne weakenesse when men thinke How the spirit of power may be procured they want nothing they will not care for any thing If we truly did discerne our infirmities we would then labour for strength and stabilitie But ignorance in this makes men like Peter full of presumption 2. Auoyde sinne For as the more we bleed the weaker we become so the more we sinne the lesser power haue wee hee that sinnes weakeneth this spirit of power and pineth away 3. Mortifie the flesh for that is an opposite to this spirit Weaken the weeds and the good corne will florish so crucifie
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
seeke Saluation What was Pharaoh the better in being a King Athaliah a Queene or Iudas an Apostle and cast out of heauen Where be now the Fooles great barnes Nebuchadnezzars Babel or the rich gluttons purple fine linnen and dainty fare What is now become of dancing Dalilah painted Iezabel or drunken Nabal whose eares would not tingle and hearts tremble to treade in their steps and to thinke at what a doleful haven they be landed wherefore cry and cry againe with the Iailor Syrs what shall I doe to be saued Master how may I inherite eternall life Oh thinke and thinke often that salvation is the greatest good that can befall a man for without that wee shall perish for euer and then woe to vs that euer we were borne Vs. That which hence I gather is that One good Christian reioyceth in the salvation of another Doct. 7. Paul envieth not that Timothy was partaker of the same blessing Againe we note that Certainty of Salvation may be had if it bee rightly sought Doct. 8. for Yet some thinke that Paul vnderstood this by extraordinary Reuelation Yet the poynt is a truth though it were not drawne from this Text. 2 Cor. 5. 1. 1 Io. 3 1. 2 Cor. 13. 5. 1 Ioh. 3. 19. For in the vse of the meanes we may get faith and that wil Reas 1. assure our hearts of salvation Againe God giueth his spirit to such as seeke aright and Reas 2. Eph. 1. 13. it will beare witnesse with our spirit that we be the sonnes of God and if sonnes we shall be saued This confutes the contrary doctrine of the Papists who Vse 1. leaue a man like a Meteor hanging in the ayre alwayes doubtfull But they obiect that faith is not felt by sense 1. What if it were not yet repentance is sensible and hee Obiect 1. Sol. that repenteth truly shall be saued 2. He that beleeueth is sure that hee beleeueth for as the eye doth see and knoweth it seeth so doth faith beleeue is assured it beleeueth by that faculty it hath in it selfe But the best doubt Obiect 2. Sol. True but 1. Doubting comes from the flesh and diuers causes produce contrary effects 2. Varying the minds obiect varyeth the act for the present and 3. Faith and doubting Causes of doubting may stand together when as they be neither of them in the highest but in a remiâ—se degree And as limping is a signe of life halting of motion so is doubting of beleeuing for as without life there can be no limping so without faith no doubting though I grant there may be despairing We may try by this doctrine what good vse wee haue Vse 2. made of Gods ordinances Haue we got assurance that our names are writ in the booke of Life are wee sealed by the spirit of promise are we certaine we shall be saued Why then we are good profitients in Christs schoole else not Doe we still hang all vpon seeming saying thinking and conceiting why then we are much amisse and must labour for assurance We would haue our Lease sure hold our Lands sure and make all sure and shall we take no paines to make our salvation sure Well we through the goodnes of God haue time and meanes to doe it and if we omit the opportunity the day of had I wist will ouertake vs. What is of greater estimation then the certainty of salvation and what lesse regarded more neglected Some thinke it s a doctrine impossible others cannot stand about it and many desperately in a blindfold manner cast themselues on the secret and vnsearchable mercy of God Art thou any of this number then in the feare of God amend this thing I can tell thee it will prove worth thy labour at the length though it seeme labour in vaine for the present season And hath called vs. From the copulation of these two together it is to be obserued that Effectuall vocation accompanieth Saluation Doct. 9. None shall be saued but such as be effectually called Adam was called no doubt when the Lord came in the coole of the euening and said Adam where art thou Gen. 3. 9. See Math. 9. 13. Rom. 8. 28. 1 Cor. 1. 9. Gal. 5. 8. Col. 3. 15. 1 Thes 2. 12. 1 Tim. 6. 12. Heb. 5. 4. 1 Pet. 1. 15. Iude 1. Because we by Nature are in darknesse and spirituall bondage Reas 1. we lye like Adam hidden in the bush vntill the Lord call vs out and set vs at liberty The bondage in Egypt of Israel vnder Pharaoh prefigured this and as they were called corporally so must we spiritually before wee can come to the heauenly Canaan Againe the Lord hath set downe a most sure path that Reas 2. leadeth to heauen he therefore that will come to his iourneies end eternall salvation must travell the Kings high Exod. 14. way Rom 8. 30. Israel did so to Canaan Besides if we be not called we cannot be iustified and Reason 3. consequently saued For effectuall vocation in order at the least doth precede iustification And if wee haue not this linke of the chaine we lose the other also Rom. 8 30. And last of all No vocation no true title to the promises Reason 4. for they belong to as many and no more as the Lord shall call Act. 2. 39. And he that hath not right to them but is still vnder the Law cannot be saued for we come to heauen by no other way but by the promise And here we taske the carelesnes of many that neuer haue Vse 1. care by prouing the truth of their calling to make their salvation certaine Some cry they are not assured of heauen what marvell seeing they be not called for the one is or the other can be neuer Who will expect wages when the Master of the house hath not called him to worke This teacheth vs how to get assurance of salvation viz. in Vse 2. making our calling sure Get the one and thou shalt haue the other And because thou maist the better try the truth of thy calling we will stand a litle to shew the order and manner of it We must know that preparation goeth before this effectuall The order of Gods proceeding with whom he calleth vocation And it hath 2. parts 1. A cutting off 2. A fitting This cutting off is done by the knife of the law which like an axe loppeth vs off from the wild oliue tree Adam For though we be not called by the law yet we are fitted by it In this cutting off we may obserue 1. The time when What time the Lord calleth and 2. The manner how The time is ordinarily when wee are the best able to doe the Lord service in his vineyard which is in a middle age seldome are children and rarely be old men called for the one is not of age to worke the other almost past age to worke Yet we read of some children as
when the sheepe are wandring or ready to be devoured by the wolfe Will ye not ring the Bells awke when the Citie is on fire Discharge the greatest Canon when the ship is in distresse and in danger to be lost in the hauen And shall not the Preacher cry roare and like Iohn bellow like an Oxe for so the word is read when men sleepe and sinke in sinne and be in hazard to be drowned and deuoured by Sathan that cruell wolfe and Pyrate of the soule And is not God said to cry Christ to cry the Spirit to cry and shall the sonnes of thunder then be silent or not heard Surely if these should not cry the very stones in the streete would take vp a complaint and cry aloud Say not then Here 's a Rut indeed for the word seemes to bee borrowed from that we haue in hand but be swift to heare slow to speake remisse to wrath And here let the Preachers learne and take warrant to cry Vse 3. aloude and spare not O yee that be sonnes of thunder let your voices be heard aboue sound your tongues like trumpets and shout on high Feare not the frownes of the vulgar care not for their Cauills but imitate the great Cryer Christ the Lord who cryed in the great day of the feast and Cautions for Criers when he was checked cried the lowder Yet take these cautions with thee Cry not before thou be sent least thou loose thy labour 1. and spend thy voice in vaine Againe Cry nothing but what the Lord puts in thy 2. mouth and then thou needest not to be ashamed for such commodity is saleable warrantable Besides Cry where God would haue thee keepe a compasse 3. for all persons are not willing to buy neither is the Lord well pleased in so doing Finally put a difference in Crying Cry to the wicked 4. Ier 22 29. O earth earth earth heare the word of the Lord and to the poore in spirit Come buy milke and hony without money Cry Psal 101. 1. iustice to the wicked mercy to such as hunger and thirst after righteousnes And are the Preachers Cryers why then let the people Vse 4. giue attention to them Is it not a shame to sleepe in the market place to be napping when the faire is in proclaiming and to haue the eares closed when the cryer cryeth his commodities at our very doores And take these Rules Rules for auditors for thy direction 1. Heare not euery Cryer for many false cryers are gone out into the world Sathan sends foorth false Prophets daily As Papists c. 2. Learne to iudge of the commodity or things that be cryed The Iesuite hath much couuterfeite stuffe and many a false message that he cryeth If he come from the Pope neuer feare his proclamations or buy his Bulles for they shall assoone hurt thee as Nimrod endanger heauen by the building of Babel 3. When thou vnderstandest what is cryed then be sure that thou buy it put it in practise Whatsoeuer pertaineth to thee heare and obey 4. And in Conclusion goe home and tell thy Neighbours what was cryed in the Market Thus did the poore woman and it may be profitable for them and thee Wee Ioh. 4 29. will doe so in earthly things that others may know how to avoyd a danger or buy a good commodity and shall we not doe the same in spirituall matters which concerne the conservation of the soule surely it stands both with Reason and brotherly affection therefore doe it also And a Teacher of the Gentiles The doctrine is that The word preached is the principall meanes whereby Sinners Doct. 5. are converted Eph. 4. 12 Isai 61. 1. 2. We may say of it as David did of Goliahs sword that of all other ordinances which God hath appointed There is 1 Sam. 21. 9. none to that Peter did conuert thousands at one Sermon Acts. 2. 41. Reas 1. Because by Preaching sinne is more clearely discouered and the iudgements of God more manifestly and with power set before the eye then by reading or any other means It doth vnfold the things that are closely wrapped couched together And the more that sin the iudgement of God against it is declared to the eye of the minde the more apt is that person to turne vnto his God Ezek. 13. 22. And Faith commeth by the word preached which is the onely ground of true Conuersion from sinne and euill For Reas 2. so saith our Apostle Rom. 10. 17. This confuteth the opinion of those that preferre Reading Vse 1. before Preaching for the Conuersion of sinners We doe not deny but the word reade is the rule of holines may conuert the Spirit accompanying his ordinance and therefore is to haue his place and due respect in the Congregation but we will not equall it to preaching for therein wee should not doe well and wisely And if Reading were more excellent and of greater force to convert then Preaching why are not the people conuerted that haue a Reader To what end then serue the Schooles of the Prophets Wherefore should men study the knowledge of tongues and Arts to divide the word aright and to distribute to euery mans present necessities And why should Sathan rage more against Preachers then readers except the word powerfully deliuered did not the more batter and beate downe his Kingdome Besides why did not Christ send out his Apostles with this charge Goe read but Goe preach to all nations wherefore doth Paul pronounce a woe to them that preach not the Gospell And why did he not charge his son Timotheus before God to Read in season and out of season What should we more say but as Paul doth of another thing He that giueth his virgin to mary doth well and he that doth not doth better So he that readeth may doe well but he that coueteth to prophecy doth better and I thinke that in this I haue the Spirit of God But it will be objected that Reading is preaching Obiect Sol. 1. 2. Reading by a Trope is put for preaching et â— contra But I answere that euery ordinance of God hath its proper rule by which it is performed Now Reading and Preaching haue not one and the same Rule to guide them therefore are not the same action For two contrary rules produce contrary effects when effects or things effected are proportionable to the Rules by which they were framed But I omit this seeing so many learned haue handled it at large yet I thought it not amisle to say somewhat And here I might fall into another poynt that is at this Quest day amongst some controuerted viz Whither Preaching is to be preferd aboue praying or praying before preaching Some say Praying others Preaching Ans I answere that as every member in the naturall body hath its proper vse and end for the which it was framed and therefore the most weake member may
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
Verse he dehorteth his sonne from being ashamed and that first of the Gospell of Christ and secondly of him his prisoner Also he exhorteth him to suffer afflictions for kinde such as accompanie the Gospell for measure according to the power he had from God Both of which also he presseth from the forenamed grounds in ver 7. And likewise from the certaintie of his saluation and the holinesse of his vocation vers 9. Of which favours he remoueth a false cause his owne workes and setteth downe the true the fountaine Gods mercie the conduit of conveighing it Christ Iesus affirming further that it was purposed and given in Christ before the world beganne but now manifested by his bright appearing And by the way he describeth our Saviour Christ from two notable effects viz. the abolition of death the reduction of life adding the meane whereby they are applied to vs and that is through the Gospell vers 10. Concerning which Gospell Paul testifieth two things the one that he was appointed to preach it the other and that vnto the Gentiles vers 11. Then he proceedeth to declare first his intertainment for so doing he suffered afflictions 2. His cariage that he was not ashamed Where he annexeth a double ground of his resolution the former flowing from an experience of God the latter from a confidence he would keepe that he had committed to him vers 12. In the succeeding Verses Paul exhorteth Timothie to a twofold dutie first to hold fast the forme of sound words he had receiued of him which would direct and preserue him as from errour in doctrine so from sinne in his conversation the second to keepe safe the good things committed to him prescribing him the way which is by the assistance of the holy Ghost in him vers 13. 14. The Apostle having finished the former exhortations complaineth he was forsaken and that generally of all Asia particularly he nominateth two eminent persons Phygellus and Hermogenes For the truth whereof he appealeth to his sonne Timothie vers 15. In the conclusion of this Chapter vers 16. 17. 18. He mentioneth a good man one Onesiphorus whom he prayeth for with his whole houshold That which he petitioneth for them is mercie the time when is the day of iudgement The motiues whereby he was induced thus to doe are taken from the kindnesses Onesiphorus had shewed him At Rome he refreshed him not ashamed of his chaine And at Ephesus he also had ministred vnto him many things as Timothy knew very well Thus you fee the distinct Heads in this Chapter vnfolded discovered VERS 1. Paul an Apostle of Iesus Christ by the will of God according to the promise of life which is in Christ Iesus IN these words the Pen-man of this Epistle The Logicall resolution is described and that 1. by his name Paul 2. by his office an Apostle amplified by the person who sent him Iesus Christ 3. By the ground or lawfulnesse of comming to it the will of God 4. By the end of his commission which is to Preach the promise of life The which life is explicated from whom it proceedeth and that is Christ Iesus Paul We must here note that the Pen-mans name was also The Theologicall exposition Saul as well as Paul that many men are of many and different opinions why he had both and yet in all his Epistles maketh but mention of the one Briefely to omit all others he was a Citizen of two Provinces of the Iewes by birth and of the Romanes by prerogatiue therefore was named Saul being an Hebrew of the Hebrewes Paul being a Romane of the Romanes and he now called to be a Preacher especially to the Gentiles reserues that name which was most familiar to them best accepted of them An Apostle The word in the Greeke tongue is vsed either as an Adiectiue or a Substantiue and that generally for any one sent but more particularly for a legate of Christ having 2 Cor. 5. â—0 a peculiar charge to Preach the Gospell And many be the properties and priuiledges of Christs beyond any other Apostles For 1. they saw the sonne of God manifested in the flesh 2. They were immediately called to their office by him 3. Extraordinarily fitted with gifts to execute their function 4. They spake all languages 5. Had power to worke Miracles 6. Write as they were caried of the spirit last of all their commission was to Preach through the world Of Iesus Christ Iesus comes of an Hebrew word which signifieth to make safe and imports as much as a Saviour Now Saviours are either principall or instrumentall Iesus as he is God is the Saviour of all men as God-man and Mediator 1. Tim 4. 10. specially of them who beleeue This notation was given him by the hand of an Angell Thou shalt call his name Iesus for he shall saue his people from their sinnes Mat. 1. 22. Christ This word springs of a Greeke roote that signifieth to annoint so that Iesus Christ in our English dialect is as if we should say An annointed Saviour Of Christs there be two kindes true or false Of the former sort they be either Mat. 24. 24 typicall or reall Now this Christ is true reall not false not typicall And it may be he assumed both an Hebrew and a Greeke name closely to teach he was Saviour both of Iewes and Gentiles For vnder these words are his offices comprehended He was anointed in respect of his Man-hood not the God-head For that is holines it selfe and cannot admit of any ambiene or created vnction By the will of God Here the Apostle layeth downe the true ground of his calling partly to stop the mouthes of his carping adversaries partly to remoue false causes as Symonie and the like and partly that his doctrine might be accompanied with the greater maiestie making way for acceptation Here obserue that Will is ascribed to God the Father as Mat. 6. 20. Prov 8. 22. 1. Cor. 1. 24. Luk. 1. 35. Wisedome elsewhere to God the Sonne and Power to God the holy Ghost Will is the beginner of the act Wisedome the disposer and Power the effecter The first person willeth the second disposeth the third effecteth Thus distinct actions are appropriated to the distinct persons in the Deitie And the reason is in that the Father worketh from himselfe having none in order to precede him the Sonne from the Father being in order after him and the holy Ghost from both both being in order before him And hence it is that Election is given so often in Scriptures to the Father Ephes 1. 3. 4. 1 Cor. 1. 30. 1 Cor. 6. 11. 2 Thes 2. 13. Redemption to the Sonne and Sanctification to the holy Ghost though all externall acts which passe vpon the creatures by the three persons may be said to be indivisible as the worke Gen. 2. 26. of creation Where by the way we gather a strong argument against the Arminians who
reported of for good things falsly Mat. 5. 11. Furthermore we gather this doctrine also that The infidelitie of the Father preuents not faith in the children Doct. 10. For if it had Eunice and Timothie and many moe should neuer haue beene found faithfull 1 Kin. 14. 13. 1 Cor. 7. 14. Because there is nothing that precedes the Lords election Reas 1. or that could moue him to shew mercie but according to his owne good pleasure he chooseth calleth iustifieth and sanctifieth Then this would follow that all the seede of vnbeleeuers Reas 2. should perish which were a bloody and a most vnmercifull assertion and not to bee once named among Christians This may make much for the comfort of such wiues as Vse 1. be vnequally yoked seeing it s no preiudice to the saluation of their children Were it for the possession of an earthly inheritance then this priuiledge would be highly respected But some may say how may I know that my husband is Quest 1. faithlesse and profane 1. When a man delights more in the strange woman than in his yoke-fellow 2. When he prouides not things necessarie for the wiues maintenance 3. That will not beare with her infirmities but vpbraid her 4. Who doth not teach her the wayes of Godlines 5. Which makes her a seruant rather than his companion 6. That will not pray with her and for her Eph. 5. 28. 1 Cor. 14. 35. 1 Pet. 3. 7. In the second place this serueth to instruct vs for the Vse 2. answering one of Sathans temptations who often will a buse the Scripture suggesting to trouble the weake christian that his Parents were profane and therefore they haue no part of the promise but this is an old lying shift therefore credit it not And might not all of vs learne to prayse God for this and Vse 3. to imitate him in so doing why should man be more cruel than his maker More-ouer where Paul makes relation of faiths habitation in the Grandmother mother and her sonne yet omits all other priviledges as kinred lands possessions we note that Succession of faith is the best succession Doct. 11. The others may be praised but this surmonts them all 1 Chro. 4. 9. Rom. 16. 7. For this will bring vs to a kingdome that cannot be shaken Reas 1. but eternall in the heauens Againe all others be for this and subordinate vnto it Reas 2. they be hand mards this the mistris This condemnes some in these times who neuer once Vse 1. minde this great priuiledge and prerogatiue If they may succeed their progenitors in lands and liuings offices and reuenues the other is not regarded to be of the houshold of faith is altogether forgotten but when death comes the worth of it will be vnderstood and the vanity of the other made manifest The poore faithfull person may from this point draw Vse 2. water that will refresh him in the heate of afflictions and such hony and oyle which will make his face shine and heart merry in the pangs of greatest miserie For what will it auaile to haue beene of the race of Kings of Nobles or successor to the mightiest Monarch and want this other and what can meannesse of birth weaknesse of estate or poore alliance depriue thee of so thou haue faith Let vs all be taught from hence to bee forward to be of Vse 3. Gods family and to succeed our forefathers in the faith What is a Scepter a Crowne a kingdome to this Had it not beene better for Ieroboam or Rehoboam to haue succeeded their fathers in faith than the princely throne but men will neuer be wise to see wherein true noblenesse of descent consisteth Art thou a Cobler a drawer of water a tankard-bearer yet hast thou faith then thou hast Abraham to thy father and shalt one daie inherit heauen with him Or wouldest thou be blessed for eternitie then striue to be a branch in this stocke and a point in this line then shalt thou reigne in white robes when the flesh of kings shall bee rent in pieces and take possession of the holy habitation when Princes who wanted faith shall neuer see the face of God And here I must put thee in remembrance that faith comes not by generation but regeneration neither as the Papists would gather from this place is it sufficient to be Ezek. 20. of our ancestors religion except they had beene sound in the faith for the attaining of this for euer blessed succession But we must succeed those in doctrine in renouation and faith who haue trod these steppes before vs. Yet wee deny not but 4. sorts might in the former dayes of Popery be saued 1. Infants that actually had neither done good or evill in their own persons 2. They that were aged opposed Poperie Who might be saued in the time of poperie of which number some of our ancestors might be 3. They that erred not in grosse points of Popery and 4. That liued yet at death renounced their former doctrine dyed not Papists besides that knowledge that would saue them will not saue vs we liuing in a more blessed time than they I could yet collect moe vsefull instructions both from the verse in generall and the words in particular as that Where we see signes of goodnes we are to iudge the best When we giue others instruction we are first to possesse them with the perswasion of our affection For then they will take it in good part and our words wil haue the deeper impression But I passe to the next verse VERS 6. Wherefore I put thee in remembrance that thou stirre vp the gift of God that is in thee by the putting on of my hands THese words may indifferently be handled as The logicall resolution they haue dependance on the former or succeeding verse but how euer the particulars are these 1. Paul puts Timothy in minde of a dutie 2. mention is made what it is viz. to stirre vp 3. What must be exuscitated the gift in him 4. How hee came by it the principall meanes is God the instrumentall the imposition of hands 5. The cause why it is to be stirred vp is laid downe in the first word Wherefore Wherefore this is a word of relation and when it is vsed The Theologicall exposition it doth denotate for the most part a reason of the thing done or to be perfected I put thee in remembrance That is by writing I doe declare vnto thee thy dutie and bring it to thy minde That thou stirre vp This is a metaphor borrowed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire as when sparkes be vnder the ashes or the flame begins to be quenched then there is neede to keepe it burning and from being extinguished and so it is in respect of the gifts of grace in vs. The gift of God By gift may be vnderstood his office or the graces of the spirit common to all
Christians or particularly faith mentioned in the former verse We may be assured of this that Paul would haue his son to be diligent in his calling and that could not be except he stirred vp the speciall graces aswell as the common gifts of his particular vocation For as a peece furnished with shot yet wanting powder will neuer discharge it selfe of it so if the sauing gifts of God stirre not they ordinarie lye stil This gift is further amplified by the author of it God and in it are two things One is the thing giuen the other the freedome of it For gifts must be free Which is in thee by the putting on of my hands This Ceremonie of laying on of hands hath beene vsed of Parents in blessing their children Gen. 48. 14. In sacrifice Leuit. 1. 4. In healing of diseases Acts 28. 8. In conferring the excellent gift of the holy Ghost Acts 8. 17. And in making of Ministers to which time these words haue reference 1 Tim. 4. 14. Where Paul sayth this gift was in him by laying on of hands wee must avoyde the Papists grosse glosse on this place who hold that ordination or to vse their phrase holy orders confer grace for this action was accompanied also with prayer and the conferring of grace by the hands of the Apostle was extraordinarie and continued but for a time My sonne Timotheus I being so well perswaded that The Metaphrase thy Grandmother and thy mother were indued with faith vnfeigned and also assured that now it dwelleth in thee am therefore the more willing to put thee in minde that thou suffer not the gifts of God to decay or to be idle neither neglect the calling wherein thou wast established by the putting on of my hands but that thou preach and practise as becommeth thee who had so excellent parents such a good testimonie and so lawfull a call all which be great encouragements to these duties Therefore Let this word haue reference to Timotheus his Doctrines deduced Grandmother and mother as though Paul would incourage him from their fidelitie and brings them as a Patterne to be imitated then this will follow that Children are to tread in the steps of their religious Parents They must haue an eye to their Godly waies holy courses Doct. 1. and walke in them but if they be crooked then must they avoyd them shunne them Dan. 2. 23. Ezek. 20. 16. 1 Pet. 1. 18. For it will reioyce the hearts of religious Parents and induce Reas 1. them to blesse God Why did David mourne so bitterly for his sonne Absalom certainly one cause was he erred from his Parents holy pathes liuing a yong traitor and dying an impenitent sinner Againe if children imitate their Godly forefathers it s Reas 2. both commendable and profitable for they may expect the same recompence of reward from God in life death and in the great and last day else not This may make for the shame and confusion of some in Vse 1. our dayes who wander as birds from their nests from the wayes of their faithfull forefathers Can these expect the blessing promised to their holy Parents may they not looke for a curse rather You therefore that be sonnes and daughters cast your Vse 2. eyes on their pathes and if they bee good tread in their steps if bad turne the contrarie way The Romanists are are head-strong in thus doing yet runne the broad way Let vs then whose Parents professe the truth be as resolute in imitation of their truly religious courses I put thee in remembrance Timotheus an excellent man must be remembred and prouoked to discharge his function faithfully whence we note that Good men stand in neede of a memento Doct. 2. The best must be prouoked pricked in and to religious duties if not Paul here and his brethren else where might haue spared their paines 2 Pet. 1. 13. and 3. 1. Ezek. 33. 7. Acts 20. 28. Coll. 4. 17. For are not the best forgetfull vnmindfull of what the Reas 1. Lord requireth of them how often doe the actions to be performed by vs in our callings slippe out of our minds And are we not dull and slow to good duties though we Reas 2. haue them in remembrance the best haue more need of a spurre than a bridle Doth not Sathan also striue to steale away the heart and Reas 3. allure the mind to fixe and exercise it selfe on vnnecessarie obiects What if a man be willing to worke is this any let doth it Reas 4. not rather helpe than hinder as the wind doth the ship to make speedier passage notwithstanding it hath alreadie the tyde They are reproued who neglect this dutie or that scorne Vse 1. to be prouoked Some men are like kicking iades that fling out when they are spurred rather than amend their speed or not vnlike to the ouercharged cannons that when the match is put to them either burst or recoyle and so indanger the Gunner But let vs practise the contrarie putting the best in minde Vse 2. of theirs and be contented to heare of our owne duties I know the best haue neede of it and would be saued why then should they not willingly vndergoe a remembrance and indure a memorandum we count it a favour to bee awaked out of sleepe and shall we fret to be stirred vp from sinne That thou stir vp the gift of God that is in thee From this metaphor we collect that The graces of Gods spirit are of a fierie qualitie Doct. 3. Was not the Prophets lippes toucht with a cole from Gods altar did not fiery tongues sit on Christs Disciples are not the faithfull Baptized with the holy Ghost and with fire and all of vs forbidden to quench the spirit Isa 6. 6. Acts 2. 3. Mat. 3. 11. 1 Thes 5. 19. For grace doth enlighten the eye of the minde as fire doth Reas 1. the eye of the body What is vrim but fire and Paul saw a light when he was conuerted so did the Gentiles so doe all Christians For grace is fire and fire giues light Againe grace will heate like fire and make the Godly to Reas 2. burne in the spirit the more fire the more heat and the more grace the more zeale Thirdly fire giues life and motion so doth grace and Reas 3. faith When the sunne is in his Apogy or farthest from vs are not the creatures in a kind of death but being in his Perigy and neere vnto vs doe they not reviue and spring so when grace comes life comes if it be absent death is present Fourthly As fire doth congregate things homogeneall Reas 4. but segregate heterogeneall so doth faith and grace It will dissolue things of diuerse natures but vnite the other Grace will cast out the sinner but receiue the Saint yea make diuisions in a mans owne house and yet cause vnion with Gentile Barbarian Sythian Fiftly fire will convert other