would haue redemption and sanctification to precede election as if the Sons worke and the holy Ghosts in order went before the Fathers According I take it that in this sentence is declared the end of Pauls Apostleship to wit to preach the Gospell and that not in any newly invented or opposite manner but proportionable iust after the forme and effigies of that good true and warrantable patterne for he who did reach otherwise was to be accursed Gal. 1. 9. Promise Here the Apostle opposeth the Gospell and the Law not that the observation of the Law would not haue given life or was without a promise but because that man since his fall is dead and cannot keepe it therefore he is to fetch life from another fountaine viz. the gospell which is in briefe called the Promise of life Of life There is a fourefold life at the least to be found in the creatures 1. a life of vegetation as in herbes plants 2. a life of sence as in birds and beasts 3. of reason as in man and Angels 4. a life of grace called the life of God Eph. 4. 8. onely to be found in good Angels and such men as are borne againe and this is that life which is here promised by the Apostle preached and principally to be desired Which is in Christ Iesus Christ is the fountaine of this spring the roote of this tree and the very first beginner of this spirituall life and motion For without him we are dead can doe nothing Ioh. 15. 5. I Paul also called Saul because I was a Citizen of two The Metaphrase Provinces of the Iewes by birth and Romanes by prerogatiue yet being principally sent to be a Preacher to the Gentiles haue reserved the one cast off the other as being more familiar to them better accepted of them an Apostle and legate not of any private person but of Christ Iesus the holy one and anointed of the Lord sole Saviour of the faithfull having a true and lawfull calling not of man nor by man but of by and for the Lord being sent to no other end but to preach the lifâ— of grace and glory which is onely through the free promise of God in Christ to be obtained I I say doe ingenuously confesse without all mentall reservation or subtle evâ—sion my selfe to be the Author Pen-man of this Epistle being chiefely induced to prefixe my name declare my office shew the ground of my calling and the obiect and end of my function to silence such as might carpe at my Doctrine that the Church in all succeeding ages aswell as for the present season might receiue it as free from all error and the truth of God and that my person preaching and writing might not be contemned but as they ought esteemed regarded And now let vs proceede to gather such Doctrines as arise Doctrines deduced out of these words thus resolved plainly expounded Seeing the Pen-man reserues that name which is most accepted and best received of the people as also annexeth that title whereby the excellency of his office is demonstrated we note that Preachers are to maintaine the dignitie of their Doct. 1. persons This hath beene the care of all the Prophets in old time and Apostles in these latter dayes If it were not so what meaneth all this Am not I an Apostle am not I free haue not 1 Cor. 9. 1. 1 Tim. 4. 12. 2 Cor. 5. 20. I seene Iesus Christ our Lord Are not you my worke in the Lord Because a good name is as a precious ointment aboue great Reas 1. Eccles 7. 1. Prov. 22. 1. riches and more than the choicest silver and gold to be regarded It will reioyce the heart cheere the dead spirit and prolong a mans dayes whereas the contrary is a curse and to be auoyded Otherwise if Ministers be ill reported of their doctrine Reas 2. be it never so sound or soveraigne for the soule it will be despised reiected If the vessell be counted vnsweet who will with alacritie taste of the liquor And men iudge the fruit according to the trees report Let Ministers then haue an eye to this dutie Too too many Vse 1. are carelesse in this thing and that 's the cause why they Preach so much and profit little and who ever saw good done by such a man as was contemned in his name person The Word will not speed if the Preacher be despised And for procuring a good report 1. be diligent in the discharge How a good name may be got of thy duty avoyd idlenes in thy calling 2. Againe take heed thou be not iustly accused of that which thou hast severely censured in others 3. Speake not evill of others for with what measure we meete it shall be measured to vs againe Could we cover others infirmities they would doe the like for vs. 4. And in conclusion seeke the glory of God 1 Sam. 2. 30. Prov. 10. 7. in thy proceedings for they who honour God shall be honored of him whereas they who seeke themselues shall be abased The people also must take heed how they detract from Vse 2. the credit of their Pastours It s a foule fault of some and to be reformed who are alwayes prying into and raking vp the infirmities of their Preachers cover thou their faults passe by their wants and seeke their dignitie for thine owne good and thy brethrens Nature by a secret instinct will defend the head with the losse of the hand and will we not cover our baldnesse with a Periwigge Why the Preacher is the head of the people and therefore to be respected and it s an old Axiome Doe my-Prophets no harme Psal 105. 15. Againe where Paul is called an Apostle who in former times was a persecuter of the Lords people we obserue that Yong sinners may proue olde Saints great offenders godly persons Doct. 2. persecutors of the truth and people zealous Preachers Church-founders For is not Saul now among the Apostles who sometime made havocke of the Saints Did he not doe many things against the name of Iesus of Nazaret and persecute this way and word which he now maintaineth vnto the death Others who haue done the same yet haue prooved the same godly livers excellent persons 2. Chron. 33. 12. c. Luk. 8. 2. Tit. 3. 3. 1. Cor. 6. 11. And this commeth to passe by the finger of God Hee knoweth how to doe it hath power to doe it and if hee Reas 1. will who can resist him He who made the instrument cannot he amend it so he who first formed man shall hee want abilitie to reforme him no he is in heaven and doth whatsoever hee will Sathan may resist but all in vaine Isa 46. 10. mans will may oppose but all to no purpose for his power is infinite their 's finite And is there not a possibilitie for such a subiect to be reformed Man is capable of grace if
same command Ex. 20. 3. 4. Is not the promise made alike to them all Gala. 3. vlt. We must not then severely censure one another for who Vse 1. art thou that condemnest another mans servant he standeth or falleth to his owne Master Iames his exhortation is here to take place Be not many Masters that is many censuring and commanding Masters Iâ—m 3. 1. Neither may we haue one another in too great estimation Vse 2. giuing that worship to the servant which is due to the Master what saith the Angell to Iohn See thou doe it not for am not I thy fellow-servant Rev. 22. 9. Care must be had that we make not vniust lawes to bind Vse 3. the Consciences of our brethren this were Pharisaicall and not to be obeyed if pressed servants must not Lord it but know that they haue a Master in heaven with whom there is no respect of persons Mat. 23. 4. Eph. 6. 9. In one word there must be no iarres and contentions amongst Vse 4. Luk. 2. 14. vs it s our Masters charge Liue in peace if an house be divided it cannot stand and if we devoure one another we shall be devoured Wherefore be of one tongue and of one heart liue in peace and the God of peace shall be with you 2 Cor. 13. 11. Out of the word Our might many points be deduced as that 1. Christ Iesus hath a pluralitie of servants Doct. 15. Doct. 16. Doct. 17. Doct. 18. 2. True faith applyeth the promise in particular 3. Christ is a Lord indifferently to all the faithfull 4. We are to acknowledge the priviledges of our fellow-servants In conclusion as this sentence depends on the former words we collect that No grace mercie or peace can be had from God the Father Doct. 19. but in and through Christ Iesus The Father is the fountaine Christ the spring and the reason is because God is iust and none but Christ can satisfie him He it is that must roll away the stone from the Wels mouth 〈◊〉 Adam dammed it vp He and none but he can open the sealed fountaine This discovereth the misery of Turke Iew and all who know not or deny the Lord Iesus we must learne hence â—oâ—seeke sue to God in his name and none other Acts 4. 12 And â—â—therto of this second Verse Now followeth the third VERS 3. I thinke God whom I serue from mine elders with pure Conscience that without câ—asing I haue remembrance of thee in my prayers night and dayâ— THIS Verse and the two following depend The Logicall resolution one vpon another and though they be not a plaine exhortation yet they closely conteine in them the seeds of such a dutie as may easily be conceived In this we may consider a three fold Confession The first is that the Apostle gaue thankes which dutie is amplified by the Obiect of it God The second that he also served this God and that 1. For time from his elders 2. Againe for the manner with pure Conscience Thirdly he acknowledgeth that he prayed wherein 1. He remembred Timotheus 2. Without ceasing 3. And that night and day by this Paul declares to Timothie his affection and desire he hath of his welfare I thanke God Somereade I haue thankes for God but The Theologicall exposition that may not be admitted for Paul did it and deferred not this action In these words are three things 1. The action thankesgiving 2. The person I and 3. To whom thankes were 〈◊〉 The Lord. Whom I serue from mâ—re elders with pure Conscience The Apostle addeth these words because he was accounted by the Iewes to be an Apostata and a revolter from the truth and a dissembling person By elders is meant Abraham Isaac and Iacob Some reade progenitors ancestors fathers as though he spake of his naturall Parents With pure Conscience That is vnfeignedly sincerely and without hypocrisie That without â—â—asing These words haue a double reading as if which Paul prayed he also pray sed God for Timâ—thie or thus I thanâ—â— God that I doe pray for dâ—ee c. Without ceasing is constantly ordinarily I haue remembrance of thee in my Prayers Prayer is manifold mentall vocall conceived read in verse in prose publique private simple compound and the like It is likely these were private not publique prayers for Paul would avoyde all ostentation and iust cause of exception also at this time he was a prisoner Remembrance Remembrance hath in it foure things apprehension reposition retention and production a notion or thing is by the externall or internall sence presented to the eye of reason she perceiueâ— it that 's apprehension then it is committed vnto memorie as a place of conservation that 's reposition afterward kept â—here in safeâ—ie that 's retention and lastly when occasionâ—s given it s called ouâ— againe and that 's production A man takes a shaâ—t in his A Simile hand puts it in his â—â—ver retaines it there for a tâ—â—e and when he would recreate himselfe puâ—s it forth againe this is a plaine Emblâ—me of Remembrance Night and day Lailah in Hebrew is for night and it signifieth rest quietnesse stilnesse because men were to take their â—ase and sleepe in that time which is from the Sunne-setting vnto the Sunne-rising Day In Hebrew jom of the stir tumuâ—â— and busines that is in it the time from the Sun-rising to its-setting is called day or from Sunne-setting to its-setting in the same horizon whence a day is distributed into naturall or artificiall day is taken for hight and night for darkenesse and are applied to our spirituall estate 1 Cor. 3. 13. Ephes 5. 13. 1 Thes 5. 5. I would not haue thee my sonne Timothie once to imagin The Metaphrase but that what I write vnto thee is out of loue for I vnfeignedly giue thankes to God whom whatsoever others may report and beleeue of me I haue served in truth and integritie and not declined or done any thing of malice or set purpose since I had vnderstanding yea from my progenitors and elders Abraham Isaac and Iacob and the rest of the beleeving Iewes And be thou assured that as I pray night and day so in my requests to God I in a peculiar and speciall manner remember to make mention of thee and thine affayres alwayes in the Lord. I thanke God Note hence that Doct. 1. A good man exerciseth himselfe in thankesgiving He doth not onely craue future but returnes prayse for former favours hence it is that David Deborah Moses and many moe haue penned Psalmes of this subiect Exod. 15. Psal 106. Iudg. 5. Rev. 19. 1. 2. and Psal 96. per totum For they know themselues to be vnworthy of the least Reas 1. benefit and receiue all things without desert of their owne I am lesser than all thy mercies and all thy truth Gen. 32. 10. And it s a good thing to prayse the Lord no dutie more Reas 2. acceptable
secret which by experience he hath search't into 6. He is able to comfort others by the same meanes and with the same comforts he was comforted of the Lord. And from this knowledge of experience a poore vnlettered man may be a more skilfull Pâ—â—â—ition to a wounded spirit then a more learned Clearke can These things and many more doth the 〈◊〉 called know by his owne experience And this is that preaching and wisedome which the world coâ—â—â—s foolishnes and not many as Paul sayth great men 1 Cor. 1. 23. 26. wise men and noblemen are called vnto But yet for all this that hath beene said least some man might deceiue himselfe and not make his calling and election sure I will further set downe some inseparable effects that accompany effectuall vocation 1. He is in a wonderfull admiration to see what an alteration Fruites or effects of effectuall calling the Lord hath wrought in him Peter neuer admired more at his strange deliuery by the Angel out of that strong prison then that man doth in being brought into the kingdome of freedome out of spirituall bondage and darknesse 2. He hath mixt affections terror and feare in looking backe on the obiect of his former condition and ioy vnspeakeable glorious in consideration of his present good condition Now he can both sigh and reioyce at one and the same instant like the men at the building of the second Temple Ezr. 3. 13. 3. Now he will eate his meate with a glad heart follow the duties of his calling with readines sing Psalmes of praise for his late and great deliuery sleepe and rest in peace for the Lord accepteth him And we are the most forward to all good duties when we are most assured of the Lords fauour and our owne salvation And this the reason why Sathan Note so strongly tempteth the faithfull to doubt and despaire 4. If he haue in former time liued in none or an vnlawfull calling now will he alter his course and take a better for note this when God calls any to mercy as hee did Adam he sets them againe in a lawfull calling He neuer called the Deuill therefore let him goe compasse the world and so doth the Rabble of Fryers disordered people as Bearewards players and idle persons liue out of a calling and goe a compassing its likely in that God hath not yet effectually called them for if he had they would haue gone to work And there is no surer signe of one effectually called by God then to liue in and worke and performe the duties of a lawfull calling and no more fearefull note of a man not called to mercy then to haue none or to abide in an vnlawfull calling 5. He now with Lydia will attend to Pauls voice depend vpon the word and in nothing reioyceth more then to heare the Lord speake to him in his ordinances Nay he will not omitt any meanes to further him in the course of Godlines 6. Finally he will often call vpon God by praier praise him for his great deliuerance shew what the Lord hath done for his soule and as much as in him lyeth seeke to call home others that God might be glorified and they with him saued I haue the longer insisted vpon this point because it is the very first entrance to all true blessednesse and the onely ground of our sound comfort and great reioycing With an holy calling Whence we gather that The calling wherwith Gods children are called is an holy calling Doct. 10. The Author of the Hebrewes stiles it a celestiall calling and elsewhere it s said to be an honourable or high calling See Heb. 3. 1. Phil. 3. 14. 2 Thes 1. 11. For the causes of it are holy God Christ the Spirit and Reas 1. the word are all said to be holy And the Ministers for the most part are holy who be instruments in this action I say for the most part for a man not called I iudge may Whether Preachers not called can call others call others For 1. I dare not tye the Spirit to the dignitie of any mans person 2. Such may be fitted for the Ministery and sent of God shall they not attaine to their end 3. Paul reioyced that Christ though by the false Apostles of enuy was preached why did he this if they could not call others at the loast build vp others 4. And lastly hee that holdes the contraly cannot be assured oâ— the truth of his owne conversion for we are not infallibly certified what Ministers be truly called For 1. Some mens sinnes goe before hand others follow after 2. God only knoweth the hearts of all the sonnes of men 3. No man knoweth the thoughts of man but the Spirit that is in him And he that is not certaine of this cannot be assured of the other for so long as I doubt of the Ministers conversion holding this I must needs call my owne in question because God vseth man in the conuersion of man I am not ignorant of some who hold the contrary and of their obiections and Scripture against this position But yet I hold that an vnconverted Minister may convert though few and seldome as we see by experince in former times and in our daies also And in regard of the end too the subiects from which we are called and to which we be called it s an holy calling For 1. We are called from darknes to light 2. From vncleannes Reas 2. 1 Pet. 2. 9. 1 Thes 4. 7. Heb. 3. 1. Psal 15. 1. to holines 3. From wicked men and Dinels to the communion of Saints and Angels 4. We are called from earth that is polluted vnto heauen the holy Mountaine of the Lord. This serveth first to answere an obiection of wicked men Vse 1. who demand why men will not run with them to the same excesse of ryot Why the Reason is In that they be called with an holy calling Wicked and lewd persons tumble in their sinne like the sow in the mire but what mervaile seing they be not the called of the Lord When men haue had an holy calling then will they haue an holy conversation And by this Doctrine we may try the truth of our calling Vse 2. Have we cast off the wayes of darkenesse singled our selues from the profaine multitude and left sinne and vncleannes behind 's Doe we purge our selues as Christ is pure striue to be cleansed from the filthines of the flesh and spirit and to be presented without spot and blamelesâ—e in the day of our Lord why then we are called with an holy calling for as effectuall vocation is a true signe of salvation so is holines of our effectuall vocation This Doctrine may be of great comfort to such as doubt Vse 3. of the truth of their calling Some because they are not able precisely to say I was called such a time by such a man and in such a manner feare they were neuer called at all
AN EXPOSITION OF THE SECOND Epistle of the Apostle Paul to Timothy the first Chapter WHEREIN 1 The text is Logically into it's parts resolved 2 The words plainely explicated 3 A familiar Metaphrase annexed 4 The seueral Doctrines thence arising deduced and largely cofirmed 1. by Precept 2. by Example 3. by Reasons All which is accompanied with familiar and delightfull similitudes for the better alluting the drouping affections to imbrace the truth and the froward will to obey it Lastly as the matter requireth there is vsed definitions distributions subdiuisions trialls motiues and directions all which be of great vse in their proper order By IOHN BARLOVV sometime Minister of the word at Plimmouth but now resident at Halifax in Yorkshire LONDON Printed by â— D. for Iohn Bellamie and are to be sould at his shop at the 3. Golden Lyons in Cornehill neere the Royall Exchange 1624. TO THE RIGHT WORSHIPFVLL Mr LEONARD PVMROY MAIOR OF Plymmouth with the worshipfull Magistrates his brethren and to all who beare Office in that Corporation I. B. wisheth Grace Mercy Peace WOrthie Sirs and much respected friends the truth is that if I would follow the fashion of the world you should then receiue a large commendation For sure I am many a man hauing narrower footing hath leaped farre a smaller bottome spun a long thread and of lesse matter erected a stately building But I to shun the appearance of flattâ—ry silence the carping aduersarie and that another day my hand might not cry my heart mercy will turne my prayses of you into prayers for you and exhortations to you that as you haue begunne well so you may neuer waxe wearie or proud in so doing You are stiled Gods able by your example to bring good or euill into fashion the gouernment of the inferiour lies vpon your shoulder Wherefore doe iustice and take heede of quitting the guiltie and condemning the innocent But let iudgement runne downe as the waters and righteousnes as a mightie streame In this Amos. 5. 24. sea there must be no ebbing nor flowing the bankes at euery season are to be full swelling ouer Neither is this streame to be staied for a moment or turned another way If it should iniquity in the meane time would take her place and whosoeuer drawes and drinkes of that puddle shall dye the death Moreouer you may not mixe it the mudde of iniustice with the pure fountaine of righteousnesse for that will hinder the current from sliding through the channels of Iudicature so cleerely and speedily as the Iudge of all the world expecteth commaundeth And that this wels mouth may not be stopped this streame stayed or by any vncleane carkase cast into it putrified but runne strongly purely and spring for euer in your elections remember lethroes counsell to Moses Choose you Exod. 18. 20. 21. 22. 1 Cor 5. 6. out able men fearing God leuers of the truth and hating couetousnes though to be an inferiour officer Will not a little leauen leauen the whole lumpe And tel me wheÌ„ is the riuer troubled at any time but when the mud is raised vpward the cleere water falleth downeward Let the righteous rule there wil be rest but if the wicked beare sway troubles shall come Who wil put a sword into a mad mans haÌ„d will he not beare it for nought ingender strife coÌ„ceiue mischiefe Depresse the profane 23. puddle exalt the cleare water then shal God be with you and all the people also goe home to their place in peace I speake Io 13. 10. the truth I dare not flatter you are cleane may I not adde but not all It s a rare societie that consists of none but Saints a singular body without all blemish and may we can wee finde a corporation that hath no vnsound member in it Will you credit me haue you but one such I could wish there were none at all I accuse no mans person Euery one must fall or stand vnto his owne master the wrath of man doth not accomplish the iustice of Iames. 1. 20. Reu. 22. 11. God Wherefore he who is righteous let him be righteous still and if any be filthy let him wash 2 Kin. 5. 13. and be cleane And not to weary you with words here you haue at the last what some of you long since desired at my hands viz. the first lectures at my comming to you I preach't among you Now may the wise see what the world hath carped at and the Preacher full often bin blamed for as if the earth had not beene able to haue borne his words nor he for the bitternesse of his spirit worthy to set a foot in Gods sanctuary I confesse my corne may be mixed with chaffe my coyne haue some slips and my zeale not altogether according to knowledge yet my desire in Preaching printing these Sermons was and is that sinne might be mortified holines vivified God our master after the best manner serued and both speaker and hearer at the last day saued Here you haue onely the beginning but if the Lord will you may see and receiue the ende of my labours with you Truly I shall greatly reioyce if my weake indeauours proue in the least measure to you or any other profitable and that they may assure your selues my prayer according to my power to him shall not be wanting who is only able to giue a blessing And thus commending you to God I take my leaue and will during life alwayes rest From Halifax in Yorkshire August 19 1624. Yours in what he can to doe you service I B. The Epistle to the Reader FRiendly Reader it were but labour in vaine to tell thee why I made choice of this Epistle rather than another to to treat of For are not all Preachers sowers So that if they breake vp any little close within the large pale that boundeth Gods great demaine the holy letters they cannot misse it but keepe their compasse Neither is it to any purpose to declare vnto thee why these lines are now put to publike light For is not all the graine in Gods garner good fit for the market and to be set to sale For to omit many reasons this is the very truth that as Prognosticators vsually write Almanackes to and for that Climate wherein they be resident so haue I made election of this portion and now especially penned it for that place where and amongst whom the Lord for a few yeares by the hand of his prouidence cast me Wherefore I will the rather informe thee of my method in this succeeding treatise the which is this and thus In the first place may it please thee to view it thou shalt finde the text Logically into its parts resoluod next the words plainly explicated then a familiar Metaphrase as we apprehend the sense annexed And last of all the seuerall doctrines arising thence deduced And because ordinarily a deduct is to be drawne not from one simple but two Arguments
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
Ministeriall function was counted a great grace in the Parents honor to the person but in all contempt and bitter derision let the Minister and true Christian know that his Master thought it no shame to become a Preacher Heb. 2. 3. And Salomon higher esteemed the dignitie of a Preacher than a King Eccles 1. 1. By the will of God The Apostle in this phrase declareth the ground way and lawfulnesse of his calling as if he had saâ—d I ran not before I was moued I came not of mine own mind by men or by money in at the window or the like but the prime and chiefe cause was the will and good pleasure of God whence ariseth this instruction that 〈◊〉 It is necessary for such as preach the Word to iustifie theiâ— lawfull Doct. 4. calling there vnto from God What Paul did as a Preacher we ought to doe also Timotheus knew from whom Paul received his calling and he addâ—th this for the respect he had to future times and persons Iohn the Baptist did this and Christ himselfe having Mar. 2. 19. Matth. 3 3. to deale with the Pharisees and Reason will confirme it Otherwise they can haue no assurance of protection from Reas 1. God by his Angels they must keepe their limits and but preserue vs in our wayes they dare not attend vs if we runne Psal 91. 11. Mat. 4. 6. a crooked path Sathan vnderstood this well therefore falsely alledged the Scripture leauing out in all thy waies And what became of the young Prophet that wandred Was he not destroyed 1 King 13. 22. And the certaintie of our calling from God will make Reas 2. vs bold in the execution of our function and in the hottest opposition to say with Nehemiah Shall such a man as I flee Nehem. 6 11. Luk. 13. 32. Or with our Master Goe tell that Foxe that I will heale to dâ—y and tomorrow and the next day I shall be perfected Absalom bids his servants sinite kill feare not but be bold and 2 Sam. 13. 28. play the men Why For he had commanded them This needs no application Againe then may we expect a blessing of our indevours Reas 3. 1 Sam. 1. 2. 15. otherwise not He that will runne before the Lord bids him goe may speede like him that brought tydings to David that his sonne was slaine and his Sermons proue to himselfe like the Letters that Vriah caried What if Israel be not 2 Sam. 11. 14. gathered yet thy reward is with the Lord. If the Master bid the servant cast seed in a barren soyle what if he haue no Isa 49. 4. good crop at harvest It s not the servants fault he did his dutie and would haue beene glad the ground had beene better the crop greater but he relyeth on the command of his Master not the successe in vsing the meanes so must Ministers also And last of all assurance that a man is sent of God will Reas 4. giue him to beleeue that he shall never want a word to comfort others in due season such a man may certainly expect a supply of gifts from the Lord. Wee haue some that like Ruth after Boos reapers gleane here and there and pull an eare from the sheaues of others yet much adoe to make one loafe in many dayes to feed the flocke of God And what 's the cause Sure God never sent them to sow for if he had they should haue beene supplyed with seed Doth not this doctrine reproue those that take vpon them Vse 1. this high calling without any assurance they be sent of God Some Preach that are neither sent of God nor man as the Anabaptists others of man but not of God these are Ieroboams Apostles a third pretend they are sent of God but not of man like some new vpstart spirits I passe to nominate which if it were true their calling were Apostolicall but who shall one day pay these their wages The Lord but in wrath Let Ministers then looke to this it stands them in hand Vse 2. so shall they haue protection by the good Angels boldnes to reproue sinne and not to be scared like boyes with the humming of Bees and Flies a supply of grace on each new occasion and their labour shall not be in vaine in the Lord. 1 Cor. 15. vlt. And men may know by these markes 1. If in some measure Trials if we be truely called to Preach the Gospell Isa 6. 8. Rom. 9. 2. 3. Eph. 4. 12. Ier. 23. 32 they be fitted with gifts 2. If they finde in themselues a readie and willing mind 3. If they be approued thrust forth by graue learned and religious persons of great note and government in the Church 4. When they ayme at the gathering of the Saints the edification of the bodie of Christ the glory of him that sent them and not at some sinister and private ends as prayse promotion or the like 5. If the Lord in some measure blesse their endevours This 1 Cor. 9. 2. last is not the least but as a Signet to seale the truth of their calling And I could note further from these words that Promotion to high places commeth from the Lord. Note Doct. 5. Preferment comes not from the East nor from the West Little did Paul thinke either of his sudden conversion or advancement to this honorable function a few houres before he was called this is the worke of God and ought to be marveilous in our eyes Psal 75. 6. Mat. 21. 42. Learne hence to envie no man that is advanced for that Vses 1. were to resist the will of God And let this direct thee to 2. prayse God if aboue many thou be promoted And it must 3. teach all men to be content with their present condition and not to repine for the will of God depends on no other and is the Rule of all truth and goodnesse To Preach according to the promise of life I adde to Preach and that I trust without wrong to the Text for the end of his Apostleship was to Preach the promise of life the glad tydings of salvation out of these words I gather this Conclusion that Eternall life is not to be had in the precepts of the Law but Doct. 6. from the promises of the Gospell The life of grace and glory is since Adams fall derived Gen. 3. 15. Gal. 2. vlt. And 3. 21. to man by another meane the old way in this respect is not the best way we must find out and walke too in the new way which is the everlasting way And thus it comes to passe Because the precepts of the Law exacts a perfect righteousnesse Reas 1. both in regard of mans entire nature and the whole conversation for cursed is every one that continueth Gal. 3. 10. not in all things of the law to doe them now if the Lord should marke what is amisse within vs
most preferment and the face of man but not one of a thousand in the first place the mercy of God But beloved let vs be of another mind striue we to haue Vse 2. this liquor shed abroad in our hearts to haue a sensible feeling of his tender mercy and sacred affection so shall we eat our bread with gladnesse and drinke our drinke with a chearfull heart be mercifull as our heavenly Father is mercifull to vs vnto our kinred and acquaintance the want of this causeth deadnes of affection doubting in the promise and rebellious disobedience both to God and man for wicked men are alwayes mercilesse men because that none can exhibitie that to another the which he hath not first received himselfe for as mercie is deriued vnto vs we accordingly deriue it to our brethren and now we proceeede to speake of Peace Peace Hence we also obserue that As grace and mercie so peace is a principall thing to be sought Doct. 7. for Take peace in what sence you please it will be worth the having Peace every where is commended and commanded 1. For the peace of God it passeth all vnderstanding 2. Peace Reas 1. with man is no small favour this made the face of Esau to Iacob looke like an Angell 3. In the dayes of Peace we may goe out build houses plant vineyards thriue and prosper 4. How soundly may we sleepe awake with ioy and runne into the Sanctuary when this double garment of externall and internall peace doe cover our beds and round about beset and guard our persons None know the worth of it but such as sometime haue wanted it and beene at warre with God and the creatures Away then with the courses of some who would be counted Vse 1. Christians that thinke not of it care not for it but of far greater blame are they worthie that seeke to set enmitie betweene God and man neighbour and neighbour Doe these seeke after peace Doe they wish it Or rather doe they not shut it out of place and person and set open the gates of warre and strife at all times every where These desire to swimme and fish in troubled waters and of their father the devill are they for his worke they delight to doe But let all the sonnes of peace pray for it entertaine it and Vse 2. make it their onely companion It s of great worth every way profitable What creature covets not peace Ioyeth not in it And shall not the reasonable desire it striue for it To liue and not to haue peace with man is vncomfortable but to be at warre with thy Conscience is most miserable its better not to be than not to haue rest peace Why could not David build the Lords house Why He wanted outward peace Why was Cain so netled in soule Why He had not inward peace Why are so many millions miserable Why They are not at peace with God and doth not experience tell vs that times of trouble hinder Traffique Let vs all then cry with the Prophet for our Ierusalem Peace be within thy wals and prosperitie within thy Psal 122. 7. pallaces Seeke to the God of peace for all kindes of peace Salute we our friends as Paul did his Grace mercy and peace be with you Say we to the house wherein wee set a foote Peace be vnto thee and if it be not worthy thou shalt not lose thy labour for it shall returne to thy selfe And thus much of this Point From the order of these words somewhat may further be observed as that Men without grace haue no true or sound peace Doct. 8. They haue a sound of feare in their eares quake at the shaking of a leafe tremble at the least terrible tydings and like the raging Sea cast vp mire and mudde There is no peace saith my God to the wicked Levit. 27. 36. Isa 57. vlt. Let the cause be removed and the effect will cease where fire is wanting heat will not be had and though some seeme to be ever at peace yet they are never at peace For they are fallen from the Creator God and its vnion Reas 1. with the Creator which giues rest to the creature if the foundation be not firme the building will reele and totter 2. And haue they faith No How then should such purchase and procure peace For onely justification by faith since the fall of man bringes sound and setled peace 3. And as they want faith so they haue no hope whereon to leane that their soules may finde peace 4. Adde to all this a guiltie and naughtie Conscience and how should they partake and be possessed of true-inward peace Gen. 4. 14. Dreame not then that all is peace that seemes so for what Vse 1. peace can a prophane person haue within him that wanteth faith and grace Nay how ever he cary the matter he is at warre within himselfe The wounded Deere runs skips and leapes yet the Arrow or Bullet stinges paines torments at the very heart and before long will cause a fall a death So vnder a chearfull looke the soule may be sorrowfull and all that laugh in the face are not at peace within Who then is he that would haue true and sound peace Vse 2. Let him striue for mercie and grace for as the shadow the bodie heat the fire these follow the one the other Many imagine they haue it yet are fouly deluded deceived I deny not but the wicked may haue a peace but it s not worth the naming for it runnes not from a cleare fountaine it springs not from a sweet root and therefore one drop of this we haue in hand is worth a thousand of that as a litle rose-water a whole glasse-full of mudde 2. It is not constant neither but often interrupted every thunder clap will cause such to quake to tremble and at the last they shall certainly be consumed O that men were wise to gather grace so should they haue peace at their latter end in the meane while be like Mount Sion vnmoueable Graunt that such may haue outward troubles yet they shall haue inward peace that passeth all vnderstanding And now we proceed to another Point Where Paul in all his former Epistles nameth but grace and peace and writing to Timotheus whom he loved so dearely addeth mercie in his Salutation we note that The degree of affection cannot be covered Doct. 9. As the truth so the measure of loue will show it selfe and and not in words onely but likewise in action Doe we not see this in Iacob towards Rachel Ioseph to Beniamin Ionathan to David And the people to Ionathan Gen. 33. 2. and 43. vlt. 1 Sam. 20. 2. c. For the disposition of the heart over-ruleth the outward Reas 1. members and like a strong streame moueth all the wheeles according to its motion 2. As he that loues would declare 2. the truth of it so would he its degree
Calling This calling is either with the tongue or with the heart Calling distributed Whence ariseth this distinction of mentall and vocall prayer confirmed by the mouth of Christ This people honoreth me with their lips but their hearts are farre from me Mat. 15. 8. We are to call vpon God with the tongue 1. For we haue In calling on God we must vse the tongue and why this priviledge aboue all other creatures and shall wee not imploy it in the Lords service 2. We are to giue vp all our members as so many weapons of righteousnesse to glorifie him and is not this one of the principall And some-where David calls his tongue his glory Psal 30. 13. And it is good for vs so to doe 1. It will be a meanes to keepe our minds from wandring 2. The voyce stirres vp affections and raiseth them to an higher temper 3. In so doing we shall find the Lord putting phrases in our mouth guiding it now and then in a wonderfull manner farre beyond all naturall apprehension 4. And how can others ioyne with vs or know when to say Amen should we be silent When thou prayest alone imitate Hannah let thy lips moue not thy words 1 Sâ—m 1. 13. be heard else it may seeme a sensible signe of Pharisaicall palpable hypocrisie And the heart may not be separated in this action 1. For Also the heart and why such prayers are most acceptable to God 2. They onely haue the promise to be heard 3. Otherwise they cannot be fervent let a mans breath flow from his mouth by a narrow passage were the hands hot it would coole them but if it proceed from the heart the lips being wide open were they cold it would warme them so prayer that springs from the heart is hot from the tongue onely cold as ice 4. As the Lord is the highest obiect we looke at in Prayer so the heart is the lowest center he regards in this dutie these two in all holy actions of this nature may not be disioyned 1. Vaine then are the prayers of many who call vpon God but with the tongue onely If this be not profane babling what can be Thus pray our Papists and rude ignorant Protestants so prayed the old Pharisees Christ checkes them yet their custome continues vnto this day But let vs conioyne heart and tongue else wee doe but labour in vaine What profit can wee expect in bending the knee bowing the bodie spreading the hands and smiting of the breast when our hearts are roauing from the Lord Is this to pray Is this to call aright Is this to please God Nothing lesse What is the tongue but the hearts messenger He therefore that vseth the one and not the other is like to him that runnes before he hath his errand These men may seeme to pray in the iudgement of others but before GOD they are but vaine bablers Vpon God To him is it and to no other that wee must II. pray Obserue here how God is one in essence three in subsistence the essence is not divided but distinguished When as wee say East West and North these are not parts essentiall to the world but names onely of distinction so may we say of the former in regard of GOD for the Sonne and the holy Ghost are the same individuall essence with the Father and hence it will follow that he that prayeth to one prayeth to all but as the Apostle speaketh of another thing to every one in his owne order 1 Cor. 15. 23. Vnderstand that in this definition we speake of God the Father for teachings sake And vpon God must we call First For who but He 1 King 8. 39. discerneth the spirit of man Who but He knoweth all the hearts of the sonnes of men Iâ—â— onely he that is acquainted with all our wants and vnderstandeth what is best for vs. Secondly He is also present at all times in all places to heare vs helpe vs the Lord is alwayes neare at hand so is neither Saint nor Angell Thirdly And is not God sole Lord of all things both in earth and heaven Who made vs but He Who hath wherewith to satisfie vs but He And then vpon whom should we call but He Fourthly Is not He also the obiect of our faith Shall we then beleeue in one and pray to another Will that stand with sound reason Sith then that God is omniscient omnipresent omnipotent and the principall Obiect of our Faith it followes wee are onely bound to pray to Him 1. Whence by the way wee may confute the Romanists who pray to Saints to Angels but doe they vnderstand our wants Are they present in all places What haue they they haue not received And may wee put our confidence in creatures Were not this to seeke to a blind guide Relie on a bruised Reed And when the Sunne shineth brighteâ—â— to light a Waxe-candle It is a never-â—rring Canon thaâ— He Exod. 22. 20. who sacrificeth to any gods saue vnto the Lord onely shall vtterly be destroyed they that will doe the first let them expect the second ther is but one to God the father namely Christ but many to the sonne comparing him to a Prince that hath seuerall petitions preferred vnto him by the common subiects that passe through the hands of his neerest fauorites And they say that he is a bad sonne meaning Christ who wil doe nothing for the entreaty of his mother vnderstanding the blessed Virgin but doth not Christ bid vs come vnto Mat. 12. 28. him that he will pray to the father for vs to whom then should we goe is he not our neerest kinsman our eldest brother our head our husband But if any lust to be contentious we haue no such custom neither the Churches of God 2. Againe here is censured and condemned too the ignorant amongst vs. How many may wee heare cry God blesse me father of heauen haue mercy on me Lord forgiue me which words be good we grant but hauing no knowledge of or relation to Christ are no better then vaine babling the truth is that in all our petitions wee should haue reference to him though not alwayes expressed in words yet conceiued and retained in our minds this may be the cause why Daniel looked out of the window when he prayed towards the Temple because it was a type of Christ and thereby would teach vs that there is no going to God without Christ Iesus And as we speake to the soule of man by way and meanes of the bodie so must we to the father of all spirits through the vaile of the humanitie of Christ our mediatour 3. And by this wee may iudge what to thinke of the prayers of the Iewes and Turke and heathen who either haue not heard of Christ or deny him are not their petitions to no purpose shall they speed and preuaile before God can they expect Cornelius his answer thy prayers are Acts. 10. 4. heard thy
and maintaine it to be the mother of deuotion Why had the Apostles all tongues but to teach all nations to get sound mindes Vse 2. Also it reproueth those Preachers that take vpon them to teach others yet neuer learned the truth themselues Such saith God shall be no Priestes for me Hos 4. 6. Nay he threatneth further to forget their children And it condemneth the vulgar sort who liue in all kinde Vse 3. of ignorance neuer striuing to be made wise for their saluation to discerne betwixt good and euill when as concerning the time and meanes they might haue beene teachers of others they haue yet neede to learne the principles of religion Heb. 5. vers 12. Vse 4. In the last place let all who would be reputed Christians get sound mindes be not like children but men of ripe age Are not men without this compared to fooles madde and frantike persons Who laugh when they should weepe account friends for telling them the truth enemies kick against the prickes thinke being bastards they are borne to a kingdome and deceiue their owne soules What is a man without a sound minde but a very beast led by lust not considering of times past present or to come When these return to their wits like the Prodigal will they not be ashamed what doe such but abuse the best things to the dishonour of God and their owne damnation wherefore get knowledge striue for a sound minde for men of vnderstanding are of excellent spirits And for our furtherance herein wee will set downe what a sound mind is and wherein it consisteth A sound minde is the minde guided by the arte of Logicke A sound mind defined that is the true rules of Reason For euery good Logician hath a sound minde God hath giuen to man Reason which is the verie eie of the soule and to guide this reason hee hath appointed precepts the which if he follow hee shall doe well For as it were to no purpose to haue an eye if he had no obiect for it so in vaine to haue reason wanted he rules to guide it And God hauing made man and all things for man hath giuen him an eye to see them and how by rule to dispose of them And this must be noted that the rule of Reason Note crosse not the precepts of Divinitie for they will stand together though somethings in Divinitie goe beyond our reasonable apprehension For in the word of God there is 1. Truth 2. Goodnesse Truth is the obiect of reason Goodnesse the obiect of the will hence the will is more noble than the vnderstanding from the goodnes of its obiect And for our better proceeding in this wee haue in hand A distribution we may consider a sound minde 1. In it selfe or 2. In respect of its obiect All things in the world may be said to be primarily the obiect of Reason for as the eye hath all creatures colours visible for his obiect so all arts or the irradiations that proceed from them first reflect on the glasse of mans reason or vnderstanding And as the eye guides the hand so reason guides the will The eie in order of naturall operations directeth the foote and the finger the eie of reason in morall actions guideth affection and the wills faculty And as the hand and foote guided by a dimme eye doe often worke and moue a misse so the will and affection misled by the darknesse of reason operate and doe things not convenient And obserue further that as the eye of the body hath diverse 5. Intellectuall vertues all defined seuerall acts so hath the eye of reason the which some call Intellectuall vertues I thinke they be distinct acts of reason arising from the variety of the obiect about the which its conversant First Intelligence which is that act of reason whereby 1. we vnderstand euery particular concerning euery thing 2. Secondly Science which is that act of reason whereby we know all truth in all things Thirdly Sapience which is that act of reason whereby 3. we vnderstand and perceiue what will follow from euery thing Fourthly Prudence which is that act of reason whereby 4. we obserue the fittest opportunities for the effecting of all things Fiftly Art or Skill which is that act of reason whereby 5. we know how to effect euery thing most skilfully Or the first act of reason is to see simple arguments without any relation one to another The second act how one depends on another as cause and effect absolutely subiect and adiunct after a manner The third act is discerning of what will follow as the deduction of axiomes The fourth act is to apprehend how these are to be applyed in vse And the last act is skill how to dispose of all aright For he that doth the foure first is an artist and a skilfull artist so that wee see what is needefull for a sound minde But yet we would not ensnare the tender conscience here as though without this acute knowledge none could be saued we rather doe deliuer this doctrine that man seeing his blindnesse might be truly humbled and not boast as many doe of their iudgements that know nothing as they ought to know and consequently seeke vnto God for wisedome who giueth it to the simple for saluation And there is no good Christian but hath in some measure a sound minde 1 Cor. 2. 15. for the spirituall man discerneth all things and Christ hath promised to send them his spirit which shall leade them into all Ioh 16. 13. truth Yet the best know but in part and before they vnderstand any thing aright God must take the vaile from the eye and anoynt it with oyle that commeth from the Lampe of his spirit 1 Corint 13. 9. 1 Iohn 2. 27. Reu. 3. 18. And now we will a litle touch the obiect of a sound The obiect of a sound minde minde and so winde both vp together And to these particular heads it may be referred 1. Logick 2. Grammar 3. Rhetoricke 4. Geometrie 5. Arithmeticke 6. Philosophie and 7. Diuinitie The art of Logicke guideth Reason Grammar and Rhetoricke speech Geometrie and Arithmeticke quantitie both discrete and continued Philosophie nature and Diuinity the will And a man may be said to haue a sound mind that is skilfull in any of these arts Further that may not bee omitted that Arts may be compared to the steps of a ladder and as the lowest guideth and helpeth to all vpwards yet it selfe borroweth ayd from none so doth Logicke giue direction helpe to all the other arts yet it selfe receiueth assistance from none and this is worth our learning to see how one depends vpon another God he hath made all things liable to reason and that man might apprehend them he hath tipt the creatures as with colours for the eye so with Logicall irradiations for the vnderstanding to receiue instruction Now because all things fall
not vnder the act of one mans vnderstanding and in regard he is a communicable creature and all things made for him he hath appointed a post for speech is but the carriar of the truth to the person that others might partake of all his wisdome Grammar like one in a plaine Mans messengers be 1. Loquentia 2. Eloquentia sute deliuers the thing as it is plainly but Rhetorick like a braue man in purple or some cut laced or iagged sute brings it more plausiblie Thus good was God to giue man variety of vessels that he with the more delight might entertaine the truth And here you see how Logick prepares packes for Grammar Rhetoricke which be as Carriars to travell with truth Where note that Logicke may be without Grammar and they that bring speech into Logicke are in an errour greatly deceiued For Logicke hath not to deale with speech but is a distinct art and speech is but the vessell by which from man to man truth is conveied It s true that Logicke is in the words but no otherwise than meate in a vessell as a common adiunct to it not as the forme in the matter which is an essentiall part of the thing Now when Logicke Grammar and Rhetoricke haue done comes in Quantity for if Reason find it out Speech giue it nomination it will be for quantitie great or little for number one or moe here comes in the vse of quantitie discrete or continued Thus fiue of the arts are passed In the next place Philosophie steppes in and tels you the nature of the thing whether hot cold sweete or sowre c. And finallie Diuinitie like the highest steppe of a ladder hauing borrowed helpe from all the others comes in last of all and is the rule of goodnesse And as the vnderstanding doth apprehend truth and falshood so the will embraceth good or euill But euill comes in by accident and is not any part of the wills proper obiect no more than falshood of the vnderstandings obiect except the vnderstanding be first deceiued and so the will embrace it as good though euill in appearance And now from all this that Conclusions from the discourse hath beene said we might draw many excellent conclusions First That he who would be a profound divine must haue â— some knowledge of all the arts especially hee must be a logician All men haue Logicke by nature but knowledge of the arts precept doth much helpe and rectifie reason Those then are farre wide that cry out against Logicke as though a Logician were no better than a Magician And they are as farre to blame that though they approue it yet seeke not for to obtaine it for if the blinde leade the blinde Mat. 15. 14. both fall into the ditch I wish this were well thought vpon by such as take charge of Gods people his chosen For we do all know that a blind guide cannot well leade others a dumbe Dog call his companions by barking and an ignorant pilot conduct the ship safe to land and preserue it from splitting Againe we may perceiue that sound minds are not 2. easily come by Whatsoeuer the world may iudge Some thinke themselues wise With a little wit as others doe themselues rich with no great wealth Besides we gather that one Art doth not crosse or hinder 3. but helpe another no more then the steps of staires being rightly placed doe one another if we thinke otherwise it s our ignorance for God knew well how to make all things to agree and further man in his proceedings Moreouer its plaine hence that there is a concretion or 4. Composition of all Arts in one subiect and an Aphairesin or separation by the distinct acts of the vnderstanding of them As we may see in this phrase All flesh is grasse Bring this to Logicke here is Comparates in similitude and likenesse All flesh is grasse that is is as Grasse And the Axiome is true affirmed generall subiect and adjunct Heere 's also Rhetoricke and a double trope for flesh is put being a part for the whole and all flesh in generall for man in speciall so that here is a twofold Synechdoche part put for the whole and the Genus for the Speices And who seeth not the rest of the Arts vnder the words grasse and flesh For here might Philosophy be handled at large But the divinity when Rhetorike is remoued and layd bare is this 1. That man is mortall in his axiome is subiect and adiunct 2. That all men are mortall for it is appointed for all men Heb. 9. 27. Rom. 5. 12. once to dye and death went ouer all men for all men haue sinned Note further that Diuinity is the best Art for all serue as 5. handmaides to their Mistresse And here we see that the more speciall a thing is it may be the better for Diuinity is the most speciall Art yet the best so that the old Rule Bonum Bonum quò communius â—ó melius expounded quò communius c. The more common a good thing is the better it is must be warily vnderstood for the more Common a good horse is he may be the worse But this is a truth that the more subordination there be of things to a thing or of ends to an end the better that last thing or end is Hence God is the chiefe good for all things are subordinate to him he to nothing so diuinity is the best Art for all are subiect to it it not to any Wearing the suite is better then either shaping or sewing eating the meate better then killing or roasting for they are subordinate and make way for the other But I am sensible of my digression we will therefore conclude 6. with this that the sound mind the Apostle meaneth is the true vnderstanding of such principles and rules of Religion that are of absolute necessity either in the right deviding and handling of the word or for the well guiding of vs in all the duties of Christianity Whether superiors or inferiors or in what condition a man be soeuer Now the Lord giue vs true vnderstanding in all things necessary Amen There is yet a second doctrine that may be drawne from the word if we reade or interpret it as some doe which is that Moderation of affection is needfull for euery Christian 1. Doct. 9. Thes 5. 6. 1 Tim. 3. 2. Tit. 2. 2. First its needfull in regard of our selues for otherwise Reas 1. Loue is but indiscreet passion Feare despaire anger fury ioy madnes Yea euen Gods graces without this worke strangely in his children for knowledge like leauen puffeth vp and power worketh beyond his Commission Againe its needfull in respect of God 1. That wee may Reas 2. be patient in aduersity 2. Humble in prosperity for both these are well pleasing vnto him And in regard of others its necessary either in writing Reas 3. or speaking for still
set thee apart for the worke of The Metaphrase the Ministery hath also fitted thee with gifts for the execution thereof I therefore doe dehort thee from being ashamed and abashed in regard of the great and many troubles and trialls that doe accompany the preaching and professing the glad tidings of Salvation and doe further from the same grounds exhort thee for to endure with patience constancy and perseuerance such afflictions as thy fellow-labourers partake of and are incident vnto neither let thy youth or weakâ—es daunt or discourage thee for all that I desire of thee or that the Lord will inflict vpon thee is no more then that thou hast or maist receiue ability to vndergoe and beare this is all I would this is that thou oughtest to doe The deductioÌ„ of doctrines First out of the word therefore we note that Doctrine Reason and vse is a warrantable kind of preaching Doct. 1. It is not any vpstart and fantasticall but an auncient and an Apostolicall kind and way of teaching When Paul by many Reasons had proued the Resurrection and iudgement to come in conclusion hee makes vse Wherefore my beloued 1 Cor 15. vlt. be yee stedfast immoveable abundant alway in the worke of the Lord in as much as you know your labour is not in vaine in the Lord. So doth he 1 Thess 4. 14. vlt. And Peter treadeth in the same steps of method 1 Pet. 4. And you shall find it practised throughout the booke of God For saith the same Apostle Seing these things are so what manner of men ought we to be in holines of life and blamelesnes of conversation 2 Pet. 3. 11. For is it not reasonable Who can deny it wee gather Reas 1. some note that directly floweth from the Text then we confirme it First By axiomaticall propositions and Secondly By some third argument When two pieces of cloth be in controuersie we take a light and by that wee discerne whither is the better for colour substance so when two things are controuerted which of them is the truth wee produce a third argument and laying that to them as the candle to the cloth wee come to iudge the better which is false or true And Application is profitable For men naturally being Reas 2. vnwilling to receiue the seed of the word as the hard earth is the corne Application like a mallet or harrow breaketh the heart and causeth the truth to take the better and deeper impression Men therfore must not condemne this Method as though Vse 1. Obiect Sol. it were vnreasonable vnprofitable But some may say The Scripture doth not vse it I answere it doth yet not so exactly for God in wisedome and goodnes hath scattered things and often vseth an inversion of the parts that man might seeke search in the vse of his Reasons For Logickes Rules are like so many hounds beating the bush of Gods booke to find out the truth And as flowers were they layd vpon an heape would not be so delightfull to the gatherer as when in the garden they be pluckt here and there by one and one So the truth in Gods Booke being found out by seeking and searching here a little and there a little is much more acceptable and well pleasing vnto man And this I iudge is the Reason why the Scripture is writ as an history This may confirme and encourage those that vse this Vse 2. method to go on not to cast it off for the dislike of a few Notwithstanding we tye no man to our order but let euery one write and speake as he hath receiued of the Lord. Yet this I adde that it is good for memory the common people doe profit the most by that way of teaching therefore it s not amisse for their better edification to descend and stoope to the capacities of the simple vnlearned And this by experience I haue proued that the doctrine Directions in the deduction and applicatioÌ„ of doctrines and my text if rightly deduced make a Syllogisme the text it selfe alwaies being the third argument to confirme it Againe my Reason and my doctrine make a Syllogisme also my Reason being a third argument further to confirme it And last of all my vse and doctrine must be also a Syllogisme and ordinarily a connexe so that so many vses as you deduce from the doctrine if they will the doctrine being the third argument make a syllogisme you neuer misse your rule be they few or many Be not therefore ashamed Whence note that No man is to be ashamed of but resolutely to beare witnesse Doct. 2. vnto the Gospel The faithfull are called a cloud of witnesses And this is not Heb. 12. 1. without command Acts 1. 8. Matth. 10. 32. Acts 26. 16. For it is the power of God to salvation to the Iew first Reas 1. Rom. 1. 16. 17. to the Gentile both before and after the comming of Christ in the flesh this Reason Paul giues of the point Who would be ashamed of that ship that was a meanes to preserue him from drowning Because to be ashamed of it is to be ashamed of the Author Reas 2. of it Christ for he that despiseth his doctrine despiseth Heb. 10. 29. him and is neare vnto cursing and burning This reproues both Ministers and people for how many Vse 1. haue we that will not beare witnesse to it but are ashamed of it You will say who be they Quest Ans What Preachers be ashamed of the Gospel I answere for Ministers 1. Such as can Preach but doe not 2. They that giue ouer their calling and with Demas doe embrace the world 3. When men Preach without study and premeditation idlely not soundly 4. When they fill their Sermons and stuffe them with a bastard kinde of eloquence of variety of tongues Poets Authors for why should they doe this if they were not proud and had not a base conceit of the Gospell But may not a man doe this Quest Ans Yes When hee speakes to a learned intelligent and iudicious Auditory or when the point is in controuersie betwixt vs and our Aduersaries or when the end is not for ostentation but to winne dignitie to his Ministery and for edification of the people But yet cautions must bee obserued Cautions in Quotations 1. It must be done sparingly 2. Augustine Chrysostome and Ierome must not shoulder out Peter and Paul Iames and Iohn And those Ministers may be said to be ashamed of the Gospell who Preach one thing and practise another herein Peter was to be blamed Gal. 2. 12. And for People these may be said to be ashamed of the When and what people are ashamed of the Gospell Gospel 1. Who thinke that the power of godlines consists in Ceremonies beggarly and impotent rudiments as the Papists doe 2. Who if they dislike the person they will none of the doctrine these are like those
be abolished Finally this may pricke on the Ministers to Preach the Vse 4. Gospel in season and out of season seeing it s the onely way to make the barren gracious and the dead to liue for euer VERS 11. For the which I am appointed a Preacher and Apostle and a Teacher of the Gentiles PAVL in this verse maintaineth the dignitie of The Logicall resolution his calling although he had done so in the first verse of this Chapter the which is farther explicated First by the object matter or end For the which Secondly how hee came vnto it in the word Appointed Thirdly by the dispenser of it being Paul himselfe who is infolden or Comprehended vnder a threefold denomination or tittle 1. Preacher 2. Apostle 3. Teacher And 4. and lastly the Persons be specified vnto whom he was to execute his function and they are said to be the Gentiles So that in this verse we see foure things to bee considered 1. His calling 2. How he came by it 3. The subiect that he was to Preach and 4. To whom For the which That is the Gospell for he had mentioned The Theologicall exposition it in the last word of the precedent verse so that this hath relation to that or to the ende of his calling which is to worke life I am appointed That is preordained of God and by him now set apart for this function A Preacher The word signifieth a Cryer who with an audible voice did openly proclaime things also it is sometimes expounded amongst the Greekes for a fish and of the Latines a Trumpet And Apostle See ver 1. And a Teacher Some expound the words thus A Preacher that is one that deliuereth the truth openly audibly an Apostle whatsoeuer hee had receiued a Teacher rendring reason of his calling and the doctrine hee deliuered Others hold that euery Congregation should haue both a Preacher and a Doctor and they instrance in Moses and Aaron Paul and Timotheus the Doctor was to deliuer the principles of Religion and the Preacher to presse the people to put them in practise But because euery Congregation was not and is not of ability to maintaine both therefore one must supply the duty of Preacher and Teacher The Doctor must be able to deliuer new thing and old and the Preacher had neede 1. Of a faithfull memory 2. An audible voyce and good vtterance But I assent to those who hold that by these three words the same things is ment Of the Gentiles These people came of Iapheth the sonne of Noah for whom he prayed Gen. 9. 27. That Gospel the which is an instrumentall cause for The Metaphrase the abolishing of death and the bringing in of life I Paul am preordained and separated of God to preach vnto the poore seduced and ignorant posterity of Iapheth who hither to haue beene strangers from the life of God and aliens from the Common-wealth of Israel and this doe I repute no base but an excellent function and honourable calling It is worthy our observation how that when the Apostle Doctrines deduced nameth God hee still maketh mention of some mercy of his and but nominating the Gospell we see how he runneth on it in diuers words whence we may gather that The seruants of God take delight to dwell and discourse of Doct. 1. good things Gal. 6. 11. Acts. 20. 7. It s no burden or wearisomnes to the Saints for to enlarge their speech on heauenly subiects A Traueller when he hath taken view of the scituation of many townes and countries beheld the rare monuments that hee hath met withall reioyceth to make relation thereof vnto his friends after his returne and so is it with a Christian who is a spirituall traveller when he hath seene into the mysteries of Religion found out the great secrets therein conteyned by the painfull travell of his minde He maketh it the ioy of his heart largely to discourse thereof vnto his brethren For this will draw others to see and search into the Reas 1. worth and dignity of the things Why is the Gospell no more regarded or the high calling of a Minister so little esteemed the Reason is because men of worth and learning doe not speake much and often in the commendation of the same Another Reason springeth from the loue they haue to the Reas 2. things If David loue the word he will write a bookâ— and dedicate it to the succeeding ages and generations hee will speake of it at home and abroad yea whatsoeuer we loue we will long by speech dwell vpon To vse a familiar similitude Let the hound affect the haunt will he not double and treble his voyce and crying This reproveth such that condemne men for speaking Vse 1. and often repeating of the workes and word of God Such vse to cry Oh! you be full of the spirit And is not this to speake evill of good and to despight in a kind the spirit of grace Surely this is a foule and fearefull sinne and cannot without repentance but be rewarded with a vengeance or some heauie iudgement Such men like the Athenians account preacherâ— but bablers but let those remember that they that despise them despise him that sent them And by this doctrine we see a difference betwixt Gods Vse 2. sonnes and Sathans slaues the one count it there meate and drinke to doe and speake the will and word of their heauenly father the other seldome or neuer doe the one or other But did they loue the Gospell they neither would or could besilent for their word like fire in straw would burst forth Will not the Souldiour speake of his wounds the huntsman of his hounds and the husbandman of his Cattell and grounds And shall we loue the Gospell and neuer make mention of it No no this little speech of heauenly things argueth that the loue of many is but cold Love the word once and say nothing of it if thou canst For the which The doctrine to be gathered is this that The Gospell is principally to be preached Math. 4. 23. and Doct. 2. 24. 14. Mark 16. 15. Because the end of our preaching must be Christ crucified Reas 1. who is the end of the Scriptures for the Morall politicall and ceremoniall law doe all poynt at him Besides all grace is wrought in the heart by the Gospel Reas 2. Act. 20. 32. Tit. 2. 11. preached therefore it is called the Word of grace yea Grace it selfe and by the Law we cannot come to grace and glory the which was signified by Moses that entred not into the land of Canaan and Ioshua typified Iesns who brought salvation by the Gospell Was not Christ preached and the Gospell vnder the Quest Law Yes but more darkely then in these dayes so that for Answ matter we haue no other Gospell but for manner and forme This reprehendeth those Preachers that preach all things more then the Gospell scraping together
excell the principall in some one thing as the foote by fleeing may saue the body when the head cannot moue without it So the least of Gods ordinances in one thing or other may be more profitable then the highest For â—xample For the plantation of a Church the conuersion of the sinner the begetting of faith the information of the iudgement and the directing of man in the pathes of righteousnes Preaching doubtlesse hath the preheminence But in easing of the troubled heart by confession in recounting the great and many things the Lord hath done for vs in praysing him for his benefits and obtaining of comfort and helpe in the time of need and to a sinner converted prayer I thinke is the more profitable Obiect Sol. It will be said We cannot pray without preaching True not well neither can wee preach well without praying Againe faith comes by preaching and without faith no Obiect prayer We grant it yet prayer doth preserue it increase it Preaching Sol. is the procreant but Prayer the conservant cause of faith the one is as the Mother the other as the Nurse We in preaching heare God speake to vs in praying we Obiect 3. speake to him True it is that the Lord in the word truly preached speaketh Sol. to man yet not immediately And so in praying doth God speake also For the Spirit of God doth direct and assist all the faithfull to pray And in this following respect Prayer seemes to haue the prayse For in Preaching God by man speaketh vnto man But in Praying Man by the Holy Ghost doth speake vnto God the Father And on the other part Obiections are brought as this Obiect That which is for another thing is of lesse value then that thing for which it is But preaching is for prayer therefore not to be preferd aboue it This rule seemes to me not alwaies to hold true Example Sol. The father and the Mother are for the sonne therefore the sonne is better then they God was in Christ and redeemed the world by him therefore the world is more worth then the sonne of God This were a doubtfull if not a blasphemous consequence Yet obserue this that one thing may be for diuers ends as the Redemption of man by Christ was not solely for the good of man but for his owne and the glory of his father and Christ as he was God was both the end and the meanes so that sometimes things be not as they seeme to be I will to and fro dispute the question no longer for my first generall answere shall stand for all And none needs to doubt of the truth of it Onely thus let vs conclude that as Christ said Giue that to Caesar which is Caesars and to God that which is is Gods So giue we to preaching that which is its due and to prayer its priviledge also And in the second place this should teach vs thankfulnes Vse 2. to God for the word preached Alas what were all other fauours worth if we had not the Gospell to conuert vs and to sanctifie vs to God all things to vs We esteeme not of this fauour as we ought and as it deserveth Haue wee a guide to direct vs being out of the way a Phisitian to remoue some dangerous disease or but a remedy to turne our cloth into a better colour We esteeme highly of such things But haue too little respect vnto the word taught the onely meanes to heale our spirituall maladies and to conuert vs vnto the Lord. And if this be not thanksworthy then all we haue is of no worth Praise wee the Lord therefore that our visions faile not Againe would we and our children be converted and Vse 3. healed then let vs depend on the word taught Moses Rod in Moses hand did worke miracles and so the word in the mouth of the men of God will destroy the cursed worke of Sathan in vs and make vs in mind and life like vnto Christ Iesus We must wash in this poole attend at this porch and suffer this water to fall vpon vs so shall the Leprosie of our sinne be washt away and we be transformed into the image of the Lord wherin we were at the first created But how few mind or practise these things Yet it s a truth that there is no way to bring vs ordinarily vnto heauen but the diligent hearing of the word preached Last of all Let vs all strive to continue the word taught Vse 4. amongst vs for if it faile the people perish Nay we should to the vttermost of our power with the Thessalonians cause the Gospell to run and abound in all places this is a worke of worth and great necessity You often and it s good speake in the praise of that in his Art matchlesse Peere Sir Francis Drake for deriving the water into your Corporation and you are at daily expence to repaire the breaches of its passage And shall we then neuer be at any charge to cause the water of life to slow through the Townes and places about vs by the Conduits of faithfull preachers Nay would to God some did not stop this wells mouth or rather hinder the passage But woe to them whosoeuer they be Of the Gentiles We might gather diuers things from these few words being diuersly considered but the cheife I take is this that When the Lord will call and saue a people hee rayseth vp the Doct. 6. fittest instruments for that purpose Who fitter then Paul to be a Preacher to the Gentiles or to deliuer Israel then Moses being skilfull in all their learning Peter was a man resolute and fiery therefore the more meete to deale with the stiffnecked Iewes And the Lord sent Papists to Pp ' for their conuersion for they knew their iuglings and were able to beate them with their owne weapons Because the Lord is wise in all his wayes and skilfull in Reas 1. all his enterprises A man of vnderstanding will doe his best to haue his matters effected and shall not the fountaine of all wisedome worke wisely Againe the Lord doth this in respect of the people for Reas 2. they naturally are subiect to quarrell to make objections and to deny the meanes of their conuersion Now a man well qualified will remoue their doubts conuince them in iudgment discouer their folly and so the sooner draw them to repentance For though God can worke and sometimes doth with weake or no meanes at all yet this is his Method in his ordinary course of proceeding By this poynt we may partly tell what to iudge of many Vse 1. places and people in the world Doth the Lord send them fit Pastors then hope the best but if not feare the worst This must teach vs to reuerence the Lord in his workes Vse 2. and not to passe by without casting our eye on his wise prouidence For its worthy of our obseruation and imitation I feare
to the ancient Lawyers who neither entred into the kingdom of God themselues nor suffered them that would We would â—all him a blinde guide who would haue a man to draw out the portraiture or picture of a man yet will not let him take a view of his person or image that represents him and such masters be the Papists And in the next place we are all taught to haue a patterne Vse 2. if we would preach soundly or liue sincerely Notable are our Catechismes for this purpose but still the patterne of all patternes the precepts of God must be respected after which all true formes are framed But more is the pittie we liue without rule cast the patterne behind our backes and doe the most of our deeds at randon For what patterne haue we to worship Idoles to serue God after our owne inventions to take the Lords name in vaine tossing it like the tennise to profane the Lords day disobey authority to kill and murder to commit fornication and all vncleannesse to cozen filch and steale to equivocate lye and beare false witnesse Surely they who thus runne without rule at their iourneies end shall neuer with comfort see the face of God Wherfore lay a side these leaden rules cast off these crooked commaundes and walke after the onely canon so shalt Ier. 6. 16. Gal. 6. 16. thou find eternall rest to thy soule Where our Apostle saith patterne and not patternes we gather that All men are to be guided by one and the same patterne Doct. 3. One rule must guide all We read of one Decalogue Exod 20. Of one way Ier. 6. 16. of one forme Rom. 6. 17. of one rule 2 Cor. 10. 13. and of one Canon Gal. 6. 16. But mention is made of a new commaundement Io. Obiect 1. 13. 34. 1. It may be called new in regard man had forgot it 2. In Sol. respect it was renewed by Christ otherwise it was the same from the beginning For Christ came not to abolish the law but to perfect it And we vse to call a sute new when it s but renewed And hath not diuinitie the same scope as at the first But they had none or one contrarie to ours before the Obiect 2. law was giuen by Moses Neither For 1. They had a rule and the same that was afterward giuen by Moses For they did deliuer it to their children and so by tradition it was continued Gen. 10. 19. 2. The diuerse deliuery of the same thing doth not alter the nature of it For whether I sing or speake a thing it s the same though the action differ Whether I write in parchment or paper engraue in wood or stone this is but a distribution from the subiects when that I haue writ or engrauen is the same So the law deliuered by the immediate motions of the spirit by Moses preaching of it or written in stone or mans heart is the selfe same and no other Indeed we haue it more perfect in Gods booke than that engrauen in our inward parts For mans conscience though compared to a booke yet it s an imperfect writing like some bookes that here and there want a leafe a line in a leafe a word in a line or a letter in a word so that its an imperfect rule For if we had 2. patterns they are either equall or vnequall Reas 1. if equall then one would serue for it s but the same if not equall then the best is to be followed For in all things we are in Gods seruice to couet the best things 1 Cor. 12. vlt. We are to aime at one end therefore to be guided by one Reas 2. Phil. 3. 16. patterne This Reason the Apostle giueth For vs proceed by one Rule that we may minde one thing Let diuers rules produce diuers effects As if 2. Carpenters worke by a seucrall frame or 2. painters draw after contrary patternes will not the effects differ If diuers patternes then vnequall obedience and so God Reason 3. should be a respecter of persons And all men were made by one Rule therefore to be gouerned Reason 4. by one rule for otherwise they should swerue from the end of their creation But some will say Are Kings subiects Masters seruants Obiect Parents children to be guided by one patterne I answere that they are and they are not As a King subiect Sol. 1. Master seruant c are Christians they are all guided Sol. by one rule For by the same way that the poore be iustified 1. before God the Princes be and no other The water will drowne and the fire burne Kings aswell as beggars So will God both alike if they come not cloathed with the wedding garment All Kings subiects Masters seruants Parents children 2. as they be Kings subiects Masters c are to be guided by the same patterne So are Ministers as they be Ministers Paul an Apostle and Peter c had but one Rule as they were Apostles But if we consider them in their particular orders and 3. subordinations then the King is guided by one and the subiect by another For there be diuers callings and one subordinated by God vnto another therefore seuerall patternes prescribed for them Hence is that precept Let euery 1 Cor. 7. 20. Rom. 12. 4. c. man abide in that calling wherein he was called and the Lord placed him For as all the members in the body haue not one office so all the members of Christ haue not one calling This doctrine meetes with many Heretikes errors and Vse 1. heresies in our daies 1. With the Friers why are not all guided by one patterne they are all Friers therefore as Friers but one patterne For tell me haue not all Logicians to dispute by if they truly doe dispute one patterne euery Grammarian and Rhetorician the same patterne to speake by and so of all other Artists whateuer Why then haue not this Rabble the like But I will send these to lack vplands tale in Chaucer for further confutation And 2. it meeteth with the errors and heresies of others viz. such as thinke it lawfull to allow a Toleration of Religion that Papistry and Protestancy may easily be reconciled that men of any Religion may be saued that great men are not bound so strictly to serue God as the poore and many other of the like nature But let those looke into Gods booke and the truth of this doctrine and they may easily see their wandrings Here it would also thirdly refuce the Anabaptists who thinke all men may be Preachers all things should be common all persons are equall But we haue no such patterne in the word of God except Cautions be exhibited the which by them are denyed And this Doctrine is of generall vse to all Wouldest thou Vse 2. be reputed a Christian then walke after the patterne of a Christian mind no other Rule Art thou a Magistrate
on it selfe for offending so good a God so mercifull a Father 4. Finally Loue with godly sorrow will make the man of God pine away Amnon did thus for the loue of Thamar and we must know that true Loue hath the like yea stronger operations In a word Loue will produce admirable effects of patience bountifulnesse long-suffering and passing by of great and many wrongs and iniuries So that no Loue no observation of the patterne And here we see that men without Faith and Loue can Vse 1. doe nothing that is good before God Paul desired to be kept out of the hands of men without faith for he accounted them vnreasonable and evill 2 Thes 3. 2. Would we then practise the Apostles doctrine then let Vse 2. vs striue for faith and loue these two support the estate of a Christian as the two pillars did the house of the Philistims if these be removed the foundation of our obedience and salvation faile and fall Faith and Loue include all the duties of the Conenants of grace and all the Commandements are reduced to Loue for at the beginning wee were created Note in Loue the breach of the Law set all enmity so the observation of it produceth amitie hence Loue is stiled The bond of perfection Many boast of their great faith but wee may say of their Loue as Lot did of Zoar that it is a very little one for who of Loue to God escheweth euill and doth good or of affection to man passeth by a fault and is liberall He that would soare to heauen wanting either of these may assoone see a bird mount on high and take her stand who wanteth one wing Faith like the hand taketh hold on Christ and Loue like the feete must carry vs to him And amongst many other duties What a fearfull thing is it to come to the Lords Supper without faith or affection to God and man We will not come at the earnest invitement of an enemy to his Table for feare of danger or dislike Yet when we are haters of God and our neighbours too liuing in malice and enuie hatefull and hating one another wee stay not our steppes But doe not such persons eare their owne iudgement For they want that wherewith they should feed truly on Christ or giue them an appetite to this food if they haue not affection and faith for as the mouth and stomacke be to the body so be Faith and Loue to the soule Thou wilt say How may I know when an action is Quest done in faith and loue If it be done in faith 1. Thou must be in the faith that Answ What action is done in faith is in Christ and Christ in thee 2 Cor. 13. 5. 2. It must be guided by the rule of faith 2 Pet. 1. 19. 3. It must be done with faith not doubtingly Rom. 14. 23. 4. And last of all it must be done to the obiect of our faith viz. in obedience to God in Christ and for his glory 1 Cor. 10. 31. If an action be done in Loue. 1. It s done so freely that What in loue there is not the least expectation of any future recompence Gen. 23. 15. 2. So secretly that if possible none might Math. 6. 2. ever come to the knowledge thereof 3. So cheerefully as there is equall or rather greater ioy in the doing then Ruth 1. 13. 2 Cor. 9. 7. Philem. 10. receiuing of the like fauour 4. So affectionately that the more good we doe to any the more wee finde our hearts enflamed with the loue of that person These foure things accompany an action done in the truth of affection For a good heart is constreined by loue it will vpbraid no man it knoweth that its better to giue then to receiue and it neuer waxeth weary or repenteth for well-doing And there cannot be a surer signe of an heart sprinkled with loue then to reioyce that it is willing and able to doe good to God or man If we take the words in the other senses then these be the points to be collected First that The essentiall parts of a Christians patterne consist of faith Doct. 8. and loue Againe that All our actions are to be done in faith and loue Doct. 9. Quest 1. Why Faith before Loue 1. Because faith is the roote loue the branch 2. Salvation Answ is tyed to the Gospell the principall obâ—ect of faith Why both faith and loue Quest 2. Ans 1. For faith or loue alone is not sufficient 2. Because the one hath regard to the fulfilling of the Gospel by the obedience of faith but the other looketh to the Law which is perfected by Loue. Which is in Christ Iesus From the fourefold interpretation we may note so many Doctrines 1. That Faith and loue are giuen to man of God through Christ Iesus 2. That Faith and loue in Christ should stirre vs vp to keepe the patterne 3. That The obiect of faith and loue is Christ Iesus 4. That Faith and loue are comprehended in Christ Iesus And whereas our Apostle hath now brought in this phrase fiue severall times in this short Chapter we may note diuers things worthy our instruction 1. That We are hardly brought to beleeue that all grace and mercy comes through Christ Iesus Diuine truths are not easily beleeued 2. That The best things may often for good ends be mentioned 3. That When we speake of any grace or fauour receiued wee should consider through whom it is conveyed to vs. viz. Christ Iesus 4. That The often repetition of the same thing is profitable 5. That What the people most naturally are prone to doubt of that is principally and often to be Preached 6. That An holy heart is not weary in writing or speaking the same things often VERS 14. That worthy thing which was committed vnto thee keepe by the Holy Ghost which dwelleth in vs. IN these words Paul persisteth in the exhorting The Logicall resolution of Timothy and hauing perswaded him to keepe the patterne in the former Verse it seemeth he now would haue him to be carefull to keepe that whereby the patterne of sound words may be kept by him 1. We may here also obserue to what he is exhorted and that is to keepe 2. What he must keepe and that 's called a worthy thing committed c. 3. Whereby he is to keepe it or the meanes whereby he came by it is laid downe which is the Holy Ghost The which Holy Ghost is said 1. to dwell 2. the place is mentioned where viz. in vs. That worthy thing or that good thing By thing no doubt The Theologicall exposition is meant faith and loue and the graces of the spirit so that this Verse serueth to confirme that exposition we gaue in the former And thing is put for things as tree for trees Gen. 3. 2. worke for workes Psal 95. 9. Heb. 3. 9. Ship for Ships 1. King 10. 22. compared
heare of revolters From this poynt we learne a twofold lesson first to take Vse 1. 2. knowledge of the Backsliders And next to make others that be professors or Preachers of the Gospell acquainted therewith For its warrantable profitable therefore we are to put this duty in practise and the neglect of it is or may be a wrong to thy selfe hurtfull to thy faithfull Brethren as experience hath taught many a time What if others know it already Yet it must be done for Timothy we here see knew this thing full well And often admonition in this kind cannot be hurtfull for as man is too incredulous of the best so too much prone to credit the worst Are turned from me We note here that To Revolt and turne from our former profession is a foule fault Doct. 2. and great offence For Paul doth complaine against it and sets it downe for a sinne to be abandoned of all men Ioh. 6. 66. 1 Tim. 1. 19. 5. 11. 12. For in so doing we dishonour God yea no way more Reas 1. For will not prophane men iudge that there is no profit or comfort in seruing the Almighty when such forsake their profession For thus they will reason If that Religion had beene good they and they would neuer haue cast it off Againe we weaken asmuch as in vs lies the Church of Christ for cut off a member will not the body be the lesse Reas 2. powerfull And it giues the Deuill and his instrument the more encouragement to tempt and persecute the righteous for hauing prevailed with some they haue hope to doe so with all Let vs then that embrace the Gospell be carefull to hold what we haue and neuer to revolt from our Religion For Vse we can no way more dishonour God scandalize the truth giue fewell to the rage of wicked men and Devills then in so doing Better had it beene that such had neuer made profession better for them selues better for all men For none but Sathan and hell make gaine of backsliding And that thou maist neuer revolt and forsake thy Religion doe these things 1. Before thou enter into Religion lay a sure foundation Helpes against reuolting be well grounded in the truth and worth thereof for ignoance of these two is the cause of backsliding Why was our Apostle so resolute Why would not Peter and others forsake Rom. 1. 16. Ioh. 6 68. Christ They knew that he had the words of eternall life 2. Cast vp thine accounts and prepare for the worst thing that can befall thee yea expect what euill the best are subiect vnto For want of this causeth many to reuolt in the least triall or temptation 3. Withdraw thine affections from the loue of all earthly things for we cannot follow God and Mammon these be contrary Masters commanding contrary things 4. Get experience of the comforts that be in the practise of the power of Religion so shalt thou neuer leaue it in the most fiery and hottest assaults 5. Be iealous of thy selfe especially when thou growest negligent in the performance of good exercises for this doth presage a fearfull reuolt 6. Consider that without perseuerance thou canst not be saued or if thou be that thy rising againe will cost thee more toyle and torment being once fallen then to hold thee in thy present good condition Let all these and the like be well thought vpon Of which number bee Phygellus and Hermogenes From the nominating of these two who in all likelihood were some principall persons we gather that Men of high place and much respect among the people of God Doct. 3. sometimes fall away Iudas did so and Demas with others Psal 55. 13. 14. Act. 1. 17. 24. 1 Tim. 1. 20. And here it is to be considered that there be diuers kinds of falling away 1. When men fall from the profession of Religion first either in respect of the precepts and that totally or in part or secondly in regard of power in the practice of Christian duties 2. When they maintain their former profession yet separate from their brethren 3. When men fall away for a time yet recouer themselues afterward 4. And last of all When it s done by some vrgent necessity or willingly In many of these respects the best haue fallen And God would haue it so First that the world may see that the Lord can support Reas 1. and maintaine his Church by weake instruments and meane persons For his power is the more manifest in thus doing he hath chosen the foolish things to confound the wise and weake to destroy the mighty That we may see how to stand fast and that by cleauing Reas 2. vnto him and in seeking his assistance for experience of our owne and others weakenesse like a childe to the wall makes vs to run to the Lord for supportance after by a fall we haue hurt our selues And if it fall out thus with great men sometimes then Vse 1. let it be no new thing in thine eyes to see the same in our dayes For what is there that hath not beene and what hath come to passe heretofore that may not fall out hereafter Say not as some doe that if one fall away cry out They are all no better this kinde of reasoning from some to the whole company is not sound What and may such Cedars shake totter and fall then Vse 2. let the weake willowes and poplar take heed of the winde For blessed is he whom other mens harmes doe make to beware And it shall not be amisse to lay downe here some causes of falling away And they be either 1. inward or 2. outward The inward be foure especially 1. Weakenesse thus many haue fallen of infirmity Inward causes of falling away 2. Some affection not mortified for one such a Ionah in the ship will vnsettle all 3. Infidelity when men want faith they are vnstable in all their wayes 4. Want of experience of that secret comfort which the Lord infuseth into the hearts of such as stand resolutely for his truth in an euill time The outward causes are principally these 1. Persecution this hath turned millions backward Outward causes of falling away who in the daies of peace had their faces to Sion-ward 2. Some wrongs or iniuries the Israelites from this ground thinking to be reuenged fell from Rehoboam vnto Ieroboam But they were carried away captiue and neuer returned 3. Scandall or offences taken at some doctrine From that time many of his Disciples went backe and walked no more with him Ioh. 6. 66. 4. The example of great men Doth any of the Rulers or Pharisees beleeue in him This is a cord that pulleth thousands from the true path and Rule Ioh. 7. 48. 5. When men haue expected great promotion but seeing their hopes frustrate they turne aside This is a great load stone to draw an iron heart from the path to heauen 6. Too much familiarity with
be marked that The best man may be forsaken These left Paul Doct. 8. Quest Ans Did these neuer returne to the truth afterward God knoweth not we and though we hope the best of some yet let vs feare the worst for the good of our selues VERS 16. The Lord giue mercy to the house of Onesiphorus for he often refreshed me and was not ashamed of my chaine WE may not thinke that this complaint and commendation The Coherence are here annexed without reason or relation to the percedent verse For thus I conceiue it is Paul hauing prest Timothy by many maine and forcible arguments not to be ashamed of the doctrine of the Gospell In the 13. ver giueth him a direction what to doe that he may not be ashamed which is to keepe the patterne of sound words for he that worketh by a true and streight rule shall haue no cause to be ashamed of his workmanship But in regard this might seeme hard to Timothy he tells him what he must obserue that he might be able to follow this forme of doctrine viz. Keepe the graces of God from decaying that are in him Oh but he might suggest this thing is as hard as the other Now Paul secretly grants him this and therefore tells him that he can no wayes doe that but by the assistance of the holy Ghost ver 14. And hauing giuen him this good rule least his sonne should be puffed vp with presumption and omit all subordinate helpes he tells him how many haue fallen away ver 15. for Timothy might thus conceiue Well if the Holy Ghost be and dwell in me I will feare the lesse or he might be temped to be carelesse from that ground for the preseruation of these worthy things And last of all least vpon the Mement of so many Revolters and that of Phygellus and Hermogenes he might be too much on the other side againe deiected for man on both hands is incident to fall into extremities he bringeth in a worthy example of loue boldnes stedfastnes and resolution in this Onesiphorus to hearten and imbolden him This may seeme to be the true scope of Paul and dependance of these foure last verses Or it may be thus Paul may put Timotheus in minde of these mens falling away and of this good mans resolution that he by the shame which befell the one and the prayse accompanying the other might be the more disswaded from declining and perswaded to stand fast For doubtles these instances of coutrary persons proceedings carry with them the seedes and force of an argument being by Paul thus produced But to omit that wee come to the words the which consist of a petition and a reason In the petition we may obserne 3. things 1. To whom it 's The Logicall resolution preferd the person is the Lord. 2. The thing petitioned for and that 's mercy 3. For whom this petition is put vp and that is for the house of Onesiphorus Thus much for the prayer or petition In the Reason are 3. things also or t' is threefold 1. Onesiphorus refreshed Paul 2. He did this often And 3. He was not ashamed of his chaine And though the Reason seeme but twofold why he prayed to God for this man yet we may without breach of the Reasons rule apprehend it to be threefold as we haue demonstrated out of the word Often The Lord giue That is God the Father impart conferre The Theologicall Expâ—sition or grant Mercy I would here vnderstand mercy to be taken in a large extent as for outward and inward blessings with whatsoeuer is profitable or comfortable for soule and body or for all the like refreshings I was in my troubles refreshed with may be the Apostles meaning To the house of Onesiphorus House in the Hebrewe is of building in Greeke of dwelling in our English from custody or tuition And the word house may be borrowed from the Almaine huis which is of hu to defend Whereby the way we may take the description of an house the which is a building wherein man doth inhabite or dwell for safetie and tuâ—tion By house in this place is meant the people whereof Onesiphorus had charge whether wife children or seruants by a Metonymie For he often refreshed me That is did by his personall presence praiers conference and gifts many a time recreate and comfort me both in body and minde And was not ashamed of my chaine That is When I was vsed like a theefe or malefactor and went vp and downe with irons on my heeles or hauing a keeper was led being chained by the hand he tooke knowledge of me and did not passe by me as they of Asia did accounting it a disgrace to their reputation As I cannot but iustly complaine against and condemne The Metaphrase all Asia of which company were Phygellus and Hermogenes in that they were ashamed to visit or refresh me So I must needs highly commend Onesiphorus for many refreshings whereby he comforted me both in soule and body and tooke acqnaintance of me esteeming it no disgrace or shame although I was chained and vsed like a Malefactor For the which his kind dealings towards me I beseech the Father of all mercy to comfort and blessâ— all his whole familie wife children â—â—d servants both in soule and body with all earthly and heauenly benefites euen as he hath comforted and refreshed me in all my miseries and great afflictions by his presence prayers conference and other fauours The Lord giue mercy c. Whereas many fell away and Doctrines deduced one mentioned that was resolute and Paul brings him in to be imitated of Timothy we may note this instruction that One good mans Example is to be preferred and followed before Doct. 1. a world of wicked persons We may not follow a multitude to doe euill Exod. 23. 2. No one Lot in Sodom one woman in the South one Michaiah is to be respected before al other vncleane Sodomites lazie Damosells and hundreds of false Prophets 2 Pet. 2. Luk. 11. 31. 1 King 22. 8. For he hath the truth on his side he followes the narrow Reas 1. way that leadeth to heauen Now the truth is to be preferred more then errour though Millions swerue to the one and a few embrace the other Againe God will excuse no man for so doing It will be Reas 2. a cold plea for a man to say I saw few of that stampe but multitudes of this I did as the most did when he shall come to the time of reckoning the great day of his account This iustly meetes with some in our dayes who hold Vse 1. neighbours fare good fare and to doe as the most the best way But haue these many the truth on their side doe they keepe the forme of sound words What a madnes would we esteeme it if a man when he is conuented before the iudge and accused for theft should say why all my
11. with Gods Saints For there the deuil endeauoureth to dwell as the Pope at Reas 1. Rome at this day he raiseth stormes of affliction the leprosie of sin cleaueth close to their walls through his setting on Againe those places coÌ„monly haue many sorts of false religions Reas 2. all will coÌ„spire against the truth in that become friends as we see in Herod Pilate in crucifying of our Lord Iesus so we read of Ephraim against Manasseh Manasseh against Ephraim yet both against Iudah Isai 9. 21. Let none thinke that the greatnes of the place can exempt Vse 1. him from pouerty or persecution Be not too forward to pitch thy Tents at Bethel except Vse 2. thou haue a full and lawfull calling Lot may liue better in little Zoar then in the great city of Sodom Christ in the small village then at Ierusalem Moses at Madian then in Aegypt Where Onâ—siphorus relieued Paul so worthy a man and an Apostle this will follow that The best man and worthiest Christian may stand in want be Doct. 12. releiued by a meaner person that both for soule and body For the one may be in prosperitie when the other is in aduersity Reas 1. in peace when the other is in war corporal spirituall God bringeth it to passe for to encrease affection to knit Reas 2. them the nearer together in the bands of loue and amitie Doe not lightly regard thy inferiour brother for the weaker Vse 1. may doe pleasure to the stronger Timotheus may do Paul a kindnes in carrying him his bookes and parchments And the meaner man weaker Christian by this may be Vse 2. of comfort for little doth he know how the Lord will imploy him Iephthah was despised being basely borne yet in future time the people prayed him to be their Iudge and he was so and he fought and prevailed for Israel The third point we note where Onesiphorus ministred to him many things is this that A good man thinkes nothing too deare for the preachers of the Doct. 13. Gospell We are commanded to make such partakers of all our goods Rom. 15. 27. 1 Cor. 9. 4. c. For they giue spirituall things for carnall Reas 1. Reas 2. Reas 3. They watch for mens soules They suffer much paine in study reproches of the wicked and bitter pangs for others good In a word they are the Ambassadours of the great King Reas 4. Vse 1. This checketh many who would be reputed forward professors and with Simon Magus some great bodies yet thinke all too much that goeth that way These could be content that like Paul Ministers would turne tentmakers But be thou otherwise minded if he be a man sent from Vse 2. God preach the word and is faithfull holy all thou hast is too little for him Let such a man enioy a sufficient honourable and constant stipend I say if his doctrine be sound his conuersation proportionable make yee much of such But would ye know what letteth 1. Coueteousnes This holdeth all and cryeth giue giue bâ—t will neuer part with any thing We haue a thousand yong men in our dayes Christ met but with one in his we read â—f that would goe away sorrowfull if they should sell but an hundreth part of what they haue to giue the poore especially were he a preacher 2. Infidelity letteth For men want faith to credit God therfore they be so strait-handed Did men beleeue that they should be rewarded an hundred fold would they not be more liberall And of all men the Vsurer he hath no faith for he will take mans band before Gods for Ten where he might haue the Lords for Ten-times Ten in the Hundred and will not 3. Idlenes is another let these vsually doe nothing so they haue nothing that liue in this lethargie 4. And the last let is vnthriftines An vnthrift and prodigall alwaies be in want for they haue one way whereout more runs in a day then will returne in a yeare The two first Coueteousnes and Infidility get all but will part with nothing the two letter vnthriftines Idlenes either are vsually in want or if they haue it it runs apace but a wrong way and takes its rest but neuer on the right subiect So that let Ministers neuer expect maintenance from any of these especially if he cry out as he must against these bosom and beloued sins Christ was neuer worse vsed or Paul either then when they preached against Coueteousnes and Prodigality And lazie vnthriftie persons make sure work for amending for the one is vsuall turning himselfe on his bed like a doore on its hinges and the other in the tauerne or tipling house into a barrell or a beast when they should heare the preacher and be reformed And to end with the end this we note for a conclustion thaâ— In the greatest straits the Lord remembreth them that suffer Doct. 14. for his cause and Gospel Read the Acts of the Apostles Paul was releeued at Rome often at Ephesus yea the rude Barbarians did vse him kindly Act. 28. 2. For God hath the most glory by them Reas 1. 2. 3. 4. The rest of the Church most benefit by them The truth the greatest prayse by them And sin Sathan all his depthes the greatest ouer â—â—row by them and shall not the Lord then remember them Let vs imitate our heauenly Father euer respecting those Vse 1. most that suffer for our good and alwayes to the vttermost of our power to make much of such Priscilla and Aquila must be greeted much respected why for they to saue Pauls life laid downe their owne neckes Surely if God deale mercifully with those that suffer for him shall we want compassion towards them that suffer for vs And is it so as we haue heard Then be resolute in the Vse 2. Lords cause take vp thy burden gird thy sword vpon thy thigh put on al the armour of a Christian souldier march on in thy ranck and order What if Sathan tempt thee the Serpent brood do bite thee the fiery triall befall thee or the King of feare pale fac'd death looke grin vpon thee Yet the word is gone out the oath is 〈◊〉 to it and the Spirit hath sealed that they that suffer for the â—ruth of God of Papist or Pope men or Deuills in Rome or is â—ll shall neuer be forgotten for saken Take a view through all 〈◊〉 holy letters cast thine eye on all the former ages looke where thou wilt or canst and thou shalt alwayes find it so that in the greatest misery God hath remembred mercy in the greatest weakenes giuen power in the most pinching pouerty sent plenty and in death conveied life Wherefore neuer feare want misery penury mortality for the Lord shal be with thee whether soeuer thou goest and in what estate soeuer thou beest But me thinkes I heare some say What needeth all this 〈◊〉 not at peace may we not sit vnder out vines sleepe safely in our beds walke the pleasant fields eate drinke and take our pleasure Mistake me not For I am not weary with these fauours I wish the Sun of that morning may neuer rise or that euill time approach wherin it might be said the Arke is gone and the glory of God from this our Israel Yet is not Sathan compassing the world hath not the Serpent much viperous spawâ—â— will not his great instrument that blacke crawling vgly adder the Papist be casting foorth his venome shooting out his sting and lye lurking in the sweetest herbes to bruise the heele of the seed of the woman But to let this passe death will come iudgment will come and damnation will come this thou knowest And is it then in vaine to comfort thee against those three fierce gyants that thou shalt conquer and ouercome them all that not an haire of thine head shall perish but thou shalt be landed safe at the kay of Canaan the kingdome of God I cannot tell I doe but guesse yet except thy faith exceed mine me thinkes I am not herein at all deceiued neither a whit vnprofitably exercised But I say no more Let the day declare it FINIS Laus Deo Amen