with 2 Chron. 9. 21. Which was committed to thee The word in the Greeke here vsed is the very same which is in the 12. Verse and it properly signifieth a Deposition or thing committed to our trust and faithfulnes If you say that this Exposition crosseth that in the 12. Verse where we did interpret it of Pauls soule or saluation the answere is this he that preserueth faith and loue and the graces of the Spirit in him shall be saued and they that commit their soule and saluation to God are carefull to preserue grace within them for the one is a meanes of the other And there could be no danger in expounding this good thing to be the soule for its a good thing and by Christs affirmation more worth then the whole world But the gifts of the Spirit is the truest interpretation Keepe Or hold fast that is cherish preserue haue in safetie By the Holy Ghost These words may haue a double 〈◊〉 If we read them as some doe thus That worthy thing which was committed to thee keepe by the Holy Ghost then the holy Ghost may seeme to be he that committed this worthy thing to vs that dwelleth in vs which is a truth but the other I take to be the naturall meaning for Paul informes Timothy how by whom he is to keepe that worthy thing and he tells him that is done through the holy Ghost By the Holy Ghost is to be vnderstood the third person in the Deity Which dwelleth in vs. The Spirit here is described by 3. things 1. That he is holy 2. By an effect he dwelleth 3. By the subiect place where and 't is said to be in Timotheus and Paul and in euery beleeuer also he dwelleth As I haue lately perswaded thee to keepe the patterne of The Metaphrase sound words so now I likewise exhort thee as a meanes for the performance of that dutie that thou cherish encrease and hold fast the good and worthy graces of God committed to thee and that are within thee And for thy better direction I would haue thee to know that the onely way whereby they are preserued is through the holy Spirit of God that hath his a blode and dwelling in me and thee That worthy thing The poynt hence is plaine which is that The graces and gifts of God are good and worthy things Pro. 3. Doct. 1. 14. 15. Luk. 14. 34. Phil. 1. 6 The causes of them are holy and good For the chiefe efficient Reas 1. cause is God and is not he good the instrumentall is the Word and Preachers and are not they good Indeede Heb. 6. 5. wicked Ministers for the most part beget men as Adam did after his fall in their owne image yet as he is a man sent from God and in regard of his calling he may be called good and doe good And from their effects they may be called good for they Reas 2. make him good before God in whom they be they doe stirre vp and enable a man to doe good they will weaken all euill in that person where they dwell they will make our actions good and neuer leaue vs vntill they haue brought vs to perfection of glory Here are those reprehended who neuer had any care to Vse 1. possesse these worthy things Nothing in man or out of him that is of greater worth and nothing lesse regarded We doe count that person blessed that hath his house hung with rich Arras his chests full of gold and his barnes stuffed with corne and yet we neuer haue esteeme of these excellent and rare things Truely the least degree of faith is more worth then all the gold of Ophir a remnant of true loue then all the gay garments in the world Hope of heauen will more reioyce the heart of Dauid then his scepter and kingdome But men doe not thinke so neither will they haue it so yet the day of death like an equall Ballance shall declare it to be so This may serue to comfort the poore man who like Peter Vse 2. hath neither siluer nor gold Hast thou faith and loue and hope and zeale that all the world quarrell with then thou hast cause to reioyce and be glad Many wish to be as wealthy as such and such But what Art thou a poore Christian and hast thou grace Why then except he haue it too thou art richer then he One is rich in goods voyde of grace thou hast grace but wantest riches wouldst thou change estates with him No no then be content and of good comfort Are they worthy things Then put them to the best vses Vse 3. and abuse them not Its pitty to heare how many men lay their faith to pawne and pledge their hope for every trifle crying By my faith t is thus As I hope to be saued it s not so nor so Is this well done and will our master take it well at our hands that his graces and gifts be thus employed I trow not Wee make great stirre before wee lay to pawne our chiefest Iewells yet we let our faith goe freely which is more worth then all And it is to be feared that God will seuerely correct this or we may doubt rather that they who doe thus haue no faith or hope at all for if they haue they know the worth of it and how they came by it and whatsoeuer many iudge it s not easily gotten But such play the Logicians and make a distribution saying They sweare but by their Ciuill faith not by that which iustifieth I answere first that this distinction will not iustifie them Againe how shall a man know when they sweare by their civill faith Sure they sound alike therefore they must giue another accent or tone els they may and others too be mistaken But when will such be wise Is it not the greater offence to place the meaner and baser thing and creature in the Creators roome Let them iudge And in the last place seeing these be worthy things Let Vse 4. vs all labour to possesse them for of how much more value a thing is by so much the more we should striue to obteine it And to perswade vs hereunto Let 's consider to what they be likened Grace is compared to fire to water to food to ayre and to gold and siluer Is it not a misery to want fire to warme vs water to wash and refresh vs food to nourish and to strengthen vs ayre to breath by and to coole vs and gold and siluer to enrich vs We could not but thinke him a poore man that a miserable place where all these be wanting and shall wee not see our owne woe when we doe not enioy these things All our sacrifices are to be seasoned with this salt boyled in this liquor rosted with this fire if acceptable to Christ or profitable to his members See then the worth of the one by the want of the other Haue wee not now time and
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
those that liue it are counted as signes and wonders in Israel Isa 58. 18. But what marvell sith Christ was not Isa 52. vlt. And 53. 7. knowne by it his image despised his person in carnall eyes deformed They then that cannot discerne the Sunne how should they perceiue a Starre a Candle Moreover Is our life from Christ Let vs then that are Vse 4. partakers of it returne him prayse for so great a blessing divide not this treasure ascribe nothing to thy owne selfe or others it s the root that beareth vs not we the root life is a Rom. 11. great blessing this life the blessing of blessings then let vs never be weary in magnifying the Lord for such a favour nay seeing it comes from Christ let vs returne it againe vnto him seeking his glory as he hath done our good If we beget children doe we not expect they should spend their liues for the profit of vs their Parents As the Sea therefore sends forth many rivers but they returne all againe into her bosome so seeing our life comes from Christ let it flow backe to the prayse of his Maiestie and thâ— rather wee may be induced hereto because this is the onely way to haue life and to escape death for all eternitie And here may all of vs learne instruction seeing our life Vse 5. is from Christ Iesus are we weake and feeble in our minds Runne we to to him and pray we Lord quicken me Be our children dead in sinne Bring them before Christ desire him to raise them to life imitate the poore that liued when he liued amongst them in the vse of the meanes still haue an eye to this Physitian otherwise our Patients will not be cured this is that Sunne that with his warme beames enliueth all the creatures if he be absent we are all but dead men rotten branches And to shut vp this poynt wee are to learne here to be Vse 6. carefull that we offend not this Lord of life and incurre his displeasure for if we doe we shall dye the second the eternall death Simple Polititians be they that consider not how all the keyes to convey life and death hang on his finger Will we not tremble to heare treason For its death And shall we then crucifie againe the Author of our salvation and rend his flesh in our teeth and tongues like the vaile of the Temple from the top to the bottome take heed of this for he that lighteth our Candle can easily put it out And this shall suffice to haue spoken of the Pen-man of this Epistle for the present now in the next Verse is the person mentioned to whom Paul in particular directed his Writings VERS 2. To Timotheus my beloved sonne grace mercie peace from God the Father and Christ Iesus our Lord. IN these words are two things contained a description The Logicall resolution and a salutation in the forme of a prayer the person to whom Paul sent this Epistle is described 1. By his name Timotheus 2. By a word of relation sonne 3. By an adiunct beloved In the salutation being laid downe prayer-wise obserue what he wisheth and from whom the matter what is 1. Grace 2. Mercie 3. Peace the persons from whom be 1. God 2. Iesus Christ and both are amplified by a word of relation God the Father Christ our Lord. To Timothie This word imports as much as the honor The Theologicall exposition of God or precious to God his Father was a Grecian and his Mother a Iewesse who beleeued in God Acts 16. 2. What he was in name he was in nature he honoured God was precious to God My beloved sonne Sonne is a word of relation and doth alwayes presuppose a father who gaue him his being and it is diversly taken 1. For persons Psal 79. 11. 2. for lambes branches bullets arrowes sparkes or almost any other thing the which proceedeth from a cause Genes 49. 22. Psal 79. 11. and 80. 16. and 89. 23. and 1â—4 4. and 147. 8. Iob. 5. 7. Now the reasons why Paul cals him sonne may be these 1. Because he had either begot him or at the least confirmed him by the Gospell 2. Because he loued him as a sonne and he Paul like a Father 3. In that he was yong and Paul old 4. And in regard he was so like minded to the Apostle from the first reason I take it came the name of God-father because they had begotten them to God And he addeth Beloved to distinguish him from others for he was beloved of God of the good people and of Paul also in a speciall manner Grace mercie and peace To omit to speake of all the acceptations of grace let vs know that it is tooke chiefly two wayes 1. For Gods free favour 2. For the gifts flowing from the same the first though I exclude not the latter is here meant Mercie To omit how many wayes it is accepted by Mercie here is meant a loving inclination of God to his people being in misery or for an effect of his grace or the effects of that loving inclination mercie seemes to proceede from grace and all other blessings whatsoever for by the grace of God each one may truely say I am that I am Peace It also in Scripture hath a large extent but ordinarily is received for outward rest and quiet and inward tranquilitie of the mind this latter is to be received though the other not absolutely to be reiected And what if wee should vnderstand grace as it is in God Mercie as manifested to miserable man And peace as the effect which proceeds from both Yet how ever it be this is most safe to hold that Paul wished Timotheus all good spirituall corporall temporall eternall without him and within him From God the Father In these words the Apostle manifesteth to vs from whom and in what order grace mercie and peace is derived to vs. By God is meant the first person in the Trinitie and he is called the Father because as from the fountaine all things proceed from him for by an vnvtterable yet naturall generation he begate the Sonne from all eternitie He is also a Father by Creation Adoption Preservation Againe the word Father is attributed to the whole Deitie in generall and the distinct persons in particular Isa 9. 6. Ier. 23. 6. And Iesus Christ our Lord We haue once heard for all what Iesus and Christ signifies yet here is another title annexed to our Messias Lord in the Hebrew tongue is a supporter stay or base In Greeke it signifies one that hath authoritie over a thing or person being a word of relation It is a truth that I haue writ diverse times vnto Churches The Metaphrase in generall and publike and private persons in particular wished them all blessings that might make either for their comfort and peace here on earth or the perfection of glory in the kingdome of heaven But now I haue Penned this
for by the first he is re-beloved but by the second in a greater maner the manifestation of affection breedes affection as it is apprehended whether we respect truth or measure This argueth that the loue of many as Lot said of Zoar Vse 1. is but a little one so weake a spring can haue no deepe fountaine so small branches no great vertue in the roote and so feeble a flame no abundance of fewell for causes produce effects proportionable to their internall power doe they not Try then as the truth so the measure of thine owne and Vse 2. thy friends affection by the outward effects he that loues much will declare it by many prayers sundry actions this did Mary to Christ Christ to the people Beniamin must haue better attyre a double portion if Ioseph respect him aboue his brethren Shall Ionathan dye He shall not die if the hearts of Sauls subiects cleaue vnto him If Iesus loue Lazarus he will weepe groane in spirit and cry with a powerfull voyce Lazarus come forth for vndoubtedly such as the heat is within will be the burning without much loue much manifestation of it in words in action Or it may be Paul addeth mercie to grace and peace because that Timotheus was a Minister for the like he doth to Titus and omits it in all other his salutations to the Churches and people in generall to teach vs that Ministers of all men stand in need of mercie Doct. 10. And that not onely in respect of themselues but in regard of their place and calling To whom was this command chiefely exhibited Be mercifull as your heavenly Father is mercifull but to the men of God Or why did Elisha pray Let thy spirit be doubled vpon me but to confirme the truth of this Doctrine 2 King 2. 9. Luk. 6. 36. For they are in Gods roome resemble his Maiestie and Reas 1. therefore haue the more need of mercie in abundance Againe they are daily exercised about men in the greatest Reas 2. depth of misery and therefore store of mercie is necessary for such where much is to be vsed much is required This doctrines vse is scarce dreamed of or if it be but little Vse 1. practised Who that is a Preacher from the forenamed grounds seeketh to be rich in mercie Alas wee consider not how we resemble God What miserie the most are in and hence it followeth that Ministers many times are the most mercilessemen This must teach Preachers a lesson worth the learning Vse 2. namely to exceed all men in grace and mercy as Saul did the common people by the head and shoulders for doe they not resemble God Are they not the Wells where miserable sinners are to fill their emptie soules with the water of mercy Doth not each Ambassadour striue to resemble his Lord who sends him If the Preachers pit be dry how can we expect any in the common ditch Are not the Priests lips to preserue knowledge And shall their hearts be emptie of the spirit These haue rather need of a double portion I haue heard of a fire kindled in a towne that tooke hold of every house and passed by the Preachers I would not haue it so in regard of the spirit for how ever the former was accounted a mercie sure I am this latter is an heavie iudgement for all men should runne as the poore to the great mens houses to kindle their turffe at the Preachers Altar Where others striue for double honor double maintenance labour thou for double holines double mercie thus to doe is to doe wisely and but thy dutie neither From God the Father In this phrase two things concerning Doct. 11. God may be observed first that He is a Father God may be stiled a Father either essentially or personally Do ye so reward him O ye foolish people and vnwise is he not your Father This may be vnderstood essentially Deut. 32. 6. The God and Father of our Lord Iesus Christ 2 Cor. 11. 31. knoweth that I lie not here it is to be accepted personally Againe he is either a Father in generall or in speciall in generall as he is the Creator and conserver of all creatures hence he is called the Father of spirits Heb. 12. 9. Of Angels Iob. 1. 16. Of men haue we not all one Father Mala. 2. 10. And in speciall he is a Father and that of Christ or of the faithfull 1. Of Christ as he is the Word and begot from all eternitie the Lord possessed me in the beginning of his way before his workes of old I was set vp from everlasting or ever the earth was Pro. 8. 22. 23. 2. Of Christ by personall vnion Thou art my sonne I to day begot thee Psal 2. 7. Acts 13. 33. And of the faithfull he is likewise a Father in speciall 1. By regeneration Of hâ—s owne good-will be gate he vs by the Word of truth I am 1. 18. Or 2. By adoption Now are we the sonnes of God and haue received the spirit of adoption whereby we cry Father Father Rom. 8. 15. 1 Ioh. 3. 2. And haue the faithfull God for their Father in a peculiar Vse 1. manner Then in the first place we may take knowledge of their dignitie David could say Thinke ye that it is a small 1 Sam. 18. 22. thing to be sonne in-Law to a King Was that such a priviledge Then what is this O that the faithfull knew their owne worth Let the faithlesse fume chafe and swell till they burst yet one of these is worth a thousand of them the world is not worthy of such for is not the righteous better than his neighbour How readest thou Pro. 12. 26. Let the faithfull learne hence to know the God of their Vse 2. 1 Chron. 28. 9 Fathers and to serue him with a perfect heart and a willing minde will not a sonne honour his Father Must we respect the person of man And shall not wee regard the glory of God who is our Father How if we neglect him Can we be excused Doth not he expect it Deserue it And is it not our dutie to doe it Giue we him then his deserved titles make we mention of his many mercies secke we his glorie learne we his will and doe it for not every one that cryeth Lord Lord but he that doth the will of the Mat. 7. 2â— Father which is in heaven shall be blessed As he is our Father in speciall so let vs honour him in a singular maner the rule of creation requires it much more of re-creation and adoption Againe Art thou a faithfull person Then looke vp to Vse 3. God thy Father expect a worthy portion at his handes Can they that are evill giue to their children good things Luk. 11. 13. and shall not your heavenly Father giue to you the things whereof ye haue need Be not then in doubt but beleeue cry not What shall I eat drinke
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
Word is truth both in the threatnings and promises and shall be accomplished accordingly as we keepe the conditions And by obedience I doe vnderstand a conscionable care to beleeue threat and promise aswell as to obey the precept for to beleeue is to obey and to liue by faith may be called the obedience of the Gospell 2 Thes 1. 8. Many haue some care in somethings to obey the Precept but never regard to liue by faith and if they can say they beleeue in Christ Iesus then they thinke all is sure and their dutie discharged as though a man must never vse his hand but in holding fruit in it and not in applying it to the mouth assuredly faith hath a worke in every action that we performe and that not onely in assuring vs the thing is lawfull we doe but in perswading the Lord will performe his promise to vs when wee haue kept the covenant with him And vnderstand this that if we could beleeue more wee should obey more for all life motion and spirituall action comes from faith as all naturall acts are said to proceede from the forme If then these things were looked into who dares deâ—ie that a Christians course is leborious painefull and requires great diligence on their parts that will serue the Lord For knowledge of God and of his will must be had and faith and obedience too in him and his word both in the threats and promises as well as in the Precepts else no good servants From mine elders It may here be demanded if Paul served God with a pure Conscience before his Conversion I thinke it may be vnderstood of both for so farre forth as the Letter of the Law directed he was obedient liuing after Acts. 26. 4. 5. the most strict sect of a Pharisee and what he did against the 2 Tim. 1. 13. Saints was through ignorance wherefore the Lord had the rather mercie on him but it is principally meant after his Conversion For the Pharisees of which number he himselfe was vnderstood the Law according to the Letter neither could he away with the Gospell till the Lord in a wonderfull manner had compassion Acts 9. on him The Doctrine that we gather hence vnderstanding by Elders the auncient Patriarches and beleeving Iewes is that The Church before Christ had the same faith which now it hath Doct. 6. after his comming Did they not all eate the same spirituall meate And all drinke of the same spirituall drinke For they dranke of that rocke which followed them and that rocke was Christ It differed nothing in truth but in degree as a childe and an aged person 1 Cor. 10. 3. 4. Else God should be changeable but there is no variablenes Reas â— nor shadow of turning with him Iam. 1. 17. And were it not thus man should be saved after a divers Reas 2. manner which may not be admitted And did not Christ and his Apostles confirme their Reas 3. doctrine by Moses and the Prophets This confuteth the Maniches who hold that an evill Vse 1. God writ the old Testament and a good the New but one God was the Author of them both and what was darkely included in the former is more clearely manifested in the latter And this may confirme the salvation of our forefathers Vse 2. who kept the faith and to doubt no more of them than of our selues The Papists bring in this place for their Parents wherevnto we reply 1. That they were not beleevers 2. They are degenerate and fallen from the ancient faith 3. There was a Prophecie of a generall Apostasie and so their Elders are by the streame of time corrupted 4. And the antiquitie of a few or 500. yeares is not sufficient From mine Elders That Abraham Isaac Iacob whence it ariseth that The name of the righteous shall be had in remembrance Doct. 7. What though the names of the wicked rot Shall not the memory of the iust be blessed Yes it shall grow vp and flourish from generation to generation Prov. 10. 7. Psal 112. 6. For God will honour them that honour him 1 Sam. 2. 30. Reas 1. Reas 2. Also one good man will perpetuate the name of another vnto their succeeding posteritie and tell it to his children Furthermore such leaue noble and worthy Monuments Reas 3. behind them either by doing or suffering which spread their fame into all quarters and future generations And the wicked may haue an hand in this action for Reas 4. some of them may thinke well of such and register their names others as Pilate by Gods over-ruling-hand may write the truth which shall stand for ever Doe they not then labour in vaine who seeke to blot out Vse 1. the memoriall of the iust with taunts scoffes and reproaches as men doe the engraving vpon Tombes with their foule shoes Let them doe their worst spet their venome weaue a deceitfull webbe yet shall they never effect their purpose for What is written shall be written maugre all their malice the names of the wicked are written in the earth each foot shall scatter them but for the righteous they are engraven in stone with a pen of yron and for ever shall flourish Here may a man take direction that will lead him to true Vse 2. honor eternall doe iustice loue mercie walke vprightly serue in truth of heart the Lord God of thy Fathers and thy same shall ever remaine build Bethel pull downe Babel and thy name shall be everlasting Who would haue his name to rot His memoriall perish Not any then serue God from thy elders with a pure Conscience Many like Nimrod seeke a name but they in not taking the right way lose both it and themselues What person so poore if religious but is had in everlasting remembrance And who so great if vngodly but are either forgot or their names continued to their everlasting shame For when men by indirect meanes seeke prayse they lose it and purchase perpetuall reproach With pure Conscience Here is laid downe the manner how Paul served God whence the collection is that The service of God is then commendable when it is accompanied Doct. 8. with a pure Conscience These two like Naomi and Ruth must run together What tast without salt in the white of an egge What praise in that service that wanteth sinceritie And who ever in merchandizing lost so much credit as Himeneus and Philetus that made shipwracke of faith and a good Conscience The Hebrewes still put heart for conscience having no particular word for it and so doth the Evangelist so that a pure heart and a pure conscience are equivalent termes Prov. 15. 15. 1 Ioh. 3. 20. Isa 38. 3. Iob. 27. 4. 5. Acts. 24. 16. Heb. 13. 18. For otherwise the life were led either in close hypocrisie Reas 1. or open profanenesse and can that deserue praise which hath no similitude with God Nay he condemnes that which hath not
Calling This calling is either with the tongue or with the heart Calling distributed Whence ariseth this distinction of mentall and vocall prayer confirmed by the mouth of Christ This people honoreth me with their lips but their hearts are farre from me Mat. 15. 8. We are to call vpon God with the tongue 1. For we haue In calling on God we must vse the tongue and why this priviledge aboue all other creatures and shall wee not imploy it in the Lords service 2. We are to giue vp all our members as so many weapons of righteousnesse to glorifie him and is not this one of the principall And some-where David calls his tongue his glory Psal 30. 13. And it is good for vs so to doe 1. It will be a meanes to keepe our minds from wandring 2. The voyce stirres vp affections and raiseth them to an higher temper 3. In so doing we shall find the Lord putting phrases in our mouth guiding it now and then in a wonderfull manner farre beyond all naturall apprehension 4. And how can others ioyne with vs or know when to say Amen should we be silent When thou prayest alone imitate Hannah let thy lips moue not thy words 1 Sâ—m 1. 13. be heard else it may seeme a sensible signe of Pharisaicall palpable hypocrisie And the heart may not be separated in this action 1. For Also the heart and why such prayers are most acceptable to God 2. They onely haue the promise to be heard 3. Otherwise they cannot be fervent let a mans breath flow from his mouth by a narrow passage were the hands hot it would coole them but if it proceed from the heart the lips being wide open were they cold it would warme them so prayer that springs from the heart is hot from the tongue onely cold as ice 4. As the Lord is the highest obiect we looke at in Prayer so the heart is the lowest center he regards in this dutie these two in all holy actions of this nature may not be disioyned 1. Vaine then are the prayers of many who call vpon God but with the tongue onely If this be not profane babling what can be Thus pray our Papists and rude ignorant Protestants so prayed the old Pharisees Christ checkes them yet their custome continues vnto this day But let vs conioyne heart and tongue else wee doe but labour in vaine What profit can wee expect in bending the knee bowing the bodie spreading the hands and smiting of the breast when our hearts are roauing from the Lord Is this to pray Is this to call aright Is this to please God Nothing lesse What is the tongue but the hearts messenger He therefore that vseth the one and not the other is like to him that runnes before he hath his errand These men may seeme to pray in the iudgement of others but before GOD they are but vaine bablers Vpon God To him is it and to no other that wee must II. pray Obserue here how God is one in essence three in subsistence the essence is not divided but distinguished When as wee say East West and North these are not parts essentiall to the world but names onely of distinction so may we say of the former in regard of GOD for the Sonne and the holy Ghost are the same individuall essence with the Father and hence it will follow that he that prayeth to one prayeth to all but as the Apostle speaketh of another thing to every one in his owne order 1 Cor. 15. 23. Vnderstand that in this definition we speake of God the Father for teachings sake And vpon God must we call First For who but He 1 King 8. 39. discerneth the spirit of man Who but He knoweth all the hearts of the sonnes of men Iâ—â— onely he that is acquainted with all our wants and vnderstandeth what is best for vs. Secondly He is also present at all times in all places to heare vs helpe vs the Lord is alwayes neare at hand so is neither Saint nor Angell Thirdly And is not God sole Lord of all things both in earth and heaven Who made vs but He Who hath wherewith to satisfie vs but He And then vpon whom should we call but He Fourthly Is not He also the obiect of our faith Shall we then beleeue in one and pray to another Will that stand with sound reason Sith then that God is omniscient omnipresent omnipotent and the principall Obiect of our Faith it followes wee are onely bound to pray to Him 1. Whence by the way wee may confute the Romanists who pray to Saints to Angels but doe they vnderstand our wants Are they present in all places What haue they they haue not received And may wee put our confidence in creatures Were not this to seeke to a blind guide Relie on a bruised Reed And when the Sunne shineth brighteâ—â— to light a Waxe-candle It is a never-â—rring Canon thaâ— He Exod. 22. 20. who sacrificeth to any gods saue vnto the Lord onely shall vtterly be destroyed they that will doe the first let them expect the second ther is but one to God the father namely Christ but many to the sonne comparing him to a Prince that hath seuerall petitions preferred vnto him by the common subiects that passe through the hands of his neerest fauorites And they say that he is a bad sonne meaning Christ who wil doe nothing for the entreaty of his mother vnderstanding the blessed Virgin but doth not Christ bid vs come vnto Mat. 12. 28. him that he will pray to the father for vs to whom then should we goe is he not our neerest kinsman our eldest brother our head our husband But if any lust to be contentious we haue no such custom neither the Churches of God 2. Againe here is censured and condemned too the ignorant amongst vs. How many may wee heare cry God blesse me father of heauen haue mercy on me Lord forgiue me which words be good we grant but hauing no knowledge of or relation to Christ are no better then vaine babling the truth is that in all our petitions wee should haue reference to him though not alwayes expressed in words yet conceiued and retained in our minds this may be the cause why Daniel looked out of the window when he prayed towards the Temple because it was a type of Christ and thereby would teach vs that there is no going to God without Christ Iesus And as we speake to the soule of man by way and meanes of the bodie so must we to the father of all spirits through the vaile of the humanitie of Christ our mediatour 3. And by this wee may iudge what to thinke of the prayers of the Iewes and Turke and heathen who either haue not heard of Christ or deny him are not their petitions to no purpose shall they speed and preuaile before God can they expect Cornelius his answer thy prayers are Acts. 10. 4. heard thy
be done before Prayer owne basenesse 3. Of thy present condition and 4. Of the former successe which thou thy selfe and others haue had in the done despaire to speed for it s not enough to haue faith but in every action to vse it now when the vnderstanding is misguided marke this then faith is idle not exercised The last thing that must accompany prayers is fervency Iaâ— 5. 26. The energeticall operatiue fervent Prayer is it which speedeth prevaileth This is the fire which must heat it concoct it else God will reiect it never regard it reward it the which may by these subsequent helpes be procured 1. Vnderstand the worth of what thou desirest crauest Helpes to pray with fervencie for that will fire our affections set an edge on our petitions He who knowes the excellency of grace mercy and peace of the remission remotion and prevention of sinne and the effects of sinne cannot but open his mouth wide send forth his petitions with sighes and groanes and strong cryes 2. Thinke how necessary these things of worth are for thee Why doe beggars cry so earnestly but from an apprehension of their present necessitie great misery Is it not Mat. 8. 28. Luk. 18. 41. evident What caused the blind man to cry O thou sonne of David haue mercie on me The Apostle Helpe Lord or else I perish but the want and worth of that they desired 3. Get loue to the thing thou askest strong affections cause fervent prayers earnest petitions Christ louing Lazarus well wept and groaned in spirit when he prayed for Iob. 11. 33. 34 him David did the like for his sonne Where affection is wanting there will be cold praying Doe we not see this in Sutors 4. Be humble in thine owne eyes conceiue thou art lesse than the least of Gods mercies Proud persons either never pray or but coldly luke warmely He that would leape highest stoopes lowest so he that would pray with fervencie must haue humilitie 2 Chron. 33. 11. 12. 5. Increase thy faith for as Powder the shot so faith sendeth out prayers furiously fervently a great faith will cause men to burne in the spirit and to cry mightily to the Lord God of heaven Mat. 15. 28. 6. In one word Cherish no sinne in thee He who steales his bread will pray coldly for a blessing on 't more might be added but these shall suffice And after Prayer somewhat is to be observed also 1. We What after must vse all lawfull meanes for the procuring of what we Prayer Ezech. 36. 37. haue prayed for He that keepeth not the condition may not expect the performance of the promise or band 2. And we must watch and waite for the things we haue asked at the hands of God these two are often coupled together Ephes 6. 18. Col. 4. 2. Pray and watch Were it not madnesse to preferre a petition to a Prince yet never attend an answer To craue an Almes and not looke and stay for the giuers pleasure 3. If thy demand be not granted at the first thou must not faint despayre but pray still hope and waite still great Luk. 18. 1. men doe not alwayes reward the Musitian at the first sound or ditty for then he would straight be gone mis-spend the gift and play at another Window so dealeth the Lord for we are apt to cease praying and things easily got are soone forgot little regarded 4. And when thy request is granted thou must be thankfull Prayer Watching and Prayses are linked together some fayle in the first many in the second but the most in the last David â—ould blesse the Lord when he had heard Psal 116. 12. his petition so must we In the third place wee are to declare why Prayer is so Prayer is a difficult dutie difficult a dutie to be performed 1. For man must deny himselfe goe in the forme of a beggar acknowledge a superiour and his heart naturally being proud he is not easily brought on his knees constreined to stoope to so meane and low a pitch Who is the Lord cryed Pharaoh that I a King should serue him 2. We exercise every facultie of the soule and member of the bodie in this action as the invention iudgement memorie will tongue hand and all The more strings on an Instrument the more difficult to well tune and strike them many pinnes to the lace makes it hard in weaving 3. It s a most holy dutie wherefore the harder What do the Saints in heaven more then praise God And as that life they liue is most excellent so most difficult for by how much it exceeds other actions in holinesse by so much its many earnest words in prayer for the Preacher as they doe in taxing and condemning of him who knoweth how the Lord might poure his spirit on him loose the root of his tongue and make him one of a thousand Wherefore pray for all men but especially for Princes for Preachers He that doth not this is an enemie to the Church no friend to his owne soule And pray thou that the spirit of prophecie may rest vpon him that hee may deliver the word with all boldnesse be freed from the hands of vnreasonable men and so speake and so doe as that he may saue his own soule and them that heare him Of thee Another may be hence collected that Whom we affect we will pray for Doct. 11. Yea the more fervently we loue another the more earnestly and often we shall pray for that person God forbid sayd Samuell that I should cease to pray for you What could 1. Sam. 12. 23. moue him to doe this but affection see this in David in Ionathan in Iesus and in all the faithfull For truth of affection will vse all meanes lawfull to doe Reas 1. that party good who is affected and is not this one if not the chiefe among many Againe the lover and the beloved are as it were but one Reas 2. subiect so that if wee can pray for our selues wee shall for them whom wee affect This shewes that true loue is rare and hard to be found Vse 1. Many boast of it who never had it to vse the wordes of Dalilab how canst thou say thou louest Father or friend brother or sister wife or children and dost not this thing for them He that affirmes he loueth and prayes not for that person shall be found a lyar and no affection is there in him Make triall of the truth of thy loue by this doctrine canst Vse 2. thou pray for him or her thou affectest without ceasing night and day Then thy loue is sound if not but carnall Many a man tels his wife she her husband Preacher people and they the Preacher one another that they loue them but where be their Prayers When call they on God for them I dare peremptorily avouch that all these are lyers It s 〈◊〉 possible for a man to loue his friend
a faithfull friend would be as an Angell of God The chilling cold of winter makes the summers sunne more pleasant so doth long absence a friends personall presence And here may the profane learne a lesson or two if they Vse 2. please for this is the true cause why the faithfull like Pigeons flocke to the house of God are to be found there in Isa 60. 8. troupes and companies Is not that the congregation of the Saints and the royall exchange where they all meet together Againe they may see why some sigh in soule and desire to be loosed For their best friends bee gone to heauen before them and Christ is absent from them Phil. 3. 20. The person that thus wept was Timothie a good and godly man whence it will follow that The best men haue a propension to weeping Doct. 3. Iacob wept and Ioseph lifted vp his voice and wept David made his bed to swimme and with teares watered his couch Mary washed Christs feet with hers and Iesus wept Gen. 29. 11. 45. 14. Psal 6. 6. Luk. 7. 44. Ioh. 11. 35. Why Haue they not the best apprension of the losse Reas 1. of good things and doe they not most clearely discerne what things are the worst Besides they haue tender affections and pitifull hearts Reas 2. and therefore are prone to shed teares This made the Prophet to wish that his head were a fountaine of teares to weepe Ierem 9. 1. for the slaine of the people and Christ to weepe ouer Ierusalem This may serue for the iust reproofe of such as esteeme it a base and cowardlie thing to fall a weeping imagining it ariseth Vse 1. from the minds inbecillitie and yet such men haue bin of greatest magnanimitie I am sure of the greatest pietie Iudge not that then odious in such men as is highly esteemed of God for feare thou condemne the generation of the iust Vse 2. How many worthy men haue beene commended for weeping and Salomon the wisest king saith there is a time to mourne and when said hee of mourning thou art madde or of weeping what is it thou dost As hee did of ioy and laughter Now because all teares bee not commendable Eccles 3. 4. we will briefely declare what it is lawfull to shed teares for and when it is prayse-worthy to weepe 1. We must weepe when we see or heare the name of God blasphemed and dishonoured Psal 119. 136. 2. When the word and Gospell is opposed and the libertie When and for what we are to weepe thereof infringed Phil. 3. 18. 3. When the Church and Prophets are persecuted and the Preachers imprisoned Psal 137. 1. 4. When the truth is reiected and not sauingly intertained Luk. 19. 41. 5. When the people perish in their sinnes and be vtterly destroyed Ier. 9. 1. 6. When religious kings are tooke away wicked ones Zach. 12. 11. Isa 57. 1. reigne in their stead and good men perish from the earth and from man call we them dailie to mind let them not be forgotten for this will breed loue augment it prouoke to gratefulnes or nothing That I may be filled with ioy Where Paul sent for his sonne and laies downe the end why hee coueted his comming we obserue in generall from this particular that In all our proceedings wee are to propound some profitable end Doct. 5. As hee did in this so we are to doe in others I easilie conceiue that this point is larger than the texts latitude what than may it not without breach of rule or art be amplie prosecuted Acts. 19. 32. 1 Cor. 11. 17. And looke through the whole booke of God and shall wee not see that the end goeth before or followeth the act as the shadow when the sunne shineth accompanieth the body For herein we imitate God our heauenlie father who obserueth Reas 1. Rom. 8 29. this method in all his proceedings as of election creation redemption vocation and the like Eph 1. 4. 5. 6. 2 And is not the goodnesse of the act in respect of the Reas 2. Reas 3. Reas 4. end 3. are they not one and the same the end and the good for they may be converted 4. This to doe is the greatest wisdome and otherwise wherevnto serueth mans reason Let them then indure reproofe that in their proceedings Vse 1. either haue no end or that which is worse some pernitious intention Herod will tell you he sends out the wise men that if they could find Christ hee might come and worship him but was hee in earnest Nothing lesse for he meant to haue killed him Iudas had an end when hee kissed his Master but this end procured him a miserable end Dalilah had an end in weeping but a cursed one and so haue had many and haue at this time But let such obserue that neuer any came to good end that in his proceedings aimed at an euill end And I dare boldly set downe this peremptorie conclusion that whosoeuer aimeth at bad ends shall neuer haue a good end Let them trauaile of iniquitie and conceiue Psal 7. 14. c. mischiefe yet they shall bring forth a lie digge pits for others themselues shall fall therein their mischiefe shall returne vp on their owne heads for the mouth of the Lord hath spoken it And from this all men may learne a lesson for their proceedings Vse 2. though we grant that the pointe from the text is not so generall as wee applie it yet as a man sometimes steps out of his way to bring in one that wandreth out of his right path so will wee at this present but not without acknowledgement 1. When we come to heare the word of God wee must What are the ends to be propounded in the vse of Gods ordinances make this our scope that our vnderstanding may be rectified and our liues reformed For these bee the principall ends of preaching either to bee gathered into the true Church or to be builded vp to further perfection Eph. 4. 12. Art thou conuerted then come that life may be amended But how often doe we neither aime at the one nor at the other will a man goe to the market and not consider to what end and is not the place where the word is preached the market of the soule shall wee then returne home and not remember what wee haue bought or not direct the truth to its peculiar end thus to doe were foolishnesse madnesse 2. Againe prayer hath its ends and we in the discharge Mar. 6. 8. c. of that dutie must aime at them Therein we craue either the remotion of euill or the fruition of good or we giue thankes for fauours receiued or hoped for 3. And in receiuing the Lords Supper our end must be to strengthen all graces within vs and to make vs with a fresh remembrance to apprehend the second comming of Christ Iesus 1. Cor. 11. 26. a crumme of this bread
neuer heard of all the daies of their life Is there not a woe denounced against them that speake good of euill and is hee Isa 5. 20. not culpable of Iudgement to honour those the Lord neuer did I would haue men to iudge charitably rather then to speake too confidently yet God is wise for such praise without iust desert stirres vp men to rippe vp that whereby their names rot and so that is effected they neuer intended And may not this giue vs some glimpse what to deeme Vse 3. of them whose faith to this day was neuer heard of may not such feare their present condition and we mourne to consider their wofull estate wa st thou neuer a noted person reputed singular or entertained of the Saint surely thy faith is dead and thou art dead the Lord quicken thee Let this in the last place bee a comfort to those whose Vse 4. sound goeth through the world and whose names are famous too amongst the faithfull For it argueth some good thing to be in thee when good and bad haue some words about thee Crowes doe not flocke and houer and cry but it s about some thing nor Eagles soare and gather themselues together except there be a carkase yet take this also with thee be sure thou art such in truth as good men report of thee and contrary to what the world daily dischargeth against thee For otherwise thou maist haue a name to bee a liue and art dead and defamed but of desert And by the way take this as a note of faith vnfeigned viz. a care to Note become better when either the good commend thee or the bad condemne thee It may here be demanded how Paul came to know that these three had one and the same faith It s not to be doubted of but by the effects that flowed from these persons though he had an extraordinary gift of discerning too From the which this will arise that Faith vâ—feigned is to be iudged by the effects We cannot see Doct. 8. it in its selfe or in its cause But we omit this and collect another doctrine which is that Faith workes like effects in diuerse subiects Doct. 9. The Grandmother the mother and the mothers sonne had the same faith and the like fruits proceeded from them else Paul would neither haue called it vnfeigned or said that it dwelt in them or giuen them all three one and the same testimony All three had faith and vnfeigned faith For the likenes of actions were in them and proceeded from them by the which it was called vnfeigned and equally appropriated to each particular person And it is an vndoubted position that faith produceth the like effects in all Gods children in truth it must bee vnderstood not in degree For as faith increaseth the effectes are bettred Many Lanternes with seuerall Candles will all giue light but in proportion to their diuerse degrees and quantities Euery peece hath his report but according to the bignes and each instrument will sound but variously as they be in proportion and that for these reasons Because faith differs not in kind but in degree and like Reas 1. causes produce like effects Euery Bell hath its sound Each stone its weight and seuerall planets their diuerse influences yet not in the same measure though they may varie in kind Againe faith is diffused into subiect though seuerall yet Reas 2. they are the same in nature and consist of like principles Fire put into straw will either smoke or burne let the bundle be a thousand life in the bodie will haue motion though not in the same degree and measure and reason in euery man acteth but not so exquisitely The constitution may not be alike therefore a difference may be in operation naturall and also from the same ground in acts spirituall A darke horne in the Lanthorne dimmes the light somewhat Faith is begot and increased by the same originals the Reas 3. spirit and the word be both the principall and conseruing causes of it If one woman conceiue and bring forth a child and another nurse it varietie of foode might somewhat alter the nature and disposition of it but that spirit which begets faith doth also preserue it therefore it cannot be but that the like effects should proceed from it Here by the way we may see that those mothers if a forced necessity compell not who bring forth and bearâ— children yet haue no care to nurse them are to be blamed for so doing in that they differ from Gods manner of proceeding And in the last place if faith had not like effects in all Gods children Reas 4. then could they not attaine to one and the same ends as iustification sanctification saluation c. And so should it be in vaine the Lord failing and man too of their chiefe scope and purpose Hath not God made euery eie to see and hand to worke and shall we then iudge that faith shall not act but be idle away with that From this point we may learne how to iudge of the faith in our times which so many boast of they cry haue Vse 1. not we faith Doe not wee beleeue aswell as the best but where be the fruits of faith vnfeigned hast thou an humble and purging heart dost thou call vpon God at al times tary his leasure and rely vpon his promise art thou bold and resolute for good causes canst thou resist Sathan cleaue to God and shunne the appearances of euill will neither pouerty ouerpresse thee by despaire or prosperitie by presumption Why it s well and we beleeue that Faith is to be found in thee but if not thou hast it not rooted in thee For the tree is knowne by the fruit Will not the flower smell the candle giue light and the fire heate and shall true faith be without her effects boast not too much lest thou deceiue thy selfe taking the shadow for the body and that which is not for that which should be And this doctrine is of great comfort for them that often call the truth of faith into question But hast thou the true Vse 2. signes of it then thou hast it What if it worke not so mightily as in others will it follow that thou art without it suppose thou wert carried to the toppe of some high tower and casting thine eye vpon seuerall chimneyes of the which number thine is one and all smoking wouldst thou not conclude that fire in is thine house aswell as in thy neighbours there is the like effects therfore the same cause of certaine When men in heart and life are like the Godly let them be assured they haue the same faith It may differ in some degree yet the quantity greater or lesser alters not the kind of it Leauen is leauen though neuer so litle and if the meale bee seasoned it is to be found in the lumpe This must teach vs to take heed how we rashly
and her setting on our affections as the Bee her sting but lose our labour and as Paul of the Corinthians are lesse beloued the which makes vs to cry my sighes are many and my heart is heauie But loue God and thou shalt be beloued for in this loue is no losse 4. He onely can giue vs content For as the foote is neuer stable till it be pitcht on firme Land so our affections are euer wauering vntill they be fixt on God who is the first Being the sustainer of the soule 5. Call to mind how he hath loued vs Shall he choose vs from eternity and we reiect him in time Nay rather let his loue to vs worke in vs a reciprocall loue of him and so it will in all his chosen let me but giue warmth to my clothes and shall I not receiue heat by way of reflexion 6. He is alwaies with vs in vs and neither will nor can be absent from vs What a griefe it is experience tels not to bee present with the thing beloued This diuision like Reubens causeth many thoughts of heart For personall presence when friends affect aboue all things is desired and here onely and no where else it is to be obtained Ne thinkes these thinges should like the Load stone yron draw and knit our hearts vnto the Lord were they well weighed But if all this will not let vs further consider this that if he be not the obiect of our affection we shall be the subiects of his eternall wrath and indignation This may suffice to haue beene spoken of loue as it looketh towards God now we will handle it as it hath relation to man where we obserue that The Children of God loue one another Doct. 8. Mat. 22. 39. Rom. 13 8. Psal 16. 3. 10. 15. 10. Reasons This point is but short in speech but long in practise we must owe nothing to any man but that we loue one another Loue is a debt alwaies to be payd yet euer to be owing 1. For are they not sonnes of one father 2. Members of one body 3. Temples of one spirit 4. And heires of one and the same kingdome 5. Doth not the image of God shine in them 6. And are they not beloued of him And shall the creator loue that which the creature will not What then shall we iudge of some among vs that scoffe Vse 1. deride persecute and thinke they doe God good service in putting of his Children to death are these the sonnes of the most high or rather be they not bastards haue such the spirit of loue who hate the holy despise the most sincere religious verily they are as yet strangers and aliants from the houshold of faith and common-wealth of Israel Learne how we are to loue one another that wee deceiue Vse 2. not our selues in this dutie thinking we loue when we doe nothing lesse 1. Rule is As thy selfe Mat. 19. 19. The rule whereby we loue our selues must be the same in louing one another and this may appeare either affirmatiuely in what we will doe for our selues or negatiuely in what we will not doe to our selues for the first affirmatiuely 1. A man will cloth himselfe 2. Feede himselfe 3. Lodge himselfe 4. Prayse God and pray to God for himselfe 5. grow in and gather grace for himselfe 6. And for heauen he will daily prepare and fit himselfe For the second Negatiuely 1. A good man will not quarrell with or kill himselfe 2. He will not steale from and rob himselfe 3. Nor lye and beare false witnesse against himselfe 4. Hee will not vrge and carowse to make drunke himselfe 5. He will not slander and discredit himselfe 6. And lastly he will not goe to law and sute with himselfe But may not one Christian goe to law with another Quest Resol Yes but if it may be hee must preuent it 1. And that by dealing with his aduersarie hand to hand prouing if he may prevaile 2. Then if not tell the case to two or three to see if they can ende the controuersie 3. But if these two waies faile then he must tell the elders of the Church the which as some will are the Presbyterie others all the setled congregation and if they cannot make peace then may a Christian goe to law else it seemes not for Paul checkes the Corinthians 1 Cor. 6. for going to law one brother with another But hauing vsed all the former meanes account him thy aduersarie a Publican and no brother if thou canst not winne him appease him The second Rule whereby we are to loue one another is As Christ hath loued vs. Ioh. 13. 34. 1. For order Christ loued vs before we loued him for we loue him because he loued vs first so should wee loue our brother before we be beloued of him 2. In the end he loues vs to doe vs good not that hee receiues good from vs. As Iob of righteousnesse so we say of loue Our loue may profit the sonne of man but if we loue the Lord what receiueth he at our hands Iob. 35. 7. 3. It must be in sinceritie that is not in hypocrisie or dissimulation our loue must be pure not mixed not in word but indeed and truth 4. And we must haue regard to the degree of loue Paul tels vs of the height bredth depth and length of his loue and this will thus better appeare in these things 1. He being God became man that by this his pouerty wee might bee made rich What a degree of humilitie was this 2. He died for vs and herein is the loue of Christ made manifest For greater loue than this can no man shew to lay downe his life for his friends Nay for vs who were his enemies 3. Christ loued vs without measure for who can limit his loue and say hither came it and no further this is a great bredth 4. And he loueth vs for euer in persecution of wicked men temptation of Sathan nor yet the infinite wrath of his father could either stay or interrupt it here 's the length of it without end it is from eternitie to eternitie hath hee loued vs and the quantitie of it is vnmeasurable Should we trie the loue of our dayes by the first rule wee shall finde but little if by the second much lesse for who clotheth his neighbours may not many a member complaine with the head they haue parted my rayment and on my garment haue they cast lots We haue few Iobes or Dorcasses that make coates to cloth the poore Shew me the man that if his neighbour be hungry will giue him meate if he thirst will make him to drinke so our backes be clothed and our bellies filled we forget the afflictions of Ioseph How farre might we trauaile to finde out a Centurion who hath built the poore a Synagogue a Paul who will make mention of his friend Timothie in his prayers night and day Where is he and what is his name
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
words and moderation of affection worke mightily in others especially in some natures This Condemneth the rashnes and headines of some in Vse 1. our dayes who would haue fire and brimstone to come downe from heauen to destroy the aduersaries Oh! how rate is this moderation of affection to be found in the sons of men I had almost said in my heate and hast there is no moderation at all And if wee well weigh it we shall finde but little For how doe some ioyne house to house land to land So that the poore haue no habitation left them The iudges Isa 5. 8. loue to cry with shame Bring yee The Ministers are not Hos 4. 18. altogether excuseable in this and in too rash censuring blameable How doe many men also stuffe themselues with the Creatures and keepe no moderation at all in their apparelling recreating Doe not some discharge Cannons and drinke carrowses as if the Kings shot and powder were prouided for no other purpose but to make mirth and not to wound his aduersaries One cryeth like Moses Heale her now another with Rahel Giue me sonnes or else I dye a third as David would God I had died for thee and with the Thessalonians millions mourne as men without hope But we omit further reprehension and come to exhortation Let vs all then striue for moderation of affection for it s Vse 2. not the least degree of sanctification And tell me wherein Gods children haue more faild then in this how did Peter misse it many times in many things and Ionah greeue for a guord The Minister must labour for it in the deliuery of the word hee must suffer evill men patiently sowe the seede in his hand and contentedly stay and waite for a blessing informe the iudgement before he worke on the affections or else like the Carpenters pinnes if he strike without boaring his words will fly againe in his owne face And that we may all of vs haue moderation obserue these following rules as remedies If we deale with men they be either whole Churches or Rules for Moderation particular persons We must not separate from those that 1. differ with vs but in Ceremonies we must wisely and moderately carry our selues towards them for the band that tieth vs together is not a bare Ceremony It s want of moderation of affection when men make a rent in the Church spet their Mother if they haue any in the face and count all her children Antichristian These know not or doe not what is required of them Are thou to deale with particular persons why then they are either called or not called if they be called then they be either weake or strong If they be weake in the faith receiue them not for disputation but for edification Few obserue this thing If he befalleâ— theâ— restore such a one with the spirit of meekenes Bones ouâ— of ioynt haue neede of atender fingeâ—ed person What are they without then deale genâ—ly with them at the first for fell opposition driueth them off the further instruct them with meekenes and proâ—e what the Lord will worke that way Wee see that a skilfull Cooke when hee would haue the fire to roste and 〈◊〉 the meate â—he â—t the first layeth it a farre off for thâ—â—eate being lesse â—â— sooner openeth the pores and peirceth to the bone by reason of the small opposition whereas were it at the beginning put too neare it would shuâ—â— the pores scortch the meate and neuer roste throughly â—y reason of the opposite force of the contrary qualities So when wee be to deale with one that 's cold in Religion begin we by degrees vse not too much â—eate at the first least he oppose the more and bee gone Try him if he will be wonne with the gentle words of exhortation I assure my selfe that for want of Moderation in this kind the Magistrateâ— Minister and priuate man haue not beene so profitable and succesfull in their proceedings as they might Obiect But some may obiect they are such as hate and persecute the truth God â—eares so should we hee knowes reprobates so doe Sol. not we he may haue a strange working in it the which wee doe not see he dwells with Angels but so do not we Repl. Oh! but they are Dogs and swine Why then 1. Giue them good example 2. Prouoke them Resol not 3. Pray for them and 4. Doe not finally iudge them but leaue them to the Lord. Thus we come in the next place to speake of moderation in personall iniuries Wherein thou must be very carefull for we loue our selues very well Doe men speake against thee or write against thee avoyd thou all bitternes and immoderate courses Rashnes and heate in this case as I haue especially obserued in some mens writings hath done a good cause harme say with Michael avoiding rayling Iud 9. words The Lord rebuke thee or with Paul I pray God it be not layd to their charge And we must beare with small errors in others and naturall infirmities for this is great wisedome Yet we must not be tainted with their errors but reproue Caution them though our dearest friends I might follow this point further in respect of outward things but a word of all in generall Take heed how thou lettest thy affections loose they be nimble birds quicke spirits and not easily recalled Let them not light and sit long of any stand either person or thing for they will with the more difficulty be remoued When men set them on as the Bee doth her sting or the Cripple leane on his Crutches with all their strength then when the thing they affect is tooke away they fall vpon all foure and are foully be mudded Set them on as Citizens doe their Mastique patches on their faces or as we put gloues on our hands so will there neither be paine or peril in the remotion of them Or doe as he doth by his feete that standeth on the quicke-sands remoue them often by withdrawing the minde from them so when the tyde of trouble approacheth thy affections as his feete will not sticke fast but without danger thou maist plucke them vp and be gone The true cause why the best men haue beene so turmoyld in crosses hath beene the immoderate affection of earthly moueable obiects In conclusion avoyde all counterfeite moderation for Caution it s as bad as immoderate affection and be thou assured that if thou vse either at one time or other it shal wound the heart peirce deepe into the soule and cost thee full deare Learne this lesson now least it proue too late hereafter Having handled Power Loue and a Sound mind as they are absolutely to be considered we come in the next place to speake of them 1. But briefly as they haue dependance on the verse going before 2. As they are opposed to the Spirit of feare and 3. As one hath relation to another And first
we note that Power loue and a sound minde should moue vs to be resolute Doct. 1. in good actions and to stirre vp all other gifts we haue receiued Againe we obserue as they bee in opposition with the word feare that Doct. 2. The Spirit of power expelleth feare For the weaker is easily subdued by the stronger Men of strength will with ease ouercome feeble Infants Besides we collect that Loue driueth away feare Perfect loue casteth it out as another Doct. 3. Apostle writeth 1 Ioh. 4. 18. And this may be obserued also that A sound minde putteth away the Spirit of feare Doct. 4. He that knoweth all the dangers in his voyage and hath skill to guide the Barke will not feare shipwracke Ignorant Pilots so iniudicious Christians are timorous persons Reasons For 1. It will teach a man why he should feare 1. 2. 3. 4. Vse 2. What to feare and what not to feare 3. When he is to feare when not to feare And 4. How to feare for kind measure Wouldest thou then not feare as the wicked doe then striue for a sound mind a profound Iudgement And as they depend one on another we gather that Power loue and a sound minde are of absolute necessity for a Doct. 5. resolute Christian Preacher or private person For Power without Loue can worke but will not Reasons 1. 2. 3. Vse 1. Loue without power would worke but cannot And Power and Loue can and will but a sound minde is requisite to guide both Woe then to those that stand in the Sanctuary of God to feede his flocke and haue none of the three neither seeke for them It had beene good for such they had gone to plow or Cart. I say no more of them but the Lord haue mercy vpon them In the name then and feare of God let vs striue for these Vse 2. three this cord will not easily be broken Get wee power loue sound minds so shal we be resolute in good courses and fight valiantly the battels of the Lord. Sleepe not with the veyle of darknesse ouer thine eyes couer not thy heart with the mantle of hatred neither be thou like the cripple that is alwaies crawling or relying on his crutches But get thou the annoynting of grace from aboue that thine â—â—es may be opened loue shed abroad in thy heart and strength and nimblenes to run through the whole man Omit not the season neglect not the meanes least thou seeke one day and shalt not be heard And finally we note another thing that Doct. 6. Power loue and a Sound mind are the gifts of God Man by his fall lost all Learne then whom to praise for them if thou best them whither to goe for them if thou want them VERS 8. Be not therefore ashamed of the Testimony of our Lord neither of mee his prisoner But be partaker of the afflictions of the Gospel according to the power of God TWo things in generall in this verse are to be obserued The Logicall resolution 1. A Dehortation 2. An Exhortation In the Dehortation are three things 1. What the Apostle dehorts from viz. Shame 2. Whereof Timotheus must not be ashamed viz. 1. Not of the Testimony of Christ 2. Neither of Paul his prisoner And 3. The ground why hee must not bee ashamed is contained in the word Therefore In the Exhortation three things also may be noted 1. To What the Apostle exhorts him and that is to suffer afflictions 2. What afflictions such as accompany the Gospell 3. How he must suffer according to the power of God And the word Therefore may also be a ground to the Exhortation as to the Dehortation The Theologicall Exposition Be not therefore This word therefore presupposeth two things 1. An inference drawne from some precedent reason 2. A thing to be omitted or performed subsequent Ashamed Shame is an effect that followeth the commission of some evill and alwayes is a companion of true repentance But by not being ashamed Paul intendeth more as Boldnes resolution constancy perseuerance Of the testimony of our Lord. That is the Gospel of Christ and it may be called his Testimony for 2. Reasons 1. For Christ did seale it with his bloud 2. Because in the Gospel testimony is giuen of Christ Testimonies are either divine or humane they be inarteficiall arguments hauing little force of arguing or prouing a thing and that they borrow from the artificiall for they haue it not in their owne nature Now the Gospel is a divine testimony and hath great power and authority because the author of it Christ was trueth it selfe and they that penned it were carried by the Spirit and could not erre Neither of me his prisoner There be two sorts of prisons and prisoners spirituall or corporall of spirits or of persons Peter speaketh of spirits in prison where note by the 1 Pet. 3. 19. way that soules departed are in place contrary to the iudgement of some But here is meant a corporall or personall prisoner for so was Paul at that present And he ioynes himselfe with Christ because his cause was coupled with Christs The Exhortation followeth But be partaker of the afflictions of the Gospel or Doe thou suffer together for the Gospel This word Partaker intimates 2. things 1. Companions or diuers persons 2. A thing devided or shared amongst them The persons Companions to Timotheus was Paul and others the thing they had part of was afflictions And afflictions are such as either wound the soule or body for man consisting of a double substance may suffer two kinds of torments But man onely can hurt the body not the soule of Paul was in their fingers Of the Gospell Gospel in Greeke is glad tydings and Gospel some deriue of God and speech saying it is an old Saxon word signifying Gods speech or good speech The sense is Endure such troubles as accompany the Preachers and embracers of the word of God and of Christ According to the power of God There is some difficulty in the vnderstanding of this phrase and my Authors say nothing to content me Some vnderstand them thus Being moued by or with the power of God others reade Being perswaded by the Gospel which is according to the power of God that is in which the power of God doth plainly shew and declare it selfe For my part I take this to be the truth that Paul wold haue Timotheus to suffer as he was able and had or should receiue ability from God And hee seemes to answere a secret obiection that might arise in his sonnes heart He might thus reason How am I able being yong and weake to endure such great troubles as accompany Paul and other strong Christians Paul takes away this thus Why Timothy doe thou suffer according to thy power beare what thou art able for that 's all I require of thee or that the Lord will afflict thee withall Being that the Lord hath
set thee apart for the worke of The Metaphrase the Ministery hath also fitted thee with gifts for the execution thereof I therefore doe dehort thee from being ashamed and abashed in regard of the great and many troubles and trialls that doe accompany the preaching and professing the glad tidings of Salvation and doe further from the same grounds exhort thee for to endure with patience constancy and perseuerance such afflictions as thy fellow-labourers partake of and are incident vnto neither let thy youth or weakâ—es daunt or discourage thee for all that I desire of thee or that the Lord will inflict vpon thee is no more then that thou hast or maist receiue ability to vndergoe and beare this is all I would this is that thou oughtest to doe The deductioÌ„ of doctrines First out of the word therefore we note that Doctrine Reason and vse is a warrantable kind of preaching Doct. 1. It is not any vpstart and fantasticall but an auncient and an Apostolicall kind and way of teaching When Paul by many Reasons had proued the Resurrection and iudgement to come in conclusion hee makes vse Wherefore my beloued 1 Cor 15. vlt. be yee stedfast immoveable abundant alway in the worke of the Lord in as much as you know your labour is not in vaine in the Lord. So doth he 1 Thess 4. 14. vlt. And Peter treadeth in the same steps of method 1 Pet. 4. And you shall find it practised throughout the booke of God For saith the same Apostle Seing these things are so what manner of men ought we to be in holines of life and blamelesnes of conversation 2 Pet. 3. 11. For is it not reasonable Who can deny it wee gather Reas 1. some note that directly floweth from the Text then we confirme it First By axiomaticall propositions and Secondly By some third argument When two pieces of cloth be in controuersie we take a light and by that wee discerne whither is the better for colour substance so when two things are controuerted which of them is the truth wee produce a third argument and laying that to them as the candle to the cloth wee come to iudge the better which is false or true And Application is profitable For men naturally being Reas 2. vnwilling to receiue the seed of the word as the hard earth is the corne Application like a mallet or harrow breaketh the heart and causeth the truth to take the better and deeper impression Men therfore must not condemne this Method as though Vse 1. Obiect Sol. it were vnreasonable vnprofitable But some may say The Scripture doth not vse it I answere it doth yet not so exactly for God in wisedome and goodnes hath scattered things and often vseth an inversion of the parts that man might seeke search in the vse of his Reasons For Logickes Rules are like so many hounds beating the bush of Gods booke to find out the truth And as flowers were they layd vpon an heape would not be so delightfull to the gatherer as when in the garden they be pluckt here and there by one and one So the truth in Gods Booke being found out by seeking and searching here a little and there a little is much more acceptable and well pleasing vnto man And this I iudge is the Reason why the Scripture is writ as an history This may confirme and encourage those that vse this Vse 2. method to go on not to cast it off for the dislike of a few Notwithstanding we tye no man to our order but let euery one write and speake as he hath receiued of the Lord. Yet this I adde that it is good for memory the common people doe profit the most by that way of teaching therefore it s not amisse for their better edification to descend and stoope to the capacities of the simple vnlearned And this by experience I haue proued that the doctrine Directions in the deduction and applicatioÌ„ of doctrines and my text if rightly deduced make a Syllogisme the text it selfe alwaies being the third argument to confirme it Againe my Reason and my doctrine make a Syllogisme also my Reason being a third argument further to confirme it And last of all my vse and doctrine must be also a Syllogisme and ordinarily a connexe so that so many vses as you deduce from the doctrine if they will the doctrine being the third argument make a syllogisme you neuer misse your rule be they few or many Be not therefore ashamed Whence note that No man is to be ashamed of but resolutely to beare witnesse Doct. 2. vnto the Gospel The faithfull are called a cloud of witnesses And this is not Heb. 12. 1. without command Acts 1. 8. Matth. 10. 32. Acts 26. 16. For it is the power of God to salvation to the Iew first Reas 1. Rom. 1. 16. 17. to the Gentile both before and after the comming of Christ in the flesh this Reason Paul giues of the point Who would be ashamed of that ship that was a meanes to preserue him from drowning Because to be ashamed of it is to be ashamed of the Author Reas 2. of it Christ for he that despiseth his doctrine despiseth Heb. 10. 29. him and is neare vnto cursing and burning This reproues both Ministers and people for how many Vse 1. haue we that will not beare witnesse to it but are ashamed of it You will say who be they Quest Ans What Preachers be ashamed of the Gospel I answere for Ministers 1. Such as can Preach but doe not 2. They that giue ouer their calling and with Demas doe embrace the world 3. When men Preach without study and premeditation idlely not soundly 4. When they fill their Sermons and stuffe them with a bastard kinde of eloquence of variety of tongues Poets Authors for why should they doe this if they were not proud and had not a base conceit of the Gospell But may not a man doe this Quest Ans Yes When hee speakes to a learned intelligent and iudicious Auditory or when the point is in controuersie betwixt vs and our Aduersaries or when the end is not for ostentation but to winne dignitie to his Ministery and for edification of the people But yet cautions must bee obserued Cautions in Quotations 1. It must be done sparingly 2. Augustine Chrysostome and Ierome must not shoulder out Peter and Paul Iames and Iohn And those Ministers may be said to be ashamed of the Gospell who Preach one thing and practise another herein Peter was to be blamed Gal. 2. 12. And for People these may be said to be ashamed of the When and what people are ashamed of the Gospell Gospel 1. Who thinke that the power of godlines consists in Ceremonies beggarly and impotent rudiments as the Papists doe 2. Who if they dislike the person they will none of the doctrine these are like those
he would haue his graces in vs excercised to the vttermost He that buildes a ship fitteth the burden answerable to her bignes else in part his labour and charge were in vaine For a lesser barke would haue fitted his purpose serued his turne And if our afflictions did exceed our ability then it were Reas 2. not for probation but destruction No man will ouerburden his beast for that would bruise him breake him Christ would not haue new wine put into old vessells for the vessels would burst and the wine be spilt his Disciples Math. 10. 14. had too much of the old man in them they were not renewed so much as to be able to vndergoe for the present extraordinary duties of Religion therefore for a time hee would spare and exempt them This reproues such as accuse the Lord of iniustice crying Vse 1. out like Caine My punishment is greater than I can beare for God is iust and equall in all his proceedings And heere we see the goodnes of God that in iudgement Vse 2. remembreth mercy he looketh at the ability of his children and maketh their power the rule of his proceedings his will is not but their weakenesse the ground and sole cause of their greater or lesser afflictions Yea he fits them for sufferings before he try them and then makes the burden proportionable to the measure of strength receiued By this poynt we may also be informed why one Christian Vse 3. suffereth much another lesse because of their inequalâ—ty of strength exhibited He that hath much grace shall â—eare much little suffer the lesse And itâ— plaine from this ground that to suffer many and great afflictions argueth â—â—e â—ore grace the greater ability This is for the comfort of the weake Christian for he hauing Vse 4. receiued a little strength shall endure the lesâ—e â—â—iâ—ll for God is merciful to the beasts much more to his deâ—re children What man will sâ—â—ke his vesâ—â—ll with overbuâ—dening of it breake his beast with overlading oâ— him or pâ—â—tle his servant or sonne to death by casting too great a load on their shoulders And then shall God burst his golden vessels with filling them too full of this liquor Moreouer we must learne hence that as wee grow in Vse 5. grace so to prepare for greater sufferings Christ will haue his chiefest Champions to fight the greatest combates weake souldiers shall come in the Rereward and not in the forefront or in the heate of the battell And be sure of this that if thy strength be encreased thy troubles shall be also augmented Note for all our graces in truth and in degree too shall be employed If Christ be infinite in power hee must vndergoe the infinite wrath of his father being made a sinner by imputation Furthermore if God dealeth thus with vs let vs haue the Vse 6. like hand one towards another A minister must hauean eye to discerne the state of his flocke and put a difference in his commands he must not tyre the Lambes with driving them too fast or too farre with the elder Sheepe Choyse must be made to fast and pray and to performe extraordinary duties at extraordinary times lawfully coÌ„manded lawfully to be executed Parents too and Masters must not like the taske-masters of Egypt enioyne their children and seruants a greater worke then they are able to discharge And would to God that all men would remember this in all things for its iust and equall Finally we must take knowledge of our owne power and Vse 7. neuer presse our selues beyond our might Christ would not haue some to speake of him and to tell of his workes why for they were not for the present either able to defend the truth suffer for it or those with whom they were to deale fitted to receiue it We haue many but too forward in these times except their ability were better yong Christians will be now a dayes in the heate of the skirmish without a calling casting Cannons off their carriages that neuer gaue fire to a double Muskert controll the Captaines when as they themselues neuer fought on foote Yet beare fight quarell but know thy standing thy strength and presume not like Peter aboue thy power For our direction we must know that ability is either Power distributed inward or outward Inward 1. Spirituall 2. Corporall Outward is in our head Christ or our riches And according to all this power we must beare and suffer Some Christians like great bony beggars are able to beare much but in the time of trouble they either run away or shrinke when the burden is to be put vnder their shoulders others as wee haue heard thinke nothing too heauy for them so that these are extremities on both hands and to be as dangerous avoyded The last thing we note is this that It is the power of God receiued which will support a Christian Doct. 10. in affliction This is as wine to the spirit the spirit to the soule as wind to the sayles and the sayles to the ship But in regard we haue touched it before we omit it here and proceed to the verse which followeth VERS 9. Who hath saued vs and called vs with an holy calling not according to our workes but according to his owne purpose and grace which was giuen vs through Christ Iesus before the world was IN this verse the Apostle declareth what the Lord The Logicall resolution hath done for him and his sonne Timotheus 1. He hath saued them 2. Called them 3. Wherwith with an holy calling 4. Why hee hath done this First Paul remoues a false ground in these words Not according to our workes and Secondly hee layeth downe the true cause in these words But according to his purpose and grace c. Who. That is God for this word hath relation vnto the The Theologicall exposition last word in the foregoing verse Hath saued 1. Saluation is either corporall or spirituall 2. It is either partiall or totall Spirituall and totall is here meant and it containes 3. things 1. A freedome from some evill wee are fallen into or subiect to fall into 2. A position setting of vs in a good condition And 3. A perpetuall preservation of vs from all dangers for future time This is totally and perfectly to be saued And called Calling may be distinguished 1. By the meanes and 2. By the subiects of it The instruments are either principall or secondary God is the chiefe efficient of our calling and the Minister word and creatures are but as instruments in the workemans hand The subiect is man onely and that either generall or particular Generall as whole Nations Gentiles Iewes Particular as persons Paul Timotheus the latter here meant Moreouer calling is either effectuall or not effectuall for we may distinguish of it according to the successe And finally it s either ordinary or extraordinary ordinary effectuall calling is by the worâ— and
of the world or with the Iew in Babilon haue thy parents reiected thee thy friends cast thee off and all thy familiars waite for thy halting Yet grace shall neuer leaue thee or the Lord forsake thee but preserue thee to eternall glory Let Rachel die in trauell Abel be slaine of his brother Iames be beheaded Christ crucified and Eli breake his necke yet they shall be saued And if thou be faithfull God shall deliuer thee from every evill worke and preserue thee to his heauenly kingdome Then be of good comfort for if earthly priviledges breed such ioy what should these heauenly doe Why where bee our hearts and what doe we thinke vpon And this should teach vs thankfulnes to God who hath Vse 3. now made our spirituall estate more certaine in Christ our surety then it was at the first in Adam our father The Pope gets large summes for long pardons the Landlord great fines for a lease for many yeares But we haue a pardon and lease that are of force for euer and euer ours be signed sealed and deliuered by the finger of the Spirit through the bloud of Christ Iesus and with the full and free consent and presence of God the father Then say with the Apostle vpon the same ground To whom be praise for euer and euer Amen And is our salvation certaine How then should wee be Vse 4. pricked forward to goe on in the constant and cheerefull vse of all meanes that may effect it for doth not expectation and assurance of the end set all a worke who would plow if he had no hope of a haruest crosse the dangerous seas if he were out of all heart for his returne in safety or take Physicke should hee not thereby expect recouery of some present sicknes or the remouall of some future disease feared And had we no hope then we might be out of heart But seeing not one of our haires shall perish as Paul said Acts 27. concerning corporall safetie let vs eate and drinke with gladnes be of good courage and vse all helpes prescribed for as the wicked haue no minde to vse the meanes because they haue no hope to inherite heauen so wee by the contrary ground should be stirred and enliued to cast off sinne grow in grace suffer affliction and if need be to resist vnto blood in as much that we be assured and know that our labour is not in vaine in the Lord. And with what willingnes will man and beast bauke and hunt being in hope to finde and catch the prey shall we then hauing such a prize in our hands haue no hearts surely it should not nor it must not be so Saved Hence let it be noted that The Salvation of man is a rare and great blessing Doct. 6. No doubt but Paul doth mention it as a speciall fauour from the Lord. And seeing in these words he seemeth to vse a Reason to moue Timotheus to be resolute in al good duties if he had knowne a better or more forcible argument hee would haue produced it for his purpose See Gen. 49. 18. Which place the two Caldee Paraphrasts expound not of Gedeon or Sampsons deliuery that were temporall and transitory but the salvation by Christ which is eternall and permanent 1 Pet. 4. 18. Io. 4. 5. Phil. 2. 12. Isai 45. 17. and this will further appeare by many reasons Let vs consider it in the causes 1. We were not redeemed Reas 1. with gold and siluer but with the precious bloud of Christ as of a Lambe vndefiled 1 Pet. 1. 18. 19. 2. Doth not the word the good word of God and the Spirit effect and apply it and was not the best message that euer Angels brought Saluation to mankind And are not all times meanes and things subordinate to Reas 2. the same this is the end of all ends Gods glory being excepted and yet his glory is procured by the same The more generall a thing is the better it is for begetting conceiuing bearing baptizing calling and iustifying yea Sanctification preceede it And is it not then the best thing And is it not directly opposed to damnation the worst Reas 3. thing that can be named the wicked shall be in hell amongst the damned Divells and suffer the vengeance of eternall fire on the contrary the Godly shall inherite heauen enioy the communion of the blessed Angells for ever and ever Finally consider what it is to be saued 1. Shall not the Reas 4. image of God in such be perfectly renewed Psal 17. vlt 2. Their ioy shall it not be full Psal 16. vlt Their habitation of pure gold and the fruition of all eternall and now lay all these together and will not the point be a trueth that mans chiefest blessednes consisteth in his saluation Come we to the vse Where we reprehend many that esteeme it a matter of no Vse 1. moment or estimation Is it a thing of weight to preserue a yong plant from withering a beast from drowning the body from dying and nothing of importance to saue the whole man from damning The ignorant man as hee vnderstands not the worth of it so hee neuer seeketh after it The Couetous cryeth its good to bee here gaine is great godlines The Epicure hee goeth in purple and fine linnen euery day fareth delicately drinketh wine in bowles spendeth his time in pleasure and altogether forgetteth his latter end The voluptuous man maketh merry saying The next day shall be as this we will haue our fill of loue and neuer once mindeth his salvation As for the drunkard biting vsurer and the swearer they long agone haue made a league with hell and a couenant with death boasting Tush God will doe neither good nor euil Zeph. 1. 12. and is there wisedome in the most high This poynt may iustifie the courses of such as take paines Vse 2. to worke out their saluation and to make their calling and election sure Goe yee on and the good Lord shall be with you Let it neuer be said of any of you ye began well but who did let you It s a fearefull thing to begin in the spirit and to end in the flesh This might move Parents to make their children the Vse 3. subiects of salvation for would you not haue them to bee heires of great things Say then with Abraham Oh that Ismael might live with Noah God perswade Iapheth to dwel in the tents of Sheâ— All call with David Come hearken vnto me ye little children and I will teach you the feare of the Lord. For those be the best parents that can vse the meanes to bring their sonnes and daughters to be coheires with Christ of the kingdome of God and to participate of endlesse salvation Whereas our Lord said Weepe for your selues and for your children So say I Get salvation for your selues and for your children And from this ground wee are all to be intreated and instructed Vse 4. to
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
few doe this and the fewer that doe this the worse the more the better Another poynt we collect is this that Doct. 7. Paul was sent to preach principally to the Gentiles Act. 22. 21 Gal. 2. 8. From which it will necessarily follow that Peter was not B. at Rome for then he should haue to deale in Pauls Diocesse And Peter was appointed to the Iewes therefore dedicates his Epistle to the dispersed Iewes Besides an Apostle could not be strictly tyed to any one Diocesse as they write Peter was to Rome And if he was there shame was it for him not to assist Paul but to forsake him This we but touch by the way for many worthy Clerkes haue scanned this at large Besides we know when Noah prayed for these people it was many a hundred yeeres agone yet now it came to passe according to his desire whence we note that Doct. 8. Prayers made in faith are not alwayes granted at the first Ionah was not cast on the shore so soone as he showted neither Paul at the first request had an answer return'd him David waited long Ieremiah fainted in expecting and Christ himselfe stayed some time before the Angells came to comfort him We sometime meet the poore with a penny in our hand and at another time we suffer them to cry run and weary themselues before we heare them so dealeth the Lord with his children Reas 1. Because that as God hath appointed all things to be done so hath he set downe the very precise time wherein they shall be effected and not before This is the principallest Reason of the poynt Gal. 4. 4. Reas 2. And the Lord doth so sometimes that we may cry the more earnestly and feruently vnto him Let the Infant fast it will know the dug the better and seeke it the faster stop the Lure and the Hawke will mend her pitch and fly the higher and if the Lord deny the faithfull their requests for a season their prayers will pierce the deeper be heard the better Dauid in one Psalme vseth one petition thrise and marke how he did grow in feruency First saith he Turne vs Psal 80. 3. ver 7. againe O Lord c. the second time he addeth saying O Lord of hostes c. and the third time he proceedeth further and ver 19. praieth Turne vs againe O Lord God of hosts cause thy face to shine and we shall be saved Thus by iteration he gathereth the more heate fervency like a stone by often tumbling Mervaile not then if the vnfaithful be not heard at all shal Vse 1. the Lord deny his children long and will he giue bread instantly vnto Bastards shall the good man of the house sleepe at the discharge of the greatest Cannon and will he awake and cry Who is at the window at the report of the narrow-mouthed peice or pistoll No neuer respect it If Noahs prayer be put off 2000. of yeares Let the drunkard Fornicator Blasphemer and such as regard iniquitie in layd downe the obiect of Pauls faith which is God secondly his knowledge of him and that is not a bare vnderstanding of him but a knowledge of experience or practise and thirdly an act that accompanied this experimentall knowledge which was his beleeuing or faith This is the first ground why Paul suffered afflictions without being ashamed And I am perswaded That is I am confident and certaine and fully assured That he to wit God Is able to keepe Gods power is twofold 1. Absolute 2. Actiue that is a power ioyned with his will and is here meant for else Pauls reason had not beene good for his will must accompany his ability in the preserving of what was committed to him That which I haue committed to him Some interpret the thing he committed to God to be his person others his grace faith salvation the difference is nice or none at all the Originall word signifieth both that which is committed to vs of God and that we commit to him The Pp ' on the Rhem. expound it of good deedes sufferings but absurd for that how euer a truth yet not from this place Against that day Either the day of trouble or of the last iudgement I rather vnderstand it of the great day of the Lord. For Paul was put to death and it s vsuall with faithfull men in great tryalls and tribulations to cast their eye on the day of iudgement It may seeme strange but it is a truth that I am afflicted The Metaphrase for preaching the Gospell vnto the Gentiles yet for all that I goe on resolutely in the execution of my function and am not ashamed Neither is it without reason for I haue had experience of him in whom I put my confidence and besides that I doe verily beleeue that the Lord is not onely able but also willing to preserue my soule in safety against the great and last day of iudgement For the which cause I suffer these things Out of the ground Doctrines deduced Doct. 1. of Pauls sufferings we may gather this conclusion that The goodnes of an action doth not alwaies free the deer from affliction Abel was slaine because his workes were good Ioseph 1 Ioh. 3 12. Gen. â—7 20. Amos 5 10. Ioh. 7. 7. 20. sold for the discouery of his Brethrens sinnes Amos hated for speaking vprightly David in danger for weldoing Christ did many good workes none evill yet they went about to kill him and they so went about that at last they kill'd him indeed Ignorance may be the cause and that of the person or of Reas 1. the thing 1. of the person For many of the Saints I shut vp in prison but I did it ignorantly The Princes of this world put to 1 Tim. 1. 13. â— Cor. 2. 8. Act. 3. 17. death the Lord of life but had they knowne him they would not haue crucified him I know that through ignorance ye did is as also your governours And Father for giue them for they know not what they doe And 2. of the action What new and strange Act. 17. 19. Mark 2. 24. doctrine is this He doth and teacheth things vnlawfull They thinke they doe God good seruice they erred in that they haue not knowne my wayes O that ye had knowne these things A second Reason may be drawne from the rage and malice Reas 2. of the wicked Ahab hated Micaiah therefore he must to prison if God prevent not Christ was sold of envy Away with such a fellow for he is not worthy to liue And Had he not beene an evill doer we would not haue deliuered him into your hands Not Iesus but Barrabbas All this smells of malice and sents of envy For which of them was ignorant that the one was a theefe and who could accuse the other of sinne And pride in the prophane causeth goodmen suffer for Reas 3. weldoing Master in thus saying thou rebukest vs also The Pharisees were
zealous for the law and ceremonies and Paul preached the Gospell called them beggarly and impotent rudiments told that if they were circumcised Christ profited them nothing Why this so tooke downe the pride of man that he should not be iustified by his owne workes but by anothers that Paul was persecuted and hardly entreated of his owne Country men If a skilfull Taylor take measure of a crooked and mishapen person and fit the garment proportionable to the patterne a proud peece of flesh will powte swell and wrangle with the workeman so let the Ministers and men of God doe good devide the word aright high and lofty spirits will be muttering for they cannot endure the light or to be told of their deformities Thus Paul was reputed an enemy for telling them the truth A counterfeite and false glasse is the fittest for old withered and wrinckled Curtezans to view themselues in for if it should shew them their right shapes all things to nothing they split it against the wals And in the last place the goodnes of an action cannot Reas 4. exempt the weldoer from affliction for its a meanes to breake downe the walls of Babel to throw the gates of Hell off her hindges and to weaken the kingdome of Sathan God saith He will set enmity betweene the womans seed and Gen. 3 15. the Serpents and how For thou shalt bruise his head so that breake the Diuels plots and pate by doing good be thou assured he will haue thee by the heele And Paul was the worse entreated for preaching to the Gentiles for the Iewes hated them and Sathan had long held them in his custody and prison of darknes Here we are taught a rule of wisedome and that is Neuer Vse 1. to iudge the goodnes or badnes of an action by the vsage and future entertainment of the Doer for in so doing wee may commend amisse and speake good of evill and evill of good Was not Abel killed Moses forced to flee Iacob ill entreated David derided the Prophets imprisoned Stephen stoned Iames beheaded Christ crucified and many of his innocent members massacred murdered for well doing Iudge not therefore before the time condemne not least thou be condemned But rather vse your censuring in this in not laying a blocke of stumbling before your Brethren Pharaoh a wicked King may haue peace when David the annoynted of the Lord may flee for his life Ahabs foure hundred of false Prophets may haue freedome when faithfull Micaiah may kisse the stockes Christ may be crucified when Barrabas shall be deliuered And so may the guilty sometimes escape when the guiltlesse and guilelesse are in great ieopardy For he that refraineth from evill maketh Isa 59. 15. Mal. 3. 15. himselfe a prey When as they that tempt God and worke wickednes are set vp aduanced deliuered In the next place we see how impossible a thing it is for Vse 2. a good man to liue in peace for wicked men will reward evill for good Let Christ turne the Iewes water into wine he shall haue from them vinegar to drinke tell them the truth they will hire false witnesses to sweare lyes against him If he say hee hath the Spirit of God they will say No he hath a Diuell Let him remit sinne they will cry he blasphemeth If he demaund for which of his good workes they seeke to kill him they will answere that the Diuell goeth about to kill him and not they And did the world thus deale with him who had no sinne neither was any guile found in his mouth then neuer expect thou any good entertainment from the world in this world for shee loueth none but her owne Shall men burne greene boughes and spare those that neuer beare spue out the water of life and tast deepely of the muddy puddle Eclipse the Sun and not puffe at a candle Dig vp the rootes and cherish the branches pierce the head wound the heart slay the heire and shall the members not be mortified the hands nayled and the yonger brethren fouly entreated Wherefore let David arme himselfe for Saul will cast a speare at him for he is the Lords annointed If Nehemiah will repaire his fathers sepulchres build the walles of Ierusalem hee shall meete with a Sanballat a bush in a place here or there a Tobiah that will oppose dissemble write counterfeit letters to hinder him for hee seeketh the welfare of Israel and that 's their griefe Will Paul scatter the Gospell write Epistles preach to the blind and ignorant Gentiles the proud Pharisees then his owne Countrimen will proue his greatest enemies and repute him a plaguy fellow for preaching new doctrine to a new Nation Will Ames Shaphat Peter and Iames leaue their former meane callings to preach and prophecy at the commaund of the Lord shall they not be disgraced What! is Saul among the Prophets how know these the Scriptures Can any good thing come out of Nazareth Amo. 7. 13. And gâ—â— to thy fathers house some Amaziah will cry and eate thy bread and prophecy there but come not at Bethel for it is the kings court And seeing this hath beene done to the best in times past let vs in our dayes expect a part so long as the Diuell and the Pope are at liberty I suffer these things We see here two things 1. Who suffered 2. What hee suffered The Doctrines shall be pointed at and briefly passed The first from the person to bee noted is that Neither learning wisedome piety or externall priviledges Doct. 2. can preserue a man from suffering affliction Math. 23. 34. 35. For Paul was well discended of rare parts singular prudence Phil. 3. 4. 5. and great sanctity yet all these could not exempt him from persecution great tribulation Christ was the fountaine of all wisedome grace and holines yet who euer more vilely entreated then he Moses the meekest man on earth David a man according to Gods owne heart and Iob a iust and perfect man yet all scoffed derided vpbraided and the drunkards made Ballads of them Why the wicked are not respecters of persons all fish Reas 1. are alike that come to their net Nay rather the more holy any is the more be they hated of them A crabbed Kyte will seize on the tenderest carcasse so wicked and profane men make a prey of the most singular person Againe the rarer parts any hath the more doth hee build Reas 2. vp the decaied walls of Ierusalem gather the scattered Saints and repaire the body of Christ and this cannot Sathan neither his instruments tolerate with patience If the great Temple of Diana goe downe Bethel be aduanced let Paul expect the greatest spight that created Natures can complot against him If the Lords annointed call his Nobles for the welfare of our Israel then fire faggot gunpowder shall be prouided If this be thus then how doe they misse the marke and Vse 1. shoote besides the Butt
may fall out that when we haue them in respect advancing one too much aboue another the Lord may withhold a blessing from that wee so much prize in particular because he would haue the other had in honour Like a wise Mother who when the childe will covet more one breast then another either rubbeth it with some bitter thing or draweth it dry before the childe begin to sucke it And verily when we omit to draw the water of life iust circumstances observed at every conduit God will either stop that for a time wee so much depend on or mixe the water with some brackishnes And this may suffice to haue beene spoken of this Doctrine and Text too though other poynts might be collected VERS 13. Keepe the true patterne of the wholesome or sound words which thou hast heard of me in faith and loue which is in Christ Iesus PAVL Having by many forcible arguments The Logicall resolution in the former Verses encouraged his â—onne to Preach the Gospell practise the true Doctrine of Christ and to suffer affliction rather then to leaue or neglect his calling He in this Verse comes to giue him Direction how he may so carry himselfe as becommeth a Christian and avoyd all sinne impuritie of lâ—fe and false Doctrine This Verse therefore is a preceptor exhortation wherein these parts or things are comprehended 1. He perswades him to an act Keepe 2. To what he must keepe or the obiect of the act the patterne This patterne is described 1. By the matter whereof it consisteth words 2. What kinde of words viz. sound words 3. How he came by this patterne which seemes to be an adiâ—nct to it and that was by hearing of Paul 4. The parts of the patterne probablie are declared or by what it is to be obserued as causes and they be two 1. Faith 2. Loue Which thou hast heard in faith and loue And finally we see either the roote from whence they spring or the subiect wherein they meet and that is Christ Iesus Keepe There is a foure fold keeping of this patterne and The Theologicall exposition all here meant 1. In memorie not forgetting 2. in faith not doubting 3. In affection not hating 4 In practise not disobeying And there can be none of the foure without the first Some read haue others hold the patterne all one in effect The patterne It is by some turned the true patterne or perfect patterne or forme It seemes to be a word borrowed from a painter who first drawes but after a patterne or from a Carpenter that workes by rule Of sound words A thing may be said to be wholesome or sound 4. wayes 1. When its sound in its selfe 2. When it workes soundnes in another thing or 3. Preserues it being wrought and 4. When it is a signe of soundnesse Ioh. 3. 12. And all these be in the words of this patterne I might tell you here 1. What is a word Words consist of letters or syllables and are the vessels wherein truth and errour be conteined by which deliuered discouered to man And 2. The seuerall acceptions of it viz. 1. For the sonne of God as he Ioh 1. 1. Luk. 16. 2. Mat. 5 32. Acts. 22. 22. is abstracted from his humane nature 2. For reason 3. The act of reason 4. For a booke epistle sentence or word either writ or vttered whereupon the Papists from this place ground their traditions But who makes question that hath wit but that Paul meant the Epistle and doctrine especially which he had deliuered to Timothie in speaking as in writing And that the substance of what Paul spake was writ else where in the booke of God Infaith Some expound it thus faithfullie not deceitfullie Others would haue faith to be a part of the patterne being distributed The former sence shewes the manner of deliuâ—â—iâ— The latter the one part of the patterne And we read that faith is both tooke for faithfullnes and doctrine Mat. 23. 23. Rom. 12. 6. And loue That is out of affection as some will The second member of the patterne as others I Confesse the place is doubtfull for it may well beare either sence The interpretation of the former sort hath this sence Keepe the forme of doctrine the which I thy father out of fidelitie and affection to thee in Christ Iesus haue deliuered The second this Keepe thou the patterne the parts where of are two faith and loue which is in Christ Iesus There is yet another reading that I select aboue other and it is this I thinke that faith and loue are to be referred neither to Paul nor the patterne but vnto Timothie making him the subiect of both And that the word In is to be turned by and then this is the meaning That Timothy is to keepe the patterne by the assistance of that faith and loue which the Lord had giuen him My reasons be 1. For Paul had mentioned faith and loue and was perswaded that he had both in ver 5. 7. 2. Paul in the next verse maketh mention of the ground which did support him in keeping the patterne and what 1. Beleefe 2. Perswasion Surely the same cause must helpe Timothy in the like duty 3. It is vsuall with the Apostle not onely to tell what man must doe but how and by what meanes he is to performe the same 4. Because these two are in this sense coupled together in the former Epistle and else where and referred to the persons not the doctrine but as they be guided by it 1 Tim. 5. Which is in Christ Iesus These prepositions in of from to c. are difficult to be vnderstood and may admit of seuerall interpretations and here in Christ may diuerslie be expounded 1. Faith and loue may be said to be In Christ Iesus as he is the subiect of them and they adhere to him 2. As he is the obiect of them for when these two peepe as I may say out of man they are fixed and fastened both on Christ Iesus 3. As they are a motiue cause to induce vs to the performance of any holy action As if there be any loue in Christ thinke vpon these things For faith and loue in him will moue mightily Phil. 2. 1. 4. And in is put for after compare Mark 13. 24. with Mat 24. 29. So in Dan. 2. 44. In for after c. 5. And lastlie faith and loue may be said to be in Christ because he is the only meane by whom we come to partake of them and so here I vnderstand it In Christ that is through Christ I haue by many forcible arguments disswaded thee The Metaphrase my sonne from fainting in affliction or being ashamed of the Gospell and also perswaded thee by weighty reasons faithfully to execute thy function to puritie in doctrine and conversation The which that thou maist performe I doe now exhort thee as aspeciall helpe to direct all thy speech and practise according to
that patterne consisting of sound words being so in themselues as likewise able to worke and preserue soundnesse in thee To the knowledge whereof thou camest by the writings especiallie that thou hast receiued at my hands And know thou that this patterne cannot any wayes else bee obserued but by the aide and helpe of that faith and loue the which God the father hath shed abroad in thy heart not for any desert of thine but through his meere mercie hath confer'd them on thee by Christ Iesus Where as Paul hath disswaded and perswaded and now Doctrines dediâ—â—d giues Timothie a rule by which he may be directed in his proceedings we first note from his example that Perswasion and disswasion are to be accompanied with direction Doct. 1. 1 Cor. 12. vlt. Heb. 6. 1. 1 Tim. 6. 2 It s not sufficient for a man to say doe this and not that but he must lay downe rules and helpes whereby he with whom he is to deale may be inabled for the dutie For otherwise a man will either stand still and doe nothing Reas 1. or if he doe not so yet he shall worke out of all good order Againe else the minister should not deliuer the counsell of Acts 20. 27. God guilty should he be of the peoples blood and so consequentlie without sound comfort This correcteth the hot and fierie spirits of some who like Vse 1. an vnskilfull rider be alwayes spurring but neuer guiding They cry why will ye doe that and wherefore doe you this but doe not giue them direction how to auoyd the one or performe the other And so it fals out that the one hath no profit the other as little comfort Let vs then learne as to perswade and disswade so to direct Vse 2. others God willed that Moses should build him a tabernacle yet he gaue him a patterne how to be directed in the perfecting of the same So let ministers haue an eye to this that their people may doe all things in comelinesse and in order Keepe thou the patterne c. As these words be a direction we gather that The best way to maintaine the puritie of Religion is to haue a Doct. 2. patterne Exod. 20. Ier. 6. 16. Gal. 6. 16. Psal 119. 9. For God at the first writ the patterne in mans heart by the Reas 1. Adam had the the law writ in his heart at the creation Rom. 2. 15. which he might haue beene kept from all sinne and impuritie as may be thus proued For 1. The Gentiles many yeares after had some remainders of the law by which they were guided in their hearts the which could not haue beene had it not beene engrauen in Adams at the creation 2. Those to whom the Lord will shew mercy he hath promised that he will put his law in their inward parts and write it in their hearts Ier. 31. 33. Heb. â— 10. 3. We are commanded to write it vpon the tables of our hearts Pro. 3. 3. and the Prophet saith He hid the word in his heart Psal 119. 11. 4. Euery creature had the rule created with him and in him whereby he was to be guided in all his actions But man sinning broke the patterne and obliterated these excellent rules that were perfect in him at his creation And if the rule was not within him where was it or why should God guide all his other creatures by an internall precept and not man And euerie good man may find this in himselfe and see it in others that the more holy they grow the more shall they find the word of God imprinted in their hearts And doubtlesse when that a man is perfectlie sanctified which will not be here he shall haue the law absolutelie 1 Cor. 13. 9. 10. renewed and engrauen in him so that in this sence the word may be said to abide for euer And here we might adde the iudgement of the Hebrew Pirke R Eliezer in Gen. 2. doctors and the most that euer writ for the further confirmation of this that Adam at his creation had the law writ in his heart and was to haue beene guided by it The reason I stand to proue this is in that those who hold that Christs actiue and passiue obedience doe not concurre both of them to mans iustification seeke to maintaine that Adam had no law in him or out of him to guide him except the trees of life and death good and euill But certainly this is a farre fetcht shift and as farre from the truth 1. For the trees were as Sacraments to seale life or death vpon the breach or obseruation of the law as ours be Adam broke the morall law 2. When Adam ate the forbidden fruite did he not breake all the Decalogue 3. Sathan was subtile and tempted Adam to breake the kings seale for that spoiled all the rest And the blotting out of a word or sentence is not so great an offence in any deed or writing as to destroy spoile and abuse the seale 4. Why did God giue the tables in stone afterwards if man was not to be guided by them in his creation Was he then bound to God and his brother and not before or did God make a new law or set Adams sonnes a taske their father neuer had But we let this passe and proceed to giue further reasons of the point in hand Againe the naturall powers of man are much weakened Reas 2. much more the spirituall since Adams fall And the Lord seeing that gaue his people a law writ in two tables of stone for a patterne and why then 1. Because the children of Israell were multiplied as the Why the law was writ in Moses time sand by the sea shore according to his promise made vnto Abraham 2. In that the gouernours of families were growne negligent and would not teach their house and children the lawes of God 3. And especiallie in regard at that day there was scarce any print or footesteps of the law left remaining in the hearts of the sonnes of men For processe of time had worne them out 4. And finallie for that the people began to murmur at the doctrine of Moses and Aaron crying they tooke too much vpon them as if they had bound heauier burdens than the Lord himselfe prescribed to them Besides in the course of our Pilgrimage we shall meete Reas 3. with many false teachers infinite and innumerable errours and heresies and how can these things be discerned otherwise than by a true and infallible rule Furthermore doe we not see how that grounds are good Reason 4. in all beginnings as to dispute speake c And last of all patternes helpe our darke iudgements â—eas 5. better our affections confirme our memcries and yeeld vs comfort and incouragement in all our proceedings This serueth to confute our aduersaries who denie the Vse 1. people the patterne of all puritie the word of truth They may be likened
come to an end or the end of all things is at hand that is shall be 1 Pet. 4. 7. setled in that Condition wherein they shall without change continue for euer For as when time began things began so if time should end the things would For time and place doe inseparably attend all created things 2. Yet I must confesse that time in particular viz. this or Sol. 2. that houre or moment seemes to be a circumstance to the action for it may aswell be done the next houre as this present But on the contrary seeing all things are done in time that God hath appointed a particular time for all things to be performed in it may seeme not to be numbred amongst other circumstances or so direct a breach of the third precept For otherwise the breach of the Sabbath were a breach of the forenamed precept and I must acknowledge in a second relation it is so inded So that time and circumstance being distinguished and some relations rightly considered it is a breach of the third precept els not But before we passe this point I might come to giue solution to diuers Questions or obiections Some man may demand when he breaketh the first precept Quest 1 in the first Table Briefly I reply 1. When he setteth any thing in the roome Answ of God were it an Angell himselfe 2. When he giueth obedience to any as to God 1. By beleeuing in it and resting on it more then God and for this cause the couetous man is called an Idolater And 2. When he doth not make God the beginning and end of all his actions If the action run not so farre the thing whereon it rests for the present is that persons God When the second of the first Table Quest 2 Ans 1. When I invent any new way whereby to serve God 2. When I doe an action being not guided by Gods rule prescribed When the third of the first Table Quest 3. Ans 1. When I doe an action to God guided by his owne rule yet neglect the circumstances required Exam. I giue to the poore but not cheerefully rely on God but doubtingly 2. And here note that all actions that God commandeth whateuer may be a breach of this precept through the neglect of iust and lawfull circumstances When the last of the first Table Quest 4. Answ 1. When we doe an action of our particular calling except a necessity require it and then we may But as a dutie of charity not of commodity if done to another person 2. When we omit those duties the Lord requireth or spend not the whole time allotted in holy excercises When the Sabbath beginnes Quest 5. Answ Lev. 23. 32. Whence this Question ariseth viz. When the Sabbath doth begin Some haue begun it in the Euening as the Iewes and the Athenians others in the morning as the Chaldeans others at midnight as the Romanes and the Egyptians began their day at noone But since the Resurrection of Christ the most hold that it begins at that houre he rose which was about breake of day as we speake others be confident that it begins in the euening and yeeld these Reasons 1. When the Iewes Sabbath say they ended ours must begin for â—ls one of the seuen were not a Sabbath which they defend must be For take the last of the seuen and the first of the seuen then one of the seuen is still though changed a Sabbath Therefore Christ would die the sixth day that he might rest all the Iewes Sabbath which seemes to be typicall Now if the Iewes Sabbath ended at euen then ours must begin or else one of the seuen were not a Sabbath but part of the eight and ninth c. and the Remnant added to one or considered it selfe alone would ouerthrow the first order appointed of dayes 2. They say that when the Sun sets all creatures goe to rest and so should man for the Lord hath put out his candle to vs. 3. Heauen is compared to a supper not a dinner because after dinner they goe to worke but after supper to rest this seemes to haue some force in it 4. They argue that its the most agreeable to Reason For first if the Sabbath begin in the euening then we know wheÌ„ to begin it distinctly when to end Secondly We may the better be fitted for it for some who hold it begins in the morning toyle late that night and so are then more vnable to sanctifie the day Thirdly Wicked men are most prone to deferre the time rather then to redeeme it and what such affect we are to suspect Fourthly If we begin the Sabbath in the euening then we leaue the obiect of our particular calling behind vs and haue one simple subiect of the immediate worship of our generall calling in the eye of our vnderstanding the which is the most agreeable to reason breeds least distraction and is most comfortable so if at the Sun-set we end our Sabbath we may talke dispose of the duties of our particular calling for the morning following rise betimes without danger of the breach of the Lords day the which will not be so conuenient if it begin at any other instant in respect of the forenamed particulars But I leaue this and referre it to others onely let vs be carefull that 〈◊〉 haue regard to the duties of the Sabbath and the full time Yet there can be no danger at all to begin the sanctification of it betimes for delayes in all good duties breed danger Why was the Sabbath changed Quest 6. Answ 1. As the Father did rest after the Creation so the Sonne would imitate the Father and sanctifie a rest after the great worke of Redemption 2. If the deliverance of the Israelites out of Aegypt was typicall and must be the beginning of moneths c. Why not Exod. 12. 2. this great delivery then But we omit this Table and cease to resolue any more doubts either in this or the second but as in ordinary course though my Text seeme to allow me full scope because so many learned on this part of 〈◊〉 haue done worthily so we proceed to some other 〈◊〉 Of sound words From these words in one word â—â— may note two instructions the first is that A Christians patterne is to consist of words Doct. 4. Ioh 5. 39. How is it written how readest thou To the word Vnderstand that words are two-fold 1. Spoken 2. Written Isa â— 10. 8. 20. For God at the first put his truth into this vessell and Reas 1. Deut. 4. 2. Rev. 22. 19. we may not alter it and if we adde or detract either to it or from it It s written what fearfull iudgements are threatned for so doing Againe It s the onely way to avoyd idolatry for if wee Reas 2. were taught by pictures it were a breach of the second precept in the first Table Here the Papists are confuted
worth the hauing Holines is a thing much to be respected and cannot be had without the spirit And doe thou obserue these directions 1. When thou feelest and findest any secret motion stirred How the spirit may be procured vp in thy heart to holines entertaine it prayse God for it and giue willing obedience therevnto For there is almost no man but at one time or other he shall heare a still voice within him saying This is the way walke in it This must Isa 30. 21 be cherished greatly regarded For if we put this from vs peraduenture when we would with all our hearts feele such whisperings they will be wanting and not easily come by 2. Attend vpon the men of God in the Ministery of his word For it s sayd While Peter spake and the people heard the holy Ghost fell vpon them They that deny the meanes cannot expect this mercy Act. 10. 44. 3. Pray to God the Father that he would send downe his Spirit into thy heart Can they that are evill saith our Sauiour giue to their Children good things how much more shall your heauenly Father giue the holy Ghost to them that aske him Luk. 11. 13. 4. And in Conclusion Speake not evill of thy brother say not he hath a Devill This was the Pharisees fault and Mark 3. 30. in so doing it seemes they sinned vnto death For they told him that he cast out Devills by the Prince of Devills when they thought otherwise so that malice against the truth being accompained with a sound vnderstanding of the truth appeareth to be that irremissible sinne Now the last thing to be collected is this that The Graces of the Spirit are preserved by the Spirit Doct. 7. Paul hauing commanded Timotheus an hard taske giues here a notable direction how he may be able to doe the same and that is through the assistance of the holy Ghost This is also seene Phil. 4. 13. 2 Cor. 13. 13. For Sathan is strong man but weake 2. He is subtill we Reas 1. 2. be simple so that the Spirit of all wisedome and power is he that can enable vs to preserue this worthy thing within vs. And who more fit to doe this then hee that hath wrought this good worke by his owne finger in vs Here we might controule the doctrine of our Aduersaries Vse 1. who ascribe so much power to man after grace receiued or especially that they attribute so much to man in his pure naturalls Hath Timothie neede of the speciall worke and aide of the Spirit to keepe the gifts of grace in him Let them then that will stand vpon their owne strength we dare not Vse 2. And in the next place here we learne instruction to be humble in our owne eyes to deny our owne power and to runne at all times and in all distresses to this refuge of the Spirit for assistance He that doth this doth wisely and but his duty neither the which he is commanded And he that doth not this layeth himselfe open to the fiery shot of Sathan and dangerous methods he vseth buildeth on the sand and the house of his hope the foundation of his faith is certaine to fall But let not vs so learne or teach the Doctrine of Christ Yea rather pray we with the Prophet Lord stablish me with thy free Spirit Plal. 51. 13. VERS 15. This thou knowest that all they which are in Asia be turned from me of whom are Phygellus and Hermogenes IN this Verse is contained a complaint Where foure things are to be observed The Logicall resolution I. The persons against whom it is made and they be laid downe 1. Generally and implicitely in the word all c. 2. Particulary and explicitely one is named Phygellus another Hermogenes II. These people are explicated by their place of habitation or birth which was In Asia III. Their fault was that they turned backe IV. From whom that is expressed in the word Mee And the proofe of the trueth of all this is annexed For this thou knowest This thou knowest That is thou Timotheus doest The Theologicall exposition very well know by experience that what I say is truth Thet all they which are in Asia Or which were in Asia for the time is not expressed in the Greeke neither is it much materiall whether he complained of them that followed him to Rome or that remained still in Asia or that dwelt in Rome being borne in Asia But this is most true that they were Asians I will say nothing where this place was or how farre distant from Rome or the scituation and largenes of it but leaue it those that haue skill in Geography and Topography Be turned from me That is haue not visited me refreshed me Me. Paul the Ambassadour of Christ but haue forsaken me and denied their former profession Some read are become aduersaries to me and rise vp against me I thinke that they omitted all these duties of loue and resolution in Religion the which were in Onesiphorus so that I would expound their fault by the future commendation which immediately followeth Of whom are Phygellus and Hermogenes Or of which sort country number and its likely these two were of the chiefe of them probably Ministers I doe not thinke it vnprofitable in vaine or all together The Metaphrase without warrant to put thee my sonne in remembrance of the many Backsliders who were in Asia forsaking of me and revolting from their former profession of the Gospell of which number Phygellus and Hermogenes were men not of the meanest rancke and note amongst them although it be very well knowne vnto thee by experience already For this thou knowest Hence it may be collected that It is warrantable and profitable to put the people in minde of others Doct. 1. backesliding and falling away For if it were not then Paul would not haue done it we may be assured This may also be seene in Act. 20. 29. c. 1 Tim. 4. 1. 1 Cor. 10. 13. c. 2 Tim. 4. 10. For by this meanes they may learne to beware of such Reas 1. And is it not good to be acquainted with our enemies for he that is forewarned is forearmed It will cause the people to make the more of them that Reas 2. Ioh. 6. 67. be faithfull Will ye also goe away and is not this an helpe to discerne betwixt the good and evill It will make the best to looke better to their footing least Reas 3. they themselues also fall away For good Christians are iealous of their owne estate and will draw spirituall instruction out of euery thing When one falls before vs we shall looke the more circumspectly to our footing Finally they will be the lesse discouraged or disheartened Reas 4. when they heare that some haue fallen For were there not some such examples it would goe worse with the best for hereby they see it 's no new thing to
good is alwaies to be preferred before a particular Yet thou must see that such by some trusty keeper may be respected well attended at the least May a Minister liue in a corrupted aire Quest 2. Answ Yes For 1. It s as good for him as for the people 2. And God would haue such saued He sought me c. We will collect hence that The faithfull where we trauell from home are to be sought for We haue in the Scripture both precept and example to this purpose and to confirme the point See Act. 21. 4. 8. Math. 10. 11. For they be of our kinred we are children of one father Reas 1. and will not euery one be desirous to see and be acquainted with his nearest friends We shall receiue comfort from them and they from Reas 2. vs for they will tell vs what great workes of mercy the Lord hath done in that place how the word runs what faithfull Men Magistrates Ministers c. the Lord of his good prouidence hath sent amongst them And thus when the Saints haue met they haue as we reade refreshed one another and builded vp one another in their holy faith This checketh those that neuer doe it nor can endure others Vse 1. to doe it Such a one was Diotrephes 3 Ioh. 3. 9. 10. Then when we goe into a farre country let vs enquire Vse 2. who are worthy that is honest men For its profitable many waies in buying selling borrowing lending in comforting and being comforted You shall haue the drunkards gamsters whoremasters and the like enquire out one another and shall not we such as be faithfull truly religious This point is of good vse but seldome practised and the best in the neglect of it may be a great enemy to himselfe euen in temporall affaires How shall I know such Quest Ans 1. If the best report well of them 2. If the worst say ill of them 3. By their speech and carriage for wisedome and grace will appeare in the words and face as the wiseman saith Yet beleeue not euery report faire shew good word For some mens sinnes follow afterward as others goe before 1 Tim. 5. 24. Very diligently The point is that Whom we affect truly we will seeke for diligently speedily Doct. 3. For so the word may be rendred This will hold in all things whateuer David loued the Lord and he would seeke him early at midnight and all seasons Elisha loued his Master therefore sought him The parents of Christ loued Luk. 2. 48. him and did they not seeke him with heauy hearts the Bride loued her Husband and so sought him and we Cant. 3. 1 2. may say the like of what can be named Because the affections are implacable vnlesse the obiect Reas 1. be enioyed which they most affect It is the nature of loue to delight in the present fruition of that it most affecteth And as euery graue thing is in motion vntill it come to the Center so are the affections stirring vntill they claspe about the subiect they affect Againe true affection desireth to manifest its selfe to the Reas 2. thing it loueth and to make it the better yea to bee if possible made one with it But how can this bee if they two bee separated therefore the affections will wooe and importune the will to worke for the bringing of them together What then shall we say of those who neuer sought the Vse 1. Lord saith grace or the kingdome of heauen in all their liues doe they loue the one or other Is their cafe blessed or cursed for the present It pittieth mee to thinke of the misery that many be in yet beleeue it not or know it not Where doe the most men seeke him their soules best loue when doe they seeke him how doe they seeke him Did Onesiphorus thus seeke Paul because he loued him and doe wee loue Christ and neuer enquire after him in his Word or in heauen Surely it cannot be Would we then vnderstand the soundnes of our affection Vse 2. vnto God his truth graces and children then let vs try it by the diligent search wee make after these things Doest thou seeke after God search the Scriptures and vse all other meanes for the hauing of them then thy loue is seruent not sained But if thou doe not labour the enioying of them of a truth the loue of them was neuer entertained in thy heart or saluation entred into thy soule Dauâ—d could say Oh how I long for God and When shall I appeare in his presence I meditate in the law day and night Paul Iâ—couet to bee with Christ and the Saints haue vsed to cry Come let vs goe into the house of the Lord. Cold is that loue weake is that affection which neuer worketh or endeuoureth to obtaine and possesse the thing it loueth And sound me Here is laid downe the successe that Onesiphorus had in his diligent search whence collect wee that They that seeke shall finde all conuenient circumstances being Doct. 4. also obserued For some shall seeke to enter and shall not be able because they either seeke amisse and that in regard of the meanes or end or in that they take not the acceptable time For these cautions must be considered and then the point is firme sound Mat. 7. 7. Psal 50. 15. Because the Lord cannot lie deny himselfe or breake Reas 1. promise his word is gone out and it shall stand therfore those that seeke shall finde And if it were not so then who would vse the meanes Reason 2. depend on the Lords promise or could be saued This Doctrines Vse serueth first to cleere the Lord against Vse 1. all false imputations that the Atheisticall people haue or may obiect against his promise For vndoubtedly hee that seeketh shall not lose his labour in the end Say not then with the idle seruant who digged his talent in the earth that the Lord is an hard Master for he is true of his word faithfull to all that with honest hearts doe or euer shall seeke him or his This may be in the next place a ground of great comfort Vse 2. to all the faithfull and vpright hearted for in whatsoeuer they goe about they shall prosper Wee may apply it to all things as well as to this particular and that by the warrant of the Prophets and Apostles themselues Doest thou seeke after the Lord doest thou desire his fauour callest thou for grace or mercy cryest thou after wisdome and vnderstanding followest thou after faith loue and the the like gifts pursuest thou and pressest thou the God of Abraham for wife children food rayment for earth and heauen why feare not but hope still in the Lord and thy heart shall be satisfied with these things But here let these rules be obserued 1. Take the present time Seeke the Lord while he may be Rules to be obserued in seeking found