Verse he dehorteth his sonne from being ashamed and that first of the Gospell of Christ and secondly of him his prisoner Also he exhorteth him to suffer afflictions for kinde such as accompanie the Gospell for measure according to the power he had from God Both of which also he presseth from the forenamed grounds in ver 7. And likewise from the certaintie of his saluation and the holinesse of his vocation vers 9. Of which favours he remoueth a false cause his owne workes and setteth downe the true the fountaine Gods mercie the conduit of conveighing it Christ Iesus affirming further that it was purposed and given in Christ before the world beganne but now manifested by his bright appearing And by the way he describeth our Saviour Christ from two notable effects viz. the abolition of death the reduction of life adding the meane whereby they are applied to vs and that is through the Gospell vers 10. Concerning which Gospell Paul testifieth two things the one that he was appointed to preach it the other and that vnto the Gentiles vers 11. Then he proceedeth to declare first his intertainment for so doing he suffered afflictions 2. His cariage that he was not ashamed Where he annexeth a double ground of his resolution the former flowing from an experience of God the latter from a confidence he would keepe that he had committed to him vers 12. In the succeeding Verses Paul exhorteth Timothie to a twofold dutie first to hold fast the forme of sound words he had receiued of him which would direct and preserue him as from errour in doctrine so from sinne in his conversation the second to keepe safe the good things committed to him prescribing him the way which is by the assistance of the holy Ghost in him vers 13. 14. The Apostle having finished the former exhortations complaineth he was forsaken and that generally of all Asia particularly he nominateth two eminent persons Phygellus and Hermogenes For the truth whereof he appealeth to his sonne Timothie vers 15. In the conclusion of this Chapter vers 16. 17. 18. He mentioneth a good man one Onesiphorus whom he prayeth for with his whole houshold That which he petitioneth for them is mercie the time when is the day of iudgement The motiues whereby he was induced thus to doe are taken from the kindnesses Onesiphorus had shewed him At Rome he refreshed him not ashamed of his chaine And at Ephesus he also had ministred vnto him many things as Timothy knew very well Thus you fee the distinct Heads in this Chapter vnfolded discovered VERS 1. Paul an Apostle of Iesus Christ by the will of God according to the promise of life which is in Christ Iesus IN these words the Pen-man of this Epistle The Logicall resolution is described and that 1. by his name Paul 2. by his office an Apostle amplified by the person who sent him Iesus Christ 3. By the ground or lawfulnesse of comming to it the will of God 4. By the end of his commission which is to Preach the promise of life The which life is explicated from whom it proceedeth and that is Christ Iesus Paul We must here note that the Pen-mans name was also The Theologicall exposition Saul as well as Paul that many men are of many and different opinions why he had both and yet in all his Epistles maketh but mention of the one Briefely to omit all others he was a Citizen of two Provinces of the Iewes by birth and of the Romanes by prerogatiue therefore was named Saul being an Hebrew of the Hebrewes Paul being a Romane of the Romanes and he now called to be a Preacher especially to the Gentiles reserues that name which was most familiar to them best accepted of them An Apostle The word in the Greeke tongue is vsed either as an Adiectiue or a Substantiue and that generally for any one sent but more particularly for a legate of Christ having 2 Cor. 5. â—0 a peculiar charge to Preach the Gospell And many be the properties and priuiledges of Christs beyond any other Apostles For 1. they saw the sonne of God manifested in the flesh 2. They were immediately called to their office by him 3. Extraordinarily fitted with gifts to execute their function 4. They spake all languages 5. Had power to worke Miracles 6. Write as they were caried of the spirit last of all their commission was to Preach through the world Of Iesus Christ Iesus comes of an Hebrew word which signifieth to make safe and imports as much as a Saviour Now Saviours are either principall or instrumentall Iesus as he is God is the Saviour of all men as God-man and Mediator 1. Tim 4. 10. specially of them who beleeue This notation was given him by the hand of an Angell Thou shalt call his name Iesus for he shall saue his people from their sinnes Mat. 1. 22. Christ This word springs of a Greeke roote that signifieth to annoint so that Iesus Christ in our English dialect is as if we should say An annointed Saviour Of Christs there be two kindes true or false Of the former sort they be either Mat. 24. 24 typicall or reall Now this Christ is true reall not false not typicall And it may be he assumed both an Hebrew and a Greeke name closely to teach he was Saviour both of Iewes and Gentiles For vnder these words are his offices comprehended He was anointed in respect of his Man-hood not the God-head For that is holines it selfe and cannot admit of any ambiene or created vnction By the will of God Here the Apostle layeth downe the true ground of his calling partly to stop the mouthes of his carping adversaries partly to remoue false causes as Symonie and the like and partly that his doctrine might be accompanied with the greater maiestie making way for acceptation Here obserue that Will is ascribed to God the Father as Mat. 6. 20. Prov 8. 22. 1. Cor. 1. 24. Luk. 1. 35. Wisedome elsewhere to God the Sonne and Power to God the holy Ghost Will is the beginner of the act Wisedome the disposer and Power the effecter The first person willeth the second disposeth the third effecteth Thus distinct actions are appropriated to the distinct persons in the Deitie And the reason is in that the Father worketh from himselfe having none in order to precede him the Sonne from the Father being in order after him and the holy Ghost from both both being in order before him And hence it is that Election is given so often in Scriptures to the Father Ephes 1. 3. 4. 1 Cor. 1. 30. 1 Cor. 6. 11. 2 Thes 2. 13. Redemption to the Sonne and Sanctification to the holy Ghost though all externall acts which passe vpon the creatures by the three persons may be said to be indivisible as the worke Gen. 2. 26. of creation Where by the way we gather a strong argument against the Arminians who
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
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
visitation to be obserued 257 3. The Church more glorious since the comming of Christ than before 258 An obiection answered 260 4. Christs appearing in the law and Gospell glorious 263 5. Iesus Christ our onely Sauiour 265 6. Death by Christ is destroyed 267 In what sense it may be said that Christ suffered the second death 268 How we may destroy death 269 How Christs death killes death in vs. 270 Whether God could or not haue saued man without a satisfaction 272 How finite man may be said to suffer infinite torments 273 7. All spirituall life is procured by Christ Iesus 273 8. To preach the same things againe is warrantable 273 Acaution 274 9. The office of Christ chiefly cònsisteth in the abolishing of death and procuring of life 274 Rules to know if death be remoued from vs. 275 Trialls if we haue life by Christ Iesus 276 Motiues to get spirituall life 277 10. Life spirituall is eternall 278 Helpes to life spirituall 280 11. Though all grace come by Christ yet not without the meanes of the Gospell 280 Doctrines Page Vers 11. 1. The Godly take delight to dwell and discourse of holy things 283 2. The Gospell principally to be preached 284 3. The dignitie of our calling to be maintained 285 4. Preachers be cryers 287 Cautions for cryers 288 Rules for auditors 289 5. The word preached a principall meanes whereby sinners are conuerted 289 How reading may be said to be preaching 290 Whether preaching is to be preferred aboue praying 291 Sundry obiections answered 291 6. When God will call a people he raiseth vp fit instruments for that purpose 293 Paul sent principally to Preach to the Gentiles 294 8. Prayers made in faith are not alwayes granted at the first 295 Vers 12. Doctrines Page 1. The goodnes of an action cannot free the doer frō affliction 299 2. Neither learning wisedome pietie or externall priuiledge can prescrue a man from persecution and affliction 302 3. Good men suffer many things 303 4. A resolute Christian is not ashamed of the Gospell 305 Helpes to endure shame 306 5. The example of others sufferings should moue vs to suffer also 306 6. As the wicked haue pretended causes to afflict the faithfull so haue they good grounds not to be ashamed of their sufferings 307 7. It is an experimentall knowledge that will make the men of God resolute in good courses 308 Rules to procure experimentall knowledge 309 8. Knowledge of God precedeth faith in him 311 How God is to be Knowne of vs. 314 Rules to know God 315 9. It is the dutie of a Christian to settle his soule in the certaintie of his salvation 316 Signes of presumption 317 Hinderances of the soules setling 318 10. The best way to secure the soule is to commit it into the hands of God 318 Helpes to commit the soule to God 319 What times especially the soule is to be committed into the hands of God 319 11. God is a God of power 321 His power defined 321 Two kinds of impossibilities that God cannot doe 321 Particulars mentioned of the first sort 321 And instances of the other kind 322 The power of God distributed 324 Differences of this power 324 A subdiuision of his externall power 325 Actuall power hath two parts 325 From all which many conclusions especiallie against our aduersaries the Papists and others 326 Rules to get experience of Gods power 327 12. As power so will may be attributed to the Lord. 328 Gods will defined and explicated 329 Gods will seuerall wayes distinguished 331 Many Corrolaries from the former propositions 333 13. Faith hath distinct degrees 335 14. The greatest faith may grow 336 How faith and infidelitie are inseperable 337 Helpes of faith to the distressed christian 337 Vers 13. Doctrines page 1. Perswasion and disswasion are to be accompanied with direction 343 2. The best way to maintaine puritie in religion is to haue a patterne 343 Adam had the law writ in his heart at the creation 343 Adam broke the morall law 344 The law was writ in Moses time 345 3. All men guided by one and the same patterne 346 An obiection answered 347 Rules to direct vs in our callings generall particular 349 Briefe notes on the Decalogue 351 When the Sabbath begins 353 Why the Sabbath was changed 355 4. The patterne of a christian is to consist of words 355 5. The words must be sound words 356 Whether words may be vsed not found in Scripture 356 6. Apostles are onely to prescribe patternes 357 7. By faith and loue the patterne of sound words is preserued 358 Properties of loue 358 What is done in faith 360 What in loue 360 Why faith is put before loue 360 Why both together 361 Seuerall doctrines collected but not prosecuted 360 Vers 14. Doctrines page 1. The graces of Gods spirit are good and worthy things 363 2. Grace being got is to be preserued 366 3. Spirituall gifts are in danger of losing 367 How far a man may fall from his former grace 369 Signes of falling from former grace 369 4. The faithfull are the temples of Gods spirit 371 How may the spirit be said to dwell in man being infinite man finite 371 In what manner the spirit may be said to dwell in the reprobate 371 Signes if the spirit dwell in vs. 373 5. Where the spirit takes possession he dwels for euer 374 How Sathan may be sayd to reenter being once cast out 374 The spirit dwels in a new hart the which hath many properties 376 In what manner the heart is made new 376 6. The Spirit of God is an holy spirit 378 Why he is or may be called holy 378 How the spirit may be procured 379 7. The graces of the spirit are preserued by the spirit 379 Vers 15. Doctrines page 1. We are to put the faithfull in mind of others falling away 381 2. To fall frō our former professiō is a great sin foule offence 382 Helpes against reuolting 383 Causes of reuolting 1. inward 2. outward 385 3. Men of great note in the Church may sometimes fall away 384 4. God doth propertion mans shame according to the offence 386 5. Great wicked men vsually fall by couples 388 6. Many may fall away together 388 Whether all that fell away of Asia neuer returned 389 Vers 16. Doctrines page 1. One good mans example is to be preferred before a multitude of wicked men 392 2. In the time of persecution few haue bin found faithfull 393 3. A good gouernour may procure a blessing vpon the whole family 394 How a godly family may be knowne to be so 397 4. Loue is of a spreading nature 398. How farre loue spreadeth 400 5. The mercie of God is to be wished especially for our friends 401 6. Want may befall Gods dearest children 402 7. The faithfull are not once but often to be relieued 403 8. Gods children are a thankfull kind of people 404 9. Good men haue beene vsed like malefactors 405
of an husband or a wife either for the How to choose a good husband rules will hold in that respect also two things must be regarded first the person secondly the portion The person is to be respected afore the portion for diuers reasons 1. For he is of more worth 2. He being bad may soone mis-spend it 3. What comfort can that woman haue in goods her husband wanting grace and 4. Otherwise she may be said not to marrie the man but the money We must crosse the worlds custome and first say what is he then what hath he Now in the person two things are to be considered the one grace the other nature Grace must be regarded in the election and much set by For what is beauty or birth or wealth without this but very vanity And in grace wee may consider either the truth of it or the degree of it If we in the iudgement of charitie finde some beginnings and some sprouts of this tree wee may not reiect such a plant for it will grow and in time come to greater perfection but if we finde none at all this is not to marry in the Lord. 1 Cor. 7. 39. Some may demand may not one marry with one that Quest hath not so farre as she can iudge any sauing grace at all being tractable and hopefull Diuerse answer diuersly but I say the safest way is to Ans make a good things as sure as we can And it s a safe course when we haue choyce to choose the best Nay take heed that he whom thou art well perswaded of doe not deceiue thee and proue bad enough The next thing to be respected in the person is the nature or his disposition the which will be more meeke and gentle austere and froward A little grace in a crooked crabbed nature will not easily be perceiued in a good tractable nature it will and shew excellent Wherefore if the disposition constitution and complexion content thee aswell as grace there will bee the greatest strongest and durablest bond of affection It is a fault in some that are carelesse in this respect and cry giue me grace and let him be crooked or deformed or froward that will neuer trouble me Thou art deceiued my friend a little Sugar in sweete wine makes it excellent but a great quantitie in tart will not change the tast so when grace and nature doe both answere thy desires then will thy loue and content be the greater Wee haue in our selues a double man and if thou canst please both vse it rather Next the goodnes of the cloth regard the colour and when thou hast found grace haue an eye to nature The second generall thing is the portion maintenance must be had or loue will waxe cold And the Lord prouided for Adam before hee put him into this condition And portions may be in hand or in hope In hand either good domesticall or terrestriall grounds mines pondes c. The portion in hope is either the promise of Parents friends or the fruits of ones hands hauing an honest calling The latter is good but the first is better By all this wee may be directed how to know a good husband and a very good or a bad and a very bad husband If a man haue much grace an ingenuous and tractable nature accompanied with lands and possessions this is a very good husband If true grace a tractable disposition and a small promised future portion This man is not though not equall to the first to be altogether reiected Indeed naturally we desire lands For wanting much faith wee liue by sence and earth is least subiect to be remoued from vs. And on the contrarie when men are not sanctified of a froward disposition and neither haue goods in hand or in hope these must needs proue if the Lord worke not aboue mans reach euill husbands â—angerous to match withall Wherefore in thy choyce be wise as the Serpent and lay hands on no man rashlie But how shall a gracious man be knowne 1. If he take Foure signes of a gracious man delight in the societie of the Godly 2. If gracious words proceed out of his mouth 3. If he bee well reported of 4. If hee make choyce of thee for grace not goods and this may appeare if he refuse another that hath a greater portion than thy selfe When I call to remembrance the vnfeigned faith These Doct. 7. words be the first in the verse yet we haue made choyce to handle them last Out of which we note that Vnfeigned faith cannot be had but it will be heard of Paul could not remember but what he had either heard or seene For rememberance is of things past and so properly to be vnderstood here Faith will get fame and cannot be hid Fire will giue light the wind makes a noyse and so will faith vnfained be perceiued Rom. 1. 8. Coll. 1. 4. Why should this be so For it will by its effects declare it selfe to the world If Reas 1. roots be found in the earth some sprigges will be sprouting Hot riuers will smoke and a liuing heart set the pulse a working So will faith in the soule sprout smoke and worke apparently It is ordinarily conceiued in sorrow and borne with Reas 2. great gronings Before it be begot and brought forth there will be some stirre and striuings And can the trauell of a woman be hid or a Prince bee borne without rumor Great report Meanes must also be vsed to mainetaine it as hearing Reas 3. reading singing praying conferring and will not the world and good men too take notice of these things these are like so many flashes which argue fire for certaine And the Deuill too will put to his hand to declare it for then like Herod he will goe about by all meanes to murther Reas 4. it He would eate vp this seede wither this branch if neither yet hee will sow some cockle to choke it or send some pur-blinde crow to pecke about it Truely the sunne may assoone runne his full course in the equinoctiall about the whold Globe vnseene as faith passe her Pilgrimage till death and not be heard of Doe not those then incurre reproofe that would be reputed Vse 1. faithfull yet their bruit must not goe abroad they would willingly goe to heauen but like Balaam it shall be betweene two wals or in corners What hope is their that men will fight when they tremble to bee termed Souldiers resist to blood and cannot suffer to be seene in the combate doe these thinke to steale their passage and not pay their fare to heauen to be wiser than their forerunner and Grand-Captaine the Lord Iesus take heed lest now walking folded in the ragges of darkenesse thou be not one day wrapped in the robes of blacknesse This may meete with those also that will commend for Vse 2. a handfull of Barley at the day of death such whose faith was
reported of for good things falsly Mat. 5. 11. Furthermore we gather this doctrine also that The infidelitie of the Father preuents not faith in the children Doct. 10. For if it had Eunice and Timothie and many moe should neuer haue beene found faithfull 1 Kin. 14. 13. 1 Cor. 7. 14. Because there is nothing that precedes the Lords election Reas 1. or that could moue him to shew mercie but according to his owne good pleasure he chooseth calleth iustifieth and sanctifieth Then this would follow that all the seede of vnbeleeuers Reas 2. should perish which were a bloody and a most vnmercifull assertion and not to bee once named among Christians This may make much for the comfort of such wiues as Vse 1. be vnequally yoked seeing it s no preiudice to the saluation of their children Were it for the possession of an earthly inheritance then this priuiledge would be highly respected But some may say how may I know that my husband is Quest 1. faithlesse and profane 1. When a man delights more in the strange woman than in his yoke-fellow 2. When he prouides not things necessarie for the wiues maintenance 3. That will not beare with her infirmities but vpbraid her 4. Who doth not teach her the wayes of Godlines 5. Which makes her a seruant rather than his companion 6. That will not pray with her and for her Eph. 5. 28. 1 Cor. 14. 35. 1 Pet. 3. 7. In the second place this serueth to instruct vs for the Vse 2. answering one of Sathans temptations who often will a buse the Scripture suggesting to trouble the weake christian that his Parents were profane and therefore they haue no part of the promise but this is an old lying shift therefore credit it not And might not all of vs learne to prayse God for this and Vse 3. to imitate him in so doing why should man be more cruel than his maker More-ouer where Paul makes relation of faiths habitation in the Grandmother mother and her sonne yet omits all other priviledges as kinred lands possessions we note that Succession of faith is the best succession Doct. 11. The others may be praised but this surmonts them all 1 Chro. 4. 9. Rom. 16. 7. For this will bring vs to a kingdome that cannot be shaken Reas 1. but eternall in the heauens Againe all others be for this and subordinate vnto it Reas 2. they be hand mards this the mistris This condemnes some in these times who neuer once Vse 1. minde this great priuiledge and prerogatiue If they may succeed their progenitors in lands and liuings offices and reuenues the other is not regarded to be of the houshold of faith is altogether forgotten but when death comes the worth of it will be vnderstood and the vanity of the other made manifest The poore faithfull person may from this point draw Vse 2. water that will refresh him in the heate of afflictions and such hony and oyle which will make his face shine and heart merry in the pangs of greatest miserie For what will it auaile to haue beene of the race of Kings of Nobles or successor to the mightiest Monarch and want this other and what can meannesse of birth weaknesse of estate or poore alliance depriue thee of so thou haue faith Let vs all be taught from hence to bee forward to be of Vse 3. Gods family and to succeed our forefathers in the faith What is a Scepter a Crowne a kingdome to this Had it not beene better for Ieroboam or Rehoboam to haue succeeded their fathers in faith than the princely throne but men will neuer be wise to see wherein true noblenesse of descent consisteth Art thou a Cobler a drawer of water a tankard-bearer yet hast thou faith then thou hast Abraham to thy father and shalt one daie inherit heauen with him Or wouldest thou be blessed for eternitie then striue to be a branch in this stocke and a point in this line then shalt thou reigne in white robes when the flesh of kings shall bee rent in pieces and take possession of the holy habitation when Princes who wanted faith shall neuer see the face of God And here I must put thee in remembrance that faith comes not by generation but regeneration neither as the Papists would gather from this place is it sufficient to be Ezek. 20. of our ancestors religion except they had beene sound in the faith for the attaining of this for euer blessed succession But we must succeed those in doctrine in renouation and faith who haue trod these steppes before vs. Yet wee deny not but 4. sorts might in the former dayes of Popery be saued 1. Infants that actually had neither done good or evill in their own persons 2. They that were aged opposed Poperie Who might be saued in the time of poperie of which number some of our ancestors might be 3. They that erred not in grosse points of Popery and 4. That liued yet at death renounced their former doctrine dyed not Papists besides that knowledge that would saue them will not saue vs we liuing in a more blessed time than they I could yet collect moe vsefull instructions both from the verse in generall and the words in particular as that Where we see signes of goodnes we are to iudge the best When we giue others instruction we are first to possesse them with the perswasion of our affection For then they will take it in good part and our words wil haue the deeper impression But I passe to the next verse VERS 6. Wherefore I put thee in remembrance that thou stirre vp the gift of God that is in thee by the putting on of my hands THese words may indifferently be handled as The logicall resolution they haue dependance on the former or succeeding verse but how euer the particulars are these 1. Paul puts Timothy in minde of a dutie 2. mention is made what it is viz. to stirre vp 3. What must be exuscitated the gift in him 4. How hee came by it the principall meanes is God the instrumentall the imposition of hands 5. The cause why it is to be stirred vp is laid downe in the first word Wherefore Wherefore this is a word of relation and when it is vsed The Theologicall exposition it doth denotate for the most part a reason of the thing done or to be perfected I put thee in remembrance That is by writing I doe declare vnto thee thy dutie and bring it to thy minde That thou stirre vp This is a metaphor borrowed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire as when sparkes be vnder the ashes or the flame begins to be quenched then there is neede to keepe it burning and from being extinguished and so it is in respect of the gifts of grace in vs. The gift of God By gift may be vnderstood his office or the graces of the spirit common to all
of more grace than a common Christian This is the reason his gifts were increased 3. That the more worthie calling God sets vs in the greater portion of his spirit will he powre vpon vs. He did so by Timotheus 4. That preachers may aboue others depend vpon God for a blessing For are they not consecrated with great care and solemnity enriched with extraordinarie gifts and graces Think on this O ye men of God and in contempt of the world let the honour of your calling and hope of good successe in the faithfull execution comfort your soules and breed an vndaunted resolution in you VERS 7. For God hath not giuen vs the Spirit of feare but of power and of loue and of a sound mind THis verse may either be applied to the verse The Logicall resolution going before or that which followeth in the which is contained a Reason why Timothy should stirre vp the gift of God in him or not be ashamed of the Gospel And thus the Argument stands Whosoeuer is freed from the spirit of feare and is endued with the spirit of power loue and a sound minde must stirre vp the gifts of God in him be resolute in his calling and not ashamed of the testimony of Christ the Lord But thou my sonne art free from the Spirit c. Therefore thou must stirre vp the gift of God c. In the verse we may obserue two things First what the children of God haue not viz. The Spirit of feare Secondly What they haue viz. a threefold gift 1. Power 2. Loue. 3. A sound mind The Author of all which is said to be God For God That is God the Father the first person in the The Theologicall exposition deity though we exclude not the other For as all the three persons consented to and cooperated at mans Creation so doe they at his Recreation Gen. 1. 26. Hath not giuen In a Gift is 1. A giuer 2. A thing giuen 3. The freedome of the thing giuen 4. An act by which it is giuen And lastly some person that is made partaker of the gift giuen Vs. To me Paul thee Timotheus and it may extend to other grounded and strong Christians vnder the Gospell The Spirit This word Spirit is sometimes tooke in a bad Spirit taken in a bad sense Math 8. Luk. 14. 1 Tim. 4. 1 King 16. sometime a good sense In a bad 1. For Sathan 2. For a Ghost that wandereth 3. For false doctrine Or. 4. For some evill motion stirred vp by the Devill or some other cause c. In a good sense 1. For God in generall 2. For the subsistences Spirit in a good sense Ioh. 4. Esa 48. 1 Ioh 4. Gal. 5. 17. Eph. 3. Rom 8. Acts 23. 1 Thes 5. in particular 3. For the word of God 4. For the worke of grace 5. For the very act or motion that proceedeth and floweth from the worke of the Spirit And it is applyed to the whole soule and the faculties of it with the naturall animall and vitall parts the which we omit But in this place it is to be vnderstood I take it both of the ill motions that proceed from Sathan and his cursed worke within vs Or the good motions of the Holy Ghost and his blessed worke that is wrought within vs. For Sathan like the Spider is seldome separated from his wicked webbe neither may we put a sunder the Spirit and the worke or gifts of the spirit For so good a cause will not bee absent from his effect Feare We reade of a feare commended and commanded Psal 2. Prou. 1. Isa 33. Iam. 2. 19. the which some stile a filiall or childlike feare and it was in Adam by Creation and is restored to man at his Regeneration And we read of a feare in Divells and wicked men condemned and to be abandoned the which Divines call a servile or slauish feare Paul in Rom. 8. 15. Makes it an effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Spirit of bondage or servitude and opposeth it to the Spirit of adoption or filiation the which feare is here meant and it befell man for sinne and came not by creation For before Adam had transgressed there was no evill obiect in the world and this feare is a punishment of sinne therefore it may be called the gift of God but giuen in reuenge as we giue blowes to the peccant person Others by feare in this place vnderstand that feare which is at a mans first conversion Or comparatiuely For they say they vnder the Gospell had lesse feare then those that were vnder the Law and because the Scripture calleth that often nothing which is not in that measure But I rather hold the first interpretation making carnall men the proper subiect of it But of power By power is not to bee vnderstood any distinct grace but rather a strength of all other graces For every grace hath some enmity that must be overcome by this power And as in the naturall body there is a power or strength in every member so in the Spirituall body an ability of each part to the welbeing of it And of loue Naturall affection is not here ment but that which is Spirituall and seeing our Apostle sets it downe indefinitly and without its obiect we may expound it of Loue to God and man And of a sound minde Some turne the word Sobriety As if the Apostle had meant it or meates and drinkes But I vnderstand it of a spirituall sobriety the which hath in it two things 1. Soundnes of iudgement 2. Moderation of affection It stands thee in hand my Sonne to stirre vp the grace The Metaphrase of God that is in thee to looke diligently to the worke of thy Ministery and not to be idle or ashamed of the testimony of our Lord the Gospell of Christ Inasmuch that the Spirit of bondage which the vnregenerate are possest withall is tooke from thee and the Spirit of power and loue and of a sound minde to aide thee to moue thee and to direct thee the which are by God conferred and onely giuen to vs his peculiar and adopted children be imparted vpon thee And now if we consider the words as they be a Reason The Deduction of Doctrines and haue relation to the precedent and consequent verses then this is the first poynt that we obserue that The duties of our callings are not to be neglected Doct. 1. Io. 11. 9. c. 1 Cor. 16. 13. We must goe through good report and evil report And not feare any contrary opposition but quit vs like men and be resolute For to doe otherwise is to bring the evill vpon vs that Reas 1. wee are afraid of The Iewes would not confesse Christ because of the Romanes who if they did feared would spoile their Temple Yet was it spared No it was razed downe Math. 16. 25. to the ground notwithstanding And more then this they that be fearefull
the Centurion Except these abide in the ship ye cannot be safe and not we cannot be safe Act. 27. 31 The Reason shal be a Reason of the Doctrine For otherwise his words would not haue tooke so deepe impression Reas 1. For if he had said we cannot be safe Then they would haue paraduenture obiected that Paul said so for his owne safety but excluding himselfe they might Coniecture that God though they perished would saue him Mark 11. 30. c. another way And thus did our Lord by his wisdome put to silence the Pharisees in his Reasonings Againe when we haue vsed the likeliest course in our proceedings Reas 2. for the effecting of a thing we shall haue the greater hope of the end we aime at And if we be preuented yet Ester 4. 16. the remembrance how we obserued the best and wiâ—est way wil be of great force to comfort and content vs Euery wise Christian and daily workeman know the truth of this by daily experience in their proceedings In the vse of this we are constrained to reproue 〈◊〉 Vse 1. discrâ—tion of Preachers and priâ—aâ—◠〈◊〉 〈◊〉 〈◊〉 no wisdome in their provoking of others to good duties and thereby rather hurt then helpe others with whom they haue to deale in the way of Godlines and honesty What wilde fire shall you sometime see to fly from the Altars in the Temple what indiscreet carriage and gesture incomposed and indigested phrase from the Pulpit And agreat deale of passion little compassion The same is often seene in the Auditors also in censuring the preacher condemning of his method manner of deliuery his deduction and prosecution of doctrines Is this to honour an Elder to admonish him as a father is this wise and Christian dealing And let but one once haue a little life and true light he is crying out against all men condemning blindnes to the Center of darkenes These haue forgotten what they sometime were and though they haue zeale yet it s not guided by knowledge discretion and so there Actions worke no Reformation but Deformation Let vs then get wisdome in the guiding of all our speeches Vse 2. and perswasions Imitate the thresher when thou art to deale with thy Brother who first Tappeth his Corne in the sheafe before he lay on greater stroakes for else the good graine would fly into euery corner and the straw not endure the flayle so begin by degrees with another and when he will endure Tapping then smite harder or else thou dost but labour in vaine And thus we come to the second branch of the Verse But the spirit of power and of loue and of a sound minde These words haue a three fold consideration 1. As they haue relation to the former verse 2. As they are opposed to the spirit of feare and 3. As they one depend vpon another But first we will handle them as they be absolutely considered in themselues where we collect that Gods people haue the spirit of power Doct. 5. Had not the Poastes of an house neede to be of heart of Oake Gods people should be as Gedeons children euery one like the sonne of a King or Davids worthies men of valour mighty and strong able to turne the wheele ouer the wicked to smite them with the sword of the word hippe and thigh Was not Ieremiah a defenced Citie an yron pillar a wall of brasse Ezechiel had his face made strong his forehead like the adamant harder then flint Michaiah was full of power iudgement strength Barnabas of faith Steuen of the holy Ghost Ier. 1. 18. Ezek 3. 8. 9. Acts 7. 55. First Preachers haue the spirit of power else 1. How Reasons should they studie preach watch and pray 2. Withstand all oppositions 3. Boldly reproue great obstinate sinners for sound preaching will haue much resisting Iudas will be 1 Cor. 16. 13. Eph. 6 10. Coll. 1. 11. betraying Alexander withstanding and drunkards railing balladizing 4. And will not the deuill play his part who is strong And all private persons haue this power 1. Else how should they resist all naturall weaknesse in Reasons them which hinders the cheerefull performance of good duties 2. Ouercome all outward impediments they shall meet withall 3. Support the heauie burden of affliction which is a concomitant of the Gospell and 4. Without fainting indure to the end Weake trauellers will soone bee tired feeble professors quickly foyled And here is condemned those both Preachers and people Vse 1. who haue it not themselues neither can indure it in others We commend the deep-mouthed hound the shrill sound of the trumpet the lowd report of the piece yet cannot away with care not for the spirit of power resolution in a Christian Nay is not the drunkard who is mightie to to powre in strong drinke applauded the great beasts and huge Buls of Bashan for pushing and gorering one another admired Why then should not the spirit of power in Gods people be regarded extolled Is not power appropriated Iob. 9. 4. to God Did not Christ speake with authoritie and power and not as the Scribes Is not this recorded for his praise Mat 7 vlt. then where be mens wits are they not besides themselues Wilt thou heare me or wouldest thou be reputed Gods Vse 2. then striue for this strength procure thou this power for is it not a grace of the spirit are not they that want it subiect to slauish feare what can be of more worth stand thee in greater stead another day For can a Souldier be too strong a traueller ouer well limbed then may a Christian be too well fenced armed Must he not wrestle with principalities and powers combate with the sonnes of Anak tread vpon the Lion and the aspe and who can tell what weight may be put on his shoulders for time to come will wee not provin our beast for a long iourney rigge our ships for a rough passage build them strong for a long voyage bend our staffe before wee leape and shall we neuer fortifie the inner man repair the batterd bark of our soules nor try the truth of that stilt which must helpe vs to heauen Wherefore gather spirituall greatnes striue for this strength and purchase this power by all meanes possible and that thou maist doe these things 1. Endeuour to see thine owne weakenesse when men thinke How the spirit of power may be procured they want nothing they will not care for any thing If we truly did discerne our infirmities we would then labour for strength and stabilitie But ignorance in this makes men like Peter full of presumption 2. Auoyde sinne For as the more we bleed the weaker we become so the more we sinne the lesser power haue wee hee that sinnes weakeneth this spirit of power and pineth away 3. Mortifie the flesh for that is an opposite to this spirit Weaken the weeds and the good corne will florish so crucifie
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
thing of great worth and of the Reas 2. faithfull principally desired and therefore casting the eye of their mindes vpon that they will endure any sorrow Why did not Paul and others faint Why they accounted that the 2 Cor. 4 vlt. afflictions of this life were not worthy of the weight of glory that way layd vp for them in the heauens Here we see what enemies those be to themselues Who Vse 1. are alwaies casting their eye on their present miseries but neuer looke vp to the heauens If the husband man would neuer haue thought on the day of reaping hee would haue small comfort in plowing sowing c. And this is to direct vs what to doe in the sad times of affliction Vse 2. namely to thinke on our salvation David had vtterly fainted but that hee expected to see the goodnes of God Psal 27. in the land of the living and so shall wee in troublesome times haue we no eye towards the land of Canaan the new Ierusalem He that wades through a strong and swiftriuer must looke to the shoare not downe vnder his feete For then his head would grow giddy his eyes dazell and he be in perill of drowning so when the strong streames of affliction compasse vs on cuery side if we would not faint and fall cast we our eyes on the banke and coast of heauen And this thing is worth our daily observation for we shall haue some rubs lesser or greater continually This poynt then is physicke for each time euery malady Thus we proceed to handle the words without any relatition to the verses foregoing Who. The note is that God is the Author of mans Saluation whither temporall orâ—ternall Doct. 4. totall or partiall All the Prophers beare witnesse to this David cryeth Salvation Psal 3 vlt and 27. 1. Isaâ— 12. 2. is from the Lord The Lord is my Salvation Isaiah God is my Saluation and the Saviour of all men 1. Tim. 4. 10. For he found out that new and everliuing way when man Reas 1. Gen. 3. 15. had lost himselfe into which Satâ—an could not pry and the Angels desired to peepe into And as he found out the way so he prepared the meanes Reas 2. â—oh 3. 16. for he sent his sonne made of a woman that they that beleeued in him might be saued Thirdly he was contented to take a satisfaction of the Reas 3. surety whereas he might haue required it at the debtors hands and then no flesh had beene saued for none could haue made an infinit satisfaction What shall I more say he hath sent his word law and Reas 4. Gospell he hath fitted and thrust foorth Ministers to diuide it aright and to discouer the hidden mysteries in the same finally hee hath giuen vs of his Spirit and by the finger of the Holy-ghost in some measure made vs for the present capable of his kingdome it s he and none but hee that saveth Israel For the father he saveth vs by grace Christ by Note purchase the Holy-ghost by application This serveth to confute the Papists who ascribe too much Vse 1. vnto man for the worke of his salvation but wee passe by that And is God the principall agent in mans salvation Then Vse 2. not vnto vs not vnto vs but vnto his name giue wee the praise For what power had we to giue our selues a being to preserue our selues since we were borne to worke out our saluation why were not we reiected with many borne in a land of darkenesse or strangled sucking of our Mothers brests who tooke the veile of ignorance from our eyes caused the light of the glorious Gospell to shine into our soules and made vs who sometime were fooles wise vnto salvation why then with a gratefull heart say with the Prophet It is the Lords mercy I was not long agoe consumed and hee is my God and my Salvation And would we all be saued why then seeke vnto God Vse 3. rely vpon him yet vse thou all other helpes that hee hath prescribed Doe the best thou canst but still depend vpon him not on the meanes the which without his finger as Moses rod will worke nothing And is God the author of mans saluation why then let Vse 4. the righteous be of good comfort for they shall be saued What can hinder who can prevent his resolution Let Sathan and all the Spirits of the infernall pit gather their wit power and forces together cast riuers of water out of their mouthes breath fire at their nosthrills spet venome as fast as words yet God shall plucke off their Chariot wheeles smite them in the hinder parts they shall in heapes lye dead and stinking on the shore when the waters shall giue way that all the Israel of God may safely passe and possesse heauen And though sometimes we may seeme to be in great dangers as Paul and the people were in the ship yet Act. 27. as they did to land at the length so shall we come safe to the land of the liuing For not one whom the father hath chosen and his sonne redeemed but in the time appointed they shall be saued Not one of these souldiers shall become captiues none of these children shall bee disinherited Feare not them little flocke seeing nothing can depriue you of saluation Hath Out of this word it may be gathered that The Salvation of the faithfull is certaine and not doubtfull Doct. 1. Paul speakes of it as of a thing perfected finished And it is vsuall in the Scripture to call things that are not as Num. 23. 10. though they were Balâ—â—â— made no question of thiâ— God saith he will put his feare into them and they shall never mâ—â—ke Ier. 32. 29. 40. that depart from him He hath promised to marry himselfe to them in faithfulnes that is in a couenant that shall not bee Hos 2. 19. 20. broken and to such there is no condemnation And for the Rom. 8. 1. certainty of this poynt wee may produce many worthy reasons And first from God the father thus we argue 1. Hath hee Reas 1. not chosen them 2 Tim. 2. 19. and shall he at any time reiect his people Why then doth he not make a new election why for his counsell shall stand 2. He loueth them and whom he once loueth doth he not loue them with an everlasting loue Ier. 31. 3. 3. He cannot repent of what he hath promised or faile of his word Rom. 11. 29. and 4. Is not his iustice satisfied hath not Christ paid the full debt and shall God require it againe of the debtor Rom. 5. 8. And if God hath chosen them loved them his iustice bee satisfied for them and he hath promised to saue them shall then any of them perish on Gods part I trow this is plaine to euery mans capacity that they shall not nor cannot A second maine Reason or rather many may
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
on it selfe for offending so good a God so mercifull a Father 4. Finally Loue with godly sorrow will make the man of God pine away Amnon did thus for the loue of Thamar and we must know that true Loue hath the like yea stronger operations In a word Loue will produce admirable effects of patience bountifulnesse long-suffering and passing by of great and many wrongs and iniuries So that no Loue no observation of the patterne And here we see that men without Faith and Loue can Vse 1. doe nothing that is good before God Paul desired to be kept out of the hands of men without faith for he accounted them vnreasonable and evill 2 Thes 3. 2. Would we then practise the Apostles doctrine then let Vse 2. vs striue for faith and loue these two support the estate of a Christian as the two pillars did the house of the Philistims if these be removed the foundation of our obedience and salvation faile and fall Faith and Loue include all the duties of the Conenants of grace and all the Commandements are reduced to Loue for at the beginning wee were created Note in Loue the breach of the Law set all enmity so the observation of it produceth amitie hence Loue is stiled The bond of perfection Many boast of their great faith but wee may say of their Loue as Lot did of Zoar that it is a very little one for who of Loue to God escheweth euill and doth good or of affection to man passeth by a fault and is liberall He that would soare to heauen wanting either of these may assoone see a bird mount on high and take her stand who wanteth one wing Faith like the hand taketh hold on Christ and Loue like the feete must carry vs to him And amongst many other duties What a fearfull thing is it to come to the Lords Supper without faith or affection to God and man We will not come at the earnest invitement of an enemy to his Table for feare of danger or dislike Yet when we are haters of God and our neighbours too liuing in malice and enuie hatefull and hating one another wee stay not our steppes But doe not such persons eare their owne iudgement For they want that wherewith they should feed truly on Christ or giue them an appetite to this food if they haue not affection and faith for as the mouth and stomacke be to the body so be Faith and Loue to the soule Thou wilt say How may I know when an action is Quest done in faith and loue If it be done in faith 1. Thou must be in the faith that Answ What action is done in faith is in Christ and Christ in thee 2 Cor. 13. 5. 2. It must be guided by the rule of faith 2 Pet. 1. 19. 3. It must be done with faith not doubtingly Rom. 14. 23. 4. And last of all it must be done to the obiect of our faith viz. in obedience to God in Christ and for his glory 1 Cor. 10. 31. If an action be done in Loue. 1. It s done so freely that What in loue there is not the least expectation of any future recompence Gen. 23. 15. 2. So secretly that if possible none might Math. 6. 2. ever come to the knowledge thereof 3. So cheerefully as there is equall or rather greater ioy in the doing then Ruth 1. 13. 2 Cor. 9. 7. Philem. 10. receiuing of the like fauour 4. So affectionately that the more good we doe to any the more wee finde our hearts enflamed with the loue of that person These foure things accompany an action done in the truth of affection For a good heart is constreined by loue it will vpbraid no man it knoweth that its better to giue then to receiue and it neuer waxeth weary or repenteth for well-doing And there cannot be a surer signe of an heart sprinkled with loue then to reioyce that it is willing and able to doe good to God or man If we take the words in the other senses then these be the points to be collected First that The essentiall parts of a Christians patterne consist of faith Doct. 8. and loue Againe that All our actions are to be done in faith and loue Doct. 9. Quest 1. Why Faith before Loue 1. Because faith is the roote loue the branch 2. Salvation Answ is tyed to the Gospell the principall obâ—ect of faith Why both faith and loue Quest 2. Ans 1. For faith or loue alone is not sufficient 2. Because the one hath regard to the fulfilling of the Gospel by the obedience of faith but the other looketh to the Law which is perfected by Loue. Which is in Christ Iesus From the fourefold interpretation we may note so many Doctrines 1. That Faith and loue are giuen to man of God through Christ Iesus 2. That Faith and loue in Christ should stirre vs vp to keepe the patterne 3. That The obiect of faith and loue is Christ Iesus 4. That Faith and loue are comprehended in Christ Iesus And whereas our Apostle hath now brought in this phrase fiue severall times in this short Chapter we may note diuers things worthy our instruction 1. That We are hardly brought to beleeue that all grace and mercy comes through Christ Iesus Diuine truths are not easily beleeued 2. That The best things may often for good ends be mentioned 3. That When we speake of any grace or fauour receiued wee should consider through whom it is conveyed to vs. viz. Christ Iesus 4. That The often repetition of the same thing is profitable 5. That What the people most naturally are prone to doubt of that is principally and often to be Preached 6. That An holy heart is not weary in writing or speaking the same things often VERS 14. That worthy thing which was committed vnto thee keepe by the Holy Ghost which dwelleth in vs. IN these words Paul persisteth in the exhorting The Logicall resolution of Timothy and hauing perswaded him to keepe the patterne in the former Verse it seemeth he now would haue him to be carefull to keepe that whereby the patterne of sound words may be kept by him 1. We may here also obserue to what he is exhorted and that is to keepe 2. What he must keepe and that 's called a worthy thing committed c. 3. Whereby he is to keepe it or the meanes whereby he came by it is laid downe which is the Holy Ghost The which Holy Ghost is said 1. to dwell 2. the place is mentioned where viz. in vs. That worthy thing or that good thing By thing no doubt The Theologicall exposition is meant faith and loue and the graces of the spirit so that this Verse serueth to confirme that exposition we gaue in the former And thing is put for things as tree for trees Gen. 3. 2. worke for workes Psal 95. 9. Heb. 3. 9. Ship for Ships 1. King 10. 22. compared
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