for he is the iudge of the world As if our Apostle had thus prayed Now God the Father grant that Onesiphorus may find mercy of his sonne at his appearing vnto whom he hath committed all iudgement For Paul knew this that Christ must iudge the world might therefore distinguish thus in his vnderstanding when he prayed But howeuer the sense is good and sound At that day Some thinke at what time he should also be afflicted for at one time or other Paul thought he might also suffer for the Gospell though for the present he escaped Others haue conceiued at the day of death I rather would take it to be meant at the day of iudgement for then is the righteous rewarded for his workes and that is a day wherein if it goe well with vs it will be well with vs for euer And its vsuall for good men to haue their minds in trouble set vpon that obiect of the generall freedome from all misery and fruition of all felicity And in how many things or how much By things may be vnderstood money meate apparell and the like or parchment papers bookes conference encouragement c. The sense is very aboundantly liberally He hath ministred vnto me at Ephesus That is freely louingly imparted and conferred vpon me when I was personally there present Thou knowest very well Here Paul appeales to Timotheus for the truth of his testimony and confession To speake my priuate opinion This Appellation I thinke hath reference to that in the 15. verse And thus the sense seemeth to me Thou knowest how many fell from me of Asia at Rome But thou art better or very well acquainted in how many things or how much I was relieued by Onesiphorus at Ephesus For peraduenture Timothy saw not them when they reiected Paul and cast off their profession but heard it or if he did it might be but once yet he being Preacher at Ephesus and abiding there long might often see Paul releeued by Onesiphorus And this I take to be the reason why Paul saying here as in the 15. verse thou knowest doth in this adde better or very well which he omitted there For it seemes to be a comparison The one thou knowest well the other better or very well or Timothy might heare of the first yet saw the second Though it be not in my power to make requitall to my The Metaphrase good friend Onesiphorus for many his kindnesses yet my hearts desire and my prayer to God is that hee would shew him favour and mercy by the hand of his sonne in that great day when and wherein he shall come to iudge all the world And good reason haue I thus to petition the Lord for him for thou art very well acquainted how abundantly he administred vnto my necessities being at Ephesus as thou art not altogether ignorant how all Asia fell from me and forsooke me at Rome The Lord grant vnto him that he may find mercy with the Doctrines deduced Lord at that day For our better and more methodicall proceeding we will first beginne with the time when Paul would haue his friend to finde mercy whence this is the point to be collected that There is a distinct time wherein the world shall be iudged Or Doct. 1. There is a day of Iudgement Eccles 11. 9. Dan. 7. 13. Math. 24. 37. 2 Pet. 3. 10. And that for these following Reasons That the creatures might be freed from bondage and all Reas 1. maner of groning for till then they be subiect vnto much sorrow going against the proper end of their first creation whereby the Lord is much through the abuse of them by the Reprobates dishonoured They be the great Booke of God alwayes vnfolded wherein the wicked might reade his power Deitie and wonders if they would they are oftentimes punished for mans offences the earth is barren groning like a woman with childe yet cannot bring forth her fruite the Sea rageth and the springs are dryed vp the beasts of the field mourne the fish of the waters die and smell the fowles of the ayre perish and the very heauens become as brasse The good Angels are till then ministring spirits take many a iourney from heauen to earth place to place and from person to person to comfort and kill preserue and slay And some but without grounds haue conceiued that they mooue vntill that day the Orbes and celestiall spheares when as it's probable no such things be For thus I would reason 1. If there bee materiall Orbes wherein the starres as If Angels moue the Orbes nayles in a wheele be fixed then they must be either more crasse and solid or more subtill and rare then the Element of fire If they affirme that they be more solid then how can a more graue body ascend aboue that which is lighter And if they hold they be more subtill then the fire aboue which they say they are placed then how can the stars be fixed in them for wee cannot fallen them in the ayre much lesse then in a fineâ— subiect 2. We see fishes in the sea beasts placed on the earth fowles in the ayre and Angels in heauen Why then should the element of fire bee created to bee voyd since euery element is replenished with its proper and peculiar creatures Earthly bodies be on earth watery bodies in water aiery in the ayre heauenly in heauen so that by proportion method the Sunne Moone and Starres should be in the element of fire and running their circular and swift motion they cast downe the fire which otherwise of its nature would not descend participating more of fire and being without sense for otherwise the fire would consume them then any other element For if we marke we shall see the Lord doth maruailously fit euery creature for its subiect And this may seeme to bee the reason why the Moone is spotted and no planet besides in that she runnes her motion in the very ebbe as I may say and dregs of the element of fire for the purest as we see in water is highest And why the starres neerest the Poles doe twinckle and looke bright may also be in that the fire being moued there by the reflexe doth enlighten them more fully And whereas some seeme to wander it is not because they are not mooued with a circular Motion but they come short going a lesser compasse and therefore we thinke that they goe forward and backward We may see the truth of this in those people that in diuerse pathes one distant from another doe runne with a circular motion about a post or pole 3. It is the position of those that doe maintaine Orbes and Epicicles that No violent motion is perpetuall how then if the Angels or Intelligences did moue the Orbes wherein they hold the starres be fixed should this motion bee so constant permanent 4. Finally God made euery creature very good able by an internall faculty or principle to accomplish its end
at the least as the Rev. 10. 2 the Angell is said to set one foote on the sea another on the shore we haue one being in our text for the better rise borrowed a second from farre But vsuallâ— either from the scope and the connection the words generally vnited not particularly abstracted the doctrines be collected And for the heads we haue set them downe with little or noe amplification at all For to me I am sure and to the Corrector Printer and Reader I iudge it would had we done otherwise haâ—e beene more painfull chargeable and not much profitable But we haue confirmed them at large First By Precept Secondly Example Thirdly Reasons and last of all we haue mixed our whole discourse with familiar and delightfull similitudes for the better alluring out of the drouping affections and the inclining of the froward will both to embrace the truth and put it in speedy execution By Precept vnderstand some proposition equiualent to the doctrine propounded By Example that which hath in it the force of a commaund For the act is concrâ—â—e with the precept and cannot except notionally be abstracted For euery good action effected hath its rule by which it is guided And by Reason conceiue a third argument in producing whereof the point in hand is more strongly confirmed For as when two colours are controuerted we fetch a light hold that betwixt them by which the better is the better discerned by the eye of the body So When truth is in suspence in the producing of a third Argument the which we call a reason and disposing it with the doctrine in forme of a Syllogisme it s the more conspicuous to the eie of our vnderstanding And the reason we vse Reasons is in that we are to deale with men who haue reason but want faith And vntill the iudgement be soundly convinced the Wil will not be throughly reformed For as the needle guideth and maketh way for the thread so doth the act of the faculty of the vnderstanding direct the act of the faculty of the Will And we haue vsed similitudes for diuers reasons 1. For they haue great force to convince the iudgement 2. They allure the affections 3. They better the memorie And 4. They bring many things to speedy remembrance we had long forgot As the shooemaker with his skinne draweth on a close shoe the huswife with corne calleth the chickens from vnder the wings of their damme and the Dittie brings to minde the matter and author on 't so will a similitude draw doctrines into mens shallow vnderstanding call out the dead affections and bring the truth to remembrance committed to memorie long agone And this one thing would I wish the man of God to take knowledge of and to haue respect of both in writing of bookes and preaching of Sermons first throughly to informe the iudgement and then soundly to seeke to reforme the Will Lay loade on that aboue all For with more ease may a man pâ—ynt out the truth to thousands than perswade hundreds to practise it For the faculty of the Will is the most corrupt of all other and the Will is an vnwilling agent to goe to worke Similitudes therefore here be of good vse and application must soundly set it on Furthermore we haue as the matter handled would affoord vsed definitions distributions subdiuisions trialls motiues and directions all which be of great vse in their proper order Finally to our power we haue endeuoured to comfort the feeble-minded strengthen the weake raise vp the declined christian and pull downe the proud minde of man breake his flinty heart and convert him to God by a close searching and insinuating application And Gentle Reader if any phrase in this treatise seeme tart vnto thee when we come to presse a point why I must giue thee to vnderstand that our people are not like other people For it 's well knowne that in all sea-faring and hauen townes of which ours is not the least in our kingdome there is such a concourse of all kinds of people from other countries as dayly inhabitants that we haue men as of warre and worth resolution and religion fearing God honouring the king the number whereof the good Lord increase an hundred times so many as they be that the eares and eyes of all the world may heare and see them so haue we sinne and sinners of all sorts With vs if any where thou maist finde old mother Ignorance cloathed with the robes of the blacknesse of darknesse hauing two vnnaturall but to her naturall twinnes in her lappe Profanesse and Superstition and this is her daily Ditty I sit as a Queene I am no Rev. 18. 7 widdow I shall see no mourning neither let Preachers prate what they please will I euer be remoued And we haue too aged father Pride cloathed in Purple and fine linnen who being drunke with wealth as Lot with wine hath lien with his daughter Couetousnesse committed incest and she is deliuered of a monster the which some call foxe-fur'd Scarlet-robde but I mercilesse remedilesse Vsury This Ostrich can eat and digest any kinde of mettall especially money This Canniball like a pickrell in a pond or sharke in the sea the lesser fishes deuoures the poorer sort with a plausible invisible consumption The greatest Clerkes now fie in our Kingdome may seuen times more spit this strumpet in the face yet she hath a whores forehead and will not be ashamed Meager and Pale-face't enuie hath his roost with vs. He lookes like a Ghost wrapped in a winding sheete or peeping out of a coffin for with the hot pursuite of spotlesse purity innocent pietie he hath so fret his flesh and worne his spirits that he is fallen into a neuer-tobe-cured deadly consumption This insatiable cormorant feedes on the tenderest corps drinkes the purest blood and still cryes for more as Rachel did for children or else he will dye And as risibilitie is an inseparable adiunct to a reasonable creature so is damning drunkennesse to these Cinque-ports Therefore we are sure of this guest Sometimes we haue met him staggering in the streetes with long lockes red eyes wounds in his face and a stinking breath flying from his mouth and his attire with spuing falling and tumbling in the mire polluted from his felt to his foot Many times he lyes speechlesse yet when he speakes it s the very language of Hell This Chymist by a virtuall power and dayly habit can turne bodies into barrels men into beasts and then as the Diuels possessing the swine carried them headlong into the riuer so doth this Deuill soule or body wherein he resteth into the gulfe of that sea whose streames are fire and brimstone We haue now and then disorder put in who lying winde or rather wine bound falles to wooing and wedding He comes as Sathan said of himselfe from compassing the earth to and fro and Iob. 1. 7. he marryes not till death according to the iniunction of God
and man but a faire winde them depart What shall I more say We haue raging malice and blind turbulent zeale hanging like a Meteor betwixt heauen and earth that as an ill-couch't fire wâ—rke le ts fly at all But hitherto we haue spoken in the abstract we will now a little touch the concrete We haue had with a crosse winde set sometimes on our shores the vulgar Atheist who saith in his heart there is no God and if in speech he professe him yet in practice hee denies him The proud trecherous purblind Papist iust of that brotherhood it s to be fear'd who erring from the true way stumbled on treason and brake their neckes at Tiburne Yet these spread their good deedes as the Heauens ouer the North-pole and hang their saluation like the earth vpon nothing The Hominisied Godified Familist who holds himselfe if once full come to be as perfect as Adam his father was in Paradise And we say so too but then hee must be considered as hee was after his fall not before it The mutable newfangled Anabaptist who will weare no weapons haue all things common yet wrangles with his brethren whether hee is to be baptized on the head or heeles for a worthie reason Christ it s said washed his Disciples with water on the feete The strict precise Separatist censuring his equals speaking ill of them in authoritie whose vniust rent from our congregations like the diuisions of Ruben haue Iudg. 5. 15. made great thoughts of heart And to conclude for I am too prolixe we haue had the câ—mmon Protestants who lead their liues in Folio especially at that neuer-to-be-forgotten golden voyage wherein Sâ— W. R. so many went they knew not whither who carryed themselues as if their tongues had beene pieces their breath Gunpowder the opening of the mouthes the giuing of fire with the match and their oathes piercing Bullets to haue wounded their aduersaries sometimes filching and fighting whose swords like Ioabs would droppe out on the least occasion 〈◊〉 〈◊〉 〈◊〉 stepping from shoare to ship would drinke soule-slaying healths euery carowse being seconded with the report of a Cannon as if powder and shott had beene onely appointed to haue beat the aire scare Crowes make old folke to start and Cattell to runne a gadding Wee haue seene and shall againe the Dutch drinking and our English for company take their shares with them vntill they began to sle-ecke en-de sny that is stabbe and slash that their blood and bowels runne about their heeles If this then was thus as it was indeed shall not the men of God draw forth the arrowes of Gods vengeance set them in the noch and with an angry countenance let them rattle amidst the congregation whet the two edged sword of the word make it sharpe and keene to the hewing of the body of sinne and the shredding of such siewes of corruption asunder As the Prophet said Is this 2 Kin. 5. 26. a time to take bribes so may I Is this a people amongst whom to cry peace peace No verilie Wherefore good Reader out of thy ingenuous disposition beare with my rude rough and vncâ—uth style And thus I commend thee to God these labours to thine and the worlds light with my selfe to thy fauorable censure and faithfull prayers yet not without a setled resolution if the Lord will to proceede further in the publishing the remainder of this Epistle Thine in the Lord Iesus I. B. The principall heades handled in this Chapter verse 1. Doctrines page PReachers are to maintaine the dignitie of their persons 8 How a good name may be gotten 9 2. Great sinners may become Saints 9 Cautions to be vsed that grace be not abused 11 3. Any relation to Christ is of great importance 12 4. The lawfulnesse of our calling is to be iustified 13 Trials if we be lawfullie called to preach the Gospell 15 5. Promotion commeth from the Lord. 15 6. Spirituall life is procured by the Gospell 16 7. Saluation obtained through Christ Iesus 17 Verse 2. Doctrines page 1. Persons of good hopes are chieflie to be instructed 23 2. There is a spirituall kinred in the world 24 3. Preachers are chiefly to affect whom they haue begot or confirmed in the faith 25 4. Salutations are not for complement but pietie 26 The kinds of salutations 26 Who are to be saluted 27 A twofold limitation to be obserued 27 Whether we my salute him we know not 27 5. The grace of God greatlie to be wished for 27 How grace may be got 28 6. Mercie much to be desired 29 7. Peace a principall thing to be sought for 30 8. Men without grace haue no true and sound peace 31 9. The degrees of affection cannot be couered 32 10. None more need of mercy than ministers 33 10. God is a father and how manie waies 34 12. All Spirituall blessings come from God the father 36 13. Christ Iesus is a Lord. 37 14. All Christians are fellow seruants 38 15. Doctrines deduced not handled 39 Vers 3. Doctrines page 1. Good men are thankfull 42 Thankfulnes defined 43 Thankfulnes distributed 44 Impediments of thankfulnes 45 Helpes to true thankfulnes 46 2. Carnall friends will become foes if a man embrace the Gospel 47 3. Against all opposition we are to maintaine the truth of our profession 48 4. It s an honour for man to serue God 49 5. A Christians course is laborious 50 What is required in the seruice of God 52 How God may be knowne of vs. 53 What the law and Gospell require 54 Wherein spirituall power is exercised 54 6. The Church had the same faith before the comming of Christ which now it hath after him 56 7. The name of the righteous shall be had in remembrance 57 8. The seruice of God is then commendable when it is accompanied with a pure conscience 58 Conscience in generall defined 59 Corrolaries from the definition deduced 59 Conscience distributed 61 What a good conscience is 62 What an euill conscience is 62 A good conscience is legall or euangelicall 63 What a legall good conscience is 63 How it is distributed into compleat or incompleat 63 A compleat legall good conscience defined 63 How many things concurre to a compleat legall good conscience 64 What followeth from thence 64 An Euangelicall good conscience what it is 68 What needfull to the making vp of it 68 How it differs from a legall 69 What necessarie to procure it 70 It is neuer separated from the legall in a Christian 72 The effects of conscience 74 Its application 74 Consciences charge 80 9. Faithfull men are frequent in prayer 85 Prayer described 87 Calling vpon God distributed 87 In calling vpon God we must vse the tongue and why 87 Also the heart and why 88 How to procure the spirit 94 What is to be done before prayer 97 What in prayer 98 Helpes to auoyde wandring thoughts in prayer 99 Helpes to pray with feruencie 100 What is to be done after
portion which passeth all vnderstanding and afterward thou shalt dwell with Angels with Christ with God the Father where is fulnesse of ioy and pleasures for euermore thou shalt never die never whither no rust shall eate thee nor moth consume thee thou shalt see no sorrow thou shalt heare no complaint neither be afraid of the least evill successe Thou shalt iudge the quicke and the dead acquit the innocent condemne the guiltie and doe little lesse than a pettie God in one word thou shalt doe more and haue more than can be told by man or by Angell all that be good before God shall commend thee preserue thee or rather thou them for ever and ever And now in the last place let vs make application Then is not that life base that is led without it A miserable Vse 1. service is that which is begun continued and finished without a good conscience being accompanied with lying swearing dissembling and deceiving is it not they that thus liue are worse then beasts and no creature the devill excepted more wretched Be thou then assured that such a life is odious to God hatefull to his Saints and an vndoubted fore-runner of the second death He that layeth the foundation of his service with ignorance infidelitie and disobedience in the fiery tryall shall be blowne vp when the match of Gods vindicatiue iustice shall lay hold on this blacke powder how shall that man be able to stand Wee may muzzle the mouth of our conscience not suffer it to speake and deale with it as an vniust Land-lord with his poore tenant when he in some iust cause is to giue evidence against him put it to silence by an over ruling commaund but when Christ shall come to iudgement and take part with conscience then shall it speake freely boldly truely as ever did faithfull witnesse at the barre having the chiefe Iudge for his friend How will a Iudas looke at that day who was so pittifully deiected before the Pharisees whom he tooke for his friends and expected comfort from them How will the Drunkard stagger and reele not with wine but with the fume of a bad conscience What face can the hypocrite hold vp that hath dissembled all his life long where shall the vniust the fornicator adulterer lyer with all the wicked and vngodly appeare I am sure of this that though such and a thousand moe haue blind erroneous and cauterized consciences burned with an hot yron for the present yet at that generall assize being lanced with the sharpe edged knife of Gods revenging hand they shall all bleed freshly and to death eternall This kind of men may looke bigge set the best side out eat drinke and be merrie but I shall never beleeue that their hearts laugh with their faces O matchlesse miscreants of all mischiefe sonnes of blood and slaues of perdition you may sooner separate your soules from your bodies then conscience from your soules or damnation from either Goe then your wayes laugh and be fat play and dance sing to the Tabret and Harpe put death iudgement and hell farre from you tread vnder foot the blood of the new couenant crucifie againe the Lord of life make a mocke of sinne and shipwracke your owne consciences yet know that God one day will call you to account and dash out your braines with the heele of his vengeance In the next place seeing this is so let vs in the feare of Vse 2. God get knowledge and mixe our service to God and man with sinceritie walke according to the rule doe nothing without a precept haue a true patterne for all our proceedings and runne to the Law and to the Testimonie of the Gospell obey the one and beleeue the other so shall we haue good and pure consciences one whereof though the world may fume and chafe is worth more than ten thousands of gold and silver What can be of greater price what should we preferre aboue it O conscience whereunto shall I compare thee who or what is like vnto thee Is not knowledge good obedience better and art not thou of these two simples compounded There is no evill in thee thou art all good and very good There are foure things Pro. 30. â—9 30. comelie statelie in their going a Lyon the strongest among beasts and tunneth not away from any a Grey hound an hee Goaâ—e and a King against whom there is norising vp but he that hath a complete good conscience surmounts them all But conscience least I should ecclipse and obscure thy same when I would speake and spread it I will therefore giue thee thy charge a large commission Conscience that thou mayest execute thine office throughly Conscience his Charge speake thou in the language of Canaan be thou mighty in the Scriptures and that thou mayst not build Babel and pull downe Bethel let euery man haue thy sentence in his mothers tongue Goe to and fro through the world passe by no Citie Burrow Village Hall House nor Cottage but let them heare thy voyce sounding in their wals speake truely plainely boldly crie aloud spare no mans person of whatsoever cloth his coate be cut Be thou a good linguist make it knowne thou art a skilfull Artist and declare an exact Method in thy proceeding And Conscience first goe thou to all Christian Princes Kings and Emperours speake gently to them and intreate them to cry to God for wisedome that they may wisely goe in out before the great people committed to their charge will them yong and old to tread in the steps of Hezekiah Iosiah pull downe the high places burne the groues with fire over turne Baals Altars and cause all his Priests to fall by the sword Bid them send Levites through their Lands spread the truth of God for their subiects haue immortall soules in their mortall bodies tell them that is the way to get a good Conscience and how thou art of more worth than a golden Scepter Put them in mind how a bad one was the cause Saul his kingdome and Iâ—roboam became the subiect of Gods vengeance Let this Poesie be stamped about the borders of their Crownes that the more religious the more royall Conscience step on to the honorable Lords and because they affect breuitie not prolixitie say to them in a few sentences that Nobilitie without pietie and a good conscience is like a painted Sepulchre or blazing comet good for nought except to gaze vpon that they feare God or else they haue no curbe to bridle them that they honour the King keepe their houses well but the Church better that they exceed others as much in goodnesse as they doe in greatnesse and that without a second birth none can enter into the kingdome of heaven Bid them blaze their Armes continue their ancient Scutchions but take this for their Motto that The more holy the more honorable Conscience See that thou meet with the intelligent Counsellors and graue Iudges of the State and Nations
and a drop of this wine like Ionathans honie should it not open the dimme eies of our mind 4. And to omitt many things and to apply it to the purpose do we send for our friends let it be to pray to conferre of good things and to tell what God hath done for vs as well as to eat and drinke and make great mirth What a pittifull thing is it to enioy such abundance of Gods good creatures the societie one of another and yet neuer speake of Gods bountie or for the edification of our faith what salt better to season and sanctifie the creatures to vs vs to the Lord than gracious words prayer singing of Psalmes I wish this were the generall custome of our country men I may be filled with ioy Also we gather from this sentence that There is ioy to be found in the course of a Christian Doct. 6. What if few thinke so is it therefore not so know this that as there is a smell in euery flower so euerie action in Religion produceth comfort Are not all her wayes waies of pleasure Pro. 3. 17. the Prophets and Apostles haue they not published the word with ioy is it not their meate and Ioh. 4. 34. drinke to doe the will of their heauenly father haue not the people heard with ioy vnderstood with ioy search Neh. 8. 12. and see And there 's reason for 't first from their present portion 1. For are not their sinnes remitted the band of their debts Reas 1. cancelled and shall not the remembrance of this breed ioy 2. Are they not reconciled to God at one with him and may not such eat their meat with gladnes and drinke with a cheerefull heart 3. Be they not enriched with the graces of the spirit and is not one of them Ioy haue they not Gal. 5. 22. the earnest of life eternall and shall not that produce ioy 4. Is not the curse of the creature remoued and shall not bread dipped in the blood of the Lambe cause ioy doe not the blessed Angels attend them pitch their tents about them and is not that matter of great ioy Secondly From future promises 1. Shall they not haue food and raiment fit and convenient Need such to feare a deere yeare 2. Crosses shall turne to their comfort death be their advantage and the day of iudgement the time of their marriage coronation 3. Shall they not iudge Men Angels and the world 4. And is not heauen prouided for them Shall they not anon take possession of it if these things minister not ioy what can O but mee thinkes I Obiect 1. heare the worldling fume and chafe and say none more sad to see to none more heauie harted than these forward professors of the Gospell I tell him thats false such haue meat to eat thou knowest Resp not of bread thou neuer tastedst a treasure hid from thine eie May not the hart be merry vnder a sad countenance I tell thee againe they be Gods first borne and therfore partake of a double portion I but for all you can say sir their very lookes bewray Obiect 2. them their deepe silence makes against them But ô thou foole when wilt thou be wise doe not empty Resp vessels make the greatest sound shallow waters runne with most noise When full barrels ring not deepest riuers haue the stillest streame is it not one thing to bee rich another thing to say so can a man haue no coyne in his possession except thou enter into his Closet peepe into his Chest and finger into his treasure I trow yes I thinke you would make me beleeue that seeing is not beleeuing Obiect 3. haue I not heard such cry beheld thē weep bitterly Now I perceiue thou hast spet thy venome said thy Resp worst vnderstand me if thou canst Did not Ioseph weepe greatly was it for ioy or for heavinesse may not mirth and sorrow like sweet and sowre bee mixt together what if the sunne for a time be Ecclipsed shall it neuer appeare as in times past thou art to know that there is a Misterie in godlinesse the which none can read but they of the bride chamber How euer it be I am sure of this that there is ioy to be found in the course of a Christian Obiect 4. Well well but are not such euery day in ieopardie subiect to crosses death too Resp Grant it be so what of all that though the bodie be in bands may not the spirit be at libertie what if they haue outward trouble may they not haue inward peace that passeth all vnderstanding What if men forsake them shall not Angels minister vnto them grant they should dye for the Gospell can they doo 't in a better cause for a better thing Obiect 5. But I shall neuer beleeue that such crosses can stand with sound comfort Thou Didimist full of vnbeleefe they haue what thou Resp wantest to wit faith which is all in all by it they know that crosses come from a father and hee hath giuen them Davids charge handle the yong man gentlie that like haile on a tyled house they rattle more than hurt that they shall tary but for a time and at their departure as the ouerflowing riuer doth rich mudde leaue a blessing behind them I see you can set a good face on a bad matter you make Obiect 6. the best of an ill thing but for all you haue said I am not of your minde Of my mind for thine owne sake I wish thou werst Resp But alas as yet this secret is hid from thine eyes yet let me aske thee a question in sad earnest what is thy ioy whence doth it spring how long shall it continue or wherein doth it excell the ioy of a Christian hast thou health of body Why that he hath with a sound mind Hast thou goods so hath hee and grace too Hast thou friends For one hee hath a thousand Hast thou many things laid vp for many yeares I tell thee he hath all things laid vp for euer and euer This then may serue at once to stop the mouthes of such men as speake euill of the truth of God and course of a Vse 1. Christian who crie with open voice turne puritane become a precisian then farewell all mirth and welcome Melancholie These bring an ill report on the path to heauen as the people did on that to the land of Canaan they commended the countrey spake fairelie of it but complained of the passage as of walled townes fenced Cities and they saw great Giants sonnes of the Anakims so the carnall men of our times speake well of heauen thinke its worth the hauing but there be blacke stormes raging tempests and violent persecutions to passe thorow and therefore with Ruben and Gad they resolue to pitch their tents on the hether side of Iordan These muck-wormes reioyce in and feed on earthly vanities as Curres and
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
censure others Vse 3. for in so doing wee may bee blame worthy Let a poore Christian cry out that hee is tempted of Sathan troubled with doubting and call his estate into question the which is vsuall in the Lords children shall we not haue some that will tell it in Gath that such are haunted of the Deuill brought to despaire and not of the number of the faithfull but these grieue the holy Ghost wound their own flesh or rather declare euidently that they are strangers from the life of God Let the Magistrate with Moses represse impiety suffer not the offender to goe with out penalty and if he be resolute to advance religion how many will be ready to tell that he takes too much vpon him If the zealous Preacher with Iohn put the axe to the roote of the tree lash the conscience and speake with power what exclamations will fly like vncoucht fire workes this man is without mercy damnes vs all and sends our soules to hell afore our bodies be cold When men pray in their families search the Scriptures sing Psalmes Catechize their children and frequent the house of God shall not such be counted Puritanes nick-named Precisians And yet doe but looke into Gods booke and tell me if all the faithfull haue not done these things and the profane as branded to destruction omitted them but these grunting Swine are neuer satisfied such Dogs will vomit vp their filth and every Kyte of that nest cast vp his stinking gorge And what wonder i st for corruption will follow his kind and like grace produce the contrary effects to her from opposite principles For Christ was counted a wine-bibber Iohn reputed to haue a Deuill the faithfull to be full of new wine the same censure must and shall accompany the members and cleaue to the successors Yet let vs take heed lest falling into the same sinne we one day partake not of the same punishment or the like In the last place let vs all proue our selues whether we be Vse 4. in the faith or not for by this point rightly applyed we may doe it Thou saiest thou hast faith but hast thou the effects that follow it Dost thou beare like fruit and bring forth good workes as did thy faithfull forefathers And for our better triall haue we an eye to such as haue beene before vs and haue exercised the same vocation with vs and then if our actions be proportionable to theirs wee haue the same faith vnfeigned Art thou a Magistrate and dost thou desire to take a Who haue faith vnfeigned true triall of thy faith then compare thy proceedings with some one of that condition who in the booke of God hath beene reputed faithfull And thou maist consider to this purpose Nehemiah and take a view whether thine actions paralell his What inquirie dost thou make to know the Churches state what care hast thou to reforme things that be out of order how dost thou pity the oppressed build vp the decayed wals of Ierusalem pull downe the high places and giue charge for the Sabboths-strict-sanctification Hath the Lord called thee to practice that great art of soule sauing and is thy care so to preach and practise as that thou maist saue thine owne soule and them that depend vpon thee and dost thou yearne for the gathering together the scattered Saints to build vp the body of Christ and wish might it stand with Gods pleasure that all other with thy selfe were in the path that leadeth to heauen Is thy estate to gouerne a family How then be thy seruants and children trained vp in the knowledge of God What care hast thou to haue a little Church in thine house and morning and euening to offer vp a daily sacrifice In a word in whatsoeuer calling thou art cast is thy choicest care to glorifie thy God to worke out thy saluation and to draw others with thee to eternall glorie then be of good courage comfort thine heart for thy faith is vnfeigned and shall assuredly saue thee But if these things be omitted and the contrarie committed what should I more say except I should dissemble but that thou art a cursed Ieroboam a wretched Alexander a profaine Esaw and sonne of perdition be not deceiued for if faith haue not its perfect worke in thee and good fruits proceed not from thee thou art no graffe in Christs stocke but a wild Oliue whose end is neere to cursing and burning Why wilt thou not try thy faith by its effects if it be sound seeing this is a sure rule will not cannot deceiue thee looke thy face in this Glasse weigh thy estate in this ballance and measure thy faith by this rule for it is the onely way and I cannot giue thee a better And from these words it may also be collected that The approbation of Gods people is not to be despised but much Doct. 10. respected It s good to be well reported of by the faithfull for Pauls speech tends much to their prayse Nehem. 7. 3. 1 Kin. 18. 3. Gal. 1. vlt. For the faithfull haue the best iudgements in spirituall Reas 1. things and the least subiect to be deceiued They shall iudge the world and is not their testimonie Reas 2. of great estimation who are so honoured 1 Cor. 6. Begining Againe a good name is a great thing especially when it Reas 3. proceeds from the best people Mat. 16. 15. And finally whom they giue good report of they will Reas 4. bee sure to pray for and what can bee better Phil. 1. 5. Such then vndergoe reproofe as neuer regard the good report Vse 1. of Gods people There be many who had rather haue the applause and prayse of the Gallants and good fellowes of these dayes But doth this make for their reputation can this yeelde them any ground of true and sound consolation will they haue it glory in it but a miserable thing is it For its true honour to be honoured of the righteous Therfore Paul litle regarded to be iudged of the world In the next place this must teach them that are well reported Vse 2. of by the faithfull to esteeme it a fauour and not slightly to respect it for of a truth it will comfort the hart encourage to good and strengthen the weake faith to bee well respected of the Saints and the contrarie cannot but wound and grieue the vpright in hart I Kin. 18. 9. And let all men learne so to shew forth the fruits of faith Vse 3. that they may haue with these people the like commendation Set vp the ordinances of God in your families cast How a good report may begot out the profaine person relieue the poore Saints and entertaine the men of God For for such things sake is the approbation of Gods people acquired and if you doe these things who will or can speake euill of you if men doe yet you are blessed in that you are euill
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
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
seeke Saluation What was Pharaoh the better in being a King Athaliah a Queene or Iudas an Apostle and cast out of heauen Where be now the Fooles great barnes Nebuchadnezzars Babel or the rich gluttons purple fine linnen and dainty fare What is now become of dancing Dalilah painted Iezabel or drunken Nabal whose eares would not tingle and hearts tremble to treade in their steps and to thinke at what a doleful haven they be landed wherefore cry and cry againe with the Iailor Syrs what shall I doe to be saued Master how may I inherite eternall life Oh thinke and thinke often that salvation is the greatest good that can befall a man for without that wee shall perish for euer and then woe to vs that euer we were borne Vs. That which hence I gather is that One good Christian reioyceth in the salvation of another Doct. 7. Paul envieth not that Timothy was partaker of the same blessing Againe we note that Certainty of Salvation may be had if it bee rightly sought Doct. 8. for Yet some thinke that Paul vnderstood this by extraordinary Reuelation Yet the poynt is a truth though it were not drawne from this Text. 2 Cor. 5. 1. 1 Io. 3 1. 2 Cor. 13. 5. 1 Ioh. 3. 19. For in the vse of the meanes we may get faith and that wil Reas 1. assure our hearts of salvation Againe God giueth his spirit to such as seeke aright and Reas 2. Eph. 1. 13. it will beare witnesse with our spirit that we be the sonnes of God and if sonnes we shall be saued This confutes the contrary doctrine of the Papists who Vse 1. leaue a man like a Meteor hanging in the ayre alwayes doubtfull But they obiect that faith is not felt by sense 1. What if it were not yet repentance is sensible and hee Obiect 1. Sol. that repenteth truly shall be saued 2. He that beleeueth is sure that hee beleeueth for as the eye doth see and knoweth it seeth so doth faith beleeue is assured it beleeueth by that faculty it hath in it selfe But the best doubt Obiect 2. Sol. True but 1. Doubting comes from the flesh and diuers causes produce contrary effects 2. Varying the minds obiect varyeth the act for the present and 3. Faith and doubting Causes of doubting may stand together when as they be neither of them in the highest but in a remiâ—se degree And as limping is a signe of life halting of motion so is doubting of beleeuing for as without life there can be no limping so without faith no doubting though I grant there may be despairing We may try by this doctrine what good vse wee haue Vse 2. made of Gods ordinances Haue we got assurance that our names are writ in the booke of Life are wee sealed by the spirit of promise are we certaine we shall be saued Why then we are good profitients in Christs schoole else not Doe we still hang all vpon seeming saying thinking and conceiting why then we are much amisse and must labour for assurance We would haue our Lease sure hold our Lands sure and make all sure and shall we take no paines to make our salvation sure Well we through the goodnes of God haue time and meanes to doe it and if we omit the opportunity the day of had I wist will ouertake vs. What is of greater estimation then the certainty of salvation and what lesse regarded more neglected Some thinke it s a doctrine impossible others cannot stand about it and many desperately in a blindfold manner cast themselues on the secret and vnsearchable mercy of God Art thou any of this number then in the feare of God amend this thing I can tell thee it will prove worth thy labour at the length though it seeme labour in vaine for the present season And hath called vs. From the copulation of these two together it is to be obserued that Effectuall vocation accompanieth Saluation Doct. 9. None shall be saued but such as be effectually called Adam was called no doubt when the Lord came in the coole of the euening and said Adam where art thou Gen. 3. 9. See Math. 9. 13. Rom. 8. 28. 1 Cor. 1. 9. Gal. 5. 8. Col. 3. 15. 1 Thes 2. 12. 1 Tim. 6. 12. Heb. 5. 4. 1 Pet. 1. 15. Iude 1. Because we by Nature are in darknesse and spirituall bondage Reas 1. we lye like Adam hidden in the bush vntill the Lord call vs out and set vs at liberty The bondage in Egypt of Israel vnder Pharaoh prefigured this and as they were called corporally so must we spiritually before wee can come to the heauenly Canaan Againe the Lord hath set downe a most sure path that Reas 2. leadeth to heauen he therefore that will come to his iourneies end eternall salvation must travell the Kings high Exod. 14. way Rom 8. 30. Israel did so to Canaan Besides if we be not called we cannot be iustified and Reason 3. consequently saued For effectuall vocation in order at the least doth precede iustification And if wee haue not this linke of the chaine we lose the other also Rom. 8 30. And last of all No vocation no true title to the promises Reason 4. for they belong to as many and no more as the Lord shall call Act. 2. 39. And he that hath not right to them but is still vnder the Law cannot be saued for we come to heauen by no other way but by the promise And here we taske the carelesnes of many that neuer haue Vse 1. care by prouing the truth of their calling to make their salvation certaine Some cry they are not assured of heauen what marvell seeing they be not called for the one is or the other can be neuer Who will expect wages when the Master of the house hath not called him to worke This teacheth vs how to get assurance of salvation viz. in Vse 2. making our calling sure Get the one and thou shalt haue the other And because thou maist the better try the truth of thy calling we will stand a litle to shew the order and manner of it We must know that preparation goeth before this effectuall The order of Gods proceeding with whom he calleth vocation And it hath 2. parts 1. A cutting off 2. A fitting This cutting off is done by the knife of the law which like an axe loppeth vs off from the wild oliue tree Adam For though we be not called by the law yet we are fitted by it In this cutting off we may obserue 1. The time when What time the Lord calleth and 2. The manner how The time is ordinarily when wee are the best able to doe the Lord service in his vineyard which is in a middle age seldome are children and rarely be old men called for the one is not of age to worke the other almost past age to worke Yet we read of some children as
shall much be required They who haue greater meanes for grace then others must striue to be more gracious then others or looke for the more heauier reckoning Our fathers were led in the night the Moone was their conducter we are now in the day when as the Sunne guideth vs shal we not then goe faster farther with lesse feare and more resolution greater boldnes But alas who taketh knowledge of these things maketh the true vse thereof we haue the Sun shining yet sleepe or if awake we cry want we not light I say no more but wish that our idlenes cause not the Lord to remoue our Candlesticke By the appearing c. This word signifieth a bright cleare From which word we take our Epiphany Doct. 4. or glorious appearing whence note that The appearing or comming of Christ was glorious whether vnder the law or in the time of the Gospell For vnder the Law was not the Temple the furniture Reas 1. the attire of Aaron the brestplate the Vrim and Thummim and all the rest glorious And did not all these point out Christ typify him if these things were not glorious which were made of pure and beaten gold fine silke and twisted linnen and of the choysest colours as crymson purple and skarlet then what may be said to be glorious And in the time of the Gospell his appearing was glorious Reas 2. for was he not borne of a Virgin turned he not water into wine healed all diseases wrought miracles spake so as neuer man did and on the Crosse by Christ was not a theife conuerted and were not these things glorious Yea his death buriall resurrection and ascension were all glorious And the more we thinke of these things the more glorious they will appeare What saith the Apostle Great is the 1 Tim. 3. 16. mystery of Godlines without controuersie for God is manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into glory The more we view the workes of man or nature the lesse will we admire for we come to see the Reason of them and the manner how they be done But the longer we study on these mysteries the more wonderfull and past finding out we shall see them to be because they so farre exceed our apprehension And after his ascension as we in part haue heard the appearing of Christ was glorious How did his image shine and his spirit appeare in his Disciples what soules were converted by them and wounders wrought daily Was Act. 9. not Sauls conuersion glorious and all his life after led in glory Did not Stephen end his daies in glorie and many Act. 7. Heb. 11. a poore person And his glory appeareth vnto this day For hath not he ascended on high and giuen gifts vnto men When was the word of God more soundly preached except in the dayes of the Apostles then now How are the mysteries of Religion cleared and the depthes discouered poynts controuerted brought to the issue and errour layd open without ragge to couer her what learned tractates haue we in our mother tongue So that I may boldly say two things that the like hath not beene before and that an Englishman that can but read his owne language may be a great scholler But its Meditation that must cleare this better then my pen and the particular coales that giue light to this truth are infinite Therefore come we to application Where first we reproue not the people vnder the law Vse 1. neither the Pharisees in the time of the Gospell but the men of this age who see no glory in Christs appearing We see glory in gold and grasse but none in the Gospell of grace in purple and white linnen yet discerne nothing worth admiration in the robes of Christs righteousnes There is a glory in the herbes and flowers beasts and birds foules and fish and in the Starres Moone and Sunne But the glory in the Sonne of God and his Gospell farre exceedeth all Are not such men like moles blind as the wants that see no matter of admiration in these things into which the very Angels desired to peepe into the Gospell is called glorious the conuersion of a sinner glorious grace is stiled glory yea somewhere the Saints rhemselues are sayd to be the glory of God Some glory in their apparell others in a ring or bracelet many in the wealth power and wisedome millions in the workes of art and nature but yet neuer glory in the most glorious obiects I wish that these mens glory be not some time turned into shame who can glory in many things but not in the thing which is in glory beyond all And was Christs appearing glorious vnder the law in Vse 2. the dayes of his flesh and continueth so to this day what then shall his second comming be when he shall ride vpon the wings of the winde passe through the clouds with thousands of thousands of Angells attending vpon him when the Trumpet shall sound the dead shall rise and hee appeare with his scepter in his hand to iudge all the world If the day was glorious in the giuing of the Law the time when the Temple and the walls of Ierusalem were finished When Salomon was crowned King and Christ rode into the City on an Asses foale what will the time of the perfection of all things be No maruell if the Saints haue prepared for this great day and longed and looked for it continually And that which they did let vs doe also Prepare for this time pray that it may come and often meditate of it deeply in our hearts and be ye assured it s well worth your labour Our Saviour Iesus Christ Here is layd downe the second principall thing in the Text which is a description of that person through whom grace and saluation is given and he is described 1. By his office viz. A Sauiour 2. His Names 1. Iesus 2. Christ 3. By the execution of his office and in two things it consists one in the remotion of Death the other in the production of life The poynt we first collect is this that Christ Iesus is our onely Saviour Doct. 5. Act. 4. 12. Iob. 19. 26. Isai 18. 20. 62. 11. Zach. 9. 9. Ioh. 4. 42. There is none other name given vnder heaven whereby we can be saued but this This is he that Iob desired to see Isaiah foretold and at whose comming the people were to shout for ioy and hee is called the Saviour of all the world viz. Of the Elect world For there is a world for the which Christ would not pray I pray not for the world Ioh. 17. 9. That is for the world of the Reprobate Now many reasons may further confirme the doctrine First for God the father being the party offended set Reas 1. Gal. 4. 4. 1 Pet 1. 20. him apart and appointed him for this end And then shall
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
be marked that The best man may be forsaken These left Paul Doct. 8. Quest Ans Did these neuer returne to the truth afterward God knoweth not we and though we hope the best of some yet let vs feare the worst for the good of our selues VERS 16. The Lord giue mercy to the house of Onesiphorus for he often refreshed me and was not ashamed of my chaine WE may not thinke that this complaint and commendation The Coherence are here annexed without reason or relation to the percedent verse For thus I conceiue it is Paul hauing prest Timothy by many maine and forcible arguments not to be ashamed of the doctrine of the Gospell In the 13. ver giueth him a direction what to doe that he may not be ashamed which is to keepe the patterne of sound words for he that worketh by a true and streight rule shall haue no cause to be ashamed of his workmanship But in regard this might seeme hard to Timothy he tells him what he must obserue that he might be able to follow this forme of doctrine viz. Keepe the graces of God from decaying that are in him Oh but he might suggest this thing is as hard as the other Now Paul secretly grants him this and therefore tells him that he can no wayes doe that but by the assistance of the holy Ghost ver 14. And hauing giuen him this good rule least his sonne should be puffed vp with presumption and omit all subordinate helpes he tells him how many haue fallen away ver 15. for Timothy might thus conceiue Well if the Holy Ghost be and dwell in me I will feare the lesse or he might be temped to be carelesse from that ground for the preseruation of these worthy things And last of all least vpon the Mement of so many Revolters and that of Phygellus and Hermogenes he might be too much on the other side againe deiected for man on both hands is incident to fall into extremities he bringeth in a worthy example of loue boldnes stedfastnes and resolution in this Onesiphorus to hearten and imbolden him This may seeme to be the true scope of Paul and dependance of these foure last verses Or it may be thus Paul may put Timotheus in minde of these mens falling away and of this good mans resolution that he by the shame which befell the one and the prayse accompanying the other might be the more disswaded from declining and perswaded to stand fast For doubtles these instances of coutrary persons proceedings carry with them the seedes and force of an argument being by Paul thus produced But to omit that wee come to the words the which consist of a petition and a reason In the petition we may obserne 3. things 1. To whom it 's The Logicall resolution preferd the person is the Lord. 2. The thing petitioned for and that 's mercy 3. For whom this petition is put vp and that is for the house of Onesiphorus Thus much for the prayer or petition In the Reason are 3. things also or t' is threefold 1. Onesiphorus refreshed Paul 2. He did this often And 3. He was not ashamed of his chaine And though the Reason seeme but twofold why he prayed to God for this man yet we may without breach of the Reasons rule apprehend it to be threefold as we haue demonstrated out of the word Often The Lord giue That is God the Father impart conferre The Theologicall Expâ—sition or grant Mercy I would here vnderstand mercy to be taken in a large extent as for outward and inward blessings with whatsoeuer is profitable or comfortable for soule and body or for all the like refreshings I was in my troubles refreshed with may be the Apostles meaning To the house of Onesiphorus House in the Hebrewe is of building in Greeke of dwelling in our English from custody or tuition And the word house may be borrowed from the Almaine huis which is of hu to defend Whereby the way we may take the description of an house the which is a building wherein man doth inhabite or dwell for safetie and tuâ—tion By house in this place is meant the people whereof Onesiphorus had charge whether wife children or seruants by a Metonymie For he often refreshed me That is did by his personall presence praiers conference and gifts many a time recreate and comfort me both in body and minde And was not ashamed of my chaine That is When I was vsed like a theefe or malefactor and went vp and downe with irons on my heeles or hauing a keeper was led being chained by the hand he tooke knowledge of me and did not passe by me as they of Asia did accounting it a disgrace to their reputation As I cannot but iustly complaine against and condemne The Metaphrase all Asia of which company were Phygellus and Hermogenes in that they were ashamed to visit or refresh me So I must needs highly commend Onesiphorus for many refreshings whereby he comforted me both in soule and body and tooke acqnaintance of me esteeming it no disgrace or shame although I was chained and vsed like a Malefactor For the which his kind dealings towards me I beseech the Father of all mercy to comfort and blessâ— all his whole familie wife children â—â—d servants both in soule and body with all earthly and heauenly benefites euen as he hath comforted and refreshed me in all my miseries and great afflictions by his presence prayers conference and other fauours The Lord giue mercy c. Whereas many fell away and Doctrines deduced one mentioned that was resolute and Paul brings him in to be imitated of Timothy we may note this instruction that One good mans Example is to be preferred and followed before Doct. 1. a world of wicked persons We may not follow a multitude to doe euill Exod. 23. 2. No one Lot in Sodom one woman in the South one Michaiah is to be respected before al other vncleane Sodomites lazie Damosells and hundreds of false Prophets 2 Pet. 2. Luk. 11. 31. 1 King 22. 8. For he hath the truth on his side he followes the narrow Reas 1. way that leadeth to heauen Now the truth is to be preferred more then errour though Millions swerue to the one and a few embrace the other Againe God will excuse no man for so doing It will be Reas 2. a cold plea for a man to say I saw few of that stampe but multitudes of this I did as the most did when he shall come to the time of reckoning the great day of his account This iustly meetes with some in our dayes who hold Vse 1. neighbours fare good fare and to doe as the most the best way But haue these many the truth on their side doe they keepe the forme of sound words What a madnes would we esteeme it if a man when he is conuented before the iudge and accused for theft should say why all my
which is that When we haue done all we can to confesse our selues vnprofitable seruants Let vs neuer dispute with our Maker plead perfection or by our selues iustifie our selues or expect the least reward Surely he that is well acquainted with his owne inward corruption and actuall transgressions will neuer boast of his owne worthines And no one point which the Papist doth defend hath caused me to doubt more of their finall good estate then this For if they were borne againe of the water and spirit they by their owne frailty would haue learned experience to haue beene farre from the least thought of merit Wherefore in thy best condition say Lord thy mercy is my merit thy free fauour my felicity Where Paul in the twelfth verse and now againe in this maketh mention of the last day we note that A good mans minde is often carried to thinke on the day of Doct. 5. iudgement Iob. 19. 25. Psal 17. vlt. 2 Cor. 5. 2. Phil. 3. vlt. For when they cast their eye on the poore creatures the Reas 1. which groane for our sinnes and shall not be freed vntill that time how should a good man who is mercifull to his beast but remember that day wherein they shall be deliuered into the liberty of Gods sonnes Gods children haue many false tales father'd on them and Reason 2. with strange aspersions are they besprinkled the which as vpon Eagles wings fly through towne and tauerne country and citie Gath and Ascalon vnder the great broad seale of good fellowship neuer to be reuerst or contrould vntill the Ancient of daies the searcher of all hearts that impartiall iudge haue the hearing of the case which must be at that day The faithfull feele and find in themselues many great infirmities Reason 3. of soule and body the which shall neuer be perfectly cured till Christ shall appeare So that the very losse of a tooth or of the least member will carry a good mans minde to that day wherein he beleeueth to be made perfect And he is so affected with his Sauiour he hath such a secret Reason 4. loue to all the Saints of God the which he neuer saw and a desire to behold the great possession his Father hath prepared for him the which he shall not fully behold and in soule and body absolutely pertake of and ioyntly enioy vntill Iesus come to iudge the world that his minde is often carried thither And is it not the great day of reaping the yeere of Iubilee and the marriage of the Lambe and his beloued Shall not the Diuell and all his soule spirits that haue persecuted the Saints of God be rewarded according as they haue rewarded vs and all the faithfull take possession of that glorious and immortall kingdom where they shal all with one tongue and heart with ioy vnspeakeable and glorious sing glory to God praise to the Lambe without the least inward opposition or interruption the which is their chiefe desire that heere on earth they ayme at that wherein their greatest blessednesse consisteth for euermore So that wonder not then if the faithfull haue their mindes often carryed to thinke on the day of iudgement And if this bee thus as it is indeede What shall wee Vse 1. thinke of such who neuer minde this day verily they are much affected with earthly pleasures and profits and haue little regard of the greatest good Many men in the Inne of this world are like the swaggerers and prodigals in a Tauerne who call freely eate and drinke laugh and are fat but neuer minde either the reckoning or the time of haruest for they haue sowne no good seed neither haue wherewith to discharge the shot therefore suffer these things willingly to slip and absent themselues out from their mindes because they haue or can expect no commodity by either But the faithfull man is of a contrary mind for he is sparing in expence and hath scattered much good graine the which will bring a goodly crop at his Masters appearing the great day of reaping both of which cause him often to looke vpward And by this Doctrine wee may proue whether wee bee Vse 2. like minded or not to the most faithfull person Doest thou againe and againe thinke on this day Is thy minde often carried to this obiect So arest thou on high with the wings of faith and a sound eye to this hill why then thou art a right bird truely bred and not of the bastard brood Euery crosse base imputation false report ach in the ioynts corruption in the flesh and spirit each good action faithfull prayer motion of true affection towardes Christ and his members heauen and holinesse will carry the mind of him or her that's truely religious vpright hearted to this Mountaine Marriage day and time of refreshing So that findest thou this in thy selfe then be of good cōfort for thou art of the Brides company and one that shall see the euerlasting light sit downe and reape ioy and gladnes life and glory in the largest fields of Gods goodnesse the heauenly Canaan the new Ierusalem which is aboue But if thou art destitute of these kinde of motions eleuations then striue for these properties that are the inseparable breathings and mouings of an holy heart sound minde and blessed person The very frame of nature stretcheth forth her necke and peepeth vpward to this season And shall the Eagles of the Churches owne breeding neuer flutter with their wings and cast vp their piercing eyes to this rich prey but stand a pruning that were a thing incredible Therefore haue this in thy selfe and bee blessed for euer We may further collect where Paul prayeth for mercy against that day that All our prayers are to be grounded on Gods promises Gen. 23. Doct. 6. 9. 12. 2 Sam. 7. 25. 1 King 8. 25 c. For our Apostle knew full well that such a time would come and that the Lord would reward euery good worke at that season by vertue of his former promises Because that they are all Yea and Amen in Christ Iesus Reas 1. not one but shall be performed sooner or latter Againe otherwise wee can haue no hope to bee heard Reas 2. For no faculty can or ought to extend it selfe beyond its adequate and proper obiect it is limited by its peculiar Rules The eye of the vnderstanding and foote or hand of faith may leade vs to God the first Ens and cause of all things but beyond that they cannot passe for there is nothing further to act or rest on Hee therefore that prayeth without a promise denyeth his owne request What madnes then is it for the Papist to pray to Saint Vse 1. and Angell Can they make promises in Christ or haue we any such ground giuen vs of God Vaine wishes are reprehended hence as when men pray for impossibilities and this doth meete with those that vse vnlawfull imprecations and also the blind devotion of