of things the which be impossible for him to effect And the Reason is because that contradiction includes vntruth and impotency the which be not to be found in God And the things which are impossible to be done by God be of two kinds The first is not to be found neither hath any place in him For then God in truth should not be God And to this rule these particulars following doe appertaine 1. God cannot lye deny himselfe or by any meanes commit The first kind of impossibilities sinne 2 Tim. 2. 13. Tit. 1. 2. Heb. 6. 18. Because he cannot will or doe contrary to himselfe the which he naturally willeth or doth neither can he destroy his owne nature In Arist 4. Topic. 5. this the Heathen foulely haue erred 2. God cannot dye suffer be hurt or vnder goe any kind of paine or calamitie for he cannot but be altogether perfect and blessed and these argue mutability misery and imperfection And though God be said to bee pressed as a cart with sheaues yet it is not really and truly but Tropically and Metaphorically to be vnderstood and not otherwise Amo. 2. 13. 3. God cannot in himselfe effect naturall actions such as belong to man and beast As to eate drinke sleepe digest generate c. vnderstand in kind and manner which is meerely proper vnto Animals Because these actions argue a defect and imperfection for they imply a passiue power to be in the subiect or cause 4. God cannot be extended or contracted grow old and decay c. For he is not compâ—ehended in any locall place composed of matter and forme neither is hee measured by the adjunct of time And these are the Species that we haue named which imply impotency or contradiction iâ— God the which he therfore caÌ„not do The second kind followeth 1. God cannot make a thing to be defined without a definition The Second sort of impossibilities for the thing defined and the definition in respect of the essence or quiddity be both one As a man not to be a reasonable creature or a body to be without his dimensions or a thing created to be infinite for the one cannot be without the other Yet this Caution is to be had that the definition be true consisting of the essentiall causes and not of the effects or adjuncts 2. God cannot cause that a subiect should exist without its essentiall properties Exa As that a man should be without the faculty of speaking or laughing fire without heate And though these doe not constitute the essence of the subiect yet they be so neerely and firmely knit to it yea doe so immediately flow from it that without them the subiect cannot exist no not for a moment For we are to know that more belongs to the actuall existence of a thing then are required to the simple essence 3. God cannot cause that opposites should be attributed to one and the same if so that all the conditions of opposites be observed As that a body should be sicke and sound at the same time visible and invisible and in diuers places at the same instant That blacke and white be in the same part of the subiect that very moment For then opposites should not be opposites whose nature is that if the one be granted Conf. Arist 6. Ethic. 2. the other is expelled for a season at the least as sight blindnes in the same eye for the one is a privation of the other 4. God cannot make things done not to haue beene done because being once effected they are not within the compasse of things possible For if they be once truly made now it s a necessary axiome that they were made for whatsoeuer is whilst it is is necessarily that that it is God hath created the world what if we grant that he hath power to destroy it yet it cannot be but that it was created and had 〈◊〉 And by this we may see how the Papists abuse this doctriâ—e holding that God can doe meere contradictions as a subiect to be without accidents a body to be in diuers places at the same time c. But they extend the power of God too farre not considering that they argue not from a posse ad esse but from an impossible thing to a necessary And this also refuteth the error of those who reason without iudgment from an impossiblity of being to a being as though this or that be true because God can doe beyond our apprehension But God cannot contradict as we haue said his owne nature or the truth of things In the second place it will follow from the definition that God can doe more then he hath or will doe He could haue raised vp children to Abraham of stones Christ could haue called for Legions of Angels but would not Math. 3. 9. 26. 53. Rom. 9. 18. From these places its manifest that God can doe the things he hath not neither euer will Also he doth those things the which he might wholy omit or doe other waies then he doth if he would if we regard his Power solely But whatsoeuer God willeth without impediment he effecteth According to that I will doe whatsoeuer saith All my will I will doe of the second it s said Who can Isai 46. 10. Rom. 9. 19. resist his will But because these things to the most are hard to be vnderstood we will say no more at this time Onely proceed we now to make vse of the doctrine the which is manifold First the knowledge of this point of Gods power doth Vse 1. confirme our faith very much in the creation of the world how that the Lord was able to forme all things of nothing how he hath power to preserue and gouerne all things that they be not destroyed or the order of them disturbed how he can preserue their seuerall kinds from vtter destruction how he is of ability to reward the Godly and reuenge the peccant persons to raise vp the dead giuing to each one according to the workes he hath done in the flesh good or euill to burne the whole world as he hath threatned and to make a new heauen and a new earth according to his promise And in the next place it serveth to confirme our confidence Vse 2. in the promises of God What if they be both mightie and many beleeue in his power and thou shalt credit them What if they seeme to Crosse nature Yet that 's nothing for his power is great infinite and not to be resisted When Abraham considered this he did not doubt of the Rom. 4. 20. 21 Gen. 12. performance of Gods promise but was made strong in faith this also made him willing to offer his only sonne for he beleeued that God could raise him vp againe Heb. 11. 19. Vse 3. In the 3. place this will support our weake mindes in all temptations afflictions What if Sathan seeke to deuoure vs the sea to be ready to drowne
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
those that liue it are counted as signes and wonders in Israel Isa 58. 18. But what marvell sith Christ was not Isa 52. vlt. And 53. 7. knowne by it his image despised his person in carnall eyes deformed They then that cannot discerne the Sunne how should they perceiue a Starre a Candle Moreover Is our life from Christ Let vs then that are Vse 4. partakers of it returne him prayse for so great a blessing divide not this treasure ascribe nothing to thy owne selfe or others it s the root that beareth vs not we the root life is a Rom. 11. great blessing this life the blessing of blessings then let vs never be weary in magnifying the Lord for such a favour nay seeing it comes from Christ let vs returne it againe vnto him seeking his glory as he hath done our good If we beget children doe we not expect they should spend their liues for the profit of vs their Parents As the Sea therefore sends forth many rivers but they returne all againe into her bosome so seeing our life comes from Christ let it flow backe to the prayse of his Maiestie and thâ— rather wee may be induced hereto because this is the onely way to haue life and to escape death for all eternitie And here may all of vs learne instruction seeing our life Vse 5. is from Christ Iesus are we weake and feeble in our minds Runne we to to him and pray we Lord quicken me Be our children dead in sinne Bring them before Christ desire him to raise them to life imitate the poore that liued when he liued amongst them in the vse of the meanes still haue an eye to this Physitian otherwise our Patients will not be cured this is that Sunne that with his warme beames enliueth all the creatures if he be absent we are all but dead men rotten branches And to shut vp this poynt wee are to learne here to be Vse 6. carefull that we offend not this Lord of life and incurre his displeasure for if we doe we shall dye the second the eternall death Simple Polititians be they that consider not how all the keyes to convey life and death hang on his finger Will we not tremble to heare treason For its death And shall we then crucifie againe the Author of our salvation and rend his flesh in our teeth and tongues like the vaile of the Temple from the top to the bottome take heed of this for he that lighteth our Candle can easily put it out And this shall suffice to haue spoken of the Pen-man of this Epistle for the present now in the next Verse is the person mentioned to whom Paul in particular directed his Writings VERS 2. To Timotheus my beloved sonne grace mercie peace from God the Father and Christ Iesus our Lord. IN these words are two things contained a description The Logicall resolution and a salutation in the forme of a prayer the person to whom Paul sent this Epistle is described 1. By his name Timotheus 2. By a word of relation sonne 3. By an adiunct beloved In the salutation being laid downe prayer-wise obserue what he wisheth and from whom the matter what is 1. Grace 2. Mercie 3. Peace the persons from whom be 1. God 2. Iesus Christ and both are amplified by a word of relation God the Father Christ our Lord. To Timothie This word imports as much as the honor The Theologicall exposition of God or precious to God his Father was a Grecian and his Mother a Iewesse who beleeued in God Acts 16. 2. What he was in name he was in nature he honoured God was precious to God My beloved sonne Sonne is a word of relation and doth alwayes presuppose a father who gaue him his being and it is diversly taken 1. For persons Psal 79. 11. 2. for lambes branches bullets arrowes sparkes or almost any other thing the which proceedeth from a cause Genes 49. 22. Psal 79. 11. and 80. 16. and 89. 23. and 1â—4 4. and 147. 8. Iob. 5. 7. Now the reasons why Paul cals him sonne may be these 1. Because he had either begot him or at the least confirmed him by the Gospell 2. Because he loued him as a sonne and he Paul like a Father 3. In that he was yong and Paul old 4. And in regard he was so like minded to the Apostle from the first reason I take it came the name of God-father because they had begotten them to God And he addeth Beloved to distinguish him from others for he was beloved of God of the good people and of Paul also in a speciall manner Grace mercie and peace To omit to speake of all the acceptations of grace let vs know that it is tooke chiefly two wayes 1. For Gods free favour 2. For the gifts flowing from the same the first though I exclude not the latter is here meant Mercie To omit how many wayes it is accepted by Mercie here is meant a loving inclination of God to his people being in misery or for an effect of his grace or the effects of that loving inclination mercie seemes to proceede from grace and all other blessings whatsoever for by the grace of God each one may truely say I am that I am Peace It also in Scripture hath a large extent but ordinarily is received for outward rest and quiet and inward tranquilitie of the mind this latter is to be received though the other not absolutely to be reiected And what if wee should vnderstand grace as it is in God Mercie as manifested to miserable man And peace as the effect which proceeds from both Yet how ever it be this is most safe to hold that Paul wished Timotheus all good spirituall corporall temporall eternall without him and within him From God the Father In these words the Apostle manifesteth to vs from whom and in what order grace mercie and peace is derived to vs. By God is meant the first person in the Trinitie and he is called the Father because as from the fountaine all things proceed from him for by an vnvtterable yet naturall generation he begate the Sonne from all eternitie He is also a Father by Creation Adoption Preservation Againe the word Father is attributed to the whole Deitie in generall and the distinct persons in particular Isa 9. 6. Ier. 23. 6. And Iesus Christ our Lord We haue once heard for all what Iesus and Christ signifies yet here is another title annexed to our Messias Lord in the Hebrew tongue is a supporter stay or base In Greeke it signifies one that hath authoritie over a thing or person being a word of relation It is a truth that I haue writ diverse times vnto Churches The Metaphrase in generall and publike and private persons in particular wished them all blessings that might make either for their comfort and peace here on earth or the perfection of glory in the kingdome of heaven But now I haue Penned this
Epistle principally for thy benefit who art my beloved sonne and that not without reason haue I writ vnto thee or doe thus stile thee for thou art a man that hast beene trained vp in the holy Scripture of a childe well reported of by many of the faithfull one of great hopes in the Church being a Minister of the Word and none more than thy selfe like-minaed vnto me And why then should I for beare to direct an Epistle vnto thee or entitle thee my sonne For haue not I also confirmed thee by instruction Loved thee with entire affection Am not I thine ancient in yeares And we like father and child aime at one end make the same scope of all our proceedings And I doe further vnfeignedly wish thee whatsoever may make for thy good in this or glory in the world to come from the first fountaine of all grace and spring of all true peace God the Father and Christ Iesus our Lord. To Timothie Whereas Paul in this place writes to Doctrines deduced Timotheus a yong man well reported of and of great hopes we obserue that Such persons as are likely to proue good and excellent instruments Doct. 1. in the Church are principally to be instructed and incouraged Wee will water that plant most hedge about it and prune it which is likeliest to bring forth much and good Exod. 2. 2. 1 Chron. 28. 9 fruit the beast of best hopes shal be put in the best pasture the other turned to runne in the common field and barrenest ground And why not for such will if God giue good successe Reas 1. to a mans indevours proue instruments most profitable and are not those principally to be respected instructed Besides Sathan will labour to make them of his kingdome Reas 2. aboue all others he will picke the finest wits to doe wickedly hence it is for the most part that our Iesuits be such deepe-headed sound-witted persons not many comparable to them This reproues the carelessenesse of many in our dayes Vse 1. who altogether neglect this dutie haue we not some that rather set the best wits to the meanest basest or no calling at all certainely the Papist shall rise vp in iudgement against these for they are more carefull to practise this for Antichrist and his then we for Christ and his kingdome Let vs all chiefly parents put this point in practise and imitate Paul and David herein consider who is likeliest to Vse 2. doe good the best service one day and labour that they may be sanctified season them with instruction learne them the holy Scriptures of children that is to doe well and wisely Let it be further noted where Paul cals him sonne who was not his sonne by naturall propagation but rather in that he had begot him to or confirmed him in the doctrine of the Gospell that As there is a naturall so there is a spirituall generation and kinred in the world Doct. 2. Some be of the flesh others borne of the spirit Mat. 12. vlt. Rom. 9. 3. Io 3. 6. For be there not spirituall and carnall fathers in the world Reas 1. Ezek. 16. 20. 1. Cor. 4. 15. But Christ forbids to call any man on the earth Father Obiect Resol Christ condemnes over-ruling fathers such as were some masters Iames. 3. 1. Againe we cannot haue two contrarie fathers that command contrarie things 3. Christ would haue them principally to esteeme God to be their Father in conclusion he would haue such called Fathers as beget sonnes to God not like the Pharises and Papists who beget children in Babylon and spirituall whoredome and offer them to Molech their sonnes are the feede of Sathan murtherers and lyers from the beginning Also doe wee not reade of spirituall seede Iohn 3. 9 of Reas 2. a spirituall conception Gal 4. 19. why then there must needs be a spirituall kinred in the world This reproues the grosse ignorance of many in our Vse 1. dayes who never take knowledge of this truth yet they are well enough acquainted with their kinred in the flesh But it meeteth especially with those blacke-mouthed persons who can scoffe and fleere and say there goes a brother or sister in the Lord Is not this to make a mocke of the truth of God to kick against the prick and to incurre the iust iudgement of God doth not the holy Ghost call them holy Brethren sonnes of the most High O times O manners Hâ—b 3. 1. Heere we are taught to discerne betwixt men that differ Vse 2. to seeke out our spirituall kindred and to make much of such every profane person will be acquainted with their lewd consorts and damnable crew But especially let vs examine and proue our selues whether wee bee borne againe otherwise it had beene good we had never beene borne at all and by these notes try thy selfe First Hast thou conceived aright in the wombe of thy vnderstanding what iudgement hast thou to see into the mysteries of salvation Secondly doest thou beare Christ in thy heart by vnfained affection canst thou say I loue the Lord aboue all things in earth or heaven Thirdly art thou troubled to bring him forth and travellest of him in thy will is this spiritual delivery thy chiefest care Fourthly and doest thou manifest to the world that thou hast brought forth this babe in thy life and conversation by doing of iustice loving of mercie humbling thy selfe and walking Mich. 6. 8. with thy God why then thou needest not to feare but that thou art of the free-womans seede and princely line of the most High But if those things be not to be found in thee and to proceede from thee thou art the childe of wrath and thy present condition is fearefull for if Christ be not conceived in the vnderstanding framed and borne in the heart travailed of in the will and brought forth in the forme of a well-mended life thou art but Sathans slaue and not the Lords adopted sonne My beloved sonne Observe also out of these words that Preachers are to affect those especially whom they haue begot Doct. 3. or confirmed in the faith They are to pittie all pray for all none excepted but such as are their spirituall children are to haue the chiefest seate in their affection hence doth Paul write so largely to the Corinthians so long a letter to the Galathians and Peter a first and second Epistle to the converted Iewes For such be the seale of their ministery 2. Such will the Reas 1. most re-affect them 3. Such haue the very image of God 2. imprinted on them and lastly doth not every cause naturally 3. cleaue vnto its proper and peculiar effect in a word 4. such are their ioy their crowne or should be Let this checke them who say they haue spirituall issue Vse 1. and cannot endure them care not for them are ashamed of them whom should they affect countenance or reioyce in
the rule forenamed and remembred and having done so the vnderstanding takes a strict and exact view of their agreement or disagreement Now if there be a iust proportion betwixt the acts and the rule then there is excusation the effect of a good Conscience For Faith resteth on the promise for reward from the Law-giuer But if there be a disagreement then followeth accusation the attendant of a bad Conscience For beleefe giues credit to the threat and expects a penaltie And thus you see how a good Conscience excuseth a bad accuseth by reason of faith being interposed Neither need we to doubt but the Gentile had a kinde of faith the which produced these effects Rom. 2. 15. The King of great Brittaine giues a iust law for the well gouerning of his subiects promising a reward to them that obserue it threatning a penaltie to them that transgresse it I my selfe being one of the number heare vnderstand and beleeue it Well a day is appointed when my obedience must be tryed The Law is read and I giue eare vnto it If now my actions answer the Kings command I am not afraid my Conscience doth excuse me Why For I beleeue he will iudge me according to my workes But if they disagree from his Precept then I feare and my Conscience doth accuse me because I giue credit that answerable to the threat I must be rewarded But suppose I were ignorant of my Princes pleasure or knowing it did not yet credit it should I then haue excusation or accusation Not and the reason is in that I want faith to beleeue the promise or threat which are of force to accuse or excuse being credited Let vs apply it God the King of all the world hath giuen man a Law writ without him or within him that skils not to gouerne his actions he also hath passed his vnchangeable Word that the observers of it shall liue the transgressors dye All this I giue credit to Now when I apply mine actions to the Law and they are proportionable to it then my Conscience excuseth me for here is a good seeing together Notwithstanding all this Faith must credit the promise and threat for producing of these effects and is in truth the first and remote cause though Conscience be the second and nearer of accusation and excusation When the hand doth amisse we vse to say can yee not see Yet it is not the eyes fault And so in this we doe the like appropriating that vnto Conscience the which properly and immediatly springs from faith And tell me why doth the Devill tremble Is it not from faith Why are the profane fearefull Is it not from faith Why is a good Christian chearfull Why He hath kept the patterne and hath faith and why doe we sometimes doubt sometimes beleeue But from partiall obedience and an imperfect faith Yet as wee haue said Conscience doth accuse and excuse cause ioy and feare as the Precepts of Grammar the boyes Latine but not without faith And I pray you would a Scholler care at all whether his Latine answered the rule or no had he not faith to beleeue the truth of it and his Masters promise threat And thus you see our opinion let the learned iudge 2. The second effect accompanying a good Conscience is Ioy ioy I say vnspeakeable vnvtterable Davids Harpe was nothing to this yet made full pleasant Musicke A good Conscience will make the heart to leape the face to shine fill the breasts with milke and the bones with Marrow It s Prov. 15. 15. Iudg. 9. 13. a great a continuall feast Irke Wine it cheareth the spirit of God and man Let Saul want it his kingdome will augment his feare Naball may make a feast like a King Belshazzar carowse in Bowles but having not this dish their thoughts will trouble them and their hearts in the middest of all their mirth dye within them This this is the ground of all true and solide ioy the best musicke will it make that ever was heard What caused Iob to laugh at death Peter to sing in prison Paul to comfort himselfe in the angry Adriaticke Sea And Stevens face to shine like an Angell when the stones came flying about his eares Any thing but a good Conscience The gallants of these daies may seeme the onely merry men but without this they are all base wretched miserable 3. Shall we thinke that Conscience goeth alone or with one single attendant or two as Iacob to Padan-Aram Ionathan with his Armor-bearer or Nehemiah to view the walls of Ierusalem No no Ioy is on its right hand and contentation runnes with it Cast a world into the heart of man he is not satisfied when as Paul not having a penny shall rest contented If thou canst but see the face of a good Conscience in the closet of thy soule engrauen on the Tables of thine heart thou maist cry with old Israel when he saw Ioseph his sonne aliue I haue inough or with Mephibosheth when the King returned safe let the Zibaes of the world take all For Conscience is a rich Treasure a Cabinet full of precious Pearles a costly banquet I say that Bread nourisheth Drinke refresheth but a good Conscience is all in all 4. Doth not Conscience also walke with Hope and giue good evidence for time to come It s like a rich Merchant who keepeth Factors in a farre Countrey and forreigne Land Doth it not send hope to trade and barter in the India of heaven from whence she returnes with comfortable tydings and supporteth Conscience vntill all things be had in perfect vision Were it not for this the heart would burst and good mens spirits faile them for feare Hope will still be whispering Conscience in the eare bid it be of good comfort and not faint for the time of its visitation is at hand Truely a Consciencelesse man is a hopelesse man and he that wanteth that shall perish 5. Also Conscience is alwayes armed and attended with courage boldnesse And is not that worthy the right hand of fellowship A man of Conscience dares stand before Princes plead his owne cause and force Faelix a bribing Iudge to tremble What made the Prophet to giue King Ahab the lie The Apostle to call the high Priest painted wall And Iohn to tell Herod he was an Adulterer But the force that floweth from a good Conscience He that hath a good Conscience may quench the fiery darts of Sathan conquer the King of feare and shake off all terrible tydings Keepe it and it will keepe thee safe amidst ten thousand dangers Sayle thou in this ship and it will land thee in safetie when they that want it shall split the barke of their soules vpon the rocke of condemnation 6. Conscience as thou hast worthie attendants in this thy Pilgrimage on earth so thy reward shall be great in heauen For thou shalt haue thy seat in the noble house of the soule till the day of iudgement Peace shall be thy
Calling This calling is either with the tongue or with the heart Calling distributed Whence ariseth this distinction of mentall and vocall prayer confirmed by the mouth of Christ This people honoreth me with their lips but their hearts are farre from me Mat. 15. 8. We are to call vpon God with the tongue 1. For we haue In calling on God we must vse the tongue and why this priviledge aboue all other creatures and shall wee not imploy it in the Lords service 2. We are to giue vp all our members as so many weapons of righteousnesse to glorifie him and is not this one of the principall And some-where David calls his tongue his glory Psal 30. 13. And it is good for vs so to doe 1. It will be a meanes to keepe our minds from wandring 2. The voyce stirres vp affections and raiseth them to an higher temper 3. In so doing we shall find the Lord putting phrases in our mouth guiding it now and then in a wonderfull manner farre beyond all naturall apprehension 4. And how can others ioyne with vs or know when to say Amen should we be silent When thou prayest alone imitate Hannah let thy lips moue not thy words 1 Sâ—m 1. 13. be heard else it may seeme a sensible signe of Pharisaicall palpable hypocrisie And the heart may not be separated in this action 1. For Also the heart and why such prayers are most acceptable to God 2. They onely haue the promise to be heard 3. Otherwise they cannot be fervent let a mans breath flow from his mouth by a narrow passage were the hands hot it would coole them but if it proceed from the heart the lips being wide open were they cold it would warme them so prayer that springs from the heart is hot from the tongue onely cold as ice 4. As the Lord is the highest obiect we looke at in Prayer so the heart is the lowest center he regards in this dutie these two in all holy actions of this nature may not be disioyned 1. Vaine then are the prayers of many who call vpon God but with the tongue onely If this be not profane babling what can be Thus pray our Papists and rude ignorant Protestants so prayed the old Pharisees Christ checkes them yet their custome continues vnto this day But let vs conioyne heart and tongue else wee doe but labour in vaine What profit can wee expect in bending the knee bowing the bodie spreading the hands and smiting of the breast when our hearts are roauing from the Lord Is this to pray Is this to call aright Is this to please God Nothing lesse What is the tongue but the hearts messenger He therefore that vseth the one and not the other is like to him that runnes before he hath his errand These men may seeme to pray in the iudgement of others but before GOD they are but vaine bablers Vpon God To him is it and to no other that wee must II. pray Obserue here how God is one in essence three in subsistence the essence is not divided but distinguished When as wee say East West and North these are not parts essentiall to the world but names onely of distinction so may we say of the former in regard of GOD for the Sonne and the holy Ghost are the same individuall essence with the Father and hence it will follow that he that prayeth to one prayeth to all but as the Apostle speaketh of another thing to every one in his owne order 1 Cor. 15. 23. Vnderstand that in this definition we speake of God the Father for teachings sake And vpon God must we call First For who but He 1 King 8. 39. discerneth the spirit of man Who but He knoweth all the hearts of the sonnes of men Iâ—â— onely he that is acquainted with all our wants and vnderstandeth what is best for vs. Secondly He is also present at all times in all places to heare vs helpe vs the Lord is alwayes neare at hand so is neither Saint nor Angell Thirdly And is not God sole Lord of all things both in earth and heaven Who made vs but He Who hath wherewith to satisfie vs but He And then vpon whom should we call but He Fourthly Is not He also the obiect of our faith Shall we then beleeue in one and pray to another Will that stand with sound reason Sith then that God is omniscient omnipresent omnipotent and the principall Obiect of our Faith it followes wee are onely bound to pray to Him 1. Whence by the way wee may confute the Romanists who pray to Saints to Angels but doe they vnderstand our wants Are they present in all places What haue they they haue not received And may wee put our confidence in creatures Were not this to seeke to a blind guide Relie on a bruised Reed And when the Sunne shineth brighteâ—â— to light a Waxe-candle It is a never-â—rring Canon thaâ— He Exod. 22. 20. who sacrificeth to any gods saue vnto the Lord onely shall vtterly be destroyed they that will doe the first let them expect the second ther is but one to God the father namely Christ but many to the sonne comparing him to a Prince that hath seuerall petitions preferred vnto him by the common subiects that passe through the hands of his neerest fauorites And they say that he is a bad sonne meaning Christ who wil doe nothing for the entreaty of his mother vnderstanding the blessed Virgin but doth not Christ bid vs come vnto Mat. 12. 28. him that he will pray to the father for vs to whom then should we goe is he not our neerest kinsman our eldest brother our head our husband But if any lust to be contentious we haue no such custom neither the Churches of God 2. Againe here is censured and condemned too the ignorant amongst vs. How many may wee heare cry God blesse me father of heauen haue mercy on me Lord forgiue me which words be good we grant but hauing no knowledge of or relation to Christ are no better then vaine babling the truth is that in all our petitions wee should haue reference to him though not alwayes expressed in words yet conceiued and retained in our minds this may be the cause why Daniel looked out of the window when he prayed towards the Temple because it was a type of Christ and thereby would teach vs that there is no going to God without Christ Iesus And as we speake to the soule of man by way and meanes of the bodie so must we to the father of all spirits through the vaile of the humanitie of Christ our mediatour 3. And by this wee may iudge what to thinke of the prayers of the Iewes and Turke and heathen who either haue not heard of Christ or deny him are not their petitions to no purpose shall they speed and preuaile before God can they expect Cornelius his answer thy prayers are Acts. 10. 4. heard thy
a man to be put into possession of an house but no assurance to enioy it had hee a good lease and could read it then hearing it he reioyceth otherwise not Now the sonnes of God may be glad For they haue a lease in their hands and by the eye of faith reade it continually So that they neuer feare dispossession 3. When is faith made perfect in earth or heauen What then becomes of it is it annihilated by whom either by vs or he that wrought it But shall we conceiue that when so excellent a worke is perfected that on the sudden it shall be turned to nothing by its owne author and if it be not so then it abides for euer 4. I would demaund from what our good actions proceede as from their proper cause is it not from faith why are we no more holy is it not want of faith let this then be granted and faith must of necessitie continue For else holinesse would cease also And if we hold as some doe that faith is the essentiall forme of a Christian and that euerie good act comes from it as naturall acts from their proper formes then who can deny the proposition But against this it will be obiected that now abideth faith Obiect 1 Cor. 13. l. hope and loue but of these the chiefest is loue 1. The scope of the Apostle is not to declare the continuance Resp of loue but the excellency of it 2. Loue is commended aboue faith and hope but wherein why they two worke inwardly and their effects are more secret according to that saying hast thou faith haue it with thy selfe Rom. 14. 22. before God Loue doth declare her selfe outwardly and manifesteth by her effects that wee are Christians indeed otherwise faith is the cause of true loue and therefore more prayse worthy For that which produceth such a thing must needes be better than that it effecteth because it cannot communicate its whole nature to its effect or what it hath not in it self This is that excellent way to demonstrate to the Church that I am a true member of it when I am louing and charitable to my brethren 3. Many boasted of faith yet wanted workes if they had workes yet they did them out of sinister respect and not in loue therefore Paul commends it 4. The word now doth not denotate alwayes an adiunct period or any part of time but a kind of asseueration or affirmation and the like and when it doth yet the Greekes vse it sometimes for time future and not for the present And so much for this obiection But it will be further obiected that wee haue no neede of Obiect 2. faith hauing all things in perfect vision It is true we haue not for the beleeuing of any further Sol. degree of glory yet it is necessary to assure vs for the continuance of what we haue And though the blessednes wee possesse be present yet eternity is not Wherefore faith runneth on holding the promise by the end to eternitie It beleeueth no more but keepeth fast what it hath A man going vp many steps when he commeth to the highest seat of his wished desire hath neede of somewhat to hold him there so faith hauing passed all the promises now onely secureth the soule of what it hath in possession Some may yet obiect that hope than abideth also but Obiect 3. that cannot be seeing we enioy the things we hoped for We haue the things yet time and eternitie is not in vision Sol. Againe God gaue man hope to sustaine faith being weake and the promises being afarre off but now faith being perfect needs no supporter But is it not said that wee receiue the end of our faith Obiect 4. 1. Pet. 19. True but by end is ment that for the which faith was Sol. giuen vs to obtaine viz. saluation Moreouer saluation hath in it two things possession and continuance If this seeme a paradox to any I would haue him know that it is not without authority and besides were there the least danger in holding this as I see not any then by me it should neuer haue beene mentioned Wherefore receiue it or reiect it so you once haue faith it skills not Which dwelt first in thy Grandmother Loïs Here is faith laid out by its subiect in whom it dwelt from the which we gather that Weakenes of sex hinders not soundnes of faith Doct. 4. Reas 1. Doe we not read that women are the weaker Vessels and are not here two mentioned who had vnfeigned faith so that the point is plaine the weaker sex may haue soundnesse of faith Iudg. 5. 21. Mat. 15. 28. Heb. 11. 35. Rom. 16. 1. c. 1. For they are capable of it hauing vnderstanding affection Reasons will memory c. 2. All the ordinances of God are as freely offred to them as to the other sex and they haue asmuch priuiledge to vse them 3. They knowing their owne weaknes and Sathans malice are moued and stirred vp thereby the more carefully to seeke it 4. And is not the spirit of God the author of it doth he respect any persons may hee not doe what and worke faith where hee pleaseth This may comfort the weaker sex and encourage them Vse 1. to vse the meanes for the enioying of this precious treasure It should also make them thankfull to God that hee doth vouchsafe so great grace vnto them Many doe reioyce that they in somethings resemble man but let this not be counted a small thing in that thou art like to him in this thing For faith is the first foundation that God layeth within vs of our felicitie This also should teach the man to haue the woman Vse 2. though the weaker vessel in honour and not too basely to esteeme of her For hath not the Lord looked on her Wee must whom it concernes indeauour to make them by calling on them sound in the faith Sowe the seede of the word in this soule for there is hope that it may prosper Where we read that faith was first in the mother then in the child it may be noted that Faithfull Parents will endeuour to make faithfull children Doct. 5. Who doubteth but that these mothers here practised this dutie and might be instruments for the begetting faith in their children Gen. 18. 19. 1 Chro. 28. 9. Psal 44. 1. For they know they haue giuen them but a miserable being Reas 1. made them by nature the sonnes of wrath and therefore they striue to make them through grace the children of Eph. 2. 3. blessing Againe this is the way for them and their seede to escape Reas 2. the reuenging hand of God and to receiue all good things from him For make thy sonne the sonne of God and hee can want no manner of thing that good is Godly Parents know by experience that children will take instruction better at their hands than from others They wil
secret which by experience he hath search't into 6. He is able to comfort others by the same meanes and with the same comforts he was comforted of the Lord. And from this knowledge of experience a poore vnlettered man may be a more skilfull Pâ—â—â—ition to a wounded spirit then a more learned Clearke can These things and many more doth the 〈◊〉 called know by his owne experience And this is that preaching and wisedome which the world coâ—â—â—s foolishnes and not many as Paul sayth great men 1 Cor. 1. 23. 26. wise men and noblemen are called vnto But yet for all this that hath beene said least some man might deceiue himselfe and not make his calling and election sure I will further set downe some inseparable effects that accompany effectuall vocation 1. He is in a wonderfull admiration to see what an alteration Fruites or effects of effectuall calling the Lord hath wrought in him Peter neuer admired more at his strange deliuery by the Angel out of that strong prison then that man doth in being brought into the kingdome of freedome out of spirituall bondage and darknesse 2. He hath mixt affections terror and feare in looking backe on the obiect of his former condition and ioy vnspeakeable glorious in consideration of his present good condition Now he can both sigh and reioyce at one and the same instant like the men at the building of the second Temple Ezr. 3. 13. 3. Now he will eate his meate with a glad heart follow the duties of his calling with readines sing Psalmes of praise for his late and great deliuery sleepe and rest in peace for the Lord accepteth him And we are the most forward to all good duties when we are most assured of the Lords fauour and our owne salvation And this the reason why Sathan Note so strongly tempteth the faithfull to doubt and despaire 4. If he haue in former time liued in none or an vnlawfull calling now will he alter his course and take a better for note this when God calls any to mercy as hee did Adam he sets them againe in a lawfull calling He neuer called the Deuill therefore let him goe compasse the world and so doth the Rabble of Fryers disordered people as Bearewards players and idle persons liue out of a calling and goe a compassing its likely in that God hath not yet effectually called them for if he had they would haue gone to work And there is no surer signe of one effectually called by God then to liue in and worke and performe the duties of a lawfull calling and no more fearefull note of a man not called to mercy then to haue none or to abide in an vnlawfull calling 5. He now with Lydia will attend to Pauls voice depend vpon the word and in nothing reioyceth more then to heare the Lord speake to him in his ordinances Nay he will not omitt any meanes to further him in the course of Godlines 6. Finally he will often call vpon God by praier praise him for his great deliuerance shew what the Lord hath done for his soule and as much as in him lyeth seeke to call home others that God might be glorified and they with him saued I haue the longer insisted vpon this point because it is the very first entrance to all true blessednesse and the onely ground of our sound comfort and great reioycing With an holy calling Whence we gather that The calling wherwith Gods children are called is an holy calling Doct. 10. The Author of the Hebrewes stiles it a celestiall calling and elsewhere it s said to be an honourable or high calling See Heb. 3. 1. Phil. 3. 14. 2 Thes 1. 11. For the causes of it are holy God Christ the Spirit and Reas 1. the word are all said to be holy And the Ministers for the most part are holy who be instruments in this action I say for the most part for a man not called I iudge may Whether Preachers not called can call others call others For 1. I dare not tye the Spirit to the dignitie of any mans person 2. Such may be fitted for the Ministery and sent of God shall they not attaine to their end 3. Paul reioyced that Christ though by the false Apostles of enuy was preached why did he this if they could not call others at the loast build vp others 4. And lastly hee that holdes the contraly cannot be assured oâ— the truth of his owne conversion for we are not infallibly certified what Ministers be truly called For 1. Some mens sinnes goe before hand others follow after 2. God only knoweth the hearts of all the sonnes of men 3. No man knoweth the thoughts of man but the Spirit that is in him And he that is not certaine of this cannot be assured of the other for so long as I doubt of the Ministers conversion holding this I must needs call my owne in question because God vseth man in the conuersion of man I am not ignorant of some who hold the contrary and of their obiections and Scripture against this position But yet I hold that an vnconverted Minister may convert though few and seldome as we see by experince in former times and in our daies also And in regard of the end too the subiects from which we are called and to which we be called it s an holy calling For 1. We are called from darknes to light 2. From vncleannes Reas 2. 1 Pet. 2. 9. 1 Thes 4. 7. Heb. 3. 1. Psal 15. 1. to holines 3. From wicked men and Dinels to the communion of Saints and Angels 4. We are called from earth that is polluted vnto heauen the holy Mountaine of the Lord. This serveth first to answere an obiection of wicked men Vse 1. who demand why men will not run with them to the same excesse of ryot Why the Reason is In that they be called with an holy calling Wicked and lewd persons tumble in their sinne like the sow in the mire but what mervaile seing they be not the called of the Lord When men haue had an holy calling then will they haue an holy conversation And by this Doctrine we may try the truth of our calling Vse 2. Have we cast off the wayes of darkenesse singled our selues from the profaine multitude and left sinne and vncleannes behind 's Doe we purge our selues as Christ is pure striue to be cleansed from the filthines of the flesh and spirit and to be presented without spot and blamelesâ—e in the day of our Lord why then we are called with an holy calling for as effectuall vocation is a true signe of salvation so is holines of our effectuall vocation This Doctrine may be of great comfort to such as doubt Vse 3. of the truth of their calling Some because they are not able precisely to say I was called such a time by such a man and in such a manner feare they were neuer called at all
good is alwaies to be preferred before a particular Yet thou must see that such by some trusty keeper may be respected well attended at the least May a Minister liue in a corrupted aire Quest 2. Answ Yes For 1. It s as good for him as for the people 2. And God would haue such saued He sought me c. We will collect hence that The faithfull where we trauell from home are to be sought for We haue in the Scripture both precept and example to this purpose and to confirme the point See Act. 21. 4. 8. Math. 10. 11. For they be of our kinred we are children of one father Reas 1. and will not euery one be desirous to see and be acquainted with his nearest friends We shall receiue comfort from them and they from Reas 2. vs for they will tell vs what great workes of mercy the Lord hath done in that place how the word runs what faithfull Men Magistrates Ministers c. the Lord of his good prouidence hath sent amongst them And thus when the Saints haue met they haue as we reade refreshed one another and builded vp one another in their holy faith This checketh those that neuer doe it nor can endure others Vse 1. to doe it Such a one was Diotrephes 3 Ioh. 3. 9. 10. Then when we goe into a farre country let vs enquire Vse 2. who are worthy that is honest men For its profitable many waies in buying selling borrowing lending in comforting and being comforted You shall haue the drunkards gamsters whoremasters and the like enquire out one another and shall not we such as be faithfull truly religious This point is of good vse but seldome practised and the best in the neglect of it may be a great enemy to himselfe euen in temporall affaires How shall I know such Quest Ans 1. If the best report well of them 2. If the worst say ill of them 3. By their speech and carriage for wisedome and grace will appeare in the words and face as the wiseman saith Yet beleeue not euery report faire shew good word For some mens sinnes follow afterward as others goe before 1 Tim. 5. 24. Very diligently The point is that Whom we affect truly we will seeke for diligently speedily Doct. 3. For so the word may be rendred This will hold in all things whateuer David loued the Lord and he would seeke him early at midnight and all seasons Elisha loued his Master therefore sought him The parents of Christ loued Luk. 2. 48. him and did they not seeke him with heauy hearts the Bride loued her Husband and so sought him and we Cant. 3. 1 2. may say the like of what can be named Because the affections are implacable vnlesse the obiect Reas 1. be enioyed which they most affect It is the nature of loue to delight in the present fruition of that it most affecteth And as euery graue thing is in motion vntill it come to the Center so are the affections stirring vntill they claspe about the subiect they affect Againe true affection desireth to manifest its selfe to the Reas 2. thing it loueth and to make it the better yea to bee if possible made one with it But how can this bee if they two bee separated therefore the affections will wooe and importune the will to worke for the bringing of them together What then shall we say of those who neuer sought the Vse 1. Lord saith grace or the kingdome of heauen in all their liues doe they loue the one or other Is their cafe blessed or cursed for the present It pittieth mee to thinke of the misery that many be in yet beleeue it not or know it not Where doe the most men seeke him their soules best loue when doe they seeke him how doe they seeke him Did Onesiphorus thus seeke Paul because he loued him and doe wee loue Christ and neuer enquire after him in his Word or in heauen Surely it cannot be Would we then vnderstand the soundnes of our affection Vse 2. vnto God his truth graces and children then let vs try it by the diligent search wee make after these things Doest thou seeke after God search the Scriptures and vse all other meanes for the hauing of them then thy loue is seruent not sained But if thou doe not labour the enioying of them of a truth the loue of them was neuer entertained in thy heart or saluation entred into thy soule Dauâ—d could say Oh how I long for God and When shall I appeare in his presence I meditate in the law day and night Paul Iâ—couet to bee with Christ and the Saints haue vsed to cry Come let vs goe into the house of the Lord. Cold is that loue weake is that affection which neuer worketh or endeuoureth to obtaine and possesse the thing it loueth And sound me Here is laid downe the successe that Onesiphorus had in his diligent search whence collect wee that They that seeke shall finde all conuenient circumstances being Doct. 4. also obserued For some shall seeke to enter and shall not be able because they either seeke amisse and that in regard of the meanes or end or in that they take not the acceptable time For these cautions must be considered and then the point is firme sound Mat. 7. 7. Psal 50. 15. Because the Lord cannot lie deny himselfe or breake Reas 1. promise his word is gone out and it shall stand therfore those that seeke shall finde And if it were not so then who would vse the meanes Reason 2. depend on the Lords promise or could be saued This Doctrines Vse serueth first to cleere the Lord against Vse 1. all false imputations that the Atheisticall people haue or may obiect against his promise For vndoubtedly hee that seeketh shall not lose his labour in the end Say not then with the idle seruant who digged his talent in the earth that the Lord is an hard Master for he is true of his word faithfull to all that with honest hearts doe or euer shall seeke him or his This may be in the next place a ground of great comfort Vse 2. to all the faithfull and vpright hearted for in whatsoeuer they goe about they shall prosper Wee may apply it to all things as well as to this particular and that by the warrant of the Prophets and Apostles themselues Doest thou seeke after the Lord doest thou desire his fauour callest thou for grace or mercy cryest thou after wisdome and vnderstanding followest thou after faith loue and the the like gifts pursuest thou and pressest thou the God of Abraham for wife children food rayment for earth and heauen why feare not but hope still in the Lord and thy heart shall be satisfied with these things But here let these rules be obserued 1. Take the present time Seeke the Lord while he may be Rules to be obserued in seeking found
The yong man must Remember his Creator in the daies of youth least the houres come wherein hee shall haue no pleasure in them Iezabel had a time so had Ierusalem Agrippa and many others but when they foreslowed the oportunitie they found not in future time any mercy When God calleth and we will not come we shall cry but we shall not be heard Wofull experience hath taught this truth to many thousands for there is an appointed time for all things vnder the sunne 2. Seeke for what thou wouldst haue at the Lords hands let him be the principall Asa was sicke in his feete Ezekiah at the heart the one seeking to the Phisician first died the other going to God had his life many yeares prolonged Goe not with Saul to a witch at Endor with Iudas to the Pharisees with Ephraim and Iudah to Ashur and Hos 5. 13. king Iareb with the Papist to the Pope or Angell But goe to the Lord for these are miserable comforters and the best of them if the God of all the world the first mouer of all things and chiefe Phisician be absent cannot heale thee or cure thee of thy wound But seek vnto God and he will heare thee helpe thee 3. Goe to him but not like the proud Pharisee with I thanke God I am not so nor so neither with the boasting Papist in the robes of thing owne righteousnes but come vnto him in the name of Christ Iesus the sonne of his loue send him or set him before thee For whatsoeuer thou shalt seeke in his name that is in his worthines it shall be giuen thee For without Christ he is a consuming fire 4. Let the word and that neuer-erring spirit be thy guide If these two lead thee to the Father in the new and euerliuing way of Christ the Sauiour of all that are saued thou shalt find according to thy hearts desire Practise this Rule 5. Haue respect to the manner of thy seeking let it be vpon the feete of faith and affection with the wings of pure zeale and feruency and then thou shalt find assuredly 6. And finally let the end of thy seeking be for the glory of thy God the good and comfort of thy brethren and reformation of all thy wayes the curing and curbing of thy strong corruptions the encrease of all grace and for food friends favour and rayment so farre and no farther as the Lord seeth them to be needfull for thee Obserue these directions and then stay the Lords leysure and be sure of it that as Onesiphorus found Paul so shalt thou the thing thou hast sought after be it what it can in earth or heauen Now whereas Onesiphorus sought Paul at Rome and was permitted to refresh him we may note that Rome heathen was not sobad then as Rome Christian is now Doct. 5. Act. 28. 30. For Paul might be suffered to liue to haue his keeper Reas 1. to leade him in a chaine to dwell in a house all that would were permitted to come vnto him and without let he might preach the kingdome of God the Gospell of Christ But now if a Paul were there he would not be thought worthy to liue no not for an houre Againe wicked men grow worse and worse Reas 2. Vse Let this for euer be as a sure brand for that Beast who is drunkk with the bloud of the Saints that it is he and no other who exalteth himselfe aboue all that is called God and the very Antichrist whom the Lord will consume with the sword of his mouth They boast of piety and pitty when as Cain was no more cruell to Abel then they be to the faithfull Well Let them thinke that they doe God good seruice in putting vs to death yet they are deceiued it that In this we are not that for so doing they shall tast of the very dregs of Gods hottest vengeance spue and fall and dye the second death For Pope and Papists are men according to the Divells owne heart VERS 18. The Lord grant vnto him that he may find mercy with the Lord at that day and in how many things he hath ministred vnto me at Ephesus thou knowest very well WE are now come through the good prouidence The Logicall resolution of God to the last verse of this Chapter In the which two things are comprehended 1. A prayer 2. An Appellation In the Prayer we may obserue 4. things 1. To whom Paul prayed the Lord. 2. For whom he prayed him That is Onesiphorus 3. For what he prayed mercy 4. At what time he would haue his friend to receiue the thing he prayed for at that day In the Appellation we haue these particulars 1. That Onesiphorus relieued Paul 2. The place where it was at Ephesus 3. Wherewith that is many things And 4. The probation of this in the last words These or this thou knowest very well He drawes an argument from Timotheus knowledge to confirme his Testimony The Lord. In Hebrew Adonai is Lord being a word of The Theologicall exposition the plurall number yet often vsed in the forme singular it is deriued of Aeden a base or pillar which sustaineth a thing and our English word Lord hath much like signification being contracted of the old Saxon word Laford which commeth of Laef to support sustaine or cherish so that Lord is a Sustainer refresher supporter cherisher For if God withdraw his power all things come to nothing In the Greeke it properly signifieth one that hath authoritie or on whose authoritie something dependeth or consisteth and so indeed doe all things depend on God and hee is cheife gouernour and owner of all things created Mercy The word in the Hebrew put for mercy doth import a sacred affection of piety fauour benignitie and bountifull good pleasure or will of God towards a man without respect of desert or merit It is also applied to man and then it is meant a pious louing and benigne affection whereby he is moued and inclined to doe good to shew pittie compassion c. or that grace of God the which he hath receiued from the father through Christ which is inherent in him or conferred externally vpon him and then its glory Isai 40. 6. 1 Pet. 1. 24. And it is frequent for the Greeks to vse that word which our Apostle doth here for it the which Christ himselfe alloweth did practise See Hos 6. 6. Math. 9. 13. And the Hebrewes of Chesed which is Mercy call a godly man chasid that is gracious mercifull Psal 4. 4. some read a gracious Saint With the Lord. The like phrase we read Gen. 19. 24. The Lord rained fire and brimstone from the Lord. Paul vseth the like manner of speaking for as iudgement came from the Lord vpon Sodom so he prayes for mercy to befall Onesiphorus from the Lord Yet I haue thought that Lord in the first place is to be vnderstood of the Father and in the second is meant the Sonne
be The Iudge of all the world But in regard the most little consider this day or dreame of their latter end or if they doe vsually like Agrippa put it off vntill it be too late let these following Motiues somewhat preuaile with thee to practise it speedily 1. Remember that he may come suddenly in the dead of Motiues to prepare for the day of iudgment the night when thou little dreamest of such a matter Was it not a dreadfull summoning to the rich foole This night shall thy soule be fetched from thee Suddennes makes an evill a double curse We may die in our sleepe and what a fearefull thing would this be if we be tooke away in our sinnes for as death leaueth vs so shall iudgement find vs. 2. We cannot hide our selues or the least of our sinnes from his all-seeing eye For all things are naked and bare before him with whom we haue to deale 3. Consider his power he can send his Angells to fetch vs before him from the foure endes of the world be we neuer so strong in might or potent for number 4. Call to minde that he is strict and iust in all his proceedings not one can escape death if sinne be found vpon him 5. That there shall be no delay or bayle when he commeth iudgment shall be executed speedily 6. And last of all let it be well thought on what the iudgment is where the torments shall be with whom and how long The paine shall be in soule and body the place that darke and infernall pit the persons Sathan and all the damned from the presence of God and the spirits of iust and perfect men and the continuance for all eternity What heart so hardened conscience so seared or person so desperate reprobate weighing these things in the equall ballance of his owne minde and consideration that would goe on in a sinfull course and not amend Yet if this will moue nothing I say no more but the Lord haue mercy vpon thee for thy case is fearefull dreadfull The fourth Note we obserue is that The best man is not to rely vpon the merit of his workes but Doct. 4. the free mercy of God at the day of iudgement Math. 25. 37. 38. c. For he hath many falls into euill If we say we haue no sinne Reas 1. we deceiue our owne selues and the truth is not in vs And There is none that doth good and sinneth not no not one Even in many things we sinne all Besides our sinnes the best workes we performe be imperfect Reas 2. For as chaffe groweth vp with the corne so doth sinne cleaue to our perfectest actions Grace and corruption like fire and water mixed hinder the acts one of another from absolute perfection Away then with the Merit Mongers that plead through Vse 1. desert for saluation Had Onesiphorus neede of mercy that did so many good workes shal the Papist hold workes of supererogation We might say of Supererogation Canst thou stay the Sunne in his swiftest motion gather the wind in thy fist remoue the earth out of its center or stoppe the hot burning fornace with straw and stubble then plead afterward for merit yet these things be easier to mortall man then the other yet both impossible But they obiect Why then doth Daniel exhort the King Obiect 1. to Redeeme his sinnes by righteousnes Dan. 4. 27. 1. The Hebrew phrase is not truly turned Sol. 2. It s but an exhortation to repentance inducing him for to breake off his former cruelty he had committed the which is needfull for all persons 2 Tim. 2. 25. Christ bids the people to Make them friends of their riches Obiect 2. of iniquitie that when they want they may receiue them into everlasting habitations Luk. 16. 9. Sol. 1. They is not to be referred to the riches but to the persons as is plaine by the parable's application 2. No other thing is meant but that they would testifie of their goodnes and charitie towards them and pray for them Why then doth God command good workes Obiect 3. Sol. 1. To manifest that he approueth and alloweth them 2. That we might be prouoked to doe them 3. To comfort vs in the assurance of the truth of our faith 4. To strengthen the weaknes of our beleefe that often staggereth But God hath promised a reward to them Obiect 4. True but 1. It s of his free mercy not for our merits Sol. 2. He crownes his owne graces in vs. And we cannot Merit for 1. He workes both the will and deed of his good pleasure 2. There is no equall proportion betwixt our workes and salvation For they be finite imperfect temporall it is infinite perfect eternall 3. A worke of merit must be aboue that which is required at our hands aboue Gods due we haue none such For God hath created redeemed sanctified vs freely 4. We confesse that God might condemne the best for if he should Marke what is done amisse no meere man could abide it And he of his mercy can saue the worst Let the best therefore not presume neither the worst vtterly despaire 5. And we read of a threefold promise of reward 1. Vnder the Couenant of workes 2. Of faith 3. After we beleeue in Christ But this is all out of the Lords mercy and dignity not for our merits or desert 6. And if that be a truth that Christs merits doe not proceede from him or are procured by him without relation to the free promise of his Father the which some hold how then can man merit condignely Yet the Protestants maintaine good workes and no barren faith doe they allow as the lying Aduerâ—aries know well enough though they send vs all to hell with our fruitles faith Onely we say that by faith we are iustified without the workes of the law for were it otherwise Christ had died in vaine And this is our firme position that as fire cannot be without heate ayre without leuity water voyd of humidity or the earth be abstracted from all gravity No more can a true liuely faith be without some fruites worthy amendment of life Good workes are the way to heauen and a necessary condition if man haue time and meanes to be obserued yet they are not the sole cause of raigning When the Figtree saith our Lord puts foorth his leaues ye know that the spring draweth neere But is that a cause of the spring or the spring of that So when we bring foorth good workes we know we haue a true faith but faith is the cause thereof not the contrary and so consequently of mans salvation Bellarmine himselfe saith that in regard of the vncertainty of mans workes and our owne presumption the safest way is to depend on the mercy of God Thus by the ouerruling hand of God a second Caiphas hath once againe prophecied aright And let this doctrine reach vs to practise Christs lesson Vse 2.
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