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
it be infused His essence Reas 2. is not destroyed but his faculties disordered so that being once turned like a wheele that goes backward he will Gods finger being once present easilie be caried the same course as at the creation This doctrine should incourage men to vse the meanes Vse 1. without wearines whereby sinners are converred Wee must instruct them who be contrarie-minded prooving if God at any time will bring them out of the snares of the Devill to 2. Tim. 2. 25. amendement of life Why should we despaire of any person iudge him finally or repute him a reprobate Was not this man with whom we haue to deale as vnlikely to haue proved an Apostle an holy liver as any thou knowest Hee who had seene Paul with the high-Priest and met him with letters trudging to Damascus would haue little thought he would another day haue sealed the Gospell with his blood Let the meanes be vsed and referre the successe to God The prodigall may come to himselfe and returne to his Father at the last Onesimus may be begot in his wandring proue profitable to and abide with his master for ever after Phile. 10. c. This Doctrine is of vse also for such as haue mispent Vse 2. their former time followed the evill fashions of the world and given their members as so many servants to worke wickednesse with greedinesse If they finde in themselues a setled resolution to leaue their former courses and with a purpose of heart to cleaue vnto the Lord it s a truth that Sathan will tempt such and tell them that now it is in vaine to returne from their wonted wayes former wickednesse and alter their crooked pathes But they must not giue credit to his false suggestions and subtillillusions for if they doe they bee vndone Bee of good comfort For thy former evill course shall not make thee miscarry if thy present resolution be to be reformed in all things For as bad lewd profane as thy selfe haue become godly persons excellent people Let this then be a meanes to comfort thee when thy spirit is wounded or thou by Sathan to vtter desperation art tempted Yet caution must heere bee had that this comfortable Cautions to be vsed that grace be not abused doctrine be not abused First take heede that thou doe not learne heereby to deferre thy repentance to extenuate thy sinne or to apply it to all times and persons For this were a sinne with an high hand and in so doing thou shouldst aggrauate thine inâ—quitie and turne the mercie bounty and long-suffering of the Lord into wantonnesse abuse his patience and iustly incurre greater condemnation Wee must not sinne because grace doth abound but rather in the consideration thereof bee led to repentance Secondly as thou desirest to partake of the like grace and favour which others haue done striue thou to be equally qualified as such persons haue beene The choicest receâ—pts are applyed to the sickest weakest The mercie of God is physicke onely for the wounded spirit Wherefore set this example before the eye of thy soule in the greatest temptation hardest conflict and when thy faith in the remembrance of thy former crooked courses the most seemeth to faile thee for then it may stand thee in stead otherwiâ—e not I could also gather from these words That diverse names may for iust and lawfull vses be vndertaken That our owne names and hand is necessarie to bee annexed to our writings but I omit these and proceede further Of Iesus Christ What did the Apostle most reioyce in from what did he deduce arguments to maintaine his dignitie from his Tribe kindred Pharisaicall profession or any carnall and earthly priviledge in no wise but from that he was now the servant of Christ and put into office vnder him whence may be collected that Any vnion relation Doct. 3. or contract in and with Christ is of great importance As Paul doth magnifie his place and person in regard of his master Christ so may we in all other respects whereby we are conioyned and knit by any band vnto him What greater honor to the weaker sex than to be the mother of Luk. 1. 43. 48. our Lord What dignitie is this to fraile man that he passed by the Angels and assumed his nature What priviledge Heb. 2. 16. of more price than to be bone of his bone and flesh Ephes 5. 30. of his flesh to be a branch of such a root a member of such a head and an Ambassadour of so vnmatchable a Monarch 1 Cor. 9. 1. 1 Tim. 1. 12. Rom. 16. 1. Why Is not Christ Iesus God-man the onely Sonne of Reas 1. the Father and the beginning of all creatures Surely the neerer we approach in nature vnion or action to the creator the neerer are we to all perfection and blessednesse that Heb. 1. 14. can befall a creature Againe Are we in his service Wee shall be preserved Reas 2. assisted well rewarded Be we vnited to him We shall never be rent asunder but abide with him and in him for ever Is he our first kinsman and husband What honor to this What profit comparable For thereby God is become our Father heaven our inheritance and salvation eternall our yearely ioynture Here are reprehended many in our dayes who care not Vse 1. a whit for matters of that nature reputing it no reputation to haue relation vnion and communion with Christ Iesus these shew plainly that they be carnall and savour not the things which be of God What boasting will some vse of their pedigree and bloud Yet never dreame of affinitie with Christ or the new birth Extoll themselues that they or theirs are matched in such or such a house yet haue no care at all to be graffed into Christs stocke the Lords familie as of this sort there be millions so they be all miserable This must teach vs who haue any relation with Christ Vse 2. highly to esteeme it and greatly to reioyce in it Thinke it no small thing to be an offâ—cer in his house a labourer in his Vâ—neyard and a member of his bodie for this is true nobilitie vnconceiuable dignitie and the direct path to eternall felicitie Paul a Preacher of Iesus Christ is a name of greater price and prayse than all humane titles and times adâ—uâ—cts though in their nature good in all the world And here we are instructed from this point how to attaine Vse 3. vnto great dignitie we our children must get some office vnder Christ principally endevour to be vnited by faith and affâ—ction vnto him but alas men scorne the Ministery the name Preacher is a word of derision in the Parish and Parents cry out What Make my sonne a Priest I will never doe it Well the calling is of great honor with God though despised of these beastly men And the dayes 1 Sam. 1. vlt. haue beene when to dedicate a sonne to the
most preferment and the face of man but not one of a thousand in the first place the mercy of God But beloved let vs be of another mind striue we to haue Vse 2. this liquor shed abroad in our hearts to haue a sensible feeling of his tender mercy and sacred affection so shall we eat our bread with gladnesse and drinke our drinke with a chearfull heart be mercifull as our heavenly Father is mercifull to vs vnto our kinred and acquaintance the want of this causeth deadnes of affection doubting in the promise and rebellious disobedience both to God and man for wicked men are alwayes mercilesse men because that none can exhibitie that to another the which he hath not first received himselfe for as mercie is deriued vnto vs we accordingly deriue it to our brethren and now we proceeede to speake of Peace Peace Hence we also obserue that As grace and mercie so peace is a principall thing to be sought Doct. 7. for Take peace in what sence you please it will be worth the having Peace every where is commended and commanded 1. For the peace of God it passeth all vnderstanding 2. Peace Reas 1. with man is no small favour this made the face of Esau to Iacob looke like an Angell 3. In the dayes of Peace we may goe out build houses plant vineyards thriue and prosper 4. How soundly may we sleepe awake with ioy and runne into the Sanctuary when this double garment of externall and internall peace doe cover our beds and round about beset and guard our persons None know the worth of it but such as sometime haue wanted it and beene at warre with God and the creatures Away then with the courses of some who would be counted Vse 1. Christians that thinke not of it care not for it but of far greater blame are they worthie that seeke to set enmitie betweene God and man neighbour and neighbour Doe these seeke after peace Doe they wish it Or rather doe they not shut it out of place and person and set open the gates of warre and strife at all times every where These desire to swimme and fish in troubled waters and of their father the devill are they for his worke they delight to doe But let all the sonnes of peace pray for it entertaine it and Vse 2. make it their onely companion It s of great worth every way profitable What creature covets not peace Ioyeth not in it And shall not the reasonable desire it striue for it To liue and not to haue peace with man is vncomfortable but to be at warre with thy Conscience is most miserable its better not to be than not to haue rest peace Why could not David build the Lords house Why He wanted outward peace Why was Cain so netled in soule Why He had not inward peace Why are so many millions miserable Why They are not at peace with God and doth not experience tell vs that times of trouble hinder Traffique Let vs all then cry with the Prophet for our Ierusalem Peace be within thy wals and prosperitie within thy Psal 122. 7. pallaces Seeke to the God of peace for all kindes of peace Salute we our friends as Paul did his Grace mercy and peace be with you Say we to the house wherein wee set a foote Peace be vnto thee and if it be not worthy thou shalt not lose thy labour for it shall returne to thy selfe And thus much of this Point From the order of these words somewhat may further be observed as that Men without grace haue no true or sound peace Doct. 8. They haue a sound of feare in their eares quake at the shaking of a leafe tremble at the least terrible tydings and like the raging Sea cast vp mire and mudde There is no peace saith my God to the wicked Levit. 27. 36. Isa 57. vlt. Let the cause be removed and the effect will cease where fire is wanting heat will not be had and though some seeme to be ever at peace yet they are never at peace For they are fallen from the Creator God and its vnion Reas 1. with the Creator which giues rest to the creature if the foundation be not firme the building will reele and totter 2. And haue they faith No How then should such purchase and procure peace For onely justification by faith since the fall of man bringes sound and setled peace 3. And as they want faith so they haue no hope whereon to leane that their soules may finde peace 4. Adde to all this a guiltie and naughtie Conscience and how should they partake and be possessed of true-inward peace Gen. 4. 14. Dreame not then that all is peace that seemes so for what Vse 1. peace can a prophane person haue within him that wanteth faith and grace Nay how ever he cary the matter he is at warre within himselfe The wounded Deere runs skips and leapes yet the Arrow or Bullet stinges paines torments at the very heart and before long will cause a fall a death So vnder a chearfull looke the soule may be sorrowfull and all that laugh in the face are not at peace within Who then is he that would haue true and sound peace Vse 2. Let him striue for mercie and grace for as the shadow the bodie heat the fire these follow the one the other Many imagine they haue it yet are fouly deluded deceived I deny not but the wicked may haue a peace but it s not worth the naming for it runnes not from a cleare fountaine it springs not from a sweet root and therefore one drop of this we haue in hand is worth a thousand of that as a litle rose-water a whole glasse-full of mudde 2. It is not constant neither but often interrupted every thunder clap will cause such to quake to tremble and at the last they shall certainly be consumed O that men were wise to gather grace so should they haue peace at their latter end in the meane while be like Mount Sion vnmoueable Graunt that such may haue outward troubles yet they shall haue inward peace that passeth all vnderstanding And now we proceed to another Point Where Paul in all his former Epistles nameth but grace and peace and writing to Timotheus whom he loved so dearely addeth mercie in his Salutation we note that The degree of affection cannot be covered Doct. 9. As the truth so the measure of loue will show it selfe and and not in words onely but likewise in action Doe we not see this in Iacob towards Rachel Ioseph to Beniamin Ionathan to David And the people to Ionathan Gen. 33. 2. and 43. vlt. 1 Sam. 20. 2. c. For the disposition of the heart over-ruleth the outward Reas 1. members and like a strong streame moueth all the wheeles according to its motion 2. As he that loues would declare 2. the truth of it so would he its degree
same command Ex. 20. 3. 4. Is not the promise made alike to them all Gala. 3. vlt. We must not then severely censure one another for who Vse 1. art thou that condemnest another mans servant he standeth or falleth to his owne Master Iames his exhortation is here to take place Be not many Masters that is many censuring and commanding Masters Iâ—m 3. 1. Neither may we haue one another in too great estimation Vse 2. giuing that worship to the servant which is due to the Master what saith the Angell to Iohn See thou doe it not for am not I thy fellow-servant Rev. 22. 9. Care must be had that we make not vniust lawes to bind Vse 3. the Consciences of our brethren this were Pharisaicall and not to be obeyed if pressed servants must not Lord it but know that they haue a Master in heaven with whom there is no respect of persons Mat. 23. 4. Eph. 6. 9. In one word there must be no iarres and contentions amongst Vse 4. Luk. 2. 14. vs it s our Masters charge Liue in peace if an house be divided it cannot stand and if we devoure one another we shall be devoured Wherefore be of one tongue and of one heart liue in peace and the God of peace shall be with you 2 Cor. 13. 11. Out of the word Our might many points be deduced as that 1. Christ Iesus hath a pluralitie of servants Doct. 15. Doct. 16. Doct. 17. Doct. 18. 2. True faith applyeth the promise in particular 3. Christ is a Lord indifferently to all the faithfull 4. We are to acknowledge the priviledges of our fellow-servants In conclusion as this sentence depends on the former words we collect that No grace mercie or peace can be had from God the Father Doct. 19. but in and through Christ Iesus The Father is the fountaine Christ the spring and the reason is because God is iust and none but Christ can satisfie him He it is that must roll away the stone from the Wels mouth 〈◊〉 Adam dammed it vp He and none but he can open the sealed fountaine This discovereth the misery of Turke Iew and all who know not or deny the Lord Iesus we must learne hence â—oâ—seeke sue to God in his name and none other Acts 4. 12 And â—â—therto of this second Verse Now followeth the third VERS 3. I thinke God whom I serue from mine elders with pure Conscience that without câ—asing I haue remembrance of thee in my prayers night and dayâ— THIS Verse and the two following depend The Logicall resolution one vpon another and though they be not a plaine exhortation yet they closely conteine in them the seeds of such a dutie as may easily be conceived In this we may consider a three fold Confession The first is that the Apostle gaue thankes which dutie is amplified by the Obiect of it God The second that he also served this God and that 1. For time from his elders 2. Againe for the manner with pure Conscience Thirdly he acknowledgeth that he prayed wherein 1. He remembred Timotheus 2. Without ceasing 3. And that night and day by this Paul declares to Timothie his affection and desire he hath of his welfare I thanke God Somereade I haue thankes for God but The Theologicall exposition that may not be admitted for Paul did it and deferred not this action In these words are three things 1. The action thankesgiving 2. The person I and 3. To whom thankes were 〈◊〉 The Lord. Whom I serue from mâ—re elders with pure Conscience The Apostle addeth these words because he was accounted by the Iewes to be an Apostata and a revolter from the truth and a dissembling person By elders is meant Abraham Isaac and Iacob Some reade progenitors ancestors fathers as though he spake of his naturall Parents With pure Conscience That is vnfeignedly sincerely and without hypocrisie That without â—â—asing These words haue a double reading as if which Paul prayed he also pray sed God for Timâ—thie or thus I thanâ—â— God that I doe pray for dâ—ee c. Without ceasing is constantly ordinarily I haue remembrance of thee in my Prayers Prayer is manifold mentall vocall conceived read in verse in prose publique private simple compound and the like It is likely these were private not publique prayers for Paul would avoyde all ostentation and iust cause of exception also at this time he was a prisoner Remembrance Remembrance hath in it foure things apprehension reposition retention and production a notion or thing is by the externall or internall sence presented to the eye of reason she perceiueâ— it that 's apprehension then it is committed vnto memorie as a place of conservation that 's reposition afterward kept â—here in safeâ—ie that 's retention and lastly when occasionâ—s given it s called ouâ— againe and that 's production A man takes a shaâ—t in his A Simile hand puts it in his â—â—ver retaines it there for a tâ—â—e and when he would recreate himselfe puâ—s it forth againe this is a plaine Emblâ—me of Remembrance Night and day Lailah in Hebrew is for night and it signifieth rest quietnesse stilnesse because men were to take their â—ase and sleepe in that time which is from the Sunne-setting vnto the Sunne-rising Day In Hebrew jom of the stir tumuâ—â— and busines that is in it the time from the Sun-rising to its-setting is called day or from Sunne-setting to its-setting in the same horizon whence a day is distributed into naturall or artificiall day is taken for hight and night for darkenesse and are applied to our spirituall estate 1 Cor. 3. 13. Ephes 5. 13. 1 Thes 5. 5. I would not haue thee my sonne Timothie once to imagin The Metaphrase but that what I write vnto thee is out of loue for I vnfeignedly giue thankes to God whom whatsoever others may report and beleeue of me I haue served in truth and integritie and not declined or done any thing of malice or set purpose since I had vnderstanding yea from my progenitors and elders Abraham Isaac and Iacob and the rest of the beleeving Iewes And be thou assured that as I pray night and day so in my requests to God I in a peculiar and speciall manner remember to make mention of thee and thine affayres alwayes in the Lord. I thanke God Note hence that Doct. 1. A good man exerciseth himselfe in thankesgiving He doth not onely craue future but returnes prayse for former favours hence it is that David Deborah Moses and many moe haue penned Psalmes of this subiect Exod. 15. Psal 106. Iudg. 5. Rev. 19. 1. 2. and Psal 96. per totum For they know themselues to be vnworthy of the least Reas 1. benefit and receiue all things without desert of their owne I am lesser than all thy mercies and all thy truth Gen. 32. 10. And it s a good thing to prayse the Lord no dutie more Reas 2. acceptable
spirit extraordinary effectuall calling is immediately by the spirit without the word The calling here is effectuall and in respect of Pauls manner of being called seemes extraordinary though not so in regard of Timotheus Act. 9. Vs. That is me Paul and thee my sonne yet all the elect either haue beene or shall be called with an holy calling With an holy calling Here 's another distinction of callings Holines it is either personall or by imputation So God is called holy Yea he is holines it selfe Personall holines is either inherent or actuall and both these are to bee found in the subiects of this calling though not perfectly yet in some degree Besides imputatiue holines is double also 1. When Holines imputed 1. to persons 2. things Christs holines is made ours for hee is our sanctification 1 Cor. 1. 30. And as our sinnes were made his sinnes and hee became a sinner by imputation so his holines is made ours and we without sinne by imputation Finally holines is ascribed to the word to the Sabbath and many other things because they are causes of holines or times wherein we are specially commanded to serue God in the duties of the first table or in that the things be not applyed to a common vse and in some one of these senses or other as wee shall heare more anone this calling is said to be holy Not according to our workes That is not for the prevision and foreknowledge of mans faith or merits But according to his purpose and grace viz. Freely and of his meere mercy and from no other ground Which was giuen to vs in Christ Iesus before the world was 1. Here Paul giueth a strong reason why their workes were not the cause of their calling in the word Giuen for a gift must be free and 2. He draweth another from the time it was giuen viz. before the world was 1. From all eternity And amongst many other arguments this is not the The Metaphrase least for to moue and instigate thee to preach the Gospel to beare witnesse to the truth to partake of the afflections which I and others suffer in as much as the Lord of his meere grace and favour before any thing had a being and without any regard at al of thy faith workes or merit hath freed thee from all dangers placed thee in a good condition and in time called thee effectually by his blessed Spirit with such an honorable and holy calling as he hath done me and will also preserue thee to his heauenly Kingdome through the Redemption of Christ his sonne our onely Saviour and Mediatour If we hold this verse as a digression from the former matter The deductioÌ„ of doctrines then this poynt will follow that A Digression is warrantable either in words or writing Doct. 1. And the Scripture else where doth confirme this proceeding Gen. 4. 23. Isay 7. 16. For it is a meanes to stirre vp better attention and to Reas 1. draw the Auditors more strictly and respectiuely for to giue heed to what followeth The Hawke sometimes goeth afarre off that shee may get the wind and bee better able at the stoope to strike and catch her prey And this Crypsis in preaching may be vsed Againe the Spirit of God may draw the tongue sometime Reas 2. to speake what we haue not purposed for the good of some particular person who is in the assembly and some present occasion may minister iust occasion to doe the same as wee see and know by our daily experience Then let not the Auditor be too forward in censuring the Vse 1. preacher for digression from the matter in hand for God may haue a secret hand therein that we for the present are not â—ware of for the comforting or conuerting of some person present And this may warrant the Minister in this kind of proceeding Vse 2. Cautions for Digressions Yet Cautions must be observed 1. See it bee not for want of study through idlenesse or thy owne neglect and carelesnes to be well provided 2. Forgâ—â— not to returne to thy former matter and purpose for otherwise a iudicious Auditor wil feare as Sauls father did him when he had long sought his Asses that the preacher hath lost himselfe Againe where Paul in the former verse and the last word thereof hauing named God doth in this make a description of his goodnes we note that It is vsuall with good men when they name the Lord to make Doct. 2. mention of his mercies or some benefit they haue receiued from him For they would haue him to receiue all glory We vse in Reas 1. the naming of our friends to make mention of the kindnes we haue receiued from them to shew our thankfulnes and that they might be praised Againe they would not haue the Lords name tooke vp in Reas 2. vaine or be profained and the more they can speake to his praise the more inward comfort they haue Wee ioy in the commendation of those wee most affect so doe the children of God in the due prayse of their father Would to God that this were the custome of our country Vse 1. but with too many it is not We vse his name but alas how often in vaine not once making mention of the least of his mercies nay it were wel if some did not first sweare by it and next declare what villany they themselues haue committed But if we would glorifie our heauenly father haue Vse 2. others to speake to his praise shew foorth our thankfulnes and haue much inward comfort let vs couple his name and his mercies together and hee that doth this shall haue a secret and hidden ioy stirred vp in his heart Is it not vsuall that if we speake much of a friend and his fauours to vs for others to say Sure you are beholden to or you are in loue with such a one wil not such sayings make vs right glad In the third place if we consider these words as they are a motiue cause and depend on the former then this is the doctrine that will follow that He who would not faint but suffer affliction is still to haue an Doct. 3. â—ye to his Salvation Moses had respect to the recompence of reward and thereby was moved to suffer affliction with the people of God for a season The Saints looked for a better resurrection therefore endured Racking sawing asunder and resisted vâ—to bloud The forerunner and finisher of our faith Christ our Lord he setting before him the glory provided for him endured the crosse and despised the shame Heb. 11. 24. 35. and 12. 2. Because varying of the obiect varieth the minds motion Reas 1. Psal 40. When Dauid considered his misery hee cried out I am poore and needy but when he thought on the affection of God towards him he altered his ioy and note saying Yet the Lord thinketh on me Besides saluation is a
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
by Christ and none other Fiftly That faith is not idle but beleeueth more or lesse And Lastly That it is not vnprofitable For the end of faith is that we might obtaine salvation In the second place according to promise wee will proceed to lay downe some proper notes of faith whereby we may the better know it and if that it dwell in vs as it did in Loïs Ennice and Timotheus 1. Let it be remembred that vnfeigned faith hath two 2. degrees of faith Luk. 17. 6. Rom. 4. 19. degrees the one is little compared to a graine of Mustard-seede the other great likened to a ship that is caried with a full gale Againe Note that there bee some things that are common to both of these degrees whether great or litle and others that are proper but to the one of them Those that be common to either be these 1. Faith whether strong or weake is seated in an humble Sixe properties of faith in generall strong or vveake hart It groweth not in any other ground it is not to be foūd in an hard and vntilled soile but in such as the Lord hath humbled and broken to pieces by the plow and harrow of the law Proud hearts and high minds possesse it not Mat. 8. 8. 10. Luk. 15. 21. 2. Againe where it is there will be prayer This tree will haue its fruit this fire will either be burning or smoking and tho a strong faith send out strong cries yet a weake in some modell will not be wanting Euery true beleever is a Prayer Act. 9. 14. 16. 16. Mark 9. 24. 3. Moreouer it will purge the heart where it inhabiteth Faith is like barme it will purifie and cleanse the person into whom it is infused by its proper nature from the filthines of the flesh and spirit or in that it assureth the soule that no vncleane thing shall inherit heauen Therefore it moueth man to be holy Acts. 15. 9. 2 Cor. 7. 1. 4. These two degrees agree in their obiect For they neuer rest vntill they come to God in Christ This is the way they both walke and the onely stay that they both rely and depend on Psal 20. 7. Io. 14. 1. 6. 5. Besides a true faith will apply the promises in particular it resteth not in an implicit or confused kind of beleeving but as the vnderstanding doth distinctly discerne them so doth faith seuerally yet distinctly apply them otherwise to doe were papisticall Iob. 19. 25. Io. 2. 28. 6. Lastly Faith neuer separates the end and the meanes Gen. 32. 28. that tend to it A strong faith will not faile in thus doing nor a weake faith either A false faith doth put iustification Col. 3. 2. 3. and Sanctification mercy and iustice Christ a Sauiour and Christ a Lord a sunder these all be common both to 1 Ioh. 3. 2. 3. the one and the other whether weake faith or strong And those that finde not these in themselues haue no true faith at all A greatfaith hath some excellent properties and effects which are not so proper to a weaker 1. One is to praise God in the greatest affliction Iob. 1. 21. Properties of a great faith 2. Another not to make hast out of troubles but with patience to stay the Lords leysure being assured that great and long afflictions shall do them more good than if they were lesser shorter Isa 28. 16. 3. To indure no deniall in praier vntill the request bee granted to aske feruently Gen. 32. 28. Mat. 15. 24. c. 4. To beleeue beyond all hope or reason in regard of naturall meanes that might produce the effect they looke for Rom. 4. 18. 5. Boldly to preach and professe the truth in the hottest 2 Cor. 4. 13. skirmish of persecution and if neede bee to resist vnto bloud 6. Finally to long and looke for the comming of Christ Phil. 1. 23. vnto iudgement and desiring to be loosed which is best of all These be some attendants that accompanie a great faith For a weake faith is often impatient in small trials forward to make hast both in respect of time and in vsing vnlawfull meanes now and then It liueth too much by sight and sence and doth not mount on high is easie and apt to take a deniall in prayer feareth death iudgment and hell therefore cryeth stay thine hand a while that I may gather Psal 39. vlt. strength before I goe hence and be no more seene They then that boast so much of the greatnes of their faith may here see if they be not deceiued Dost thou prayse the Lord in the greatest troubles with patience stay his leasure in all things admitt of no deniall of thy requests to God in prayer beleeve the promise aboue hope beyond hope and past all hope in the greatest opposition for the loue of the truth shew the most resolution and in a sound apprehension of the vanitie of this world and the excellencie of that to come wishest to be with Christ as the chiefe obiect of thy blessednesse why then it is with thee as it seemeth otherwise not The weake vnfeined faith hath these things to be found Properties of a weake faith with it 1. A true and cleere sight of the want of it Luk. 17. 5. 2. A prizing it aboue all earthly things Mat. 13. 46. 3. An earnest longing after it Acts. 16. 30. 4. A carefull and constant vse of the meanes to obtaine it Acts 10. 33. 5. A resolution to sinne no more Iohn 9. 36. 6. A great sorrow they found the want of faith no sooner Ier. 31. 19. yet mixed with some ioy that now at the last before it bee too late they haue espied it not without this resolution neither that let God doe what seemeth best to his Maiestie yet they will still sue vnto him for mercie He that findeth these things in himselfe findeth a good thing for assuredly vnfeigned faith is rooted in his heart and though for the present it be but as a seed yet before long in the daily vse of Gods ordinances it will spring spread and proue as a great and large Cedar This must comfort those that be weake in the faith that they bee not for the present vntill faith grow stronger in their owne apprehension swallowed vp of ouermuch heauines Now in the third place the lets that hinder men from obtaining Hinderances of faith in the Preacher of this vnfeigned faith are to bee discouered and they are partly to be found in the Preacher partly in the people In the preacher 1. When he doth not preach at all but lie and sleepe and delight in sleeping Of whom I may say as Christ did somtimes of the dumbe Diuell that this kind is not to be cast out but by prayer and fasting Mark 9. 29. 2. When men preach yet rarely as Papists come to Church according to the statute but more to saue their liuings than their owne soules and
that patterne consisting of sound words being so in themselues as likewise able to worke and preserue soundnesse in thee To the knowledge whereof thou camest by the writings especiallie that thou hast receiued at my hands And know thou that this patterne cannot any wayes else bee obserued but by the aide and helpe of that faith and loue the which God the father hath shed abroad in thy heart not for any desert of thine but through his meere mercie hath confer'd them on thee by Christ Iesus Where as Paul hath disswaded and perswaded and now Doctrines dediâ—â—d giues Timothie a rule by which he may be directed in his proceedings we first note from his example that Perswasion and disswasion are to be accompanied with direction Doct. 1. 1 Cor. 12. vlt. Heb. 6. 1. 1 Tim. 6. 2 It s not sufficient for a man to say doe this and not that but he must lay downe rules and helpes whereby he with whom he is to deale may be inabled for the dutie For otherwise a man will either stand still and doe nothing Reas 1. or if he doe not so yet he shall worke out of all good order Againe else the minister should not deliuer the counsell of Acts 20. 27. God guilty should he be of the peoples blood and so consequentlie without sound comfort This correcteth the hot and fierie spirits of some who like Vse 1. an vnskilfull rider be alwayes spurring but neuer guiding They cry why will ye doe that and wherefore doe you this but doe not giue them direction how to auoyd the one or performe the other And so it fals out that the one hath no profit the other as little comfort Let vs then learne as to perswade and disswade so to direct Vse 2. others God willed that Moses should build him a tabernacle yet he gaue him a patterne how to be directed in the perfecting of the same So let ministers haue an eye to this that their people may doe all things in comelinesse and in order Keepe thou the patterne c. As these words be a direction we gather that The best way to maintaine the puritie of Religion is to haue a Doct. 2. patterne Exod. 20. Ier. 6. 16. Gal. 6. 16. Psal 119. 9. For God at the first writ the patterne in mans heart by the Reas 1. Adam had the the law writ in his heart at the creation Rom. 2. 15. which he might haue beene kept from all sinne and impuritie as may be thus proued For 1. The Gentiles many yeares after had some remainders of the law by which they were guided in their hearts the which could not haue beene had it not beene engrauen in Adams at the creation 2. Those to whom the Lord will shew mercy he hath promised that he will put his law in their inward parts and write it in their hearts Ier. 31. 33. Heb. â— 10. 3. We are commanded to write it vpon the tables of our hearts Pro. 3. 3. and the Prophet saith He hid the word in his heart Psal 119. 11. 4. Euery creature had the rule created with him and in him whereby he was to be guided in all his actions But man sinning broke the patterne and obliterated these excellent rules that were perfect in him at his creation And if the rule was not within him where was it or why should God guide all his other creatures by an internall precept and not man And euerie good man may find this in himselfe and see it in others that the more holy they grow the more shall they find the word of God imprinted in their hearts And doubtlesse when that a man is perfectlie sanctified which will not be here he shall haue the law absolutelie 1 Cor. 13. 9. 10. renewed and engrauen in him so that in this sence the word may be said to abide for euer And here we might adde the iudgement of the Hebrew Pirke R Eliezer in Gen. 2. doctors and the most that euer writ for the further confirmation of this that Adam at his creation had the law writ in his heart and was to haue beene guided by it The reason I stand to proue this is in that those who hold that Christs actiue and passiue obedience doe not concurre both of them to mans iustification seeke to maintaine that Adam had no law in him or out of him to guide him except the trees of life and death good and euill But certainly this is a farre fetcht shift and as farre from the truth 1. For the trees were as Sacraments to seale life or death vpon the breach or obseruation of the law as ours be Adam broke the morall law 2. When Adam ate the forbidden fruite did he not breake all the Decalogue 3. Sathan was subtile and tempted Adam to breake the kings seale for that spoiled all the rest And the blotting out of a word or sentence is not so great an offence in any deed or writing as to destroy spoile and abuse the seale 4. Why did God giue the tables in stone afterwards if man was not to be guided by them in his creation Was he then bound to God and his brother and not before or did God make a new law or set Adams sonnes a taske their father neuer had But we let this passe and proceed to giue further reasons of the point in hand Againe the naturall powers of man are much weakened Reas 2. much more the spirituall since Adams fall And the Lord seeing that gaue his people a law writ in two tables of stone for a patterne and why then 1. Because the children of Israell were multiplied as the Why the law was writ in Moses time sand by the sea shore according to his promise made vnto Abraham 2. In that the gouernours of families were growne negligent and would not teach their house and children the lawes of God 3. And especiallie in regard at that day there was scarce any print or footesteps of the law left remaining in the hearts of the sonnes of men For processe of time had worne them out 4. And finallie for that the people began to murmur at the doctrine of Moses and Aaron crying they tooke too much vpon them as if they had bound heauier burdens than the Lord himselfe prescribed to them Besides in the course of our Pilgrimage we shall meete Reas 3. with many false teachers infinite and innumerable errours and heresies and how can these things be discerned otherwise than by a true and infallible rule Furthermore doe we not see how that grounds are good Reason 4. in all beginnings as to dispute speake c And last of all patternes helpe our darke iudgements â—eas 5. better our affections confirme our memcries and yeeld vs comfort and incouragement in all our proceedings This serueth to confute our aduersaries who denie the Vse 1. people the patterne of all puritie the word of truth They may be likened
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.