and are not our imperfect actions perfected by the Lord Iesus Wee seeke and doe not finde because Iam. 4. 3. wee seeke and aske amisse Let me exhort thee to preach and pray read and heare propound and resolue profitable questions and then if thy labours be in vaine count me a false Prophet curse me at thy death Who euer did sow good feed in its season but had a rich and plentifull croppe at haruest If Peter cast in his nette at his masters command though in former time he hath laboured hard and caught nothing yet at the last he shall encompasse many great fishes hale them to land and be sufficiently recompenced satisfied It s not a trade but the well vsing of it not a farme but the well husbandry of it that will enrich the one and the other Wherfore be stedfast immoueable and abundant in the worke of 1 Cor. 15. vlt. the Lord knowing that your labour is not in vaine in the Lord. What did Paul and the people fast pray and lay on hands without obseruing the effect of their actions No he and they saw how the gifts of Timotheus were augmented increased in so doing whence it will follow that In the vse of Gods ordinances we are to obserue how hee dealeth Doct. 8. with vs. Haue not the Prophets Apostles and all the Lords people done thus Should we make a collection of each particular wee should be exceeding large When they did offer sacrifice did they not obserue the successe Fast and pray what effects did follow reade and preach how people were conuerted comforted or hardened In administration of the Sacraments that Many were sicke and weake and slept others healed reioiced and receiued the holy Ghost Gen. 4. 3. and 10. 20. 21. Nehem. 9. 9. c. Psal 106. 23. and 107. 6. c. Mat. 7. 28. Acts 4. 31. and 28. 23. 24. 29. 2 Chro. 30. 20. c. 2 Kin. 22. 19. Io. 13. 27. 1 Cor. 11. 30. For in so doing we come to haue an experimentall knowledge Reas 1. of the truth and fidelity of Gods promises than the which nothing is better If any man will doe his will hee may be assured that the doctrine we deliuer is not sensuall earthly Ioh. 7. 17. Iam 3. 17. or diuellish but pure peaceable good and profitable For all the Lord speaketh shall come to passe Iosh 21. 45. And will it not yeeld matter of thankesgiuing Why are we so barren in blessing of God haue our mouths so empty Reas 2. of his praises doe not continually sing songs of gratefulnesse Is it not the neglect of this obseruation Could we with the Prophet register the many mercies wee receiue in the vse of Gods ordinances we should crie as he did What shall I render to the Lord for all his benefits Psal 1 16. 12. Would it not also constraine vs to be more frequent in Reas 3. good duties prouoke and pricke vs forward to preach and pray will not men spend much time without wearinesse in that calling that affordeth great commoditie with constancie Who euer casteth off a profitable art or waxeth dull in doing that which his owne experience makes sure hath recompence of reward Suppose we found no fruit in thus doing but all our actions Reas 4. of this kind were blasted Yet would it not cause vs to looke out the cause why God with-holdeth a blessing Should we not finde some Babilonish garment in our tent some Ionah a sleepe in the shippe one sinne or other that hinders the good successe of our spirituall indeuours and were not this worthy of our paines Hence comes to be reproued many a person who though Vse 1. they performe holy duties yet neuer haue eye to the euent Are not these worse than Cain For he obserued the successe of his sacrifice Or Balaam Did not hee perceiue how the Lord answered him Doe wee not read that hypocrites marked what fruit they reaped in fasting and afflicting themselues Isay 58 3. Are not Christians then blame worthie who come short of such in this thing True it is that in nothing the best faile more than in not ioyning watchfullnesse in the vse of Gods ordinances Want of this one thing breedeth doubting staggering in the promises with-holdeth matter of thankfulnesse causeth slownesse dulnesse in good duties and keepeth sinne close from being reuealed discouered What shal we then do Why we must imitate men in other Vse 2. vocations recreatious When the husbandman hath cast good seede into his soile will hee not haue an eye to its rooting sprowting growing Who planteth or grafteth but obserueth how the tender blades budde shoot forth and spread themselues will not the fisherman hauing cast in his net or angle into the riuer expect whether any fish be catcht by the gill or intangled in the meshes What fowler spreadeth pantels setteth his ginne dischargeth his piece but will haunt the spring view the scrap and looke with a stretched out necke to see if any bird be caught fast insnarred or wounded Shall Physitians giue pils administer potions and grow carelesse how their Physicke workes Learne then by their examples what successe accompanieth the Lords ordinances Preacher people Sow the seede of the word in season out of season and marke which doth prosper 2 Tim. 4. 2. Eccles. 11. 6. this or that In thus doing peraduenture thou maist finde some person strucke with the shot of the word who like a wounded Pigeon will single himselfe from his former companions fall in some obseure corner of a field spread the wings of his armes and with a drouping conscience call and cry to God for mercie for pardon Pray and watch what the Lord will say vnto thee Reade and heare and take notice how thy heart waxeth hot corruption is cooled and grace kindled Yea in all holy actions looke to the successe and experience will let thee see that as the shadow followeth the body the blessing of God doth accōpanie his ordinances Aboue all things thinke thou on this so shall thy faith grow strong in the promises of God thou shalt find them a sure word that neuer faileth Also thou maist haue matter of prayse to God-ward and tell thy brethren what he hath done for thy soule And how will this experimental Psal 66. 16. knowledge encourage thee to preach pray read heare and neuer grow wearie in wel-doing At the least or if I may so say at the worst this benefit will accrue how that there is some sinne in vs not repented of one corruption or other not mortified or iust circumstance in Gods service omitted which causeth our indeuours not to prosper our best fruite to be blasted From the words diuersly considered might many more doctrines be collected as that 1. There may be increase of grace in the best Christian For Timotheus was an excellent man before this time and were not his gifts now augmented 2. That a Minister hath neede
of it in that measure 6. Finally some men haue most excellent and acute vnderstandings now the more clearely the intellect receiueth a fearefull obiect the more will the heart be troubled If one through the dimnes of the eye take a Lyon for a tame beast he wil not be shaken with equall terrour as he wil that by the clearenes of his sight discerneth the beast in his owne kind and nature And this is a most true position that the best wits be the most wounded in heart at their effectuall calling because sin and the punishment be the more clearely apprehended and men ordinarily more then women from the acutenes of the vnderstanding But some may obiect It s from God not man that one is Obiect 1. thus humbled for God in this doth all True yet the Lord worketh according to the condition Sol. of the subiect about which he is excercised And women are often more cast downe then men be at Obiect 2. this season We grant it Yet that comes from the weaknes of the sexe Sol. And shall you not see one more terrified at the drawing of the sword then another is in beholding it sheathed into the very bowells Thus you haue heard how the Lord prepareth a sinner before effectuall vocation cutting off and fitting of him to be grafted a new at which time he is like a branch slâ—pped from the body of the tree and ready to wither and dye in his owne apprehension And then the Lord speaketh vnto the poore perplexed soule by his Spirit in the promises of the Gospell and that peraduenture when he the least expecteth any such comfortable tydings secretly saying and whispering the sinner in the eare of his soule Be of good comfort for thy sinnes are forgiuen thee Now hee giueth Christ to him and him vnto Christ so that the penitent person is come home into his desired place and the liberty of Gods children Now from this that hath beene said we may deduce many Conclusions from the precedent discourse things for our further instruction and to confirme vs concerning the certainty of our effectuall vocation 1. Here we see that the law is necessary to be preached that like a schoolemaster it may whip vs to Christ for to find comfort in the time of neede 2. That the true sight of our sinnes and humiliation is a companion of effectuall vocation for the sicke haue need of the Phisition and Christ calleth none but such as are lost in their present apprehension 3. That euery sigh for sinne and compunction of spirit is not to be effectually called for Reprobates like Ahab and Iudas may for a time be much deiected yet neuer receiue Christ whereby to be truly iustified 4. We learne from hence that effectuall vocation is an action sensibly to be felt by the persons who be the proper subiects of it and a worke though on Gods part secretly effected yet on mans easily apprehended 5. And here men that haue not endured so much humiliation as others yet are not to despaire of their spirituall condition for the Lord doth not call all his a like To one hee reveileth some little sinne at the first least he should be swallowed vp of overmuch heauines yet by the punishment thereof he commeth to coniecture what is due vnto him for the rest And when the poore sinner hath got power against this then he will reveale vnto him some other of greater nature for hauing had experience of Gods former mercy he is made the more bold and able for to wrestle with greater transgressions and Sathans more fell and fierce temptations the which vsually come in the latter end of this spirituall combate For like a cunning Captaine that would raze downe the walls he first dischargeth his lesser pieces and if they will not effect it then he giueth fire to his greatest Ordinances and roaring Cannons 6. And for conclusion let him that is neuer so much deiected not be out of heart as though the Lord could not raise thee vp againe and comfort thy soule for as his mercy so his power is infinite The deeper the foâ—â—dation is layed the firmer will the building be and the more we be huâ—â—led and broken at our preparation the more shall we be â—â—le to stand fast after our effectuall vocation Wherefore read pray meditate heare the word receiue the Sacraments and seeke to the Phisition of thy soule and at one time or other through one of these conducts he will seale to thy soule a certificate for the remission of all thy sinne and thou with comfort shalt say Now soule returne vnto thy rest Doâ— but vse the meanes tarry the Lords leisure and he shall come that will come and comfort thy heart say not that no man euer felt what thou doest for many haue and found pardon peace vnspeakeable But when thou are come home to thy long desire hâ—uen A Caution and the Lord hath heard the voyâ—â— of thy weeping then see 1. thou faile not to performe the vâ—â—es that thou madest â—â— him in the daies of thy former affliction least a worse â—hing follow Neither thinkâ— it thine honour that thou hâ—st bâ—â—â—e 2. more teâ—â—efied and deiected in thy preparation then thy brethren as the manner of â—oâ—e iâ— but be thou the moâ—e ashamed that thy heaâ—t was 〈◊〉 〈◊〉 thâ—◠〈◊〉 â—ust exhibite more power to â—â—ll â—hâ—â— hoâ—e then â—he rest oâ— his children And by how â—uâ—h the more 〈◊〉 Lord â—â—th â—â—mbled 3. thee aboue others be â—hou so 〈◊〉 the more 〈◊〉 in all good workes For the more pâ—ines and labour the Husbandman taketh in tilling his ground the more corne he expectâ—th from it at the time of harueâ—â— and shall â—ot the Lord looke for the like from alâ— his manured and well â—â—lled closes yes vndoubâ—â—â—ly And here I will adde some particulars that he who is of where in the that is called hath experience fectually called knoweth by experience whereof men in the estate of nature are ignorant 1. He knoweth now what a featefull thing it is to be a stranger from the life of God and to haue him for his enemie and would not for the 〈◊〉 of a world be one â—â—ture in his former condition 2. How vnable he is of himselfe either â—â— answre the Lords call or to beleeue in him though he would and find in himselfe a mind to both 3. What an enemy sin and Sathan is to the sonnes of men Now he perceiueth the sting of the one and the fiery darts of the other and how deepe they will strike pierce into the very ioynts and the marrow 4. He can tell you that a wounded spirit is the extreamest of all extreamities and that peace with God passeth all vnderstanding 5. That Christ was God aswell as man or els he had not beene able to haue borne the full burden of one mans sins much lesse of the whole world of the elect this is a
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.
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
for by the first he is re-beloved but by the second in a greater maner the manifestation of affection breedes affection as it is apprehended whether we respect truth or measure This argueth that the loue of many as Lot said of Zoar Vse 1. is but a little one so weake a spring can haue no deepe fountaine so small branches no great vertue in the roote and so feeble a flame no abundance of fewell for causes produce effects proportionable to their internall power doe they not Try then as the truth so the measure of thine owne and Vse 2. thy friends affection by the outward effects he that loues much will declare it by many prayers sundry actions this did Mary to Christ Christ to the people Beniamin must haue better attyre a double portion if Ioseph respect him aboue his brethren Shall Ionathan dye He shall not die if the hearts of Sauls subiects cleaue vnto him If Iesus loue Lazarus he will weepe groane in spirit and cry with a powerfull voyce Lazarus come forth for vndoubtedly such as the heat is within will be the burning without much loue much manifestation of it in words in action Or it may be Paul addeth mercie to grace and peace because that Timotheus was a Minister for the like he doth to Titus and omits it in all other his salutations to the Churches and people in generall to teach vs that Ministers of all men stand in need of mercie Doct. 10. And that not onely in respect of themselues but in regard of their place and calling To whom was this command chiefely exhibited Be mercifull as your heavenly Father is mercifull but to the men of God Or why did Elisha pray Let thy spirit be doubled vpon me but to confirme the truth of this Doctrine 2 King 2. 9. Luk. 6. 36. For they are in Gods roome resemble his Maiestie and Reas 1. therefore haue the more need of mercie in abundance Againe they are daily exercised about men in the greatest Reas 2. depth of misery and therefore store of mercie is necessary for such where much is to be vsed much is required This doctrines vse is scarce dreamed of or if it be but little Vse 1. practised Who that is a Preacher from the forenamed grounds seeketh to be rich in mercie Alas wee consider not how we resemble God What miserie the most are in and hence it followeth that Ministers many times are the most mercilessemen This must teach Preachers a lesson worth the learning Vse 2. namely to exceed all men in grace and mercy as Saul did the common people by the head and shoulders for doe they not resemble God Are they not the Wells where miserable sinners are to fill their emptie soules with the water of mercy Doth not each Ambassadour striue to resemble his Lord who sends him If the Preachers pit be dry how can we expect any in the common ditch Are not the Priests lips to preserue knowledge And shall their hearts be emptie of the spirit These haue rather need of a double portion I haue heard of a fire kindled in a towne that tooke hold of every house and passed by the Preachers I would not haue it so in regard of the spirit for how ever the former was accounted a mercie sure I am this latter is an heavie iudgement for all men should runne as the poore to the great mens houses to kindle their turffe at the Preachers Altar Where others striue for double honor double maintenance labour thou for double holines double mercie thus to doe is to doe wisely and but thy dutie neither From God the Father In this phrase two things concerning Doct. 11. God may be observed first that He is a Father God may be stiled a Father either essentially or personally Do ye so reward him O ye foolish people and vnwise is he not your Father This may be vnderstood essentially Deut. 32. 6. The God and Father of our Lord Iesus Christ 2 Cor. 11. 31. knoweth that I lie not here it is to be accepted personally Againe he is either a Father in generall or in speciall in generall as he is the Creator and conserver of all creatures hence he is called the Father of spirits Heb. 12. 9. Of Angels Iob. 1. 16. Of men haue we not all one Father Mala. 2. 10. And in speciall he is a Father and that of Christ or of the faithfull 1. Of Christ as he is the Word and begot from all eternitie the Lord possessed me in the beginning of his way before his workes of old I was set vp from everlasting or ever the earth was Pro. 8. 22. 23. 2. Of Christ by personall vnion Thou art my sonne I to day begot thee Psal 2. 7. Acts 13. 33. And of the faithfull he is likewise a Father in speciall 1. By regeneration Of hâ—s owne good-will be gate he vs by the Word of truth I am 1. 18. Or 2. By adoption Now are we the sonnes of God and haue received the spirit of adoption whereby we cry Father Father Rom. 8. 15. 1 Ioh. 3. 2. And haue the faithfull God for their Father in a peculiar Vse 1. manner Then in the first place we may take knowledge of their dignitie David could say Thinke ye that it is a small 1 Sam. 18. 22. thing to be sonne in-Law to a King Was that such a priviledge Then what is this O that the faithfull knew their owne worth Let the faithlesse fume chafe and swell till they burst yet one of these is worth a thousand of them the world is not worthy of such for is not the righteous better than his neighbour How readest thou Pro. 12. 26. Let the faithfull learne hence to know the God of their Vse 2. 1 Chron. 28. 9 Fathers and to serue him with a perfect heart and a willing minde will not a sonne honour his Father Must we respect the person of man And shall not wee regard the glory of God who is our Father How if we neglect him Can we be excused Doth not he expect it Deserue it And is it not our dutie to doe it Giue we him then his deserved titles make we mention of his many mercies secke we his glorie learne we his will and doe it for not every one that cryeth Lord Lord but he that doth the will of the Mat. 7. 2â— Father which is in heaven shall be blessed As he is our Father in speciall so let vs honour him in a singular maner the rule of creation requires it much more of re-creation and adoption Againe Art thou a faithfull person Then looke vp to Vse 3. God thy Father expect a worthy portion at his handes Can they that are evill giue to their children good things Luk. 11. 13. and shall not your heavenly Father giue to you the things whereof ye haue need Be not then in doubt but beleeue cry not What shall I eat drinke
we note that Power loue and a sound minde should moue vs to be resolute Doct. 1. in good actions and to stirre vp all other gifts we haue receiued Againe we obserue as they bee in opposition with the word feare that Doct. 2. The Spirit of power expelleth feare For the weaker is easily subdued by the stronger Men of strength will with ease ouercome feeble Infants Besides we collect that Loue driueth away feare Perfect loue casteth it out as another Doct. 3. Apostle writeth 1 Ioh. 4. 18. And this may be obserued also that A sound minde putteth away the Spirit of feare Doct. 4. He that knoweth all the dangers in his voyage and hath skill to guide the Barke will not feare shipwracke Ignorant Pilots so iniudicious Christians are timorous persons Reasons For 1. It will teach a man why he should feare 1. 2. 3. 4. Vse 2. What to feare and what not to feare 3. When he is to feare when not to feare And 4. How to feare for kind measure Wouldest thou then not feare as the wicked doe then striue for a sound mind a profound Iudgement And as they depend one on another we gather that Power loue and a sound minde are of absolute necessity for a Doct. 5. resolute Christian Preacher or private person For Power without Loue can worke but will not Reasons 1. 2. 3. Vse 1. Loue without power would worke but cannot And Power and Loue can and will but a sound minde is requisite to guide both Woe then to those that stand in the Sanctuary of God to feede his flocke and haue none of the three neither seeke for them It had beene good for such they had gone to plow or Cart. I say no more of them but the Lord haue mercy vpon them In the name then and feare of God let vs striue for these Vse 2. three this cord will not easily be broken Get wee power loue sound minds so shal we be resolute in good courses and fight valiantly the battels of the Lord. Sleepe not with the veyle of darknesse ouer thine eyes couer not thy heart with the mantle of hatred neither be thou like the cripple that is alwaies crawling or relying on his crutches But get thou the annoynting of grace from aboue that thine â—â—es may be opened loue shed abroad in thy heart and strength and nimblenes to run through the whole man Omit not the season neglect not the meanes least thou seeke one day and shalt not be heard And finally we note another thing that Doct. 6. Power loue and a Sound mind are the gifts of God Man by his fall lost all Learne then whom to praise for them if thou best them whither to goe for them if thou want them VERS 8. Be not therefore ashamed of the Testimony of our Lord neither of mee his prisoner But be partaker of the afflictions of the Gospel according to the power of God TWo things in generall in this verse are to be obserued The Logicall resolution 1. A Dehortation 2. An Exhortation In the Dehortation are three things 1. What the Apostle dehorts from viz. Shame 2. Whereof Timotheus must not be ashamed viz. 1. Not of the Testimony of Christ 2. Neither of Paul his prisoner And 3. The ground why hee must not bee ashamed is contained in the word Therefore In the Exhortation three things also may be noted 1. To What the Apostle exhorts him and that is to suffer afflictions 2. What afflictions such as accompany the Gospell 3. How he must suffer according to the power of God And the word Therefore may also be a ground to the Exhortation as to the Dehortation The Theologicall Exposition Be not therefore This word therefore presupposeth two things 1. An inference drawne from some precedent reason 2. A thing to be omitted or performed subsequent Ashamed Shame is an effect that followeth the commission of some evill and alwayes is a companion of true repentance But by not being ashamed Paul intendeth more as Boldnes resolution constancy perseuerance Of the testimony of our Lord. That is the Gospel of Christ and it may be called his Testimony for 2. Reasons 1. For Christ did seale it with his bloud 2. Because in the Gospel testimony is giuen of Christ Testimonies are either divine or humane they be inarteficiall arguments hauing little force of arguing or prouing a thing and that they borrow from the artificiall for they haue it not in their owne nature Now the Gospel is a divine testimony and hath great power and authority because the author of it Christ was trueth it selfe and they that penned it were carried by the Spirit and could not erre Neither of me his prisoner There be two sorts of prisons and prisoners spirituall or corporall of spirits or of persons Peter speaketh of spirits in prison where note by the 1 Pet. 3. 19. way that soules departed are in place contrary to the iudgement of some But here is meant a corporall or personall prisoner for so was Paul at that present And he ioynes himselfe with Christ because his cause was coupled with Christs The Exhortation followeth But be partaker of the afflictions of the Gospel or Doe thou suffer together for the Gospel This word Partaker intimates 2. things 1. Companions or diuers persons 2. A thing devided or shared amongst them The persons Companions to Timotheus was Paul and others the thing they had part of was afflictions And afflictions are such as either wound the soule or body for man consisting of a double substance may suffer two kinds of torments But man onely can hurt the body not the soule of Paul was in their fingers Of the Gospell Gospel in Greeke is glad tydings and Gospel some deriue of God and speech saying it is an old Saxon word signifying Gods speech or good speech The sense is Endure such troubles as accompany the Preachers and embracers of the word of God and of Christ According to the power of God There is some difficulty in the vnderstanding of this phrase and my Authors say nothing to content me Some vnderstand them thus Being moued by or with the power of God others reade Being perswaded by the Gospel which is according to the power of God that is in which the power of God doth plainly shew and declare it selfe For my part I take this to be the truth that Paul wold haue Timotheus to suffer as he was able and had or should receiue ability from God And hee seemes to answere a secret obiection that might arise in his sonnes heart He might thus reason How am I able being yong and weake to endure such great troubles as accompany Paul and other strong Christians Paul takes away this thus Why Timothy doe thou suffer according to thy power beare what thou art able for that 's all I require of thee or that the Lord will afflict thee withall Being that the Lord hath
creature cannot but haue a large extent a spreading operation This may informe vs what to judge of many in these Vse 1. dayes surely they haue little or none of this oyle or fire abroad and kindled in their hearts for if they had we should fee it's spreading We may truly say with Christ that Loue is waxen cold Many boast much of it but where shall we finde a faithfull louing man for all seeke their owne and not the good of their brethren We haue a prouerbe Loue me and loue my dog I wish some did not more loue their dogs then the Lords children And by this doctrine in the impartiall examination of Vse 2. our selues we may try the trueth of our Loue. Canst thou that art a Magistrate say with Moses Oh! that there were such an heart in my people to serue God being a preacher canst thou breake out with Paul I would to God that all that heare me this day were such as I am the children of the Lord Hath the Lord made thee a father and canst thou pray with Abraham and Noah Oh that Ismael might liue and Iapheth dwell in the tents of Shem that is that my disobedient seed might know the Lord God of their father serue him and be saued you that are Gouernours of families is it in your hearts and hands for you and your people to follow God doe you labour like Cornelius that all your family might feare the Lord And you that are single persons doe you helpe one another to get grace and to grow vp in godlines then this fire of true affection is from Gods owne altar descended on you this loue is shed abroad in your hearts the oyle of amity hath annointed your garments and you are of that number which with ioy vnspeakeable shall one day behold the face of God But if this desired spreading be absent your hearts are stuffed with hatred cold envy hath benummed your subtile and actiue affections and therefore take heed of this that you be not found haters of God and louers of pleasure aboue him or his If you be heare your doome Depart from me into euerlasting fire for I know you not you did neuer visit me in my members cloath me feede me or build vp my decaied body by prayer instruction example nor in affection therefore you haue no loue in you neither shall ye receiue any fauour at my hands for the head and members make but one obiect Thou wilt say vnto me How farre will loue spread it Quest Answ selfe Why from God the Father to all his children Christ the head to all his members from the beginning of Gods booke to the last letter in breife from one end of the world from one part of the large heauens vnto the other true loue would haue al sexes persons countries and kingdomes so farre forth as it may stand with the will of God the Father to be sanctified and for euer blessed for there is no bounds in loue Affection vnlesse God chaine it the which he may and doth for mans vnworthines is without limits spreading it selfe from the externall conuexe of the highest throne round about and thence descendeth to the earth's lowest center yea Loue embraceth the Lord who is infinite incomprehensible so farre forth as sound reason doth rightly guide it direct it It is a garment that doth cloth all creatures and to the vttermost of its power wrap within its louely armes the eternall Creatour He that findeth this in himselfe findeth a good thing and but that very character which is imprinted in the heart of euery true beleeuer and faithfull person I might deduct another doctrine out of the matter of this petition which is that The mercy of God is principally to be desired for our friends Doct. 5. For what Paul prayed for for his friends we should request also for ours Rom. 1. 7. 1 Cor. 1. 3. Gal. 1. 3. For if we receiue mercy from God we shall want no Reas 1. manner of thing For to whom the Lord shewes mercy to that man he will giue all gifts spirituall and corporall whateuer so farre as they be good for him Againe had we all other fauours the world can affoard Reas 2. yet without the mercy of God they would but proue curses to vs in the end for without mercy we are no members of Christ so no sonnes and consequently no heires of heauen This checkes the preposterous course of many in these Vse 1. times The Papist he entreates God that his friend may haue his Purgatory here or in another world but omits the mercy of God in the beginning The common Christian or earth-worme wisheth his kinred and companions strong bodies large possessions heapes of siluer and long life but no mention of Gods mercy all this while that is least thought on seldome prayed for He that obserueth but the custome of many in their best wishes shall heare them ordinarily crosse this Canon and method of our Apostle Let this then be a derection to thee what chiefly and Vse 2. first of all to beg of God for thy friends Aske not that thy sonnes may sit at the right hand of Christ in his earthly kingdome for it is not of this world Cry not for Quailes in the wildernesse for they may choake thee and thine nor for riches for the theefe may breake through thy wall carry them away seeke not long life or like Saul the honour of the people But cry to the Lord for grace and mercy this this is that one thing necessary for thy selfe for all thy friends And though few doe thinke so yet it is so for if the Lord doe not deny thee this then hee will deny thee nothing and hee that hath this shall haue all things This will wash away thy sinnes cloath thee with the righteousnesse of Christ enrich thee with the sauing graces of the Spirit procure thee food and rayment sanctifie all things to thee affliction and sinne it selfe giue thee comfort in trouble hope in death and carry thee to the throne of God where in his presence thou and thy friends shall haue fulnesse of ioy for euermore Then when thou prayest say The Lord giue mercy to me and my friends to them and their families For hee oft refreshed me In these words wee will briefly point out the Doctrines and handle some of them From the person refreshed Paul we gather that Want may befall Gods dearest children Doct. 6. Iacob sometime went ouer Iordan with his staffe Ioseph was once no rich man the widow of Sarepta was in a great Gen 32. 10. 1 King 17. 6. Luk. 16. 20. strait Lazarus was poore and it is said the women did minister to Christ Luke 8. 3. of their substance The Lord doth it for many Reasons First to correct his for the abuse of his creatures for Reas 1. when wee haue like the Prodigall mis-spent abused or surfetted on them the Lord in
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
other ought not to be neglected And it doth teach vs a twofold lesson 1. To obserue Vse 2. learne who bee our principall and speciall friends 2. To pray to God in a particular and peculiar manner for them 1. Subiects here must remember their Soueraigne and the Lords annointed vnder whom they enioy peace and plenty Nebuchadnezzer must be prayed for for Sions sake for the members are much beholden to the head 2. Let children be mindfull of their parents who next to God haue giuen them a beeing and preseruation Wee haue too many Chams that discouer their fathers skirts but too few Shems who seek their honour Is not that eye worthy to be picked out by the Rauens and of the young Eagles to be deuoured that hand like to the wicked Kings to wither and that tongue to cleaue to the roofe of its mouth who be neuer opened lifted mooued to pitty desend and blesse their naturall begetters that haue suffered and done so much for them Let such take heede that Cain's curse doe not befall them 3. The people must not forget their Pastors For they be they that of the slaues of Satan children of wrath haue be got them to be sonnes of God heires of heauen But this is not the custome of our countrimen they of all others care least pray least for their Preacher and hence it often falleth out that God remoues their candlestick tyeth the the tongue of their spirituall Father that he speakes not to their comfort or sends some heauy iudgement vpon them for the omission of this dutie 4. And in conclusion Ionathan must be remembred of Dauid euery priuate friend must pray for another Pray I pray you for all men in generall but especially for Princes Preachers Parents and principall friends in particular for this is the Law and the Prophets Another point is this that Mercifull men shall obtaine mercy Doct. 9. No doubt but that Paul preuailed with God for his kind friend Onesiphorus And Christ confirmes the point affirming that Blessed be the mercifull for they shall obtaine mercy Math. 5. 7. Because the Lord hath so promised Reas 1. Againe hee loues his owne image and likenesse in his Reason 2. children and so crownes it with reward Art thou vnmercifull Then expect condemnation without Vse 1. mercy For to such shall be shame and confusion And as this may comfort the mercifull so it should moue Vse 2. all to shew mercy that they may bee comforted with the same comforts wherewith they haue comforted others and that of the Lord. But obserue these Rules 1. Let the glory of God be preferred aboue and before Rules in shewing of mercy to be obserued the reward 2. Let loue of our brethren and Gods command moue more than the reward 3. Confesse that it proceeds from Gods mercy if thou receiue a reward 4. Stay thou the Lords leasure in expecting the reward Finally we gather hence that They who would finde mercy in the day of euill are to shew mercy Doct. 10. in the day of euill One siphorus refreshed Paul in his day Christ shall reward him at his day he found out Paul in Rome amidst the prophane and he shall be found out in the aire not amongst the reprobate Compare Ier. 38. 9. with cap. 39. vlt. Iosh 6. 17. 25. Math. 25. 40. For God respecteth the circūstance of time such actions Reas 1. of all other are the best pleasing vnto him that be done in their season for all things are to be done in cōlines order God then doth declare the truth of his promise his fatherly Reas 2. compassion the more then at another season For fauours in their season are best apprehended most accepted And in so much as God will haue a time to reward euery good worke in why should he not picke the fittest oportunity the most acceptable season Let this assure thee that hast cōforted others in their greatest Vse 1. misery that God shall comfort thee in the time of thy greatest extremitie Thou maist build vpon 't And learne we hence to take knowledge when is the day of Vse 2. evill to others cōfort them at that instant that we may with boldnes expect the like at the Lords hands Refresh the poore afflicted needy in their need and God in mercy shall remēber thee in thine We would al haue cōfort in the houre of death day of iudgment why then here is the way take compassion on the members of Christ now and it shall be vnto thee as thou desirest But here a Question may arise why Paul praieth for mercy Quest at that day rather then at another time 1. Because it will be the greatest and most dreadfull day Answ that euer was to thousands 2. If he find mercy then for his friend he shall be blessed euer after 3. And if he should passe that day there could neuer be any hope of future fauour 4. Finally though the Lord should deferre mercy long in the requital of sauours yet then Paul knew was the day wh◠no good work should be forgot or go vnrewarded therfore he named that day From whose example reasons Let vs all learne to pray that all those whom we truly affect and from whom we haue receiued many kindnesses may all find mercy with the Lord at that day Amen It will be obiected that if Onesiphorus had once the possession Obiect of heauen the which he had long before that day he needed not mercy for he had it already 1. If he was sure of mercy then who doubteth but that he Sol. was certaine to haue it here also For he that ascendeth to the highest step of necessity must take the lower in his passage Therfore in this we see the Apostles great wisdom in praying 2. Paul prayeth for the manifestation and declaration of Gods mercy to him at that day For a man may haue a pardō for his offences be sure of it in respect of himselfe in particular yet it cannot be knowne to all vntill the king cause it in publike to be proclaimed And by the way learne we this lesson that God will take a particular knowledge of euery distinct person at that day for Paul prayeth that Onesiphorus in particular may haue mercy manifested to him Yea he knoweth all his children by name as he sayd of Moses the which were it truly beleeued and well considered would be no weake ground of reioycing to the faithfull person And in how many things he hath ministred vnto me at Ephesus thou knowest very well Because the same things for the most part haue beene handled heretofore that are to be obserued out of this appellation or testimony we will but name the doctrines and so omit them Where Paul was prisoner at Rome now as we fee at want as heretofore in Ephesus we note that Sometimes in great Townes and famous Cities it hath gone hardly Doct.
AN EXPOSITION OF THE SECOND Epistle of the Apostle Paul to Timothy the first Chapter WHEREIN 1 The text is Logically into it's parts resolved 2 The words plainely explicated 3 A familiar Metaphrase annexed 4 The seueral Doctrines thence arising deduced and largely cofirmed 1. by Precept 2. by Example 3. by Reasons All which is accompanied with familiar and delightfull similitudes for the better alluting the drouping affections to imbrace the truth and the froward will to obey it Lastly as the matter requireth there is vsed definitions distributions subdiuisions trialls motiues and directions all which be of great vse in their proper order By IOHN BARLOVV sometime Minister of the word at Plimmouth but now resident at Halifax in Yorkshire LONDON Printed by â— D. for Iohn Bellamie and are to be sould at his shop at the 3. Golden Lyons in Cornehill neere the Royall Exchange 1624. TO THE RIGHT WORSHIPFVLL Mr LEONARD PVMROY MAIOR OF Plymmouth with the worshipfull Magistrates his brethren and to all who beare Office in that Corporation I. B. wisheth Grace Mercy Peace WOrthie Sirs and much respected friends the truth is that if I would follow the fashion of the world you should then receiue a large commendation For sure I am many a man hauing narrower footing hath leaped farre a smaller bottome spun a long thread and of lesse matter erected a stately building But I to shun the appearance of flattâ—ry silence the carping aduersarie and that another day my hand might not cry my heart mercy will turne my prayses of you into prayers for you and exhortations to you that as you haue begunne well so you may neuer waxe wearie or proud in so doing You are stiled Gods able by your example to bring good or euill into fashion the gouernment of the inferiour lies vpon your shoulder Wherefore doe iustice and take heede of quitting the guiltie and condemning the innocent But let iudgement runne downe as the waters and righteousnes as a mightie streame In this Amos. 5. 24. sea there must be no ebbing nor flowing the bankes at euery season are to be full swelling ouer Neither is this streame to be staied for a moment or turned another way If it should iniquity in the meane time would take her place and whosoeuer drawes and drinkes of that puddle shall dye the death Moreouer you may not mixe it the mudde of iniustice with the pure fountaine of righteousnesse for that will hinder the current from sliding through the channels of Iudicature so cleerely and speedily as the Iudge of all the world expecteth commaundeth And that this wels mouth may not be stopped this streame stayed or by any vncleane carkase cast into it putrified but runne strongly purely and spring for euer in your elections remember lethroes counsell to Moses Choose you Exod. 18. 20. 21. 22. 1 Cor 5. 6. out able men fearing God leuers of the truth and hating couetousnes though to be an inferiour officer Will not a little leauen leauen the whole lumpe And tel me wheÌ„ is the riuer troubled at any time but when the mud is raised vpward the cleere water falleth downeward Let the righteous rule there wil be rest but if the wicked beare sway troubles shall come Who wil put a sword into a mad mans haÌ„d will he not beare it for nought ingender strife coÌ„ceiue mischiefe Depresse the profane 23. puddle exalt the cleare water then shal God be with you and all the people also goe home to their place in peace I speake Io 13. 10. the truth I dare not flatter you are cleane may I not adde but not all It s a rare societie that consists of none but Saints a singular body without all blemish and may we can wee finde a corporation that hath no vnsound member in it Will you credit me haue you but one such I could wish there were none at all I accuse no mans person Euery one must fall or stand vnto his owne master the wrath of man doth not accomplish the iustice of Iames. 1. 20. Reu. 22. 11. God Wherefore he who is righteous let him be righteous still and if any be filthy let him wash 2 Kin. 5. 13. and be cleane And not to weary you with words here you haue at the last what some of you long since desired at my hands viz. the first lectures at my comming to you I preach't among you Now may the wise see what the world hath carped at and the Preacher full often bin blamed for as if the earth had not beene able to haue borne his words nor he for the bitternesse of his spirit worthy to set a foot in Gods sanctuary I confesse my corne may be mixed with chaffe my coyne haue some slips and my zeale not altogether according to knowledge yet my desire in Preaching printing these Sermons was and is that sinne might be mortified holines vivified God our master after the best manner serued and both speaker and hearer at the last day saued Here you haue onely the beginning but if the Lord will you may see and receiue the ende of my labours with you Truly I shall greatly reioyce if my weake indeauours proue in the least measure to you or any other profitable and that they may assure your selues my prayer according to my power to him shall not be wanting who is only able to giue a blessing And thus commending you to God I take my leaue and will during life alwayes rest From Halifax in Yorkshire August 19 1624. Yours in what he can to doe you service I B. The Epistle to the Reader FRiendly Reader it were but labour in vaine to tell thee why I made choice of this Epistle rather than another to to treat of For are not all Preachers sowers So that if they breake vp any little close within the large pale that boundeth Gods great demaine the holy letters they cannot misse it but keepe their compasse Neither is it to any purpose to declare vnto thee why these lines are now put to publike light For is not all the graine in Gods garner good fit for the market and to be set to sale For to omit many reasons this is the very truth that as Prognosticators vsually write Almanackes to and for that Climate wherein they be resident so haue I made election of this portion and now especially penned it for that place where and amongst whom the Lord for a few yeares by the hand of his prouidence cast me Wherefore I will the rather informe thee of my method in this succeeding treatise the which is this and thus In the first place may it please thee to view it thou shalt finde the text Logically into its parts resoluod next the words plainly explicated then a familiar Metaphrase as we apprehend the sense annexed And last of all the seuerall doctrines arising thence deduced And because ordinarily a deduct is to be drawne not from one simple but two Arguments
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
10. Not to be ashamed of the faithfull in affliction is a true signe of a sound Christian 405 Vers 17. Doctrines Page 1. When the faithfull are afflicted then they are to be refreshed 407 An obiection answered 409 Whether Ministers may visit them that be sicke of the plague 409 If Ministers may liue in a corrupt aire 409 2. The faithfull are to be sought for 409 How they may be knowne to be such 419 3. Whom or what we affect truly we will seeke dil gently 410 4. They that seeke shall find 412 Rules to be obserued in seeking 413 5. Rome heathen was better then than Rome christiā now 414 Viz. When Paul was there prisoner Vers 18. Doctrines Page 1. There is a time when the world shall be iudged 418 If Angels moue the Orbes 418 2. The day of iudgement great and wonderfull 424 3. Christ our Lord shall iudge the world 427 Motiues to prepare for the day of iudgement 429 4. The best man is not to rely on his owne merits but Gods mercy at the day of iudgement 430 Sundry of the Papists obiections answered 430 Why God commaunds good workes 431 Good workes cannot merit and why 431 For what causes the Lord rewardes the workes of the faithfull 432 5. A good mans mind is often carried to thinke on the day of iudgement 433. 6. Prayer is to be grounded on Gods promises 435 How Moses and Pauls prayer can stand with this doctrine resolved 436 Helpes for prayer 437 7. When we want wherewith to requite our friends we are to pray for them 438 8. Speciall friends in a particular manner are to be prayed for 438 9. Mercifull men shall obtaine mercy 440 Rules in shewing mercy to be obserued 440 10. They that shew mercy in an euill day shall find mercy in an evill day 440 Why Paul prayeth for mercie at that day rather than another time 441 11. In famous cities it sometimes goes hardly with Gods Saints 442 12. The worthiest Christian may be releeued of a meaner person for soule and body 443 13. A good man thinkes nothing too deare for the Preachers of the Gospell 443 Lets of liberality to Ministers 444 14. In the greatest straites the Lord remembers them who suffer for his cause and Gospell 445 Many other points and passages for breuitie wee haue omitted AN EXPOSITION OF THE SECOND EPISTLE OF THE APOSTLE St PAVL TO TIMOTHIE THE Epistles of the Apostles were directed either to Churches in generall as the Romanes Corinthians or persons in particular as Titus Gaius And they were private men as Philemon or publike as this Timotheus who was a Minister of the Gospell and as some maintaine the first elect Bishop of the Church at Ephesus Now for the more Methodicall proceeding in this our intended progresse two things necessarily are to be considered observed 1. The scope or end which our Apostle in penning this Epistle aymed at intended 2. The many weightie Motiues or Arguments he produceth to haue his purpose accomplished thorowly effected True it is that as amongst various causes there is one prime and first efficient the which is God so amids severall ends one principall and transcendent which is his glory For as Alpha and Omega are the initiall and finall letters of the whole alphabet so is God first and last beginning and end of every creature Taking therefore as granted that the choicest and chiefest marke our Apostle eyed aymed at was the glory of God as doubtlesse it was the subordinate shall be related annexed the which in this Epistle are comprehended included 1. He exhorteth Timothie to cherish stir vp and increase the gifts of God in him and to be strong in the grace which is in Christ Iesus 2. To walke vprightly sincerely and not to diuert from the expresse patterne of sound words which he had received learned 3. To doe the worke of an Evangelist Preach the Gospell in season out of season and to be faithfull and painefull in the execution of his function 4. With patience and resolution to beare the crosse suffer affliction and not to be ashamed of the testimony of the Lord Iesus 5. He foretelleth him of perilous times premonisheth him of evill workers in generall and giveth him a caveat to beware of Alexander the Copper-smith who had withstood his Preaching much in particular 6. Finally he desires him to come vnto him and bring Marke as also his Cloake Bookes and Parchments with him These be the inferiour and secondary ends of Pauls penning this Epistle The arguments whereby the Apostle would induce Timotheus to discharge and performe the forenamed particulars are many some whereof shall be mentioned 1. because he was descended of faithfull religious Parents 2. From the good opinion the Apostle conceived of him 3. In that he was well and rarely qualified 4. Forasmuch as his calling was holy and salvation certaine 5. He would allure him by his owne example being an Apostle and a man of greater note and dignitie 6. And also from the shame which befell revolters and the honour that redounded to Onesiphorus who persevered in well-doing All these are conteined in the first Chapter the rest shall be omitted except when in this Discourse speciall occasion is offered that they should be produced rolated In the two first Verses of this Chapter you haue the Preface The Analysis of the whole Chapter or Inscription in the rest which follow part of the matter or bodie of this Epistle In the Preface is conteined a double description and a salutation The former is of the Pen man the latter of the person to whom he writeth The salutation is laid downe as by the matter of it what he wisheth so by the persons who are to accomplish it and the one is God the Father the other Christ Iesus our Lord. In the third Verse where the bodie of this Epistle beginneth we haue the Apostles carriage and that toward God and his sonne Timothie Concerning God he acknowledgeth that he did serue him for extent from his elders for manner with a pure Conscience Now for his behaviour to Timothie he confesseth that he did thanke God for him and also make mention of him in his prayers for constancie without ceasing for time night and day The Apostle further declareth the earnest desire he had to see Timothie being induced from the end the increase of his owne ioy and by a twofold motiue in respect of Timothie the one was the remembrance of his teares the other from the vnfeigned faith he conceived to be in him vers 4. 5. In the sixt Verse Paul puts Timotheus in minde to stirre vp the gift which was in him where he maketh mention of the efficient cause thereof God and the instrumentall which was the imposition of hands vrging him to doe so from a twofold reason the former in that he was freed from the spirit of feare the latter having received the spirit of power c. vers 7. Moreover in the next
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
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
if in any of their flocke much more in those that are of the houshold of faith This must direct Preachers to haue an â—ye how the Vse 2. word workes who are called or edified that they may know how to put a difference betwixt them of their flock whom to encourage respect and imbrace in a peculiar manner for one of these is worth a thousand of the other if a minister make these sory who shall make him glad and if he disaffect them who are to be beloved of him Grace mercie and peace Heere is to be noted the salutation in forme of a prayer and the order in it from the words in generall we collect this Doctrine that Salutations are not for complement but pietie Doct. 4. They are to be vsed in a religious manner and not cursorilie and they be of two kinds first with a kisse Rom. 16. 16. secondly or by word and that either spoken The Lord be with you Ruth 2. 4. or written the salutation of me Paul 2 Thes 3. 7. with mine owne hand For be they not testimonies of our loue and affection Reas 1. doe wee not thereby declare the disposition of our mind yea the very Heathen to this ende haue vsed them And againe are they not in forme of a prayer doe we Reas 2. not wish well to our friends in the vse of them and may not the Lord adde a blessing to our friends in the right performance of them who dares denie it Two sorts of persons by this point are reproved First Vse 1. such as never vse them Secondly those that onely take them vp for complement or villanie as the great that I say not gracelesse gallants of our times or like Iudas that in pretence of friendship make it a cover to doe mischiefe Mat. 26. 48. But let vs put this in practise according to the example Vse 2 and patterne of our Apostle and say with the Angell to Gedeon the Lord is with thee thou valiant man Iudg. 6. 12. But may we salute all men Quest Ans There is a two-fold limitation the one in regard of time the other of person for time we may omit them in matters that require expedition 2 King 4. 29. When we be in hast Luk. 10. 4. For person if there come any to vs that brings not the doctrine of Christ We may not bid him God speed 2 Ioh. 10. Rom. 16. 17. What if we doe not know them may we then salute Quest them Yes and if they be not worthy the blessing shall returne Ans to our selues Mat. 10. 13. Make we then more conscience of this dutie for assuredly if it be vsed in an holy and reverend manner if we haue an eye to the Lord and speake affectionately from our hearts and wish a blessing to those we salute the Lord will grant our desires for the good of vs that salute and of them that be saluted as experience doth manifestly declare and thus come we to the matter of the salutation Grace mercie peace Grace being placed first in order we gather thence that The grace of God aboue all things is to be wished for Doct. 5. Hence it is that the Apostles vsually beginne and conclude their Epistles with wishing of them grace and mercie and all good Ministers their Sermons in the same manner For he that is assured of Gods favour may then thinke Reas 1. vpon all his attributes as his omnipresence omniscience omnipotence yea of his justice with comfort Then may we conclude that all things shall worke together Reas 2. for our good Rom. 8. 28. For if grace be within vs who or what can be against vs This condemnes the custome of many who seldome Vse 1. if ever wish and desire the grace of God for themselues and others yet of all things it is the most excellent necessary For what are goods without grace but fewell to burne vp thy soule What would a stately building a faire possession Heards of Cattell or heapes of gold and silver profit thee or thine and in the meane time want the free favour of God He that hath much for many yeares but is not rich in God shall dye a foole Luk. 1â— 12. Aboue all things then let vs seeke the grace and favour Vse 2. Psal 4. of God Pray we with the Prophet Lord lift vp thy countenance vpon me for the gaine thereof is better than gold and all that thou canst desire is not to be compared vnto it grace giveth life pacifies the heart conquers the world quencheth the darts of the deuill of weake it makes strong driues away despayre cheareth the minde provokes to all good it bringeth comfortable tydings and is never proud or weary of well-doing What shall I more say It iustifies saveth raiseth the dead and carieth the soule and bodie into the presence of God and the spirits of iust and perfect men Wherein differs man from beasts or man from man yea Angell from Angell but in the qualitie of grace For grace is the very essentiall forme of a creature And that thou maist partake of it doe as followeth How grace may be got First Heare the Word search the Scriptures reade good 1. Bookes receiue the Sacraments pray conferre for these be as so many Conduits wherby the Creator conveyeth grace into the soule of the creature Secondly avoyde pride for God giueth grace to the humble 2. sends the rich in their owne conceit emptie away full vessels cannot receiue this precious liquor Iam. 4. 6. Thirdly the spirit must not be quenched despighted grieued 3. nor resisted good motions are to be entertained cherished so like a little sparke they will increase to a great flame Heb. 10. 28. Isaiah 30. 21. Finally get into the covenant of grace for as the Mercy-seat 4. was no larger than the Arke so the grace of God extends no further than the covenant Exod. 25. 10. 17. To neglect these helpes is to sinne that grace may abound or at the least to turne the good meanes of grace into wantonnesse Iud. 4. Mercie Hence collect wee that As grace so mercie is a speciall thing to be desired Doct. 6. Vnderstand by mercie a sensible apprehension of Gods sacred affection or a loving inclination flowing from his free grace and favour than which what more desirable For by mercie we are allured to performe euery good dutie Reas 1. towards God and towards man For he who hath tasted of mercy will loue God beleeue in him and mourne that he hath offended him and be mercifull to others as God hath beene mercifull to him And is it not mercie that frees from all misery Never was 2. man miserable who had it blessed without it Hence may we checke the great carelesnesse and worldly Vse 1. mindednesse of many who wish and seeke for any thing soever than the mercy of God Some desire pleasure others profit the
or wherewith shall I be Mat. 6. 32. clothed For he knoweth whereof thou hast need and will relieue thee Fathers lay vp for their children not children 2 Cor. 12. 14. for their Fathers doe they not What shall I more say but as Ioab to Amnon Why art thou so sad And why is thy 2 Sam. 13. 4. c. countenance cast downe Art thou not the Kings sonne Aske what thou wilt and he shall giue it thee The profane of our times may hence learne to take heed Vse 4. how they wrong the faithfull God is wise in heart mightie in power Who ever waxed fierce against them and hath Iob. 9. 4. prospered for their sakes He hath destroyed great Kinges and mightie Sehon King of the Amorites and Og the King of Psal 136. 19. 20. Exod. 14. 25. Basâ—an He can plucke off thy Charet-wheeles strike thee in the hinder parts cause thy heart to faile thee for feare and in a moment fetch thy soule from thee better were it for thee to haue a Mill-stone hanged about thy necke and thou to be cast into the bottome of the Sea than to offend the least of these faithfull ones they are deere in his sight tender to him as the apple of his eye Can a Father put vp the vniust wrongs of his loving children The husband of his chast and dutifull wife In no wise then take heâ—d to thy selfe for if thou fight against the faithfull thou dost iniury to Gods sonnes and his dearest Spouse who one day will in wrath take vengeance on thee and grind thee to powder From God the Father Having handled the title of God we come to speake of the second thing appropriated to him the which is that All spirituall lessings flow from God the Father Doct. 12. Every good gift and every perfect giving is from aboue and commeth downe from the Father of lights Iam. 1. 17. Whence had the Apostles Prophets that heavenly treasure wherewith they were inriched if not from God Silver hath his Iob. 28. 2. veine Gold his mine Yron is taken out of the earth and Brasse is moltâ—n out of the Stone but grace mercy and peace are not to be found in the land of the living nature saith it is not to be found in me wealth and honour cryes nor in me Came it from nature then should all men partake of it Reas 1. none excepted for shee communicateth to all her off-spring the like gifts though not in degree and measure Neither is it purchased by pence or followeth the flux of Reas â— royall dignities for then should Kings Nobles rich and great men be the onely subiects of it who in truth very rarely possesse it See 1. Cor. 1. 26. I will not insist here to confute the Romanists but leaue Vse 1. them to stand or fall to their owne Master but first learne we hence whom to prayse for grace and mercy and every good gift that we enioy say not mine owne hand hath procured me this treasure least thou be found a lyar against God for what hast thou that thou hast not received One 1 Cor. 4. 7. cause why we are so proud and ingratefull is want of consideration how that what we are by the free favour of God we are that which we are Good Iacob ascribes his two bands to proceed from the mercy of God Reade his confession Gen. 33. 11. And secondly this may direct vs whither to runne for Vse 2. grace and mercie and peace goe not to man or Angell but to the Lord else maist thou returne like the foolish Virgins with thy vessels emptie Take the counsell David gaue his sonne Salomon on his death-bed Know God for 1 Chron. 29. 11. 12. greatnesse and power and riches and honour I adde and all things are in his hands And now we proceed And Christ Iesus our Lord Out of this phrase wee obserue first that Christ Iesus is a Lord. Doct. 13 〈◊〉 Iehovah said vnto my Lord Sit at my right hand and yee call me Lord and Master and yee doe well for so â—em Psal 1 10. 1. Ioh. 13. 3. And he is Lord two wayes either as he is Elohim God or Emanuel God with vs. As he is God 1. By creation for he is the beginning of every creature all things were made by him and without him was not made any thing that was made Ioh. 1. 3. And secondly by providence The Father worketh hither to and I worke Ioh. 5. 17. As God with vs he is Lord also 1. By purchase for he Word became flesh so that by a communication of properties we are said to be purchased by the bloud of God Act. 2â— â—â— 2. By mariage He is the bridegroome the head and husband Ioh. 3. 29. Ephes 5. 23. of his Church and therefore Lord over it 3. By dignitie he is our elder brother and in ancient time such gouerned and had a double portion Deut. 17. 15. 21. 17. 4. By donation for God the Father hath put all things into his hand and given him all power in heaven and in Mat. 28 18. Ephes 1. 22. earth And is Christ Iesus thus many wayes our Lord 1. We Vse 1. must know him for what madnesse greater than to be ignorant not acquainted with our Master Who can with any comfort serue an vnknowne Lord Certainly they that know not Christ are Sathans slaues and none of his servants Also we must learne his will and what he requireth at Vse 2. our hands for otherwise we cannot doe it such servants cannot please him Many stand on their good and honest meaning but without knowledge the minde is not good Prov. 19. 2. And when we vnderstand it and him we must indevour Vse 3. 2 Pet. 2. 20. to do his commands for it were better not to haue knowne his will theâ— after we haue knowne it to turne from the holy Commandement given vnto vs of our Lord such shall be beaten with many stripes God shall come in flaming fire to render vengeance on all them that know him not and obey not the Gospell of Christ 2. Thes 1. 8. Finally We are to depend on him for food for wages Vse 4. for rayment convenient in all dangers to flee vnto him for succour both in life and death and we may doe thus with hope and boldnesse when we know him and his will seeke his glory make his enemies ours obeying all his commands for we are never made strait in him but first we are made strait in our owne bowels And we nay hence gather also that All Chrisians are fellow-servants Doct. 14. Paul and Timotheus Prince and people men and women Iew and Gentile Deut. 17. 20. Acts 10. 35. Gal. 3. 28. 1. For hath not one God created them Mala. 1. 10. Reas 1. 2. Are they not purchased by the same price 1 Cor. 6. 20. 3. Haue they not all one and the
same command Ex. 20. 3. 4. Is not the promise made alike to them all Gala. 3. vlt. We must not then severely censure one another for who Vse 1. art thou that condemnest another mans servant he standeth or falleth to his owne Master Iames his exhortation is here to take place Be not many Masters that is many censuring and commanding Masters Iâ—m 3. 1. Neither may we haue one another in too great estimation Vse 2. giuing that worship to the servant which is due to the Master what saith the Angell to Iohn See thou doe it not for am not I thy fellow-servant Rev. 22. 9. Care must be had that we make not vniust lawes to bind Vse 3. the Consciences of our brethren this were Pharisaicall and not to be obeyed if pressed servants must not Lord it but know that they haue a Master in heaven with whom there is no respect of persons Mat. 23. 4. Eph. 6. 9. In one word there must be no iarres and contentions amongst Vse 4. Luk. 2. 14. vs it s our Masters charge Liue in peace if an house be divided it cannot stand and if we devoure one another we shall be devoured Wherefore be of one tongue and of one heart liue in peace and the God of peace shall be with you 2 Cor. 13. 11. Out of the word Our might many points be deduced as that 1. Christ Iesus hath a pluralitie of servants Doct. 15. Doct. 16. Doct. 17. Doct. 18. 2. True faith applyeth the promise in particular 3. Christ is a Lord indifferently to all the faithfull 4. We are to acknowledge the priviledges of our fellow-servants In conclusion as this sentence depends on the former words we collect that No grace mercie or peace can be had from God the Father Doct. 19. but in and through Christ Iesus The Father is the fountaine Christ the spring and the reason is because God is iust and none but Christ can satisfie him He it is that must roll away the stone from the Wels mouth 〈◊〉 Adam dammed it vp He and none but he can open the sealed fountaine This discovereth the misery of Turke Iew and all who know not or deny the Lord Iesus we must learne hence â—oâ—seeke sue to God in his name and none other Acts 4. 12 And â—â—therto of this second Verse Now followeth the third VERS 3. I thinke God whom I serue from mine elders with pure Conscience that without câ—asing I haue remembrance of thee in my prayers night and dayâ— THIS Verse and the two following depend The Logicall resolution one vpon another and though they be not a plaine exhortation yet they closely conteine in them the seeds of such a dutie as may easily be conceived In this we may consider a three fold Confession The first is that the Apostle gaue thankes which dutie is amplified by the Obiect of it God The second that he also served this God and that 1. For time from his elders 2. Againe for the manner with pure Conscience Thirdly he acknowledgeth that he prayed wherein 1. He remembred Timotheus 2. Without ceasing 3. And that night and day by this Paul declares to Timothie his affection and desire he hath of his welfare I thanke God Somereade I haue thankes for God but The Theologicall exposition that may not be admitted for Paul did it and deferred not this action In these words are three things 1. The action thankesgiving 2. The person I and 3. To whom thankes were 〈◊〉 The Lord. Whom I serue from mâ—re elders with pure Conscience The Apostle addeth these words because he was accounted by the Iewes to be an Apostata and a revolter from the truth and a dissembling person By elders is meant Abraham Isaac and Iacob Some reade progenitors ancestors fathers as though he spake of his naturall Parents With pure Conscience That is vnfeignedly sincerely and without hypocrisie That without â—â—asing These words haue a double reading as if which Paul prayed he also pray sed God for Timâ—thie or thus I thanâ—â— God that I doe pray for dâ—ee c. Without ceasing is constantly ordinarily I haue remembrance of thee in my Prayers Prayer is manifold mentall vocall conceived read in verse in prose publique private simple compound and the like It is likely these were private not publique prayers for Paul would avoyde all ostentation and iust cause of exception also at this time he was a prisoner Remembrance Remembrance hath in it foure things apprehension reposition retention and production a notion or thing is by the externall or internall sence presented to the eye of reason she perceiueâ— it that 's apprehension then it is committed vnto memorie as a place of conservation that 's reposition afterward kept â—here in safeâ—ie that 's retention and lastly when occasionâ—s given it s called ouâ— againe and that 's production A man takes a shaâ—t in his A Simile hand puts it in his â—â—ver retaines it there for a tâ—â—e and when he would recreate himselfe puâ—s it forth againe this is a plaine Emblâ—me of Remembrance Night and day Lailah in Hebrew is for night and it signifieth rest quietnesse stilnesse because men were to take their â—ase and sleepe in that time which is from the Sunne-setting vnto the Sunne-rising Day In Hebrew jom of the stir tumuâ—â— and busines that is in it the time from the Sun-rising to its-setting is called day or from Sunne-setting to its-setting in the same horizon whence a day is distributed into naturall or artificiall day is taken for hight and night for darkenesse and are applied to our spirituall estate 1 Cor. 3. 13. Ephes 5. 13. 1 Thes 5. 5. I would not haue thee my sonne Timothie once to imagin The Metaphrase but that what I write vnto thee is out of loue for I vnfeignedly giue thankes to God whom whatsoever others may report and beleeue of me I haue served in truth and integritie and not declined or done any thing of malice or set purpose since I had vnderstanding yea from my progenitors and elders Abraham Isaac and Iacob and the rest of the beleeving Iewes And be thou assured that as I pray night and day so in my requests to God I in a peculiar and speciall manner remember to make mention of thee and thine affayres alwayes in the Lord. I thanke God Note hence that Doct. 1. A good man exerciseth himselfe in thankesgiving He doth not onely craue future but returnes prayse for former favours hence it is that David Deborah Moses and many moe haue penned Psalmes of this subiect Exod. 15. Psal 106. Iudg. 5. Rev. 19. 1. 2. and Psal 96. per totum For they know themselues to be vnworthy of the least Reas 1. benefit and receiue all things without desert of their owne I am lesser than all thy mercies and all thy truth Gen. 32. 10. And it s a good thing to prayse the Lord no dutie more Reas 2. acceptable
Word is truth both in the threatnings and promises and shall be accomplished accordingly as we keepe the conditions And by obedience I doe vnderstand a conscionable care to beleeue threat and promise aswell as to obey the precept for to beleeue is to obey and to liue by faith may be called the obedience of the Gospell 2 Thes 1. 8. Many haue some care in somethings to obey the Precept but never regard to liue by faith and if they can say they beleeue in Christ Iesus then they thinke all is sure and their dutie discharged as though a man must never vse his hand but in holding fruit in it and not in applying it to the mouth assuredly faith hath a worke in every action that we performe and that not onely in assuring vs the thing is lawfull we doe but in perswading the Lord will performe his promise to vs when wee haue kept the covenant with him And vnderstand this that if we could beleeue more wee should obey more for all life motion and spirituall action comes from faith as all naturall acts are said to proceede from the forme If then these things were looked into who dares deâ—ie that a Christians course is leborious painefull and requires great diligence on their parts that will serue the Lord For knowledge of God and of his will must be had and faith and obedience too in him and his word both in the threats and promises as well as in the Precepts else no good servants From mine elders It may here be demanded if Paul served God with a pure Conscience before his Conversion I thinke it may be vnderstood of both for so farre forth as the Letter of the Law directed he was obedient liuing after Acts. 26. 4. 5. the most strict sect of a Pharisee and what he did against the 2 Tim. 1. 13. Saints was through ignorance wherefore the Lord had the rather mercie on him but it is principally meant after his Conversion For the Pharisees of which number he himselfe was vnderstood the Law according to the Letter neither could he away with the Gospell till the Lord in a wonderfull manner had compassion Acts 9. on him The Doctrine that we gather hence vnderstanding by Elders the auncient Patriarches and beleeving Iewes is that The Church before Christ had the same faith which now it hath Doct. 6. after his comming Did they not all eate the same spirituall meate And all drinke of the same spirituall drinke For they dranke of that rocke which followed them and that rocke was Christ It differed nothing in truth but in degree as a childe and an aged person 1 Cor. 10. 3. 4. Else God should be changeable but there is no variablenes Reas â— nor shadow of turning with him Iam. 1. 17. And were it not thus man should be saved after a divers Reas 2. manner which may not be admitted And did not Christ and his Apostles confirme their Reas 3. doctrine by Moses and the Prophets This confuteth the Maniches who hold that an evill Vse 1. God writ the old Testament and a good the New but one God was the Author of them both and what was darkely included in the former is more clearely manifested in the latter And this may confirme the salvation of our forefathers Vse 2. who kept the faith and to doubt no more of them than of our selues The Papists bring in this place for their Parents wherevnto we reply 1. That they were not beleevers 2. They are degenerate and fallen from the ancient faith 3. There was a Prophecie of a generall Apostasie and so their Elders are by the streame of time corrupted 4. And the antiquitie of a few or 500. yeares is not sufficient From mine Elders That Abraham Isaac Iacob whence it ariseth that The name of the righteous shall be had in remembrance Doct. 7. What though the names of the wicked rot Shall not the memory of the iust be blessed Yes it shall grow vp and flourish from generation to generation Prov. 10. 7. Psal 112. 6. For God will honour them that honour him 1 Sam. 2. 30. Reas 1. Reas 2. Also one good man will perpetuate the name of another vnto their succeeding posteritie and tell it to his children Furthermore such leaue noble and worthy Monuments Reas 3. behind them either by doing or suffering which spread their fame into all quarters and future generations And the wicked may haue an hand in this action for Reas 4. some of them may thinke well of such and register their names others as Pilate by Gods over-ruling-hand may write the truth which shall stand for ever Doe they not then labour in vaine who seeke to blot out Vse 1. the memoriall of the iust with taunts scoffes and reproaches as men doe the engraving vpon Tombes with their foule shoes Let them doe their worst spet their venome weaue a deceitfull webbe yet shall they never effect their purpose for What is written shall be written maugre all their malice the names of the wicked are written in the earth each foot shall scatter them but for the righteous they are engraven in stone with a pen of yron and for ever shall flourish Here may a man take direction that will lead him to true Vse 2. honor eternall doe iustice loue mercie walke vprightly serue in truth of heart the Lord God of thy Fathers and thy same shall ever remaine build Bethel pull downe Babel and thy name shall be everlasting Who would haue his name to rot His memoriall perish Not any then serue God from thy elders with a pure Conscience Many like Nimrod seeke a name but they in not taking the right way lose both it and themselues What person so poore if religious but is had in everlasting remembrance And who so great if vngodly but are either forgot or their names continued to their everlasting shame For when men by indirect meanes seeke prayse they lose it and purchase perpetuall reproach With pure Conscience Here is laid downe the manner how Paul served God whence the collection is that The service of God is then commendable when it is accompanied Doct. 8. with a pure Conscience These two like Naomi and Ruth must run together What tast without salt in the white of an egge What praise in that service that wanteth sinceritie And who ever in merchandizing lost so much credit as Himeneus and Philetus that made shipwracke of faith and a good Conscience The Hebrewes still put heart for conscience having no particular word for it and so doth the Evangelist so that a pure heart and a pure conscience are equivalent termes Prov. 15. 15. 1 Ioh. 3. 20. Isa 38. 3. Iob. 27. 4. 5. Acts. 24. 16. Heb. 13. 18. For otherwise the life were led either in close hypocrisie Reas 1. or open profanenesse and can that deserue praise which hath no similitude with God Nay he condemnes that which hath not
Calling This calling is either with the tongue or with the heart Calling distributed Whence ariseth this distinction of mentall and vocall prayer confirmed by the mouth of Christ This people honoreth me with their lips but their hearts are farre from me Mat. 15. 8. We are to call vpon God with the tongue 1. For we haue In calling on God we must vse the tongue and why this priviledge aboue all other creatures and shall wee not imploy it in the Lords service 2. We are to giue vp all our members as so many weapons of righteousnesse to glorifie him and is not this one of the principall And some-where David calls his tongue his glory Psal 30. 13. And it is good for vs so to doe 1. It will be a meanes to keepe our minds from wandring 2. The voyce stirres vp affections and raiseth them to an higher temper 3. In so doing we shall find the Lord putting phrases in our mouth guiding it now and then in a wonderfull manner farre beyond all naturall apprehension 4. And how can others ioyne with vs or know when to say Amen should we be silent When thou prayest alone imitate Hannah let thy lips moue not thy words 1 Sâ—m 1. 13. be heard else it may seeme a sensible signe of Pharisaicall palpable hypocrisie And the heart may not be separated in this action 1. For Also the heart and why such prayers are most acceptable to God 2. They onely haue the promise to be heard 3. Otherwise they cannot be fervent let a mans breath flow from his mouth by a narrow passage were the hands hot it would coole them but if it proceed from the heart the lips being wide open were they cold it would warme them so prayer that springs from the heart is hot from the tongue onely cold as ice 4. As the Lord is the highest obiect we looke at in Prayer so the heart is the lowest center he regards in this dutie these two in all holy actions of this nature may not be disioyned 1. Vaine then are the prayers of many who call vpon God but with the tongue onely If this be not profane babling what can be Thus pray our Papists and rude ignorant Protestants so prayed the old Pharisees Christ checkes them yet their custome continues vnto this day But let vs conioyne heart and tongue else wee doe but labour in vaine What profit can wee expect in bending the knee bowing the bodie spreading the hands and smiting of the breast when our hearts are roauing from the Lord Is this to pray Is this to call aright Is this to please God Nothing lesse What is the tongue but the hearts messenger He therefore that vseth the one and not the other is like to him that runnes before he hath his errand These men may seeme to pray in the iudgement of others but before GOD they are but vaine bablers Vpon God To him is it and to no other that wee must II. pray Obserue here how God is one in essence three in subsistence the essence is not divided but distinguished When as wee say East West and North these are not parts essentiall to the world but names onely of distinction so may we say of the former in regard of GOD for the Sonne and the holy Ghost are the same individuall essence with the Father and hence it will follow that he that prayeth to one prayeth to all but as the Apostle speaketh of another thing to every one in his owne order 1 Cor. 15. 23. Vnderstand that in this definition we speake of God the Father for teachings sake And vpon God must we call First For who but He 1 King 8. 39. discerneth the spirit of man Who but He knoweth all the hearts of the sonnes of men Iâ—â— onely he that is acquainted with all our wants and vnderstandeth what is best for vs. Secondly He is also present at all times in all places to heare vs helpe vs the Lord is alwayes neare at hand so is neither Saint nor Angell Thirdly And is not God sole Lord of all things both in earth and heaven Who made vs but He Who hath wherewith to satisfie vs but He And then vpon whom should we call but He Fourthly Is not He also the obiect of our faith Shall we then beleeue in one and pray to another Will that stand with sound reason Sith then that God is omniscient omnipresent omnipotent and the principall Obiect of our Faith it followes wee are onely bound to pray to Him 1. Whence by the way wee may confute the Romanists who pray to Saints to Angels but doe they vnderstand our wants Are they present in all places What haue they they haue not received And may wee put our confidence in creatures Were not this to seeke to a blind guide Relie on a bruised Reed And when the Sunne shineth brighteâ—â— to light a Waxe-candle It is a never-â—rring Canon thaâ— He Exod. 22. 20. who sacrificeth to any gods saue vnto the Lord onely shall vtterly be destroyed they that will doe the first let them expect the second ther is but one to God the father namely Christ but many to the sonne comparing him to a Prince that hath seuerall petitions preferred vnto him by the common subiects that passe through the hands of his neerest fauorites And they say that he is a bad sonne meaning Christ who wil doe nothing for the entreaty of his mother vnderstanding the blessed Virgin but doth not Christ bid vs come vnto Mat. 12. 28. him that he will pray to the father for vs to whom then should we goe is he not our neerest kinsman our eldest brother our head our husband But if any lust to be contentious we haue no such custom neither the Churches of God 2. Againe here is censured and condemned too the ignorant amongst vs. How many may wee heare cry God blesse me father of heauen haue mercy on me Lord forgiue me which words be good we grant but hauing no knowledge of or relation to Christ are no better then vaine babling the truth is that in all our petitions wee should haue reference to him though not alwayes expressed in words yet conceiued and retained in our minds this may be the cause why Daniel looked out of the window when he prayed towards the Temple because it was a type of Christ and thereby would teach vs that there is no going to God without Christ Iesus And as we speake to the soule of man by way and meanes of the bodie so must we to the father of all spirits through the vaile of the humanitie of Christ our mediatour 3. And by this wee may iudge what to thinke of the prayers of the Iewes and Turke and heathen who either haue not heard of Christ or deny him are not their petitions to no purpose shall they speed and preuaile before God can they expect Cornelius his answer thy prayers are Acts. 10. 4. heard thy
demand is granted Alas alas all our cryes to God hauing no eie to Christ are but as so many drops of water spilt vpon the ground Wherefore let all good Christians blesse God for their knowledge and mourne for such mens ignorance let vs conuert Noahs petition and say Gen. 9. 27. God perswade Shem to dwell in the tents of Iaphet 4. Finally this being thus let vs first learne to know Christ secondly to put our confidence in him thirdly and neuer dare to approch before the throne of God without him no comming to Ioseph without Beniamin to God without Note Iesus Wouldest thou haue euill remoued from thee thinke on his passion which speaketh better things than the bloud Heb. 12. 24. of Abel Wouldest thou haue all good conferred vpon thee remember his actiue obedience for thereby hee hath purchased all blessings But take heed of the Romanists errour who maintaine that Christ is mediator according to his humane nature for the humanitie without the deitie profits nothing they vnderstanding not how the distinct persons in the God-head haue their proper operations and that Adam sinned immediatly against the first person though mediatly against the other haue fallen into this slough and haue defiled themselues by whose harme learne we to beware Being inabled by the spirit As no man can come vnto the IV. 1 Cor. 12. 3. father but by the sonne so can no man say that Christ is the Lord but by the holy Ghost how often are wee commanded to pray in the spirit 1 Cor. 14. 15. Eph. 6. 18. Iude 20. vnderstand by Spirit either the holy himselfe or his graces within vs for these two are put indifferently one for the other as grieue not the holy Spirit the holie Ghost fell on them and quench not the spirit he hath giuen vs his spirit neither may they be separated in any action of a Christian For as the spirit doth worke grace in vs so doth he cooperate stirring it vp and mouing it as an instrument in the hand For so good a cause will not be absent from its owne building And this ability consisteth First in direction leading vs into all truth Iohn 14. 26. And secondly in power for hee helpeth vs against all our infirmities Rom. 8. 26. First For the wisdome of the flesh is enimitie against God and is not subiect Rom. 8. 7. to the law of God neither can be Spirituall actions must proceede from spirituall principles else they are base contemptible Secondly Againe euery good act must be gin in God and end in him as the father through Christ to be desired in regard of number or perfection of degrees Now carnall things are such as are for necessitie or for delight the one makes for our being the other for our well-being and all things are to bee desired petitioned for Things euill be either sinne or the fruits of it to wit affliction And sinne is either originall or actuall we must pray that the first may be abolished cleane wasted Actuall sinne is that either we haue committed or may commit For the former we must pray it may be pardoned for the latter that it may be preuented As for afflictions they are either temporall or eternall We are to pray the Lord that they may be put from vs totally finally Thus haue you a briefe of the particulers or materials about which we are to be exercised in prayer all which for matter and method are laid downe in that exact paterne recorded in the Gospell Mat. 6. And all these must we beg for First because the Lord hath giuen vs a promise his word is gone out that whatsoeuer wee shall aske he will heare vs. Secondly againe without the fruition of good and the remotion or preuention of euill we cannot liue the life of grace ne not of nature here much lesse escape death and possesse life eternall hereafter 1. Here is an error confuted of them who hold that we may aske spirituall but not corporall or carnall things at the hand of God because Christ saith Seeke yee first the kingdome of God and these things shall be giuen you Mat. 6. 33. this was not the Lords scope in that place but to disswade his Disciples from a distracted care about foode and rayment For they vsed to cry What shall I eat and wherewith shall wee be clothed as also giue them a sure rule and sound direction to auoyd the one and procure the other For if we could exercise our selues about heauenly earthly things would be banisht out of our mindes and should wee speede in the former we might haue better hope to preuaile in the latter And doth he not in the same Sermon teach vs to craue our daily bread and haue not all the people of God vsed this in practise Gen. 28. 20. Pro. 30. 8. 2. And this serues to reproue a whole world of people some pray for corporall but not for spirituall things Others desire common but begge no speciall gifts from God or if they doe they neither regard number nor measure A third sort entreat that sinne past may be pardoned but not corruption for the present wasted nor the effects of it for future time prevented And there be millions of men and women who onely craue that affliction may be remoued in this life but make not one petition that the causes of it may be abolisht or death eternall put farre from them in the world to come May we not say of all these They aske not or Iames. 4. 2. 3â— if they doe they aske amisse 3. Let vs be of a contrary practise and sue to God for all things What Shall he promise and not performe Shall we seeke good and not desire evill to be remoued from vs Begge common graces speciall gifts all that 's good at the hand of God Open thy mouth wide and he will fill it Craue Psal 81. 10. pardon for sinne past prevention for time to come Pray that originall sinne the seed of all wickednesse may be daily wasted punishments remoued all kinde of afflictions sanctified God is rich in mercie he giues liberally to them that aske him Princes giue gifts according to the dignitie of their persons not the desert of the receiver so doth the Lord therefore aske what thou wilt and he shall conferre it on thee in due time And as there be many sorts of prayers vse thou all Publike private set conceived mentall vocall Ephes 6. 18. simple compound in verse in prose and as the Apostle inioynes the Ephesians Pray all manner of prayer Imitate the Gamsters of our times who if they gaine not by one game fall to another this doe and thou shalt prosper Having finished the description of Prayer we come in the second place to giue particular directions for the better performance of it Where note that some goe before some with and some after Prayer 1. Before thou prayest meditate 1. Of God 2. Of thine What is to
be done before Prayer owne basenesse 3. Of thy present condition and 4. Of the former successe which thou thy selfe and others haue had in the done despaire to speed for it s not enough to haue faith but in every action to vse it now when the vnderstanding is misguided marke this then faith is idle not exercised The last thing that must accompany prayers is fervency Iaâ— 5. 26. The energeticall operatiue fervent Prayer is it which speedeth prevaileth This is the fire which must heat it concoct it else God will reiect it never regard it reward it the which may by these subsequent helpes be procured 1. Vnderstand the worth of what thou desirest crauest Helpes to pray with fervencie for that will fire our affections set an edge on our petitions He who knowes the excellency of grace mercy and peace of the remission remotion and prevention of sinne and the effects of sinne cannot but open his mouth wide send forth his petitions with sighes and groanes and strong cryes 2. Thinke how necessary these things of worth are for thee Why doe beggars cry so earnestly but from an apprehension of their present necessitie great misery Is it not Mat. 8. 28. Luk. 18. 41. evident What caused the blind man to cry O thou sonne of David haue mercie on me The Apostle Helpe Lord or else I perish but the want and worth of that they desired 3. Get loue to the thing thou askest strong affections cause fervent prayers earnest petitions Christ louing Lazarus well wept and groaned in spirit when he prayed for Iob. 11. 33. 34 him David did the like for his sonne Where affection is wanting there will be cold praying Doe we not see this in Sutors 4. Be humble in thine owne eyes conceiue thou art lesse than the least of Gods mercies Proud persons either never pray or but coldly luke warmely He that would leape highest stoopes lowest so he that would pray with fervencie must haue humilitie 2 Chron. 33. 11. 12. 5. Increase thy faith for as Powder the shot so faith sendeth out prayers furiously fervently a great faith will cause men to burne in the spirit and to cry mightily to the Lord God of heaven Mat. 15. 28. 6. In one word Cherish no sinne in thee He who steales his bread will pray coldly for a blessing on 't more might be added but these shall suffice And after Prayer somewhat is to be observed also 1. We What after must vse all lawfull meanes for the procuring of what we Prayer Ezech. 36. 37. haue prayed for He that keepeth not the condition may not expect the performance of the promise or band 2. And we must watch and waite for the things we haue asked at the hands of God these two are often coupled together Ephes 6. 18. Col. 4. 2. Pray and watch Were it not madnesse to preferre a petition to a Prince yet never attend an answer To craue an Almes and not looke and stay for the giuers pleasure 3. If thy demand be not granted at the first thou must not faint despayre but pray still hope and waite still great Luk. 18. 1. men doe not alwayes reward the Musitian at the first sound or ditty for then he would straight be gone mis-spend the gift and play at another Window so dealeth the Lord for we are apt to cease praying and things easily got are soone forgot little regarded 4. And when thy request is granted thou must be thankfull Prayer Watching and Prayses are linked together some fayle in the first many in the second but the most in the last David â—ould blesse the Lord when he had heard Psal 116. 12. his petition so must we In the third place wee are to declare why Prayer is so Prayer is a difficult dutie difficult a dutie to be performed 1. For man must deny himselfe goe in the forme of a beggar acknowledge a superiour and his heart naturally being proud he is not easily brought on his knees constreined to stoope to so meane and low a pitch Who is the Lord cryed Pharaoh that I a King should serue him 2. We exercise every facultie of the soule and member of the bodie in this action as the invention iudgement memorie will tongue hand and all The more strings on an Instrument the more difficult to well tune and strike them many pinnes to the lace makes it hard in weaving 3. It s a most holy dutie wherefore the harder What do the Saints in heaven more then praise God And as that life they liue is most excellent so most difficult for by how much it exceeds other actions in holinesse by so much its many earnest words in prayer for the Preacher as they doe in taxing and condemning of him who knoweth how the Lord might poure his spirit on him loose the root of his tongue and make him one of a thousand Wherefore pray for all men but especially for Princes for Preachers He that doth not this is an enemie to the Church no friend to his owne soule And pray thou that the spirit of prophecie may rest vpon him that hee may deliver the word with all boldnesse be freed from the hands of vnreasonable men and so speake and so doe as that he may saue his own soule and them that heare him Of thee Another may be hence collected that Whom we affect we will pray for Doct. 11. Yea the more fervently we loue another the more earnestly and often we shall pray for that person God forbid sayd Samuell that I should cease to pray for you What could 1. Sam. 12. 23. moue him to doe this but affection see this in David in Ionathan in Iesus and in all the faithfull For truth of affection will vse all meanes lawfull to doe Reas 1. that party good who is affected and is not this one if not the chiefe among many Againe the lover and the beloved are as it were but one Reas 2. subiect so that if wee can pray for our selues wee shall for them whom wee affect This shewes that true loue is rare and hard to be found Vse 1. Many boast of it who never had it to vse the wordes of Dalilab how canst thou say thou louest Father or friend brother or sister wife or children and dost not this thing for them He that affirmes he loueth and prayes not for that person shall be found a lyar and no affection is there in him Make triall of the truth of thy loue by this doctrine canst Vse 2. thou pray for him or her thou affectest without ceasing night and day Then thy loue is sound if not but carnall Many a man tels his wife she her husband Preacher people and they the Preacher one another that they loue them but where be their Prayers When call they on God for them I dare peremptorily avouch that all these are lyers It s 〈◊〉 possible for a man to loue his friend
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
thing of great worth and of the Reas 2. faithfull principally desired and therefore casting the eye of their mindes vpon that they will endure any sorrow Why did not Paul and others faint Why they accounted that the 2 Cor. 4 vlt. afflictions of this life were not worthy of the weight of glory that way layd vp for them in the heauens Here we see what enemies those be to themselues Who Vse 1. are alwaies casting their eye on their present miseries but neuer looke vp to the heauens If the husband man would neuer haue thought on the day of reaping hee would haue small comfort in plowing sowing c. And this is to direct vs what to doe in the sad times of affliction Vse 2. namely to thinke on our salvation David had vtterly fainted but that hee expected to see the goodnes of God Psal 27. in the land of the living and so shall wee in troublesome times haue we no eye towards the land of Canaan the new Ierusalem He that wades through a strong and swiftriuer must looke to the shoare not downe vnder his feete For then his head would grow giddy his eyes dazell and he be in perill of drowning so when the strong streames of affliction compasse vs on cuery side if we would not faint and fall cast we our eyes on the banke and coast of heauen And this thing is worth our daily observation for we shall haue some rubs lesser or greater continually This poynt then is physicke for each time euery malady Thus we proceed to handle the words without any relatition to the verses foregoing Who. The note is that God is the Author of mans Saluation whither temporall orâ—ternall Doct. 4. totall or partiall All the Prophers beare witnesse to this David cryeth Salvation Psal 3 vlt and 27. 1. Isaâ— 12. 2. is from the Lord The Lord is my Salvation Isaiah God is my Saluation and the Saviour of all men 1. Tim. 4. 10. For he found out that new and everliuing way when man Reas 1. Gen. 3. 15. had lost himselfe into which Satâ—an could not pry and the Angels desired to peepe into And as he found out the way so he prepared the meanes Reas 2. â—oh 3. 16. for he sent his sonne made of a woman that they that beleeued in him might be saued Thirdly he was contented to take a satisfaction of the Reas 3. surety whereas he might haue required it at the debtors hands and then no flesh had beene saued for none could haue made an infinit satisfaction What shall I more say he hath sent his word law and Reas 4. Gospell he hath fitted and thrust foorth Ministers to diuide it aright and to discouer the hidden mysteries in the same finally hee hath giuen vs of his Spirit and by the finger of the Holy-ghost in some measure made vs for the present capable of his kingdome it s he and none but hee that saveth Israel For the father he saveth vs by grace Christ by Note purchase the Holy-ghost by application This serveth to confute the Papists who ascribe too much Vse 1. vnto man for the worke of his salvation but wee passe by that And is God the principall agent in mans salvation Then Vse 2. not vnto vs not vnto vs but vnto his name giue wee the praise For what power had we to giue our selues a being to preserue our selues since we were borne to worke out our saluation why were not we reiected with many borne in a land of darkenesse or strangled sucking of our Mothers brests who tooke the veile of ignorance from our eyes caused the light of the glorious Gospell to shine into our soules and made vs who sometime were fooles wise vnto salvation why then with a gratefull heart say with the Prophet It is the Lords mercy I was not long agoe consumed and hee is my God and my Salvation And would we all be saued why then seeke vnto God Vse 3. rely vpon him yet vse thou all other helpes that hee hath prescribed Doe the best thou canst but still depend vpon him not on the meanes the which without his finger as Moses rod will worke nothing And is God the author of mans saluation why then let Vse 4. the righteous be of good comfort for they shall be saued What can hinder who can prevent his resolution Let Sathan and all the Spirits of the infernall pit gather their wit power and forces together cast riuers of water out of their mouthes breath fire at their nosthrills spet venome as fast as words yet God shall plucke off their Chariot wheeles smite them in the hinder parts they shall in heapes lye dead and stinking on the shore when the waters shall giue way that all the Israel of God may safely passe and possesse heauen And though sometimes we may seeme to be in great dangers as Paul and the people were in the ship yet Act. 27. as they did to land at the length so shall we come safe to the land of the liuing For not one whom the father hath chosen and his sonne redeemed but in the time appointed they shall be saued Not one of these souldiers shall become captiues none of these children shall bee disinherited Feare not them little flocke seeing nothing can depriue you of saluation Hath Out of this word it may be gathered that The Salvation of the faithfull is certaine and not doubtfull Doct. 1. Paul speakes of it as of a thing perfected finished And it is vsuall in the Scripture to call things that are not as Num. 23. 10. though they were Balâ—â—â— made no question of thiâ— God saith he will put his feare into them and they shall never mâ—â—ke Ier. 32. 29. 40. that depart from him He hath promised to marry himselfe to them in faithfulnes that is in a couenant that shall not bee Hos 2. 19. 20. broken and to such there is no condemnation And for the Rom. 8. 1. certainty of this poynt wee may produce many worthy reasons And first from God the father thus we argue 1. Hath hee Reas 1. not chosen them 2 Tim. 2. 19. and shall he at any time reiect his people Why then doth he not make a new election why for his counsell shall stand 2. He loueth them and whom he once loueth doth he not loue them with an everlasting loue Ier. 31. 3. 3. He cannot repent of what he hath promised or faile of his word Rom. 11. 29. and 4. Is not his iustice satisfied hath not Christ paid the full debt and shall God require it againe of the debtor Rom. 5. 8. And if God hath chosen them loved them his iustice bee satisfied for them and he hath promised to saue them shall then any of them perish on Gods part I trow this is plaine to euery mans capacity that they shall not nor cannot A second maine Reason or rather many may
Ieremiah Iosiah Timothy and others that of children were called that Parents might be encouraged to vse the meanes of conversion and not be without all hope of a blessing And so we doe of some old men as of Abraham called at 70 yeares of age and it seemeth probable by Nichodemus his answere to Christ that he himselfe was an old man Iohn 3. This no doubt is written that we might not Aged persons rarely called despaire of any for God can call whomsoeuer and whensoeuer he will Yet men and women of great age are not often called 1. For they are most vnfit for the Lords worke what man will take an aged person to make a watch or to become a Musition for are not his fingers set which should bee nimble for such a calling how vnhandsomely will they goe about so curious an instrument or action And shall the Lord then not make choise of the fittest persons to performe his actions 2. Old men haue gotten a stronger habit of sinne then others what saith Christ of such Can a Blackamore change his skin and a Leopard his spotts then may ye doe well that are accustomed to doe evill 3. Sathan hath more possession of such people and is the harder to be cast out 4. We read in the Gospell that God calles at the third houre sixt houre ninth and eleuenth houre why not at the twelfe making an equall distribution I cannot tell I doe but guesle but it may be because at the twelfth houre either none or few are called I would not be mistaken here as though this were vnpossible with God but that men might be moued not to procrastinate and deferre their conuersion I haue added this And when trees haue beene often watered pruned and dunged yet beare not doth not the Lord of the vineyard bid them to be cut downe Luk. 13. for why make they the ground barren wicked men hinder the good of others This for the time of calling The manner how followeth and that is either violently How the Lord calleth or more gently God is wise in all his proceedings and therefore calleth as he seeth needfull Some he peirceth to the very hart woundeth the spirit causeth them to quake and tremble exceedingly at the voice of his power others he calleth with a still and quiet voice as is most conuenient The discreet Mother hauing a child stubborne vntoward shaketh the rod when as one that is more meeke and tractatable is allured by a cherry or apple and euen so dealeth the Lord by his chosen children for he calleth them according to their dispositions and seuerall qualities yet alwaies so as they come and obey his voice 2. And this may serue to haue beene spoken of their cutting off both for time and manner Next their fitting followeth the which consisteth of 2. branches the one Compunction the other desperation When the Cyon is cut off from the tree then in order it followeth that it be fitted to be set into the stocke into which it is to be grasted And so when by the knife of the law we are either violently or more leisurely lopped from the old oliue it ensueth that wee be fitted to be set into the new Christ the Lord. Now this compunction of heart hath two degrees the one rendeth asunder the very ioynts and sinewes pierceth and entreth into the very bones and the marrow But the other doth not wound so deepe but as it were skarreth the skin and â—ateth into the flesh For as some be let bloud in the finger others in the arme or head so God being a most skilfull Chirurgion doth pricke and let vs bloud as he discerneth the nature of our disease The child came to himselfe by neezing seuentimes 2 King 4. 35. And after this compunction followeth an holy desperation which consisteth in the denying of a mans owne merits and relying on the Lord for mercy for his sinnes being great and many his good workes not any at all he is therby brought to despaire in regard of himselfe and also to call the mercy of God into question Yet not doubting whether the Lord can but whether he will or not grant him a pardon for his sinne Now doth the sinner hang the head smite his hand vpon his thigh cry earnestly to God for mercy and seeke to the Minister the Phisition of the spirit for grace and comfort And this compunction and holy desperation is greater in some then other for these Reasons 1. Some man may haue had many outward calls by the Sixe reasons why all men are not called a like word and inward motions by the Spirit the which hee hauing resisted and not obeyed then hee is brought to feare that he hath sinned the sinne vnto death And if he hath any knowledge in the Scriptures peradventure will bring that to fight against himselfe especially that place in Heb. 6. or 10. 2. Other some haue had good education and haue bin trained vp in the Scriptures of children so that they haue beene restrained from many grosser sinnes then others haue committed Whence it followeth that there is degrees of compunction Trees that haue beene long vnpruned haue the more cuts when they come to be lopped and dressed 3. Peraduenture the Lord hath a purpose to send some one of his children for to dwell like Lot in Sodom or Ioseph in Egypt and there he foreseeing that they shall haue weake provocations to good strong temptations to evill letteth them drinke the more deepely of the dregs of sinne that they in future time the rather may be moued to avoyd it For a wounded spirit and troubled conscience for sinne will proue for time to come an excellent Tutor Hee that hath burnt his feete with treading on the hot stone will looke the better to his steps in all his iourney afterward 4. All men haue not constitutions of body alike some be strong others weake so that that measure which will but cure the one humble him sufficiently would kill the other and bruise him to powder And if some were so cast downe as others be they being poore men and to liue by great toyle and dayly labour would neuer be able to execute the duties of their calling and to get their bread by the workes of their hands A man in the breaking of his beast will haue an eye to that and shall not the Lord much more in the reclaiming of his children 5. God appointeth some to be sonnes of thunder to speake with power and authoritie to Preach amongst a people whose faces be as brasse and neckes like sinewes of yron therefore he bringeth them home as we say with a witnes at their conuersion For as he that hath receiued much wrong by a bad neighbour will speake worse of him then he can who hath had lesser iniuries at his hand so will such as haue felt the enmity of sinne the most preach more fervently against it then he who hath not felt the sting
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
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
worth the hauing Holines is a thing much to be respected and cannot be had without the spirit And doe thou obserue these directions 1. When thou feelest and findest any secret motion stirred How the spirit may be procured vp in thy heart to holines entertaine it prayse God for it and giue willing obedience therevnto For there is almost no man but at one time or other he shall heare a still voice within him saying This is the way walke in it This must Isa 30. 21 be cherished greatly regarded For if we put this from vs peraduenture when we would with all our hearts feele such whisperings they will be wanting and not easily come by 2. Attend vpon the men of God in the Ministery of his word For it s sayd While Peter spake and the people heard the holy Ghost fell vpon them They that deny the meanes cannot expect this mercy Act. 10. 44. 3. Pray to God the Father that he would send downe his Spirit into thy heart Can they that are evill saith our Sauiour giue to their Children good things how much more shall your heauenly Father giue the holy Ghost to them that aske him Luk. 11. 13. 4. And in Conclusion Speake not evill of thy brother say not he hath a Devill This was the Pharisees fault and Mark 3. 30. in so doing it seemes they sinned vnto death For they told him that he cast out Devills by the Prince of Devills when they thought otherwise so that malice against the truth being accompained with a sound vnderstanding of the truth appeareth to be that irremissible sinne Now the last thing to be collected is this that The Graces of the Spirit are preserved by the Spirit Doct. 7. Paul hauing commanded Timotheus an hard taske giues here a notable direction how he may be able to doe the same and that is through the assistance of the holy Ghost This is also seene Phil. 4. 13. 2 Cor. 13. 13. For Sathan is strong man but weake 2. He is subtill we Reas 1. 2. be simple so that the Spirit of all wisedome and power is he that can enable vs to preserue this worthy thing within vs. And who more fit to doe this then hee that hath wrought this good worke by his owne finger in vs Here we might controule the doctrine of our Aduersaries Vse 1. who ascribe so much power to man after grace receiued or especially that they attribute so much to man in his pure naturalls Hath Timothie neede of the speciall worke and aide of the Spirit to keepe the gifts of grace in him Let them then that will stand vpon their owne strength we dare not Vse 2. And in the next place here we learne instruction to be humble in our owne eyes to deny our owne power and to runne at all times and in all distresses to this refuge of the Spirit for assistance He that doth this doth wisely and but his duty neither the which he is commanded And he that doth not this layeth himselfe open to the fiery shot of Sathan and dangerous methods he vseth buildeth on the sand and the house of his hope the foundation of his faith is certaine to fall But let not vs so learne or teach the Doctrine of Christ Yea rather pray we with the Prophet Lord stablish me with thy free Spirit Plal. 51. 13. VERS 15. This thou knowest that all they which are in Asia be turned from me of whom are Phygellus and Hermogenes IN this Verse is contained a complaint Where foure things are to be observed The Logicall resolution I. The persons against whom it is made and they be laid downe 1. Generally and implicitely in the word all c. 2. Particulary and explicitely one is named Phygellus another Hermogenes II. These people are explicated by their place of habitation or birth which was In Asia III. Their fault was that they turned backe IV. From whom that is expressed in the word Mee And the proofe of the trueth of all this is annexed For this thou knowest This thou knowest That is thou Timotheus doest The Theologicall exposition very well know by experience that what I say is truth Thet all they which are in Asia Or which were in Asia for the time is not expressed in the Greeke neither is it much materiall whether he complained of them that followed him to Rome or that remained still in Asia or that dwelt in Rome being borne in Asia But this is most true that they were Asians I will say nothing where this place was or how farre distant from Rome or the scituation and largenes of it but leaue it those that haue skill in Geography and Topography Be turned from me That is haue not visited me refreshed me Me. Paul the Ambassadour of Christ but haue forsaken me and denied their former profession Some read are become aduersaries to me and rise vp against me I thinke that they omitted all these duties of loue and resolution in Religion the which were in Onesiphorus so that I would expound their fault by the future commendation which immediately followeth Of whom are Phygellus and Hermogenes Or of which sort country number and its likely these two were of the chiefe of them probably Ministers I doe not thinke it vnprofitable in vaine or all together The Metaphrase without warrant to put thee my sonne in remembrance of the many Backsliders who were in Asia forsaking of me and revolting from their former profession of the Gospell of which number Phygellus and Hermogenes were men not of the meanest rancke and note amongst them although it be very well knowne vnto thee by experience already For this thou knowest Hence it may be collected that It is warrantable and profitable to put the people in minde of others Doct. 1. backesliding and falling away For if it were not then Paul would not haue done it we may be assured This may also be seene in Act. 20. 29. c. 1 Tim. 4. 1. 1 Cor. 10. 13. c. 2 Tim. 4. 10. For by this meanes they may learne to beware of such Reas 1. And is it not good to be acquainted with our enemies for he that is forewarned is forearmed It will cause the people to make the more of them that Reas 2. Ioh. 6. 67. be faithfull Will ye also goe away and is not this an helpe to discerne betwixt the good and evill It will make the best to looke better to their footing least Reas 3. they themselues also fall away For good Christians are iealous of their owne estate and will draw spirituall instruction out of euery thing When one falls before vs we shall looke the more circumspectly to our footing Finally they will be the lesse discouraged or disheartened Reas 4. when they heare that some haue fallen For were there not some such examples it would goe worse with the best for hereby they see it 's no new thing to
be marked that The best man may be forsaken These left Paul Doct. 8. Quest Ans Did these neuer returne to the truth afterward God knoweth not we and though we hope the best of some yet let vs feare the worst for the good of our selues VERS 16. The Lord giue mercy to the house of Onesiphorus for he often refreshed me and was not ashamed of my chaine WE may not thinke that this complaint and commendation The Coherence are here annexed without reason or relation to the percedent verse For thus I conceiue it is Paul hauing prest Timothy by many maine and forcible arguments not to be ashamed of the doctrine of the Gospell In the 13. ver giueth him a direction what to doe that he may not be ashamed which is to keepe the patterne of sound words for he that worketh by a true and streight rule shall haue no cause to be ashamed of his workmanship But in regard this might seeme hard to Timothy he tells him what he must obserue that he might be able to follow this forme of doctrine viz. Keepe the graces of God from decaying that are in him Oh but he might suggest this thing is as hard as the other Now Paul secretly grants him this and therefore tells him that he can no wayes doe that but by the assistance of the holy Ghost ver 14. And hauing giuen him this good rule least his sonne should be puffed vp with presumption and omit all subordinate helpes he tells him how many haue fallen away ver 15. for Timothy might thus conceiue Well if the Holy Ghost be and dwell in me I will feare the lesse or he might be temped to be carelesse from that ground for the preseruation of these worthy things And last of all least vpon the Mement of so many Revolters and that of Phygellus and Hermogenes he might be too much on the other side againe deiected for man on both hands is incident to fall into extremities he bringeth in a worthy example of loue boldnes stedfastnes and resolution in this Onesiphorus to hearten and imbolden him This may seeme to be the true scope of Paul and dependance of these foure last verses Or it may be thus Paul may put Timotheus in minde of these mens falling away and of this good mans resolution that he by the shame which befell the one and the prayse accompanying the other might be the more disswaded from declining and perswaded to stand fast For doubtles these instances of coutrary persons proceedings carry with them the seedes and force of an argument being by Paul thus produced But to omit that wee come to the words the which consist of a petition and a reason In the petition we may obserne 3. things 1. To whom it 's The Logicall resolution preferd the person is the Lord. 2. The thing petitioned for and that 's mercy 3. For whom this petition is put vp and that is for the house of Onesiphorus Thus much for the prayer or petition In the Reason are 3. things also or t' is threefold 1. Onesiphorus refreshed Paul 2. He did this often And 3. He was not ashamed of his chaine And though the Reason seeme but twofold why he prayed to God for this man yet we may without breach of the Reasons rule apprehend it to be threefold as we haue demonstrated out of the word Often The Lord giue That is God the Father impart conferre The Theologicall Expâ—sition or grant Mercy I would here vnderstand mercy to be taken in a large extent as for outward and inward blessings with whatsoeuer is profitable or comfortable for soule and body or for all the like refreshings I was in my troubles refreshed with may be the Apostles meaning To the house of Onesiphorus House in the Hebrewe is of building in Greeke of dwelling in our English from custody or tuition And the word house may be borrowed from the Almaine huis which is of hu to defend Whereby the way we may take the description of an house the which is a building wherein man doth inhabite or dwell for safetie and tuâ—tion By house in this place is meant the people whereof Onesiphorus had charge whether wife children or seruants by a Metonymie For he often refreshed me That is did by his personall presence praiers conference and gifts many a time recreate and comfort me both in body and minde And was not ashamed of my chaine That is When I was vsed like a theefe or malefactor and went vp and downe with irons on my heeles or hauing a keeper was led being chained by the hand he tooke knowledge of me and did not passe by me as they of Asia did accounting it a disgrace to their reputation As I cannot but iustly complaine against and condemne The Metaphrase all Asia of which company were Phygellus and Hermogenes in that they were ashamed to visit or refresh me So I must needs highly commend Onesiphorus for many refreshings whereby he comforted me both in soule and body and tooke acqnaintance of me esteeming it no disgrace or shame although I was chained and vsed like a Malefactor For the which his kind dealings towards me I beseech the Father of all mercy to comfort and blessâ— all his whole familie wife children â—â—d servants both in soule and body with all earthly and heauenly benefites euen as he hath comforted and refreshed me in all my miseries and great afflictions by his presence prayers conference and other fauours The Lord giue mercy c. Whereas many fell away and Doctrines deduced one mentioned that was resolute and Paul brings him in to be imitated of Timothy we may note this instruction that One good mans Example is to be preferred and followed before Doct. 1. a world of wicked persons We may not follow a multitude to doe euill Exod. 23. 2. No one Lot in Sodom one woman in the South one Michaiah is to be respected before al other vncleane Sodomites lazie Damosells and hundreds of false Prophets 2 Pet. 2. Luk. 11. 31. 1 King 22. 8. For he hath the truth on his side he followes the narrow Reas 1. way that leadeth to heauen Now the truth is to be preferred more then errour though Millions swerue to the one and a few embrace the other Againe God will excuse no man for so doing It will be Reas 2. a cold plea for a man to say I saw few of that stampe but multitudes of this I did as the most did when he shall come to the time of reckoning the great day of his account This iustly meetes with some in our dayes who hold Vse 1. neighbours fare good fare and to doe as the most the best way But haue these many the truth on their side doe they keepe the forme of sound words What a madnes would we esteeme it if a man when he is conuented before the iudge and accused for theft should say why all my
pricks or keene kniues they they pierce and strike it through the heart if God shew not greater mercy with deadly wounds temporall eternall Why then weepe for your selues and doe good for your selues and for your children Yet for all our preaching and pressing of parents to piety some houses are like little hells and diuers gouernours worse then Achitophel who though he hanged himselfe had a care first to set his house in order Furthermore this doctrine should instruct vs to pray for good gouernours godly parents For woe to that society Vse 4. where the Ruler of it is ignorant profane or a child in vnderstanding Such good men are little regarded respected men esteeme of them at too small a valuation Corke is light yet it keepeth the net from sinking to the bottome of the sea so good gouernours are too little esteemed of Notwithstanding were they remoued fire and brimstone should fall downe from heauen and heapes be tumbled into the nethermost hell When good Iosiah was taken away the people as men sensible of their owne misery mourned so that it became a proverb like Hadadrimmon in the valley of Megiddo for his death did presage future and fearefull evilles to follow When Lot was gone to Zoar what befell the inhabitants and if Paul had not beene in the ship who had come safe to shore Wherefore make much of such pray often and earnestly for such mourne and spare not for the departure of such and let all the men of God in their preaching ayme especially at the conuersion of such For one good King godly gouernour holy father is worth ten thousand of the inferiour people for all the world will be tapt to imitate the Rulers and great men being good will doe the more good by their speech example and authoritie Why did King Dauid a little before his death giue his sonne Salomon a charge to serue the Lord God of Israel in such a particular and speciall manner Why for hee was to succeed him in the kingdome to build the Temple therefore he was so vrgent to presse him to piety Let vs in the like case do the same In a word if they that gouerne houses Colledges or Kingdomes be godly pray for them praise God for them but if not mourne and entreat the Lord to amend them And the higher place thy sonne is to haue in the Church or commonwealth striue thou the more to teach him the knowledge and seruice of God And may a good governour bring a blessing to he Vse 5. whole house then depart not out of such a family from vnder such a mans protection for if thou doest thou maist draw iudgements vpon thine owne pate Some cannot endure such Masters as well curbe them of vnlawfull pleasures presse them to the performance of holy duties but will like the prodigall vp and be gone These out-runne the shower of Gods grace and thinke they doe well when alas as much as they can they drowne themselues in perdition and endlesse destruction They had rather eate and drinke and deuoure beefe and garlike in Aegypt then the water of life and Manna from heauen vnder the conduct of Moses Are thou one of this minde then alter thy manners for feare a worse thing follow Finally this must teach those that liue in bad houses to Vse 6. be vp and gone Is the gouernour a Papist or Athiest a swearer or filthy person carry not with him except a forced necessity compell thee For as the Lepers said in another case if thou abide in such aâ— place some mischi of evill light vpon thee 2 King 7. 9. Thou wilt say vnto me how shall I know a godly Quest family Well enough and that by these markes Answ 1. Is there in it more good bookes and Bibles then payres of cards and tables 2. Is there more praying then playing searching of Scriptures then shufling of cards turning ouer of the holy papers then tossing of tables singing of Psalmes then obscene songs and sonnets desire and endeauour to grow in grace more then to gather goods 3. Is there constant prayer morning and euening sanctifying of the creatures before they be receiued casting out of the bad receiuing in the good And last of all Is the Sabbath strictly obserued of all strangers that rest there as of the daily inhabitants then conclude that the feare of God is in that place and if thou maist lodge and cate thy bread there That house that hath neither Bible or good booke reading praying or singing of Psalmes instruction catechising nor care to keepe holy the Lords day is that place where Sathans throne is and the Deuill dwelleth And not to belye them such filthy and infectious habitations be the families of Papists yea all that I haue beene acquainted with of which sort the Norherne parts are but too fully replenished Rome hath two much roome there amongst them Abraham did teach his family Ieremiah imprecates the Lord to poure downe his fury vpon the families that cal not on his name David did the like See Ier. 10. vlt. But passing this poynt we come to handle another which is that True affection is of a spreading nature Act. 26. 29. Rom. 2. 3. Paul loued Oresiphorus well and from the head we see it enlarged it selfe to the whole house all the members Hence it is that in the Scriptures it 's compared to water for loue is said to be shed in the heart or to oile that being Rom. 5. 5. Psal 133. 1. c. powred on the head runneth downe all the garments Certainely he that in truth loueth the parents cannot but affect the children For at the first it was so created As the vnderstanding Reas 1. was to see all truth in all things so was the affection framed to effect all things the which reason approued Those two were to be proportionable like the patterne and the thing made by it Now at our Regeneration Loue in some degree is restored to that perfection it had at the Creation therefore spreadeth Because that Loue is nimble subtile actiue therefore likened Reas 2. to fire that would conuert all contrary elements and subiects into its selfe It s hotter then the coales of Iuniper it compasseth the creatures as a garment it will dilate it selfe farre and neere For of all simple elements fire is the most actiue and spreadeth as we may see by a candle the furthest and so will true and feruent affection Againe Loue shouldreth out enuy the which a pinching Reason 3. and cold frost freezeth and holdeth things together from spreading Enuy would draw all good from others to it selfe but loue doth breake those bonds and sets the heart at liberty And is not Loue true loue one of the most sacred attributes Reason 4. in God yea God is called Loue. And did not the Lord before sin brake the condition extend his affection to all creatures Why then a sparke of that true fire in the
he sought him out found him And here it may seeme to appeare that these people were at Rome when they forsooke Paul and also probably that they met with him with his chaine and would not take knowledge of him but turned themselues from him and that by the opposing of these seuerall persons actions directly one against another Now in this Verse we haue a description of Onesiphorus The Logicall resolution 1. It s said that he was at Rome that was the subiect place where for a time he abode 2. He is described by an effect For he sought 3. By the manner how very diligently And 4. By the successe of his seeking he found whom he sought Againe here be two things layd downe in these words concerning Paul the one that he was at Rome the other that he was prisoner and in distresse there But when he was at Rome This word But is diuersly vsed The Theologicall exposition in Scripture Sometime exclusiuely I haue lost none that thou gauest me But the sonne of perdition 2. Inclusiuely Now is layd vp for me a crowne of righteouses and not for me only But for al them that loue his appearing 3. Discretiuely He gaue them all none excepted change of rayment But vnto Beniamin three hundred pieces of siluer 4. Oppositiuely Not Iesus But Barrabbas And in the last sense it seemes to be taken here They of Asia sought me not or He was not ashamed But c. opposing it to shame and then the arguments are diuâ—rs I haue thought it might be read For making it the third argument of a Syllogisme or Reason to proue that Onesiphorus was not ashamed of Pauls chaine He sought me out very diligently To seeke in Scripture is sometimes taken in the worst sense also for prayer c. Here it signifies searching and going from place to place very studiously and inquisitiuely And found me That is came where I was and did meete with me The Difference betwixt Inuenire and Reperire is this When we goe on a thing we doe inuenire when a thing comes on vs we doe reperire The one seemes to be an act per se the other per accidens Let no man once doubt that Onesiphorus was ashamed The Metaphrase of me being poore in bonds for he being at Rome where I was prisoner in chaines very diligently and studiously inquired for me and trudged from place to place vntill he had met me found me out And would hee ever haue done this if he had beene ashamed of me or scorned me No verily be thou assured of that my sonne For hee being at Rome c or when he was at Rome When Doctrines deduced he was there and heard or knew of Pauls troubles he then sought him and refreshed him whence note that When the faithfull are afflicted then they are to be refreshed Doct. 1. Say not vnto thy neighbour Goe and come againe to morrow will giue thee if thou now haue it Prou. 3. 28. I am 2. 15. c. For that 's the fittest time Now a morsell of bread or cup Reas 1. of cold water to a dry and hungry stomacke will be right welcome comfortable A word now spoken to the weary and wounded soule is in its sittest season and how gladly will it be receiued Againe we know not what a day or hower may bring Reason 2. forth our brother may be dead or swallowed vp of ouermuch heauines in the meane time And will not that be pitifull fearefull Now sleepe hence forward the houre is come c. could not but pierce the sluggish hearts of Peter and Iohn Besides we may haue our goods taken from vs or in Reason 3. future time want all oportunity to doe good when we be willing the which though the world neuer dreame of such a thing is an heauy curse Would it not greeue the husband to much haue good seed and yet want ground and time to sowe it In so doing we make God our debtor and the sooner Reas 4. the better is it not And here the best may be taxed for omitting of the Vse 1. present occasion or poore mans necessity We are prone to commit sin instantly and to put off good and charitable duties from time to time and to doe them lingringly But beloued this should not be so we gather fruit when it is the ripest cut downe corne when it is hardest let bloud when it groweth ranckest and shall we not refresh our brethren being poorest Let vs be otherwise minded Is thy brother hungry now Vse 2. feed him thirstly now giue him drinke burdened with sinne now comfort him sicke or in bonds now visit him And doe but obserue the Lords proceeding and thou shalt see that alwayes in the greatest straites then he hath declared his arme of mercy In the middest of the sorrowes sayth the Prophet of my heart the Lord comforted my soule In my daies marke the best haue their dayes of affliction he heard me Then goe thou and doe likewise Canst thou tell how it may fall out with thee in future time Death will come and it s a righteous thing with the Lord to depriue those of meanes of comfort then when as they would not comfort others in great sorrow at that houre Wee may runne from the poore and his homely bed and cottage but God and his swift curse will one day overtake vs. Wherefore I in the name and mercy of God beseech you to minde this thing Say not Pharisaically see to it thy selfe Little doest thou know how the very presence of thy friend in time to come may comfort thee And I wish that the experience of the want of it may sometime teach thee the worth of it I may truly say that if men knew the sting of death burden of sin or extremitie of hunger by experience they would runne to and fro to comfort and refresh the afflicted but men haue not felt the one therefore they neglect the other A morsell of bread or cup of small beere nay a word spoken in due season may not saue the body but a soule from death Then seriously assiduously minde this one thing Thou wilt reply we shall endanger our selues in so doing Obiect 1. Sol. 1. Onesiphorus might haue said so being at Rome but would that haue serued his turne 2. Thou therefore must do it and leaue the euent to God Epaphroditus was neare vnto death and regarded not his life in this case for the service of his brethren Phil. 2. 30. But they are visited with strange and noysome diseases Obiect 2. Sol. Why such haue most need of all others the greater miserie the more need of mercy I am a Minister and my people haue the plague may I Quest 1. visit such It s generally held no thou maist not being a publike Answ person for thy death may be the death in mans iudgement of many a soule And a generall
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
11. with Gods Saints For there the deuil endeauoureth to dwell as the Pope at Reas 1. Rome at this day he raiseth stormes of affliction the leprosie of sin cleaueth close to their walls through his setting on Againe those places coÌ„monly haue many sorts of false religions Reas 2. all will coÌ„spire against the truth in that become friends as we see in Herod Pilate in crucifying of our Lord Iesus so we read of Ephraim against Manasseh Manasseh against Ephraim yet both against Iudah Isai 9. 21. Let none thinke that the greatnes of the place can exempt Vse 1. him from pouerty or persecution Be not too forward to pitch thy Tents at Bethel except Vse 2. thou haue a full and lawfull calling Lot may liue better in little Zoar then in the great city of Sodom Christ in the small village then at Ierusalem Moses at Madian then in Aegypt Where Onâ—siphorus relieued Paul so worthy a man and an Apostle this will follow that The best man and worthiest Christian may stand in want be Doct. 12. releiued by a meaner person that both for soule and body For the one may be in prosperitie when the other is in aduersity Reas 1. in peace when the other is in war corporal spirituall God bringeth it to passe for to encrease affection to knit Reas 2. them the nearer together in the bands of loue and amitie Doe not lightly regard thy inferiour brother for the weaker Vse 1. may doe pleasure to the stronger Timotheus may do Paul a kindnes in carrying him his bookes and parchments And the meaner man weaker Christian by this may be Vse 2. of comfort for little doth he know how the Lord will imploy him Iephthah was despised being basely borne yet in future time the people prayed him to be their Iudge and he was so and he fought and prevailed for Israel The third point we note where Onesiphorus ministred to him many things is this that A good man thinkes nothing too deare for the preachers of the Doct. 13. Gospell We are commanded to make such partakers of all our goods Rom. 15. 27. 1 Cor. 9. 4. c. For they giue spirituall things for carnall Reas 1. Reas 2. Reas 3. They watch for mens soules They suffer much paine in study reproches of the wicked and bitter pangs for others good In a word they are the Ambassadours of the great King Reas 4. Vse 1. This checketh many who would be reputed forward professors and with Simon Magus some great bodies yet thinke all too much that goeth that way These could be content that like Paul Ministers would turne tentmakers But be thou otherwise minded if he be a man sent from Vse 2. God preach the word and is faithfull holy all thou hast is too little for him Let such a man enioy a sufficient honourable and constant stipend I say if his doctrine be sound his conuersation proportionable make yee much of such But would ye know what letteth 1. Coueteousnes This holdeth all and cryeth giue giue bâ—t will neuer part with any thing We haue a thousand yong men in our dayes Christ met but with one in his we read â—f that would goe away sorrowfull if they should sell but an hundreth part of what they haue to giue the poore especially were he a preacher 2. Infidelity letteth For men want faith to credit God therfore they be so strait-handed Did men beleeue that they should be rewarded an hundred fold would they not be more liberall And of all men the Vsurer he hath no faith for he will take mans band before Gods for Ten where he might haue the Lords for Ten-times Ten in the Hundred and will not 3. Idlenes is another let these vsually doe nothing so they haue nothing that liue in this lethargie 4. And the last let is vnthriftines An vnthrift and prodigall alwaies be in want for they haue one way whereout more runs in a day then will returne in a yeare The two first Coueteousnes and Infidility get all but will part with nothing the two letter vnthriftines Idlenes either are vsually in want or if they haue it it runs apace but a wrong way and takes its rest but neuer on the right subiect So that let Ministers neuer expect maintenance from any of these especially if he cry out as he must against these bosom and beloued sins Christ was neuer worse vsed or Paul either then when they preached against Coueteousnes and Prodigality And lazie vnthriftie persons make sure work for amending for the one is vsuall turning himselfe on his bed like a doore on its hinges and the other in the tauerne or tipling house into a barrell or a beast when they should heare the preacher and be reformed And to end with the end this we note for a conclustion thaâ— In the greatest straits the Lord remembreth them that suffer Doct. 14. for his cause and Gospel Read the Acts of the Apostles Paul was releeued at Rome often at Ephesus yea the rude Barbarians did vse him kindly Act. 28. 2. For God hath the most glory by them Reas 1. 2. 3. 4. The rest of the Church most benefit by them The truth the greatest prayse by them And sin Sathan all his depthes the greatest ouer â—â—row by them and shall not the Lord then remember them Let vs imitate our heauenly Father euer respecting those Vse 1. most that suffer for our good and alwayes to the vttermost of our power to make much of such Priscilla and Aquila must be greeted much respected why for they to saue Pauls life laid downe their owne neckes Surely if God deale mercifully with those that suffer for him shall we want compassion towards them that suffer for vs And is it so as we haue heard Then be resolute in the Vse 2. Lords cause take vp thy burden gird thy sword vpon thy thigh put on al the armour of a Christian souldier march on in thy ranck and order What if Sathan tempt thee the Serpent brood do bite thee the fiery triall befall thee or the King of feare pale fac'd death looke grin vpon thee Yet the word is gone out the oath is 〈◊〉 to it and the Spirit hath sealed that they that suffer for the â—ruth of God of Papist or Pope men or Deuills in Rome or is â—ll shall neuer be forgotten for saken Take a view through all 〈◊〉 holy letters cast thine eye on all the former ages looke where thou wilt or canst and thou shalt alwayes find it so that in the greatest misery God hath remembred mercy in the greatest weakenes giuen power in the most pinching pouerty sent plenty and in death conveied life Wherefore neuer feare want misery penury mortality for the Lord shal be with thee whether soeuer thou goest and in what estate soeuer thou beest But me thinkes I heare some say What needeth all this 〈◊〉 not at peace may we not sit vnder out vines sleepe safely in our beds walke the pleasant fields eate drinke and take our pleasure Mistake me not For I am not weary with these fauours I wish the Sun of that morning may neuer rise or that euill time approach wherin it might be said the Arke is gone and the glory of God from this our Israel Yet is not Sathan compassing the world hath not the Serpent much viperous spawâ—â— will not his great instrument that blacke crawling vgly adder the Papist be casting foorth his venome shooting out his sting and lye lurking in the sweetest herbes to bruise the heele of the seed of the woman But to let this passe death will come iudgment will come and damnation will come this thou knowest And is it then in vaine to comfort thee against those three fierce gyants that thou shalt conquer and ouercome them all that not an haire of thine head shall perish but thou shalt be landed safe at the kay of Canaan the kingdome of God I cannot tell I doe but guesse yet except thy faith exceed mine me thinkes I am not herein at all deceiued neither a whit vnprofitably exercised But I say no more Let the day declare it FINIS Laus Deo Amen