AN EXPOSITION OF THE SECOND Epistle of the Apostle Paul to Timothy, the first Chapter. WHEREIN 1 The text is Logically into its parts resolved, 2 The words plainly explicated. 3 A familiar Metaphrase annexed. 4 The several Doctrines thence arising deduced. and largely cofirmed. 1. by Precept. 2. by Example. 3. by Reasons. All which is accompanied with familiar and delightful similitudes, for the better alluting the drooping affections to embrace the truth; and the froward will to obey it. Lastly as the matter requireth: there is used, definitions, distributions, subdivisions, trials, motives, and directions, all which be of great use in their proper order. By JOHN BARLOW sometime Minister of the word at Plymouth, but now resident at Halifax in Yorkshire. LONDON. Printed by. ●. D. for john Bellamy, and are to be sold at his shop at the 3. Golden Lions in Cornhill, near the Royal Exchange. 1624. decorative title page, a compartment with a column on each side TO THE RIGHT WORSHIPFUL Mr LEONARD PUMROY MAYOR OF Plymmouth, with the worshipful Magistrates his brethren; and to all who bear Office in that Corporation, I. B. wisheth Grace, Mercy, Peace. Worthy Sirs, and much respected friends, the truth is, that if I would follow the fashion▪ of the world, you should then receive a large commendation. For, sure I am, many a man having narrower footing, hath leapt fare; a smaller bottom spun a long thread; and of less matter erected a stately building. But I, to shun the appearance of flattery, silence the carping adversary; and that, another day, my hand might not cry my heart mercy, will turn my praises of you, into prayers for you, and exhortations to you, that, as you have begun well; so you may never wax weary, or proud in so doing. You are styled Gods, able by your example to bring good or evil into fashion: the government of the inferior lies upon your shoulder. Wherefore, do justice; and take heed of quitting the guilty, and condemning the innocent. But let judgement run down as the waters, and righteousness as a mighty stream. In this Amos. 5. 24. sea there must be no ebbing nor flowing: the banks at every season, are to be full, swelling over. Neither is this stream to be stayed for a moment, or turned another way. If it should, iniquity in the mean time would take her place: and whosoever draws, and drinks of that puddle, shall dye the death. Moreover, you may not mix it, the mud of injustice with the pure fountain of righteousness: for, that will hinder the current from sliding through the channels of judicature, so clearly and speedily, as the judge of all the world expecteth, commandeth. And, that this well's mouth may not be stopped, this stream stayed; or, by any unclean carcase cast into it, putrified; but run strongly, purely, and spring for ever: in your elections remember lethroes counsel to Moses, Choose you Exod. 18. 20. 21. 22. 1 Cor 5. 6. out able men, fearing God, levers of the truth, and hating covetousness, though to be an inferior officer. Will not a little leaven, leaven the whole lump? And tell me, when is the river, troubled? at any time? but when the mud is raised upward, & the clear water falleth downward? Let the righteous rule, there will be rest: but if the wicked bear sway, troubles shall come. Who will put a sword into a mad man's hand? will he not bear it for nought? engender strife, & conceive mischief? Depress the profane 23. puddle, exalt the clear water: then shall God be with you, and all the people also go home to their place in peace. I speak Io 13. 10. the truth, I dare not flatter; you are clean (may I not add) but not all? It's a rare society, that consists of none but Saints, a singular body without all blemish; and may we, can we find a corporation, that hath no unsound member in it? Will you credit me? have you but one such? I could wish there were none at all. I accuse no man's person: Every one must fall or stand unto his own master, & the wrath of man doth not accomplish the justice of james. 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 clean. And, not to weary you with words; here you have at the last, what some of you long since desired at my hands, viz. the first lectures at my coming to you, I preached among you. Now may the wise see, what the world hath carped at, and the Preacher full often been blamed for; as if the earth had not been able to have borne his words, nor he for the bitterness of his spirit worthy to set a foot in God's sanctuary. I confess my corn may be mixed with chaff, my coin have some slips; and my zeal not altogether according to knowledge; yet, my desire in Preaching & printing these Sermons, was and is, that sin might be mortified, holiness vivified, God our master after the best manner served, and both speaker and hearer at the last day saved. Here you have only the beginning, but if the Lord will you may see, and receive the end of my labours with you. Truly, I shall greatly rejoice, if my weak endeavours prove, in the least measure, to you or any other profitable; and that they may, assure yourselves, my prayer according to my power, to him, shall not be wanting, who is only able to give a blessing. And thus commending you to God, I take my leave; and will during life, always rest From Halifax in Yorkshire, August, 19, 1624. Yours in what he can to do you service: I B. The Epistle to the Reader. FRiendly Reader; it were but labour in vain 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 break up any little close, within the large pale that boundeth God's great demaine, the holy letters, they cannot miss it, but keep their compass. Neither is it to any purpose to declare unto thee, why these lines are now put to public light. For, is not all the grain in God's 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 usually write Almanacs, to and for that Climate wherein they be resident; so have I made election of this portion, and now especially penned it, for that place, where and amongst whom the Lord for a few years by the hand of his providence cast me. Wherefore I will the rather inform 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 find the text Logically into its parts resoluod; next the words plainly explicated, than a familiar Metaphrase, as we apprehend the sense, annexed: And last of all, the several doctrines arising thence, deduced. And because ordinarily a deduct is to be drawn, not from one simple, but two Arguments at the least, as the Rev. 10. 2, the Angel is said to set one foot on the sea, another on the shore, we have (one being in our text) for the better rise, borrowed a second from fare. But, usually, either from the scope, and the connection; the words generally united, not particularly abstracted, the doctrines be collected. And for the heads, we have set them down with little or no amplification at all. For, to me (I am sure) and to the Corrector, Printer, and Reader, (I judge) it would, (had we done otherwise,) ha●e been more painful, chargeable, and not much profitable. But we have confirmed them at large: First, By Precept: Secondly, Example: Thirdly, Reasons: and last of all, we have mixed our whole discourse, with familiar and delightful similitudes; for the better alluring out of the drooping affections, and the inclining of the froward will, both to embrace the truth, and put it in speedy execution. By Precept, understand some proposition equivalent to the doctrine propounded. By Example, that which hath in it the force of a command. For, the act is concrete with the precept, and cannot except notionally be abstracted. For, every good action effected, hath its rule by which it is guided. And by Reason, conceive a third argument, in producing whereof, the point in hand is more strongly confirmed. For, as when two colours are controverted, we fetch a light, hold that betwixt them, by which the better is the better discerned by the eye of the body: So, When truth is in suspense, in the producing of a third Argument, the which we call a reason; and disposing it with the doctrine in form of a Syllogism, it's the more conspicuous to the eye of our understanding. And the reason we use Reasons, is in that we are to deal with men who have reason, but want faith. And until the judgement be sound convinced, the Will will not be throughly reform. For, as the needle guideth and maketh way for the thread; so doth the act of the faculty of the understanding, direct the act of the faculty of the Will. And we have used similitudes for diverse reasons. 1. For, they have great force to convince the judgement. 2. They allure the affections. 3. They better the memory. And 4. They bring many things to speedy remembrance we had long forgot. As the shoemaker with his skin, draweth on a close shoe; the huswife with corn, calleth the chickens from under the wings of their dam; and the Ditty brings to mind the matter and author on't: so will a similitude draw doctrines into men's shallow understanding, call out the dead affections, and bring the truth to remembrance, committed to memory long agone. And this one thing would I wish the man of God to take knowledge of, and to have respect of, both in writing of books, and preaching of Sermons, first thoroughly to inform the judgement, and then sound to seek to reform the Will. Lay load on that above all. For, with more ease may a man p●ynt out the truth to thousands, than persuade hundreds to practise it. For, the faculty of the Will, is the most corrupt of all other▪ and the Will is an unwilling agent to go to work. Similitudes therefore here be of good use, and application must sound set it on. Furthermore, we have, as the matter handled would afford, used definitions distributions, subdivisions, trials, motives and directions: all which be of great use in their proper order. Finally, to our power, we have endeavoured to comfort the feeble-minded, strengthen the weak, raise up the declined christian, and pull down the proud mind of man, break his flinty heart, and convert him to God, by a close searching and insinuating application. And Gentle Reader, if any phrase in this treatise, seem tart unto thee, when we come to press a point; why, I must give thee to understand, that our people are not like other people. For, it's well known, that, in all seafaring and haven towns (of which ours is not the least in our kingdom) there is such a concourse of all kinds of people from other countries, as daily inhabitants; that we have men, as of war and worth, resolution and religion, fearing God, honouring the king, (the number whereof the good Lord increase an hundred times so many as they be, that the ears and eyes of all the world may hear and see them:) so have we sin and sinners of all sorts. With us (if any where) thou mayst find old mother Ignorance, clothed with the robes of the blackness of darkness; having two unnatural (but, to her, natural) twins in her lap, Profaneness and Superstition: and this is her daily Ditty; I sit as a Queen, I am no Rev. 18. 7▪ widow, I shall see no mourning, neither (let Preachers prate what they please) will I ever be removed. And we have too, aged father Pride, clothed in Purple, and fine linen; who being drunk with wealth, as Lot, with wine, hath lain with his daughter Covetousness, committed incest, and she is delivered of a monster, the which some call foxe-fured, Scarlet-robde, but I, merciless, remediless Usury. This Ostrich can eat and digest any kind of mettle, especially money. This Cannibal, like a pickerel in a pond, or shark in the sea, the lesser fishes, devours the poorer sort, with a plausible, invisible consumption. The greatest Clerks (now fie!) in our Kingdom, may, seven times more, spit this strumpet in the face, yet she hath a whore's forehead, and will not be ashamed. Meager and Pale-faceed envy hath his roost with us. He looks like a Ghost wrapped in a winding sheet, or peeping out of a coffin: for, with the hot pursuit of spotless purity, innocent piety, he hath so fret his flesh, and worn his spirits, that he is fallen into a never-tobe-cured deadly consumption. This insatiable cormorant, feeds on the tenderest corpse, drinks the purest blood, and still cries for more, as Rachel did for children, or else he will dye. And as risibilitie is an inseparable adjunct to a reasonable creature: so is damning drunkenness to these Cinque-ports. Therefore, we are sure of this guest. Sometimes, we have met him staggering in the streets, with long locks, red eyes, wounds in his face, and a stinking breath flying from his mouth; and his attire, with spewing, falling, and tumbling in the mire, polluted from his felt to his foot. Many times he lies speechless, yet when he speaks, it's the very language of Hell. This Chemist, by a virtual power and daily habit, can turn bodies into barrels, men into beasts; and then, as the Devil's possessing the swine, carried them headlong into the river: so doth this Devil soul or body wherein he resteth, into the gulf of that sea, whose streams are fire and brimstone. We have now and then disorder put in, who lying wind) or rather wine) bound, falls to wooing and wedding. He comes, as Satan said of himself from compassing the earth to and fro; and job. 1. 7. he marries, not till death (according to the injunction of God and man) but a fair wind them departed. What shall I more say? We have raging malice, and blind turbulent zeal, hanging like a Meteor betwixt heaven and earth, that, as an ill-couched fire werke, let's fly at all. But hitherto we have spoken in the abstract; we will now a little touch the concrete. We have had with a cross wind set sometimes on our shores, the vulgar Atheist, who saith in his heart, there is no God: and if in speech he profess him, yet in practice he denies him. The proud treacherous purblind Papist, just of that brotherhood (it's to be feared) who erring from the true way stumbled on treason, and broke their necks at Tyburn. Yet these spread their good deeds, as the Heavens over the North-pole, and hang their salvation, like the earth, upon nothing. The Hominisied, Godified Familist, who holds himself, if once full come, to be as perfect as Adam his father was in Paradise. And we say so too, but then he must be considered, as he was after his fall, not before it. The mutable new-fangled Anabaptist, who will wear no weapons, have all things common; yet wrangles with his brethren, whether he is to be baptised on the head or heels; for (a worthy reason) Christ, it's said, washed his Disciples with water on the feet. The strict precise Separatist, censuring his equals, speaking ill of them in authority, whose unjust rent from our congregations, like the divisions of Reuben, have judg. 5. 15. made great thoughts of heart. And, to conclude, (for I am too prolix,) we have had the c●mmon Protestants, who lead their lives in Folio (especially at that never-to-be-forgotten golden voyage, wherein S● W. R. so many went they knew not whither) who carried themselves, as if their tongues had been pieces, their breath Gunpowder, the opening of the mouths, the giving of fire with the match, and their oaths piercing Bullets to have wounded their adversaries; sometimes filching and fight, whose swords, like joabs', would drop out on the least occasion; 〈◊〉 〈◊〉 〈◊〉 stepping from shore to ship, would drink soul-slaying healths, every carouse being seconded with the report of a Cannon, as if powder and shot had been only appointed to have beat the air, scare Crows, make old folk to start, and Cattles to run a gadding. We have seen, (and shall again) the Dutch drinking, and our English for company take their shares with them, until they began to sle-ecke end sny, that is stab and slash, that their blood and bowels run about their heels. If this, than was thus, as it was indeed, shall not the men of God draw forth the arrows of God's 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 sharp and keen, to the hewing of the body of sin, 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 verily. Wherefore, good Reader, out of thy ingenuous disposition, bear with my rude, rough, and uncouth style. And thus I commend thee to God, these labours to thine and the world's light, with myself to thy favourable censure, and faithful prayers: yet not without a settled resolution (if the Lord will) to proceed further in the publishing the remainder of this Epistle. Thine in the Lord jesus. I. B. The principal heads handled, in this Chapter. verse 1. Doctrines page. PReachers are to maintain the dignity of their persons. 8 How a good name may be gotten. 9 2. Great sinners may become Saints. 9 Cautions to be used that grace be not abused. 11 3. Any relation to Christ is of great importance. 12 4. The lawfulness of our calling is to be justified. 13 Trials if we be lawfully called to preach the Gospel. 15 5. Promotion cometh from the Lord. 15 6. Spiritual life is procured by the Gospel. 16 7. Salvation obtained through Christ jesus. 17 Verse 2. Doctrines. page. 1. Persons of good hopes are chiefly to be instructed. 23 2. There is a spiritual kindred in the world. 24 3. Preachers are chief to affect, whom they have begot or confirmed in the faith. 25 4. Salutations are not for compliment but piety. 26 The kinds of salutations. 26 Who are to be saluted. 27 A twofold limitation to be observed. 27 Whether we my salute him we know not. 27 5. The grace of God greatly to be wished for. 27 How grace may be got. 28 6. Mercy much to be desired. 29 7. Peace a principal thing to be sought for. 30 8. Men without grace have no true and sound peace. 31 9 The degrees of affection cannot be covered. 32 10. None more need of mercy than ministers. 33 10. God is a father; and how many ways. 34 12. All Spiritual blessings come from God the father. 36 13. Christ jesus is a Lord. 37 14. All Christians are fellow servants. 38 15. Doctrines deduced not handled. 39 Vers. 3. Doctrines. page. 1. Good men are thankful. 42 Thankfulness defined. 43 Thankfulness distributed. 44 Impediments of thankfulness. 45 Helps to true thankfulness. 46 2. Carnal friends will become foes, if a man embrace the Gospel 47 3. Against all opposition we are to maintain the truth of our profession. 48 4. It's an honour for man to serve God. 49 5. A Christians course is laborious. 50 What is required in the service of God. 52 How God may be known of us. 53 What the law and Gospel require. 54 Wherein spiritual power is exercised. 54 6. The Church had the same faith before the coming of Christ, which now it hath after him. 56 7. The name of the righteous shall be had in remembrance. 57 8. The service of God is then commendable, when it is accompanied with a pure conscience. 58 Conscience in general defined. 59 Corollaries from the definition deduced. 59 Conscience distributed. 61 What a good conscience is. 62 What an evil conscience is. 62 A good conscience is legal or evangelical. 63 What a legal good conscience is. 63 How it is distributed into complete or incomplete. 63 A complete legal good conscience defined. 63 How many things concur to a complete legal good conscience. 64 What followeth from thence. 64 An Evangelicall good conscience what it is. 68 What needful to the making up of it. 68 How it differs from a legal. 69 What necessary to procure it. 70 It is never separated from the legal in a Christian. 72 The effects of conscience. 74 Its application. 74 Consciences charge. 80 9 Faithful men are frequent in prayer. 85 Prayer described. 87 Calling upon God distributed. 87 In calling upon God we must use 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 Helps to avoid wand'ring thoughts in prayer. 99 Helps to pray with fervency. 100 What is to be done after prayer. 101 Prayer is a difficult duty. 101 Motives to prayer. 102 10. Preachers in special to be prayed for. 103 11. Whom we affect, we will pray for. 104 12. As in the day, so the faithful pray in the night season. 105 13. The time of trouble is a time of prayer. 106 14. Though preaching may, yet prayer cannot be prevented. 106 Vers. 4. Doctrines. page. 1. Personal presence to be preferred before writing. 109 2. One faithful man covets the fellowship of another. 111 3. The best men have a propension to weeping. 112 When, and for what we are to weep. 113 Motives to shed tears. 114 4. The signs of affection not to be forgotten. 115 5. In all our proceeding we are to propound some profitable end. 116 What ends to be propounded in the use of God's ordinances. 115 6. There is joy to be found in the course of a christian. 116 Objections against this doctrine, answered. 116 A doubt concerning the kinds of joy, resolved. 119 7. The strong Christian may receive increase of joy from his weaker brethren. 121 Vers. 5. Doctrines. page. 1. Faith unfeigned is the best inbabitant. 125 Faith defined. 126 The definition explicated. 126 Two degrees of faith. 129 Properties of faith in general: strong or weak. 129 Properties of a great faith. 130 Properties of a weak faith. 131 Hindrances of faith in the preacher. 131 Let's of faith in the people. 132 Motives to faith. 132 2. Our profession is to be in sincerity. 133 Properties of an hypocrite. 134 3. Where true faith takes possession, it dwells for ever. 135 Where faith is seated. 136 Whether faith remain for ever. 137 Several objections about that cleared. 138 4. Weakness of sex hinders not soundness of faith. 140 5. Faithful parents will endeavour to make faithful children. 141 Children to be taught young, and why. 142 6. Faithful wives may have faithless husbands. 143 How to choose a good husband. 144 Signs of a gracious person. 146 A doubtful question concerning marriage resolved. 145 7. Onfained faith cannot be had; but it will be heard of. 146 8. Faith works like effects in several subjects. 149 Who have faith unfeigned. 152 9 The approbation of God's people is to be respected. 153 How a good report may be procured. 154 10. The infidelity of a father prevents not faith in his children. 154 How an unbelieving husband may be discerned. 155 11. Succession of faith is the best succession. 155 Who might be saved in the time of Popery. 156 Vers. 6. Doctrines. page. 1. Children are to tread in the steps of their religious parents. 159 2. Good men stand in need of a memento.— 159 3. The graces of the spirit are of a fiery quality. 160 4. The gifts of God are to be stirred up within us. 162 What quencheth the grace of God in us. 163 Helps to stir up grace in us: Public Private 164 5. Imposition of hands in the ordination of Ministers may warrantably be used. 166 Cautions in the imposition of hands. 167 6. Great care to be had in the ordination of Ministers. 167 7. The ordinances of God profitable, if rightly practised. 168 In the use of God's ordinances we are to observe how he dealeth with us. 170 Observations collected not prosecuted. 172 Vers. 7. Doctrines. page. 1. The duties of our callings not to be neglected. 176 2. Grown Christians freed from slavish fear. 177 3. Freedom from slavish fear no small favour. 177 4. Wisdom to be observed in provoking others to good duties. 179 5. God's people have the spirit of power. 180 How the spirit of power may be procured. 182 6. The children of God have the spirit of love. 183 Love defined. 183 Corollaries from the definition. 185 7. God's children love God. 186 Trials of the love of God. 186 Motives to love God. 188 8. The children of God love one another. 189 Motives to love one another. 193 Directions for love. 194 9 Christians have sound minds. 194 A sound mind defined. 196 A distribution. 196 All the intellectual virtues defined. 197 The object of a sound mind. 198 Man's messengers. 1. Loquentia: 2. Eloquentia. 198 Conclusions from the former discourse. 199 10. Moderation of affection required in a Christian. 201 Rules for moderation. 202 An objection answered. 203 A double caution. 204 Sundry doctrines collected, but briefly handled. 205 Vers. 8. Doctrines. page. 1. Doctrine, reason & use is a warrantable kind of preaching. 209 Why the Scripture is writ as an history. 209 Directions in the deduction and application of doctrines. 210 2. No man is to be ashamed of, but to bear witness unto the Gospel. 210 What preachers be ashamed of the Gospel. 211 What people are ashamed of the Gospel. 211 Cautions in quotations. 211 Motives to bear witness to the Gospel. 212 What needful for a good witness. 213 3. Great men's proceed are not always according to equity. 213 4. With what measure we meet to others, the very same may befall ourselves. 214 5. We are not to be ashamed of them, who suffer for the Gospel. 215 6. Corporal bondage prevents not spiritual freedom. 216 7. We that profess the Gospel are patiently to suffer affliction that attends it. 216 8. The Gospel preached or professed always persecuted. 217 9 The Lord proportioneth the sufferings of his servants according to their power. 218 Power distributed. 220 10. Power from God supports in affliction. 220 Vers. 9 Doctrines page. 1. Digressions in preaching warrantable. 223 Cautions to be observed. 223 2. When good men name God; they make mention of some mercy of his. 224 3. He that would not faint in affliction, must have an eye to his salvation. 224 4. God author of man's salvation. 226 5. The salvation of the faithful is certain and not doubtful. 227 Reasons rendered why Solomon was saved. 230 Why the Papists hold he is condemned. 230 Why God might suffer, so excellent a man to fall so fearfully. 230 6. The salvation of man is a rare and great blessing. 232 7. One Christian rejoiceth in another's salvation. 235 8. Certainty of salvation may be had, if rightly sought for. 235 Causes of doubting. 235 9 Effectual vocation accompanieth salvation. 236 What time the Lord ordinarily calleth. 237 How he calleth. 238 Why are not all called alike. 239 Aged persons rarely called and why. 238 Conclusions from the precedent discourse. 242 Effects of effectual calling. 244 Wherein he that is called hath experience. 244 10. The calling of the faithful is an holy calling. 246 Whether Preachers not called can call others: 246 11. Man not saved for his works sake. 248 Why good works are to be done. 249 What needful to a good work. 249 12. Men will have some kind of works. 249 13. God's free favour the first cause of man's felicity. 250 An objection answered. 251 14. The calling of the elect is according to God's purpose. 251 Sundry doctrines deduced but not handled. 252 Vers. 10. Doctrines. page. 1. God's purpose in his appointed time shall come to pass. 254 2. God's gracious visitation to be observed. 257 3. The Church more glorious since the coming of Christ than before. 258 An objection answered. 260 4. Christ's appearing in the law and Gospel, glorious. 263 5. jesus Christ our only Saviour.— 265 6. Death by Christ is destroyed. 267 In what sense it may be said that Christ suffered the second death. 268 How we may destroy death. 269 How Christ's death kills death in us. 270 Whether God could or not have saved man without a satisfaction. 272 How finite man may be said to suffer infinite torments. 273 7. All spiritual life is procured by Christ jesus. 273 8. To preach the same things again is warrantable. 273 Acaution. 274 9 The office of Christ chief cònsisteth in the abolishing of death and procuring of life. 274 Rules to know if death be removed from us. 275 Trials if we have life by Christ jesus. 276 Motives to get spiritual life. 277 10. Life spiritual is eternal. 278 Helps to life spiritual. 280 11. Though all grace come by Christ, yet not without the means of the Gospel. 280 Doctrines. Page. Vers. 11. 1. The Godly take delight to dwell and discourse of holy things. 283 2. The Gospel principally to be preached. 284 3. The dignity of our calling to be maintained. 285 4. Preachers be criers. 287 Cautions for criers. 288 Rules for auditors. 289 5. The word preached a principal means whereby sinners are converted. 289 How reading may be said to be preaching. 290 Whether preaching is to be preferred above praying. 291 Sundry objections answered. 291 6. When God will call a people; he raiseth up fit instruments for that purpose. 293 Paul sent, principally to Preach to the Gentiles. 294 8. Prayers made in faith are not always granted at the first. 295 Vers. 12. Doctrines. Page. 1. The goodness of an action, cannot free the doer, from affliction. 299 2. Neither learning, wisdom, piety, or external privilege, can prescrue a man, from persecution and affliction. 302 3. Good men suffer many things. 303 4. A resolute Christian is not ashamed of the Gospel. 305 Helps to endure shame. 306 5. The example of others sufferings should move us to suffer also. 306 6. As the wicked have pretended causes to afflict the faithful; so have they good grounds not to be ashamed of their sufferings. 307 7. It is an experimental knowledge that will make the men of God resolute in good courses. 308 Rules to procure experimental knowledge. 309 8. Knowledge of God precedeth faith in him. 311 How God is to be Known of us. 314 Rules to know God. 315 9 It is the duty of a Christian to settle his soul in the certainty of his salvation. 316 Signs of presumption. 317 Hindrances of the souls settling. 318 10. The best way to secure the soul, is to commit it into the hands of God. 318 Helps to commit the soul to God. 319 What times especially the soul is to be committed into the hands of God. 319 11. God is a God of power 321 His power defined. 321 Two kinds of impossibilities that God cannot do. 321 Particulars mentioned of the first sort. 321 And instances of the other kind. 322 The power of God distributed. 324 Differences of this power. 324 A subdivision of his external power. 325 Actual power hath two parts. 325 From all which many conclusions, especially against our adversaries the Papists and others. 326 Rules to get experience of God's power. 327 12. As power, so will may be attributed to the Lord. 328 Gods will defined and explicated. 329 Gods will several ways distinguished. 331 Many Corollaries, from the former propositions. 333 13. Faith hath distinct degrees. 335 14. The greatest faith may grow. 336 How faith and infidelity are inseparable. 337 Helps of faith to the distressed christian. 337 Vers. 13. Doctrines. page. 1. Persuasion, and dissuasion are to be accompanied with direction. 343 2. The best way to maintain purity in religion is to have a pattern. 343 Adam had the law writ in his heart at the creation. 343 Adam broke the moral law. 344 The law was writ in Moses time. 345 3. All men guided by one and the same pattern. 346 An objection answered. 347 Rules to direct us in our callings; general, particular. 349 Brief notes on the Decalogue. 351 When the Sabbath gins.— 353 Why the Sabbath was changed.— 355 4. The pattern of a christian is to consist of words. 355 5. The words must be sound words. 356 Whether words may be used not found in Scripture. 356 6. Apostles are only to prescribe patterns. 357 7. By faith and love, the pattern of sound words is preserved. 358 Properties of love. 358 What is done in faith. 360 What in love. 360 Why faith is put before love. 360 Why both together. 361 Several doctrines collected, but not prosecuted. 360 Vers. 14. Doctrines. page. 1. The graces of God's spirit are good and worthy things. 363 2. Grace being got, is to be preserved.— 366 3. Spiritual gifts are in danger of losing.— 367 How far a man may fall from his former grace.— 369 Signs of falling from former grace.— 369 4. The faithful are the temples of God's spirit.— 371 How may the spirit be said to dwell in man, being infinite, man finite. 371 In what manner the spirit may be said to dwell in the reprobate. 371 Signs if the spirit dwell in us. 373 5. Where the spirit takes possession, he dwells for ever. 374 How Satan may be said to reenter being once cast out. 374 The spirit dwells in a new hart, the which hath many properties. 376 In what manner the heart is made new. 376 6. The Spirit of God is an holy spirit. 378 Why he is, or may be called holy. 378 How the spirit may be procured. 379 7. The graces of the spirit are preserved by the spirit. 379 Vers. 15. Doctrines. page. 1. We are to put the faithful in mind of others falling away. 381 2. To fall from our former profession is a great sin & foul offence. 382 Helps against revolting. 383 Causes of revolting 1. inward. 2. outward. 385 3. Men of great note in the Church may sometimes fall away. 384 4. God doth propertion man's shame, according to the offence. 386 5. Great wicked men usually fall by couples. 388 6. Many may fall away together. 388 Whether all that fell away, of Asia, never returned. 389 Vers. 16. Doctrines. page. 1. One good man's example is to be preferred before a multitude of wicked men. 392 2. In the time of persecution few have been found faithful. 393 3. A good governor may procure a blessing upon the whole family. 394 How a godly family may be known to be so. 397 4. Love is of a spreading nature. 398. How fare love spreadeth. 400 5. The mercy of God is to be wished especially, for our friends. 401 6. Want may befall God's dearest children. 402 7. The faithful are not once but often to be relieved. 403 8. God's children are a thankful kind of people.— 404 9 Good men have been used like malefactors. 405 10. Not to be ashamed of the faithful in affliction, is a true sign of a sound Christian. 405 Vers. 17. Doctrines. Page. 1. When the faithful are afflicted, than they are to be refreshed. 407 An objection answered. 409 Whether Ministers may visit them that be sick of the plague. 409 If Ministers may live in a corrupt air. 409 2. The faithful are to be sought for. 409 How they may be known to be such. 419 3. Whom or what we affect truly we will seek dil gently. 410 4. They that seek shall find. 412 Rules to be observed in seeking. 413 5. Rome heathen was better then, than Rome christian now. 414 Viz. When Paul was there, prisoner. Vers. 18. Doctrines. Page. 1. There is a time, when the world shall be judged. 418 If Angels move the Orbs. 418 2. The day of judgement great and wonderful. 424 3. Christ our Lord shall judge the world. 427 Motives to prepare for the day of judgement. 429 4. The best man is not to rely on his own merits, but God's mercy at the day of judgement. 430 Sundry of the Papists objections answered. 430 Why God commands good works. 431 Good works cannot merit, and why. 431 For what causes the Lord rewards the works of the faithful. 432 5. A good man's mind is often carried to think on the day of judgement. 433. 6. Prayer is to be grounded on God's promises. 435 How Moses and Paul's prayer, can stand with this doctrine resolved. 436 Helps for prayer.— 437 7. When we want, wherewith to requite our friends, we are to pray for them. 438 8. Special friends in a particular manner are to be prayed for. 438 9 Merciful men shall obtain mercy.— 440 Rules in showing mercy to be observed. 440 10. They that show mercy in an evil day, shall find mercy in an evil day. 440 Why Paul prayeth for mercy, at that day, rather than another time. 441 11. In famous cities it sometimes goes hardly with God's Saints. 442 12. The worthiest Christian may be relieved of a meaner person; for soul and body. 443 13. A good man thinks nothing too dear for the Preachers of the Gospel.— 443 Lets of liberality to Ministers.— 444 14. In the greatest straits the Lord remembers them who suffer for his cause and Gospel. 445 Many other points and passages, for brevity, we have omitted. AN EXPOSITION OF THE SECOND EPISTLE OF THE APOSTLE St PAUL TO TIMOTHY. THE Epistles of the Apostles were directed either to Churches in general, as the Romans, Corinthians; or persons in particular, as, Titus, Gaius. And they were private men, as Philemon; or public, as this Timotheus, who was a Minister of the Gospel, and (as some maintain) the first elect Bishop of the Church at Ephesus. Now, for the more Methodical proceeding in this our intended progress, two things necessarily are to be considered, observed. 1. The scope or end, which our Apostle in penning this Epistle aimed at, intended. 2. The many weighty Motives or Arguments, he produceth to have his purpose accomplished, thoroughly effected. True it is that as amongst various causes, there is one prime and first efficient, the which is God; so amids several ends, one principal and transcendent, which is his glory. For, as Alpha and Omega, are the initial and final 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 mark our Apostle eyed, aimed at, was the glory of God, as doubtless it was; the subordinate shall be related, annexed, the which in this Epistle are▪ comprehended, included. 1. He exhorteth Timothy, to cherish, stir up, and increase the gifts of God in him, and to be strong in the grace, which is in Christ jesus. 2. To walk uprightly, sincerely, and not to divert from the express pattern of sound words, which he had received, learned. 3. To do the work of an Evangelist, Preach the Gospel, in season, out of season; and to be faithful, and painful in the execution of his function. 4. With patience and resolution to bear the cross, suffer affliction, and not to be ashamed of the testimony of the Lord jesus. 5. He foretelleth him of perilous times; premonisheth him of evil workers, in general, and giveth him a caveat, to beware of Alexander the Coppersmith, who had withstood his Preaching much, in particular. 6. Finally, he desires him to come unto him, and bring Mark, as also his Cloak, Books, and Parchments with him. These be the inferior, and secondary ends of Paul's penning this Epistle. The arguments, whereby the Apostle would induce Timotheus to discharge, and perform the forenamed particulars, are many, some whereof shall be mentioned. 1. because he was descended of faithful & 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 certain. 5. He would allure him by his own example, being an Apostle, and a man of greater note and dignity. 6. And also from the shame, which befell revolters, and the honour, that redounded to Onesiphorus, who persevered in well-doing. All these are contained in the first Chapter: the rest shall be omitted, except, when in this Discourse, special occasion is offered, that they should be produced, rolated. In the two first Verses of this Chapter, you have the Preface, The Analysis of the whole Chapter. or Inscription; in the rest which follow, part of the matter, or body of this Epistle. In the Preface is contained 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 down, 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 jesus our Lord. In the third Verse, where the body of this Epistle beginneth, we have the Apostles carriage, and that toward God, and his son Timothy. Concerning God, he acknowledgeth, that, he did serve him; for extent, from his elders; for manner, with a pure Conscience. Now for his behaviour to Timothy, he confesseth, that, he did thank God for him, and also make mention of him in his prayers; for constancy, without ceasing; for time, night and day. The Apostle further declareth the earnest desire he had, to see Timothy, being induced from the end, the increase of his own joy, and by a twofold motive in respect of Timothy, the one was the remembrance of his tears, the other from the unfeigned faith he conceived to be in him. vers. 4. 5. In the sixth Verse, Paul puts Timotheus in mind, to stir up the gift, which was in him, where he maketh mention of the efficient cause thereof, God, and the instrumental, which was the imposition of hands; urging him to do so, from a twofold reason; the former, in that he was freed from the spirit of fear; the latter, having received the spirit of power, etc. vers. 7. Moreover, in the next Verse, he dehorteth his son, from being ashamed, and that first, of the Gospel of Christ, and secondly, of him, his prisoner. Also he exhorteth him to suffer afflictions; for kind, such as accompany the Gospel; for measure, according to the power he had from God. Both of which also he presseth from the forenamed grounds in ver. 7. And likewise from the certainty of his salvation, and the holiness of his vocation, vers. 9 Of which favours he removeth a false cause, his own works, and setteth down the true; the fountain, God's mercy, the conduit of conveying it, Christ jesus; affirming further▪ that, it was purposed and given in Christ, before the world began, but now manifested by his bright appearing. And by the way, he describeth our Saviour Christ, from two notable effects, viz. the abolition of death, & the reduction of life; adding the mean, whereby they are applied to us, and that is, through the Gospel. vers. 10. Concerning which Gospel, Paul testifieth two things; the one, that he was appointed to preach it; the other, and that unto the Gentiles; vers. 11. Then he proceedeth to declare, first, his entertainment for so doing, he suffered afflictions. 2. His carriage, that, he was not ashamed. Where he annexeth a double ground of his resolution; the former flowing from an experience of God; the latter, from a confidence, he would keep that he had committed to him. vers. 12. In the succeeding Verses, Paul exhorteth Timothy to a twofold duty, first, to hold fast the form of sound words, he had received of him, which would direct, and preserve him as from error in doctrine, so from sin in his conversation; the second to keep safe the good things committed to him; prescribing him the way, which is by the assistance of the holy Ghost, in him. vers. 13. 14. The Apostle having finished the former exhortations, complaineth he was forsaken, and that generally, of all Asia; particularly, he nominateth two eminent persons, Phygellus, and Hermogenes. For the truth whereof, he appealeth to his son Timothy. vers. 15. In the conclusion of this Chapter, vers. 16. 17. 18. He mentioneth a good man, one Onesiphorus, whom he prayeth for, with his whole household. That which he petitioneth for them, is mercy; the time when, is the day of judgement. The motives, whereby he was induced thus to do, are taken, from the kindnesses Onesiphorus had showed him. At Rome he refreshed him, not ashamed of his chain. And, at Ephesus, he also had ministered unto him, many things, as Timothy knew very well. Thus you fee the distinct Heads, in this Chapter, unfolded, discovered. VERS. 1. Paul an Apostle of jesus Christ, by the will of God, according to the promise of life, which is in Christ jesus. IN these words, the Penman of this Epistle The Logical resolution. is described, and that, 1. by his name. Paul. 2. by his office, an Apostle, amplified by the person who sent him, jesus Christ. 3. By the ground or lawfulness of coming to it, the will of God. 4. By the end of his commission, which is to Preach the promise of life. The which life is explicated, from whom it proceedeth, and that is Christ jesus. Paul] We must here note▪ that the Pen-mans' name was also The Theological exposition. Saul, as well as Paul; that many men are of many and different opinions, why he had both, and yet in all his Epistles, maketh but mention of the one. Briefly, (to omit all others) he was a Citizen of two Provinces, of the jews, by birth, and of the Romans by prerogative, & therefore was named Saul, being an Hebrew of the Hebrews; Paul, being a Roman, of the Romans: and he now called to be a Preacher, especially, to the Gentiles, reserves that name, which was most familiar to them, best accepted of them. An Apostle] The word in the Greek tongue, is used either as an Adiective, or a Substantive, and that, generally, for any one scent; but more particularly, for a legate of Christ, having 2 Cor. 5. ●0. a peculiar charge to Preach the Gospel. And many be the properties and privileges of Christ's, beyond any other Apostles. For, 1. they saw the son of God manifested in the flesh. 2. They were immediately called to their office by him. 3. Extraordinarily fitted with gifts, to execute their function. 4. They spoke all languages. 5. Had power to work Miracles. 6. Writ, as they were carried of the spirit; & last of all, their commission was to Preach through the world. Of jesus Christ] jesus comes of an Hebrew word, which signifieth to make safe, and imports as much as a Saviour. Now Saviour's are either principal or instrumental. jesus, as he is God, is the Saviour of all men; as God-man, and Mediator, 1. Tim 4. 10. specially of them who believe. This notation was given him, by the hand of an Angel, Thou shalt call his name jesus; for, he shall save his people from their sins. Mat. 1. 22. Christ] This word springs of a Greek root, that signifieth to anoint, so that jesus Christ in our English dialect, is, as if we should say, An anointed Saviour. Of Christ's there be two kinds, true or false. Of the former sort, they be either Mat. 24. 24 typical or real Now, this Christ is true, real, not false, not typical. And it may be, he assumed both an Hebrew and a Greek name, closely to teach, he was Saviour both of jews and Gentiles. For, under these words are his offices comprehended. He was anointed in respect of his Manhood, not the Godhead. For, that is holiness itself, and cannot admit of any ambiene, or created unction. By the will of God] Hear the Apostle layeth down the true ground of his calling; partly, to stop the mouths of his carping adversaries: partly, to remove false causes, as Simony, and the like, and partly, that his doctrine might be accompanied with the greater majesty, making way for acceptation. Here observe, that, Will is ascribed to God the Father, as Mat. 6. 20. Prov 8. 22. 1. Cor. 1. 24. Luk. 1. 35. Wisdom elsewhere to God the Son, and Power to God the holy Ghost. Will is the beginner of the act; Wisdom the disposer, and Power the effecter. The first person willeth, the second disposeth, the third effecteth. Thus, distinct actions are appropriated to the distinct persons in the Deity. And the reason is, in that, the Father worketh from himself (having none in order to precede him:) the Son from the Father (being in order, after him:) and the holy Ghost from both (both being in order before him.) And hence it is, that Election is given so often in Scriptures, to the Father, Ephes. 1. 3. 4. 1 Cor. 1. 30. 1 Cor. 6. 11. 2 Thes. 2. 13. Redemption to the Son, and Sanctification to the holy Ghost: though all external acts, which pass upon the creatures, by the three persons, may be said to be indivisible, as the work Gen. 2. 26. of creation. Where, by the way, we gather a strong argument, against the Arminians, who would have redemption, and sanctification to precede election, as if the Sons work, and the holy Ghosts, in order went before the Fathers. According] I take it, that in this sentence, is declared the end of Paul's Apostleship, to wit, to preach the Gospel; and that, not in any newly invented, or opposite manner, but proportionable & just after the form, and effigies of that good, true, and warrantable pattern; for, he who did reach otherwise, was to be accursed. Gal. 1. 9 Promise] Hear the Apostle opposeth the Gospel, and the Law, not that the observation of the Law, would not have given life, or was without a promise, but, because, that man, since his fall, is dead, and cannot keep it; therefore, he is to fetch life, from another fountain, viz. the gospel, which is, in brief, called the Promise of life. Of life]. There is a fourfold life, at the least, to be found, in the creatures; 1. a life of vegetation, as in herbs, & plants, 2. a life of sense, as in birds and beasts. 3. of reason, as in man and Angels. 4. a life of grace (called the life of God. Eph. 4. 8.) only to be found in good Angels, and such men, as are borne again; and this is that life, which is here promised, by the Apostle preached, and principally to be desired. Which is in Christ jesus]. Christ is the fountain of this spring, the root of this tree, and the very first beginner of this spiritual life, and motion. For, without him, we are dead, can do nothing. joh. 15. 5. I Paul, (also called Saul, because I was a Citizen of two The Metaphrase. Provinces, of the jews by birth, and Romans by prerogative, yet being principally sent to be a Preacher to the Gentiles, have reserved the one, cast off the other, as being more familiar to them, better accepted of them, an Apostle and legate, not of any private person, but of Christ jesus, the holy one, and anointed of the Lord, sole Saviour of the faithful, having a true and lawful calling, not of man, nor by man, but of, by, and for the Lord, being sent to no other end, but to preach the lif● of grace and glory, which is only through the free promise of God in Christ, to be obtained.) I (I say) do ingenuously confess, without all mental reservation, or subtle evasion, myself to be the Author, Penman of this Epistle, being chiefly induced to prefix my name, declare my office, show the ground of my calling, and the object and end of my function, to silence such as might carp at my Doctrine, that the Church in all succeeding ages, aswell as for the present season, might receive it, as free from all error, and the truth of God; and that my person, preaching, and writing might not be contemned, but as they ought, esteemed, regarded. And now let us proceed to gather such Doctrines, as arise Doctrines deduced. out of these words, thus resolved, plainly expounded. Seeing the Penman reserves that name, which is most accepted, and best received of the people, as also annexeth that title, whereby the excellency of his office is demonstrated, we note, that, Preachers are to maintain the dignity of their Doct. 1. persons. This hath been the care of all the Prophets in old time, and Apostles in these latter days. If it were not so, what meaneth all this? Am not I an Apostle, am not I free? have not 1 Cor. 9 1. 1 Tim. 4. 12. 2 Cor. 5. 20. I seen jesus Christ our Lord? Are not you my work in the Lord? Because a good name is as a precious ointment, above great Reas. 1. Eccles. 7. 1. Prov. 22. 1. riches, and more than the choicest silver, and gold to be regarded: It will rejoice the heart, cheer the dead spirit, and prolong a man's days, whereas the contrary is a curse, and to be avoided. Otherwise, if Ministers be ill reported of, their doctrine Reas. 2. (be it never so sound, or sovereign for the soul) it will be despised, rejected. If the vessel be counted unsweet, who will, with alacrity, taste of the liquor? And men judge the fruit according to the trees report. Let Ministers, then, have an eye to this duty. Too too many Use 1. are careless in this thing; and that's the cause, why they Preach so much, and profit little; and who ever saw good done by such a man, as was contemned in his name, & person? The Word will not speed, if the Preacher be despised. And for procuring a good report; 1. be diligent in the discharge How a good name may be got. of thy duty, avoid idleness in thy calling. 2. Again, take heed, thou be not justly accused of that, which thou hast severely censured in others. 3. Speak not evil of others; for, with what measure we meet, it shall be measured to us again. Can we cover others infirmities, they would do the like for us. 4. And in conclusion, seek the glory of God 1 Sam. 2. 30. Prov. 10. 7. in thy proceed; for, they who honour God▪ shall be honoured of him, whereas they, who seek themselves shall be abased. The people also must take heed, how they detract from Use 2. the credit of their Pastors. It's a foul fault of some, and to be reform, who are always prying into, and raking up the infirmities of their Preachers; cover thou their faults, pass by their wants, and seek their dignity, for thine own good, and thy brethren's. Nature, by a secret instinct will defend the head, with the loss of the hand, and will we not cover our baldness with a Periwig? Why, the Preacher is the head of the people, and therefore to be respected; and it's an old Axiom, Do my-Prophets no harm. Psal. 105. 15. Again, where Paul is called an Apostle, who in former times, was a persecuter of the Lords people, we observe, that: Young sinners may prove old Saints; great offenders, godly persons; Doct. 2. persecutors of the truth and people, zealous Preachers; Church-founders. For, is not Saul now among the Apostles, who sometime made havoc of the Saints? Did he not do many things, against the name of jesus of Nazaret, and persecute this way and word, which he now maintaineth, unto the death? Others, who have done the same, yet have proved the same, godly livers, excellent persons? 2. Chron. 33. 12. etc. Luk. 8. 2. Tit. 3. 3. 1. Cor. 6. 11. And this cometh to pass, by the finger of God. He knoweth how to do it, hath power to do it, and if he Reas: 1. will, who can resist him? He who made the instrument, cannot he amend it? so, he who first form man, shall he want ability to reform him? no, he is in heaven, and doth whatsoever he will. Satan may resist, but all in vain; Isa. 46. 10. man's will may oppose, but all to no purpose; for, his power is infinite, theirs finite. And is there not a possibility for such a subject to be reform? Man is capable of grace, if it be infused. His essence Reas. 2. is not destroyed, but his faculties disordered, so that being once turned, like a wheel, that goes backward, he will (God's finger being once present) easily be carried the same course, as at the creation. This doctrine should encourage men to use the means, Use 1. without weariness, whereby sinners are conuerted. We must instruct them, who be contrarie-minded, proving if God at any time, will bring them out of the snares of the Devil, to 2. Tim. 2. 25. amendment of life. Why should we despair of any person? judge him finally, or repute him a reprobate? Was not this man, with whom we have to deal, as unlikely to have proved an Apostle, an holy liver, as any thou knowest? He who had seen Paul with the high-Priest, and met him with letters trudging to Damascus, would have little thought he would another day have sealed the Gospel with his blood. Let the means be used, and refer the success to God. The prodigal may come to himself, and return to his Father at the last. Onesimus may be begot in his wand'ring, prove profitable to, and abide with his master, for ever, after. Phile. 10. etc. This Doctrine is of use also, for such as have misspent Use 2. their former time, followed the evil fashions of the world, and given their members, as so many servants, to work wickedness, with greediness. If they find in themselves a settled resolution, to leave their former courses, and with a purpose of heart, to cleave unto the Lord, it's a truth that Satan will tempt such, and tell them that now it is in vain, to return from their wont ways, former wickedness, and alter their crooked paths: But they must not give credit to his false suggestions, and subtillillusions; for, if they do, they be undone. Be of good comfort: For, thy former evil course shall not make thee miscarry, if thy present resolution be to be reform in all things. For, as bad, lewd, profane, as thyself, have become godly persons, excellent people. Let this then be a means to comfort thee, when thy spirit is wounded, or thou by Satan to utter desperation art tempted. Yet, caution, must here be had, that this comfortable Cautions to be used, that grace be not abused. doctrine be not abused. First, take heed, that thou do not learn hereby to defer thy repentance, to extenuate thy sin, or to apply it to all times, and persons. For, this were a sin, with an high hand, and in so doing thou shouldst aggravate thine iniquity, and turn the mercy, bounty, and long-suffering of the Lord into wantonness, abuse his patience, and justly incur greater condemnation. We must not sin, because grace doth abound, but rather, in the consideration thereof, be led to repentance. Secondly, as thou desirest to partake of the like grace and favour, which others have done; strive thou to be equally qualified, as such persons have been. The choicest receipts are applied to the sickest, weakest. The mercy of God is physic only for the wounded spirit. Wherefore set this example before the eye of thy soul, in the greatest temptation, hardest conflict, and when thy faith, in the remembrance of thy former crooked courses, the most seemeth to fail thee: for than it may stand thee in stead, otherwise not. I could also gather from these words: That, divers names may, for just and lawful uses, be undertaken. That, our own names, and hand is necessary to be annexed to our writings: but I omit these, and proceed further. Of jesus Christ:] What did the Apostle most rejoice in? from what did he deduce arguments to maintain his dignity? from his Tribe, kindred, Pharisaical profession, or any carnal, and earthly privilege? in no wise: but from that he was now the servant of Christ, and put into office under him, whence may be collected, that: Any union, relation, Doct. 3. or contract, in and with Christ, is of great importance. As Paul doth magnify his place and person, in regard of his master Christ: so may we, in all other respects, whereby we are conjoined, and knit by any band unto him. What greater honour to the weaker sex, than to be the mother of Luk. 1. 43. 48. our Lord? What dignity, is this, to frail man, that he passed by the Angels, and assumed his nature? What privilege 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 Ambassador of so unmatchable a Monarch? 1 Cor. 9 1. 1 Tim. 1. 12. Rom. 16. 1. Why, Is not Christ jesus God-man, the only Son of Reas. 1. the Father, and the beginning of all creatures? Surely, the nearer we approach in nature, union, or action, to the creator, the nearer are we to all perfection, and blessedness, that Heb. 1. 14. can befall a creature. Again, Are we in his service? We shall be preserved, Reas. 2. assisted, well rewarded: Be we united to him? We shall never be rend asunder, but abide with him, and in him for ever. Is he our first kinsman, and husband? What honour to this? What profit comparable? For thereby God is become our Father, heaven our inheritance, and salvation eternal, our yearly jointure. Here are reprehended many in our days, who care not Use 1. a whit, for matters of that nature: reputing it no reputation, to have relation, union, and communion with Christ jesus: these show plainly, that they be carnal, and savour not the things, which be of God. What boasting will some use of their pedigree, and blood? Yet never dream of affinity with Christ, or the new birth. Extol themselves, that they or theirs, are matched in such or such a house? yet have no care at all to be graffed into Christ's stock, the Lords family: as of this sort there be millions, so they be all miserable. This must teach us, who have any relation with Christ, Use 2. highly to esteem it, and greatly to rejoice in it. Think it no small thing to be an officer in his house, a labourer in his Vineyard, and a member of his body: for this is true nobility, unconceivable dignity, and the direct path to eternal felicity. Paul a Preacher of jesus Christ, is a name of greater price, and praise, than all humane titles, and times adjuncts (though in their nature good) in all the world. And here we are instructed from this point, how to attain Use 3. unto great dignity: we & our children must get some office under Christ; principally endeavour to be united by faith, and affection unto him: but alas, men scorn the Ministry, the name Preacher is a word of derision in the Parish: and Parents cry out, What? Make my son a Priest? I will never do it. Well, the calling is of great honour with God, though despised of these beastly men: And the days 1 Sam. 1. vlt. have been, when to dedicate a son to the Ministerial function, was counted a great grace in the Parents, honour to the person: but in all contempt, and bitter derision, let the Minister and true Christian, know; that, his Master thought it no shame, to become a Preacher. Heb. 2. 3. And Solomon higher esteemed the dignity of a Preacher than a King. Eccles. 1. 1. By the will of God] The Apostle, in this phrase, declareth the ground, way, and lawfulness of his calling; as if he had sa●d, I ran not before I was moved, I came not of mine own mind by men or by money, in at the window, or the like: but the prime and chief cause, was the will and good pleasure of God, whence ariseth this instruction, that, 〈◊〉 It is necessary for such as preach the Word, to justify thei● lawful Doct. 4. calling there unto from God. What Paul did as a Preacher, we ought to do also. Timotheus knew from whom Paul received his calling: and he adds this, for the respect he had to future times, and persons. john the Baptist did this, and Christ himself, having Mar. 2. 19 Matth. 3 3. to deal with the Pharisees: and Reason will confirm it▪ Otherwise, they can have no assurance of protection from Reas: 1. God by his Angels; they must keep their limits, and but preserve us in our ways: they dare not attend us, if we run Psal. 91. 11. Mat. 4. 6. a crooked path. Satan, understood this well, therefore falsely alleged the Scripture, leaving out, [in all thy ways.] And what became of the young Prophet, that wandered? Was he not destroyed? 1 King. 13. 22. And the certainty of our calling from God, will make Reas. 2. us bold in the execution of our function, and in the hottest opposition to say with Nehemiah, Shall such a man as I flee? Nehem. 6 11. Luk. 13. 32. Or with our Master, Go, tell that Fox, that I will heal, to d●y, and tomorrow, and the next day, I shall be perfected. Absalon bids his servants, sinite, kill, fear not, but be bold, and 2 Sam. 13. 28. play the men; Why? For he had commanded them. This needs no application. Again, then may we expect a blessing of our endeavours, Reas. 3. 1 Sam. 1. 2. 15. otherwise not. He that will run, before the Lord bids him go, may speed, like him, that brought tidings to David, that his son was slain: and his Sermons prove to himself like the Letters that Vriah carried. What if Israel be not 2 Sam. 11. 14. gathered? yet thy reward is with the Lord. If the Master bid the servant cast seed in a barren soil, what if he have no Isa. 49. 4. good crop at harvest? It's not the servants fault: he did his duty; and would have been glad, the ground had been better, the crop greater; but he relieth on the command of his Master, not the success in using the means: so must Ministers also. And last of all, assurance that a man is sent of God, will Reas. 4. give him to believe, that he shall never want a word to comfort others in due season: such a man may certainly expect a supply of gifts from the Lord. We have some, that like Ruth after Boos reapers, glean here and there, and pull an ear from the sheaves of others; yet much ado to make one loaf in many days, to feed the flock of God: And what's the cause? Sure, God never sent them to sow; for, if he had, they should have been supplied with seed. Doth not this doctrine reprove those, that take upon them Use 1. this high calling, without any assurance they be sent of God? Some Preach, that are neither sent of God, nor man, as the Anabaptists: others of man, but not of God; these are jeroboams' Apostles: a third pretend, they are sent of God, but not of man; (like some new upstart spirits, I pass to nominate,) which if it were true, their calling were Apostolical: but, who shall one day pay these their wages? The Lord, but in wrath. Let Ministers than look to this: it stands them in hand: Use 2. so shall they have protection by the good Angels, boldness to reprove sin, and not to be scared like boys, with the humming of Bees, and Flies: a supply of grace on each new occasion; and their labour shall not be in vain in the Lord. 1 Cor. 15. vlt. And men may know, by these marks: 1. If in some measure, Trials; if we be truly called to Preach the Gospel. Isa. 6. 8. Rom. 9 2. 3. Eph. 4. 12. jer. 23. 32, they be fitted with gifts. 2. If they find in themselves a ready and willing mind. 3. If they be approved & thrust forth by grave, learned, and religious persons; of great note, and government in the Church. 4. When they aim at the gathering of the Saints, the edification of the body of Christ, the glory of him, that sent them, and not at some sinister and private ends; as praise, promotion, or the like. 5. If the Lord in some measure bless their endeavours. This 1 Cor. 9 2. last is not the least; but as a Signet to seal the truth of their calling. And I could note further from these words: that, Promotion to high places cometh from the Lord. Note. Doct. 5. Preferment comes not from the East, nor from the West: Little did Paul think, either of his sudden conversion, or advancement to this honourable function, a few hours before he was called; this is the work of God, and aught to be marvellous in our eyes. Psal. 75. 6. Mat. 21. 42. Learn hence, to envy no man that is advanced: for that Uses. 1. were to resist the will of God. And let this direct thee to 2. praise God, if above many, thou be promoted. And it must 3. teach all men, to be content, with their present condition, and not to repine: for the will of God depends on no other, and is the Rule of all truth and goodness. To Preach:] according to the promise of life:] I add, to Preach, and that (I trust) without wrong to the Text: for the end of his Apostleship, was to Preach the promise of life, the glad tidings of salvation: out of these words, I gather this Conclusion: that, Eternal life is not to be had in the precepts of the Law, but Doct. 6. from the promises of the Gospel. The life of grace, and glory is, since Adam's fall, derived Gen. 3. 15. Gal. 2. vlt. And 3. 21. to man, by another mean: the old way in this respect is not the best way: we must find out, (and walk too) in the new way, which is the everlasting way. And thus it comes to pass. Because the precepts of the Law exacts a perfect righteousness, Reas. 1. both in regard of man's entire nature, and the whole conversation; for, cursed is every one, that continueth Gal. 3. 10. not in all things of the law to do them: now if the Lord should mark what is amiss, within us, and that proceedeth daily from us, who were able to abide it? Not we, Christ only excepted; so that we must flee to the promise for life, and cast off the precept in this respect. Besides this, there is another reason rendered by the Apostle, Reas. 2. which is, that if justification, and (consequently salvation) had been obtained by the Law, than Christ had died Gal. 2. vlt. gratis, in vain, for nothing. Indeed the Law is able to give life: for Christ was saved by it, but we are weak, and not able to fulfil it. And though the law be said to be of no strength, it is in this respect; that like a just judge to an offender, Rom. 8. 3. it giveth a true testimony, not able to set man at liberty, who is a transgressor. Confutation, springs from this root, of the Papists; who Use 1. tye salvation, rather to the law, and works, than to Christ, and the Gospel. Reprehension too, proceeds from the same ground, against Use 2. the ignorant Protestants; who being demanded, how they hope to be saved? Reply, either by their good deeds, or honest meaning; this is natural Papistry: yet good works are in no sort to be omitted. For they be the true evidences of faith, as child of a father: the high way to heaven, though not the principal and immediate cause of reigning; these may be said to bring life, as the nurse to the child: faith, as the mother. And from hence every one that longeth after life, must Use 3. 1. deny his own works. 2. Learn to be acquainted with the promises, and to discern them from the precepts. 3. Labour for faith to apply them; for knowledge, except mixed with faith, profits nothing. Heb. 4. 2. This may also direct Ministers, how to teach their people Use 4. a principal point of Catechism; as also to work faith in them, that they may believe: not that the law is to be omitted: for that revealeth sins, breaketh the heart, setteth before the eye of the soul, God's judgement, and directs the way that leadeth to justification, and salvation; yet in a differing manner from the Gospel. It's our Schoolmaster to Christ. Gal. 3. 24. Might we not hence observe further, that the principal end of Preaching, is to bring men to life and salvation? By the foolishness of Preaching, it pleaseth God to save such as 1 Cor. 1. 21. believe. Then are they fare wide, that look for life, without a Preacher: Why do they not expect children without generation? a crop of corn without sowing? Again, we note, out of the word [according:] that, There is one method, or true manner, (or at least matter) of teaching to be practised of the Preachers: for every Art is guided by its own rule, precepts, object. Which is in Christ jesus:] In Christ, that is, from him, or by him: Whence let it be noted: that, No life or salvation is to be expected, but in and through Christ Doct. 7. jesus. Whether we respect the life of motion, sense, reason, or salvation: all is conveyed to man, from him: he is the way, the truth, and the life. john 14. 6. joh. 10. 10. and 17. 12. Act. 3. 15. For he created all things as he was God; without him was Reas. 1. made nothing that was made: He is the beginning of all creatures; Col. 3. 15. therefore called, the Lord of life. Act. 3. 15. He also as God preserveth the essence, and being of the Reas. 2. creature. 1. In giving nourishment, fit, and convenient. 2. and in blessing the means, without both which, the life of man, like a lamp that lacketh oil, is extinguished: for man liveth not by bread only, but by every word, that proce●deth out of the mouth of God. Mat. 4. 4. Furthermore, life and salvation come from Christ, as he Reas. 3. is our Surety, and Saviour. 1. For by his death he hath destroyed death: O death: Where is thy sting? 2. By his life he 1 Cor 15. 55. & v. 22. 23. hath purchased our life; as by the offence of one man, came death; so by the obedience of Christ came life. 3. All the promises 2 Cor. 1. 20▪ meet in Christ, and are yea and amen in him: as all the lines do in the point of a Centre. 4. He sends his word and spirit, for to quicken us; being dead, before that time in sins Ephes. 2. 1. and trespasses: In a word, by his death we die with him, and through his Resurrection, and Ascension, we shall rise out Rom. 5. 10. of the grave, and ascend and live for ever with him. From this point do many profitable Uses spring. First, learn hence that the life of a Christian is no base being, Use 1. or moving, but the sweetest life of all; and equalleth, if not excelleth that life of Adam in the Garden; because it floweth from a more pure fountain; springeth from a more honourable head; and is purchased with a fare greater price. Do we not esteem Wine by the Grape? fruit by the tree? Oil by the Olive? And people by their pedigree? It's called the life of God; for God gave it at the Creation; Christ Ephes. 4. 18. redeemed it by his Passion; and it's the nearest to that life, the Lord himself liveth and delighteth in: it's a royal life; for it exceedeth (this life) all other what ever. there's not a greater dissimilitude, betwixt the life of a natural man and a beast, than there is betwixt this, and the life of reason. And it's a durable life, certain, and abideth for ever: and Use 2. can it be otherwise, coming from Christ? Let the root live, the branches will not whither; the spring flow, the rivers will be full; and whilst the head is not hurt, well far the members. Indeed this tree was once dead, but now he is alive, Rev. 1. 18. & shall dye no more, death hath no longer power over him. They therefore that are graffed into this stock, shall never taste of the second death. For out of their branches shall flow Io. 7. 37. rivers of the waters of life. And as Moses with his rod struck the rock, whence issued water to refresh the people; so God with the law of his justice, strooke Christ the rock, out of whose side cometh the water of life, to save all his members. Besides, it also followeth from the same ground, that it is Use 3. a secret and hidden life: hid in God's bosom, long before it was manifested: hid in the Promise, hid in the Sacrifices, and Ceremonies; hid from the eyes of the world, hid from him that hath it: for the greatest and best part of it is said to be hid with Christ in God, that is, in heaven. Col. 3. 3. For God and heaven are often put one for the other in Scripture. And it may be said truly, to be a hidden life; so few seek it, or find it; and yet if they do, they know it not. Hence those that live it, are counted, as signs and wonders in Israel. Isa. 58. 18. But what marvel, sith Christ was not Isa. 52. vlt. And 53. 7. known by it: his image despised, his person (in carnal eyes) deformed? They then, that cannot discern the Sun, how should they perceive a Star, a Candle? Moreover, Is our life from Christ? Let us then that are Use 4. partakers of it, return him praise, for so great a blessing: divide not this treasure; ascribe nothing to thy own self, or others, it's the root that beareth us, not we the root: life is a Rom. 11. great blessing; this life the blessing of blessings; then let us never be weary in magnifying the Lord for such a favour: nay, seeing it comes from Christ, let us return it again unto him, seeking his glory, as he hath done our good. If we beget children, do we not expect, they should spend their lives, for the profit of us their Parents? As the Sea, therefore sends forth many rivers; but they return all again into her bosom; so seeing our life comes from Christ, let it flow back to the praise of his Majesty: and th● rather we may be induced hereto, because this is the only way, to have life, and to escape death for all eternity. And here may all of us learn instruction, seeing our life Use 5. is from Christ jesus: are we weak, and feeble in our minds? Run we to to him, and pray we, Lord quicken me. Be our children dead in sin? Bring them before Christ, desire him to raise them to life: imitate the poor (that lived, when he lived amongst them) in the use of the means: still have an eye to this Physician: otherwise, our Patients will not be cured: this is that Sun, that with his warm beams enliueth all the creatures; if he be absent, we are all but dead▪ men, rotten branches. And to shut up this point, we are to learn here to be Use 6. careful, that we offend not this Lord of life, and incur his displeasure; for if we do, we shall dye the second, the eternal death. Simple Politicians be they that consider not, how all the keys to convey life and death hang on his finger: Will we not tremble to hear treason? For its death. And shall we then crucify again the Author of our salvation; and rend his flesh in our teeth, and tongues, like the veil of the Temple, from the top to the bottom? take heed of this: for he that lighteth our Candle, can easily put it out. And this shall suffice to have spoken of the Penman 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 son: grace, mercy, peace, from God the Father, and Christ jesus our Lord. IN these words are two things contained: a description, The Logical resolution. and a salutation in the form of a prayer: the person, to whom Paul sent this Epistle, is described: 1. By his name, Timotheus: 2. By a word of relation, son: 3. By an adjunct, beloved. In the salutation (being laid down prayer-wise) observe, what he wisheth, and from whom: the matter what, is. 1. Grace. 2. Mercy. 3. Peace: the persons from whom, be, 1. God. 2. jesus Christ: and both are amplified by a word of relation: God, the Father; Christ, our Lord. To Timothy:] This word imports, as much, as the honour The Theological exposition. of God, or precious to God: his Father was a Grecian: and his Mother a jewesse, who believed in God. Acts 16. 2. What he was in name he was in nature; he honoured God, was precious to God. My beloved son:] Son is a word of relation, and doth always presuppose a father, who gave him his being: and it is diversely taken. 1. For persons. Psal. 79. 11. 2. for lambs, branches, bullets, arrows, sparks, or almost any other thing, the which proceedeth from a cause. Genes. 49. 22. Psal. 79. 11. and 80. 16. and 89. 23. and 1●4. 4. and 147. 8. job. 5. 7. Now the reasons, why Paul calls him son, may be these▪ 1. Because he had either begot him, or at the least, confirmed him by the Gospel. 2. Because he loved him as a son; and he Paul like a Father. 3. In that he was young, 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 Godfather, 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 special manner. Grace, mercy, and peace.] To omit to speak of all the acceptations of grace, let us know, that it is taken, chief two ways. 1. For God's free favour: 2. For the gifts flowing from the same: the first, (though I exclude not the latter) is here meant. Mercy:] To omit, how many ways it is accepted▪ by Mercy 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: mercy seems to proceed from grace, and all other blessings whatsoever: for by the grace of God, each one may truly 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 tranquillity of the mind: this latter is to be received; though the other not absolutely to be rejected. And what if we should understand grace, as it is in God? Mercy, 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, spiritual, corporal; temporal, eternal; without him, and within him. From God the Father:] In these words, the Apostle manifesteth to us, from whom, and in what order, grace, mercy, and peace is derived to us. By God, is meant, the first person in the Trinity: and he is called the Father, because as from the fountain, all things proceed from him: for by an unutterable, yet natural generation, he begat the Son from all eternity: He is also a Father by Creation, Adoption, Preservation. Again, the word Father, is attributed to the whole Deity, in general, and the distinct persons in particular. Isa. 9 6. jer. 23. 6. And jesus Christ our Lord:] We have once heard, for all, what jesus and Christ signifies: yet here is another title annexed to our Messiah; Lord, in the Hebrew tongue, is a supporter, stay, or base. In Greek, it signifies one that hath authority over a thing, or person, being a word of relation. It is a truth that I have writ divers times unto Churches The Metaphrase. in general, and public 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 kingdom of heaven: But now I have Penned this Epistle principally, for thy benefit, who art my beloved son; and that, not without reason have I writ unto thee, or do thus style thee: for thou art a man that hast been trained up in the holy Scripture, of a child: well reported of, by many of the faithful; one of great hopes in the Church; being a Minister of the Word, and none more than thyself like-minaed unto me. And why then should I for bear to direct an Epistle unto thee; or entitle thee my son? For have not I also confirmed thee, by instruction? Loved thee, with entire affection? Am not I thine ancient in years? And we like father and child aim at one end, make the same scope, of all our proceed? And I do further unfeignedly wish thee; whatsoever may make for thy good in this, or glory, in the world to come from the first fountain of all grace, and spring of all true peace; God the Father, and Christ jesus our Lord. To Timothy:] Whereas Paul in this place, writes to Doctrines deduced. Timotheus, a young man, well reported of, and of great hopes, we observe, that, Such persons as are likely to prove good and excellent instruments Doct. 1. in the Church, are principally, to be instructed, and encouraged. We will water that plant most, hedge about it, and prune it, which is likeliest to bring forth much and good Exod. 2. 2. 1 Chron. 28. 9 fruit: the beast of best hopes, shallbe put in the best pasture; the other turned to run in the common field, and barrenest ground. And why not? for such will, if God give good success Reas. 1. to a man's endeavours, prove instruments most profitable: and are not those principally to be respected, instructed? Besides, Satan will labour to make them of his kingdom, Reas. 2. above all others: he will pick the finest wits to do wickedly: hence it is, for the most part, that our jesuits be such deepe-headed, sound-witted persons; not many comparable to them. This reproves the carelessness of many in our days; Use 1. who altogether neglect this duty: have we not some, that rather, set the best wits, to the meanest, basest, or no calling at all? certainly the Papist shall rise up in judgement, against these: for they are more careful to practise this, for Antichrist, and his, than we for Christ, and his kingdom. Let us all, chief parents, put this point in practice, and imitate Paul and David herein: consider who is likeliest to Use 2. do good, the best service one day; and labour that they may be sanctified: season them with instruction; learn them the holy Scriptures of children; that is to do well and wisely. Let it be further noted, where Paul calls him son, who was not his son by natural propagation; but rather in that he had begot him to, or confirmed him in the doctrine of the Gospel, that, As there is a natural, so there is a spiritual generation, and kindred in the world. Doct. 2. Some be of the flesh: others borne of the spirit: Mat. 12. vlt. Rom. 9 3. Io: 3. 6. For be there not spiritual and carnal fathers in the world? Reas. 1. Ezek. 16. 20. 1. Cor. 4. 15. But Christ forbids to call any man on the earth Father. Object. Resol. Christ condemns overruling fathers, such as were some masters, james. 3. 1. Again, we cannot have two contrary fathers, that command contrary things. 3. Christ would have them principally to esteem God to be their Father: in conclusion, he would have such called Fathers, as beget sons to God: not like the Pharises and Papists, who beget children in Babylon, and spiritual whoredom, and offer them to Molech: their sons are the feed of Satan, murderers and liars from the beginning. Also do we not read of spiritual seed? john 3. 9? of Reas. 2. a spiritual conception, Gal: 4. 19 why then there must needs be a spiritual kindred in the world. This reproves the gross ignorance of many in our Use 1. days, who never take knowledge of this truth, yet they are well enough acquainted with their kindred in the flesh. But it meeteth especially, with those black-mouthed persons, who can scoff, and fleer, and say, there goes a brother or sister in the Lord: Is not this to make a mock of the truth of God? to kick against the prick? and to incur the just judgement of God? doth not the holy Ghost call them holy Brethren? son's of the most High? O times! O manners! H●b. 3. 1. Hear we are taught to discern betwixt men that differ: Use 2. to seek out our spiritual kindred, and to make much of such: every profane person, will be acquainted with their lewd consorts, and damnable crew. But especially let us examine, and prove ourselves, whether we be borne again: otherwise it had been good, we had never been borne at all: and by these notes, try thyself. First, Hast thou conceived aright in the womb of thy understanding? what judgement hast thou to see into the mysteries of salvation? Secondly, dost thou bear Christ in thy heart, by unfeigned affection? canst thou say, I love the Lord, above all things in earth or heaven? Thirdly, art thou troubled to bring him forth, and travelest of him in thy will? is this spiritual delivery thy chiefest care? Fourthly, and dost thou manifest to the world, that thou hast brought forth this babe in thy life, and conversation, by doing of justice, loving of mercy, humbling thyself, and walking Mich. 6. 8. with thy God? why than thou needest not to fear; but that thou art of the free-woman's seed, and princely line of the most High. But if those things be not to be found in thee, and to proceed from thee; thou art the child of wrath, and thy present condition is fearful: for if Christ be not conceived in the understanding, framed and borne in the heart, travailed of in the will, and brought forth in the form of a well-mended life; thou art but Satan's slave, and not the Lords adopted son. My beloved son:] Observe also out of these words, that: Preachers are to affect those especially, whom they have begot Doct. 3. or confirmed in the faith. They are to pity all, pray for all, none excepted: but, such as are their spiritual children, are to have the chiefest seat in their affection: hence doth Paul write so largely, to the Corinthians, so long a letter to the Galathians: and Peter a first and second Epistle to the converted jews. For such be the seal of their ministry: 2. Such will the Reas. 1. most re-affect them: 3. Such have the very image of God 2. imprinted on them: and lastly, doth not every cause naturally 3. cleave unto its proper and peculiar effect? in a word, 4. such are their joy, their crown, or should be. Let this check them, who say, they have spiritual issue, Use 1. and cannot endure them, care not for them, are ashamed of them: whom should they affect? countenance? or rejoice in? if in any of their flock, much more in those, that are of the household of faith. This must direct Preachers to have an ●ye, how the Use 2. word works; who are called, or edified; that they may know, how to put a difference, betwixt them of their flock: whom to encourage, respect, and embrace in a peculiar manner: for one of these, is worth a thousand of the other, if a minister make these sorry, who shall make him glad? and if he disaffect them, who are to be beloved of him? Grace, mercy and peace:] Hear is to be noted, the salutation, in form of a prayer, and the order in it: from the words in general, we collect this Doctrine, that, Salutations are not for compliment, but piety. Doct. 4. They are to be used in a religious manner, and not cursorilie: and they be of two kinds: first, with a kiss, 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 own hand. For be they not testimonies of our love, and affection? Reas: 1. do we not thereby declare the disposition of our mind? yea the very Heathen to this end have used them. And again, are they not in form of a prayer? do we Reas. 2. not wish well to our friends, in the use of them? and may not the Lord add a blessing to our friends, in the right performance of them? who dares deny it? Two sorts of persons by this point are reproved: First, Use 1. such as never use them: Secondly, those that only take them up for compliment or villainy; as the great, (that I say not graceless) gallants of our times: or like judas, that in pretence of friendship, make it a cover to do mischief. Mat. 26. 48. But let us put this in practice, according to the example, Use 2 and pattern of our Apostle, and say with the Angel to Gedeon: the Lord is with thee, thou valiant man. judg. 6. 12. But may we salute all men? Quest. Ans. There is a twofold 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 haste. Luk. 10. 4. For person, if there come any to us, that brings not the doctrine of Christ, We may not bid him, God speed. 2 joh. 10. Rom. 16. 17. What if we do not know them, may we then salute Quest. them? Yes; and if they be not worthy, the blessing shall return Ans. to ourselves. Mat. 10. 13. Make we then, more conscience of this duty: for assuredly if it be used, in an holy and reverend manner; if we have an eye to the Lord, and speak affectionately from our hearts; and wish a blessing to those we salute, the Lord will grant our desires, for the good of us, that salute; and of them, that be saluted, as experience doth manifestly declare: and thus come we to the matter of the salutation. Grace, mercy, peace.] Grace, being placed first in order, we gather thence: that, The grace of God, above all things, is to be wished for. Doct. 5. Hence it is, that the Apostles, usually begin and conclude their Epistles, with wishing of them, grace, and mercy: and all good Ministers, their Sermons in the same manner. For he that is assured of God's favour, may then think Reas. 1. upon all his attributes; as his omnipresence, omniscience, omnipotence, yea, of his justice, with comfort. Then may we conclude, that all things shall work together Reas. 2. for our good. Rom. 8. 28. For if grace be within us, who, or what can be against us? This condemns the custom of many, who seldom, Use 1. (if ever) wish and desire the grace of God, for themselves and others: yet, of all things, it is the most excellent, necessary. For what are goods without grace, but fuel to burn up thy soul? What would a stately building, a fair possession, Herds of Cattles, or heaps of gold and silver profit thee or thine; and in the mean time, want the free favour of God? He that hath much for many years, but is not rich in God, shall dye a fool. Luk. 1●. 12. Above all things, then, let us seek the grace, and favour Use 2. Psal. 4. of God. Pray we, with the Prophet, Lord, lift up thy countenance upon me: for the gain thereof is better than gold: and all that thou canst desire, is not to be compared unto it: grace giveth life, pacifies the heart, conquers the world, quencheth the darts of the devil: of weak, it makes strong, drives away despair, cheereth the mind, provokes to all good; it bringeth comfortable tidings; and is never proud, or weary of well-doing. What shall I more say? It justifies, saveth, raiseth the dead; and carrieth the soul and body into the presence of God, and the spirits of just and perfect men. Wherein differs man from beasts, or man from man, yea Angel from Angel, but in the quality of grace? For grace is the very essential form of a creature. And that thou mayst partake of it, do as followeth. How grace may be got. First, Hear the Word, search the Scriptures, read good 1. Books, receive the Sacraments, pray, confer: for these be as so many Conduits, whereby the Creator conveyeth grace, into the soul of the creature. Secondly, avoid pride, for God giveth grace to the humble, 2. sends the rich, in their own conceit, empty away: full vessels cannot receive this precious liquor. jam. 4. 6. Thirdly, the spirit must not be quenched, despighted, grieved, 3. nor resisted: good motions are to be entertained, cherished: so, like a little spark, 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 Ark; so the grace of God, extends no further than the covenant. Exod. 25. 10. 17. To neglect these helps, is to sin, that grace may abound: or at the least, to turn the good means of grace into wantonness. jud. 4. Mercy:] Hence collect we: that, As grace, so mercy, is a special thing, to be desired. Doct. 6. Understand by mercy, a sensible apprehension of God's sacred affection: or a loving inclination, flowing from his free grace, and favour; than which, what more desirable? For, by mercy, we are alured to perform every good duty, Reas. 1. towards God, and towards man: For he, who hath tasted of mercy, will love God, believe in him; and mourn, that he hath offended him; and be merciful to others, as God hath been merciful to him. And is it not mercy, that frees from all misery? Never was 2. man miserable, who had it, blessed without it. Hence may we check the great carelessness, and worldly Use 1. mindedness of many, who wish, and seek for any thing soever, than the mercy of God: Some desire pleasure▪ others profit, the most preferment, and the face of man: but not one of a thousand, in the first place, the mercy of God. But, beloved, let us be of another mind: strive we to have Use 2. this liquor shed abroad in our hearts; to have a sensible feeling of his tender mercy, and sacred affection: so shall we eat our bread with gladness, and drink our drink with a cheerful heart; be merciful, as our heavenly Father is merciful to us, unto our kindred and acquaintance: the want of this causeth deadness of affection; doubting in the promise; and rebellious disobedience, both to God and man: for, wicked men, are always merciless men; because that none can exhibitie that to another, the which he hath not first received himself; for as mercy is derived unto us, we accordingly derive it, to our brethren: and now, we proceeede to speak of Peace. Peace:] Hence we also observe: that, As grace, and mercy; so peace, is a principal thing, to be sought Doct. 7. for. Take peace in what sense you please, & it will be worth the having: Peace every where is commended, and commanded. 1. For the peace of God, it passeth all understanding. 2. Peace Reas. 1. with man, is no small favour; this made the face of Esau to jacob, look like an Angel. 3. In the days of Peace, we may go out, build houses, plant vineyards, thrive and prosper. 4. How sound may we sleep, awake with joy, and run into the Sanctuary, when this double garment, of external and internal peace do cover our beds: and round about, beset, and guard our persons? None know the worth of it, but such as sometime have wanted it, and been at war with God, and the creatures. Away then with the courses of some, who would be counted Use 1. Christians, that think not of it, care not for it: but of far greater blame are they worthy, that seek to set enmity, between God and man; neighbour, and neighbour. Do these seek after peace? Do they wish it? Or rather do they not shut it out of place, and person, and set open the gates of war, and strife, at all times, every where? These desire to swim, and fish in troubled waters; and of their father the devil are they; for his work, they delight to do. But let all the sons of peace, pray for it, entertain it, and Use 2. make it, their only companion. It's of great worth, every way profitable. What creature covets not peace? joyeth not in it? And shall not the reasonable, desire it, strive for it? To live, and not to have peace with man, is uncomfortable: but to be at war, with thy Conscience, is most miserable: its better not to be, than not to have rest, & peace. Why could not David build the Lords house: Why? He wanted outward peace: Why was Cain so nettled in soul? 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 us, that times of trouble hinder Traffic? Let us all then, cry with the Prophet, for our jerusalem; Peace be within thy walls, and prosperity within thy Psal. 122. 7. palaces: Seek to the God of peace, for all kinds of peace. Salute we our friends, as Paul did his; Grace, mercy, and peace be with you: Say we to the house, wherein we set a foot, Peace be unto thee: and if it be not worthy, thou shalt not lose thy labour; for it shall return to thyself. And thus much of this Point. From the order of these words, somewhat may, further, be observed: as that, Men without grace, have no true, or sound peace. Doct. 8. They have a sound of fear in their ears, quake at the shaking of a leaf, tremble at the least terrible tidings, and like the raging Sea, cast up mire and mud. 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 seem to be ever at peace; yet they are never at peace. For they are fallen, from the Creator God; and its union Reas. 1. with the Creator, which gives rest to the creature: if the foundation be not firm, the building will reel and totter. 2. And have they faith? No; How then should such purchase and procure peace? For only justification by faith, (since the fall of man,) brings sound and settled peace. 3. And as they want faith, so they have no hope whereon to lean, that their souls may find peace. 4. Add to all this, a guilty and naughty Conscience, and how should they partake, and be possessed of true-inward peace? Gen. 4. 14. Dream not then, that all is peace, that seems so: for what Use 1. peace can a profane person have within him, that wanteth faith and grace? Nay, how ever he carry the matter, he is at war within himself. The wounded Deer, runs, & skips, and leaps; yet the Arrow or Bullet stings, pains, torments at the very heart, and before long will cause a fall, a death. So under a cheerful look, the soul may be sorrowful: and all that laugh in the face, are not at peace within. Who then is he, that would have true and sound peace? Use 2. Let him strive, for mercy, and grace: for as the shadow the body, heat the fire, these follow the one the other. Many imagine they have it, yet are foully deluded, deceived. I deny not, but the wicked may have a peace; but it's not worth the naming, for it runs not from a clear fountain: it springs not from a sweet root: and therefore one drop of this we have in hand, is worth a thousand of that; as a little rose-water, a whole glass-full of mud. 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 have peace at their latter end; & in the mean while be like Mount Zion, unmoveable! Grant that such may have outward troubles, yet they shall have inward peace, that passeth all understanding. 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 dear, addeth mercy in his Salutation, we note: that, The degree of affection, cannot be covered. Doct. 9 As the truth, so the measure of love will show itself; and and not in words only, but likewise in action. Do we not see this in jacob towards Rachel? joseph to Benjamin? jonathan to David? And the people to jonathan? Gen. 33. 2. and 43. vlt. 1 Sam. 20. 2. etc. For the disposition of the heart over-ruleth the outward Reas. 1. members, and like a strong stream moveth all the wheels according to its motion. 2. As he that loves 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 manner: the manifestation of affection, breeds affection, as it is apprehended▪ whether we respect truth or measure. This argueth, that the love of many, as Lot said of Zoar, Use 1. is but a little one; so weak a spring, can have no deep fountain: so small branches, no great virtue in the root, and so feeble a flame, no abundance of fuel: for causes produce effects proportionable to their internal power; do they not? Try then, as the truth, so, the measure of thine own, and Use 2. thy friend's affection, by the outward effects: he that love's much, will declare it, by many prayers, sundry actions: this did Mary to Christ, Christ to the people. Benjamin must have better attire, a double portion, if joseph respect him above his brethren. Shall jonathan dye? He shall not die, if the hearts of saul's subjects cleave unto him. If jesus love Lazarus, he will weep, groan in spirit, and cry with a powerful voice, Lazarus come forth: for, undoubtedly, such as the heat is within, will be the burning without; much love, much manifestation of it, in words, in action. Or (it may be) Paul addeth mercy, 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 general; to teach us: that, Ministers, of all men, stand in need of mercy. Doct. 10. And that not only, in respect of themselves, but in regard of their place, and calling. To whom was this command chiefly exhibited; Be merciful, as your heavenly Father, is merciful, but to the men of God? Or why did Elisha pray, Let thy spirit be doubled upon me, but to confirm the truth of this Doctrine? 2 King. 2. 9 Luk. 6. 36. For they are in God's room, resemble his Majesty; and Reas. 1. therefore have the more need of mercy, in abundance. Again; they are daily exercised, about men, in the greatest Reas. 2. depth of misery; and therefore store of mercy is necessary for such: where much is to be used, much is required. This doctrines use is scarce dreamt of; or if it be, but little Use 1. practised. Who, that is a Preacher, from the forenamed grounds, seeketh to be rich in mercy! Alas, we consider not, how we resemble God; What misery 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; Use 2. namely, to exceed all men in grace, and mercy, as Saul did the common people by the head and shoulders: for do they not resemble God? Are they not the Wells, where miserable sinners are to fill their empty souls with the water of mercy? Doth not each Ambassador strive 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 preserve knowledge? And shall their hearts be empty of the spirit? These have rather need of a double portion. I have heard of a fire kindled in a town, that took hold of every house, and passed by the Preachers: I would not have it so, in regard of the spirit: for how ever the former, was accounted a mercy, sure I am, this latter is an heavy judgement; for all men should run, as the poor to the great men's houses, to kindle their turf, at the Preachers Altar. Where others strive for double honour, double maintenance: labour thou for double holiness, double mercy: thus to do, is to do wisely, and but thy duty 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 styled a Father; either essentially, or personally. Do ye so reward him, O ye foolish people and unwise, is he not your Father? This may be understood essentially: Deut. 32. 6. The God and Father of our Lord jesus Christ, 2 Cor. 11. 31. knoweth that I lie not; here it is to be accepted personally. Again, he is either a Father in general, or in special: in general, as he is the Creator, and conserver of all creatures: hence he is called the Father of spirits. Heb. 12. 9 Of Angels. job. 1. 16. Of men; have we not all one Father? Mala. 2. 10. And in special, he is a Father; and that of Christ, or of the faithful: 1. Of Christ, as he is the Word, and begot from all eternity: the Lord possessed me in the beginning of his way, before his works of old: I was set up from everlasting or ever the earth was: Pro. 8. 22. 23. 2. Of Christ by personal union: Thou art my son, I, to day, begot thee. Psal. 2. 7. Acts 13. 33. And of the faithful, he is likewise a Father, in special: 1. By regeneration: Of h●s own goodwill be gate he us, by the Word of truth: I am. 1. 18. Or, 2. By adoption: Now are we the sons of God, and have received the spirit of adoption, whereby we cry, Father, Father. Rom. 8. 15. 1 joh. 3. 2. And have the faithful God for their Father in a peculiar Use 1. manner? Then, in the first place, we may take knowledge of their dignity. David could say, Think ye, that it is a small 1 Sam. 18. 22. thing, to be son in-Law to a King? Was that such a privilege? Then what is this? O that the faithful knew their own worth▪ Let the faithless 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 faithful learne hence, to know the God of their Use 2. 1 Chron. 28. 9 Fathers, and to serve him, with a perfect heart, and a willing mind: will not a son honour his Father? Must we respect the person of man? And shall not we regard the glory of God, who is our Father? How if we neglect him? Can we be excused? Doth not he expect it? Deserve it? And is it not our duty to do it? Give we him then his deserved titles, make we mention, of his many mercies: seek we his glory, learn we his will, and do it: for, not every one that cryeth, Lord, Lord, but he that doth the will of the Mat. 7. 2●. Father which is in heaven, shall be blessed. As he is our Father in special; so let us honour him in a singular manner: the rule of creation requires it, much more of re-creation, and adoption. Again; Art thou a faithful person? Then look up to Use 3. God thy Father; expect a worthy portion, at his hands. Can they that are evil, give to their children, good things; Luk. 11. 13. and shall not your heavenly Father, give to you, the things, whereof ye have need? Be not then in doubt, but believe: cry not, What shall I eat? drink? or wherewith shall I be Mat. 6. 32. clothed? For he knoweth whereof thou hast need; and will relieve thee: Fathers lay up for their children, not children 2 Cor. 12. 14. for their Fathers, do they not? What shall I more say, but as joab to Amnon? Why art thou so sad? And why is thy 2 Sam. 13. 4. etc. countenance cast down? Art thou not the King's son? Ask what thou wilt, and he shall give it thee. The profane of our times may hence learn, to take heed, Use 4. how they wrong the faithful. God is wise in heart, & mighty in power; Who ever waxed fierce against them, and hath job. 9 4. prospered: for their sakes, He hath destroyed great Kings, and mighty; Sehon King of the Amorites, and Og the King of Psal. 136. 19 20. Exod. 14. 25. Bas●an: He can pluck off thy Charet-wheeles; strike thee in the hinder parts cause thy heart to fail thee for fear, and in a moment, fetch thy soul from thee: better were it for thee to have a Millstone hanged about thy neck, and thou to be cast into the bottom of the Sea, than to offend the least of these faithful ones: they are dear in his sight, tender to him, as the apple of his eye. Can a Father put up the unjust wrongs of his loving children? The husband of his chaste, and dutiful wife? In no wise; then take he●d to thyself: for if thou fight against the faithful; thou dost injury to God's sons; 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 speak of the second thing appropriated to him, the which is: that, All spiritual lessings flow from God the Father. Doct. 12. Every good gift, and every perfect giving is from above, and cometh down from the Father of lights. jam. 1. 17. Whence had the Apostles & Prophets that heavenly treasure, wherewith, they were enriched, if not from God? Silver hath his job. 28. 2. vein, Gold his mine Iron is taken out of the earth, and Brass is molt●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 cries, nor in me. Came it from nature; then should all men partake of it, Reas: 1. none excepted: for she communicateth to all her offspring the like gifts; though not in degree and measure. Neither is it purchased by pence, or followeth the flux of Reas. ●. royal dignities: for than should Kings, Nobles, rich and great men, be the only subjects of it; who in truth, very rarely possess it. See 1. Cor. 1. 26. I will not insist here to confute the Romanists, but leave Use 1. them to stand or fall, to their own Master: but first, learn we hence, whom to praise for grace, and mercy, and every good gift, that we enjoy; say not, mine own hand hath procured me this treasure; lest thou be found a liar against God: for what hast thou, that thou hast not received? One 1 Cor. 4. 7. cause, why we are so proud, and ingrateful, is, want of consideration: how that, what we are, by the free favour of God, we are that which we are. Good jacob ascribes his two bands to proceed from the mercy of God: Read his confession, Gen. 33. 11. And secondly, this may direct us, whither to run for Use 2. grace, and mercy, and peace: go not to man, or Angel, but to the Lord: else mayst thou return, like the foolish Virgins, with thy vessels empty: Take the counsel David gave his son Solomon, on his deathbed: Know God; for, 1 Chron. 29. 11. 12. greatness, and power, and riches, and honour (I add) and all things are in his hands: And now we proceed. And Christ jesus our Lord:] Out of this phrase, we observe: first, that, Christ jesus is a Lord. Doct. 13 〈◊〉 jehovah said unto my Lord; Sat at my right hand: and ye call me Lord and Master, and ye do well, for so ●em. Psal. 1 10. 1. joh. 13. 3. And he is Lord, two ways; either as he is Elohim, God; or Emanuel, God, with us. 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. joh. 1. 3. And secondly, by providence: The Father worketh hither to, and I work. joh. 5. 17. As God with us, 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 blood of God: Act. 2●. ●●. 2. By marriage; He is the bridegroom, the head, and husband joh. 3. 29. Ephes. 5. 23. of his Church: and therefore Lord over it: 3. By dignity, he is our elder brother, and in ancient time such governed, 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 jesus thus many ways, our Lord? 1. We Use 1. must know him; for what madness greater, than to be ignorant, & not acquainted with our Master? Who can with any comfort serve an unknown Lord? Certainly, they that know not Christ, are Satan's slaves, and none of his servants. Also we must learn his will; and what he requireth at Use 2. our hands; for otherwise, we cannot do it: such servants cannot please him. Many stand on their good, and honest meaning: but without knowledge, the mind is not good. Prov. 19 2. And when we understand it and him, we must endeavour Use 3. 2 Pet. 2. 20. to do his commands; for it were better not to have known his will; the● after we have known it, to turn from the holy Commandment given unto us, 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 Gospel of Christ: 2. Thes. 1. 8. Finally, We are to depend on him, for food, for wages, Use 4. for raiment convenient; & in all dangers, to flee unto him, for secure, both in life, and death: and we may do thus, with hope and boldness, when we know him, and his will; seek his glory, make his enemies ours; obeying all his commands▪ for we are never made straight in him; but first we are made straight in our own bowels. And we nay hence gather also: that, All Chrisians are fellow-servants. Doct. 14. Paul and Timotheus; Prince and people; men and women; jew 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. Have 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 Use 1. art thou that condemnest another man's servant? he standeth, or falleth to his own Master. james his exhortation is here to take place; Be not many Masters: that is, many censuring, and commanding Masters: I●m. 3. 1. Neither may we have one another in too great estimation, Use 2. giving that worship to the servant, which is due to the Master: what saith the Angel to john? See thou do it not; for am not I thy fellow-servant? Rev. 22. 9 Care must be had, that we make not unjust laws, to bind Use 3. the Consciences of our brethren; this were Pharisaical, and not to be obeyed, if pressed: servants must not Lord it: but know, that they have 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 jars and contentions amongst Use 4. Luk. 2. 14. us: it's our Master's charge, Live in peace: if an house be divided, it cannot stand: and if we devour one another, we shall be devoured. Wherefore, be of one tongue, and of one heart: live 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 jesus hath a plurality of servants. Doct. 15. Doct. 16. Doct. 17. Doct. 18. 2. True faith applieth the promise in particular. 3. Christ is a Lord, indifferently, to all the faithful. 4. We are to acknowledge the privileges of our fellow-servants. In conclusion, as this sentence depends on the former words, we collect, that: No grace, mercy, or peace, can be had from God the Father, Doct. 19 but in and through Christ jesus. The Father is the fountain, Christ, the spring: and the reason is, because God is just, and none but Christ can satisfy him. He it is, that must roll away the stone from the Wells mouth▪ 〈◊〉 Adam dammed it up: He and none but he, can open the sealed fountain. This discovereth the misery of Turk, jew, and all who know not, or deny the Lord jesus: & we must learn hence, ●o●seeke & sue to God in his name, and none other. Acts 4. 12▪ And ●●therto of this second Verse: Now followeth the third. VERS. 3. I think God▪ whom I serve from mine elders, with pure Conscience, that without c●asing, I have remembrance of thee in my prayers night and day● THIS Verse, and the two following, depend The Logical resolution. one upon another▪ and though they be not a plain exhortation, yet they closely contain in them▪ the seeds of such a duty: as may easily be conceived. In this we may consider a three fold Confession. The first is, that the Apostle gave thankes; which duty is amplified by the Object of it, God. The second, that he also served this God: and that, 1. For time; from his elders. 2. Again for the manner; with pure Conscience. Thirdly, he acknowledgeth, that he prayed; wherein, 1. He remembered Timotheus: 2. Without ceasing. 3. And that, night and day: by this Paul declares to Timothy his affection, and desire he hath of his welfare. I thank God▪] Somereade, I have thankes for God▪ but The Theological exposition. that may not be admitted: for Paul did it, and deferred not this action. In these words are three things: 1. The action, thanksgiving▪ 2. The person, I: and 3. To whom thankes were 〈◊〉 The Lord. Whom I serve from more elders, with pure Conscience:] The Apostle addeth these words, because he was accounted by the jews to be an Apostata, and a revolter from the truth, and a dissembling person. By elders, is meant, Abraham, Isaac, and jacob; Some read progenitors, ancestors, fathers, as though he spoke of his natural Parents. With pure Conscience:] That is, unfeignedly, sincerely, and without hypocrisy. That without ●●asing:] These words have a double reading; as if which Paul prayed, he also pray said God for Tim●thie; or thus, I than●● God, that I do pray for dree, etc. Without ceasing, is constantly, ordinarily. I have remembrance of thee in my Prayers:] Prayer is manifold; mental, vocal, conceived, read: in verse, in prose: public, private, simple, compound, and the like. It is likely, these were private, not public prayers: for Paul would avoid all ostentation, and just cause of exception: also at this time he was a prisoner. Remembrance:] Remembrance hath in it, four things: apprehension reposition, retention, and production; a notion, or thing is▪ by the external or internal sense presented to the eye of reason; she perceiue● it, that's apprehension; than it is committed unto memory, as a place of conservation; that's reposition; afterward kept ●here in safe●ie; that's retention▪ and last, when occasions given it's called ou● again; and that's production. A man takes a sha●t in his A Simile. hand, puts it in his ●●ver, retains it there for a t●●e and when he would recreate himself, pu●s it forth again; this is a plain Emblem of Remembrance. Night and day:] Lailah in Hebrew is for night; and it signifieth rest, quietness, stillness; because men were to take their ●ase, and sleep in that time; which is from the Sunne-setting unto the Sunrising. Day:] In Hebrew▪ jom; of the stir▪ tumu●●, and business, that is in it; the time, from the Sunrising to its-setting, is called day: or from Sunne-setting to its-setting, in the same horizon: whence a day is distributed into natural, or artificial: day is taken for height; and night, for darkness; and are applied to our spiritual estate. 1 Cor. 3. 13. Ephes. 5. 13. 1 Thes. 5. 5. I would not have thee, my son Timothy, once to imagine, The Metaphrase. but that, what I writ unto thee, is out of love: for I unfeignedly give thankes to God, whom, (whatsoever others may report, and believe of me) I have served in truth, and integrity; and not declined, or done any thing of malice, or set purpose, since I had understanding; yea, from my progenitors, and elders, Abraham, Isaac, and jacob, and the rest of the believing jews. And be thou assured, that as I pray night and day; so in my requests to God, I, in a peculiar and special manner, remember to make mention of thee, and thine affairs always in the Lord. I thank God:] Note hence: that, Doct. 1. A good man exerciseth himself in thanksgiving. He doth not only crave future, but returns praise for former favours: hence it is, that David, Deborah, Moses, and many more have penned Psalms of this subject. Exod. 15. Psal. 106. judg. 5. Rev. 19 1. 2. and Psal. 96. per totum. For they know themselves to be unworthy of the least Reas. 1. benefit; and receive all things without desert of their own. I am lesser than all thy mercies, and all thy truth. Gen. 32. 10. And it's a good thing to praise the Lord; no duty more Reas. 2. acceptable to him; for therein we acknowledge every good & perfect gift to come from him, and so glorify his name. Psal. 91. 1. jam. 1. 17. Also it's the best time spent, that is spent in this duty: for Reas. 3. therein we resemble the Saints, and Angels in heaven; who continually say, Glory be to God, and praise to the Lamb, that sitteth on the throne for evermore: and hence it followeth, that the more grateful, the more gracious is the person. Rev. 19 Moreover, is it not a mean to receive more and greater Reas. 4. favours? What lost the Leper in returning back to Christ? Or the blind man in acknowledging his kindness? And who will not be liberal to a grateful person? joh. 9 Luk. 17. Thankfulness, is a voluntary retribution of one good thing Thankfulness defined. for another. First, I say it is a retribution; what shall I render, or retribute to the Lord? Psal. 116. 12. for first, it always presupposeth a benefit received: secondly, or else it were a giving, rather than a thanksgiving. Secondly, And it must be voluntary, not coacted: it must be a free will-offering: Ezra 2. 68 first for the giver and receiver (in this) are to be like minded: freely ye have Mat. 10. 8. received, freely give: again God respects the affection of the action, more than the thing given; for a wicked man may do the one, but not the other; he love's a cheerful giver. 2 Cor. 9 7. Thirdly, The matter or thing rendered must be good: first, we may not render evil for evil, much less, evil, for good: secondly, again, justice requires it; and the very law of nature, to do as we would be done unto. Who is he that would be content to receive evil for good? or what proportion is there betwixt them? are they not the greatest opposites? Fourthly, The last thing in this definition is, that we must render good things for good things; for though we may do good for evil, yet we must not give thankes for evil: first, for it is naught in it own nature: secondly, and that were folly in us; and might move the author of it, either to scoff at us, or harden him in a course of evil doing. But it may be objected, that God's children have given Object. thankes for afflictions, and they are evil. True, they have done so; yet not simply for afflictions; Resol. but first, as they be tokens of God's love: for if we were without corrections, whereof all are partakers, than were we bastards and not sons: Heb. 12. 8. Secondly, the Lord will cause them to work for the good of his; and in that they are to thank him for them: else not, Rom. 8. 28. Psal. 119. 21. Observe further, that good things are either exhibited or promised; so that we are to praise God, for his promises, as for performances: first, for they are good things: secondly, they shall all be accomplished in a convenient season; and this duty have the Saints also practised: Luk: 1. 46. Tim: 4: 8. Thankfulness is either conceived, or manifested: conceived Thankfulness distributed. in will, and resolution: manifested in word or deed. The first kind is hid from man, yet known to God, and is the cause of the other that follows, and (in some sense) the least degree of thankfulness: for what is in the heart, will (upon just occasion) break forth into speech; yea, (if there be ability) into action also: as in erecting of schools, hospitals; building of churches, colleges; maintaining of ministers; receiving of the poor, and the like. Again, thankfulness is either sincere or hypocritical, what one doth in truth; another may in appearance: as we read of the Pharisee, who stopped into the Temple with a Lord, I thank thee: etc. Luke 18. 11. This checks the current of our times, which is always Use 1. craving; but never restoring: many pray, yet do not pay; For what are thankes, but pence▪ God sells his favour for? we have not only nine, but ninety times nine, who never Luk. 17. 17. return praise for their cleansing: many, (and it's good) entreat others to pray for them; yet, (which were better) never find time, to desire men to give thankes for them. How many favours have we received? how many precious promises are unto us exhibited, whereof we take no knowledge? Is not this the sign of an ungrateful mind? I had almost said, of a graceless heart? But to leave such▪ let us study, and practise this duty; Use 2. and say with that good man; What shall we render to the Lord Psal. 116. 12. Psal. 148. 1. etc. for all his benefits? He would call upon all creatures to praise him in their kind. No surer sign of sound grace than to be frequent in this action: doubtless, a grateful heart hath set times to praise God, as to pray unto him; they think no hours better spent, than in thus doing: O, how will such rejoice, when they find their hearts enlarged, and their lips opened to praise God? Such a day to them, is of more worth than a thousand others: but because to do this, is no easy matter; remove we the impediments, that hinder; use the helps that further this action; and they be such as these following. 1. When as we think, that our own hands have procured Impediments of thankfulness. us our abundance. Is not this Babel, which I built, by the might of my power? When as except the Lord build the house, man labours in vain: When men do not know, that all comes from God, they will sacrifice to their own nets. Deut. 8. 17. Dan. 4. 30. Psal. 127. 1. Hab. 1. 16. 2. A second is, unmindfulness of God's mercies: he that forgetteth a kindness done, it is all one for the present, as if he never received any: whence springs these speeches; truly, I had thanked you, but it was out of my mind; I had quite forgot; I pray you pardon me. 3. A third, is discontent; when this rules in the heart, no thankes is to be had; a contented mind, is always a thankful mind. Whence it cometh to pass, that proud men, covetous men, or ambitious men are ungrateful men. The bird will not prune & sing, till she have taken a stand, that gives her full content. When we can say with jacob, Gen. 33. 11. We have all things; then we will give thankes for all things. 4. And not to mention any more, ignorance of our misery, (were we deprived of present favours) is a great block in the way: what were a man, if he were stripped of his clothes? and turned without food, but a day or two into the fields? Should we but lodge one night in Egypt, England would be a good Country: were we in such a famine, as was in Samaria, that the Mother must famish, or eat the fruit of her 2 King. 6. 28. own womb; then food would be worth thanksgiving. But we have lost our taste, (and that's the reason we cry, give me my will as Rachel did sons, or else we die?) being still Gen. 30. 1. petitioning, never repaying. We are like the earth, that receives many bodies; but without a miracle wrought, will not yield up one: so must God pull thankes by violence out of our hearts, if he will have any. Helps to true thankfulness. To consider that the Lord hath chosen thee, whereas he 1. hath rejected thousands before the world was: and to what? to inherit a Kingdom. David though no small thing, to be son-in-law to a King▪ 1 Sam. 18. 23. Secondly, take knowledge of the Lords dealing with thee, 2. in giving thee a being of nothing; and that in a comely manner: are all creatures men and women? Have all at their birth, that be, eyes to see, tongues to speak, & c? Why wast thou not borne dumb, or blind? Thirdly, Look back, and see, what the Lord hath done for 3. thee since thy birth: how comes it to pass, that thou art now alive? Why was not thy body long ago turned into small dust? Art thou not made of the same mould? Dost thou not feed on the same food? and breath in the same air? The consideration of these things, like a loadstone, should move us to lift up our hearts to God. Fourthly, Think of thy present condition; hast thou food 4. and raiment in abundance? Why do others want it: who feeds thee with this Mannah, that so many of thy brethren never tasted of? Who brought thee into these large pastures, & causeth thy cup to flow over? But let me come nearer thee Psal. 23. 5. yet; art thou in the liberty of God's sons? Hast thou the saving graces peculiar to the Lords chosen? Hath the spirit sealed thee a Quittance, for the pardon of all thy sins? and assured thee of salvation? Why? Is this the lot of all the seed of Adam? Doth every man enjoy the like portion? And are these common favours? Wast thou ever wounded in spirit? Then who healed, and helped thee? Did sin ever press thee to the pit of hell? How, or by what means wast thou eased? Beloved, I have but given you a taste of the unsearchable, and unvaluable gifts, the Lord hath imparted upon you: wherefore take words of thankfulness to your Hosea. 14. 2. selves, and say with the Prophet; My soul praise the Lord; Psal. 103. 1. and all that is within me, magnify his holy name: yea let this always be thy vow; I will praise the Lord while I live; for he hath done wonderful things for my soul: but if all this will not move us, to be more mindful of, and careful to discharge this duty; I can say no more save this: I pray God, that the time may not come, when want shall cause thee to promise any thing, and yet the Lord in mercy will give thee nothing. Whom I serve from mine elders, with pure Conscience:] These words are inserted by the Apostle, to maintain his dignity, against the scandal of such as reputed him to be an Apostata, and fallen from his profession; whence ariseth this Doctrine: that, Carnal friends, will become foes, if a man embrace the Gospel. Doct. 2. He that in sincerity will set himself to serve God, shall have his former friends, to be his greatest enemies: so long as Paul was a proud Pharisee, his brethren and acquaintance highly esteemed him: but after he became an Apostle, they reputed him a plaguy fellow; one not worthy to live: thus Act●. 22. 22. did the Papists deal with Luther: so true is the speech of Christ; That a man's enemies, shall be they of his own house. Luk. 12. 53. Acts. ●3. 14. and 26. 5. etc. For in so doing, he condemneth his former courses, and Reas. 1. consequently them that profess them; this is to give testimony that their estate is miserable, and that cannot of wicked men be endured. joh. 7. 7. This hath made the Papists cry out, What are all our forefathers damned? because we tread not in their footsteps of error, ignorance. Because then, they will cast off their society, and take part Reas. 2. with the pious; and that stirreth and worketh strangely, when men will not run with them to the same excess of riot, 1 Pet. 4. 4. or be in league, as in times past. Learn then, you that have embraced the Gospel, not to Use▪ 1. ●●a●vaile, if carnal friends be now your greatest adversaries; for so it hath been, and will continue in future ages; for you are not of the world, therefore the world hateth you: as she lulleth her own in her lap: so she casteth out them the Lord receiveth. Let such also as resolve to be truly religious, and to cast Use 2. off their former courses, and companions, prepare to undergo many taunts, and injuries; he that fears the tongues of such, shall never be a resolute Christian soldier: whilst the bird is in the egg, the Kite cares not for her; but, if once she be disclosed, grow fledged, and fly abroad, beware of devouring. And where Paul maintains his own cause; from his example, we may learn: that, The truth of our profession, is to be maintained against all opposition. Doct. 3. Did not Elijah this against Ahab, and his four hundred false Prophets? This did the Apostles in many places: and Christ himself, when as was given just occasion: see 1 King. 18. 18. Act. 5. 29. Mark. 2. 10. Gal. 1. 8. 2 Pet. 3. 2. 3, 4. etc. Why? It's the best thing we have; and what of greater Reas. 1. worth in all the world? It's our bread, and meat, life, and living. And so doing, we approve of the truth of our profession, Reas. 2. and the uprightness of our hearts; yea, it may be of force, either to convert, or abate the rigour of our carping adversaries. Acts. 16. 39 Let this condemn the timorousness, and imbecility of Use 1. the most in our days, who have no hearts to maintain what they profess. What would such do, if it came to fire and faggot, that are dumb in these days, at the truth's opposition? Fie, fie; Never was this duty less regarded. I wonder, for whom, or for what, men keep their resolution? Is not this worthy of it? Take we then knowledge of this: and let purse, speech, Use 2. and person defend the truth in all contrary opposition. Buy the truth; and through covetousness or fearfulness, sell it not: for this is to set thy soul to sale to thine enemy, Satan; for he that loseth the one, cannot sove the other: Let not the devils old scandals scare thee: who more opposed than the best, from the beginning? was Christ free? wouldst thou then? These words are also a commendation to the Apostle▪ and uttered to maintain his reputation and dignity: whence it may be observed: that, It's an honour for man to be the servant of God. Doct. 4. What matter of more moment? Work of greater worth? or thing equal to it? Moses, the Lords servant, is a title great and good enough; these are the servants of the most high God, was no small commendation: Mala. 4. 4. Acts. 16. 17. For what is God? Is he not the first cause of all things? Reas. 1. And supreme governor of the world? The King of Kings, and Lord of Lords? And is it no honour, immediately to attend upon him? Is it a small honour to be next to our Sovereign? What then shall it be, to be so unto God? He that serveth God, may better his estate in so doing; Reas. 2. yea were he an Angel: therefore it is no base, but an honourable thing. His actions shall be guided by the golden Rule, and silver Reas. 3. Precept of his Word; and such as the one is, the other is to be accounted; for if the Rule be excellent, the thing ruled by it is so too, of necessity. And it is honour in this: for all the creatures shall be their Reas. 4. attendants, and subject to them. Satan shall not dare in his livery, like a Sergeant to arrest them; and the good Angels Psal. ●1. 11. shall preserve them; and pitch their tents about them, till they take possession of heaven. Away then, with that to be abhorred Proverb; What Use 1. profit in serving the Almighty? What honour in an holy life? Let men think what they will; holiness to God, is an honour unto man: and never was man dishonoured, who in sincerity served this Master. Here let the Lords servants, though poor and base in other Use 2. respects, yet rejoice in this, that they serve the lord For this is to be of the true line, Princely blood, and noblest family. He that can truly say, I serve God, gives himself the greatest title of dignity. This should move all men, poor especially, to become Use 3. the Lords servants: for this is, the only way to honour, and all promotion. O, that men did think so, than fewer words would win them from the world, to attend on this never to be praysed-enough Master. And this point should move Parents, to make their sons Use 4. the Lords servants: We esteem it a wonderful honour, (and so it is indeed) if we have a child, that attendeth on his Prince, & returneth to his Country, being clothed in silk and satin, and having one of the King's rich coats upon his back; what should we then esteem it, to have a son clothed with the righteousness of Christ? and enriched with all the saving graces of the spirit? Angels attending on him, and a Kingdom prepared for him? Is this nothing? Then labour for it, for yourselves; for your children. I serve.] Out of the word serve: I observe; that, A Christians course is not idle, but laborious. Doct. 5. Service is laborious; a religious course is service; therefore laborious. Name what you will in religion, and it requireth labour, diligence. Are we not commanded to inquire, seek, knock, work, and create? It is as it were a new creation. jer. 6. 16. Mat. 6. 33. & 7. 7. Phil. 2. 12. Because its a difficult thing to get faith, keep faith, or to Reas. 1. live by faith: faith comes not by nature; it grows not in every man's heart; neither is it (as some judge) so easily to be had; he that will have it, must have a broken heart, rend by the Law: for as a man doth not plant Trees on rocky mountains; no more doth the Lord sow this seed in stony and hard hearts: he that will possess it, must attend diligently Pro. 8. 34. at the posts of God's house: for it comes first, and is begot by hearing of the Word Preached; and then prayer Rom. 10. 17. and the Sacraments will conserve it, increase it. Lord, I believe, help my unbelief: and, Lord increase our faith. But it's Mark. 9 24. Luk. 17. 5. a pretty piece of service, to live by faith, when all reason fails us; then to cast ourselves upon the Lord, and to depend upon his bare promise (as I may say) is a work of wonderful difficulty: have not the best of God's servants Psal. 7●. 2. staggered, and almost fainted in this piece of service? Some cry, tush, I never doubted; I will never be moved: Well, to such I say nothing; for though they brag, they believe every thing; yet, I know, that if I should tell them their estates, they will not believe that one thing. And as it is a hard task to get faith, keep faith, and live Reas. 2. by faith: so it is no less labour to get a sound knowledge of the Precepts, to keep it, and practise it. Paul knew the Law of God, but what a stir had he to obey it? And if we must cry and call for knowledge, seek and search for her, Prov. 2. 4. as for silver oar in the earth bowels; will it be a matter of less moment to put it in practice? No, no. The understanding, like a needle, will pierce thorough, and into the Precept, when the will, like a knotty, and ill-twisted thread, comes churlishly after. It's hard to find out a narrow and untrodden path; but more difficult to walk in it; and not either to be weary or wander: the Uses follow. And seeing a religious course is not idle, but laborious; Use 1. what shall we say of such as take no pains at all, in service of that nature? How few know their Master, or his will? And then how can such serve him? Who inquireth and cryeth after the understanding of the rules of this great Art; by which this work of religion is to be squared? Have we not more shuffling of cards, than searching the Scriptures? Playing, than praying? Feasting, than religious fasting? Running after goods, but fleeing from all grace and goodness? Some will not set a foot within the Lords vineyard, gather one grape of sound knowledge, or an ear of understanding: if they do, this is their service, We have been at service And if they kneel down, lift up their hands, and stay till the worship of God be ended; though their minds wander, their hearts be at home, and they return never the wiser, (I ween the worse:) yet, they doubt not, but God on their part is well served; and for his part very well pleased. Why should not these men be thus deluded, who know they do little, if any thing in God's service, and yet hope to be rewarded? And is to serve God, laborious? We must then be of Use 2. good courage, gather strength, and quit us like men; he that hath an hard task, will proportion his power according to the toil. The longer the ground hath lain fallow, the stronger must be the Team to tear it in sunder; and the farther we take a journey, the more pence must we put in our purse: so the more difficult this duty is, the more must we look about us, arm ourselves, and be prepared for the well performance of it. And for the better discharge thereof, we must labour for What is required in the service of God. two things; the one is Knowledge, the other, Strength: for, these are absolutely necessary, for the doing of any action; the one to direct us; the other to enable us, in this duty. The object of this knowledge is double: 1. God: 2. His will. These must be rightly understood. For, 1. If we know not God, we cannot love him▪ 2. or trust in him. 3. Fear him: 4. humble ourselves before him; all which are needful, for that man, that would make God his Master. We must love him, or else we cannot serve him; for love sets a man on working, as in the example of jacob; yea love (saith the Apostle) constreines 2 Cor. 5. 14. us: but if we know not God, we cannot love him; the affections work according as the eye of Reason presents her Objects. And, How can we believe in him, of whom we have not heard? Rom. 10. 14. Faith cannot be without knowledge; therefore, knowledge is often put for the same. Who will serve a Master himself, joh 17. 3. or bind his son apprentice to such a person, whose ability or fidelity he is ignorant of? Again, if we fear not God; we will not serve him; and if we know him not, we will not fear him. Have not some mistook a Piece for a Pipe, and so have been murdered in stead of mirth? So, men not knowing the Lord, have played so much with his mercy, that they have been destroyed by his justice. And Humility also, must be had, or man cannot serve God, for God giveth grace to the humble: but without understanding jam. 4. 6. Note. of him, no throwing of ourselves down before him; for man is of an haughty spirit, loath to stoop; and beside, until he know God, he knoweth nothing above himself; therefore will never be humbled. And a general knowledge will not serve; but we must know him truly and certainly. Some may object, that God only knoweth himself; Object. dwelling in that light which none can attain unto. 1. Tim. 6. 16. What for that? Can we know nothing of him? Yes, we Ans. How GOD may be known of us. may (with Moses) see his back-partes; his sufficiency, and efficiency. His sufficiency is that whereby he is able to do all things; and it consisteth in his essence, and subsistence. His essence is that absolute first being, and independent of any other thing whatsoever. And from this, it doth follow, that, He is not compounded of any matter, and form; but, is one most pure and mere act. Now because as he is act we cannot understand him, especially with one act (for our understanding is finite,) (he invisible, and infinite,) therefore he taketh to himself, and maketh himself known unto us, by many attributes; which attributes be nothing else, but that one and mere act, diversely apprehended; as, What he is, Who he is: He is a spirit invisible, immortal, infinite, omnipotent, omniscient, and the like. And, we must be able to understand the subsistences; which are nothing else, but, that one most pure essence, with his relative properties. The subsistences are the Father, and the Son, and the holy Ghost. The relative property of the Father is to beget; therefore he is the first in order. The Sons relative property is, to be begotten, and not to beget; and he is the second person in order, because he is from the Father alone. The holy Ghost is the person proceeding from the Father and the Son; and therefore the third person in order; so that we must understand, that God is one essence in three persons: thus much for his sufficiency. And, for his efficiency, what is that? But, that whereby he worketh all things, and all in all things; either in respect of creation, or providence. Act. 17. 28. Rom. 11. vlt. This may suffice to have spoken for the knowledge of God. The second thing that we ought to know, is, What the Lord requireth of us; for how can we do it, if we do not know it? Or suppose, we should do what he wills, yet what comfort can we have in this service, or action? If a servant shall blow, sow, and harrow a plot of ground, without his Masters will and direction; what content could he have in working? What hope of reward, after he had finished his labour? Would not fear rather possess him, seeing the ground might have been as profitable for pasture? When we know our Masters will, we may with boldness & cheerfulness go about it. And this his will is contained in the Law, and the Gospel; What the Law requireth. and is there to be found out with searching. The Law requires two things: 1. That we have no corruption inherent in our person: 2. That we transgress not or divert from it, in our conversation; this is the justice and command, the Law layeth on us, and exacts at our hands. The Gospel also bindeth What the Gospel requireth. us to our task: 1. That we have Faith: 2. That we believe in God, through Christ, for justification: 3. That we cleanse ourselves from the filthiness of the flesh and spirit: 4. And lastly, that we live without spot, and blameless, keeping our hearts upright with God; our outward actions honest before, and with man; for, the Gospel wils no less inward or outward holiness, than the Law doth. For the Gospel and Christ, Mat. 5. 17. came to establish the Law; that is, to assure us it is still of force, and to give us ability another way to keep it. Again, as we have heard, that we must have knowledge of God and his will, before we can serve him; so in the next place, we must have ability, or we cannot do his will. A sick or weak man may know his Master's pleasure, but cannot do it; for strength with health must enable him. So, we know many things, but what of that, if we want power to perform them? And we must get power: 1. To believe: Wherein Power is exercised. 2. To obey. Again, We are to know, that faith is exercised about a double Object, God and his Word: And in his Word; the promise and the threat. We are to give credit, that all the threats of God are true, and shall be accomplished in us in particular, if we break the condition; as well as believe all the promises, & appropriate them to ourselves, who are made in Christ jesus. And in both these the best man fails for want of ability to believe them. Our faith may be said to be a kind of obedience, not in getting, but principally in living by it. And as judgement is used in Invention, being a distinct part of the Art of Logic; yet Invention doth precede judgement in nature: so obedience is used in faith; and faith in obedience, though faith may seem to go before it; for, He that comes to God, must believe that he is; and (then) a rewarder of them that diligently seek him: Heb. 11. 16. So that by power to believe (I mean) that God is, that his Word is truth, both in the threatenings and promises; and shall be accomplished accordingly, as we keep the conditions. And by obedience, I do understand, a conscionable care to believe threat and promise, aswell as to obey the precept; for, to believe is to obey; and to live by faith may be called the obedience of the Gospel. 2 Thes. 1. 8. Many have some care in somethings to obey the Precept, but never regard to live by faith: and if they can say, they believe in Christ jesus, then, they think, all is sure, and their duty discharged; as though a man must never use his hand, but in holding fruit in it, and not in applying it to the mouth: assuredly, faith hath a work in every action, that we perform; and that not only in assuring us the thing is lawful we do; but in persuading the Lord will perform his promise to us, when we have kept the covenant with him. And understand this, that if we could believe more, we should obey more; for all life▪ motion, and spiritual action comes from faith; as all natural acts are said to proceed from the form. If then these things were looked into, who dares de●ie; that a Christians course is leborious, painful, and requires great diligence on their parts, that will serve 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 think it may be understood of both; for so fare forth as the Letter of the Law directed, he was obedient, living 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 mercy on him: but it is principally meant after his Conversion. For, the Pharisees, of which number he himself was, understood the Law, according to the Letter, neither could he away with the Gospel, till the Lord in a wonderful manner had compassion (Acts 9) on him. The Doctrine, that we gather hence, understanding by Elders, the ancient patriarchs, and believing jews, is, that: The Church before Christ had the same faith, which now it hath Doct. 6. after his coming. Did they not all eat the same spiritual meat? And all drink of the same spiritual drink? For, they drank of that rock which followed them; and that rock was Christ. It differed nothing in truth, but in degree; as a child, and an aged person. 1 Cor. 10. 3. 4. Else God should be changeable; but there is no variableness, Reas: ●. nor shadow of turning with him. jam. 1. 17. And were it not thus, man should be saved after a diverse Reas. 2. manner, which may not be admitted. And did not Christ, and his Apostles, confirm their Reas. 3. doctrine by Moses, and the Prophets? This confuteth the Manichees, who hold, that an evil Use 1. God writ the old Testament, and a good the New: but one God was the Author of them both; and what was darkly included in the former, is more clearly manifested in the latter. And this may confirm the salvation of our forefathers, Use 2. who kept the faith; and to doubt no more of them than of ourselves. The Papists bring in this place, for their Parents; whereunto, we reply: 1. That they were not believers: 2. They are degenerate and fallen from the ancient faith: 3. There was a Prophecy of a general Apostasy; and so their Elders are by the stream of time corrupted: 4. And the antiquity of a few, or 500 years, is not sufficient. From mine Elders.] That, Abraham, Isaac, jacob: 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 just be blessed? Yes, it shall grow up 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 unto their succeeding posterity, and tell it to his children. Furthermore, such leave 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 have an hand in this action; for Reas. 4. some of them, may think well of such, and register their names; others as Pilate (by God's over-ruling-hand) may write the truth, which shall stand for ever. Do they not then labour in vain, who seek to blot out Use 1. the memorial of the just, with taunts, scoffs, and reproaches, as men do the engraving upon Tombs with their foul shoes? Let them do their worst, spit their venom, wove a deceitful web; 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 iron, and for ever shall flourish. Here may a man take direction, that will lead him to true Use 2. honour eternal; do justice, love mercy, walk uprightly, serve in truth of heart the Lord God of thy Fathers, and thy same shall ever remain; build Bethel, pull down Babel, and thy name shall be everlasting. Who would have his name to rot? His memorial perish? Not any; then serve God from thy elders with a pure Conscience. Many like Nimrod seek a name, but, they in not taking the right way, lose both it, and themselves. What person so poor, if religious, but is had in everlasting remembrance? And who so great, if , but are either forgot, or their names continued to their everlasting shame? For when men, by indirect means, seek praise, they lose it: and purchase perpetual reproach. With pure Conscience:] Here is laid down 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 taste, without salt, in the white of an egg? What praise in that service that wanteth sincerity? And who ever in merchandizing lost so much credit, as Himeneus and Philetus, that made shipwreck of faith, and a good Conscience? The Hebrews 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 terms: Prov. 15. 15. 1 joh. 3. 20. Isa. 38. 3. job. 27. 4. 5. Acts. 24. 16. Heb. 13. 18. For otherwise the life were led either in close hypocrisy, Reas. 1. or open profaneness; and can that deserve praise, which hath no similitude with God? Nay, he condemns that which hath not some likeness with himself, whether person or action. And will not a pure Conscience adorn our profession? Reas. 2. Give a comely gloss to our conversation? Red, Purple, and Scarlet, add not more gloss to a piece of fine cloth, than this purity doth to the life of a Christian. It will silence our enemies, rejoice our friends, gain good report Reas. 3. of all persons: & what a commendation was this to Christ, when the Prince of this world came, and found no impurity in him? joh. 14. 30. Lastly, A life attended with this companion, will yield Reas. 4. comfort in distress, afford boldness in danger, give hope in death, plead for its own at the last day, prevail, and conduct him safe into the heaven of heavens. Now, because a good Conscience is little known, less regarded, we will first declare what it is in general; secondly set down the kinds of it; thirdly, show its office or inseparable companions; and finally make application: yet, by the way, we will deduce some Corollaries, the which may seem to flow from the fountain of each distinct definition. Conscience is a seeing of an act with the Rule. In this definition are two things: first, the genus of it, Conscience defined. which I call a seeing: secondly, the form, in these words, of an act with the rule. Neither let any quarrel with the word seeing: 1. For what is the eye without the act of the soul, but a dead insensible organt? 2. Grant it to be a Metaphor, or Tropical speech; yet is not Rhetoric a general Art, and may be every where? And it is a seeing of an act with the rule: For as conscience is a seeing, so is it a seeing of a double Object at one instant time. The very Etymology of the word both Greek and Latin, signifies so much. Here note, that there must be first science of a rule, secondly of an act done; the which two being applied, and the eye of the understanding beholding them together make up the full form of Conscience: for if either of these be wanting or separated, it cannot properly be called Conscience. For science is of one simple object, Conscience of two laid together, and then with one act of the intellect apprehended jointly; whence (likely) it borrows the name Conscience, which is as much as a joint knowledge, or seeing together of the rule and the act. And from this definition it will follow. That Conscience is not (as some hold) a faculty of the I. Corollaries deduced. soul, but rather (as the Schoolmen defend) an act of the understandings faculty: the which may be further confirmed by these reasons. 1. Every faculty is created; Conscience is not created, therefore no faculty. Were it created, then should Adam have a good or bad conscience before he had done either good or evil, which may not be admitted. True it is, that Adam was endued with science; so that if he had applied the frame of his person, to the rule by which he was first form, in that it may be said, he had a good Conscience: for there was an equal proportion betwixt them: but until he had performed some act, it cannot be affirmed of him, that he had any conscience at all: yet science he had; for, he clearly understood the Rule, being written in his heart at the Creation, by which his actions were to be guided. 2. No faculty doth quit or condemn; Conscience doth qui● or condemn, therefore no faculty. We never read that God doth accuse or excuse a man or Angel for the mere having of a faculty; but for the abusing or well-using of it. If by faculty they understand (by a Metonymy) the cause for the effect (as it seems to me they do,) than we are all of one and the same mind. Also, we gather this second consequence, that unreasonable II. creatures, as birds and beasts, fowls and fishes, have no conscience; because they have no rule given of God to guide their actions; neither (if they had) any act of reason to apprehend it; although a kind of knowledge may be attributed to them. And here we may learn, that taking conscience in a large III. acception, it may be found in any Art, as well as in Divinity: for each Art hath its Precepts, and may have his Praxis; Whence it will follow, that as there is science, so also there may be conscience. When a Boy writeth after a Copy, and taketh a view of his work, how it answers the pattern, this is a kind of conscience. Finally, we conclude hence, that in lusory Lots, there can FOUR be no conscience; and the reason is, because there is no rule to guide the act; now, no science of the rule, no conscience. This should teach men to use them upon extraordinary occasions, or not at all; and then the example of the godly may be their warrant. For, how can a man justify an act, that hath not a rule to guide it? or how can there be conscience, where science precedes not? For, Simples in order precede Compounds, as is obvious in Logic, the act of reason, as also in the work of Creation. Hitherto, we have spoken of Conscience in general, which is nothing else but a seeing together, or more plainly a seeing of the act with the rule; and thus we proceed to its distribution. Conscience is good or evil. Conscience distributed. As the definitions, so the distributions of Conscience are many; yet may they all be reduced to these two heads. For as every Axiom or Rule is true or false: so is each man's conscience good or evil. Some say, there is a Conscience good, but not quiet; quiet, but not good; good and quiet; and neither good nor quiet: Yet all these are but two and no more Consciences. For rest and trouble are not essential, but accidental unto Conscience. A bad Conscience, as we see in judas and Saul, may now be troubled, anon quieted: and this falls out from varying the Object of the intellect, or want of the act and rules application; and so may a good Conscience be attended with the same companions, as in David and Peter. And this may arise from the late commission of some sin, the weakness of faith, a jealous suspicion, which men have of their spiritual estate, or the Lords withdrawing for a time his comfortable aspect and presence from his children; and yet this Conscience is but one and the same. Note further, that a wicked man may have knowledge of a true rule, and act according thereunto; so that the apprehension of his well-doing may breed peace. But when he casteth his eye upon his many swervings from God's Precepts (except his Conscience be seared through the Lords just judgement, and his habitual failings) he cannot be at rest. In like sort, the best person in many things ●ransgresseth the Law of his God, in so much that when he considereth his many errors, he is greatly disquieted; so that to speak truly, and properly, trouble is an effect of an ill Conscience peace of a good one; and these contrary effects though to be found in one and the same person; yet do they spring from diverse repugnant principles, and not from the self same causes. A good Conscience is a seeing of an act according with the A good Conscience, What it is. rule. And here, we are to observe, that in a good Conscience these particulars are required: 1. A man must have knowledge of some rule: 2. The rule must be sound, and infallible: 3. He is to perform an act in every respect answerable to the truth of the rule: And 4. he must apply the act to the rule, the which being done, the seeing of their agreement is a good Conscience. Moses made all things according to the pattern, the which when he beheld, he had a good conscience; for there was a proportion and correspondency betwixt the frame of his work, and the pattern GOD gave him. An evil Conscience is a seeing of an act disaccording with the An evil Conscience, What it i●. rule. Suppose a man to have understanding of a true and perfect rule; yet if his act should not be answerable, but in some part divert from it, so fare as it wants proportion or similitude to the foresaid rule, so fare he hath a bad Conscience, or evil seeing together; and hence will follow the kinds or degrees of an evil Conscience. 1. For, the more sound knowledge, and the less sincere obedience, the worse is that Conscience; and from hence might spring the name of an erroneous Conscience; because the actions swerve from the rule. 2. From obedience, without a certain apprehension of some precedent Precept, ariseth the term of a blind Conscience, though properly it cannot be called Conscience. 3. And from this definition, we see that there may be some good in a bad Conscience. For knowledge of the rule is good; acts are good; but as they err from the rule by which they are to be guided, they are evil; and in regard such Consciences have a threat denounced against them. Yea the sight of swerving from the rule may be good; because it may be a means of reformation in future season. A good Conscience is Legal or Evangelicall. A good Conscience divided. The rule, whereby man at his Creation was to be guided, was the Law; the which had he obeyed, he might have purchased a good Legal Conscience: now since his Apostasy and fall, the Lord hath given him a new Commandem●● for his recovery, being observed▪ which is the Gospel; and thus you may Kenn● the ground of this distribution. As for the law natural, the remnants whereof remained in the heart of the Gentiles; and the law moral, engraven in Tables of stone, and given to the jews, is the same for substance, being but a distribution from the subjects; yet they differ i● these particulars. 1. The one is perfect, the other not; for much of it in time is obliterate, & worn out of man's heart; whereas that written by Gods own finger is complete. The one is got by reading, hearing, study, etc. The other comes by generation, and imprinted in man's mind from the very wombs; and, as Ri●●bilitie, is inseparable adjunct to him; and this is the true cause, why all men covet a kind of Religion, and perform some works that are commendable, warrantable. For matter, therefore, these two are the same, as a remnant with the whole piece, or some few Precepts with the whole of that Art. A Legal good Conscience is a seeing of an act according to the What a Legal good Conscience is. rule of the Law. He who understandeth any one Precept of the Decalogue, and giveth obedience thereto, may be said to have a Legal good Conscience. This we see affirmed of the Gentiles; who walked but according to the small relics of the law, which remained in their hearts. Rom. 2. 14. 15. A Legal good Conscience▪ is either Complete, o● Incomplete. A legal good Conscience distributed. This distribution may not be omitted, being of great use. For its one thing to have a Legal good Conscience, another to have a complete Legal good Conscience▪ the which we will define, that so the difference may appear. A complete Legal good Conscience is a seeing of all acts according A complete Legal good Conscience defined. with the rules of the Law. But Conscience, that, as a Boy the Bird in his hand, we may not lose thee, while we are talking of thee; we will declare▪ how many ingredients concur for thy confection, whether a complete Legal, or Evangelicall: But first for Legal. 1. Knowledge must here be had as the ringleader. Light was the first good thing the Lord made at the Creation, and saw to be good; so is Knowledge in this worthy frame of a good Conscience. Ignorance, like the body of Amasa the passengers, stops the way of this Work; or as darkness in the beginning did light in the structure of nature, that it cannot be effected. Blind sir john's neither have, nor can make others have a pure Conscience; the rule must be exactly understood, all the particulars thereof distinctly learned, or else men will have at the best but blind Consciences. For, why is Conscience called blind, except in this, that people act without knowledge of the rule? This caused the Prophet so often, so earnestly to pray, Lord open mine eyes, teach Psal. 119. 18. etc. me the way of thy statutes, hide not thy Commandments fromme: Solomon to cry, Get knowledge, get understanding, forget Prov. 4 5. And 30. 2. 3. not: Agur to confess, he was more foolish than any man, being ignorant of holy things; and Paul, the elect vessel & chief Patron of a good Conscience, to esteem of all things as dross and dung for the excellent Knowledge of the Law and Phil. 3. 10. the Gospel. For without this ingredient, Conscience is naught, stark naught. For, how can a man act according to the rule, that is ignorant of it? And is not damnation threatened to them who live in blindness? read and see; wherefore 2 Thes. 1. 8. if thy science be dark, how dark is thy Conscience? 2. After Knowledge must follow Obedience. These two in a good Conscience cannot be separated: the first maketh science, the second Conscience. For, what is knowledge of the rule without obedience, but a pattern without a building? a cipher without a figure, which stands for nothing? Hence Acts. 24. 16. it is that our Apostle did lay his policy, bend his forces, and exercise himself to keep a good Conscience, a Conscience without tripping, without stumbling. Men must learn the Word, and then fall to work according to its directions, apply the acts and Precepts, ●●ew them ●oth at once with the eye of reason, and then, as God did all the creatures, they shall see their Consciences good and very good. All the springs and brooks of our actions, speeches, resolutions, and cogitations, must run by the bank and channel of God's Precepts; neither may we suffer the least riveret of our thoughts to be dreined another way. We must with proud scorn, neglect the counsels of flesh and blood, and attend to the commissions of our maker, not daring to be idle, or to attempt any thing without his warrant, for else as Himeneus, and Philetus, we shall make shipwreck of faith and a good Conscience. Who hath more science than the Devils? and yet none a worse Conscience. Walk therefore after this Canon, and thou shalt have for thy companion a good Conscience. And this obedience must have a two fold concomitant: 1. Generality. 2. Constancy. 1. Universal knowledge must be seconded with universal Companions of obedience. Psal. 119. 6. Heb. 13. 1●. obedience; had not David respect to all the Commandments? Did not the Author to the Hebrews with his fellow-brethrens, desire in all things to live honestly? Or else men should have but half and imperfect Consciences. Doth not every Artist strive to understand all the Precepts in his Art? Put them in practice, that the frame may be perfect and complete? Not one tittle in the rule but is of force: each branch must have a place in this building. A good appetite covets to taste of every dish: a sound sense to smell all kind of flowers; and to participate of what goodness is in the creatures. We must eat all this Book, drink every drop of this water, else we shall have but partial Consciences. We may not separate what God coupleth, be our own Carvers in this feast; but f●ed fully, liberally. An Herod will do many things, but he that is anointed of the Lord will perform all; for else he shall have but a maimed Conscience. Painter's will not omit a finger in the picture▪ Musicians a chrochet; nor Grammarians a syllable, a letter, a comma. So must our obedience to the rule be general, universal. All this Mercy seat must b● covered with Gold, no part left unwashed. Think ye on this, who boast so much of good meanings, honest hearts, and works of supererogation; and than you may confess with shame, that you come fare short of the pattern, and have but the remnants of a good Conscience. 2. The second concomitant for the making up of this edifice is continuance, constancy. We must endure always in all things, not be weary in well-doing: for cursed is he that continueth not in all things that are written; and the threat was, Gal. 3. 10. at what time thou shalt ●ate, in dying thou shalt die. Some hold, Gen. 2. 17. that Adam did no moral act, before he fell; because he must have nothing towards his debt; all must be discharged by Christ the sureties score. And (say they) had he done one good theological act, he had then pleased God infinitely, and so could he never have been displeased; for God's complacentia is himself. Sure I am he never persevered in general obedience; and therefore wanted a necessary companion of a complete good Conscience. For as we are tied to know all, obey all the particular rules of this worthy art; so are we to perpetual obedience. We must be faithful to Rev. 2. 10. death, or else possess no crow●e of life. We are sure, that perseverance in all things will ●ake up, and preferue a good Conscience. And when God would have confirmed Adam, had he obeyed the Law universally, is not to me revealed. By this Discourse, you may see what a Legal good Conscience requireth: to wit, a distinct and universal knowledge of every branch of the Law. Secondly, general and constant obedience to all the Precepts. For, he who is ignorant of the least tittle, or transgresseth in one particular, by omitting what the Law commandeth, or committing what it prohibiteth, is guilty of all▪ and so consequently hath not jam. 2. 10. a complete Legal good Conscience; because it is, (as you have heard) a seeing of all our actions according with the rules of the Law; Whence follow these Conclusions. 1. A double error in the Romanists, who hold that men may have a complete Legal good Conscience, and consequently, be justified by their own works. But can any man (since Adam's fall) understand the whole Law?. Or if he could, give general and constant obedience to every Precept? Is there any that sinneth not in some thing? May not the best cry with David; Who can understand his errors▪ Psal. 19 12. and if thou, Lord▪ should mark what is done am●sse, were any Psal. 143. 2. able to appear in judgement, answer one for a thousand▪ And if they cannot thus say, and thus do, (as in truth they cannot) is not their Doctrine false, and to be rejected? Also, do they not withhold the Bible from the common people? Which, when they do● so, how can they procure a Legal good Conscience? For, whatsoever action is not guided by a rule, is evil before God: and have you not heard, that knowledge ●ust precede obedience? and is absolutely necessary for the obtaining of a good Conscience? 2. That not any since the fall of Man (Christ excepted) ever had a complete Legal good Conscience. For, the best know but in part, and their obedience (for the most) comes 1 Cor. 13. 9 short of their knowledge. Christ (indeed) understood the whole will of his Father, fulfilled all righteousness: no corruption Mat. 3. 15. was in him, nor any sin ever proceeded from him: so that he, and none but he (except we should include the blessed Angels) ever had a complete Legal good Conscience; for his person and actions in every respect were proportionable and correspondent to the whole Law; he failed not in the least tittle. 3. Hence we may clear the Lord from all injustice, in the condemnation of so many millions of men and women: for, do they know his will? Perfectly obey it? Have they never erred in judgement? or gone astray in their conversation? If they have done both, may he not then in his justice condemn them? If any want this forenamed Conscience, the Lord may in his just judgement inflict eternal torment upon them. For, have they not lost his Image? Run they not daily on his score? Let us then rather admire his mercy, than quarrel with his justice, that we all were not long agone consumed. 4. Finally, we conclude hence, that the safest and securest way for us, is to deny our Legal good consciences, & strive to obtain the Evangelicall, that we may be justified, saved. This is the true and only way, neither have we a better. For though the law be of power to give life; yet we are ignorant, weak, and not able to fulfil it; if we were, than Christ died in vain Now, what an Evangelicall good conscience is; we will paint forth, what concurres to the making up of it; wherein it differs from the Legal; what must be done to procure it; and how an Evangelicall and Legal are not to be separated in a Christian. 1. For the first. An Evangelicall good Conscience is a seeing of an act according An Evangelical good conscience, what it is. with the rule of the Gospel. For the better understanding of this, know, O ye sons of Adam, that God, when he had created man, gave him a Law written in his heart, the which had he perfectly obeyed, he should have stood for ever. But he falling from the rule of gubernation, fell also from conservation, and so became, (with all his posterity) able to death; neither is there any ability remaining in him to recover his former condition. For, knowledge is obliterated, the will weakened, at the least perverted, and each wheel of soul and body exorbitated, turned out of his way: only, so much light he hath left him (like one of jobs messengers,) as to tell him, that his Josse is great, and condition miserable. But, mark the mercy of God, who hath given spoiled man another rule, whereby he might purchase a good Conscience, procure as great an estate, and much better; and that is the doctrine of the Gospel. 2. In the second place: To the making up of an Evangelicall good Conscience, these particulars are necessary. 1. Knowledge of the Gospel; else why should Paul so highly prise it? So much covet it? And doth not our Saviour Christ, place eternal life in the joh. 17. 3. having of it? 2. Obedience is necessary also; for, the Gospel requires that, as well as the Law: these two may not be disjoined; so that thus fare, a Legal and an Evangelicall good Conscience accord for, whatsoever is in the genus, is in the species; though, the species may include more in it, than is to be found in the genus. Grant we that animal is the genus of man and beast; yet, man hath more in him than animal hath, to wit, reason: notwithstanding animal communicates his whole nature to both the species. 3. In the third place, let us see the differences. 1. The first is in the ground of obedience; for that in Adam, before his apostasy, proceeded from the image of God, wherein he was created; but in us under the Gospel, it springs from faith▪ that these two differ is evident; but how, is not easily discerned; and who did ever affirm that they were one and the same? For, doth not the former come by Creation, the latter by Regeneration. 2. There is a real difference in regard of the act; for, the Law runs on this wise, Do and live: the Gospel thus, Believe and live. And though to believe in the Gospel, be a kind of obedience, because God so commands; yet the holy Ghost in the Scripture makes a distinction betwixt them. And doubtless the head Christ, obeyed the Law after another manner, than we his members do the Gospel. 3. The third difference is the Object, about which the act is conversant; for, the Law giveth particular Precepts how to direct all our actions. The Gospel is as a staff, or stay, whereon the act resteth and cleaveth unto. Hence is this phrase so frequent in the Gospel, Believe in me: and joh. 9 35. Act. 16. 31. they that believe in, or on the son of God, etc. So that the Law gives rules for the acts direction; the Gospel for its supportation. 4. Moreover, a complete Legal good Conscience requires many acts to the perfecting of it: for, if one commanded be omitted, or the contrary committed, Conscience is spoilt, shipwrackt. Now, an Evangelicall requires but one only to the making of it complete. For, one act of believing will unite to Christ; by which union, man is made partaker of the all-sufficient obedience of Christ, which is the sole and absolute object matter of an Evangelical good conscience. For, as one act of Adam broke the whole decalogue; so one act of faith in Christ will perfectly fulfil it. Where note, that the habit of faith, neither its act without its object, makes an Evangelicall good conscience, and consequently justifies not. For the whole obedience of Christ is it, that satisfies the justice of the law; the which, when we by faith are conjoined to him, is made all ours; and so are we quit from the rigour of the law, by the satisfaction of Christ our furetie, and that by one only act of faith in him, which is the condition on our parts to be performed, for the purchasing of an Evangelicall good conscience. Was not the brazen serpent a prototype of Christ? and would it cure any, without the act of the eye fixed on it? Also, would not one act of looking on it, heal him that was stung with many serpents, in that wilderness? so the act of faith separated from Christ cures none, and one act of credence in him, as he is our surety, will, (though our sins be great and many,) make us sound, perfect, and help us against all, our maladies. 4. In the fourth place, for the procuring of an Evangelicall conscience, we must have, 1. Knowledge; and that, both of the Law and Gospel. For, he that understands not the Law's precepts, and what it requireth, can neither see his sin, or be constrained to run unto the Gospel for relief in the time of need. And though our Father Adam before his fall; had he observed the rules of the law, might have procured a, legal good conscience, without any understanding of the Gospel; yet it is otherwise with us. For, we must see our debt, before we can have a mind either by ourselves or any other, to discharge it; and without knowledge of the law this will not be effected. And the Gospel must also be learned of us. For, it is the new covenant, the law of liberty to set us free, who are in spiritual bondage. And as knowledge of the law was necessary for Adam, that he might obey and live: so is it of the Gospel, that we might believe and live. Observe here, that a more exact knowledge, especially of the three persons in the Godhead; of their relative properties, and peculiar operations is required of us, since the fall than before it. For, though we dare not deny to Adam, the certain understanding of the Trinity, yet, in the perfect knowledge of God simply considered, and of his will, in the obedience whereof, he might have obtained a legal good conscience. But, now we are to go a step further for our restauration: because, man being fallen, we are to conceive, how God the father is primarily offended, how the Son assumed our nature to make an atonement for us to him; and how the holy Ghost doth apply the redemption purchased by Christ jesus. For in these and the like particulars consisteth the whole subject of the Gospel; and therefore of absolute necessity, in some degree to be understood, and learned of us. For, this is eternal life to know God, and whom he hath sent jesus Christ; and no man can say john 17. 3. 1 Cor. 12. 3. that Christ is the Lord, but by the holy Ghost. The second ingredient for the completion of an Evangelicall good conscience, is faith; not that poor depraved faith, which may be found in apostata men and devils, who are said to believe and tremble, but that which vi●ifieth, justifieth, jam. 2. 19 purifieth, conquereth and saveth. For, the holy image of God wherein man at the first was created, is not more needful to the acquiring of a legal good conscience, than this faith we speak of, is necessary for the accomplishing of an Evangelicall. For what will it profit a man to have knowledge of the law and Gospel? to be endued with such and so much faith, as to give credit to the truth of the precepts, promises, threats, and to want that personal, peculiar, proper faith, whereby Christ is applied in particular with all his benefits? so that without this spirit of faith, an Evangelicall good conscience cannot be made complete. And here you may clearly behold, that there is a distinct kind of faith, as there is of knowledge, but the first without the second avails nothing to our purpose. For, of certain, Adam had a faith, which did enable him to believe the truth of the Law, as also the accomplishment of the promises & threats upon the observation, or breach of the same: But how these two differ, to discern is some difficulty. The Romanists affirm, that there is but one kind of faith in men and devils: and the reason why some are saved, others perish, is because the one have charity, the other not: But here they get it missed. For, this faith we have in hand is of another kind, having the Gospel to work it, and Christ jesus the chief object of it. Some may then say, that a good Christian hath a double faith. True, yet the former not accompanied with the latter, is not sufficient. It may further be demanded, what then becomes of the first, when the second is wrought in us? Answ: What if we say, it remains? Doth that hinder us? May not both stand together? For, as the knowledge of the Gospel's shoulders not out the former knowledge of the Law; so doth not this new faith the old, as I may style it: Grant it should; yet, of itself, it hath force to do what the other can, and more too. Insomuch, that if we should maintain, that as purer spirits are renewed in the natural body, the more gross are purged out: so, as this latter is increased, the former is decreased; there could be no danger. In the last place, we come to demonstrate, how that a Legal and an Evangelicall good Conscience are not to be separated in him that shall be saved. For, he who hath the latter, hath the former. But observe this, that a Legal good Conscience is either personal or imputative; and both these accompany every member of Christ jesus. For, Christ's obedience to the Law is wholly imputed to every true believer; so that, he hath a Legal imputative Conscience. When Adam, of whom we were members, broke the rule of the Law, his disobedience being imputed to us, we had a Legal bad Conscience: so, Christ's obedience, we being made bone of his bone, and flesh of his flesh, being also imputed to us, Ephes, 5. 30. we may a● truly be said to have a Legal good Conscience. Whence, observe by the way, these two Conclusions: First, that, It is the righteousness of the Law which is the object matter of an Evangelicall good Conscience. Thus I prove it. The obedience of Christ is the object matter of an Evangelicall good Conscience; the obedience of Christ is the righteousness of the Law; therefore, the righteousness of the Law is the object matter of an Evangelicall good Conscience. The second Conclusion is, That every Believer is as truly righteous as Christ jesus. The reason is, in that his obedience is our obedience, being by faith applied. So that in this sense; we are able to answer the strict and full justice of the Law. But this we do further affirm, that he who hath an Evangelicall good Conscience, hath also a personal Legal good Conscience, though not perfect and complete. For, the Scripture ordinarily coupleth them together. See Psal. 32. 2. 1. Cor. 6. 11. Rom. 8. 1. And there be Reason's to confirm the Axiom. 1. For doth not the Father require it? We must be holy, as he is holy. 2. Did not Christ recover what Adam lost? Came he not to establish the Law? Did he not redeem us, that we might serve him in righteousness and true holiness? Shall not the head be imitated of its members? Shall the fountain be pure, and the strea●es corrupt? The root sweet, and the branches bitter? 3. And without holiness shall any see the Lord? 4. Is it not the way, or rather an essential part of true happiness? And how can a man without it try the truth of his sanctification? Show forth the virtues of him that hath called him? Employ well his Talon? Beautify his profession? Put to silence his enemies? or make his election sure? But not to entangle any in a snare; though our Evangelicall good Conscience be perfect; our personal Legal is not. For, inherent holiness being but in part, our obedience to the ●ules of the Law cannot be absolutely 〈◊〉 yet as the one increaseth, the other is daily better ●●; a●d in the kingdom of heaven, when the image of God is wholly restored, then shall the elect fully and perfectly obey ●●e rules of righteousness, and holiness, as Adam might have done before his Apostasy. Fo● Christ and 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 ●●● good 〈◊〉 〈◊〉 the Father; every act shall be proportionable to its rule; and is not that to keep a good Conscience? This may serve to stop the mouths of our barking adversaries, who cry out, that we Preach a doctrine of liberty, how men may be saved without good works, when as the contrary is it we defend and practise. For, faith in Christ is never severed from obedience to the Law, no more than levity and gravity from air and water. And thus we make a Progress to speak of the office or effects of Conscience, according to our former Method propounded. 1. There is amongst Divines a great stir of the effects The attendants of conscience. 1. How it excuseth or accuseth. of Conscience; but may I herein show mine opinion, it is thus. Conscience, I confess, is a cause of accusation, and excusation; but how? Not of itself alone, as a solitary cause, but by reason of a kind of belief which doth attend it. First I am resolved by some internal principle, that I should do justice; Next, I have a rule given me to direct me therein. Thirdly, observe that this rule hath a double concomitant; 1. A promise of reward, if I obey it. 2. A threat of revenge, if I transgress it: All this I know and believe. Now, when I would cast up my spiritual account, and see my present condition, then, resolves Will, the beginner of this work, to try it on this manner. She stirs up the memory, and calls to mind all the good and evil, she hath omitted or committed; then she applieth all these acts of omission and commission, to the rule forenamed and remembered; and having done so, the understanding takes a strict and exact view of their agreement or disagreement. Now, if there be a just proportion betwixt the acts and the rule, than there is excusation, the effect of a good Conscience. For, Faith resteth on the promise, for reward from the Lawgiver. But if there be a disagreement, then followeth accusation, the attendant of a bad Conscience. For, belief gives credit to the threat, and expects a penalty. And thus you see how a good Conscience excuseth, a bad accuseth, by reason of faith being interposed. Neither need we to doubt, but the Gentile, had a kind of faith, the which produced these effects. Rom. 2. 15. The King of great Britain gives a just law, for the well governing of his subjects, promising a reward to them that observe it, threatening a penalty to them that transgress it. I myself, being one of the number, hear, understand, and believe it. Well; a day is appointed when my obedience must be tried. The Law is read, and I give ear unto it. If now my actions answer the King's command, I am not afraid; my Conscience doth excuse me? Why? For, I believe he will judge me according to my works. But if they disagree from his Precept, than I fear, and my Conscience doth accuse me, because I give credit that answerable to the threat, I must be rewarded. But, suppose I were ignorant of my Prince's pleasure; or knowing it, did not yet credit it, should I then have excusation or accusation? Not: and the reason is, in that I want faith to believe the promise or threat, which are of force to accuse or excuse being credited. Let us apply it. God the King of all the world, hath given man a Law (writ without him, or within him, that skils not) to govern his actions; he also hath passed his unchangeable Word, that the observers of it shall live, the transgressors dye: All this I give credit to. Now, when I apply mine actions to the Law, and they are proportionable to it, than my Conscience excuseth me; for, here is a good seeing together. Notwithstanding all this, Faith must credit the promise, and threat, for producing of these effects; and is in truth the first and remote cause, though Conscience be the second and nearer, of accusation and excusation. When the hand doth amiss, we use to say, can ye not see? Yet it is not the eyes fault: And so in this we do the like, appropriating that unto Conscience, the which properly and immediately springs from faith. And tell me, why doth the Devil tremble? Is it not from faith? Why are the profane fearful? Is it not from faith? Why is a good Christian cheerful? Why? He hath kept the pattern, and hath faith: and why do we sometimes doubt, sometimes believe? But from partial obedience, and an imperfect faith? Yet as we have said; Conscience doth accuse and excuse, cause joy and fear, as the Precepts of Grammar the boys Latin; but not without faith. And I pray you, would a Scholar care at all, whether his Latin answered the rule or no, had he not faith to believe the truth of it and his Master's promise & threat? And thus you see our opinion, let the learned judge. 2. The second effect accompanying a good Conscience, is joy: joy, I say, unspeakable, unutterable. David's Harp was nothing to this; yet made full pleasant Music. A good Conscience will make the heart to leap, the face to shine, fill the breasts with milk, and the bones with Marrow. It's Prov. 15. 15. judg. 9 13. a great, a continual feast; Irk Wine, it cheereth the spirit of God and man. Let Saul want it; his kingdom will augment his fear. Naball may make a feast like a King; Belshazzar carouse in Bowls; but having not this dish; their thoughts will trouble them, and their hearts, in the midst of all their mirth, die within them. This, this, is the ground of all true and joy; the best music will it make, that ever was heard. What caused job to laugh at death? Peter to sing in prison? Paul to comfort himself in the angry Adriaticke Sea? And Stevens face to shine like an Angel, when the stones came flying about his ears? Any thing but a good Conscience? The gallants of these days may seem the only merry men; but without this, they are all base, wretched, miserable. 3. Shall we think, that Conscience goeth alone? or with one single attendant or two? as jacob to Padan-Aram; jonathan with his Armor-bearer, or Nehemiah to view the walls of jerusalem? No, no, joy is on its right hand, and contentation runs with it. Cast a world into the heart of man, he is not satisfied, when as Paul not having a penny shall rest contented. If thou canst but see the face of a good Conscience, in the closet of thy soul, engraven on the Tables of thine heart, thou mayst cry with old Israel, when he saw joseph his son alive, I have enough; or with Mephibosheth, when the King returned safe, let the Zibaes of the world take all. For, Conscience is a rich Treasure, a Cabinet full of precious Pearls, a costly banquet. I say, that Bread nourisheth, Drink refresheth, but a good Conscience is all in all. 4. Doth not Conscience also walk with Hope? and give good evidence for time to come? It's like a rich Merchant, who keepeth Factors in a fare Country, and foreign Land: Doth it not send hope to trade and barter in the India of heaven, from whence she returns with comfortable tidings, and supporteth Conscience, until all things be had in perfect vision? Were it not for this, the heart would burst, and good men's spirits fail them for fear. Hope will still be whispering Conscience in the ear, bid it be of good comfort, and not faint; for, the time of its visitation is at hand. Truly, a Consciencelesse man is a hopeless man, and he that wanteth that, shall perish. 5. Also, Conscience is always armed and attended with courage, boldness. And is not that worthy the right hand of fellowship? A man of Conscience dares stand before Princes, plead his own cause, and force Faelix a bribing judge to tremble. What made the Prophet to give King Ahab the lie? The Apostle to call the high Priest, painted wall? And john to tell Herod, he was an Adulterer? But the force that floweth from a good Conscience? He that hath a good Conscience, may quench the fiery darts of Satan, conquer the King of fear, and shake off all terrible tidings. Keep it, and it will keep thee safe, amidst ten thousand dangers. sail thou in this ship and it will land thee in safety, when, they that want it shall split the bark of their souls upon the rock of condemnation. 6. Conscience as thou hast worthy attendants in this thy Pilgrimage on earth; so thy reward shall be great in heaven. For, thou shalt have thy seat in the noble house of the soul, till the day of judgement. Peace, shall be thy portion, which passeth all understanding; and afterward thou shalt dwell with Angels, with Christ, with God the Father, where is fullness of joy, and pleasures for evermore; thou shalt never die, never whither; no rust shall eat thee, nor moth consume thee; thou shalt see no sorrow; thou shalt hear no complaint, neither be afraid of the least evil success. Thou shalt judge the quick and the dead; acquit the innocent, condemn the guilty, and do little less than a petty God; in one word, thou shalt do more and have more than can be told by man or by Angel; all that be good before God shall commend thee, preserve thee, or rather thou them, for ever and ever. And now in the last place, let us make application. Then is not that life base, that is led without it? A miserable Use 1. service is that, which is begun, continued, and finished without a good conscience; being accompanied with lying, swearing, dissembling and deceiving; is it not? they that thus live are worse than beasts, and no creature (the devil excepted) more wretched. Be thou then assured, that such a life is odious to God, hateful to his Saints, and an undoubted forerunner of the second death. He that layeth the foundation of his service with ignorance, infidelity, and disobedience, in the fiery trial, shall be blown up, when the match of God's vindicative justice shall lay hold on this black powder, how shall that man be able to stand? We may muzzle the mouth of our conscience, not suffer it to speak: and deal with it, as an unjust Landlord with his poor tenant, when he in some just cause is to give evidence against him, put it to silence by an over ruling command; but when Christ shall come to judgement, and take part with conscience, then shall it speak freely, boldly, truly, as ever did faithful witness at the bar, having the chief judge for his friend. How will a judas look at that day, who was so pitifully dejected before the Pharisees, whom he took for his friends, and expected comfort from them? How will the Drunkard stagger and reel, (not with wine, but) with the fume of a bad conscience? What face can the hypocrite hold up, that hath dissembled all his life long? where shall the unjust, the fornicator, adulterer, liar, with all the wicked and appear? I am sure of this, that though such, and a thousand more have blind, erroneous and cauterised consciences, burned with an hot iron, for the present, yet at that general assize, being lanced with the sharp edged knife of God's revenging hand, they shall all bleed freshly, and to death eternal. This kind of men may look big, set the best side out, eat, drink, and be merry; but I shall never believe, that their hearts laugh with their faces. O matchless miscreants of all mischief, sons of blood, and slaves of perdition; you may sooner separate your souls from your bodies, than conscience from your souls, or damnation from either. Go then your ways, laugh and be fat, play and dance, sing to the Tabret and Harpe, put death, judgement, and hell fare from you; tread under foot the blood of the new covenant, crucify again the Lord of life, make a mock of sin, and shipwreck your own consciences; yet know, that God one day will call you to account, and dash out your brains with the heel of his vengeance. In the next place, seeing this is so, let us in the fear of Use 2. God get knowledge, and mix our service to God and man with sincerity; walk according to the rule, do nothing without a precept, have a true pattern for all our proceed and run to the Law and to the Testimony of the Gospel; obey the one and believe the other; so shall we have good and pure consciences; one whereof, though the world may fume and chafe, is worth more than ten thousands of gold and silver. What can be of greater price? what should we prefer above it? O conscience, whereunto shall I compare thee? who, or what is like unto thee? Is not knowledge good? obedience better? and art not thou of these two simples compounded? There is no evil in thee; thou art all good and very good. There are four things Pro. 30. ●9. 30. comely, stately in their going; a Lion the strongest among beasts, and tunneth not away from any; a Grey hound; an he▪ Goa●e; and a King against whom there is norising up; but he that hath a complete good conscience, surmounts them all. But, conscience, lest I should eclipse and obscure thy same, when I would speak and spread it, I will therefore give thee thy charge, a large commission. Conscience, that thou mayest execute thine office throughly, Conscience his Charge. speak thou in the language of Canaan, be thou mighty in the Scriptures; and that thou mayst not build Babel, and pull down Bethel, let every man have thy sentence in his mother's tongue. Go to and fro, through the world, pass by no City, Burrow, Village, Hall, House, nor Cottage; but let them hear thy voice sounding in their walls, speak truly, plainly, boldly: cry aloud, spare no man's person, of whatsoever cloth his coat be cut. Be thou a good linguist, make it known thou art a skilful Artist, and declare an exact Method in thy proceeding. And, Conscience, first go thou to all Christian Princes, Kings and Emperors; speak gently to them, and entreat them to cry to God for wisdom, that they may wisely go in & out, before the great people committed to their charge; will them, young and old, to tread in the steps of Hezekiah, josiah, pull down the high places, burn the groves with fire, over turn Baal's Altars, and cause all his Priests to fall by the sword. Bid them send Levites through their Lands, spread the truth of God; for, their subjects have immortal souls in their mortal bodies; tell them, that is the way, to get a good Conscience, and how thou art of more worth than a golden Sceptre. Put them in mind, how a bad one was the cause Saul his kingdom, and I●roboam became the subject of God's vengeance. Let this Poesy be stamped about the borders of their Crowns, that the more religious, the more royal. Conscience; step on to the honourable Lords, and because they affect brevity, not prolixity; say to them in a few sentences, that, Nobility without piety and a good conscience, is like a painted Sepulchre, or blazing comet, good for nought except to gaze upon; that they fear God, or else they have no curb to bridle them; that they honour the King, keep their houses well, but the Church better; that they exceed others as much in goodness, as they do in greatness, and that without a second birth, none can enter into the kingdom of heaven. Bid them blaze their Arms, continue their ancient Scutcheons; but take this for their Motto: that, The more holy, the more honourable. Conscience; See that thou meet with the intelligent Counsellors, and grave judges of the State and Nations; Will them in riding their Circuits to take thee as their best Companion. Wish them to call to mind jethroes' advice to Moses, how Magistrates must be men of courage, fearing God, lovers of the truth, and haters of covetousness: else how shall they turn the wheel over the wicked? Smite them h●p and thing? What heroical spirit had he need to have, who must encounter with the audacious foreheadlesse swaggerers of these times? judge's should be like Gedeon, that they may receive the Angel's salutation from the common people, The Lord is with thee thou valiant man. And what were valour without the fear of God, but a spur to all injustice, and an able instrument of greater mischief? Was it not a mark of the unjust judge, that he feared not God? This like a strong bank, will keep in the rivers of righteousness, that they overflow not and drown up the seat of judgement. Want of this fear in Abimelech, caused faithful Father Abraham to fear, he should have died, before his time. Also, they must be good men and true, weighing every action in the balance of the Sanctuary, and not suffer equity to fall and perish in the street. And that they may be completely qualified, let them take heed, and beware of covetousness, abandon Balaams' deceitful wages, shake all Bribes out of their laps, hate them as Amnon hated Thamar; and to him that proffers them, say with indignation, thou and thy money perish together. They are gods, and shall such love to say with shame, bring ye? At thy Hos. 4. 18. farewell round this in their ear, that, with what measure they here meet to Christ's members, he at his coming, shall meet Mat. 7. 2. to them again. And, Conscience, have a saying to all inferior Magistrates, officers; will them to do justice, love mercy, humble themselves, Micha. 6. 8. and walk with their God. Shall Ehud do his country better service in a day, with a dagger, than they, with their glittering swords and silver maces in a whole year's revolution? Ask them, if there be not some, that cry with Absalon, 2 Sam. 15. 4. O, that I were made judge? And when they be so, swear by authority, oppress by licence, drink and swill without control? Demand further, if they have not heard of Capon-Iustices, Lambe-bailiefs', and Cheese-Constables, under whose nose the Devil may turn Tapster, and keep an Alehouse? What a shame is it, that any one should (who beareth rule) be so styled, so accounted? But Conscience, if thou meet with any of that ragged stamp, whisper him in the ear, and tell him, that he who is not faithful in little, will be faithless in much; and that, if they be not found doing of good, evil will undo them all. And for the righteous, encourage them to be righteous still, and to shine more and more till the perfect day. Conscience, lay thou thy charge upon the Tribe of Levi: speak to the learned and reverend Fathers of the Church; command them to put hands on no man rashly, to Preach the Word in season, out of season, not for filthy lucre; but for the gathering of the Saixts, and the repairing of the body of Christ jesus. Tell them, that the office of a Bishop, a Minister, is a worthy Worke. Bid them take heed that they deliver the whole counsel of God, bearing with the weak, comforting the fecblamiaded, suffering the unruly with all long-suffering and patience. That, they inform, exhort, rebuke, bless and curse, with all authority and doctrine. Say, that the conversion of a sinner, is more worth than a Bishopric: and the saving of one soul, than the winning of the whole world. Let Demas embrace the world, Simon Magus hunt after riches, and judas▪ betray his Master; but, bid them, by these men's harms, look better to their footing. Will all the sons of thunder, to cry aloud in the ears of our roaring boys, and let fly the arrows of God's vengeance, against the brazen faces of impenitent sinners; and command Barnabas with his brethren of consolation, to speak kindly and friendly to them that are weak in the faith; considering that as their Lord and Master denounced heavy woes against the wicked; so would he kindle the smoking flax, and support the bruised reed. And to induce them, will them to call to mind, what a comfort it will be at that day, when they can say, here am I, and the Heb. 2. 13. children which thou hast given me. Conscience; Call upon the Gentry, and fear not their faces. Tell them roundly, that Gentility consists not in cutting of a Card, casting of a Die, throwing of a Bowl, matching of a Cock, manning of an Hawk, or in hollowing after a deepe-mouthed Cry of Hounds: but in good Hospitality, virtuous actions, and generous deeds. Bid them dwell in the Country, govern their Tenants, set peace amongst neighbours, and maintain their houses, not contriving into a poor narrow Chamber in a City, their whole family, as too many do; running away, not only with their own Rents and Revenues, but a great piece of the Church also. Wish them, not to rack and fine, buy and sell Benefices for ready silver; for, if they do, God and thou, one day, will have a quarrel with them. And that thy memory be not clogged, over-laded; in a word, Lessen all Tradesmen; Will them to do as they would be done unto, making a mutual gain 'twixt buyer and seller: Tell them, they must make an equal measure, a just balance, and an even Stone. The Clothier must not flock, press, spout, and stretch, to delude the eye of the common bargainer. Grocer's must avoid dark Shops, mixed Wares, and counterfeit stuff. All of them, in all things, at all times, must endeavour to keep a good Conscience, both before God, and before men, lest the wind blow upon their wealth, it wast, and their souls one day be set to sale. Charge Merchants, and all Seafaring men, to carry a good Conscience out of their Kingdom, to take heed they do not Shipwreck it by water; but land it safe, and plant it in other Nations. Yea, if they can buy it▪ any where, so to do; for▪ if they have no sale for it, at their return, they, notwithstanding in keeping it themselves, shall be no loser's by such a commodity. Conscience, Hitherto thou hast spoken meekly, gently; but now thou must rouse up thyself, take heart, gather thy forces, whet thy tongue, accent thy phrase, and cause fire to flash, blood to spring in thy auditor's faces; for, thou art to utter black curses, not glorious blessings, to speak to beasts, monsters, rather than to reasonable creatures, living men: Wherefore, sound out thy voice like a Trumpet, cry aloud, spare not; tell thou the man of sin, that since Peter (if so he was ever there) left Rome, thou could never have a room there. Conscience, tell him, that thou art neither got, nor conserved, by deposing Princes, riding upon the shoulders of Kings, treading on the necks of Emperors, nor blowing up Parliament-houses; say, that Christ is supreme head of the Church, universal Bishop, and that the Lords anointed is above any Prelate ; assure him, that all▪ profane Popes shall perish; their Chaplains the jesuites, Priests, and all the orders of their disordered Monks and Friars, shall fall: will them all to get knowledge of the truth, to deny their own works, put their confidence in God's mercy through Christ; or they must perish, every mother's son. Admonish the poor pur▪ blind seduced multitude, that they receive not the beasts mark, neither in hand nor forehead; but renounce their erroneous doctrine, else they shall dye the second death. Conscience, exhort the jew to believe in Christ, certify them the Messi●h is come, and that they watch for him in vain; if they deny this; ask them where the tribe of juda is, and David's family? When daniel's sevens shall be accomplished, what's become of jerusalem, and the second Temple, wherein Christ was to be seen? Bid them tell thee, what nation is without a King, a Prince, a sacrifice, an image, Hos. 3. 4. an Ephod, a Teraphim, and dispersed through the earth, besides themselves: and if they do not (as indeed they cannot) inform thee of these things, assure them, their estate is fearful, and their end shall be destruction. And Conscience, terrify all wicked persons, of what nation, tongue, or profession soever; tell the swearer, that the flying Book, full of curses within and without, shall cease upon him; the Sabbath breaker, that there is no rest prepared for him in the world to come: the rebels, who will not have God and the King to reign over them, that they must be bondslaves to the Prince of the infernal pit; that, the Adulterers and Whore-mongers, thou and the Lord will judge to death; the Murderers, quarrellers, and stabbers, how that the sting of a bad Conscience shall slay them at the last day: the thief, robber, and pilferer, that such may not inherit heaven. The Rhymers, jesters, scoffers, flatterers, Players, and liars, shall have their portion in the lake that burneth with fire and brimstone for ever; the drunkard, glutton, and Epicure, that they shall be drunk, surfeit, & spew up their draughts, morsels, and carouses, to their eternal torment. In a word, gall, and gaster, strike and wound, terrify, and hunt to destruction, all that strive not to learn the Word of God, and keep it with faith and a good conscience. But Conscience, if in this thy Pilgrimage, thou meet with (as thou shalt with many) an honest person, poor, or rich, salute him friendly, and bid him good-speed; be his comforter in life, in death, and in the evil day: when thou interest into an hall, house, or cottage, if they be worthy, leave a blessing behind thee; if not, shake off the dust from thy feet, and be gone. Conscience, bless them, that bless thee, and curse them, that curse thee; and so wishing thou mayst return to him that sent thee; (for the present) I dismiss thee. That without ceasing, I have remembrance of thee in my Prayers, night and day.] We have stayed long upon the precedent doctrine, but not without reason; because a good Conscience is little known, less regarded. In this clause, we have many things observable, the which admits a double reading; but first we will begin with the principal point, that offers itself unto us, which is: that, Faithful men are frequent in Prayer. Doct. 9 For Paul saith, in my Prayers, without ceasing, night and day. What should I tell you of Abraham, of David, of jacob, of Hannah, and others? Each page of the holy Papers confirms the point. How often shall you find them in God's Register, honoured with that title, commended for Praying, and the wicked branded with the contrary mark, the direct opposite thing? Read the Psalms; Luk. 2. 37. Acts. 9 14. & 10. 30. 1 Cor. 1. 2. jer. 10. vlt. They have the spirit of God, and where he dwells, there Reas. 1. is liberty. This fire will, if once builded on the heart, kindle, and smoke, and flame, and ascend continually, Rom. 8. 26. And have they not a promise to be heard? Ask, and ye Reas. 2. shall have? Hope to prevail, sets the tongue on work, where fear of speeding makes faint speaking. Mat. 7. 7. Do they not also apprehend their misery? Are they not Reas. 3. sensible of the want and worth of spiritual things? And is not Prayer a present help to remove evil? and purchase what is best. Rom. 7. 23. Psal. 50. 15. jam. 1. 5. Besides; Is not God their Father? Shall not children take Reas. 4. delight to talk with him? And what is Prayer, but a kind of conference with him? a mutual questioning and answering? This being true; whose children then be such? or what Use 1. faith have they, who never pray; never call upon GOD, night nor day? Continue they cannot; for yet they have made no entrance, no beginning. It's a wonder to see, how many we have tong-tyed, when they should talk with God; and notwithstanding have words at will to discourse with men. Canst thou not, or didst thou never pray? Then thou art none of God's sons; but of Satan thy Father; for all the faithful have their tongues loosed, and their hearts enlarged, that they both can, do, and will pray. The Sun shall sooner stand still, and the earth move round, yea, ascend upward, than a good Christian shall neglect altogether this duty; and not call upon his heavenly Father. wouldst thou then be accounted faithful, registered amongst Use 2. the sons of the most high? Thou must learn to pray; and when thou hast done so, exercise thyself, in that duty: and seeing it is so needful, so honourable, so profitable an action; for the better performance of it, we will first show what it is, and the kinds of it. Secondly, give some directions, how to pray aright. Thirdly, declare why it is so difficult a duty to discharge: and finally, bring in some motives, as inducements thereunto. For the first: Prayer is a calling upon God, in the name of Christ jesus, being Prayer described. enabled by the spirit, for all things necessary. In this Description, are five particulars to be considered; of all which, we will speak, and prove in order. Prayer is a calling.] In Scripture it is sometimes said to be I. Math. 7. 7. Mark. 11. 24. Psal. 25. 1. 1 Sam. 1. 15. a request, an entreaty, a lifting up of the soul, a pouring out of the spirit, and the like; but most commonly, both in the Old and new Testament, it's noted by this name, Calling. When Abraham prayed, it's said, he called upon God. Gen. 12. 8. & 21. 33. We may see the like of David, both commanded and practised: Psal. 50. 5. & 4. 1. Of job: job. 9 16. Paul is said to persecute them, that call upon God. Act. 9 14. And he writ to such as called upon his name. 1 Cor. 1. 2. By all which, and many more places, its plain, that Prayer is a Calling. This calling is either with the tongue, or with the heart Calling distributed. Whence ariseth this distinction of mental and vocal prayer, confirmed by the mouth of Christ; This people honoureth me with their lips; but their hearts are fare from me. Mat. 15. 8. We are to call upon God with the tongue. 1. For we have In calling on God, we must use the tongue and why. this privilege above all other creatures; and shall we not employ it, in the Lord's service? 2. We are to give up all our members as so many weapons of righteousness to glorify him: and is not this one of the principal? And somewhere David calls his tongue his glory. Psal. 30. 13. And it is good for us so to do. 1. It will be a means to keep our minds from wand'ring. 2. The voice stirs up 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 wonderful manner, fare beyond all natural apprehension. 4. And how can others join with us, or know, when to say, Amen, should we be silent? When thou prayest alone, imitate Hannah; let thy lips move, not thy words 1 S●m. 1. 13. be heard, else it may seem a sensible sign of Pharisaical, palpable hypocrisy. 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 only have the promise to be heard. 3. Otherwise they cannot be fervent: let a man's breath flow from his mouth, by a narrow passage, were the hands hot, it would cool them; but if it proceed from the heart (the lips being wide open) were they cold, it would warm them; so prayer that springs from the heart, is hot; from the tongue only, cold as ice. 4. As the Lord is the highest object we look at in Prayer; so the heart is the lowest centre, he regards in this duty; these two in all holy actions of this nature, may not be disjoined. 1. Vain then are the prayers of many, who call upon God, but with the tongue only. If this be not profane babbling, what can be? Thus pray our Papists, and rude ignorant Protestants; so prayed the old Pharisees; Christ checks them, yet their custom continues unto this day. But let us conjoin heart and tongue; else we do but labour in vain. What profit can we expect in bending the knee, bowing the body, spreading the hands, and smiting of the breast, when our hearts are roving from the Lord? Is this to pray? Is this to call aright? Is this to please God? Nothing less. What is the tongue, but the heart's messenger? He therefore that useth the one, and not the other, is like to him that runs before he hath his errand. These men may seem to pray, in the judgement of others; but, before GOD, they are but vain babblers. Upon God.] To him is it, and to no other, that we must II. pray. Observe here, how God is one in essence; three in subsistence; the essence is not divided, but distinguished. When as we say, East, West, and North: these are not parts essential to the world, but names only of distinction; so may we say of the former in regard of GOD: for the Son, and the holy Ghost, are the same individual 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 own order. 1 Cor. 15. 23. Understand, that in this definition, we speak of God the Father for teachings sake. And, upon 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 sons of men? I●● only he, that is acquainted with all our wants, and understandeth what is best for us. Secondly, He is also present at all times; in all places to hear us, help us; the Lord is always near at hand; so is neither Saint nor Angel. Thirdly, And is not God sole Lord of all things, both in earth and heaven? Who made us but He? Who hath wherewith to satisfy us but He? And then upon whom should we call but He? Fourthly, Is not He also the object of our faith? Shall we then believe in one, and pray to another? Will that stand with sound reason? Sith then that God is omniscient, omnipresent, omnipotent, and the principal Object of our Faith, it follows, we are only bound to pray to Him. 1. Whence by the way, we may confute the Romanists, who pray to Saints, to Angels; but do they understand our wants? Are they present in all places? What have they, they have not received? And may we put our confidence in creatures? Were not this to seek to a blind guide? Rely on a bruised Reed? And when the Sun shineth brightest to light a Wax-candle? It is a never-erring Canon; tha●, He Exod. 22. 20. who sacrificeth to any gods, save unto the Lord only, shall utterly be destroyed; they that will do the first, let them expect the second. there is but one to God the father, namely Christ; but many to the son; comparing him to a Prince, that hath several petitions preferred unto him, by the common subjects that pass through the hands of his nearest favourites. And they say, that he is a bad son (meaning Christ) who will do nothing for the entreaty of his mother (understanding the blessed Virgin:) but doth not Christ bid us come unto Mat. 12. 28. him? that he will pray to the father for us? to whom then should we go? is he not our nearest kinsman? our eldest brother? our head? our husband? But if any lust to be contentious, we have no such custom, neither the Churches of God. 2. Again; here is censured, and condemned too, the ignorant amongst us. How many may we hear cry, God bless me; father of heaven, have mercy on me; Lord forgive me: which words be good, we grant; but having no knowledge of, or relation to Christ, are no better then vain babbling, the truth is, that in all our petitions we should have reference to him, though not always expressed in words; yet conceived 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 us, that there is no going to God without Christ jesus. And as we speak to the soul of man, by way and means of the body; so must we to the father of all spirits, through the veil of the humanity of Christ our mediator. 3. And by this we may judge, what to think of the prayers of the jews and Turk, and heathen, who either have not heard of Christ, or deny him, are not their petitions to no purpose? shall they speed and prevail before God? can they expect Cornelius his answer; thy prayers are Acts. 10. 4. heard, thy demand is granted? Alas, alas: all our cries to God, having no eye to Christ, are but as so many drops of water spilt upon the ground: Wherefore, let all good Christians bless God for their knowledge and mourn for such men's ignorance; let us convert Noah's petition, and say; Gen. 9 27. God persuade Shem to dwell in the tents of japhet. 4. Finally, this being thus, let us first learn to know Christ, secondly, to put our confidence in him, thirdly, and never dare to approach before the throne of God without him, no coming to joseph, without Benjamin; to God, without Note. jesus: Wouldst thou have evil removed from thee? think on his passion, which speaketh better things, than the blood Heb. 12. 24. of Abel. wouldst thou have all good conferred upon thee? remember his active obedience; for thereby he hath purchased all blessings. But take heed of the Romanists error, who maintain that Christ is mediator according to his humane nature; for the humanity, without the deity profits nothing they understanding not, how the distinct persons in the Godhead have their proper operations; and that Adam sinned immediately against the first person, (though mediately against the other) have fallen into this slough, and have defiled themselves; by whose harm learn we to beware. Being enabled by the spirit.] As no man can come unto the iv 1 Cor. 12. 3. father, but by the son; so can no man say that Christ is the Lord, but by the holy Ghost: how often are we commanded, to pray in the spirit? 1 Cor. 14. 15. Eph. 6. 18. jude 20. understand by Spirit, either the holy himself, or his graces within us; for these two are put indifferently one for the other; as grieve not the holy Spirit, the holy Ghost fell on them; and quench not the spirit; he hath given us his spirit; neither may they be separated in any action of a Christian. For as the spirit doth work grace in us; so doth he cooperate, stirring it up, and moving it, as an instrument in the hand. For so good a cause, will not be absent from its own building. And this ability consisteth. First, in direction, leading us into all truth. john 14. 26. And secondly in power, for he helpeth us against all our infirmities. Rom. 8. 26. First, For the wisdom of the flesh is enmity against God, and is not subject Rom. 8. 7. to the law of God, neither can be. Spiritual actions, must proceed from spiritual principles; else they are base, contemptible. Secondly, Again; every 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 carnal things are such as are for necessity, or for delight; the one makes for our being; the other for our well-being: and all things are to be desired, petitioned for. Things evil be either sin, or the fruits of it; to wit, affliction. And sin, is either original or actual: we must pray, that the first may be abolished, clean wasted. Actual sin is, that either we have committed, or may commit. For the former, we must pray it may be pardoned; for the latter, that it may be prevented. As for afflictions, they are either temporal or eternal. We are to pray the Lord, that they may be put from us, totally, finally. Thus have you a brief of the particulars, or materials, about which we are to be exercised in prayer; all which, for matter, and method, are laid down in that exact pattern recorded in the Gospel. Mat. 6. And all these must we beg for. First, because the Lord hath given us a promise; his word is gone out, that whatsoever we shall ask, he will hear us. Secondly again, without the fruition of good, and the remotion or prevention of evil, we cannot live the life of grace (ne, not of nature) here, much less escape death, and possess life eternal hereafter, 1. Here is an error confuted of them, who hold, that we may ask spiritual, but not corporal or carnal things, at the hand of God: because Christ saith; Seek ye first the kingdom of God, and these things shall be given you. Mat. 6. 33. this was not the Lord's scope in that place; but to dissuade his Disciples from a distracted care about food and raiment. For they used to cry, What shall I eat, and wherewith shall we be clothed? as also give them a sure rule and sound direction to avoid the one and procure the other. For if we could exercise ourselves about heavenly: earthly things would be banished out of our minds; and should we speed in the former, we might have better hope to prevail in the latter. And doth he not, in the same Sermon, teach us, to crave our daily bread? and have not all the people of God used this in practice? Gen. 28. 20. Pro. 30. 8. 2. And this serves to reprove a whole world of people: some pray for corporal, but not for spiritual things. Others desire common, but beg no special gifts from God; or if they do, they neither regard number, nor measure. A third sort, entreat that sin 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 only crave that affliction may be removed, in this life; but make not one petition, that the causes of it may be abolished; or death eternal put fare from them, in the world to come: May we not say of all these? They ask not; or james. 4. 2. 3● if they do, they ask amiss? 3. Let us be of a contrary practice, and sue to God for all things. What? Shall he promise, and not perform? Shall we seek good, and not desire evil to be removed from us? Beg common graces, special gifts, all that's good at the hand of God: Open thy mouth wide, and he will fill it. Crave Psal. 81. 10. pardon for sin past; prevention for time to come. Pray that original sin, the seed of all wickedness, may be daily wasted, punishments removed, all kind of afflictions sanctified. God is rich in mercy; he gives liberally to them that ask him. Princes give gifts according to the dignity of their persons, not the desert of the receiver: so doth the Lord: therefore, ask what thou wilt, and he shall confer it on thee in due time. And as there be many sorts of prayers, use thou all; Public, private, set, conceived, mental, vocal, Ephes. 6. 18. simple, compound; in verse, in prose: and as the Apostle inioynes the Ephesians, Pray all manner of prayer. Imitate the Gamesters of our times, who if they gain not by one game, fall to another: this do and thou shalt prosper. Having finished the description of Prayer, we come in the second place to give particular directions for the better performance of it; Where note, that some go 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. own baseness: 3. Of thy present condition: and 4. Of the former success, which thou thyself, and others have had in the done, despair to speed; for it's not enough to have faith, but in every action, to use it: now when the understanding is misguided (mark this,) than faith is idle, not exercised. The last thing that must accompany prayers, is fervency: Ia● 5. 26. The energetical, operative, fervent Prayer is it which speedeth, prevaileth. This is the fire which must heat it, concoct it, else God will reject it, never regard it, reward it; the which may, by these subsequent helps, be procured. 1. Understand the worth of what thou desirest, cravest; Helps to pray with fervency. for that will fire our affections, set an edge on our petitions. He who knows the excellency of grace, mercy, and peace; of the remission, remotion, and prevention of sin, and the effects of sin, cannot but open his mouth wide, send forth his petitions, with sighs, and groans, and strong cries. 2. Think how necessary these things of worth are for thee. Why do beggars cry so earnestly; but from an apprehension of their present necessity, great misery? Is it not Mat. 8. 28. Luk. 18. 41. evident? What caused the blind man to cry? O thou son of David have mercy on me. The Apostle? Help Lord, or else I perish; but the want and worth of that they desired? 3. Get love to the thing thou askest; strong affections cause fervent prayers, earnest petitions. Christ loving Lazarus well, wept, and groaned in spirit, when he prayed for job. 11. 33. 34 him: David did the like for his son. Where affection is wanting, there will be cold praying; Do we not see this in Suitors? 4. Be humble in thine own eyes; conceive thou art less, than the least of God's mercies. Proud persons either never pray, or but coldly, luke warmly. He that would leap highest, stoops lowest; so he that would pray with fervency, must have humility. 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 burn in the spirit; and to cry mightily to the Lord God of heaven. Mat. 15. 28. 6. In one word; Cherish no sin in thee. He who steals 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 use all lawful means for the procuring of what we Prayer. Ezech. 36. 37. have prayed for. He that keepeth not the condition, may not expect the performance of the promise or band. 2. And we must watch and wait for the things we have asked at the hands of God: these two are often coupled together, Ephes 6. 18. Col. 4. 2. Pray and watch. Were it not madness to prefer a petition to a Prince, yet never attend an answer? To crave an Alms, and not look and stay for the giver's pleasure? 3. If thy demand be not granted at the first, thou must not faint, despair; but pray still, hope and wait still: great Luk. 18. 1. men, do not always reward the Musician at the first sound or ditty: for than he would strait be gone, misspend the gift, and play at another Window; so dealeth the Lord; for we are apt to cease praying; and things easily got, are soon forgot, little regarded. 4. And when thy request is granted, thou must be thankful: Prayer, Watching, and Praises are linked together: some fail in the first, many in the second; but the most in the last. David ●ould bless the Lord, when he had heard Psal. 116. 12. his petition; so must we. In the third place, we are to declare, why Prayer is so Prayer is a difficult duty. difficult a duty to be performed. 1. For man must deny himself, go in the form of a beggar, acknowledge a superior; and his heart naturally being proud, he is not easily brought on his knees, constrained to stoop to so mean, and low a pitch. Who is the Lord, cried Pharaoh, that I a King, should serve him? 2. We exercise every faculty of the soul, and member of the body in this action; as the invention, judgement, memory, will, tongue, hand, and all. The more strings on an Instrument, the more difficult to well tune, and strike them; many pins to the lace, makes it hard in weaving. 3. It's a most holy duty: wherefore, the harder: What do the Saints in heaven, more than praise God? And as that life they live is most excellent, so most difficult: for by how much it exceeds other actions in holiness; by so much its many earnest words in prayer for the Preacher, as they do in taxing, and condemning of him, who knoweth how the Lord might pour his spirit on him, lose 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 enemy to the Church: no friend to his own soul. And pray thou that the spirit of prophecy may rest upon him, that he may deliver the word with all boldness; be freed from the hands of unreasonable men; and so speak and so do, as that he may save his own soul and them that hear him. Of thee.] Another may be hence collected, that, Whom we affect, we will pray for. Doct. 11. Yea, the more fervently, we love another, the more earnestly, and often, we shall pray for that person. God forbidden, said Samuel, that I should cease to pray for you. What could 1. Sam. 12. 23. move him to do this, but affection? see this in David, in jonathan, in jesus, and in all the faithful. For truth of affection will use all means lawful to do Reas. 1. that party good, who is affected: and is not this one, if not the chief among many? Again; the lover, and the beloved, are as it were but one Reas. 2. subject: so that if we can pray for ourselves, we shall for them, whom we affect. This shows, that true love is rare, and hard to be found. Use 1. Many boast of it, who never had it: to use the words of Dalilab; how canst thou say thou lovest Father, or friend, brother, or sister, wife, or children, and dost not this thing for them? He that affirms, he loveth, and prays not for that person, shall be found a liar; and no affection is there in him. Make trial of the truth of thy love by this doctrine: canst Use 2. thou pray for him, or her thou affectest without ceasing, night and day? Then thy love is sound, if not, but carnal. Many a man tells his wife, she her husband; Preacher, people; and they the Preacher; one another, that they love them: but where be their Prayers? When call they on God▪ for them? I dare peremptorily avouch, that all these are liars. It's 〈◊〉 possible for a man to love his friend, and not pray for him: no sooner shall a man begin to petition God, for himself; but whom he most affecteth will come to his remembrance. Thus was it with that good man; so is it with all that are like affected. Night and day.] The Doctrine is this: that, As in the day; so the faithful pray in the night season. Doct. 12. Morning and evening did David call upon God: at midnight, at midnight was his voice lifted up to the Lord: Did not Christ this? And was it not the practice of his Disciples? And the custom of the Churches? Psal. 119. 62. Acts. 16. 25. For there is no time, wherein their prayers may not be Reas. 1. heard: the promise is made, as to all places: so to all seasons. Then, is the time quiet and still, freest from distractions: Reas. 2. so that a man shall in a special manner draw near to God, and speak to him more familiarly. For darkness shutting the outward senses; and no noise annoying them, the inward are more free, and better fitted for this action. Also, they delight in prayer; and that moves them. What Reas. 3. causeth unchrifts, to game night upon night? Fishers, to angle? Yonkers, to run up and down in that season, if pleasure or profit did not allure them? And many occasions may fall out to induce them; as oppositions Reas. 4. of adversaries, terrible dreams, or the apprehension of some danger; yea, such an habit, by the frequent use of prayer in the day may be got, that in the night they cannot leave it. What a dissimilitude than is here, betwixt them and some Use 1. persons? For are there not many, who neither pray night nor day? It's a brand of a wicked man, not to call upon God at all; and of an hypocrite, not to pray at all times, at all seasons: job. 27. 10. Psal. 14. 4. Pray then in the day, and in the night, let nor thy tongue Use 2. cease: for thou knowest not, whether shall prosper better, this or that. VERS. 4. Desiring to see thee, mindful of thy tears, that I may be filled with joy. IN this Verse, we may observe three things. The Logical resolution. 1. That Paul longed to see Timothy, which is also another argument of his affection. 2. That he remembered Timothy's weeping, being a token of his love to Paul; and a means to increase his affection to Timotheus. 3. The end is laid down, why Paul was so willing to see his son; and that is, that he might be filled with joy. Desiring.] The word signifies an earnest desire, such as is The Theological exposition. impatient of delay. To see.] Seeing is either with the eye of the mind, or of the body; the latter is here meant, though the word be often used in the former sense. Mindful of thy tears.] Minding or remembering: some think Paul alludes to Acts. 20. 37. Tears be sometime took for the gum or juice of a Tree: but here is meant, the water which flowed from the eyes of Timotheus; by which is understood his sorrow, and grief for their separation. That I may be filled.] Filled is a Metaphor; and hath in it two things. 1. A subject of capacity. 2. An adjunct of equal proportion, or quantity. Paul had a spiritual emptiness. With joy.] joy is secret in the heart; gladness may more evidently appear in the face, or outward gesture. It hath in Scripture many acceptations; here may be meant comfort, and spiritual mirth. For his absence might weaken his rejoicing, especially being in prison; as also Paul having not any to assist him. I, though absent in body, yet am not forgetful of the The Metaphrase. sorrow and grief, that thou endurest; and by thy mourning at our departure asunder, manifested; the which doth increase mine affection unto thee, (it being a sign of thine affection unto me) and makes me very desirous to see thee; and that, amongst other things, I might be refreshed; and in this affliction, have some addition and increase of farther joy, and spiritual comfort; the which at thy coming, I nothing doubt but to be filled with. Where Paul desires to see Timothy, so earnestly; and yet Doctrines deduced. Doct. 1. had writ so large an Epistle to him, we note: that, Personal presence is to be preferred above writing. The one is good, but the other is better. This was the cause why the same Apostle was so desirous to see the Romans; Why he so often purposed to come to the Thessalonians; and why the Author to the Hebrews willed them, the more earnestly to pray, that he might be restored unto them the more quickly. Rom. 1. 11. & 15. 28. Heb. 13. 19 1 Thes. 2. 18. & 3. 10. For is it not more painful to declare the truth by pen, Reas. 1. than by speech? This is the reason, why the Evangelist, having many things to write, would not write with Paper and ink; but trusted to see his friends, and to speak mouth to mouth, face to face. 2. joh. 2. 3. joh. 13. 14. Again; In personal presence, we may propound questions, Reas. 2. make objections, reveal our spiritual wants, and be the better resolved, relieved. It's good to have the Physician of the soul with us; for so with speed we may be cured of all our maladies. A lively voice stirreth up the graces of God in a special Reas. 3. manner: milk from the breast doth more nourish, than that which cometh out of the vessel: for part of the spirit is spilt, exhaust: & will not the countenance of a man, as lightning before thunder, prepare & provoke to more attention? image is the only Object of his love; and doth not every good man in part resemble that? and carry it about with him? do not the sparkles of grace and wisdom, appear in their faces? Is there not a kind of divine influence in their speeches? They in some measure resemble their father, as dear children; and from the contrary ground, the wicked are an abomination to the just. They will build up one another in their holy faith; consult Reas. 4. for the good of the Church, and tell one another what the Lord hath done for their souls: yea the very sight of a good Psal. 66. 16. man in the morning, a dream of him in the night, will make one walk with more cheerfulness all the day following. The face of the faithful is like the Loadstone, it conveyeth strength to many, and yet is never the weaker, poorer; and as the one is reputed a great wonder in nature; so is the other as great a wonder in grace. This must teach those to be grateful to God, when he Use 1. affordeth so great a favour. We would better know the worth of it, if we were a while in the want of it. Had but some of us made such a journey, as David did to Gath; or jacob to Padan-Aram; had we lived a while in Meshech, and pitched our tents a part in Kedar, than the sight of a faithful friend would be as an Angel of God. The chilling cold of winter makes the summer's sun more pleasant; so doth long absence, a friends personal presence. And here may the profane learn a lesson or two, if they Use 2. please; for this is the true cause why the faithful, like Pigeons, flock to the house of God; & are to be found there in Isa. 60. 8. troops and companies. Is not that the congregation of the Saints, and the royal exchange, where they all meet together? Again, they may see, why some sigh in soul, and desire to be loosed. For their best friends be gone to heaven before them, and Christ is absent from them. Phil. 3. 20. The person that thus wept was Timothy: a good and godly man; whence it will follow, that, The best men have a propension to weeping. Doct. 3. jacob wept, and joseph lifted up his voice and wept; David made his bed to swim, and with tears, watered his couch. Marry washed Christ's feet with hers; and jesus wept. Gen. 29. 11. & 45. 14. Psal. 6. 6. Luk. 7. 44. joh. 11. 35. Why? Have they not the best apprension of the loss Reas. 1. of good things? and do they not most clearly discern what things are the worst? Besides, they have tender affections; and pitiful hearts; Reas. 2. and therefore are prone to shed tears. This made the Prophet to wish, that his head were a fountain of tears, to weep jerem 9 1. for the slain of the people; and Christ to weep over jerusalem. This may serve for the just reproof of such as esteem it a base and cowardly thing to fall a weeping, imagining it ariseth Use 1. from the minds inbecillitie; and yet such men have been of greatest magnanimity: I am sure of the greatest piety. judge not that then odious in such men, as is highly esteemed of God: for fear thou condemn the generation of the just. Use 2. How many worthy men, have been commended for weeping? and Solomon the wisest king saith, there is a time to mourn: and, when said he of mourning, thou art mad? or of weeping, what is it thou dost? As he did of joy and laughter? Now, because all tears be not commendable, Eccles 3. 4. we will briefly declare, what it is lawful to shed tears for: and when it is praiseworthy to weep. 1. We must weep, when we see or hear the name of God blasphemed, and dishonoured. Psal. 119. 136. 2. When the word and Gospel is opposed: and the liberty When and for what we are to weep. thereof infringed: Phil. 3. 18. 3. When the Church and Prophets are persecuted, and the Preachers imprisoned. Psal. 137. 1. 4. When the truth is rejected: and not savingly entertained, Luk. 19 41. 5. When the people perish in their sins: and be utterly destroyed. jer. 9 1. 6. When religious kings are taken away, wicked ones Zach. 12. 11. Isa. 57 1. reign in their stead, and good men perish from the earth. and from man; call we them daily to mind; let them not be forgotten; for this will breed love, augment it; provoke to gratefulness, or nothing. That I may be filled with joy.] Where Paul sent for his son, and lays down the end, why he coveted his coming; we observe in general from this particular, that, In all our proceed we are to propound some profitable end. Doct. 5. As he did in this: so we are to do in others. I easily conceive, that this point is larger than the texts latitude; what than? may it not without breach of rule, or art be amply prosecuted? Acts. 19 32. 1 Cor. 11. 17. And look through the whole book of God, and shall we not see that the end goeth before or followeth the act, as the shadow when the sun shineth, accompanieth the body? For herein, we imitate God our heavenly father, who observeth Reas. 1. Rom. 8 29. this method in all his proceed; as of election, creation, redemption, vocation, and the like. Eph: 1. 4. 5. 6. 2 And is not the goodness of the act, in respect of the Reas. 2. Reas. 3. Reas. 4. end? 3. are they not one and the same, the end and the good? for they may be converted. 4. This to do, is the greatest wisdom; and otherwise whereunto serveth man's reason? Let them then endure reproof, that in their proceed, Use 1. either have no end, or that which is worse, some pernicious intention. Herod will tell you, he sends out the wise men, that if they could find Christ, he might come and worship him; but was he in earnest? Nothing less; for he meant to have killed him. judas had an end, when he kissed his Master, but this end procured him a miserable end. Dalilah had an end in weeping, but a cursed one; and so have had many, and have at this time. But let such observe, that never any came to good end, that in his proceed aimed at an evil end. And I dare boldly set down this peremptory conclusion, that, whosoever aimeth at bad ends, shall never have a good end. Let them travail of iniquity, and conceive Psal. 7. 14. etc. mischief, yet they shall bring forth a lie: dig pits for others, themselves shall fall therein: their mischief shall return up, on their own heads; for the mouth of the Lord hath spoken it. And from this, all men may learn a lesson for their proceed, Use 2. (though, we grant that the point from the text is not so general as we apply it: yet, as a man sometimes steps out of his way, to bring in one that wandreth out of his right path; so will we at this present, but not without acknowledgement.) 1. When we come to hear the word of God, we must What are the ends to be propounded in the use of God's ordinances. make this our scope; that our understanding may be rectified and our lives reform. For these be the principal ends of preaching; either to be gathered into the true Church, or to be builded up to further perfection. Eph. 4. 12. Art thou converted? then come that life may be amended. But how often do we neither aim at the one nor at the other? will a man go to the market, and not consider to what end? and is not the place where the word is preached the market of the soul? shall we then return home, and not remember what we have bought? or not direct the truth to its peculiar end? thus to do were foolishness, madness. 2. Again, prayer hath its ends; and we in the discharge Mar. 6. 8. etc. of that duty must aim at them. Therein we crave either the remotion of evil, or the fruition of good; or we give thankes for favours received, or hoped for. 3. And in receiving the Lords Supper, our end must be to strengthen all graces within us; and to make us with a fresh remembrance, to apprehend the second coming of Christ jesus: 1. Cor. 11. 26. a crumb of this bread, and a drop of this wine like jonathans' honey, should it not open the dim eyes of our mind? 4. And to omit many things, and to apply it to the purpose; do we send for our friends? let it be to pray, to confer of good things; and to tell what God hath done for us, as well as to eat and drink, and make great mirth. What a pitiful thing is it to enjoy such abundance of God's good creatures, the society one of another, and yet never speak of God's bounty? or for the edification of our faith? what salt better to season and sanctify the creatures to us, & us to the Lord, than gracious words, prayer, & singing of Psalms? I wish this were the general custom of our country men. I may be filled with joy.] Also we gather from this sentence, that, There is joy to be found in the course of a Christian. Doct. 6. What if few think so, is it therefore not so? know this that as there is a smell in every flower; so every action in Religion produceth comfort. Are not all her ways, ways of pleasure? Pro. 3. 17. the Prophets and Apostles, have they not published the word with joy? is it not their meat and joh. 4. 34. drink to do the will of their heavenly father? have not the people heard with joy? understood with joy? search Neh. 8. 12. and see. And there's reason for't; first, from their present portion. 1. For are not their sins remitted, the band of their debts Reas. 1. canceled? and shall not the remembrance of this breed joy? 2. Are they not reconciled to God? at one with him? and may not such eat their meat with gladness, and drink with a cheerful heart? 3. Be they not enriched with the graces of the spirit? and is not one of them joy? have they not Gal. 5. 22. the earnest of life eternal? and shall not that produce joy? 4. Is not the curse of the creature removed? and shall not bread dipped in the blood of the Lamb cause joy? do not the blessed Angels attend them, pitch their tents about them? and is not that matter of great joy? Secondly, From future promises. 1. Shall they not have food and raiment, fit and convenient? Need such to fear a dear year? 2. Crosses shall turn to their comfort; death be their advantage; and the day of judgement, the time of their marriage, coronation. 3. Shall they not judge Men, Angels, and the world? 4. And is not heaven provided for them? Shall they not anon take possession of it? if these things minister not joy, what can? O, but me thinks I Obiect. 1. hear the worldling fume, and chafe, and say; none more sad to see to, none more heavy hearted, than these forward professors of the Gospel. I tell him thats, false; such have meat to eat, thou knowest Resp. not of, bread thou never tastedst; a treasure hid from thine eye. May not the hart be merry under a sad countenance? I tell thee again, they be Gods first borne, and therefore partake of a double portion. I, but for all you can say, sir, their very looks bewray Obiect. 2. them, their deep silence makes against them. But o thou fool, when wilt thou be wise? do not empty Resp. vessels make the greatest sound? shallow waters run with most noise? When full barrels ring not? deepest rivers have the stillest stream? is it not one thing to be rich, another thing to say so? can a man have no coin in his possession, except thou enter into his Closet, peep into his Chest, and finger into his treasure? I trow, yes. I think you would make me believe, that seeing is not believing; Obiect. 3. have I not heard such cry? beheld them weep bitterly? Now, I perceive thou hast spit thy venom, said thy Resp. worst; understand me if thou canst. Did not joseph weep greatly? was it for joy, or for heaviness? may not mirth and sorrow, like sweet and sour, be mixed together? what if the sun for a time be Eclipsed? shall it never appear as in times past? thou art to know, that there is a Mystery in godliness; the which none can read, but they of the bride chamber. How ever it be, I am sure of this, that, there is joy to be found in the course of a Christian. Obiect. 4. Well, well, but are not such, every day in jeopardy? subject to crosses, death too? Resp. Grant it be so; what of all that? though the body be in bands, may not the spirit be at liberty? what if they have outward trouble, may they not have inward peace, that passeth all understanding? What if men forsake them, shall not Angels minister unto them? grant they should dye for the Gospel, can they do't in a better cause, for a better thing? Obiect. 5. But I shall never believe, that such crosses can stand with sound comfort. Thou Didimist, full of unbelief; they have what thou Resp. wantest, to wit, faith, which is all in all; by it they know, that crosses come from a father, and he hath given them David's charge; handle the young man gently; that like hail on a tiled house, they rattle more than hurt, that they shall tarry but for a time; and at their departure (as the overflowing river doth rich mud) leave a blessing behind them. I see you can set a good face on a bad matter; you make Obiect. 6. the best of an ill thing; but for all you have said, I am not of your mind. Of my mind? for thine own sake, I wish thou wert. Resp. But alas? as yet, this secret is hid from thine eyes: yet let me ask thee a question in sad earnest: what is thy joy? whence doth it spring? how long shall it continue? or wherein doth it excel the joy of a Christian? hast thou health of body? Why? that he hath with a sound mind. Hast thou goods? so hath he, and grace too. Hast thou friends? For one he hath a thousand. Hast thou many things laid up for many years? I tell thee, he hath all things laid up for ever and ever. This than may serve at once to stop the mouths of such men as speak evil of the truth of God, and course of a Use 1. Christian; who cry with open voice, turn puritan, become a precisian, then farewell all mirth and welcome Melancholy. These bring an ill report on the path to heaven, as the people did on that to the land of Canaan; they commended the country, spoke fairly of it, but complained of the passage; as of walled towns, fenced Cities, and they saw great Giants, sons of the Anakims': so the carnal men of our times speak well of heaven, think its worth the having; but there be black storms, raging tempests, and violent persecutions to pass thorough; and therefore with Reuben, and Gad, they resolve to pitch their tents on the hither side of jordan. These muckwormes rejoice in, and feed on earthly vanities; as Curs and Kites do on stirking carrion; but never tasted of Angel's food. They may eat husks with hogs, think and say, they live the only jovial royal life; but they shall never make me believe, that their hearts answer to their boasting: for death is in the pot, this red broth wrings them in the belly, and as joab said in another case, will be bitterness in the latter end. But we will dismiss them to wallow like swine, in the mire, and mud, swallow each filthy vomit, seeing they can relish no better food. Let men, by this doctrine, try the truth of their profession, Use 2. whether they be sound Christians or mere rotten worldlings. Art thou a Preacher, and hast thou joy of hart in studying, preaching? in feeding the flock whereof the holy Ghost hath made thee, the overseer? is it thy meat and drink to prune Gods tender plants, strengthen the weak, and comfort the feeble-minded? canst thou rejoice more in winning a soul, than if thou hadst lawfully obtained the office of a Bishop? why? then, thou art a Christian indeed, an Interpreter, one of a thousand; for these be the branches where this joy grows, and the only paths where it is to be found. And you that flock to the house of God, like Pigeons, look the Preacher in the face, as if you would eat the word from his mouth, and make public profession, do you hear with delight? pray with comfort? and praise God with rejoicing? are you ravished in spirit on the Lord's day? and account it your jubilee, your heaven? then doubt not of your spiritual estate: For these are the sparks of far greater joy, and the undoubted forerunners of everlasting pleasures. But if the ways of God damp thy mirth; carry a cold report to thine heart; and, like old Barzillai, thou art weary of men singing, and women singing; feels no more taste in the bread of life, than he that hath an ague doth in the white of an egg; thou art but a counterfeit; one that hath a form, but wants the true fruits of the power of Godliness, and therefore a stranger in the kingdom of heaven. But it will be said, the wicked aswell as the Godly, have A doubt resolved. their joy in the use of the Lords ordinances; where then is the difference? How may it be discerned? Why thus. 1. The true Christian hath sorrow before solace; mourning precedes his mirth: for as at the creation, darkness was before light; the Chaos the comely creatures: and as the ground is first broken, then scattered with good seed; so is it at our regeneration, new creation. We first see our ignorance, blindness, confusion; have our hearts pricked, our spirits wounded by the Law; and then follows beauty, comfort, and amendment. But it is not so with the wicked: for they have light before darkness; joy without heaviness, and bring forth comfort, ere they have conceived sorrow, or felt any pangs or throes that accompany the new birth. The Christian comes to his joy as an Ambassador to a foreign Prince, or soldiers to the spoil, with preceding cracks of canons, fireworks, and garments tumbling in blood; this is the road way to sound comfort. 2. A good Christian fetcheth the water of joy primarily from the pure fountain of justification, not the troubled spring of sanctification; the old man treads the old way, having no knowledge or experience of a better; he looks for heaven, but by his good deeds. First he will deserve it, and then sue for possession; but the newman is assured, that God indents with no man upon such terms; only he relies on his all-sufficient surety. Did Zaccheus purchase Christ, by his alms? by his fourfold restitution? or by faith rather? only believe, is the new way, and the conduit, that conveys comfort into the Cistern of the Soul. 3. Moreover, the joy of a true Christian is of another nature; spiritual: the worldlings is carnal; or at the best but a bastardly kind of spiritual comfort: for he wants the spirit, he hath no radical grace planted in his soul, that can bear and nourish true and rejoicing. Do men gather Grapes of thorns? Figs of thistles? then may carnal mere natural men have spiritual joy, sound and unfeigned comfort: it were as easy to find an harvest in an hedge, as this fore named fruit in the heart of the unregenerate person. 4. Finally, the joy of the sound professor is constant eternal; for the cause is constant, and abideth for ever: but the formal hypocrites candle shall be put out; his joy shall perish. For the foundation thereof is sandy, the object mutable, and abides but a season. Suppose, by the addition of fuel, it should crackle till death; yet then at the furthest, the flame thereof shall be put forth, never more rekindled. So that you see what a real and broad difference is betwixt them. And is there joy to be found in the course of a christian? Use 3. what then shall be had in the kingdom of heaven, did David dance before the Ark? how will he leap before the Lamb? could Peter sing in prison? and shall he not chante it, being set at liberty, with God's sons? if the glean be so good, what will the whole harvest be? shall a taste so refresh the soul? then doubtless a full meal must needs revive, ravish the spirit. Think on this, you that are in this wilderness, so shall it comfort your hearts, exceedingly. For if to sow, breed single joy, the reaping will treble it. This must persuade men to take up the yoke of Christ: Use 4. for its easy, light: taste, and see, how good the ways of God be. Men are worse scared than hurt, when they draw then hand from the work of the Lord; for great joy is to be found in well-doing. If this afford not comfort, what can? but the most think not so; therefore they are strangers from the joys of a Christian. Begin, I beseech thee, to avoid sin; cast off the communion of the wicked; read, hear, pray, and be doing of good, and experience shall tell thee, that no joy is like the joy of a Christian. It's hid in part from the best, totally from the worst: but if men would make trial, they would say of it, as the Queen of Shebah, did of salomon's wisdom, that the report is true; but the half of it was not told them. For it much exceeds the 1 King. 10. same which they heard on't. Finally, we observe from these words, that, The strongest Christian may receive increase of comfort from Doct. 7. his weak brethren. Paul not inferior to any of God's servants, hoped to have his joy augmented by the coming of Timothy. As a poor man by wisdom may deliver a City; so may he that is weak comfort his stronger brethren. Did not jonathan rejoice David, the greatest worthy in the world? and the 2 Sam. 1. vlt. poor widow of Sarephtah, refresh the man of God? Yea Christ himself was comforted by an Angel; and betwixt him and them, was there any equal comparison? 1 King. 17. 10. 15. Luk. 22. 43. For the best man may be left alone, and then any of God's Reas. 1. Saints must be acceptable to him. If one be in a strange country, and have no faithful companion, the poorest boy of all his neighbours borne, would refresh his spirit at that season. The best men receive joy in doing good, aswell as in receiving; Reas. 2. they gather comfort they can build up any. Add to this, the willingness of good men to learn; the mean conceit, they have of themselves; and how well they Reas. 3. judge of others. And that the spirit of God bloweth as it listeth, and will Reas. 4. not then the point be certain? Here we must needs sound lesson the spirits of our Use 1. Isa. 65. 5. days, who cry, stand apart, I am holier than thou, conceiving that none is able to reach them, comfort them. But let them swell like leaven; yet a frost of affliction will bring down such rise. Truly, such persons know nothing as they ought to know; and will one day confess it, when God (by correction) hath opened the ear. Have not then this swelling conceit of thy fullness: for such kind of simptoms have made shipwreck of faith. This as it must teach them that are meaner not to be dejected Use 2. or fearful in the use of means, to comfort the strongest (for God may use weak instruments for his greater glory:) so it must learn the best, not to despise the weakest member of Christ. The head hath had help from the foot and finger. Did not the master stand in need of comfort from his servants, when he said, could ye not watch with me one hour? and may not servants one from another? VERS. 5. When I call to remembrance the unfeigned faith that is in thee, which dwelled first in thy Grandmother Loïs', and in thy mother Eunice, and am persuaded that in thee also. IN the two precedent verses, and this ensuing, The logical resolution. Paul layeth down. 1. His affection to his son. 2. How he prayed for him. 3. How he desired to see him; and that, from a double ground. The one was his tears, the other his faith, mentioned in these words we have in hand. Which faith is thus described. 1. By the quality of it, unfeigned. 2. By the effect, dwelled. 3. By the subjects wherein, Lois, Eunice, Timothy. 4. By the order, how it did dwell. 1. In the Grandmother. 2. In the mother; and lastlie in the child of the mother, and in conclusion, by a twofold adjunct 1. It was thought on. 2. Paul's testimony of it. When I remember; or, call to mind.] See this phrase opened vers. 3. Unfeigned.] That is, sound, sincere, true; not hypocritical, not counterfeit. Faith.] Faith may be appropriated to God; and than it signifieth the truth and certain accomplishment of his promises, or threats: shall their unbelief make the faith of God, of none effect? Rom. 3. 3. Or to man, (as in this place.) and it may have a double interpretation; being understood of the faculty, or of the Act. In the former sense, the Apostle doth intent it, when he saith, Above all things take the shield of faith. Eph. 6. 16. In the latter, where he affirmeth, how all the patriarchs obtained good report through faith, that is, by the acts or effects of it. Heb. 11. 2. 39 Accept it in which sense you will, it matters nothing: only they differ, faculty, and act, as cause and effect. Where note, that the second cannot be without the first: For each cause in nature and order precedes its effect: yet by a metonymy, the one usually is put for the other. Which dwelled.] dwelled hath in it, besides the habitation, and inhabitant; two things more; the one, the possession, the other, a continuance. For before a thing can be said to dwell, it must first have possession, and then abide there continually: otherwise, faith should either be an usurper, or a stranger where it remaineth. First in thy Grandmother.] That is, it was in the mother of his mother, then in his mother, and last of all in himself: so that here you see. 1. The subjects of faith. 2. The order of its habitation, proceeding from one to another. Loïs'.] That is by interpretation Better, she was Timothy's Grandmother, and Eunices' mother. Eunice.] Which is good, Victory; she was mother to Timothy, and daughter to Loïs'. And am assured, that, in thee also.] This is Paul's testimony of Timotheus his faith; declaring, that he nothing doubted but it dwelled in him, as it did in his Grandmother, and mother before him. It is not without reason, that I thus affect thee, conet The Metaphrase. to see thee, and in my prayers make mention of thee; for I remember thy tears, which argue thy love to me, and the unfeigned faith, which is in thee, and thy religious Grandmother, and mother before thee, in whom this excellent grace was also: so that thou art worthy to be much respected, highly esteemed of me. Whereas Paul commends faith and omits all other graces, Doctrines deduced. that were in these three religious persons, the doctrine to be noted, is this, that, Faith unfeigned is chiefly to be respected in a Christian. Or Doct. 1. thus, Faith unfeigned is the best inhabitant. Favour is deceitful and beauty is vanity; but faith is a thing highly to be regarded, and all things that thou canst see, or desire, are not to be compared unto it. Psal. 12. 1. Mat. 15. 28. Heb. 11. 2. 3. 9 For where faith dwells, Christ dwells. Eph. 3. 17. these be Reas. 1. as twins in one and the same womb. And as Lydia compelled the Apostles to come into her house; so doth faith constrain Christ to dwell in the hart of man. These two, (like fire and heat) cannot be parted. All other graces do still accompany it. Where it is, Reas. 2. they all be. Faith may be compared to a Prince, which, (wheresoever he pitcheth his tents,) hath many rich attendants. 1 Cor. 13. vlt, as love, hope, zeal, patience, etc. Faith expelleth infidelity out of the heart, as heat doth Reas. 3. cold, wind smoke: For they be contraries. It cannot, nor will not admit of so bad a neighbour; it shoulders out all unprofitable guests. Acts 15. 9 Heb. 4. 2. And besides this, faith makes our actions acceptable to Reas. 4. God; for without it, its impossible to please God: this is that true fire, which cometh down from heaven, and seasons all our sacrifices: Heb. 11. 6. Rom. 14. vlt. What then are they worthy of, that neither respect it in Use 1. themselves, nor others: many have no care to plant this flower, in the Garden of their hearts; or if they have it, to preserve it from perishing. jonah mourned that his gourd withered; yet we grieve not if faith be destroyed. Some, as Sarah did by Hagar, handle it roughly; and drive it into the wilderness: but alas, they know not what they do. For if they did, they would water it, prune it, and by all means strive to preserve it, increase it. Let us then, be otherwise minded, esteeming it the best Use 2. guest, that can come to our houses; and the only plant in our gardens; for, without it we cannot please God, or save our own souls. This is that tree of life, whose leau●● heal● all our wounds, relish our actions, and that doth food our-so●les to life eternal. The world cries, what's a man without money? but I say, what's a man without faith? For no faith, no soul quickened, hart purified, sin pardoned; bond Canceled, quittance received; or any person justified, saved. Faith is a wonder-worker in the world; it stoppeth the mouths of Lions, blunteth the edge of the sword, quencheth the violence of fire; of weak, makes strong; and proveth valiant in battle. Is not the ground cursed where its wanting? blessed that bears it? What shall I more say? it conquers the world, raiseth the dead; and converts Devils into the image of God; for, what's a man without faith but an infernal spirit, a slave of Satan, and like Elimas the sorcerer, the enemy of all goodness? wherefore get faith, and all things are possible for thee; nothing shall be wanting to thee. By the hand of faith, thou mayst roll the stone from the cave of Machpelah, pluck out the Kings, set thy foot in their necks, and slay them every mother's son. Do but pray in faith, and thou shalt have the upper springs, the neither springs, and all that thy soul lusteth after, a shame then, is it not; that so few seek it, respect it? Now, seeing it is of such worth, we will first paint it out, by a plain description. Secondly, declare some particulars that attend it. Thirdly, we will show what impediments hinder men from i●. And last of all, give some directions, how to procure it, accompanied with motives to persuade to the act of believing; the which being finished, we will wind up all in a brief exhortation. Unfeigned faith is that faith, by which a man effectually called, Faith defined. believeth in God, through Christ, for salvation. In this description, six things are to be considered. 1. It's described by its kind. 2. By its subject, wherein it is resident 3. By its act or effect. 4. By its proper object. 5. By what means it cometh unto it: and finally, by the end for which it is. 1. I say, that unfeigned faith, is, that faith.] For we are to The description explicated. distinguish it from a miraculous; which was in judas, or others. Mat. 17. 20. Again, from the temporary, mentioned. 1. Cor. 13. 2. And from an Historical; which may be found in wicked men, and Devils. Some make the Genus of faith, to be a confidence; others a persuasion; a third, a Act 26. 27. jam. 2. 19 belief; a fourth, a grace, and the like; all which in some sense are true; but I conceive, that faith is the proper Genus of this faith, as art in general is the Genus of all arts, if it have any at all. If I call it a confidence, a persuasion, an affiance, I define it by the effects; if a grace or gift, that's too remote. For so is love, and peace, and hope, and what not? wherefore, we have rather made choice to define it, as above said, that faith: for faith is the general Genus, and the word, that, doth make the difference, declare the species. And here we must learn two things. 1. That this faith comprehends in it an historical faith. For without the credence of the history of the Bible, it cannot stand; though the other may, without it. 2. That this faith hath no specifical difference, though it may admit of divers degrees; as Great, little. 2. By which, a man effectually called.] Man is the subject, to which this faith adhereth, not Devils: and man effectually called, not reprobates; neither is it to be found in the elect themselves, before effectual vocation. For that doth in nature and order, (if not in time) precede justification; and so consequently, faith, of necessity. So that unfeigned faith dwells in none, but in them that are called, justified. And for this cause it may be called the common faith, or the faith of the elect; because it's only found in them, that are elected, and common to none other: jude 2. Tit. 1. 4. 3. Believeth.] The form is the most subtle of all things: therefore we often, if not always, put the effect for it. For it sitteth close upon it, as the lace doth upon the edge of a Garment, and it believeth, according to its degree; either more strongly, as in a great faith; or weakly, as in a lesser faith. Rom. 8. 38. &. 14. 1. Math. 6. 30. 4. In God.] God, he is the adequate, and last object of faith: the Scripture is not. For than we might pray unto it. And Christ is not neither, considered as he is our mediator. Heb. 4. 15. 16. For God the father is the creditor: Christ but the 1 joh. 14. 1. surety. Therefore, faith goeth a step further. Again, Christ is he, in whom the promises are made, by the father, Yea and Amen; so that faith resteth not, when it comes 2 Cor. 1. 20. unto him. Furthermore, the second Adam must bring us to that estate, which we were in before the fall, and that is, to faith in God the Father. It's true that Christ is the object of our faith, especially for the matter of justification; but we rest not there. God, without Christ is our enemy; for we are his debtors, and not able to give him full payment: therefore we go first to Christ our surety, and take him, by the hand of faith, in the way; and then pass boldly to God the Father, who is our creditor: this must joh. 14. 6. be marked. For many in this thing are greatly deceived. For though faith lay hold on many objects; yet God the Father is the very centre or rather seat, upon which, faith at the last fixeth itself, and wholly resteth; and until then, the Soul is not settled. Psal. 116. 7. 5. Through Christ.] Here is laid down the order of joh. 14. 26. Mat. 3. vlt. faith ascending. The spirit leads us to Christ; Christ, he, as a second guide, conducts us to the Father; and then cryeth the soul, now return unto thy rest: for it is by faith ascended to the highest step of its climbing in this spiritual passage. 6. For salvation.] Every thing is for one end or other: and though there be subordinate ends of faith; yet the principal is, that we may be saved. Before Adam's fall, it was said, do and live: but since, believe and be saved. Mat. 16. 16. 1 Pet. 1. 9 By this that hath been said, we see, that every faith is not unfeigned faith. Again, that all men have not unfeigned faith. Thirdly, that faith must rest in God the father, and none other. Fourthly, That we must go unto him by Christ, and none other. Fiftly, That faith is not idle, but believeth more or less. And Lastly, That it is not unprofitable. For the end of faith is, that we might obtain salvation. In the second place, according to promise, we will proceed to lay down some proper notes of faith, whereby we may the better know it; and if that it dwell in us, as it did in Loïs', Ennice, and Timotheus. 1. Let it be remembered, that unfeigned faith hath two 2. degrees of faith. Luk. 17. 6. Rom. 4. 19 degrees: the one is little, compared to a grain of Mustardseed; the other great, likened to a ship, that is carried with a full gale. Again, Note, that there be some things, that are common to both of these degrees, whether great, or little; and others that are proper but to the one of them. Those that be common to either, be these. 1. Faith, whether strong or weak, is seated in an humble Six properties of faith in general strong or weak. hart. It groweth not in any other ground, it is not to be found in an hard, and untilled soil: but in such as the Lord hath humbled and broken to pieces, by the plough and harrow of the law. Proud hearts, and high minds possess it not: Mat. 8. 8. 10. Luk. 15. 21. 2. Again, where it is, there will be prayer. This tree will have its fruit; this fire will either be burning or smoking: and though a strong faith, send out strong cries; yet a weak in some model, will not be wanting. Every true believer is a Prayer. Act. 9 14. & 16. 16. Mark. 9 24. 3. Moreover it will purge the heart, where it inhabiteth. Faith is like barm, it will purify, and cleanse the person into whom it is infused, by its proper nature, from the filthiness of the flesh and spirit; or in that it assureth the soul, that no unclean thing shall inherit heaven. Therefore, it moveth man to be holy. Acts. 15. 9 2 Cor. 7. 1. 4. These two degrees agree in their object. For they never rest until they come to God in Christ. This is the way, they both walk; and the only 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 believing: but as the understanding doth distinctly discern them; so doth faith severally, yet distinctly apply them; otherwise to do, were papistical, job. 19 25. Io. 2. 28. 6. last; Faith never separates the end, and the means Gen. 32. 28. that tend to it. A strong faith will not fail in thus doing; nor a weak faith either. A false faith doth put justification, Col. 3. 2. 3. and Sanctification; mercy and justice; Christ, a Saviour; and Christ a Lord, a sunder; these all be common both to 1 joh. 3. 2. 3. the one and the other, whether weak faith or strong. And those that find not these in themselves, have 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: job. 1. 21. Properties of a great faith. 2. Another, not to make hast out of troubles; but with patience to stay the Lords leisure; being assured, that great and long afflictions, shall do them more good, than if they were lesser, shorter. Isa. 28. 16. 3. To endure no denial in prayer, until the request be granted; to ask fervently. Gen. 32. 28. Mat. 15. 24. etc. 4. To believe beyond all hope or reason in regard of natural means, that might produce the effect they look for. Rom. 4. 18. 5. Boldly, to preach, and profess the truth, in the hottest 2 Cor. 4. 13. skirmish of persecution; and if need be, to resist unto blood. 6. Finally, to long and look for, the coming of Christ, Phil. 1. 23. unto judgement; and desiring to be loosed, which is best of all. These be some attendants that accompany a great faith. For a weak faith is often impatient in small trials, forward to make haste, both in respect of time; and in using unlawful means, now and then: It liveth too much by sight and sense, and doth not mount on high; is easy and apt to take a denial in prayer; feareth death, judgement, and hell; & therefore cryeth stay thine hand a while, that I may gather Psal. 39 vlt. strength before I go hence, and be no more seen. They then, that boast so much of the greatness of their faith, may here see, if they be not deceived. Dost thou praise the Lord in the greatest troubles? with patience stay his leisure in all things? admit of no denial of thy requests to God in prayer? believe the promise, above hope, beyond hope, and past all hope? in the greatest opposition, for the love of the truth, show the most resolution? and in a sound apprehension of the vanity of this world, and the excellency of that to come, wishest to be with Christ; as the chief object of thy blessedness? why than it is with thee, as it seemeth otherwise not. The weak unfeigned faith, hath these things to be found Properties of a weak faith. with it. 1. A true and clear sight of the want of it. Luk. 17. 5. 2. A prising it above all earthly things. Mat. 13. 46. 3. An earnest longing after it. Acts. 16. 30. 4. A careful and constant use of the means to obtain it Acts 10. 33. 5. A resolution to sin no more. john 9 36. 6. A great sorrow, they found the want of faith no sooner; jer. 31. 19 yet mixed with some joy, that now at the last, before it be too late, they have espied it: not without this resolution neither; that let God do what seemeth best to his Majesty yet they will still sue unto him for mercy. He that findeth these things in himself, findeth a good thing: for assuredly unfeigned faith is rooted in his heart; and though for the present it be but as a seed, yet, before long, in the daily use of God's ordinances it will spring, spread, and prove as a great and large Cedar. This must comfort those that be weak in the faith, that they be not; for the present, (until faith grow stronger in their own apprehension) swallowed up of overmuch heaviness. Now in the third place, the lets that hinder men from obtaining Hindrances, of faith in the Preacher. of this unfeigned faith, are to be discovered: 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 sleep and delight in sleeping. Of whom I may say, as Christ did sometimes of the dumb Devil; 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 save their liuings, than their own souls and others. 1 Tim. 4. vlt. 3. When, though they preach often, yet their Sermons, as Gallio said of Religion, are but a matter of names and words; and a scraping together of fables, and vain Philosophy. Coll. 2. 8. 4. When, the preacher maketh wrong application, pressing that upon God's people, which is the portion of the reprobate. This is the old custom of false Prophets, who Ezek. 13. 22. grieved the hearts of the Godly, and hardened the wicked in so doing, by promising them life. Wherefore, often, sound powerful and plain preaching, is the way to work unfeigned faith in the people. Lees in the people be many; yet few here shall be mentioned. Let's of faith in the people. One is a vain persuasion, that all men have it, from their birth. A second is, in that the people think it not a thing of great worth or necessity. A third is, a desperate idleness, which makes men negligent in the use of the means. The fourth is, a settled resolution to live in sin for a season; and so, if they be cut off in the mean time, yet, they have made this conclusion, that then they will cast themselves upon the hidden, and unsearchable mercy of God. This is to hang a man's Salvation, (as job speaks of job. 26. 7. the earth) just, upon nothing. But, if by any means such men might be alured; we will add some motives, in the last place, to persuade them to it. 1. Consider how often the Lord doth entreat us to get faith, and believe in him. Might not this move an heart Motives to get faith. of stone to this duty? who would not (out of his private judgement) condemn such a man that will not obey him, who doth beg and beseech, that might command and kill? 2. And is it not the only way to get rest to our souls, and to procure peace, that passeth all understanding? What person is he, that prizeth not this peace, that doth not wish for so great a favour? 3. Who ever came to Christ and went away uncured? the very devils, that sought unto him, sometimes had their desires: and shall we doubt, or once despair to speed, if we approach to his presence? Is it possible that he will not perform his promise to his people? Mat. 11. 28. 4. Call to mind, how cheap we may have this commodity. We may buy it without gold or silver. If we bring empty hands, yet honest hearts, we shall not go home without it. Let us but ask it, and we shall have it. Mat. 7. 7. 5. How many are the privileges that accompany it? By joh. 1. 12. 2 Pet. 1. 4. Eph. 6. 16. 1 joh. 5. 4. it we are united to Christ, made the sons of God, partake of the divine nature, quench the fiery darts of Satan, overcome the world, and are saved. 6. And if nothing will move thee to get faith unfeigned, Eph. 2. 8. and to believe in the Lord; yet let the fearful judgements, that are threatened against infidels, prevail with thee. Shall not such be cast into the lake that burneth with fire and Brimstone for ever; which is the second death? Rev. 21. 8. And let me wind up all in a short application, and exhortation. I say that to all, which I do to one, get faith, keep faith, and increase your faith: a mite of this grain is worth a million of gold; a stalk of this faith, a standing tree of earthly fruits; a soul fraughted and filled with this treasure, all the coffers of silver in the whole world. What can I more say? the least true faith is of more value, than large domains, stately buildings, and ten thousand rivers of oil. If the Mountains were Pearl, the huge Rocks precious stones, and the whole Globe a shining Chrysolit; yet faith, as much as the least drop of water, grain of sand, or smallest Mustardseed; is more worth than all. This will swim with his Master; hold up his drooping head, and land him safe at the shore, against all winds, and weather, storms, and tempests: strive then, for this fraught. For the time and tide thereof serveth, but once, and not for ever. Unfeigned faith.] Whence we gather, that, Our profession is not to be in Hypocrisy, but in Sincerity. Doct. 2. Paul speaks here of faith, that's not Hypocritical, but sound, upright. And though he but mention faith; yet he comprehends under it, profession, and truth in our dealings Mich. 6. 6. Isa. 9 17. Mat. 5. 8. 1 Cor. 5. 8. 2 Cor. 6. 6. For if it be not thus, we are under the curse, and subject Reas. 1. to all judgements what ever. How many woes, doth Christ denounce against Hypocrites? and the Prophets, every where in their Sermons, crying, Woe be unto you Hypocrites? Luk. 11. 44. Again, the Lord loveth Sincerity in the inward parts; such Reas. 2. service is a delight unto him. And will not Satan, one day or other, as he did judas, arrest us, and carry us into the kingdom of darkness? Our adversaries reproach us, and our own courses condemn us? truly, if our profession be in hypocrisy we can neither please God nor profit ourselves. Away then with the profession, that is in many, in our Use 1. days. What form without power of Godliness may we find? what shows without substance? and shadows that are not accompanied with the true body? do these men imagine, that the words of God are uttered in vain? or that his judgements shall not befall them? What heart can they have to look God, Satan, death, or judgement in the face, when as their own hearts are a strong and crying witness against them? what if they do? shall it profit them? no verily. In the second place, seeing we all profess the truth, let Use 2. us keep our feasts with the bread of Sinceritic and truth; and and mix all our actions with sincerity and integrity. Let us shun the practice and properties of Hypocrites; which be these. Six properties of an Hypocrite. 1. To be one in the face, another in heart. Hypocrites be like flales, that seem to have life; window cushions, glorious without; yet stuffed with straw, flocks, or some course Rubbish within. 2. They strain at a Gnat, and Swallow a Camel. Make Luk. 11. 39 great conscience of a humane ceremony; yet are desperately negligent in the commandments of God. Tithe anise, Mint, and Cummin; yet transgress the law for a morsel of bread. 3. These persons pick quarrels for moats in others, and Math. 7. 3. spy not mountains in their own eyes. Censure their brethren sharply, if they stumble; yet justify themselves, though they fall and tumble in the mire and ditch. 4. They are wonderful in ostentation. Give alms with the sound of a trumpet, writ their good works in the 2 King. 10. 16 windows, have the least act in record; and, jehu-like, cry, come see, what zeal we have for the glory of God and the Lord of hosts. 5. Such be inconstant in all their courses. They will pray job. 27 9 10. in affliction, but not call upon God at all times: be humble, when God threats; lifted up like the bulrush, if the sun do but for a moment shin upon them. 6. In a word, they bless at the Church, curse at home; drink with the drunkard; and commend preciseness with the Puritan: they are like water, that fits itself according to the Vessel wherein it is. They be all things in show; nothing Mark 12. 40. in substance; but thou, O man of God, flee these things; and follow them that call upon the name of God with a pure hart. The next thing whereby this faith is described, is, in that it dwells, it stays not like a stranger; whence it might be noted; that. Where true faith takes possession, it remains for ever: Doct. 3. If it once be well rooted, it cannot be removed. Rom. 11. 29. 1 Pet. 1. 5. For the right hand of the Lord hath planted it, and put it Reas. 1. into possession. Christ hath prayed for it, that it may not be dispossessed. Reas. 2. The spirit doth water it, and watch and ward its habitation. Reas. 3. The soil wherein it is seated is holy ground; the house, Reas. 4. where it dwelleth, is swept and made clean, every morning. Why then should it dye or whither, or be cast out by any? This confutes the contrary doctrine of our adversaries, Use 1. who hold it may decay and perish. This also is of great comfort for them that have it: for it abideth Use 2. and endureth continually. And let Satan and corruption do their worst; it shall never perish. But before we pass this point; a double question may be Quest. 1. demanded. The one is, in what part of man, faith is seated; the other, whether it continue in the world to come for eternity. Unto the first, I answer, that faith's seat is in the will; that Ans. 1. is the proper subject of its habitation. And the Scripture seem to confirm this, placing faith in the heart. Psal. 1 12. Where faith is seated. 7. Acts 8. 37. Rom. 10. 10. Yet here is a trope; for by hart is meant the will, which is in the heart. So that, if the will be in the heart, and faith in the will; then faith may be affirmed to be in the heart, example. If there be wine in the Butt, and the Butt be in the Ship, than its a truth, that there is wine in the ship: For that which comprehendeth the subject, comprehendeth what is contained in the subject. And the reasons be these. 1. Divinity is the rule of the will; that therefore, which is immediately ruled by it, must be in the will; as for the body, and the parts of it, they are but guided by divinity at the second hand. 2. Faith is said to be the ground of things hoped for; now hope is in the heart. Therefore faith: else make the foundation in one place, and the building in another; what more absurd? 3. Faith must have a seat, where it may have the best rooting: and that is in the will. For an error or truth in the understanding is soon removed; but if either pass to the will, than they stick fast; as in their proper subject. 4. It is where it worketh. And doth it not, like a strong hand, pull Christ into the heart, purify the heart, and work by love, as by an instrument in its fist, that is seated in the heart? Gal. 5. 6. They that have placed faith in the understanding, are therefore deceived. We grant that the rules of faith are first in the understanding; as of all other arts, but faith is not seated there. And this may be the cause, why knowledge is often put for faith, because that must be first; or the other can be never. And there is also a logical assent in the understanding of the truth of a thing; but that may be found in wicked men & Devils. For as the external sense, conveyeth species to the internal; so doth the understanding put them over to the will, where faith being resident, stretcheth forth her hand and maketh that good, which the understanding did judge for truth. For as the eye of the body guides the hand; so doth the eye of the mind the will: and as we first see, than work; so we first know, then believe. And to hold this for a truth, seem●s to me, and many more, to be a truth. Qu●st. 2. Concerning the continuance of faith, there be divers opinions. Some think, it ends at death; others, at the day of Ans. judgement: but what if we hold, that it dwells in the soul for eternity? there can be no danger at all in that; but rather on the contrary. And this position hath strong reason; which may seem sufficient to confirm it. 1. For doth not the Object of faith continue for ever? if Whether true faith remain for ever. the object, than faith. For the better understanding of this, I'll stand a little to explain my meaning. We must observe, that in Christ, God the Father hath made many promises; some of this life, others of the life to come; those of the first kind cease. For man being once made Spiritual hath no need of corporal food or raiment. Now for the other promises, we are to consider two things in them. 1. The truth of them; or 2. The extent of them. At the coming of our Lord, they shall all be accomplished, not one of them shall fail; yet there is a promise of continuance in that condition, which yet is to be believed; example. My Father doth promise me many kindnesses, and at such a day he will give me a good farm for ever. Now in this, there be two things observable. The one is, the time of possession; the other the continuance. When my Father hath put me in possession, a part of the promise ceaseth, as it is just; but the other part is still of force, and I believe my Father's word; and by virtue of that, I do still enjoy my living; and thus it is betwixt God and his children. All the promises he hath accomplished, or will at the day of judgement; and then he putteth his Sons into full possession: yet have not they a promise from him, to remain there for ever? So that faith doth still continue, to believe the continuance of that condition, which they have in fruition, and no otherwise. 2. And is it not comfortable to be assured, that as they have fullness of joy, so it shall be for ever? Adam was in a good condition in the Garden; but God never gave him a promise. For his abiding in that estate he stood was so, as he might fall, and the event proved; yet the Lord hath given us a sure word, that we shall never be moved. And is it not faith, that must by application, persuade us thereof, and fill our hearts, like a never dying spring, with unspeakable joy? What a misery were it for a man to be put into possession of an house, but no assurance to enjoy it? had he a good lease and could read it, then hearing it, he rejoiceth, otherwise not. Now the sons of God may be glad. For they have a lease in their hands, and by the eye of faith read it continually. So that, they never fear dispossession. 3. When is faith made perfect? in earth or heaven? What then becomes of it? is it annihilated? by whom? either by us, or he that wrought it. But shall we conceive, that when so excellent a work is perfected, that, on the sudden, it shall be turned to nothing, by its own author? and if it be not so; than it abides for ever. 4. I would demand, from what our good actions proceed, as from their proper cause? is it not from faith? why are we no more holy? is it not want of faith? let this then be granted, and faith must of necessity continue. For else holiness would cease also. And if we hold, as some do, that faith is the essential form of a Christian; and that every good act comes from it, as natural acts from their proper forms; then who can deny the proposition? But against this, it will be objected, that now abideth faith, Obiect. 1 Cor. 13. l. hope, and love, but of these, the chiefest is love. 1. The scope of the Apostle is not to declare the continuance Resp. of love; but the excellency of it. 2. Love is commended above faith and hope, but wherein? why they two work inwardly, and their effects are more secret, according to that saying, hast thou faith? have it with thyself Rom. 14. 22. before God. Love doth declare herself outwardly, and manifesteth by her effects, that we are Christians indeed: otherwise faith is the cause of true love; and therefore more praise worthy. For that which produceth such a thing; must needs be better than that it effecteth: because it cannot communicate its whole nature to its effect, or what it hath not in itself. This is that excellent way to demonstrate to the Church, that I am a true member of it; when I am loving and charitable to my brethren. 3. Many boasted of faith yet wanted works: if they had works, yet they did them out of sinister respect, and not in love: therefore Paul commends it. 4. The word; now, doth not denotate always an adjunct, period, or any part of time; but a kind of asseveration or affirmation, and the like: and when it doth; yet the Greeks' use it sometimes; for time future: and not for the present. And so much for this objection. But it will be further objected, that we have no need of Obiect. 2. faith, having all things in perfect vision. It is true, we have not, for the believing of any further Sol. degree of glory: yet it is necessary to assure us for the continuance of what we have. And though the blessedness we possess, be present; yet eternity is not. Wherefore, faith, runneth on, holding the promise by the end, to eternity. It believeth no more; but keepeth fast what it hath. A man going up many steps, when he cometh to the highest seat of his wished desire, hath need of somewhat to hold him there: so faith having passed all the promises, now only secureth the soul of what it hath in possession. Some may yet object, that hope than abideth also; but Obiect. 3. that cannot be, seeing we enjoy the things we hoped for. We have the things, yet time and eternity is not in vision. Sol. Again; God gave man hope to sustain faith, being weak; and the promises being afar off: but now faith being perfect, needs no supporter. But is it not said, that we receive the end of our faith? Obiect. 4. 1. Pet. 19 True; but by end is meant, that, for the which faith was Sol. given us to obtain; viz. salvation. Moreover, salvation hath in it two things: possession, and continuance. If this seem a paradox to any, I would have him know, that it is not without authority; and beside, were there the least danger in holding this, as I see not any, then by me it should never have been mentioned. Wherefore receive it, or reject it; so you once have faith, it skills not. Which dwelled first in thy Grandmother Loïs'.] Here is faith laid out, by its subject, in whom it dwelled; from the which we gather, that. Weakness of sex hinders not soundness of faith. Doct. 4. Reas. 1. Do we not read, that women are the weaker Vessels? and are not here two mentioned, who had unfeigned faith? so that the point is plain; the weaker sex may have soundness of faith. judg. 5. 21. Mat. 15. 28. Heb. 11. 35. Rom. 16. 1. etc. 1. For they are capable of it; having understanding, affection, Reasons. will, memory. etc. 2. All the ordinances of God are as freely offered to them as to the other sex: and they have as much privilege to use them. 3. They knowing their own weakness and Satan's malice, are moved; and stirred up thereby the more carefully to seek it. 4. And is not the spirit of God the author of it? doth he respect any persons? may he not do what, and work faith, where he pleaseth? This may comfort the weaker sex, and encourage them Use 1. to use the means, for the enjoying of this precious treasure. It should also make them thankful to God, that he doth vouchsafe so great grace unto them. Many do rejoice, that they in somethings resemble man; but let this not be counted a small thing, in that thou art like to him in this thing. For faith is the first foundation, that God layeth within us, of our felicity. This also should teach the man, to have the woman Use 2. (though the weaker vessel) in honour, and not too basely to esteem of her. For hath not the Lord looked on her? We must (whom it concerns) endeavour to make them, by calling on them, sound in the faith. Sow the seed of the word in this soul: for there is hope, that it may prosper. Where we read, that faith was first in the mother then in the child, it may be noted, that. Faithful Parents will endeavour to make faithful children. Doct. 5. Who doubteth, but that these mothers here practised this duty; and might be instruments for the begetting faith in their children? Gen. 18. 19 1 Chro. 28. 9 Psal. 44. 1. For they know, they have given them but a miserable being, Reas. 1. made them by nature, the sons of wrath; and therefore they strive to make them, through grace, the children of Eph. 2. 3. blessing, Again, this is the way for them and their seed, to escape Reas. 2. the revenging hand of God; and to receive all good things from him. For make thy son the son of God, and he can want no manner of thing that good is. Godly Parents know by experience, that children will take instruction, better at their hands, than from others. They will conceive that the Preacher speaketh out of spleen, not of affection, and therefore they regard not their words. And they are wise for the world to come; and loving to their children; therefore they do this. For herein consisteth Reas. 4. true affection, and the principal duty of good Parents to their children. What then be those Parents, that never practise this Use 1. point? Nay, who never so much, as once mind it? may we not, from the rule of contraries, conclude, that they are profane and impious? they will prune their plants; break their horses, and train their hawks to the lure; yet never dress the plants of the Sanctuary, instruct their Sons, or take the least toil to make them faithful, & of the Lords family. Do they not rather, by rotten speech, lewd example, and wicked courses, make them twofold worse, than children of the Devil? If they procure them a competent portion, a profitable calling (which be good, we grant) they think they have done their duty: but what have they done all the while for their souls; and to make them the Lords sons? the unreasonable creatures will feed their young, till they can pray of their own wing; so that thus fare they are equal to them. Let them then that would be accounted religions, show Use 2. it in the imitation of these Godly parents. Provide food & raiment for the body, but especially a spiritual portion for their souls. Work faith in their hearts; grace in their persons; and in thus doing, thou shalt save thyself and thy children. Let their ears hear not thy tricks of youth; but what God hath done for thy soul, in the days of old. Let thy practice be a Pattern, worthy their imitation; say to thy son, do thus, aswell as this; that it may be said of thee: a Godly father, a Godly child. And do not defer the time, but take the season; teach them while they are young; and let these reasons move thee. 1. For than they will remember it when they are old. Pro. Children to be taught young, & why. 23. 13. die cloth in the wool, not in the web; and the colour will be the better, the more durable. 2. To defer this duty is dangerous. For thou mayst be taken from them. Who then shall teach them after thy departure? or what if they die in that condition? must not thou answer for their blood? 2. Kin. 2. 24. 3. Besides, what if they come to faith? will it not be with the more difficulty? fallow ground, must have the stronger team: great trees will not easily bend: and a bad habit is not easily left, and a better come by. If their memories be stuffed with vanity, as a table-book, the old must be washed out, before new can be writ in. 4. What shall I more say? God works strangely in children; 1 Kin. 14. 13. and rare things have been found in them: and what a comfort will it be for parents in their life, to hear their children, speak of good things? and at the last day, when they can say to Christ, here am I, and the children thou hast given Heb. 2. 13. me? And here, children must attend to their father's instruction Use 3. and not despise their mother's counsel; lest the Raven of the valley pluck out their eyes, and the young Eagles eat it: Pro. 30. 17. Some care not for the instruction of their Parents; other can outrun them; but can they escape the hand of God? and he that obeyeth not his Parent's speech, shall certainly be destroyed 1 Sam. 2. 25. We read here of good women; but there is no mention made of their yoke-fellowes: the mothers be commended not the father's▪ whence let be noted, that, Faithful wives, may have faithless husbands. Good women Doct. 6. may be unequally yoked. 1 Sam. 25. 3. 1 Cor. 7. 13. And this comes to pass through beauty; for that being Reas. 1. in a man, may much prevail with the weaker sex. For why did the sons of God take the daughters of men to their wives? Was it not because they were fair. So might it fall out with the daughters of God. Gen. 6. 2. beauty prevails much in this matter. Gen. 12. 12. Covetousness also may be a cause. Honest maids be often Reas. 2. poor, have but small portions; wicked men sometimes rich and mighty, and that may work mightily. Hester 2. 16. And if there be but such a motion, how will carnal Parents press their daughters to it? Sometimes men affecting, and knowing the person to be Reas. 3. religious, will like the Shechemites, serve the true God, to gain favour. By this devilish dealing, many have been deceived. Iosh. 9 4. Gen. 34. 9 14. It often falleth out, that when persons marry, they are Reas. 4. both faithless; and so the Lord calling the wife, and passing by the husband, that woman becomes unequally yoked. 1 Cor. 7. Whence, we are taught, not to judge wives by the carriage Use 1. of their husbands, neither husbands by their wives. For in so doing, we may commend or condemn without cause, or reason. Nabal the fool, may have a wise Abigail; and Hester a good Queen, an unbeliever. All wives that have good husbands must first, praise God Use 2. for such. Secondly, Make much of such. Thirdly, Pity and pray for those that have not such: and fourthly, In their life's endeavour to walk worthy of such: else they may receive the greater condemnation, in being yoked to such. And good wives, that have bad husbands, are. 1. to seek Use 3. out the true cause, if some carnal respect did not make them to marry such: if it did, they must acknowledge their sin with great sorrow: if not, be patiented. For it is but a fatherly correction; and God may work great good out of it, aiming at another end, they are not ware of (Hester 4. 14.) for the present. 2. They must be subject to their husbands, that though they obey not the word; yet they may without the word, by their good conversation, be won to the word. 1. Pet. 3. 1. The wife's good actions, must be their husband's instructions. 3. Let this teach them to love Christ their first husband, the more perfectly. For by the badness of the one, you may judge the better of the goodness of the other. This is to draw good out of evil, and worthy to be remembered. 4. Such must admire the mercy of God to them, that they had not themselves been bad, their husband's good; and live in hope, that through the blessing of the Almighty, they may prove instruments to save their souls. And if this fall out, how would that man affect, then, his wife? more than ever he disliked her. From this doctrine, the women, maids, or widows, that Use 4. intent to marry, may learn a lesson; to beware in their election, lest they fall into the like condition. And the better to direct thee, let these rules be observed in the choice of an husband. In the choice of an husband (or a wife either: for the How to choose a good husband. rules will hold in that respect also) two things must be regarded first the person, secondly the portion. The person is to be respected afore the portion, for diverse reasons. 1. For he is of more worth. 2. He being bad may soon misspend it. 3. What comfort can that woman have in goods, her husband wanting grace? and 4. Otherwise, she may be said, not to marry the man, but the money. We must cross the world's custom, and first say, what is he? then, what hath he? Now in the person two things are to be considered; the one, grace, the other nature. Grace must be regarded in the election, and much set by. For what is beauty, or birth, or wealth without this, but very vanity? And, in grace, we may consider; either the truth of it, or the degree of it. If we (in the judgement of charity) find some beginnings and some sprouts of this tree, we may not reject such a plant: for it will grow, and in time come to greater perfection: but if we find none at all, this is not to marry in the Lord. 1 Cor. 7. 39 Some may demand, may not one marry with one, that Quest. hath not (so fare as she can judge) any saving grace at all? being tractable and hopeful? Divers answer diversely; but I say, the safest way is to Ans. make a good things as sure as we can. And it's a safe course, when we have choice, to choose the best. Nay take heed, that he, whom thou art well persuaded of, do not deceive thee, and prove bad enough. The next thing to be respected in the person is the nature or his disposition: the which will be more meek and gentle, austere and froward. A little grace, in a crooked crabbed nature, will not easily be perceived; in a good tractable nature it will, and show excellent. Wherefore, if the disposition, constitution, and complexion content thee aswell, as grace, there will be the greatest, strongest, and durablest bond of affection. It is a fault in some, that are careless in this respect, and cry; give me grace, and let him be crooked, or deformed, or froward, that will never trouble me. Thou art deceived, my friend; a little Sugar in sweet wine, makes it excellent; but a great quantity in tart will not change the taste: so when grace and nature do both answer thy desires, then will thy love and content be the greater. We have in ourselves a double man, and if thou canst please both, use it rather Next the goodness of the cloth, regard the colour: and when thou hast found grace, have an eye to nature. The second general thing, is the portion; maintenance must be had, or love will wax cold. And the Lord provided for Adam, before he put him into this condition. And portions may be in hand, or in hope. In hand, either good domestical, or terrestrial; grounds, mines, ponds etc. The portion in hope, is either, the promise of Parents & friends, or the fruits of one's hands, having an honest calling. The latter is good, but the first is better. By all this we may be directed, how to know a good husband, and a very good; or a bad, and a very bad husband. If a man have much grace, an ingenuous and tractable nature, accompanied with lands, and possessions, this is a very good husband. If true grace a tractable disposition, and a small promised future portion. This man is not, (though not equal to the first) to be altogether rejected. Indeed, naturally we desire lands. For wanting much faith, we live by sense; and earth is least subject to be removed from us. And on the contrary, when men are not sanctified, of a froward disposition, and neither have goods in hand or in hope, these must needs prove, if the Lord work not above man's reach) evil husbands, dangerous to match withal. Wherefore, in thy choice, be wise as the Serpent, and lay hands on no man rashly. But how shall a gracious man be known? 1. If he take Four signs of a gracious man. delight in the society of the Godly. 2. If gracious words proceed out of his mouth. 3. If he be well reported of. 4. If he make choice of thee for grace, not goods: and this may appear, if he refuse another, that hath a greater portion than thyself. When I call to remembrance the unfeigned faith.] These Doct. 7. words be the first in the verse, yet we have made choice to handle them last. Out of which we note, that, Unfeigned faith cannot be had, but it will be heard of. Paul could not remember, but what he had either heard or seen. For remembrance is of things past, and so properly to be understood here. Faith will get fame, and cannot be hid. Fire will give light, the wind makes a noise; and so will faith unfeigned be perceived. Rom. 1. 8. Coll. 1. 4. Why should this be so? For it will, by its effects, declare itself to the world. If Reas. 1. roots be found in the earth; some sprigs will be sprouting. Hot rivers will smoke; and a living heart set the pulse a working: So will faith in the soul, sprout, smoke and work apparently. It is ordinarily conceived in sorrow, and borne with Reas. 2. great groanings. Before it be begot, and brought forth, there will be some stir, and strive. And can the travel of a woman be hid? or a Prince be borne without rumour? Great report Means must also be used to maintain it, as hearing, Reas. 3. reading, singing, praying, conferring; and will not the world, and good men too, take notice of these things? these are like so many flashes, which argue fire for certain. And the Devil too, will put to his hand to declare it: for then like Herod, he will go about by all means to murder Reas. 4. it. He would eat up this seed, whither this branch, if neither; yet he will sow some cockle to choke it; or send some purblind crow to peck about it. Truly the sun may as soon run his full course in the equinoctial, about the whold Globe, unseen; as faith, pass her Pilgrimage, till death, and not be heard of. Do not those then incur reproof; that would be reputed Use 1. faithful; yet their bruit must not go abroad? they would willingly go to heaven; but like Balaam, it shall be between two walls, or in corners. What hope is their, that men will fight, when they tremble to be termed Soldiers? resist to blood, and cannot suffer to be seen in the combat? do these think to steal their passage, and not pay their fare to heaven? to be wiser than their forerunner, and Grand-captain the Lord jesus? take heed, lest now walking folded in the rags of darkness, thou be not one day wrapped in the robes of blackness. This may meet with those also, that will commend, for Use 2. a handful of Barley, at the day of death, such whose faith was never heard of, all the days of their life. Is there not a woe denounced against them, that speak good of evil? and is he Isa. 5. 20. not culpable of judgement, to honour those the Lord never did? I would have men to judge charitably, rather than to speak too confidently: yet God is wise; for such praise without just desert, stirs up men to rip up that, whereby their names rot; and so that is effected, they never intended. And may not this give us some glimpse, what to deem Use 3. of them, whose faith to this day, was never heard of? may not such fear their present condition? and we mourn to consider their woeful estate? waste thou never a noted person? reputed singular? or entertained of the Saint? surely, thy faith is dead, and thou art dead; the Lord quicken thee. Let this, in the last place, be a comfort to those, whose Use 4. sound goeth through the world; and whose names are famous too amongst the faithful. For it argueth some good thing to be in thee, when good and bad have some words about thee. Crows do not flock, and hover, and cry, but it's about some thing; nor Eagles soar, and gather themselves together, except there be a carcase: yet, take this also with thee, be sure thou art such in truth, as good men report of thee, and contrary to what; the world daily dischargeth against thee. For otherwise, thou mayst have a name to be a live, and art dead; and defamed, but of desert. And by the way, take this, as a note of faith unfeigned, viz. a care to Note. become better; when either the good commend thee, or the bad condemn thee. It may here be demanded, how Paul came to know, that these three, had one and the same faith? It's not to be doubted of; but by the effects that flowed from these persons, (though he had an extraordinary gift of discerning too.) From the which this will arise, that, Faith unfeigned is to be judged by the effects. We cannot see Doct. 8. it, in its self, or in its cause. But we omit this, and collect another doctrine: which is, that, Faith works like effects in divers subjects. Doct. 9 The Grandmother, the mother, and the mother's son, had the same faith, and the like fruits proceeded from them: else Paul would neither have called it, unfeigned, or said that it dwelled in them; or given them all three one and the same testimony. All three had faith, and unfeigned faith. For the likeness of actions were in them, and proceeded from them, by the which it was called unfeigned, and equally appropriated to each particular person. And it is an undoubted position, that faith produceth the like effects, in all God's children; in truth, it must be understood, not in degree. For as faith increaseth, the effects are bettered. Many Lanterns, with several Candles, will all give light; but in proportion to their divers degrees and quantities. Every piece hath his report, but according to the bigness: and each instrument will sound, but variously as they be in proportion: and that for these reasons. Because faith differs not in kind, but in degree; and like Reas. 1. causes produce like effects. Every Bell hath its sound. Each stone its weight; and several planets, their divers influences: yet not in the same measure, though they may in kind. Again, faith is diffused into subject, though several; yet Reas. 2. they are the same in nature, and consist of like principles. Fire, put into straw, will either smoke or burn; let the bundle be a thousand: life, in the body, will have motion, though not in the same degree and measure; and reason, in every man acteth, but not so exquisitely. The constitution may not be alike: therefore a difference may be in operation natural; and also, from the same ground, in acts spiritual. A dark horn in the Lantern, dims the light somewhat. Faith is begot, and increased by the same originals: the Reas. 3. spirit and the word be both the principal and conserving causes of it. If one woman conceive and bring forth a child, and another nurse it, variety of food might. somewhat altar the nature, and disposition of it; but that spirit which begets faith, doth also preserve it; therefore it cannot be, but that the like effects should proceed from it. Here, by the way, we may see, that those mothers, (if a forced necessity compel not) who bring forth and bear● children; yet have no care to nurse them, are to be blamed for so doing; in that they differ from God's manner of proceeding. And in the last place, if faith had not like effects in all God's children, Reas. 4. than could they not attain to one and the same ends; as justification, sanctification, salvation, etc. And so should it be in vain, the Lord failing, and man too, of their chief scope and purpose. Hath not God made every eye to see? and hand to work? and shall we then judge, that faith shall not act, but be idle? away with that. From this point, we may learn, how to judge of the faith in our times, which so many boast of: they cry, have Use 1. not we faith? Do not we believe aswell, as the best? but where be the fruits of faith unfeigned? hast thou an humble and purging heart? dost thou call upon God at all times, tarry his leisure, and rely upon his promise? art thou bold and resolute for good causes? canst thou resist Satan? cleave to God, and shun the appearances of evil? will neither poverty overpress thee, by despair; or prosperity, by presumption? Why, it's well, and we believe, that Faith is to be found in thee: but if not, thou hast it not rooted in thee. For the tree is known by the fruit. Will not the flower smell? the candle give light? and the fire heat? and shall true faith be without her effects? boast not too much, lest thou deceive thyself, taking the shadow for the body; and that which is not, for that which should be. And this doctrine is of great comfort for them, that often call the truth of faith into question. But hast thou the true Use 2. signs of it? then thou hast it. What if it work not so mightily as in others? will it follow that thou art without it? suppose thou wert carried to the top of some high tower, and casting thine eye upon several chimneys, of the which number thine is one, and all smoking; wouldst thou not conclude, that fire in is thine house, aswell as in thy neighbours? there is the like effects; therefore the same cause of certain. When men, in heart and life, are like the Godly, let them be assured they have the same faith. It may differ in some degree: yet, the quantity greater or lesser, altars not the kind of it. Leaven is leaven, though never so little; and, if the meal be seasoned, it is to be found in the lump. This must teach us to take heed, how we rashly censure others; Use 3. for in so doing, we may be blame worthy. Let a poor Christian cry out, that he is tempted of Satan, troubled with doubting, and call his estate into question, the which is usual in the Lords children, shall we not have some that will tell it in Gath, that such are haunted of the Devil, brought to despair, and not of the number of the faithful? but these grieve the holy Ghost, wound their own flesh, or rather declare evidently, that they are strangers from the life of God. Let the Magistrate, with Moses, repress impiety, suffer not the offender to go with out penalty; and if he be resolute to advance religion, how many will be ready to tell, that he takes too much upon him? If the zealous Preacher, with john, put the axe to the root of the tree, lash the conscience, and speak with power, what exclamations will fly, like uncoucht fire works? this man is without mercy, damns us all; and sends our souls to hell, afore our bodies be cold. When men pray in their families, search the Scriptures, sing Psalms, Catechise their children, and frequent the house of God; shall not such be counted Puritans, nicknamed Precisians? And yet do but look into God's book, and tell me, if all the faithful have not done these things? and the profane, as branded to destruction, omitted them? but these grunting Swine are never satisfied: such Dogs will vomit up their filth; and every Kite of that nest, cast up his stinking gorge. And what wonder is't? for corruption will follow his kind, and like grace, produce the contrary effects to her from opposite principles. For Christ was counted a wine-bibber; john reputed to have a Devil; the faithful to be full of new wine; & the same censure, must and shall accompany the members, and cleave to the successors. Yet let us take heed, lest falling into the same sin, we one day partake not of the same punishment, or the like. In the last place, let us all prove ourselves, whether we be Use 4. in the faith or not: for by this point rightly applied we may do it. Thou sayest thou hast faith; but hast thou the effects that follow it? Dost thou bear like fruit, and bring forth good works, as did thy faithful forefathers? And for our better trial, have we an eye to such as have been before us, and have exercised the same vocation with us; and than if our actions be proportionable to theirs, we have the same faith unfeigned. Art thou a Magistrate? and dost thou desire to take a Who have faith unfeigned. true trial of thy faith? then compare thy proceed with some one of that condition, who in the book of God, hath been reputed faithful. And thou mayst consider to this purpose, Nehemiah, and take a view, whether thine actions parallel his. What inquiry dost thou make to know the Church's state? what care hast thou to reform things that be out of order? how dost thou pity the oppressed; build up the decayed walls of jerusalem? pull down the high places? and give charge, for the Sabboths-strict-sanctification? Hath the Lord called thee, to practise that great art of soul saving? and is thy care, so to preach and practise, as that thou mayst save thine own soul, and them that depend upon thee? and dost thou yearn, for the gathering together the scattered Saints? to build up the body of Christ? and wish, (might it stand with God's pleasure) that all other with thyself, were in the path, that leadeth to heaven? Is thy estate to govern a family? How then be thy servants and children trained up in the knowledge of God? What care hast thou, to have a little Church in thine house? and morning and evening to offer up a daily sacrifice? In a word, in whatsoever calling thou art cast, is thy choicest care, to glorify thy God, to work out thy salvation, and to draw others with thee to eternal glory? then be of good courage, comfort thine heart; for thy faith is unfeigned, and shall assuredly save thee. But if these things be omitted, and the contrary committed; what should I more say, except I should dissemble, but that thou art a cursed jeroboam a wretched Alexander, a profaine Esaw, and son of perdition? be not deceived; for if faith have not its perfect work in thee, and good fruits proceed not from thee, thou art no graft in Christ's stock; but a wild Olive, whose end is near to cursing and burning. Why? wilt thou not try thy faith by its effects, if it be sound, seeing this is a sure rule, & will not, cannot deceive thee? look thy face in this Glass, weigh thy estate in this balance, and measure thy faith by this rule: for it is the only way, and I cannot give thee a better. And from these words, it may also be collected, that, The approbation of God's people is not to be despised, but much Doct. 10. respected. It's good to be well reported of, by the faithful: for Paul's speech tends much to their praise: Nehem. 7. 3. 1 Kin. 18. 3. Gal. 1. vlt. For the faithful have the best judgements, in spiritual Reas. 1. things; and the least subject to be deceived. They shall judge the world: and is not their testimony Reas. 2. of great estimation, who are so honoured? 1 Cor. 6. Beginning. Again, a good name is a great thing: especially, when it Reas. 3. proceeds from the best people. Mat. 16. 15. And finally, whom they give good report of, they will Reas. 4. be sure to pray for: and what can be better? Phil. 1. 5. Such then undergo reproof, as never regard the good report Use 1. of God's people. There be many, who had rather have the applause and praise of the Gallants, and good fellows of these days. But doth this make for their reputation? can this yield them any ground of true and sound consolation? will; they have it, glory in it, but a miserable thing is it. For its true honour, to be honoured of the righteous. Therefore Paul little regarded to be judged of the world. In the next place, this must teach them that are well reported Use 2. of, by the faithful, to esteem it a favour; and not slightly to respect it: for of a truth, it will comfort the hart, encourage to good, and strengthen the weak faith, to be well respected of the Saints: and the contrary, cannot, but wound and grieve the upright in hart. I Kin. 18. 9 And let all men learn, so to show forth the fruits of faith, Use 3. that they may have with these people, the like commendation. Set up the ordinances of God in your families, cast How a good report may begot. out the profaine person, relieve the poor Saints; and entertain the men of God. For, for such things sake, is the approbation of God's people acquired; and if you do these things, who will, or can speak evil of you? if men do; yet you are blessed in that you are evil reported of, for good things, falsely. Mat. 5. 11. Furthermore, we gather this doctrine also, that, The infidelity of the Father prevents not faith in the children. Doct. 10. For if it had, Eunice, and Timothy, and many more, should never have been found faithful. 1 Kin. 14. 13. 1 Cor. 7. 14. Because there is nothing that precedes the Lord's election, Reas. 1. or that could move him to show mercy; but according to his own good pleasure, he chooseth, calleth, justifieth, and sanctifieth. Then this would follow, that all the seed of unbelievers Reas. 2. should perish; which were a bloody, and a most unmerciful assertion, and not to be once named among Christians. This may make much, for the comfort of such wives, as Use 1. be unequally yoked, seeing, it's no prejudice to the salvation of their children. Were it for the possession of an earthly inheritance, than this privilege, would be highly respected. But some may say, how may I know, that my husband is Quest. 1. faithless, and profane? 1. When a man delights more in the strange woman, than in his yoke-fellow. 2. When he provides not things necessary for the wife's maintenance. 3. That will not bear with her infirmities; but upbraid her. 4. Who doth not teach her the ways of Godliness. 5. Which makes her a servant, rather than his companion. 6. That will not pray with her, and for her. Eph. 5. 28. 1 Cor. 14. 35. 1 Pet. 3. 7. In the second place, this serveth to instruct us, for the Use 2. answering one of Satan's temptations; who often will a buse the Scripture, suggesting, to trouble the weak christian, that his Parents were profane; and therefore they have no part of the promise; but this is an old lying shift, therefore credit it not. And might not all of us learn to praise God for this, and Use 3. to imitate him in so doing? why should man be more cruel, than his maker? Moreover, where Paul makes relation of faith's habitation, in the Grandmother, mother, and her son; yet omits all other privileges, as kindred lands, possessions; we note, that, Succession of faith is the best succession. Doct. 11. The others may be praised, but this surmonts them all. 1 Chro. 4. 9 Rom. 16. 7. For this will bring us to a kingdom, that cannot be shaken, Reas. 1. but eternal in the heavens. Again, all others be for this, and subordinate unto it, Reas. 2. they be hand mards, this the mistress. This condemns some in these times, who never once Use 1. mind this great privilege, and prerogative. If they may succeed their progenitors, in lands, and liuings, offices and revenues, the other is not regarded, to be of the household of faith is altogether forgotten; but when death comes, the worth of it, will be understood, and the vanity of the other made manifest. The poor faithful person, may from this point, draw Use 2. water that will refresh him, in the heat of afflictions; and such honey and oil, which will make his face shine, and heart merry, in the pangs of greatest misery. For what will it avail, to have been of the race of Kings, of Nobles, or successor to the mightiest Monarch, and want this other? and what can meanness of birth, weakness of estate, or poor alliance deprive thee of, so thou have faith? Let us all be taught from hence, to be forward to be of Use 3. God's family, and to succeed our forefathers in the faith. What is a Sceptre, a Crown, a kingdom; to this? Had it not been better for jeroboam, or Rehoboam, to have succeeded their fathers in faith, than the princely throne? but men will never be wise, to see wherein true nobleness of descent consisteth. Art thou a Cobbler? a drawer of water? a tankard-bearer? yet hast thou faith? then thou hast Abraham to thy father, and shalt one day, inherit heaven with him. Or wouldst thou be blessed for eternity? then strive to be a branch in this stock, and a point in this line; then shalt thou reign in white robes, when the flesh of kings shall be rend in pieces; and take possession of the holy habitation, when Princes, who wanted faith, shall never see the face of God. And here I must put thee in remembrance, that faith comes not by generation, but regeneration: neither, (as the Papists would gather from this place) is it sufficient to be Ezek. 20. of our ancestors religion; except they had been sound in the faith, for the attaining of this, for ever blessed succession: But we must succeed those in doctrine, in renovation, and faith, who have trod these steps before us. Yet we deny not, but 4. sorts might, in the former days of Popery be saved. 1. Infants, that actually had neither done good or evil in their own persons. 2. They that were aged & opposed Popery, Who might be saved in the time of popery. of which number, some of our ancestors might be 3. They that erred not in gross points of Popery, and 4. That lived, yet at death, renounced their former doctrine, & died not Papists: besides that knowledge; that would save them, will not save us, we living in a more blessed time, than they. I could yet collect more useful instructions, both from the verse in general and the words in particular, as, that Where we see signs of goodness, we are to judge the best. When we give others instruction, we are first to possess them, with the persuasion of our affection. For, than they will take it in good part; and our words will have the deeper impression. But I pass to the next verse. VERS. 6. Wherefore I put thee in remembrance, that thou stir up, the gift of God, that is in thee, by the putting on of my hands. THese words may indifferently be handled as The logical resolution. they have dependence on the former, or succeeding verse; but how ever, the particulars are these▪ 1. Paul puts Timothy in mind of a duty. 2. mention is made what it is, viz. to stir up. 3. What must be exuscitated, the gift in him. 4. How he came by it; the principal means is God: the instrumental, the imposition of hands. 5. The cause why it is to be stirred up, is laid down in the first word, Wherefore. Wherefore.] this is a word of relation; and when it is used, The Theological exposition. it doth denotate (for the most part) a reason, of the thing done, or to be perfected. I put thee in remembrance.] That is, by writing I do declare unto thee thy duty, and bring it to thy mind. That thou stir up.] This is a metaphor borrowed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire; as when sparks be under the ashes, or the flame gins to be quenched, then there is need to keep it burning and from being extinguished; and so it is in respect of the gifts of grace in us. The gift of God] By gift may be understood, his office; or the graces of the spirit common to all Christians; or particularly, faith; mentioned in the former verse. We may be assured of this, that Paul would have his son to be diligent in his calling; and that could not be, except he stirred up the special graces, aswell as the common gifts of his particular vocation. For as a piece furnished with shot, yet wanting powder, will never discharge itself of it; so if the saving gifts of God stir not, they ordinary lie still. This gift is further amplified by the author of it, God; and in it are two things. One is, the thing given; the other, the freedom of it. For gifts must be free. Which is in thee, by the putting on of my hands.] This Ceremony of laying on of hands, hath been used of Parents in blessing their children, Gen. 48. 14. In sacrifice, Levit. 1. 4. In healing of diseases, Acts 28. 8. In conferring the excellent gift of the holy Ghost, Acts 8. 17. And in making of Ministers; to which time these words have reference. 1 Tim. 4. 14. Where Paul saith, this gift was in him by laying on of hands, we must avoid the Papists gross gloss on this place; who hold, that ordination, or (to use their phrase) holy orders, confer grace: for this action was accompanied also with prayer; and the conferring of grace, by the hands of the Apostle, was extraordinary and continued but for a time. My son Timotheus, I being so well persuaded, that The Metaphrase. thy Grandmother, and thy mother were endued with faith unfeigned, and also assured, that now it dwelleth in thee, am therefore the more willing to put thee in mind, that thou suffer not the gifts of God to decay or to be idle, neither neglect the calling wherein thou wast established, by the putting on of my hands; but that thou preach and practise, as becometh thee, who had so excellent parents, such a good testimony, and so lawful a call: all which be great encouragements to these duties. Therefore.] Let this word have reference to Timotheus his Doctrines deduced. Grandmother and mother (as though Paul would encourage him from their fidelity, and brings them as a Pattern to be imitated; then this will follow, that, Children are to tread in the steps of their religious Parents. They must have an eye to their Godly ways, holy courses, Doct. 1. and walk in them; but if they be crooked, then must they avoid them, shun them: Dan. 2. 23. Ezek. 20. 16. 1 Pet. 1. 18. For it will rejoice the hearts of religious Parents, and induce Reas. 1. them to bless God. Why did David mourn so bitterly for his son Absalon? certainly, one cause was, he erred from his Parents holy paths; living a young traitor, and dying an impenitent sinner. Again, if children imitate their Godly forefathers, it's Reas. 2. both commendable, and profitable; for they may expect the same recompense of reward from God, in life, death, and in the great and last day, else not. This may make for the shame and confusion of some in Use 1. our days, who wander (as birds from their nests) from the ways of their faithful forefathers. Can these expect the blessing promised to their holy Parents? may they not look for a curse rather? You therefore that be sons and daughters, cast your Use 2. eyes on their paths; and if they be good, tread in their steps; if bad, turn the contrary way. The Romanists are are headstrong in thus doing; yet run the broad way. Let us then, whose Parents profess the truth, be as resolute in imitation of their truly religious courses. I put thee in remembrance.] Timotheus an excellent man must be remembered, and provoked to discharge his function faithfully; whence we note, that, Good men stand in need of a memento. Doct. 2. The best must be provoked, pricked in and to religious duties: if not Paul here, and his brethren else where, might have spared their pains. 2 Pet. 1. 13. and 3. 1. Ezek. 33. 7. Acts 20. 28. Coll. 4. 17. For are not the best forgetful, unmindful of what the Reas. 1. Lord requireth of them? how often do the actions, to be performed by us in our callings, slip out of our minds? And are we not dull and slow to good duties, though we Reas. 2. have them in remembrance? the best have more need of a spur, than a bridle. Doth not Satan also strive to steal away the heart, and Reas. 3. allure the mind to fix and exercise itself on unnecessary objects? What if a man be willing to work, is this any let? doth it Reas. 4. not rather help than hinder, as the wind doth the ship to make speedier passage, notwithstanding it hath already the tide? They are reproved, who neglect this duty, or that scorn Use 1. to be provoked. Some men are like kicking jades, that fling out when they are spurred, rather than amend their speed; or not unlike to the overcharged cannons, that when the match is put to them, either burst or recoil, and so endanger the Gunner. But let us practise the contrary, putting the best in mind Use 2. of theirs; and be contented to hear of our own duties. I know the best have need of it, and would be saved; why then should they not willingly undergo a remembrance, and endure a memorandum? we count it a favour to be awaked out of sleep; and shall we fret to be stirred up from sin? That thou stir up the gift of God that is in thee] From this metaphor, we collect, that The graces of God's spirit are of a fiery quality. Doct. 3. Was not the Prophet's lips touched with a coal from God's altar? did not fiery tongues sit on Christ's Disciples? are not the faithful Baptised with the holy Ghost and with fire? and all of us forbidden to quench the spirit? Isa. 6. 6. Acts 2. 3. Mat. 3. 11. 1 Thes. 5. 19 For grace doth enlighten the eye of the mind, as fire doth Reas. 1. the eye of the body. What is vrim, but fire? and Paul saw a light when he was converted; so did the Gentiles, so do all Christians. For grace is fire; and fire gives light. Again, grace will heat like fire, and make the Godly to Reas. 2. burn in the spirit: the more fire, the more heat, and the more grace, the more zeal. Thirdly, fire gives life and motion; so doth grace and Reas. 3. faith. When the sun is in his Apogy, or farthest from us, are not the creatures in a kind of death? but being in his Perigy and near unto us, do they not revive and spring? so when grace comes, life comes; if it be absent, death is present. Fourthly, As fire doth congregate things homogeneal, Reas. 4. but segregate heterogeneal; so doth faith and grace. It will dissolve things of divers natures, but unite the other. Grace will cast out the sinner, but receive the Saint; yea make divisions in a man's own house, and yet cause union with Gentile, Barbarian, Sythian. Fiftly, fire will convert other things into itself, as we see Reas. 5. by a stone cast into it; or make them burst in pieces, and fly about the house; so let the profane dwell among the faithful, he will either be converted or expelled out of doors. Sixtly, the nature of fire is to go upward, and to carry other Reas. 6. matter with it, and this is the reason that when water boileth, it flieth out of the pot. For the fire being united with it, would carry it upward; but being not able, it falls downward; so grace will ascend on high, pierce the very heavens, and endeavours to draw others also: though sometime it falls out with it as with the fire. For meeting with a cold subject, it loseth its labour, and cooleth itself for a season. Seventhly, fire is the most active of all other elements, Reas. 7. having much form but little matter; and so is grace. For where it is, it will be working, not idle. Finally, fire comes down by accident, through the motion Reas. 8. of the sun, that's placed in it; and were it not for the Son of righteousness, grace would never descend from on high, into this low region. This informs the carnal man why he is cold in good Use. 1. duties, and others hot.: why he is unwilling to work, and others so forward in the greatest opposition: why? can a man carry fire, and not give light? colaes, and not be burned? ask the Sun, why he shineth, and the fire why it heateth, and they will tell thee, it's their nature to do so: and so is it the nature of grace to shine like a star in a dark night amongst the wicked, and be hottest in the greatest frost of persecution; and to strike the highest tower in pieces, aswell as devour the driest stubble. And here we must all learn a double lesson. First, to get Use 2. this fire; and next, to keep it from quenching. This is that one thing necessary; and how should we rejoice, if it be already kindled? For without it, we are blind, corrupt, cold, yea stark dead. We must make our hearts, the hearth to uphold it, and our hands, the tongues to build it; it must lodge with us daily, send out a flame from us, and our lamps must be continually burning; then shall we glorify our God, give light to others, walk safely, as walled about with a defence of fire, in this Pilgrimage; and the Lord, at length, shall send us fiery Chariots to carry us to heaven, where our lamps shall burn day and night; and shine, as the Sun in the clear firmament, for ever and ever. One spark of this is more worth, than all the balm in Gilead: This is that true fire that cometh from above; which boileth, roasteth and seasoneth all our sacrifices, and makes them acceptable & us also, unto God: for without this fire, we cannot escape eternal burning. What have I said? yes I have said, that, where this fire is not kindled, that person cannot be saved. Stir up the gift.] Note further hence, that, The gifts of God are to bestirred up within us. Doct. 4. We may not permit them to lie under the ashes; and ever to be smoking, never burning. Did not father Isaac call for savoury meat, before he would bless his sons? and the Prophet, a Minstrel, before he would Prophesy? David would cry, Awake my soul, why art thou so cast down within me? and Christ, when he lifted up his eyes towards heaven, might he not intent the same thing? Gen. 27. 7. 2 King. 3. 15. Psal. 42. 5. joh 17. 1. For if they be not, will they not perish? have you not Reas. 1. heard, that they are of a fiery quality? and therefore subject, without stirring, blowing, to decay and be extinguished? And in so doing, shall we not send forth the more light? Reas. 2. give the greater heat? want of this causeth darkness, coldness, in our conversation. Here the idle servant is reproved, who wrappeth his Use 1. Talon in a Napkin, covereth this fire in the ashes, and never useth the bellowes to blow it up, and kindle it; and yet those will stir up lust, envy, and all the bundle of corruption, that is within them to the uttermost. What provoking is there to strife and debate, carousing, and all manner of uncleanness? but this is to set wild fire a burning, and to kindle a flame that will devour to destruction, and eat up all our increase. This fire needs no fuel, this coal wants no blowing; for of its own nature it will burn to the bottom of Hell. O that these knew what a cooler the Lord hath prepared for them? Let our Sodomites burn in lust; fire and brimstone will consume them. Well, let us take warning, by their warning, and practise Use 2. this point so necessary; and that this fire may never dye, but flame, and ascend continually, we must: first avoid what may quench it, and secondly use the helps that will enkindle it. The things that put out the fire of the spirit in us, are What quencheth the grace of God in us. 1. Evil cogitations; as smoke weakeneth the eye, cold frosts nip the tender bud, and stinking smells damp and dull the purest spirits; so do bad thoughts disturb, impoverish, and enfeeble the gifts of God that be in us. 2. Corrupt speech; that troubleth the fountain, and stoppeth the spirits spring: it shakes the young plants of grace, as the boisterous winds do the late graffed sions: this will cause the new man to dye before his time, and the best fruits he beareth to become blasted. 3. Wicked works; they raze the foundation; and like the Boar of the would root up all: when these break forth into action, then falls grace suddenly into a consumption: for they do not only whither the branches, and change the complexion; but also kill the body, devour the juice of life and destroy the constitution. 4. Lewd company: This doth press down, and keep under the gifts of God, that they cannot shoot up and spring; as water to fire, green wood to dry, this quencheth all; one grain of this leaven leaveneth the whole Lump. Let the Isralites live among the Egyptians, though they hate the men, yet they will learn their manners; and Peter will grow cold, if he warm his fingers at Caiaphas his fire. 5. The prosperity of the wicked: that will buffet the soul, wound the very spirit, and make grace to look pale and won: how have the faithful fainted to see this? and the strongest foot of faith reeled, staggered? this mud hath made the men of God almost to turn out of the way. Psal. 73. 6. And finally, the pampering of the flesh: it will impoverish the Spirit, and make it look lank, and lean: if the one be pampered, the other will be starved. When one of these buckets is ascending, the other is descending. Paul knew ●t well, therefore would beat down his body, and keep it in subjection. These be the greatest impediments that hinder the gifts of grace from stirring, growing. Thus having removed the quench-coale from oppressing 1 Cor. 9 vlt. the fire of the spirit, like an over-laded beast eased of his burden, we will add some incentines to blow and stir it up, that it may kindle, flame, and ascend; and they be either public, or private. 1. Go not, my friend, from jerusalem to jericho, where, Helps to stir up grace in us. though the situation is good, the waters are nought; but plant thyself under a powerful ministry, and then, diligently attend to the word. When Paul had said, quench not the spirit, he adds immediately, despise not Prophecying: Preaching will 1 Thes. 5. 19 like a mighty wind, cause this spiritual fire to kindle and burn within us. 2. The sacraments: The one puts us in mind of our promise, the other of the coming of our Lord in glory. Will not the least token from a friend cause our hearts to leap within us? Did not the babe spring in his mother's womb, when the mother of Christ came near him? and shall not grace bestirred upin consideration that he is at the very doors? 3. Good companions: Saul will Prophecy among the prophets; and the greenest wood burn, being bound with the dry: one coal will kindle many, and divers little brands set one another on burning: when Silas came to Paul, did he not burn in spirit? 4. Diligence in our particular callings. This will constrain us to stir up the grace that is in us; for the actions thereof are like so many instruments, without which we cannot set this fire a working; and through idleness, do not our gifts lie dead, rust, and canker? 5. Singing of Psalms. When we join with others in this action, how will grace flame within us? every word will lift up the mind and each period leave a sweet relish behind it, that will glad the spirit. Lovesongs do no more inflame lust, than the song of songs will grace in the hart. 6. Lastly, admonition; it will work wonderfully, if it be performed with circumstance, and in season. It's like oil, that makes the face shining and glorious; or the morning dew, that waters the tender plants. Where this falls, grace will sprout and flourish. The private helps are. 1. Reading, either the scriptures, or other holy writings: This being done in a corner, will refresh the spirit. It's like food to the fainting Passenger. 2. Meditation; he that sits long by the fire shall have his body to grow hot, and his cold spirits to become active, nimble. Let this be done thoroughly, and it will make grace to stretch itself beyond its ordinary wont, and the Christian to be rapt out of himself. He that views the sun will soon cast down his head; so he that thinks seriously of the son of God, will cry, I have joy enough. 3. Prayer; who ever in his secret chamber went to God by prayer, but he was ravished in mind, and in the strength of that action, spent all that day without weariness? God giveth the greatest gifts in secret; and, like man, revealeth himself a not such a one possess the place of one that's lawfully sent, and called of God and man? and make the ground of the Church barren? Let them then who assume to themselves this office of dignity, Use 1. take heed what they do. The person ordinated must be of good report, well qualified? For, otherwise it may and will be the very bane and pestilence of the Church, when men unfit, not furnished with convenient gifts, are ordinated, inducted. What saith our Lord? If the blind lead the blind, do not both fall into the ditch? Mat. 15. 14. This also, from the rule of relation, must teach them who Use 2. enterprise this high calling, to be careful to enter in an holy manner; at God's door, not the devil's window. Such can neither expect the protection or blessing of God. They sit, like a man on the top of a mast, the least gust makes them subject to drowning. Some assume this place, as a thief, an untamed horse, back him with much a do, ride him in a sweat, and come down with a mischief. It may be justly said to such, friend how camest thou in hither? who sent thee, or requireth this at thine hands? Whereas Timotheus his gifts were increased, by prayer, Prophecy, and imposition of hands, we may conclude, that, The ordinances of God are not without profit, if rightly practised. Doct. 7. Who ever used any in an holy manner, but prevailed for a blessing? Was not the plague stayed, when Aaron took a censer, put fire thereon from the altar, and incense according to Moses command? and did not the blood of the Paschall Lamble, stay the Angel which destroyed the Egyptians, from touching the Israelites? When was preaching or prayer vain in the Lord, if duly performed? Numb. 16. 8. Exod. 12. 23. 2 Sam. 24. 16. Acts 2. 41. and 4. 31. and 16. 14. ja. 5. 16. 2. Chro. 30. 20. Isa. 38. 5. For hath not each ordinance a special promise? Ask and Reas. 1. ye shall have, Seek and ye shall find, Knock and it shall be opened unto you. And shall we think, that, the condition on our part performed, the Lord will fail on his word? Let not such a thought once creep into our mind. Mat. 7. 7. What if our best actions be imperfect? is not the sin Reas. 2. removed by the blood of Christ jesus? shall he not present them to his father without spot, without rinckle? When our Lord hath corrected our errors, cut off the superfluity, supplied the defects of our doings, then shall they appear good before God, and receive a recompense of reward. Rev. 8. 3. Away then with that old, and (no less) profane complaint, Use 1. Isa. 58. 3. We have fasted and thou seest not, afflicted our souls and thou regardest not; and what profit is there in serving job 21. 15. the almighty? Was not Ahabs' humiliation rewarded? jehues' zeal commended? and in some sort recompensed? Yet were they not Hypocrites? reprobates? Their word was the Lord of hosts, but their proper scope the praise of men, the safety of themselves, not the glory of God, rather their projects were an earthly kingdom: Shall we think then, that sincerity in God's service is without reward? that his ordinances are not, being in an holy manner performed, profitable every way to his faithful servants? What stronger motive can be in the world to induce men Use 2. to be frequent in good duties, than this consideration? Humble thyself, the Lord shall lift thee up. Preach, the Saints shall then be gathered, the body of Christ edified. Fast and pray, and thou shalt prosper. Commune with the best of God's servants, be a companion to them that fear him. Come often to the Lords table, and corruption shall whither, die; the fruit of the Spirit grow, flourish, and wax strong within thee. For, is not the promise of God true? doth not his word stand for ever? and are not our imperfect actions, perfected by the Lord jesus? We seek and do not find, because jam. 4. 3. we seek and ask amiss. Let me exhort thee to preach and pray, read and hear, propound and resolve profitable questions; and than if thy labours be in vain, count me a false Prophet, curse me at thy death. Who ever did sow good feed in its season, but had a rich and plentiful crop at harvest? If Peter cast in his net at his master's command, though in former time he hath laboured hard and caught nothing; yet at the last, he shall encompass many great fishes, hale them to land, and be sufficiently recompensed, satisfied. It's not a trade, but the well using of it; not a farm, but the well husbandry of it, that will enrich the one and the other. Wherefore, be steadfast, immoveable, and abundant in the work of 1 Cor. 15. vlt. the Lord, knowing that your labour is not in vain in the Lord. What? did Paul and the people fast, pray, and lay on hands, without observing 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 use of God's ordinances we are to observe, how he dealeth Doct. 8. with us. Have not the Prophets, Apostles, and all the Lords people done thus? Should we make a collection of each particular, we should be exceeding large. When they did offer sacrifice, did they not observe the success? Fast and pray, what effects did follow? read and preach, how people were converted, comforted, or hardened? In administration of the Sacraments, that, Many were sick, and weak, and slept, others healed, rejoiced, and received the holy Ghost? Gen. 4. 3. and 10. 20. 21. Nehem. 9 9 etc. Psal. 106. 23. and 107. 6. etc. Mat. 7. 28. Acts 4. 31. and 28. 23. 24. 29. 2 Chro. 30. 20. etc. 2 Kin. 22. 19 Io. 13. 27. 1 Cor. 11. 30. For, in so doing we come to have an experimental knowledge Reas. 1. of the truth and fidelity of God's promises, than the which nothing is better. If any man will do his will, he may be assured, that the doctrine we deliver is not sensual, earthly, joh. 7. 17. jam 3. 17. or devilish; but pure, peaceable, good and profitable. For, all the Lord speaketh shall come to pass. Iosh. 21. 45. And will it not yield matter of thanksgiving? Why are we so barren in blessing of God? have our mouths so empty Reas. 2. of his praises? do not continually sing songs of gratefulness? Is it not the neglect of this observation? Can we with the Prophet, register the many mercies we receive in the use of God's ordinances, we should cry as he did: What shall I render to the Lord for all his benefits? Psal. 1 16. 12. Would it not also constrain us to be more frequent in Reas. 3. good duties? provoke and prick us forward to preach and pray? will not men spend much time without weariness in that calling, that affordeth great commodity with constancy? Who ever casteth off a profitable art? or waxeth dull in doing that, which his own experience makes sure, hath recompense 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 us to look out the cause, why God withholdeth a blessing? Should we not find some Babilonish garment in our tent? some jonah a sleep in the ship? one sin or other, that hinders the good success of our spiritual endeavours, and were not this worthy of our pains? Hence comes to be reproved many a person, who though Use 1. they perform holy duties, yet never have eye to the event. Are not these worse than Cain? For, he observed the success of his sacrifice. Or Balaam? Did not he perceive how the Lord answered him? Do we not read that hypocrites marked, what fruit they reaped in fasting and afflicting themselves? Isay 58 3. Are not Christians then blame worthy who come short of such in this thing? True it is, that in nothing the best fail more, than in not joining watchfulness in the use of God's ordinances. Want of this one thing breedeth doubting, staggering in the promises, withholdeth matter of thankfulness, causeth slowness, dulness in good duties; and keepeth sin close, from being revealed, discovered. What shall we then do? Why? we must imitate men in other Use 2. vocations, recreatious. When the husbandman hath cast good seed into his soil, will he not have an eye to its rooting, sprouting, & growing? Who planteth or grafteth, but observeth how the tender blades bud, shoot forth, and spread themselves? will not the fisherman, having cast in his net or angle, into the river, expect whether any fish be catcht by the gill, or entangled in the meshes? What fowler spreadeth pantels, setteth his gin, dischargeth his piece, but will haunt the spring, view the scrap, and look with a stretched out neck, to see if any bird be caught fast, insnarred, or wounded? Shall Physicians give pills, administer potions, and grow careless how their Physic works? Learn then by their examples, what success accompanieth the Lords ordinances, Preacher, people. Sow the seed of the word, in season, out of season, and mark, which doth prosper▪ 2 Tim. 4. 2. Eccles. 11. 6. this or that. In thus doing, peradventure thou mayst find some person struck with the shot▪ of the word, who like a wounded Pigeon, will single himself from his former companions, fall in some obseure corner of a field, spread the wings of his arms▪ and with a drooping conscience, call and cry to God for mercy, for pardon. Pray, and watch what the Lord will say unto thee. Read, and hear, and take notice how thy heart waxeth hot, corruption is cooled, and grace kindled. Yea, in all holy actions, look to the success; and experience will let thee see, that, as the shadow followeth the body, the blessing of God doth accompany his ordinances. Above all things, think thou on this; so shall thy faith grow strong in the promises of God; thou shalt find them a sure word that never faileth. Also thou mayst have matter of praise to God-ward, and tell thy brethren, what he hath done for thy soul. And how will this experimental Psal. 66. 16. knowledge encourage thee to preach, pray, read, hear, and never grow weary in welldoing? At the least, or (if I may so say), at the worst, this benefit will accrue, how that there is some sin in us not repent of, one corruption or other not mortified, or just circumstance in God's service omitted, which causeth our endeavours not to prosper, our best fruit to be blasted. From the words diversely 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 need of more grace than a common Christian. This is the reason his gifts were increased. 3. That the more worthy calling God sets us in, the greater portion of his spirit will he pour upon us. He did so by Timotheus. 4. That preachers may (above others) depend upon God for a blessing. For, are they not consecrated with great care and solemnity? enriched with extraordinary gifts and graces? Think on this, O ye men of God, and in contempt of the world, let the honour of your calling, and hope of good success in the faithful execution, comfort your souls, and breed an undaunted resolution in you. VERS. 7. For God hath not given us the Spirit of fear; but of power, and of love, and of a sound mind. THis verse may either be applied to the verse The Logical resolution. going before, or that which followeth; in the which is contained a Reason, why Timothy should stir up the gift of God in him, or not be ashamed of the Gospel. And thus the Argument stands. Whosoever is freed from the spirit of fear, and is endued with the spirit of power, love, and a sound mind, must stir up the gifts of God in him, be resolute in his calling, and not ashamed of the testimony of Christ the Lord: But thou my son, art free from the Spirit, etc. Therefore thou must stir up the gift of God, etc. In the verse we may observe two things. First, what the children of God have not; viz. The Spirit of fear. Secondly, What they have; viz. a threefold gift. 1. Power. 2. Love.. 3. A sound mind. The Author of all which, is said to be, God. For God.] That is, God the Father, the first person in the The Theological exposition. deity; though we exclude not the other: For as all the three persons consented to, and cooperated at man's Creation; so do they at his Recreation. Gen. 1. 26. Hath not given.] In a Gift, is 1. A giver. 2. A thing given. 3. The freedom of the thing given. 4. An act by which it is given. And lastly, some person that is made partaker of the gift given. Vs.] To me Paul, thee Timotheus; and (it may extend to) other grounded and strong Christians, under the Gospel. The Spirit.] This word Spirit is sometimes taken in a bad, Spirit taken in a bad sense. Math 8. Luk. 14. 1 Tim. 4. 1 King. 16. sometime a good sense. In a bad. 1. For Satan 2. For a Ghost, that wandereth. 3. For false doctrine. Or. 4. For some evil motion, stirred up by the Devil, or some other cause etc. In a good sense. 1. For God in general. 2. For the subsistences Spirit, in a good sense. joh. 4. Esa 48. 1 joh 4. Gal. 5. 17. Eph. 3. Rom 8. Acts 23. 1 Thes. 5. in particular. 3. For the word of God. 4. For the work of grace. 5. For the very act or motion, that proceedeth and floweth from the work of the Spirit. And it is applied to the whole soul, and the faculties of it, with the natural, animal and vital parts, the which we omit. But in this place, it is to be understood (I take it) both of the ill motions, that proceed from Satan, and his cursed work within us: Or, the good motions of the Holy Ghost and his blessed work, that is wrought within us. For Satan like the Spider, is seldom separated from his wicked web, neither may we put a sunder the Spirit and the work, or gifts of the spirit. For so good a cause will not be absent from his effect. Fear.] We read of a fear commended and commanded; Psal. 2. Prou. 1. Isa. 33. jam. 2. 19 the which some style a filial or childlike fear; and it was in Adam by Creation; and is restored to man at his Regeneration: And we read of a fear in Devils, and wicked men, condemned, and to be abandoned; the which Divines call a servile, or slavish fear. (Paul in Rom. 8. 15. Makes it an effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of the Spirit of bondage or servitude, and opposeth it to the Spirit of adoption or filiation:) the which fear is here meant; and it befell man for sin, and came not by creation: For, before Adam had transgressed, there was no evil object in the world: and this fear is a punishment of sin: therefore it may be called, the gift of God; but given in revenge, as we give blows to the peccant person. Others, by fear in this place, understand that fear, which is at a man's first conversion: Or comparatively: For they (say they) under the Gospel had less fear, than those that were under the Law; and because the Scripture calleth that, often, nothing, which is not in that measure. But I rather hold the first interpretation; making carnal men the proper subject of it. But of power.] By power is not to be understood any distinct grace, but rather a strength of all other graces. For every grace hath some enmity that must be overcome by this power. And as in the natural body, there is a power or strength in every member: so in the Spiritual body, an ability of each part, to the wellbeing of it. And of love.] Natural affection is not here meant; but that which is Spiritual: and seeing our Apostle sets it down indefinitely, and without its object; we may expound it of Love to God and man. And of a sound mind.] Some turn the word Sobriety. As if the Apostle had meant it, or meats and drinks: But I understand it, of a spiritual sobriety; the which hath in it two things. 1. Soundness of judgement. 2. Moderation of affection. It stands thee in hand, my Son, to stir up the grace The Metaphrase. of God that is in thee, to look diligently to the work of thy Ministry, and not to be idle, or ashamed of the testimony of our Lord, the Gospel of Christ; Inasmuch that the Spirit of bondage (which the unregenerate are possessed withal) is taken from thee; and the Spirit of power, and love, and of a sound mind, to aid thee, to move thee, and to direct thee, (the which are by God conferred and only given to us his peculiar and adopted children) be imparted upon thee. And now, if we consider the words as they be a Reason, The Deduction of Doctrines. and have relation to the precedent and consequent verses; then this is the first point, that we observe, that, The duties of our callings are not to be neglected. Doct. 1. Io. 11. 9 etc. 1 Cor. 16. 13. We must go through good report, and evil report. And not fear any contrary opposition; but quit us like men and be resolute. For to do otherwise, is to bring the evil upon us that Reas. 1. we are afraid of. The jews would not confess Christ because of the Romans; who, if they did, feared would spoil their Temple. Yet was it spared? No: it was razed down Math. 16. 25. to the ground notwithstanding. And more than this, they that be fearful to do that which is good, shall not inherit the kingdom of God; for without shall be the fearful and faint-hearted; aswell as the whoremongers, murderers and faithless persons; and shall taste Rev. 21. 8. of the second death. This reproves the timorousness of our days, and pusillanimity Use 1. that is in many persons. The Magistrate, like Pilate, sometimes fears the people, and so quits the guilty, condemns the innocent: The Minister; too often, cries peace, peace, when there is a sound of much war; powers in oil when vinegar were fit; and all because he feareth the Auditors. Peter thus denies his Master; and Paul's friends do forsake him: Yea, this evil is but too general under the Sun. But let it not be so with us, Beloved: lest what we most Use 2. fear, fall to be our portion. Let us be diligent in our several courses: For he that walketh in the day, stumbleth not. We joh. 11. cry out against him that first breaketh the Rank, & count him and call him a whitelivered and faint-hearted Soldier: then let us avoid, what we so much condemn and dislike in others: For that which thou detestest in another, by others shall be as much detested, if it be found in thee also. And learn to fear God; so shall he make all creatures to stand in awe of thee. For as Moses serpent did devour all the false; so will this true fear eat up all that is counterfeit. The next thing we note out of the words is this; that, Grown Christians have not the Spirit of servile fear. Doct. 2. Rom. 8. 15. Psal. 23. 4. & 112. 7. Yet such as be lately converted and weak, have much and many troubles, and inward terrors. Carnal persons are full of despair and fear, but men of age and grace, are freed from it (at the least) in a great degree. Reas. 1. 1 Tim. 1. 9 Rom. 6. 14. For such are not under the Law, subject to the curse; but under the Gospel of grace and mercy. He that varieth the object, and altereth his habitation, shall find in his natural body a diverse operation: so they that come under the act of God's love and favour, are freed from their former fear. Reas. 2. Again, they have the spirit of adoption; whereby they be certified, that they are the sons of God, and in state of Gal. 4. 5. Salvation. Now may they eat their bread with joy, and drink their drink with a glad heart; for the Lord accepteth them. Eccl. 9 7. The favour of a Prince, maketh the subject merry: and shall not the loving kindness of the most High; expel all mourning? First, by this we may try the truth and strength of grace Use 1. in us. Are we full of terror? Do we tremble at the evil tidings? and quake in the remembrance of death, judgement, and hell? Then, we are either weak, or no Chrians at all: for faith and God's favour maketh a glad heart, and a cheerful countenance. They that are always trembling, have the spirit of fear, and cruel bondage. And in the second place, We are directed how to expel Use 2. fear, and blow away the thick mists of terror; why, get a growth in all grace; strive to be a strong man in the Lord. Cripples are afraid of every thing; so weak Christians and wicked persons quake at the wagging of a leaf, at every little sound. A third thing from the former part of this verse we gather, which is; that Freedom from slavish fear, is no small favour. Doct. 3. Rom 8 15. Io●. 13. 2●. Paul Doth make mention of it, as of a matter of much moment, and a thing not lightly to be passed, from the which they were delivered. Because its a fruit of sin, and an heavy curse incident Reas. 1. to the wicked. For if man had not offended, he had never feared either the remotion of good, or the infliction of evil; Gen. 3. 10. the proper objects about which this passion is conversant, exercised. Besides, doth not this fear wound the Spirit, eat and Reas. 2. gnaw out the very heart, consume the bones, dry up the marrow, and make the face look pale, won, grisly, ghostly, Psal. 39 11. and the whole body to consume and waste away. And is it not an opposite to boldness, hope, joy, and that Reas. 3. inward peace, that passeth all understanding? For no Chastisement, of this kind, is for the present joyous, but grievous. Heb. 12. 11. What can pierce the soul more, than this dart? enter so deeply into the secrets, as this keen arrow? Let Cain's Gen. 4. 14. flight further confirm it; and our own experience speak the truth of this thing. Fourthly, doth it not hinder a man from the doing of Reas. 4. joh 3. 1. 2. Luk. 19 21. many good duties? why do we run from God? often lay his honour in the dust? forsake our brethrens? deny the truth, and omit diverse good actions, holy exercises? Why? fear Gen. 20. 11. 1 Sam. 21. 12. Math. 26. 59 constrains us. Why did Abraham call his wife, Sister? David feign himself mad? Peter curse and ban? Oh! it was a slavish fear, that produced these effects. Then let such as are freed from it, praise God, and repute Use 1. it no common favour: Freedom from this evil is either thanksworthy, or nothing. You that sometime have felt the force of it, cast your eye behind you, and forget not the the days of old: What would not a man give to be rid of this guest, when he lodgeth in the house of his heart? Nothing would be too dear at such a season. And shall God dispossess him, and we prove in grateful? well; take heed what thou dost; for God can cause him to return with a double sting and vex thee more than in former▪ time. And here we must learn to avoid▪ all occasions, that may Use 2. procure it; and to use the means that will expel it, drive it away. Take heed of the omission of good, or the least commission of evil, for these two, be the natural parents that produce it, conserve it: For as every body hath his shadow; each Be her sting; so every sin hath fear for his attendant, wouldst thou sleep securely, lay thee down in peace: live with joy, and dye with comfort? Then learn to do good, cease from evil. Hear is yet another point to be noted, out of Paul's manner of reasoning. Why doth he couple himself with Timotheus, saying, for God hath not given us, and not thee? I take it, to encourage him the more to stir up the gift of God in him: whence observe, that There is a wise handling of a matter to be observed in the provoking Doct. 4. of others to good duties. It is worthy of our consideration, to mark how our Apostle Neh. 2. 3. Act. 22. &. 26. 27. sometimes severeth himself, sometimes coupleth himself with others in his Exhortations, Provocations, Reprehensions. Why did Paul say to the Centurion, Except these abide in the ship, ye cannot be safe? and not we cannot be safe Act. 27. 31? The Reason shallbe a Reason of the Doctrine. For otherwise his words would not have taken so deep impression: Reas. 1. For if he had said we cannot be safe: Then they would have peradventure objected, that Paul said so for his own safety; but excluding himself, they might Conjecture, that God, though they perished, would save him Mark. 11. 30. etc. another way. And thus did our Lord, by his wisdom put to silence the Pharisees in his Reasonings. Again, when we have used the likeliest course in our proceed, Reas. 2. for the effecting of a thing; we shall have the greater hope of the end, we aim at; And if we be prevented, yet Ester 4. 16. the remembrance, how we observed the best and wi●est way willbe of great force to comfort and content us; Every wise Christian and daily workman, know the truth of this by daily experience in their proceed. In the use of this, we are constrained to reprove 〈◊〉 Use 1. discretion of Preachers, and pri●a●● 〈◊〉 〈◊〉 〈◊〉 no wisdom in their provoking of others to good duties, and thereby rather hurt, then help others, with whom they have to deal, in the way of Godliness and honesty. What wild fire shall you sometime see to fly from the Altars in the Temple? what indiscreet carriage and gesture? incomposed and indigested phrase from the Pulpit? And agreat deal of passion: little compassion? The same is often seen in the Auditors also; in censuring the preacher, condemning of his method, manner of delivery, his deduction and prosecution of doctrines. Is this to honour an Elder? to admonish him as a father? is this wise and Christian dealing? And, let but one once have a little life, and true light, he is crying out against all men; condemning blindness to the Centre of darkness. These have forgotten, what they sometime were; and, though they have zeal, yet it's not guided by knowledge, discretion; and so there Actions work no Reformation, but Deformation. Let us then get wisdom in the guiding of all our speeches, Use. 2. and persuasions. Imitate the thresher, when thou art to deal with thy Brother; who first Tappeth his Corn in the sheaf, before he lay on greater strokes; for else the good grain would fly into every corner, and the straw not endure the flail: so, begin by degrees with another, and when he will endure Tapping; then smite harder, or else thou dost but labour in vain. And thus we come to the second branch of the Verse. But the spirit of power, and of love, and of a sound mind.] These words have a three fold consideration. 1. As they have relation to the former verse. 2. As they are opposed to the spirit of fear: and 3. As they one depend upon another. But first we will handle them as they be absolutely considered in themselves; where we collect, that, God's people have the spirit of power. Doct. 5. Had not the Posts of an house need to be of heart of Oak? God's people should be as Gedeons' children, every one like the son of a King: or David's worthies, men of valour, mighty, and strong: able to turn the wheel over the wicked, to smite them, with the sword of the word, hip, and thigh. Was not jeremiah a defenced City? an iron pillar? a wall of brass. Ezechiel had his face made strong? his forehead like the adamant? harder than flint. Michaiah was full of power, judgement, strength? Barnabas of faith; Steven of the holy Ghost. jer. 1. 18. Ezek 3. 8. 9 Acts 7. 55. First, Preachers have the spirit of power: else 1. How Reasons. should they study, preach, watch, and pray? 2. Withstand all oppositions? 3. Boldly reprove great obstinate sinners? for sound preaching will have much resisting; judas will be 1 Cor. 16. 13. Eph. 6 10. Coll. 1. 11. betraying, Alexander withstanding, and drunkards railing, balladizing. 4. And will not the devil play his part, who is strong? And all private persons have this power. 1. Else, how should they resist all natural weakness in Reasons. them, which hinders the cheerful performance of good duties? 2. Overcome all outward impediments, they shall meet withal? 3. Support the heavy burden of affliction, which is a concomitant of the Gospel? and 4. Without fainting endure to the end? Weak travellers will soon be tired, feeble professors quickly foiled. And here is condemned those, both Preachers, and people Use 1. who have it not themselves, neither can endure it in others. We commend the deepmouthed hound; the shrill sound of the trumpet, the loud report of the piece; yet cannot away with, care not for, the spirit of power, & resolution in a Christian. Nay; is not the drunkard, who is mighty to to pour in strong drink, applauded? the great beasts and huge Bulls of Bashan for pushing, and gorering one another, admired? Why, then, should not the spirit of power in God's people be regarded, extolled? Is not power appropriated job. 9 4. to God? Did not Christ speak with authority and power, and not as the Scribes? Is not this recorded for his praise? Mat 7 vlt. then where be men's wits? are they not besides themselves? Wilt thou hear me? or wouldst thou be reputed Gods? Use 2. then strive for this strength, procure thou this power: for is it not a grace of the spirit? are not they that want it subject to slavish fear? what can be of more worth? stand thee in greater stead another day? For can a Soldier be too strong? a traveller over well limbed? then may a Christian be too well fenced, armed. Must he not wrestle with principalities and powers? combat with the sons of Anak? tread upon the Lion and the aspe? and who can tell what weight may be put on his shoulders, for time to come? will we not provin our beast for a long journey? rig our ships for a rough passage? build them strong for a long voyage? bend our staff before we leap? and shall we never fortify the inner man? repair the battered bark of our souls: nor try the truth of that stilt, which must help us to heaven? Wherefore, gather spiritual greatness, strive for this strength, and purchase this power by all means possible; and that thou mayst do these things. 1. Endeavour to see thine own weakness: when men think How the spirit of power may be procured. they want nothing, they will not care for any thing. If we truly did discern our infirmities, we would then labour for strength: and stability: But ignorance in this, makes men like Peter full of presumption. 2. Avoid sin: For as the more we bleed, the weaker we become; so the more we sin, the lesser power have we: he that sins weakeneth this spirit of power, and pineth away. 3. Mortify the flesh: for that is an opposite to this spirit. Weaken the weeds, and the good corn will flourish, so crucify corruption; beat down the old man; and the new will grow strong, and overmaster him. 4. Strive to increase thy faith: For as that groweth; thy strength will come. The more natural spirit, the more corporal power; so the more spiritual strength and ability, by faiths increase. For as natural actions are said to proceed from the one; so may all spiritual seem to flow from the other. No spirit, no motion▪ no faith, no power. 5. Censure not the weak▪ do not count him as nothing; lest the Lord strengthen him, and weaken thee. And what 1 Cor. 4. 7. hast thou, which another hath not, that thou hast not received? This is a foul evil in our days: and have not such been met withal? yea, God often letteth such blood, who are so rank censurers of their weak brethren. 6. Use that power well, that God hath imparted unto thee: for by use it will grow; and to such, more shall be given. God will not give addition, & augmentation of strength, when as he seethe the abuse of that we have. 7. Add to all these, often and earnest prayer, crying with the Prophet, firmly sustain me, O Lord, with a free, or, (as some read) a Princely spirit. Psal. 51. 13. For, Prayer, like the still due the tender Plants, will cause a growth of spiritual strength. And of love.] Love, being here related indefinitely without its object, will give us full scope to treat of it at large. First, than it shall be noted: that, The children of God have the spirit of love. Doct. 6. This grace, by the holy Ghost, is shed abroad in the hearts of all good Christians, whether public or private persons; not one, who is borne again, wants it. Rom. 5. 5. 1 Io. 4. 8. For what we had by Creation, we have (in part) by Regeneration. Reas. 1. Shall not the second Adam Christ, recover for us by Redemption, what we were spoiled of, by the first Adam's transgression? The Apostasy, and anastasy, fall, and rising again, are equal in this, though not in the latitude of their object: for the fall was of all, the restauration is but of some. Io. 17. 9 etc. Again, Christians are members of Christ; and from that Reas. 2. union, have, of his fullness, received grace for grace. Had Adam stood, all his seed had participated of what goodness was in him; & shall not those that be regrafted into Christ do the same in truth, though not in measure? If it were not thus, why should they be said to be partakers of the divine nature? Io. 1. 16. 2 Pet. 1. 4. And have the children of God love? wouldst thou then Uses. be one of them▪ First, Learn what love is; and secondly, Strive for it. Love is an Act of the Will, embracing with delight whatsoever Love's defined. is first approved by the understanding. In this Description are six particulars: whereof we will speak in order. First, I say, its a Act. For, 1. all Divinity is practical, and consists not in a bare and naked speculation. And 2. if love were a passion, (as some will) and not an action, than the promise should belong to the suffering Patient, not the working Agent, the which were absurd: for its a more blessed thing to love, than to be loved; because the lover hath a promise for his action; but the beloved person none for his passion. Secondly, And it is an act, of the Will, not of the tongue▪ or hand; for, 1. Divinity is the rule of the Will immediately, though of the whole man mediately. 2. Again, if love were not an act, arising from the will, but from an affection seated in the heart (as the most hold,) then should love cease in the Saints at their deaths, and the Angels never have it, the which may not be admitted. Thirdly, In the third place, we affirm, that this act embraceth the object beloved. For, 1. The nature of love is to unite itself to the thing loved, as the hand taketh hold of what the eye beholdeth. And 2. should not the Will after its extension be conjoined to the object affected, it would never be at rest and settled. 3. Hatred rejecteth; therefore love embraceth. Fourthly, It embraceth with delight: for, 1. As every flower hath its smell: so every action in Divinity is accompanied with delight, and comfort, none excepted. 2. Besides, the Will doth embrace what's offered to it as good, and the fruition of a good thing must needs breed delight, else nothing can. Fiftly, Whatsoever: Here note the latitude of the object of love; for it may be either truth or error, good or evil, person, or thing, by accident; and the reason is. 1. In that the understanding may present to the will an apparent truth, for the truth itself: As the silly fish catcheth the counterfeit fly for the natural, through misapprehension. And 2. the will may be so much corrupted, though it be not deceived; that it may with delight embrace the thing that is evil, as we may see in wicked men and devils. Sixtly, Whatsoever, is; first approved by the understanding: In this sentence, we see the order of the wills act; for the understanding precedes it in acting, as the eye the foot. The reason is. 1. because of an unknown thing, there can be no love or desire: and 2. as whatsoever is in the inward sense, was first in the outward: so whatsoever thing is in the will, was formerly in the understanding. It is with the inner man as with the outward: The eye may be compared to the understanding the feet likened to the affections, and the hand to the will: the eye beholds the object, the feet carry unto it, and then the hand takes it by acting: so the understanding judgeth, than love coveteth; and the Will as the hand worketh for it, if it be not possessed: if it be, than it endeavours to retain it still. Now from this that hath been said, many things may be deduced. 1. That, They that know not God, cannot love him: Ignorant Corollaries from the definition. persons have not the love of God. For from the understanding proceeds sound affection, and there is no desire of what we know not. 2. That Error in the understanding deceiveth the affection: for love takes things as they are presented, and judged; if the one be deceived, the other is also. This is manifest. 3. Besides, I conclude hence, that, The affection is more worthy than the understanding; and the Will, than both. For, that which is for another, is of less dignity, than the thing for which it is. The Sabbath was for man; the Woman for man; therefore Man is more worthy than either. 4. Moreover, this followeth also, that, The affections do immediately attend the understanding, as we receive objects; and are in the first act Patients: so, than they importune the Will, like an earnest suitor, to work for what they affect: for the Will commands them actively. When God works to man, he begins at the outward and inward senses, and ends his work at the Will as the Centre. And, when man works to God, and for him; his act begins at the Will, but ends at the external and extreme parts and members. 5. In the next place, it will follow from the fore going definition, that; They who love God, have inward joy: for love always receives its object with great delight. And little doth the world know, what melody, the children of God have in their hearts: no stranger can intermeddle with their joy. For from the best intellect, and best object, proceeds the most comfort; and the faithful have both. 6. And lastly, we may safely gather, that, Such people as do not embrace the Lord, and endeavour not still to be united to him, did never truly love him. For the nature of love is to be always present, and to become one with the thing she loveth. Christ, loving us, became Emanuel, God with us, and hath promised never to leave nor forsake us. And if jacob affect Rachel, he would be espoused to her. For by marriage they are made one flesh, united in the nearest bond. In the next place, we come to handle Love, as it hath relation to its object; Whence we may note: that, God's children love God. Doct. 6. This is a short point in words, but long in work; soon proved, of many confessed; yet of a few practised. Psal. 46. 7. & 73. 25. & 97. 10. Col. 3. 14. 1 Io. 4. 19 For, they have the best intellect; therefore affect the best Reas. 1. object; which is God: the acutest eye covets the choicest colours; the quickest sense, the sweetest smell; so the best understanding the best object. Again, they prefer many Petitions to him, and he Reas. 2. granteth their desires, by the remotion of evil, and the donation of good: Hence, David, I love the Lord, because he hath heard my Prayer: will we not love him, that never denies us any thing we request? Psal. 116. 1. Before we apply the point, we will lay down some sound signs, inseparable properties of this love. 1. What thing do we see in God, worthy of our affection? Trials of the love of God. When the sons of God, saw the daughters of men to be fair, then, they made choice of them: Do we love his attributes of mercy, and knowledge, and presence, and justice? for he that love's God, love's all that is in God, and seethe nothing but good in him. 2. Do we desire to be acquainted with him, and he with us? For this is the property of true affection; that as we know and would better know him whom we affect: so we would be known of him, that loveth us: they that are strangers in this, are strangers from the grace of love. 3. Would we have God to love us reciprocally? For if we love any, we would be equally affected of him; else our love should be lost, and our joy not full. Is it not so betwixt friend and friend? how should it be otherwise than betwixt the sons of God, and their heavenly Father? 4. Furthermore, if we love God, we then desire to be like him. 1. In nature, being conformed into his image. 2. In actions too, into the consimilitude of his proceed. For we have such a deep consideration, and good persuasion of what we affect, that we think all perfection to be in it, and to flow from it. 5. Again, they that truly love the Lord, think all others should do the same. See this in Mary; she thought joh. 20. 15. others minds were busied about no other thing, but her Lord; the Church in the Canticles did the same. For they see admirable things in the object beloved, to be desired. 6. In conclusion, if God be affected of us, we will use all means to please him, to retain his favour, and do nothing to discontent him; yea, the nature of love is such that it rejoiceth greatly, to have any occasion offered, whereby it may manifest its unfeigned affection, to the subject beloved. And are these things true? then undoubtedly the love of Use 1. God is rare in the world: it is not like fire, kindled on the hearth of every man's heart; or grasle that groweth in each kind of ground. Every one will cry, he knoweth as much as the Preacher can teach him: viz: To love God above all, and his neighbour as himself. But, what admirable things do these see in God? What desire have they to know him, and he known of him? that the Lord would love them? or they to become like him in person, and action? do they wonder that others do not love him? take they care to please him in all things, to offend him in nothing? the contrary is manifest: Wherefore, whatsoever they brag and boast, the love we speak of, was never shed abroad in their hearts: this herb is a stranger from the garden of their minds. Be not then deceived; for if these things be not, in truth, though not in degree, found in thee, thou art an hater of him, and a lover of profit and pleasure, and not of God. David's heart gushed out tears, when others kept not his law: these themselves rend his precepts, like the veil of the Temple, from the top to the bottom: David set him always at his right hand, these never have him in their thoughts: David trembled at his word; these fear not to swear by his holy name. David did meditate of him day and night; these cry, Depart from me, we will none of thy ways. David made songs to praise him; these writ books, and coin oaths to dishonour him: David bade the lovers of God; to hate iniquity; these call others to commit all villainy. Shall they then have David's portion? nay, how can they escape swift damnation? In the second place, seeing we have seen what it is to Use 2. love the Lord, and the true attendants that accompany the same; let us never be at rest or quiet, until these letters of love be engraven on the tables of our affections, and imprinted in the leaves of our minds; and to move thee to this, take these directions following. 1. We must of necessity love something; for as no place Motives to love God. in nature will admit of a vacuity, so all men's affections will covet some object; then love God, for he is the best thing. Take what goodness is in all the creatures, it's no more equal to him, than a drop of water to the whole Ocean; he is all fair, and there is nothing unlovely in him. 2. Consider also, what a near union is betwixt us and him, hath not he took upon him our nature? married us to himself? is he not bone of our bone, and flesh of our flesh? and shall not this move us to love him? what nearer? or more honourable bond? what can be of greater force to allure our affection? shall the creator thus stoop to the creature, and we not love him? 3. They that love him, shall not lose their labour: and is not this something? sometime we love him, and her, setting on our affections as the Bee her sting; but lose our labour; and, as Paul of the Corinthians, are less beloved; the which makes us to cry, my sighs are many, and my heart is heavy. But love God, and thou shalt be beloved; for in this love is no loss. 4. He only can give us content: For as the foot is never stable, till it be pitched on firm Land; so our affections are ever wavering, until they be fixed on God; who is the first Being, the sustainer of the soul. 5. Call to mind, how he hath loved us: Shall he choose us from eternity, and we reject him in time? Nay, rather, let his love to us, work in us a reciprocal love of him; and so it will, in all his chosen: let me but give warmth, to my clothes and shall I not receive heat, by way of reflection? 6. He is always with us, in us, and neither will, nor can be absent from us; What a grief it is; experience tells, not to be present with the thing beloved. This division, like Reubens', causeth many thoughts of heart. For personal presence; when friends affect, above all things is desired; and here only, and no where else, it is to be obtained. Ne thinks these things, should like the Load stone iron; draw and knit our hearts unto the Lord, were they well weighed. But if all this will not, let us further consider this, that, if he be not the object of our affection; we shall be the subjects of his eternal wrath and indignation. This may suffice, to have been spoken of love as it looketh towards God: now we will handle it, as it hath relation to man, where we observe, that, The Children of God, love one another. Doct. 8. Mat. 22. 39 Rom. 13 8. Psal. 16. 3. 10. 15. 10. Reasons. This point is but short in speech, but long in practice: we must owe nothing to any man, but that we love one another. Love is a debt always to be paid; yet ever to be owing. 1. For are they not sons of one father? 2. Members of one body? 3. Temples of one spirit? 4. And heirs of one and the same kingdom? 5. Doth not the image of God shine in them? 6. And are they not beloved of him? And shall the creator love that, which the creature will not? What then shall we judge of some among us, that scoff, Use 1. deride, persecute, and think they do God good service, in putting of his Children to death? are these the sons of the most high? or rather be they not bastards? have such the spirit of love, who hate the holy? despise the most sincere, religious? verily, they are as yet, strangers and aliens from the household of faith, and commonwealth of Israel. Learn how we are to love one another, that we deceive Use 2. not ourselves in this duty, thinking we love, when we do nothing less 1. Rule is, As thyself. Mat. 19 19 The rule whereby we love ourselves, must be the same in loving one another; and this may appear either affirmatively, in what we will do for ourselves; or negatively, in what we will not do to ourselves: for the first, affirmatively. 1. A man will clothe himself: 2. Feed himself. 3. Lodge himself. 4. Praise God, and pray to God for himself. 5. grow in, and gather grace for himself. 6. And for heaven, he will daily prepare and fit himself. For the second, Negatively. 1. A good man will not quarrel with or kill himself. 2. He will not steal from and rob himself. 3. Nor lie and bear false witness against himself. 4. He will not urge and carouse to make drunk himself. 5. He will not slander and discredit himself. 6. And lastly, he will not go to law and suit with himself. But may not one Christian go to law with another? Quest. Resol. Yes, but if it may be, he must prevent it. 1. And that by dealing with his adversary hand to hand, proving if he may prevail. 2. Then, if not, tell the case to two or three, to see if they can end the controversy. 3. But if these two ways fail, than he must tell the elders of the Church; the which, as some will, are the Presbytery; others, all the settled congregation: and if they cannot make peace, then may a Christian go to law, else, (it seems) not: for Paul checks the Corinthians 1 Cor. 6. for going to law, one brother with another. But having used all the former means, account him thy adversary, a Publican, and no brother, if thou canst not win him, appease him. The second Rule, whereby we are to love one another, is As Christ hath loved us. joh. 13. 34. 1. For order; Christ loved us, before we loved him; for we love him, because he loved us first; so should we love our brother, before we be beloved of him. 2. In the end; he love's us to do us good, not that he receives good from us. As job of righteousness, so we say of love; Our love may profit the son of man; but if we love the Lord what receiveth he at our hands? job. 35. 7. 3. It must be in sincerity; that is, not in hypocrisy; or dissimulation: our love must be pure, not mixed, not in word, but indeed and truth. 4. And we must have regard to the degree of love: Paul tells us of the height, breadth, depth, and length of his love, and this, will thus better appear, in these things. 1. He being God became man, that by this his poverty, we might be made rich: What a degree of humility was this? 2. He died for us; and herein is the love of Christ made manifest. For greater love than this, can no man show, to lay down his life for his friends; Nay, for us, who were his enemies. 3. Christ loved us without measure; for who can limit his love, and say, hither came it, and no further? this is a great breadth. 4. And he loveth us for ever; in persecution of wicked men, temptation of Satan; nor yet the infinite wrath of his father could either stay or interrupt it; here's the length of it. without end it is; from eternity, to eternity hath he loved us, and the quantity of it, is unmeasurable. Should we try the love of our days by the first rule, we shall find but little: if by the second, much less; for who clotheth his neighbours? may not many a member complain with the head, they have parted my raiment, and on my garment have they cast lots? We have few jobes, or Dorcasses, that make coats to clothe the poor. Show me the man, that if his neighbour be hungry, will give him meat, if he thirst; will make him to drink? so our backs be clothed, and our bellies filled, we forget the afflictions of joseph. How fare might we travail to find out a Centurion, who hath built the poor a Synagogue? a Paul, who will make mention of his friend Timothy in his prayers, night and day? Where is he, and what is his name, that grows in grace himself, and seeks to enrich others with that treasure? Wish I do, that there were not some; who euvie the Prodigal, for his retnure; and that thinks too much grace, makes men mad. But for preparing a place in heaven for his neighbour; let him be one of a thousand, that minds matters of that nature: so that we may say true, love in these days is little and very cold: many cry they have it, who never yet sought to know it. And shall we once imagine, that they who quarrel and kill? rob and steal? swear and forswear? drink and be drunk? slander and reproach? contend and go to law, as the young man, (if he lied not) kept the Commandments from his youth upward, that these love their neighbours? Nay, do they not hate themselves? To all these I may say, how dwelleth the grace of love in you? Such (we hear say) have learned all that the Preacher can teach them, viz. to love God above all, and their neighbours as themselves; when as they are without natural affection, and have no spark of this grace in them. But were Christians tried by the second rule; that is to love one another as Christ hath loved us; we might cry out, help Lord, there is not such a man left: for we will not love, where we are beloved; our love is for goods, not for doing others good; and if we have any of this water shed abroad in our hearts, Oh! how is it mixed with mud? truly, our love is short and shallow, weak and often interrupted. It is hardly kindled: soon quenched; begins with a flame, but suddenly ends in smoke and smother. We have little fuel, much quench-coale; a drop of water, will extinguish our love; a small puff, will put it out. Our affections are like a lime-twig; to day, they catch a fowl; tomorrow they will not hold, the softest lightest feathers; so that in my haste, I had almost said; all men are liars, who say, they have it; for, there's none that hath it; No, not one. We talk of it; and of professors; but let our love be weighed at this balance, it will be found too light; and not many amongst a million, to have any of this fire on the hearth of their hearts for all their boasting. Wherefore let us try ourselves, whether we be in the love or no: for either we have in possession, or at the least in resolution, what hath been said, else, we want the love of God and of man; Now, if thou find it in thee, after due search; bless God for it; follow it, keep it, and increase it still. But if not, let these motives following, induce thee to pursue it. 1. He that loveth not his brother is a murderer; and we Motives to love one another. know that no murderer hath eternal life, abiding in him. We account murder a fearful thing; why? all that love 1 Io. 3. 15. not as we have said, are guilty of this foul sin, and one day shall be arraigned, and condemned for it. 2. By love thou mayst try the truth of thy new birth; for he that loveth his brother is borne of God; and is not this worth the knowing? 1 joh. 3. 10. 3. Without this love, thou art but a dead man, odious, in 1 joh. 2. 9 the eyes of God and man; he that loveth not his brother, is dead till now: who would be dead, among the living? how nature abhors it, we perceive, when we view but the dead corpse of our dearest friend. 4. Finally, love will expel fear, and make a man bold against death, & the day of judgement. Why do so many Christians tremble and fear? why do they shrink and shudder at the remembrance of death! alas, they want love either in truth or in degree; for perfect love (like wind the chaff) driveth away fear. And know this, that he who harboureth 1 joh. 4. 18. hate in his heart, is often struck with horror: but he who maketh love his guest, is filled with boldness. For he that loveth his brother is Christ's Disciple, and hath a portion, in all the prayers of the Saints; what need then such a man to fear? Then get love, and forget not; and if thou do but overtake it, at the day of thy death, it will recompense all the pains, thou hast taken in thy life. And that thou mayst love thy brother, observe these directions. 1. Banish self-love out of thy heart: say unto it, with indignation, Directions for Love.. get thee hence. 2. Get a good understanding of the worth of a christian: For knowledge of that, (like a Bee her sting) will set on our affection. 3. Take a view of the best things in thy brother, wink at the worst; He that would always poor on the defects in his own person, and not eye the best, will in time hate himself. 4. And last of all, consider that Christ comes to thee, and is in thy poor brother: a Balaam will not beat his beast, if once he perceive, the Angel of the Lord to be in him, & speak by him. More might we add, as 1. Labour to be united with Christ grafted into him; so shalt thou be like minded, and receive of his fullness, grace for grace, affection for affection. 2. Strive also to love God: For as a greater circle comprehends the lesser; so doth the love of him, the love of all his children. Thus having finished our discourse of love, we come to speak of a sound mind. And out of the divers readings, or several interpretations, we may derive a double doctrine first, that, Christians have sound minds. Doct. 9 judgement, wisdom, understanding, is the portion of every Christian; Godly men are not like moles, but resemble the glegge eyed quick sighted Eagle. Isa. 56. 10. Hos. 4. 6. Mat. 23. 16. 17. Pro. 19 2. 3. &. 30 2. Eph. 4. 23. Col. 1. 9 Else, how should they wisely be directed in all their actions? Reasons. A sound mind is to the soul, as a quick eye to the 1. body. And do not good things often go masked under bad 2. names? evil clothed with glorious titles? Now, without a good judgement, truth cannot be discerned, error discovered. Also, by it, are they taught, what they may, and what they 3. may not do, in their callings. For all things lawful are not always expedient. Moreover, by it, they conceive of their own ability, and 4. is not that needful? What more common evil in these times, than to presume above our strength? Besides, when many good actions meet together, like 5. the sun and Moon in one line, (as sometimes they will) a sound mind doth direct, which is best to be done, which not, for the present. And is it not that, which teacheth them to observe all 6. due circumstances, order, manner, in doing of good for the excellency of a thing, is in the well-handling of a matter. This confutes the doctrine of the Papists, who lull men Use 1. in ignorance, and maintain it to be the mother of devotion. Why had the Apostles all tongues, but to teach all nations, to get sound minds? Use 2. Also, it reproveth those Preachers, that take upon them to teach others, yet never learned the truth themselves: Such (saith God) shall be no Priests for me. Hos. 4. 6. Nay, he threatneth further to forget their children. And it condemneth the vulgar sort, who live in all kind Use 3. of ignorance, never striving to be made wise for their salvation, to discern betwixt good and evil; when as concerning the time and means, they might have been teachers of others, they have yet need to learn the principles of religion. Heb. 5. verse. 12. Use 4. In the last place, let all, who would be reputed Christians get sound minds; be not like children, but men of ripe age. Are not men without this, compared to fools; mad and frantic persons? Who laugh, when they should weep, account friends, for telling them the truth, enemies; kick against the pricks; think, being bastards, they are borne to a kingdom; and deceive their own souls? What is a man without a sound mind, but a very beast, led by lust? not considering of times past, present, or to come. When these return to their wits, like the Prodigal, will they not be ashamed? what do such but abuse the best things, to the dishonour of God and their own damnation? wherefore, get knowledge, strive for a sound mind; for men of understanding, are of excellent spirits. And for our furtherance herein, we will set down, what a sound mind is; and wherein it consisteth. A sound mind, is the mind guided by the art of Logic; A sound mind defined. that is, the true rules of Reason. For every good Logician hath a sound mind. God hath given to man Reason, which is the very eye of the soul; and to guide this reason, he hath appointed precepts, the which if he follow, he shall do well. For, as it were to no purpose, to have an eye, if he had no object for it; so in vain to have reason, wanted he rules to guide it. And God having made man, and all things for man, hath given him an eye to see them, and how by rule to dispose of them. And this must be noted; that the rule of Reason, Note. cross not the precepts of Divinity; for they will stand together, though somethings in Divinity go beyond our reasonable apprehension. For in the word of God, there is, 1. Truth 2. Goodness. Truth is the object of reason; Goodness the object of the will; hence, the will is more noble, than the understanding from the goodness of its object. And for our better proceeding in this we have in hand, A distribution. we may consider a sound mind; 1. In it self; or 2. In respect of its object. All things in the world may be said to be, primarily the object of Reason: for as the eye hath all creatures & colours visible, for his object: so all arts, or the irradiations that proceed from them, first reflect on the glass of man's reason or understanding. And as the eye guides the hand, so reason guides the will. The eye, in order of natural operations, directeth the foot and the finger; the eye of reason, in moral actions, guideth affection, and the wills faculty. And as the hand and foot guided by a dim eye, do often work and move a miss; so the will and affection, misled by the darkness of reason, operate and do things not convenient, And observe further, that as the eye of the body hath divers 5. Intellectual virtues; all defined. several acts; so hath the eye of reason; the which some call Intellectual virtues. I think they be distinct acts of reason, arising from the variety of the object, about the which its conversant. First, Intelligence; which is, that act of reason, whereby 1. we understand every particular concerning every thing. 2. Secondly, Science; which is that act of reason, whereby, we know all truth in all things. Thirdly, Sapience; which is, that act of reason, whereby 3. we understand and perceive, what will follow from every thing. Fourthly, Prudence; which is, that act of reason, whereby 4. we observe the fittest opportunities for the effecting of all things. Fiftly, Art or Skill; which is that act of reason, whereby, 5. we know how to effect every thing most skilfully. Or, the first act of reason, is to see simple arguments without any relation one to another. The second act, how one depends on another, as cause and effect, absolutely; subject and adjunct after a manner. The third act, is discerning of what will follow, as the deduction of axioms. The fourth act is, to apprehend how these are to be applied in use. And the last act is skill, how to dispose of all aright. For he that doth the four first, is an artist and a skilful artist; so that we see what is needful for a sound mind. But yet we would not ensnare the tender conscience here, as though without this acute knowledge none could be saved; we rather do deliver this doctrine, that, man seeing his blindness might be truly humbled, and not boast, as many do, of their judgements, that know nothing as they ought to know; and consequently, seek unto God for wisdom, who giveth it to the simple for salvation. And there is no good Christian but hath, in some measure, a sound mind; 1 Cor. 2. 15. for the spiritual man discerneth all things: and Christ hath promised to send them his spirit, which shall lead them into all joh 16. 13. truth: Yet the best know but in part; and before they understand any thing aright, God must take the veil from the eye, and anoint it with oil, that cometh from the Lamp of his spirit. 1 Corint. 13. 9 1 john 2. 27. Reu. 3. 18. And now we will a little touch the object of a sound The object of a sound mind. mind, and so wind both up together. And to these particular heads it may be referred. 1. Logic. 2. Grammar. 3. Rhetoric. 4. Geometry. 5. Arithmetic. 6. Philosophy and 7. Divinity. The art of Logic, guideth Reason: Grammar and Rhetoric, speech: Geometry and Arithmetic, quantity, both discrete and continued: Philosophy, nature; and Divinity the will. And a man may be said to have a sound mind, that is skilful in any of these arts. Further, that may not be omitted, that Arts may be compared to the steps of a ladder; and as the lowest guideth and helpeth to all upwards, yet itself borroweth aid from none; so doth Logic give direction & help to all the other arts, yet itself receiveth assistance from none; and this is worth our learning to see, how one depends upon another. God, he hath made all things liable to reason; and, that man might apprehend them, he hath tipped the creatures, as with colours for the eye, so with Logical irradiations, for the understanding to receive instruction. Now because all things fall not under the act of one man's understanding; and in regard he is a communicable creature, and all things made for him; he hath appointed a post (for speech is but the carriar of the truth to the person) that others might partake of all his wisdom. Grammar, like one in a plain Man's messengers be 1. Loquentia. 2. Eloquentia. suit, delivers the thing as it is, plainly: but Rhetoric, like a brave man in purple, or some cut, laced, or jagged suit, brings it more plausibly. Thus good was God, to give man variety of vessels, that he, with the more delight might entertain the truth. And here you see how Logic prepares packs for Grammar & Rhetoric; which be as Carriars to travel with truth. Where note, that Logic may be without Grammar; and they that bring speech into Logic, are in an error, greatly deceived. For Logic hath not to deal with speech, but is a distinct art; and speech is but the vessel by which from man to man, truth is conveied. It's true, that Logic is in the words, but no otherwise than meat in a vessel, as a common adjunct to it; not as the form in the matter, which is an essential part of the thing. Now when Logic, Grammar, and Rhetoric have done, comes in, Quantity: for if Reason find it out, & Speech give it nomination; it will be for quantity, great or little; for number one or more; & here comes in the use of quantity, discrete or continued. Thus five of the arts are passed. In the next place, Philosophy steps in, and tells you the nature of the thing, whether hot, cold, sweet, or sour etc. And finally, Divinity like the highest step of a ladder, having borrowed help from all the others, comes in, last of all, and is the rule of goodness. And as the understanding doth apprehend truth, and falsehood; so the will embraceth good or evil. But evil comes in by accident, and is not any part of the wills proper object; no more than falsehood of the understandings object, except the understanding be first deceived; and so the will embrace it as good (though evil) in appearance. And now from all this that Conclusions from the discourse. hath been said, we might draw many excellent conclusions. First, That he who would be a profound divine, must have ●. some knowledge of all the arts; especially, he must be a logician. All men have Logic by nature; but knowledge of the arts precept, doth much help and rectify reason. Those than are fare wide, that cry out against Logic, as though a Logician were no better than a Magician. And they are as fare to blame, that though they approve it, yet seek not for to obtain it; for if the blind lead the blind, Mat. 15. 14. both fall into the ditch. I wish, this were well thought upon, by such as take charge of God's people, his chosen: For we do all know that a blind guide, cannot well lead others; a dumb Dog call his companions, by barking; and an ignorant pilot conduct the ship safe to land, and preserve it from splitting. Again, we may perceive; that sound minds are not 2. easily come by: Whatsoever the world may judge. Some think themselves wise. With a little wit; as others do themselves rich, with no great wealth. Besides, we gather, that one Art doth not cross, or hinder, 3. but help another; no more than the steps of stairs, being rightly placed, do one another: if we think otherwise, it's our ignorance; for God knew well how to make all things to agree, and further man in his proceed. Moreover, its plain hence; that there is a concretion or 4. Composition of all Arts in one subject; and an Aphairesin or separation, by the distinct acts of the understanding, of them. As we may see in this phrase, All flesh is grass. Bring this to Logic, here is Comparates in similitude and likeness. All flesh is grass; that is, is as Grass: And the Axiom is true, affirmed, general; subject and adjunct. Heeres also Rhetoric, and a double trope; for flesh is put, being a part, for the whole; and all flesh in general, for man in special; so that here is a twofold Synecdoche; part put for the whole; and the Genus for the Speices. And who seethe not the rest of the Arts, under the words, grass and flesh? For here might Philosophy be handled at large. But the divinity, when Rhetoric is removed, and laid bare, is this. 1. That man is mortal: in his axiom, is subject and adjunct. 2. That all men are mortal: for it is appointed for all men Heb. 9 27. Rom. 5. 12. once to dye; and death went over all men; for all men have sinned. Note further; that Divinity is the best Art, for all serve as 5. handmaids to their Mistress: And here we see, that the more special a thing is, it may be the better; for Divinity is the most special Art, yet the best: so that the old Rule Bonum Bonum quò communius, ●ó melius; expounded. quò communius etc. The more common a good thing is, the better it is▪ must be warily understood; for the more Common a good horse is, he may be the worse. But this is a truth, that the more subordination there be of things to a thing; or of ends to an end, the better that last thing or end is: Hence God is the chief good; for all things are subordinate to him, he to nothing: so divinity is the best Art; for all are subject to it; it not to any. Wearing the suit is better, than either shaping or sewing: eating the meat, better than killing, or roasting; for they are subordinate, and make way for the other. But I am sensible of my digression; we will therefore conclude 6. with this, that the sound mind, the Apostle meaneth, is the true understanding of such principles and rules of Religion, that are of absolute necessity, either in the right deviding and handling of the word; or for the well guiding of us in all the duties of Christianity; Whether superiors or inferiors, or in what condition, a man be, soever. Now the Lord give us true understanding in all things necessary, Amen. There is yet a second doctrine that may be drawn from the word (if we read or interpret it as some do) which is; that Moderation of affection is needful for every Christian. 1. Doct. 9 Thes. 5. 6. 1 Tim. 3. 2. Tit. 2. 2. First, its needful in regard of ourselves; for otherwise Reas. 1. Love is but indiscreet passion; Fear, despair; anger, fury; joy, madness: Yea even Gods graces, without this, work strangely in his children; for knowledge, like leaven, puffeth up; and power worketh beyond his Commission. Again, its needful in respect of God. 1. That we may Reas. 2. be patiented in adversity. 2. Humble in prosperity; for both these are well pleasing unto him. And in regard of others its necessary, either in writing, Reas. 3. or speaking; for still words, and moderation of affection, work mightily in others; especially in some natures. This Condemneth the rashness and headiness of some in Use. 1. our days, who would have fire and brimstone to come down from heaven to destroy the adversaries: Oh! how rate is this moderation of affection to be found in the sons of men! I had almost said in my heat and haste, there is no moderation at all. And if we well weigh it, we shall find but little. For how do some join house to house, land to land, So that the poor have no habitation left them? The judge's Isa. 5. 8. love to cry, with shame; Bring ye. The Ministers are not Hos. 4. 18. altogether in this; and in too rash censuring, . How do many men also stuff themselves with the Creatures? and keep no moderation at all, in their apparelling, recreating? Do not some discharge Cannons, and drink carouses; as if the King's shot and powder were provided for no other purpose, but to make mirth, and not to wound his adversaries? One cryeth, like Moses, Heale her now; another with Rahel, Give me sons, or else I die; a third, as David, would God I had died for thee? and with the Thessalonians; millions mourn, as men without hope. But we omit further reprehension; and come to exhortation. Let us all then strive for moderation of affection; for it's Use 2. not the least degree of sanctification. And tell me, wherein God's children have more failed then in this? how did Peter miss it many times in many things? and jonah grieve for a guord? The Minister must labour for it in the delivery of the word, he must suffer evil men patiently; sow the seed in his hand, and contentedly stay and wait for a blessing; inform the judgement before he work on the affections: or else like the Carpenter's pins, if he strike without boaring, his words will fly again in his own face. And that we may all of us have moderation, observe these following rules, as remedies. If we deal with men; they be either whole Churches or Rules for Moderation. particular persons. We must not separate from those that 1. differ with us, but in Ceremonies: we must wisely and moderately carry ourselves towards them; for the band that toeth us together, is not a bare Ceremony. It's want of moderation of affection, when men make a rent in the Church; spit their Mother (if they have any) in the face; and count all her children Antichristian. These know not, or do not what is required of them. Are thou to deal with particular persons? why then, they are either called, or not called: if they be called, than they be either weak, or strong. If they be weak in the faith, receive them not for disputation, but for edification: Few observe this thing. If he befallen, the● restore such a one with the spirit of meekness. Bones ou● of joint have need of atender fingered person. What? are they without? then deal gently▪ with them at the first; for fell opposition driveth them off the further; instruct them with meekness, and pro●e what the Lord will work that way. We see that a skilful Cook, when he would have the fire to roast, and 〈◊〉 the meat ●he ●t the first, layeth it a fare off: for th●●eate being less▪ ●● sooner openeth the pores, and peirceth to the bone, by reason of the small opposition; whereas, were it at the beginning put too near, it would shu●● the pores, scorch the meat, and never roast thoroughly, ●y reason of the opposite force of the contrary qualities. So, when we be to deal with one that's cold in Religion; begin we by degrees; use not too much ●eate at the first; lest he oppose the more, and be gone: Try him, if he will be won with the gentle words of exhortation. I assure myself that for want of Moderation in this kind, the Magistrate's Minister, and private man, have not been so profitable, and successful in their proceed, as they might. Object. But some may object; they are such as hate and persecute the truth. God ●eares, so should we; he knows reprobates, so do Sol. not we; he may have a strange working in it the which we do not see; he dwells with Angels, but so do not we. Repl. Oh! but they are Dogs and swine. Why then▪ 1. Give them good example. 2. Provoke them Resol. not 3. Pray for them. and 4. Do not finally judge them; but leave them to the Lord. Thus we come, in the next place, to speak of moderation in personal injuries; Wherein thou must be very careful; for we love ourselves very well. Do men speak against thee, or write against thee? avoid thou all bitterness, and immoderate courses: Rashness and heat in this case (as I have especially observed in some men's writings) hath done, a good cause, harm: say with Michael avoiding railing Iud 9 words; The Lord rebuke thee; or with Paul. I pray God it be not laid to their charge; And we must bear with small errors in others, and natural infirmities, for this is great wisdom. Yet we must not be tainted with their errors, but reprove Caution. them, though our dearest friends. I might follow this point further, in respect of outward things; but a word of all in general. Take heed how thou lettest thy affections lose, they be nimble birds, quick spirits, and not easily recalled. Let them not light and sit long of any stand, either person, or thing; for they will with the more difficulty be removed. When men set them on, (as the Bee doth her sting, or the Cripple lean on his Crutches) with all their strength; then, when the thing they affect is taken away, they fall upon all four, and are foully be mudded: Set them on, as Citizens do their Mastic patches on their faces, or as we put gloves on our hands; so will there neither be pain, or peril in the remotion of them▪ Or do, as he doth by his feet, that standeth on the quicksands, remove them often, by withdrawing the mind from them; so when the tide of trouble approacheth, thy affections, as his feet, will not stick fast, but, without danger thou mayst pluck them up, and be gone. The true cause, why the best men have been so turmoiled in crosses, hath been the immoderate affection, of earthly & movable objects. In conclusion avoid all counterfeit moderation, for Caution. it's as bad as immoderate affection; and be thou assured, that if thou use either, at one time or other, it shall wound the heart, pierce deep into the soul, and cost thee full dear. Learn this lesson now, lest it prove too late hereafter. Having handled Power, Love, and a Sound mind, as they are absolutely to be considered, we come in the next place to speak of them. 1. But briefly (as they have dependence on the verse going before. 2. As they are opposed to the Spirit of fear; and 3. As one hath relation to another. And first we note, that Power, love, and a sound mind, should move us to be resolute Doct. 1. in good actions, and to stir up all other gifts we have received. Again, we observe, as they be in opposition with the word fear; that Doct. 2. The Spirit of power expelleth fear. For the weaker is easily subdued by the stronger. Men of strength will with ease overcome feeble Infants. Besides, we collect; that Love driveth away fear. Perfect love casteth it out, as another Doct. 3. Apostle writeth. 1 joh. 4. 18. And this may be observed also; that A sound mind putteth away the Spirit of fear. Doct. 4. He that knoweth all the dangers in his voyage, and hath skill to guide the Bark, will not fear shipwreck. Ignorant Pilots; so iniudicious Christians, are timorous persons. Reasons. For 1. It will teach a man why he should fear. 1. 2. 3. 4. Use. 2. What to fear, and what not to fear. 3. When he is to fear, when not to fear. And 4. How to fear, for kind, measure. wouldst thou then not fear, as the wicked do? then strive for a sound mind, a profound judgement. And as they depend one on another, we gather, that Power, love, and a sound mind are of absolute necessity for a Doct. 5. resolute Christian; Preacher, or private person. For Power without Love can work; but will not. Reasons. 1. 2. 3. Use 1. Love without power would work, but cannot. And Power and Love can and will, but a sound mind is requisite to guide both. Woe then to those, that stand in the Sanctuary of God to feed his flock, and have none of the three, neither seek for them. It had been good for such, they had gone to blow, or Cart. I say no more of them, but the Lord have mercy upon them. In the name, then, and fear of God, let us strive for these Use 2. three; this cord will not easily be broken. Get we power, love, & sound minds; so shall we be resolute in good courses; and fight valiantly the battles of the Lord. Sleep not with the veil of darkness over thine eyes; cover not thy heart with the mantle of hatred; neither be thou like the cripple, that is always crawling, or relying on his crutches. But get thou the anointing of grace from above, that thine ●●es may be opened love shed abroad in thy heart; and strength and nimbleness to run through the whole man: Omit not the season, neglect not the means, lest thou seek one day, and shalt not be heard. And finally, we note another thing, that Doct. 6. Power, love, and a Sound mind are the gifts of God. Man by his fall lost all. Learn then whom to praise for them, if thou best them: whither to go for them, if thou want them. VERS. 8. Be not therefore ashamed of the Testimony of our Lord, neither of me his prisoner: But be partaker of the afflictions of the Gospel, according to the power of God. TWo things in general in this verse are to be observed. The Logical 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 he must not be 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 Gospel. 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 Theological Exposition. Be not therefore.] This word, therefore, presupposeth two things. 1. An inference drawn from some precedent reason. 2. A thing to be omitted, or performed, subsequent. Ashamed.] Shame is an effect that followeth the commission of some evil; and always is a companion of true repentance: But by not being ashamed, Paul intendeth more, as Boldness, resolution, constancy, perseverance. 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 seal it with his blood. 2. Because in the Gospel, testimony is given of Christ. Testimonies are either divine, or humane: they be inarteficiall arguments, having little force of arguing, or proving a thing; and that they borrow from the artificial; for they have it not in their own nature. Now the Gospel is a divine testimony, and hath great power and authority, because the author of it, Christ, was truth itself; and they that penned it, were carried by the Spirit, and could not err. Neither of me his prisoner.] There be two sorts of prisons and prisoners; spiritual, or corporal; of spirits, or of persons. Peter speaketh of spirits in prison: where note by the 1 Pet. 3. 19 way, that souls departed are in place, contrary to the judgement of some. But here is meant a corporal or personal prisoner; for so was Paul at that present. And he joins himself with Christ, because his cause was coupled with Christ's. The Exhortation followeth. But be partaker of the afflictions of the Gospel; or, Do thou suffer together for the Gospel.] This word, Partaker, intimates, 2. things, 1. Companions, or diverse persons. 2. A thing divided, 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 soul, or body; for man consisting of a double substance, may suffer two kinds of torments: But man only can hurt the body; not the soul of Paul was in their fingers. Of the Gospel.] Gospel in Greek is glad tidings; and Gospel, some derive of God and speech, saying it is an old Saxon word, signifying God's 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 understanding of this phrase; and my Authors say nothing to content me. Some understand them thus: Being moved by, or with the power of God; others read; Being persuaded by the Gospel, which is according to the power of God; that is, in which the power of God doth plainly show and declare itself. For my part I take this to be the truth; that Paul would have Timotheus to suffer as he was able, and had, or should receive ability from God. And he seems to answer a secret objection, that might arise in his son's heart. He might thus reason: How am I able, being young and weak, to endure such great troubles as accompany Paul, and other strong Christians? Paul takes away this, thus: Why Timothy, do thou suffer according to thy power; bear what thou art able; for that's all I require of thee, or that the Lord will afflict thee withal. Being that the Lord hath set thee apart for the work of The Metaphrase. the Ministry; hath also fitted thee with gifts for the execution thereof; I therefore do dehort thee from being ashamed and abashed in regard of the great and many troubles and trials, that do accompany the preaching and professing the glad tidings of Salvation: and do further from the same grounds exhort thee, for to endure with patience, constancy and perseverance such afflictions, as thy fellowlabourers partake of, and are incident unto: neither let thy youth or weakness daunt or discourage thee; for all that I desire of thee, or that the Lord will inflict upon thee, is no more, then that thou hast, or mayst receive ability to undergo and bear; this is all I would, this is that thou oughtest to do. The deduction of doctrines. First, out of the word, therefore, we note, that Doctrine, Reason, and use, is a warrantable kind of preaching. Doct. 1. It is not any upstart and fantastical, but an ancient and an Apostolical kind and way of teaching. When Paul by many Reasons had proved the Resurrection and judgement to come; in conclusion he makes use. Wherefore, my beloved, 1 Cor 15. vlt. be ye steadfast, , abundant always in the work of the Lord; in as much as you know your labour is not in vain in the Lord. So doth he. 1 Thess. 4. 14. vlt. And Peter treadeth in the same steps of method. 1 Pet. 4. And you shall find it practised throughout the book of God. For (saith the same Apostle) these things are so, what manner of men ought we to be, in holiness of life and blamelesnes of conversation? 2 Pet. 3. 11. For is it not reasonable? Who can deny it? we gather Reas. 1. some note that directly floweth from the Text; then we confirm it. First, By axiomatical propositions; and Secondly, By some third argument. When two pieces of cloth be in controversy, we take a light, and by that we discern whither is the better, for colour, substance: so when two things are controverted, which of them is the truth, we produce a third argument, and laying that to them, as the candle to the cloth, we come to judge the better which is false, or true. And Application is profitable: For men naturally, being Reas. 2. unwilling to receive the seed of the word, as the hard earth is the corn, Application, like a mallet or harrow, breaketh the heart, and causeth the truth to take the better, and deeper impression. Men therefore must not condemn this Method as though Use 1. Object. Sol. it were unreasonable, unprofitable. But some may say, The Scripture doth not use it, I answer, it doth; yet not so exactly: for God in wisdom and goodness, hath scattered things, and often useth an inversion of the parts, that man might seek & search in the use of his Reasons. For Logic's Rules are like so many hounds, beating the bush of God's book, to find out the truth. And as flowers, were they laid upon an heap, would not be so delightful to the gatherer, as when in the garden, they be plucked here and there by one and one. So the truth in God's Book, being found out by seeking and searching, here a little, and there a little, is much more acceptable and well pleasing unto man. And this (I judge) is the Reason; why the Scripture is writ as an history. This may confirm and encourage those; that use this Use 2. method, to go on, & not to cast it off, for the dislike of a few. Notwithstanding we tie no man to our order; but let every one write and speak, as he hath received of the Lord. Yet this I add, that it is good for memory, & the common people do profit the most by that way of teaching: therefore it's not amiss for their better edification, to descend and stoop to the capacities of the simple, unlearned. And this, by experience, I have proved, that the doctrine Directions in the deduction and application of doctrines. and my text (if rightly deduced) make a Syllogism; the text itself always being the third argument to confirm it. Again, my Reason and my doctrine make a Syllogism also; my Reason being a third argument further to confirm it. And last of all, my use and doctrine must be also a Syllogism, and ordinarily a connexe; so that so many uses as you deduce from the doctrine, if they will (the doctrine being the third argument) make a syllogism; you never miss your rule, be they few, or many. Be not therefore ashamed.] Whence note, that No man is to be ashamed of, but resolutely to bear witness Doct. 2. unto the Gospel. The faithful are called a cloud of witnesses. And this is not Heb. 12. 1. without command. Acts 1. 8. Matth. 10. 32. Acts 26. 16. For it is the power of God to salvation, to the jew first, & Reas. 1. Rom. 1. 16. 17. to the Gentile, both before and after the coming of Christ in the flesh; this Reason Paul gives of the point. Who would be ashamed of that ship, that was a means to preserve him from drowning? Because to be ashamed of it, is to be ashamed of the Author Reas. 2. of it, Christ; for he that despiseth his doctrine, despiseth Heb. 10. 29. him; and is near unto cursing and burning. This reproves both Ministers, and people; for how many Use. 1. have we, that will not bear witness to it, but are ashamed of it? You will say, who be they? Quest. Ans. What Preachers be ashamed of the Gospel. I answer, for Ministers: 1. Such as can Preach, but do not. 2. They that give over their calling, and, with Demas do embrace the world. 3. When men Preach without study and premeditation; idly, not sound. 4. When they fill their Sermons, and stuff them with a bastard kind of eloquence, of variety of tongues, Poets, Authors; for why should they do this, if they were not proud, and had not a base conceit of the Gospel? But may not a man do this? Quest. Ans. Yes. When he speaks to a learned, intelligent, and judicious Auditory: or, when the point is in controversy betwixt us and our Adversaries: or, when the end is not for ostentation, but to win dignity to his Ministry, and for edification of the people. But yet cautions must be observed. Cautions in Quotations. 1. It must be done sparingly. 2. Augustine, Chrysostome and Jerome, must not shoulder out Peter and Paul; james and john. And those Ministers may be said to be ashamed of the Gospel, who Preach one thing, and practise another; herein Peter was to be blamed. Gal. 2. 12. And for People, these may be said to be ashamed of the When, and what people are ashamed of the Gospel. Gospel. 1. Who think, that the power of godliness consists in Ceremonies, beggarly and impotent rudiments; as the Papists do. 2. Who if they dislike the person, they will none of the doctrine: these are like those that will not drink good wine, out of an earthen vessel, or wooden dish. Math. 23. 3. 3. Who, if any sentence dislike them, they reject all the rest of the Sermon: these will no corn, if chaff be growing near it. 1 Thess. 5. 21. 4. Who, when a Sermon is twice Preached, cast it away; meat that hath been once before served, pleaseth not their palates. Phil. 3. 1. 5. Such as will not speak the truth, having occasion, but seem worse than they are: they had rather be counted wise and wicked; then simple and religious, 6. Those, who will not profess the Gospel, because Christians are poor. Proud men cast off the fashion, when it grows common amongst the vulgar sort. joh. 7. 47. 7. Who, when some fearful judgement befalls a man that hath been forward in religion, shrink back, and are daunted. Eccles. 9 These will not to sea; for a skilful Pilot hath been drowned in it. 8. Those, that will have Sermons when they are dead; but will none in their life time: These take Physic when the disease is past cure. Or would have a funeral, that their friends might be commended, who never deserved any. 9 That, of all company, care not for the communion of Saints. 10. That have a form of godliness, but deny the power of it. 2 Tim. 3. 5. 11. And finally, who will none of their sons to be divines, except he be blind, or maimed. But, (beloved) Let us not be of this number; but bear Use 2. witness, to the truth, the which is done, 2. Ways. 1. Inwardly by loving of it and believing on it, 2. Outwardly, by confessing it, and professing it. Rom. 10. 10. joh. 3. 33. Rom. 10. 9 Luk. 9 26. And to move thee the rather to it. 1. Consider, that God Motives not to be ashamed of, but to bear witness to the Gospel. is not ashamed to be our God. 2. Christ is not ashamed to call us Brethren. 3. Think what an honour it is, to be witnesses chosen of the Lord; he hath Angels that would do it. Act. 14. 17. 4. Our disgrace shall turn to our good. Rom. 8. 28. 5. We ought to be ashamed of nothing, but sin. Rom. 6. 20. 6. And Lastly, consider what shame they that deny Christ and his doctrine, shall undergo another day. Compare our shame here on earth, with that which the wicked must partake of at Christ's coming; and it will seem as nothing. And that we may be good witnesses, and not ashamed. What needful for a good witness. 1. Let us get a true understanding of the worth of the Gospel. 1. In respect of itself▪ and 2. The great benefit, that 1. we do and shall reap by it. Get a feeling of it in our hearts. 2. We must strive for faithfulness, justice, integrity, for 2. they will further us. 3. Labour for love to the truth; and abandon covetousness, 3. pride, pleasure etc. for Love will constrain us. And 4. Get courage & resolution, for that will embolden 4. us. This was wanting in Pilate. Now from these Rules we learn, that No ignorant, covetous, unfaithful and faint hearted person, is either fit, or able to bear witness of the Gospel, and not to be ashamed. Neither of me his prisoner.] Here we might consider, 1. Who was in prison, Paul. 2. Of whom he was put in prison; of the great men of Rome. And 3. His dealing towards the Saints in time past, before he himself was in prison. Whence from the person, we may collect, that, They that have persecuted the Gospel, may prove prisoners for Doct. 1. the Gospel. Again, that Faithful Preachers have been used like Malefactors. Doct. 2. And, from his Adversaries; that, Great men's proceed are not always according to equity Doct. 3. Injustice may lodge in the mightiest persons. What was Pharaohs course to the Israelites? Ahashuerosh towards the jews? Herod's, pilate's, and the Pharisees to Christ, and his Disciples? For great men are not always wise, neither doth the aged Reas. 1. always understand judgement. job. 32. 6. Because, though they have knowledge; yet injustice may Reas. 2. be executed through covetousness. Felix may take a bribe; and judas sell his Master for money Act. 24. 26. We must not therefore think that all is well which great Use. 1. men do: for they may, and have misled it; and might, hath and usually doth, overcome right. And let us not hang ourselves on man, and make flesh Use. 2. our hope; but put our confidence in God, whose actions are always just, and equal. For God is not a God, that loveth iniquity; neither can the Almighty pervert judgement. jobs friends missed it fare, crying against him, Art thou the first job. 25. 7. etc. man, that was borne? Dost thou restrain wisdom to thyself? hast thou heard the secret counsel of God? What knowest thou, that we know not, and understandest that is not in us? With us are both ancient, and very aged men, fare elder than thy Father. So some cry, we have such, and such on our side: What tho? may they not be deceived? Again, where Paul put the Saints in prison the time past, and is now a prisoner, we gather, that With what measure we meet to others, the very same may befall Doct. 4. ourselves. Pharaoh was forward to have drowned Moses and the people; yet was not he and his host drowned themselves? Adonibezek cut off the thumbs of seventy Princes; and was judg. 1. 6. 7. not he served, as he served them? Let jacob trip up his brother's heels, and deceive him both of his birth right and Gen 27. 35. & 29. 25. blessing; Laban shall give him blear eyed Leah in steed of of fair Rachel, and change his wages many times: And if David will wrong Vriah in abusing his wife; an Absolom shall pring out of his own bowels, to deflower his Concubines in the sight of all Israel. For its just with God, to measure to us, as we have done Reas. 1. Matth. 7 2. to others: and he hath said it, and shall he not do it? Yet it is not always in revenge, but to his as a correction; Paul was better in the being a patiented, than an agent in this regard, and action is not always better than passion; except the ground, end, & the rule by which the act is guided, be just & good. For we gain more by Christ's passion, then by Adam's action. And the Lord doth this, that we might the more warily Reas. 2. avoid sin, and not have that punishment to fall on us, that hath done upon others. The master sometimes strikes his servant in the sight of his son, for a fault committed; because he would have his child to avoid his steps, by the beholding the others correction; so what God doth, is for our edification; and that we might flee sin and evil. This may inform us, how to carry ourselves in our troubles, Use 1. we must not lay the fault on him, or her; this or that; fortune or chance: but cast our eye on our former dealings to others, and peradventure we shall spy out the true cause, why, in that particular, we are afflicted. And if in so doing we find out the root, from which this branch sprou●e●h; why, pluck it up; and let it no longer grow in our ground: Lay the fault where it is, for fear a worse thing follow. And is this true? then let us all learn Christ's lesson: Do Use 2. as we would be done unto, another day. Would the servant have done obedience, by his, when he is a Master? then let him be serviceable, when he himself is in subjection. And they that are children must obey their parents, else they shall find theirs to prove but untoward tools. Speak ill of no man; for if thou dost, its just with God, to let one lose that shall pay thee home in the same kind. And in brief: wouldst thou be relieved in want, comforted in misery, have the faithful to pray for thee, and in the hour of death to close up thine eyes? then give to the poor, pity the weak, comfort the feeble minded, pray for thy brethren, and visit them that are a dying. And though this point by me be short in pressing: yet I would have it of thee to be long and often in practising. Neither of me etc.] Where we note; that We are not to be ashamed of such persons, as by suffering bear Doct. 5. witnesses to the Gospel. 1. For God is not: they are precious in his eyes. Reas. 1. Reas. 2. 2. If we be, we do not as we would have others to deal with us. And from this branch we note one thing more, that Doct. 6. Corporal bondage doth not deprive God's servants of Spiritual freedom. For Paul saith he is the prisoner of Christ; both prisoner for his cause; and also respected of him in prison, as his servant. This is a point that hath or may have his use, and is comfortable Use. to all, that shall at any time suffer for the Gospel in Turkey, Rome, or nearer home: for though such be man's bondmen; yet they be the Lords freemen. From this very 1 Cor, 7. ground, Paul comforted the poor servants of infidels. But be partaker of the afflictions of the Gospel.] Having finished the dehortation, we come to speak of the Exhortation; where we first collect; that We that profess the Gospel are patiently to suffer all afflictions Doct. 7. that accompany the same. So have the faithful done in former time; not counting their lives dear unto them for the truth's sake. For we lose nothing by it. 1. If friends forsake us, Angels Reas. 1. shall pitch their tents about us. 2. If we want liberty of body we have freedom of spirit. 3. If there be no outward peace; yet we have in ward, that passeth all understanding. And ●. though our outward man perish, notwithstanding the inner man is renewed daily. Herein we are the likest to Christ; and what greater honour Reas. 2. to man, then to be made conformable to his Lord, and Master? And is not the Gospel, and the obedience of it the best Reas. 3. things that we have, or can do? what were wealth without the word? one drop of this balm is to be preferred before all the rivers of pleasure and profits in the world. And one act of believing in Christ, will restore a man to all, & more too, then that he lost by one offence in Adam his Father. We must once die, and never in a better cause; besides all Reas. 4. this, Christ he hath suffered for us, and we have the Lord on our side. And here we might reprehend some, that will suffer nothing Use 1. for the Gospel's sake; they never respect candle or candlestick. The Preacher and the Gospel are the only things that best may be spared in the parish. A word will make them cast away their weapons, and be gone: And, like little children, they hang their heads, clap their hands on their faces, set their hat in the brow, and run away at the very humming of Bees and flies. In the next place, let us all in wisdom and resolution Use 2. confess the Gospel and profess it, and partake of the small afflictions that be in these days. Beloved, we have not resisted to fire and faggot, neither hath our purple blood coloured the stones in the streets: then shall we not suffer the tongue, with patience, to smite us? I cannot prescribe what kind or measure we may suffer; But it is the voice of heaven, that in the world we shall have many tribulations: All that Act. 14. 22. 2 Tim. 3. 12. joh. 16. 33. will live godly in Christ jesus, shall suffer persecutions: But let us be of good comfort, for our Captain Christ, in whom we are more than conquerors, hath overcome the world. Again, we observe hence; that The Gospel whether preached or professed is always attended Doct. 8. with sufferings and afflictions. Psal. 22. 2 Chron. vlt. 15. 16. For some do imprison the very word, and would not Reas. 1. have it to run and be glorified. 2 Thess. 3. 1. And it must be so: For 1. God hath glory by it. 2. His Reas. 2. children get good by it. And 3. hereby the devil is proved a liar; for job serves not God for nought. Yea and 4. The baseness of the Gospel (as some esteem it) bringeth sufferings; as to trust in a crucified God. Those than that are Ministers, must arm themselves with Use 1. patience and resolution; Private Christians must do the same. Yet here is a wonderful mercy of God, that no power or policy can prevent the liberty of the word, or hinder Mat 24. 24. the salvation of one soul; for its impossible, that any of the elect can be deceived. condemned. And this must teach us not to think the worse of that Use. 2. Gospel, that is accompanied with troubles, or of such as do embrace it. Some cry, Oh! the days of old were good; when we had less Preaching, we had more peace and plenty. What marvel? for ●ow Satan seeks to put out the Candle that directs to heaven; and wicked men labour to put out that light, that doth discover them. Let Popery bring peace with it for the present, yet perdition shall follow it in future time. According to the power of God.] Taking these words in that sense we have mentioned, the doctrine to be collected is, that The Lord proportioneth the sufferings of his children according Doct. 9 to their power. He will not suffer them to be tempted above their ability. 1 Cor. 10. 13. Christ would not deliver many things; for the people for the present, were not able to bear them. Timothy escaped prison (it seems) when Paul a stronger man kissed the stocks: Act. 16. for God had an eye to his weakness. First he would have us suffer according to our power, because Reas. 1. he would have his graces in us exercised to the uttermost. He that builds a ship, fitteth the burden answerable to her bigness; else (in part) his labour and charge were in vain. For a lesser bark would have fitted his purpose, served his turn. And if our afflictions did exceed our ability, than it were Reas. 2. not for probation, but destruction; No man will overburden his beast, for that would bruise him, break him. Christ would not have new wine put into old vessels; for the vessels would burst, and the wine be spilt: his Disciples Math. 10. 14. had too much of the old man in them, they were not renewed, so much as to be able to undergo, for the present, extraordinary duties of Religion; therefore for a time he would spare and exempt them. This reproves such as accuse the Lord of injustice, crying Use. 1. out, like Cain, My punishment is greater, than I can bear; for God is just and equal in all his proceed. And here we see the goodness of God, that in judgement Use 2. remembreth mercy; he looketh at the ability of his children, and maketh their power the rule of his proceed; his will is not, but their weakness, the ground and sole cause of their greater, or lesser afflictions; Yea he fits them for sufferings, before he try them; and then makes the burden proportionable to the measure of strength received. By this point we may also be informed, why one Christian Use 3. suffereth much, another less? because of their inequality of strength exhibited: He that hath much grace, shall ●eare much; little, suffer the less. And it● plain from this ground, that to suffer many and great afflictions, argueth ●●e ●ore grace, the greater ability. This is for the comfort of the weak Christian; for he having Use 4. received a little strength, shall endure the les●e ●●i●ll; for God is merciful to the beasts, much more to his de●re children. What man will s●●ke his vessel with overbu●dening of it? break his beast with overlading o● him? or p●●tle his servant, or son to death, by casting too great a load on their shoulders? And then, shall God burst his golden vessels, with filling them too full of this liquor? Moreover, we must learn hence, that as we grow in Use 5. grace, so to prepare for greater sufferings. Christ will have his chiefest Champions to fight the greatest combats; weak soldiers shall come in the Rearward, and not in the forefront, or in the heat of the battle. And be sure of this, that if thy strength be increased, thy troubles shall be also augmented; Note. for all our graces, in truth and in degree too, shall be employed: If Christ be infinite in power, he must undergo the infinite wrath of his father being made a sinner by imputation. Furthermore, if God dealeth thus with us, let us have the Use. 6. like hand one towards another. A minister must havean eye to discern the state of his flock, and put a difference in his commands; he must not tire the Lambs with driving them too fast, or too fare, with the elder Sheep. Choice must be made to fast and pray, and to perform extraordinary duties, at extraordinary times, lawfully commanded, lawfully to be executed. Parents too, and Masters must not, like the taskmasters of Egypt, enjoin their children and servants a greater work than they are able to discharge. And would to God, that all men would remember this in all things; for its just, and equal. Finally, we must take knowledge of our own power, and Use 7. never press ourselves beyond our might. Christ would not have some to speak of him, and to tell of his works: why? for they were not, for the present, either able to defend the truth, suffer for it; or those with whom they were to deal, fitted to receive it. We have many, but too forward in these times, except their ability were better; young Christians will be (now a days,) in the heat of the skirmish, without a calling, casting Cannons off their carriages, that never gave fire to a double Muskert, control the Captains; when as they themselves never fought on foot. Yet bear, fight, quarrel, but know thy standing, thy strength; and presume not (like Peter) above thy power. For our direction; we must know, that ability is either Power distributed. inward, or outward, Inward. 1. Spiritual. 2. Corporall. Outward is in our head Christ or our riches: And according to all this power we must bear and suffer. Some Christians, like great bony beggars, are able to bear much; but in the time of trouble, they either run away, or shrink when the burden is to be put under their shoulders: others (as we have heard) think nothing too heavy for them: so that these are extremities on both hands, and to be, as dangerous, avoided. The last thing we note, is this, that It is the power of God received, which will support a Christian Doct. 10. in affliction. This is as wine to the spirit, the spirit to the soul, as wind to the sails, and the sails to the ship. But in regard we have touched it before▪ we omit it here, and proceed to the verse which followeth. VERS. 9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us through Christ jesus▪ before the world was. IN this verse the Apostle declareth what the Lord The Logical resolution. hath done for him, and his son Timotheus, 1. He hath saved them. 2. Called them. 3. Wherewith? with an holy calling. 4. Why he hath done this? First Paul removes a false ground, in these words, Not according to our works; and Secondly, he layeth down the true cause in these words, But according to his purpose and grace etc. Who.] That is, God: for this word hath relation unto the The Theological exposition. last word in the foregoing verse: Hath saved.] 1. Salvation is either corporal, or spiritual. 2. It is either partial, or total: Spiritual and total is here meant; and it contains 3. things 1. A freedom from some evil we are fallen into, or subject to fall into. 2. A position & setting of us in a good condition. And 3. A perpetual preservation of us from all dangers for future time: This is, totally and perfectly to be saved. And called.] Calling may be distinguished. 1. By the means, and 2. By the subjects of it. The instruments, are either principal or secondary. God is the chief efficient of our calling; and the Minister, word, and creatures are but as instruments in the workman's hand. The subject is man only; and that either general, or particular: General, as whole Nations; Gentiles, jews: Particular, as persons; Paul, Timotheus; the latter here meant. Moreover, calling is either effectual; or not effectual; for we may distinguish of it according to the success. And finally, it's either ordinary, or extraordinary: ordinary effectual calling is by the wor● and spirit; extraordinary effectual calling is immediately by the spirit, without the word. The calling here, is effectual; and in respect of Paul's manner of being called, seems extraordinary; though not so in regard of Timotheus. Act. 9 Vs.] That is, me Paul, and thee my son: yet all the elect, either have been, or shall be called, with an holy calling. With an holy calling.] Here's another distinction of callings, Holiness it is either personal, or by imputation. So God is called holy. Yea, he is holiness itself. Personal holiness is either inherent, or actual; and both these are to be found in the subjects of this calling, though not perfectly, yet in some degree. Besides, imputative holiness is double also. 1. When Holiness imputed 1. to persons. 2. things. Christ's holiness is made ours; for he is our sanctification. 1 Cor. 1. 30. And as our sins were made his sins, and he became a sinner by imputation: so his holiness is made ours, and we without sin by imputation. Finally, holiness is ascribed to the word, to the Sabbath, and many other things; because they are causes of holiness, or times wherein we are specially commanded to serve God in the duties of the first table, or in that the things be not applied to a common use; and in some one of these senses or other (as we shall hear more anon) this calling is said to be holy. Not according to our works.] That is, not for the prevision and foreknowledge of man's faith or merits. But according to his purpose and grace.] viz. Freely, and of his mere mercy, and from no other ground. Which was given to us in Christ jesus before the world was.] 1. Here Paul giveth a strong reason, why their works were not the cause of their calling, in the word Given, for a gift must be free, and 2. He draweth another from the time, it was given; viz. before the world was 1. From all eternity. And amongst many other arguments, this is not the The Metaphrase. least for to move and instigate thee to preach the Gospel, & to bear witness to the truth & to partake of the afflections which I and others suffer; in as much as the Lord of his mere grace and favour, before any thing had a being, and without any regard at all of thy faith, works, or merit, hath freed thee from all dangers, placed thee in a good condition, and in time called thee effectually by his blessed Spirit, with such an honourable and holy calling as he hath done me, and will also preserve thee to his heavenly Kingdom, through the Redemption of Christ his son, our only Saviour and Mediator. If we hold this verse as a digression from the former matter, The deduction of doctrines. than this point will follow, that A Digression is warrantable, either in words or writing. Doct. 1. And the Scripture else where doth confirm this proceeding. Gen. 4. 23. Isay. 7. 16. For it is a means to stir up better attention, and to Reas. 1. draw the Auditors more strictly and respectively for to give heed to what followeth. The Hawk sometimes goeth afar off, that she may get the wind, and be better able at the stoop, to strike and catch her prey. And this Crypsis in preaching may be used. Again, the Spirit of God may draw the tongue sometime Reas. 2. to speak what we have not purposed, for the good of some particular person, who is in the assembly; and some present occasion may minister just occasion to do the same; as we see and know by our daily experience. Then let not the Auditor be too forward in censuring the Use 1. preacher, for digression from the matter in hand: for God may have a secret hand therein, that we for the present are not ●ware of, for the comforting or converting of some person present. And this may warrant the Minister in this kind of proceeding: Use. 2. Cautions for Digressions. Yet Cautions must be observed: 1. See it be not for want of study, through idleness, or thy own neglect and carelessness to be well provided. 2. Forg●● not to return to thy former matter, and purpose; for otherwise a judicious Auditor will fear, as saul's father did him, when he had long sought his Asses; that the preacher hath lost himself. Again, where Paul in the former verse and the last word thereof, having named God, doth in this make a description of his goodness, we note, that It is usual with good men, when they name the Lord, to make Doct. 2. mention of his mercies, or some benefit they have received from him. For they would have him to receive all glory. We use in Reas. 1. the naming of our friends to make mention of the kindness we have received from them, to show our thankfulness, and that they might be praised. Again, they would not have the Lords name took up in Reas. 2. vain, or be profaned; and the more they can speak to his praise, the more inward comfort they have. We joy in the commendation of those we most affect; so do the children of God in the due praise of their father. Would to God, that this were the custom of our country; Use 1. but with too many it is not. We use his name, but (alas!) how often in vain? not once making mention of the least of his mercies; nay, it were well if some did not first swear by it, and next declare what villainy they themselves have committed. But if we would glorify our heavenly father, have Use 2. others to speak to his praise; show forth our thankfulness, and have much inward comfort, let us couple his name and his mercies together; and he that doth this, shall have a secret and hidden joy stirred up in his heart. Is it not usual, that if we speak much of a friend, and his favours to us, for others to say, Sure you are beholden to, or you are in love with such a one▪ & will not such sayings make us right glad? In the third place, if we consider these words as they are a motive cause, and depend on the former, than this is the doctrine, that will follow, that He who would not faint, but suffer affliction, is still to have an Doct. 3. ●ye to his Salvation. Moses had respect to the recompense of reward, and thereby was moved to suffer affliction with the people of God for a season. The Saints looked for a better resurrection, therefore endured Racking, sawing asunder, and resisted v●to blood. The forerunner and finisher of our faith Christ our Lord, he setting before him the glory provided for him, endured the cross, and despised the shame Heb. 11. 24. 35. and 12. 2. Because varying of the object varieth the mind's motion. Reas. 1. Psal. 40. When David considered his misery, he cried out I am poor and needy; but when he thought on the affection of God towards him; he altered his joy and note, saying; Yet the Lord thinketh on me. Besides, salvation is a thing of great worth, and of the Reas. 2. faithful principally desired, and therefore casting the eye of their minds upon 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 laid up for them in the heavens. Here we see what enemies those be to themselves, Who Use. 1. are always casting their eye on their present miseries, but never look up to the heavens. If the husband man would never have thought on the day of reaping, he would have small comfort in ploughing, sowing, etc. And this is to direct us, what to do in the sad times of affliction; Use 2. namely to think on our salvation. David had utterly fainted, but that he expected to see the goodness of God Psal 27. in the land of the living: and so shall we in troublesome times, have we no eye towards the land of Canaan, the new jerusalem. He that wades through a strong and swiftriver, must look to the shore, not down under his feet; For than his head would grow giddy, his eyes dazzle, and he be in peril of drowning; so when the strong streams of affliction compass us on cuery side▪ if we would not faint and fall; cast we our eyes on the bank and coast of heaven. And this thing is worth our daily observation: for we shall have some rubs, lesser or greater, continually. This point than is physic for each time, every 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 man's Salvation; whither temporal, or●ternall; Doct. 4. total, or partial. All the prophets bear witness to this, David cryeth; Salvation Psal 3▪ ult and 27. 1. Isa●. 12. 2. is from the Lord; The Lord is my Salvation; Isaiah, God is my Salvation; and, the Saviour of all men▪ 1. Tim. 4. 10. For he found out that new and everliving way, when man Reas. 1. Gen. 3. 15. had lost himself; into which Sat●an could not pry, and the Angels desired to peep into. And as he found out the way, so he prepared the means; Reas. 2. ●oh. 3. 16. for he sent his son, made of a woman, that they that believed in him might be saved. Thirdly he was contented to take a satisfaction of the Reas. 3. surety, whereas he might have required it at the debtor's hands; and then no flesh had been saved: for none could have made an infinite satisfaction. What shall I more say? he hath sent his word, law and Reas. 4. Gospel: he hath fitted and thrust forth Ministers to divide it aright, and to discover the hidden mysteries in the same: finally, he hath given us of his Spirit, and by the finger of the Holyghost in some measure made us (for the present) capable of his kingdom: it's he, and none but he that saveth Israel. For the father he saveth us by grace; Christ by Note. purchase, the Holyghost by application. This serveth to confute the Papists, who ascribe too much Use. 1. unto man, for the work of his salvation; but we pass by that. And is God the principal agent in man's salvation? Than Use. 2. not unto us, not unto us, but unto his name give we the praise. For what power had we to give ourselves a being? to preserve ourselves since we were borne, & to work out our salvation? why were not we rejected with many, borne in a land of darkness, or strangled sucking of our Mother's breasts? who took the veil of ignorance from our eyes, caused the light of the glorious Gospel to shine into our souls and made us (who sometime were fools) wise unto salvation? why then, with a grateful heart, say with the Prophet: It is the Lords mercy, I was not long ago consumed: and, he is my God and my Salvation. And would we all be saved? why then, seek unto God, Use 3. rely upon him; yet use thou all other helps that he hath prescribed: Do the best thou canst, but still depend upon him, not on the means, the which without his finger, as Moses rod, will work nothing. And is God the author of man's salvation? why then let Use. 4. the righteous be of good comfort, for they shall be saved. What can hinder? who can prevent his resolution? Let Satan and all the Spirits of the infernal pit, gather their wit, power, and forces together, cast rivers of water out of their mouths, breath fire at their nostrils, spit venom as fast as words; yet God shall pluck off their Chariot wheels, smite them in the hinder parts; they shall in heaps lie dead and stinking on the shore, when the waters shall give way, that all the Israel of God may safely pass, and possess heaven. And though sometimes we may seem, 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 living. For not one whom the father hath chosen, and his son redeemed, but in the time appointed they shall be saved: Not one of these soldiers, shall become captives; none of these children shall be disinherited: Fear not them, little flock, seeing nothing can deprive you of salvation. Hath.] Out of this word it may be gathered, that The Salvation of the faithful is certain and not doubtful. Doct. 1. Paul speaks of it, as of a thing perfected, finished. And it is usual in the Scripture to call things that are not, as Num. 23. 10. though they were; Bal●●● made no question of thi● God saith, he will put his fear into them, and they shall never (m●●ke jer. 32. 29. 40. that) depart from him. He hath promised to marry himself to them in faithfulness, that is, in a covenant that shall not be Hos. 2. 19 20. broken: and to such there is no condemnation: And for the Rom. 8. 1. certainty of this point we may produce many worthy reasons. And first from God the father thus we argue. 1. Hath he Reas. 1. not chosen them 2 Tim. 2. 19 and shall he at any time reject his people? Why then doth he not make a new election? why? for his counsel shall stand. 2. He loveth them, and whom he once loveth, doth he not love them with an everlasting love. jer. 31. 3. 3. He cannot repent of what he hath promised, or fail of his word Rom. 11. 29. and 4. Is not his justice satisfied? hath not Christ paid the full debt, and shall God require it again of the debtor? Rom. 5. 8. And if God hath chosen them, loved them, his justice be satisfied for them, and he hath promised to save them; shall then any of them perish on God's part? I trow this is plain to every man's capacity, that they shall not, nor cannot. A second main Reason, or rather many may be drawn Reas. 2. from Christ the Lord. 1. Hath he not bought them? and will he now not demand his due? Yes: thine they were (saith he to his father) but they are mine. Io. 17. 6. 2. Hath he not prayed for them? Io. 17. 24. and doth not the father hear him always? Io. 11. 42. 3. He also maketh daily intercession for them. 1 Io. 2. 2. And shall he not prevail? and 4. Christ hath glory by them. For if one member were lost, the body would be imperfect. joh. 17. 10. Also from the Spirit we gather reasons. 1. If he should not Reas. 3. perfect the work of gracein them, the word that came from him would be against him. Phil. 1. 6. Again in the 2. place, his power and mercy would not equally appear to the elect in Regeneration, as the power and mercy of the father and the son in the Creation and Redemption, if any of them were not perfectly sanctified. 3. Then Christ should prove a liar, for he hath promised to send his spirit, that shall lead them into every truth; and again the Spirit should not obey the son, which were the deepest blasphemy to conceive. Io. 16. 13. 4. They are the Temple of the Holy Ghost; and shall he suffer that to be destroyed? or the unclean spirit to thrust him out of his possession? 1 Cor. 6. 19 So that on the Father's part, the Son's part, and the Holy Ghosts part, they cannot perish. And we may draw reasons from the faithful themselves; Reas. 4. For 1. They cannot be deceived. Math. 24. 24. 2. They never sinne with a full consent; the new man, the part regenerate cannot sinne. Rom. 9 vlt. 1 Io. 3. 9 And then shall he perish for the old man's transgressions? This were to verify Note. the old Proverb. The fathers have eat●● sour grapes, and the children's teeth are set on edge. 3. They will always use the means that will bring them to heaven. Col. 3. 2. and shall not he that walketh in the way come to the end of his journey. jer. 6. 16. 4. They are united to Christ by faith, love and the Spirit; and who can burst these bands asunder? And we may also collect arguments from the similitudes Reas. 5. in Scripture for this purpose. 1. Christ is compared to a vine; the faithful to his branches. 2. To a spring; they to living waters, that flow therefrom. 3. To an head; they to his real members 4. To a foundation; and they to the rest of the building. And who shall stop the course of this river? john 4. 14. Rend this tree up by the roots? Io. 15. Bruise this head? Io. 1. 18. Or remove this foundation? for it's said, that the Gates of hell shall not prevail against it. Math. 16. 18. This is not like Abraham's well, that was stopped; Ionah's guord that withered; the Serpent's head, that was bruised; or the Temple of jerusalem, that was overturned. Finally, if they should not be saved, what great absurdities Reas. 6. would follow? for 1. Grace should be overcome of corruption, the younger serve the elder. 2. The body mystical of Christ be maimed, yea, in part, condemned. 3. We should ascribe less to grace and the Spirit, then to Satan and corruption, both for power and privilege, and 4. Christ should be subject to die in vain, in 〈◊〉 or wholly; for by that rule and means, that one may fall away, two may, yea all the faithful; and than Christ should 〈◊〉 to lose his purpose and to he gratis, for no end. And by this Doctrine in hand are our Adversaries confuted Use 1. who maintain, that the faithful may fall, and finally parish. They instance in Solomon. But he fell not totally and for ever. Reasons why Solomon was saved. For 1. He writ a book of his repentance. 2. He had a special promise, that the Lord would never forsake him. 3. Peter styles all, holy men, who penned the Scriptures, of which number he was one. 4. He is in the natural (I say not legal) Genealogy of Christ, and no doubt, but Christ would give him that honour, as to save him. 5. He might not commit idolatry, but permit his Concubines; so his sin was the lesser; for as he was said to build the Temple by others; so might he be reputed an idolater in bearing with others. 6. He was a special type of Christ; and all this being thus, who dares conclude, that he was condemned? We may boldly, avouch the contrary. But the Papists have reason to hold that Solomon perished. Why the Papists hold he perished. 1. In so doing, he being a King; then Kings will the sooner submit themselves unto the Pope, and seek for a pardon. 2. If as a Prophet he perished; and a penman of the Scripture; 1. Oh! this maketh notably for their purpose; for then this 2. will follow; that the Pope may be free from the spirit of error, yet dle a damned person, as many, by their own confession, have done. 3. If as a good and private man; then, 3. certainty of Salvation cannot be obtained, as they seek to defend. and 4. Hold this position they must, or else pardons 4. and Purgatory willbe of no praise, or prize, but utterly perish. But you will demand, why should so excellent a man fall Quest. so fearfully? 1. The Lord might permit him, to humble him, as Paul Sol. must have a prick to buffet him, lest he should be exalted with the abundance of Revelations: and was not Solomon having so rare parts, incident to the same? and if that was a remedy for Paul, why not this unto Solomon? 2. Again, if this King had lived without spot, he being so wonderfully qualified, and having so great a kingdom that none was ever like him; the people, peradventure, would have taken him for the true Messiah. For how many still looked for Christ, at that day; and after Christ was come, dreamt of an earthly kingdom? Many more arguments they produce, but we have answered them elsewhere, therefore here omit them. And this doctrine is of great comfort to all the faithful; Use 2. for come what can, they shall never perish. Nothing shall be able to separate us from the love of God in Christ jesus. We should more rejoice in this, then wicked men in their wine, and oil, and large possessions. jobs heart was glad in the remembrance and assurance, that his Redeemer lived, & that he should see him with his eyes: David rejoiced, that his flesh should see no corruption, and the Apostle, that he should be saved. Shall a King be glad, that none can take away his crown? a nobleman the Ensign of his honour? the judge, his scarlet robe? the Bishop, his Rochet? the Captain, his Ancient? the Pirate his flag? and the poor man his farm? shall the certain possession of these things breed so much mirth? and shall the assurance of a kingdom, not expel sorrow and mourning? Art thou poor? in a fare Country? despised of the world? or with the jew in Babylon? have thy parents rejected thee? thy friends cast thee off? and all thy familiars wait for thy halting? Yet grace shall never leave thee, or the Lord forsake thee, but preserve thee to eternal glory. Let Rachel die in travel; Abel be slain of his brother; james be beheaded; Christ crucified; and Eli break his neck; yet they shall be saved. And if thou be faithful, God shall deliver thee from every evil work, and preserve thee to his heavenly kingdom. Then be of good comfort, for if earthly privileges breed such joy, what should these heavenly do? Why, where be our hearts? and what do we think upon. And this should teach us thankfulness to God, who hath Use 3. now made our spiritual estate more certain in Christ our surety; than it was at the first in Adam our father. The Pope gets large sums, for long pardons; the Landlord great fines, for a lease for many years; But we have a pardon and lease that are of force, for ever and ever: ours be signed, sealed, and delivered by the finger of the Spirit, through the blood of Christ jesus, and with the full and free consent and presence of God the father: Then say with the Apostle upon the same ground, To whom be praise, for ever and ever Amen. And is our salvation certain? How then should we be Use. 4. pricked forward to go on in the constant and cheerful use of all means that may effect it? for doth not expectation and assurance of the end, set all a work? who would blow, if he had no hope of a harvest? cross the dangerous seas, if he were out of all heart, for his return in safety? or take Physic, should he not thereby expect recovery of some present sickness, or the removal of some future disease feared? And had we no hope, than we might be out of heart: But seeing not one of our hairs shall perish, as Paul said Acts 27. concerning corporal safety; let us eat and drink with gladness, be of good courage, and use all helps prescribed: for as the wicked have no mind to use the means, because they have no hope to inherit heaven; so we, by the contrary ground, should be stirred and enliued to cast off sin, grow in grace, suffer affliction, and (if need be) to resist unto blood; in as much, that we be assured, and know, that our labour is not in vain in the Lord. And with what willingness will man and beast, balk and hunt, being in hope to find and catch the prey? shall we then, having such a prize in our hands, have no hearts? surely it should not, nor it must not be so. Saved.] Hence let it be noted, that The Salvation of man is a rare and great blessing. Doct. 6. No doubt but Paul doth mention it as a special favour from the Lord. And seeing in these words he seemeth to use a Reason to move Timotheus to be resolute in all good duties, if he had known a better or more forcible argument, he would have produced it for his purpose. See Gen. 49. 18. Which place the two Caldee Paraphrasts expound, not of Gedeon, or Sampsons' delivery, that were temporal and transitory, but the salvation by Christ, which is eternal and permanent, 1 Pet. 4. 18. Io. 4. 5. Phil. 2. 12. Isai. 45. 17. and this will further appear by many reasons. Let us consider it in the causes. 1. We were not redeemed Reas. 1. with gold and silver, but with the precious blood of Christ, as of a Lamb undefiled. 1 Pet. 1. 18. 19 2. Doth not the word, the good word of God, and the Spirit effect and▪ apply it? and was not the best message that ever Angels brought, Salvation to mankind? And are not all times, means, and things subordinate to Reas. 2. the same? this is the end of all ends, God's glory being excepted; and yet his glory is procured by the same. The more general a thing is, the better it is; for begetting, conceiving, bearing, baptising, calling and justifying, yea Sanctification precede it. And is it not then the best thing? And is it not directly opposed to damnation, the worst Reas. 3. thing that can be named? the wicked shall be in hell amongst the damned Devils, and suffer the vengeance of eternal fire: on the contrary, the Godly shall inherit heaven, enjoy the communion of the blessed Angels, for ever and ever. Finally consider what it is to be saved 1. Shall not the Reas. 4. image of God in such be perfectly renewed. Psal 17. vlt? 2. Their joy, shall it not be full? Psal. 16. vlt? Their habitation of pure gold, and the fruition of all, eternal? and now lay all these together, and will not the point be a truth, that man's chiefest blessedness consisteth in his salvation? Come we to the use. Where we reprehend many, that esteem it a matter of no Use. 1. moment or estimation. Is it a thing of weight to preserve a young plant from withering? a beast from drowning? the body from dying? and nothing of importance to save the whole man from damning? The ignorant man, as he understands not the worth of it; so he never seeketh after it. The Covetous cryeth, its good to be here, gain is great godliness. The Epicure, he goeth in purple and fine linen every day, fareth delicately, drinketh wine in bowls, spendeth his time in pleasure, and altogether forgetteth his latter end. The voluptuous man maketh merry, saying, The next day shall be as this, we will have our fill of love, and never once mindeth his salvation. As for the drunkard, biting usurer, and the swearer, they long agone have made a league with hell, and a covenant with death; boasting, Tush God will do neither good nor evil Zeph. 1. 12. and is there wisdom in the most high? This point may justify the courses of such, as take pains Use 2. to work out their salvation, and to make their calling and election sure. Go ye on, and the good Lord shall be with you. Let it never be said of any of you, ye began well, but who did let you? It's a fearful thing to begin in the spirit, and to end in the flesh. This might move Parents, to make their children the Use. 3. subjects of salvation: for would you not have them to be heirs of great things? Say then with Abraham, Oh, that Ishmael might live! with Noah, God persuade japheth to dwell in the tents of She●. All call with David, Come hearken unto me, ye little children, and I will teach you the fear of the Lord. For those be the best parents, that can use the means to bring their sons and daughters to be coheirs with Christ of the kingdom of God, and to participate of endless salvation. Whereas our Lord said, Weep for yourselves, and for your children; So say I, Get salvation for yourselves, and for your children. And from this ground, we are all to be entreated, and instructed Use 4. to seek Salvation. What was Pharaoh the better in being a King? Athaliah a Queen? or judas an Apostle, and cast out of heaven? Where be now the Fools great barns, Nebuchadnezzars Babel, or the rich gluttons purple fine linen and dainty fare? What is now become of dancing Dalilah, painted jezabel, or drunken Nabal? whose ears would not tingle, and hearts tremble to tread in their steps, and to think at what a doleful haven they be landed? wherefore cry, and cry again with the jailer, Sirs, what shall I do to be saved? Master, how may I inherit eternal life? Oh think and think often, that salvation is the greatest good that can befall a man; for without that, we shall perish for ever; and then woe to us that ever we were borne. Vs.] That which hence I gather, is that One good Christian rejoiceth in the salvation of another. Doct. 7. Paul envieth not that Timothy was partaker of the same blessing. Again, we note, that Certainty of Salvation may be had, if it be rightly sought Doct. 8. for. Yet some think, that Paul understood this by extraordinary Revelation: Yet the point is a truth though it were not drawn from this Text. 2 Cor. 5. 1. 1 Io. 3▪ 1. 2 Cor. 13. 5. 1 joh. 3. 19 For in the use of the means we may get faith, and that will Reas. 1. assure our hearts of salvation. Again, God giveth his spirit to such as seek aright, and Reas. 2. Eph. 1. 13.▪ it will bear witness with our spirit, that we be the sons of God; and if sons, we shall be saved. This confutes the contrary doctrine of the Papists; who Use. 1. leave a man, like a Meteor, hanging in the air, always doubtful. But they object, that faith is not felt by sense. 1. What if it were not, yet repentance is sensible, and he Object. 1. Sol. that repenteth truly, shall be saved. 2. He that believeth is sure that he believeth; for as the eye doth see, and knoweth it seethe; so doth faith believe, & is assured it believeth by that faculty it hath in itself. But the best doubt. Object. 2. Sol. True; but 1. Doubting comes from the flesh; and diverse causes produce contrary effects. 2. Varying the mind's object varyeth the act for the present. and 3. Faith and doubting Causes of doubting. may stand together when as they be neither of them in the highest, but in a remiss degree; And as limping is a sign of life, halting of motion; so is doubting of believing: for as without life there can be no limping; so without faith, no doubting, though, I grant, there may be despairing. We may try by this doctrine what good use we have Use. 2. made of God's ordinances: Have we got assurance that our names are writ in the book of Life? are we sealed by the spirit of promise? are we certain we shall be saved? Why then we are good profitients in Christ's school, else not. Do we still hang all upon seeming, saying, thinking and conceiting? why than we are much amiss, and must labour for assurance. We would have our Lease sure, hold our Lands sure, and make all sure: and shall we take no pains to make our salvation sure? Well: we through the goodness of God have time and means to do it; and if we omit the opportunity, the day of had I witted, will overtake us. What is of greater estimation, than the certainty of salvation? and what less regarded, more neglected? Some think, it's a doctrine impossible; others cannot stand about it; and many desperately, in a blindfold manner, cast themselves on the secret and unsearchable mercy of God. Art thou any of this number? then in the fear of God amend this thing: I can tell thee it will prove worth thy labour at the length, though it seem labour in vain for the present season. And hath called us.] From the copulation of these two together, it is to be observed, that Effectual vocation accompanieth Salvation. Doct. 9 None shall be saved, but such as be effectually called. Adam was called, no doubt, when the Lord came in the cool of the evening, and said Adam, where art thou? Gen. 3. 9 See Math. 9 13. Rom. 8. 28. 1 Cor. 1. 9 Gal. 5. 8. Col. 3. 15. 1 Thes. 2. 12. 1 Tim. 6. 12. Heb. 5. 4. 1 Pet. 1. 15. jude 1. Because we by Nature are in darkness and spiritual bondage; Reas. 1. we lie, like Adam hidden in the bush, until the Lord call us out, and set us at liberty. The bondage in Egypt of Israel under Pharaoh prefigured this: and as they were called corporally; so must we spiritually, before we can come to the heavenly Canaan. Again, the Lord hath set down a most sure path, that Reas. 2. leadeth to heaven: he therefore that will come to his journeys' end, eternal salvation, must travel the King's high Exod. 14. way▪ Rom 8. 30. Israel did so to Canaan. Besides, if we be not called, we cannot be justified, and Reason 3. consequently saved: For effectual vocation (in order at the least) doth precede justification. And if we have not this link of the chain, we lose the other also. Rom. 8 30. And last of all, No vocation, no true title to the promises; Reason 4. for they belong to as many (and no more) as the Lord shall call. Act. 2. 39 And he that hath not right to them, but is still under the Law, cannot be saved; for we come to heaven by no other way, but by the promise. And here we task the carelessness of many, that never have Use 1. care, by proving the truth of their calling; to make their salvation certain. Some cry, they are not assured of heaven, what marvel, seeing they be not called? for the one is, or the other can be never. Who will expect wages, when the Master of the house hath not called him to work? This teacheth us how to get assurance of salvation. viz. in Use 2. making our calling sure. Get the one, and thou shalt have the other. And because thou mayst the better try the truth of thy calling, we will stand a little to show the order and manner of it. We must know, that preparation goeth before this effectual The order of Gods proceeding with whom he calleth. vocation. And it hath 2. parts. 1. A cutting off. 2. A fitting. This cutting off is done by the knife of the law, which, like an axe, loppeth us off from the wild olive tree, Adam. For though we be not called by the law, yet we are fitted by it. In this cutting off, we may observe, 1. The time when, What time the Lord calleth. and 2. The manner how. The time is ordinarily, when we are the best able to do the Lord service in his vineyard, which is, in a middle age: seldom are children, and rarely be old men called: for the one is not of age to work, the other, almost, past age to work. Yet we read of some children, as jeremiah, josiah, Timothy, and others, that of children were called; that Parents might be encouraged to use the means of conversion, and not be without all hope of a blessing: And so we do of some old men, as of Abraham called at 70 years of age: and it seemeth probable by Nichodemus his answer to Christ, that he himself was an old man. john 3. This, no doubt, is written, that we might not Aged persons rarely called. despair of any; for God can call whomsoever, and whensoever he will. Yet men and women of great age are not often called 1. For they are most unfit for the Lords work: what man will take an aged person to make a watch, or to become a Musician? for are not his fingers set; which should be nimble for such a calling? how unhandsomely will they go about so curious an instrument, or action? And shall the Lord then, not make choice of the fittest persons to perform his actions? 2. Old men have gotten a stronger habit of sin then others: what saith Christ of such? Can a Blackamoor change his skin, and a Leopard his spots? then may ye do well, that are accustomed to do evil. 3. Satan hath more possession of such people, and is the harder to be cast out. 4. We read in the Gospel, that God calls at the third hour, sixth hour, ninth and eleventh hour: why not at the twelfe, making an equal distribution? I cannot tell, I do but guesle; but it may be, because at the twelfth, hour, either none, or few are called. I would not be mistaken here, as though this were impossible with God: but that men▪ might be moved not to procrastinate and defer their conversion, I have added this. And when trees have been often watered, pruned, and dunged, yet bear not, doth not the Lord of the vineyard bid them to be cut down? 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 proceed, and therefore calleth, as he seethe needful: 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 convenient. The discreet Mother having a child stubborn & untoward shaketh the rod; when as one, that is more meek and tractatable is alured by a cherry or apple; and even so dealeth the Lord by his chosen children; for he calleth them according to their dispositions and several qualities, yet always so, as they come and obey his voice. 2. And this may serve to have been 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 stock, 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 olive; it ensueth that we 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 joints and sinews; pierceth and entereth into the very bones, and the marrow. But the other doth not wound so deep; but, as it were skarreth the skin, and eateth into the flesh. For as some be let blood in the finger, others in the arm, or head: so God, being a most skilful Chirurgeon, doth prick, and let us blood, as he discerneth the nature of our disease. The child came to himself by neezing seventimes. 2 King. 4. 35. And after this compunction followeth an holy desperation; which consisteth in the denying of a man's own merits and relying on the Lord for mercy: for his sins being great and many, his good works not any at all, he is thereby brought to despair in regard of himself, 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 sin. Now doth the sinner hang the head, smite his hand upon his thigh, cry earnestly to God for mercy, and seek to the Minister, the Physician of the spirit, for grace and comfort. And this compunction and holy desperation is greater in some, than other, for these Reasons. 1. Some man may have had many outward calls by the Six reasons. why all men are not called a like. word, and inward motions by the Spirit, the which he having resisted and not obeyed, than he is brought to fear, that he hath sinned the sin unto death: And if he hath any knowledge in the Scriptures, peradventure, will bring that to fight against himself; especially that place in Heb. 6. or. 10. 2. Other some have had good education, and have been trained up in the Scriptures of children; so that they have been restrained from many grosser sins, than others have committed. Whence it followeth, that there is degrees of compunction: Trees that have been long unpruned, have the more cuts, when they come to be lopped and dressed. 3. Peradventure, the Lord hath a purpose to send some one of his children, for to dwell, like Lot in Sodom; or joseph, in Egypt; and there he foreseeing, that they shall have weak provocations to good, strong temptations to evil, letteth them drink the more deeply of the dregs of sin, that they, in future time the rather may be moved to avoid it: For a wounded spirit, and troubled conscience for sin, will prove, for time to come; an excellent Tutor. He that hath burnt his feet with treading on the hot stone, will look the better to his steps, in all his journey afterward. 4. All men have not constitutions of body alike; some be strong, others weak; 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 down as others be, they being poor men, and to live by great toil, and daily labour, would never be able to execute the duties of their calling, and to get their bread by the works of their hands. A man in the breaking of his beast, will have an eye to that; and shall not the Lord much more in the reclaiming of his children? 5. God appointeth some to be sons of thunder, to speak with power and authority, to Preach amongst a people, whose faces be as brass, and necks like sinews of iron▪ & therefore he bringeth them home (as we say) with a witness, at their conversion: For as he that hath received much wrong by a bad neighbour, will speak worse of him, than he can, who hath had lesser injuries at his hand: so will such, as have felt the enmity of sin the most, preach more fervently against it, than he who hath not felt the sting of it, in that measure. 6. Finally, some men have most excellent and acute understandings; now the more clearly the intellect receiveth a fearful object, the more will the heart be troubled. If one, through the dimness of the eye, take a Lion for a tame beast, he will not be shaken with equal terror, as he will, that by the clearness of his sight discerneth the beast in his own kind and nature. And this is a most true position, that the best wits, be the most wounded in heart, at their effectual calling; because sin and the punishment be the more clearly apprehended: and men (ordinarily) more than women, from the acuteness of the understanding. But some may object; 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 subject, about which he is exercised. And women are often more cast down, than men be, at Obiect. 2. this season. We grant it: Yet that comes from the weakness of the sex. Sol. And shall you not see one more terrified at the drawing of the sword, than another is in beholding it sheathed into the very bowels? Thus you have heard, how the Lord prepareth a sinner, before effectual vocation, cutting off and fitting of him to be grafted a new; at which time, he is like a branch sl●pped from the body of the tree, and ready to whither and dye in his own apprehension: And then the Lord speaketh unto the poor perplexed soul by his Spirit, in the promises of the Gospel; and that, peradventure, when he the least expecteth any such comfortable tidings, secretly saying, and whispering the sinner in the ear of his soul; Be of good comfort, for thy sins are forgiven thee. Now he giveth Christ to him, and him unto Christ, so that the penitent person is come home into his desired place, and the liberty of God's children. Now from this that hath been said, we may deduce many Conclusions from the precedent discourse. things for our further instruction, and to confirm us concerning the certainty of our effectual vocation. 1. Here we see, that the law is necessary to be preached, that, like a schoolmaster, it may whip us to Christ, for to find comfort in the time of need. 2. That the true sight of our sins and humiliation is a companion of effectual vocation; for the sick have need of the Physician; and Christ calleth none, but such as are lost in their present apprehension. 3. That every sigh for sin, and compunction of spirit is not to be effectually called: for Reprobates, like Ahab and judas, may, for a time, be much dejected; yet never receive Christ, whereby to be truly justified. 4. We learn from hence, that effectual vocation is an action, sensibly to be felt by the persons, who be the proper subjects of it; and a work, though, on God's part, secretly effected; yet on man's, easily apprehended. 5. And here men that have not endured so much humiliation as others, yet are not to despair of their spiritual condition; for the Lord doth not call all his a like. To one he reveileth some little sin at the first, lest he should be swallowed up of overmuch heaviness; yet by the punishment thereof he cometh to conjecture, what is due unto him for the rest: And when the poor sinner hath got power against this, than he will reveal unto him some other of greater nature: for having had experience of God's former mercy, he is made the more bold and able for to wrestle with greater transgressions, and Satan's more fell and fierce temptations, the which usually come in the latter end of this spiritual combat; For like a cunning Captain, that would raze down the walls, he first dischargeth his lesser pieces, and if they will not effect it, than he giveth fire to his greatest Ordinances, and roaring Cannons. 6. And for conclusion, let him that is never so much dejected not be out of heart, as though the Lord could not raise thee up again, and comfort thy soul; for as his mercy, so his power is infinite; The deeper the foundation is laid, the firmer will the building be; and the more we be hu●●led and broken at our preparation, the more shall we be ●●le to stand fast, after our effectual vocation. Wherefore read, pray, meditate, hear the word, receive the Sacraments, and seek to the Physician of thy soul; and at one time or other through one of these conducts, he will seal to thy soul a certificate, for the remission of all thy sin; and thou with comfort shalt say, Now soul return unto thy rest; Do● but use the means, tarry the Lords leisure, and▪ he shall come, that will come, and comfort thy heart: say not, that no man ever felt what thou dost; for many have, and found pardon, peace unspeakable. But when thou are come home to thy long desire h●uen, A Caution. and the Lord hath heard the voy●● of thy weeping; then see 1. thou fail not to perform the v●●es, that thou madest ●● him in the days of thy former affliction, lest a worse ●hing follow. Neither thinks it thine honour, that thou h●st b●●●e 2. more terrified and dejected in thy preparation, than thy brethren (as the manner of ●o●e i●▪) but be thou the mo●e ashamed, that thy hea●t was 〈◊〉 〈◊〉, th●● 〈◊〉 ●ust exhibit more power to ●●ll ●h●● ho●e, then ●he rest o● his children. And by how ●u●h the more 〈◊〉 Lord ●●th ●●mbled 3. thee above others; be ●hou so 〈◊〉 the more 〈◊〉 in all good works: For the more pains and labour the Husbandman taketh in tilling his ground, the more corn, he expect●th from it, at the time of harvest▪ and shall ●ot the Lord look for the like from al● his manured and well ●●lled closes? yes vndoub●●●ly. And here I will add 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 have him for his enemy; and would not for the 〈◊〉 of a world, be one ●●ture in his former condition. 2. How unable he is of himself either ●● answre▪ the Lords call, or to believe in him, though he would, and find in himself a mind to both. 3. What an enemy sin and Satan is to the sons of men. Now he perceiveth the sting of the one, and the fiery darts of the other; and how deep they will strike & pierce into the very joints and the marrow. 4. He can tell you, that a wounded spirit is the extremest of all extremities; and that peace with God passeth all understanding. 5. That Christ was God, aswell as man, or else he had not been able to have borne the full burden of one man's sins, much less of the whole world of the elect; this is a secret, which by experience he hath searched into. 6. He is able to comfort others, by the same means, and with the same comforts he was comforted of the Lord. And from this knowledge of experience, a poor unlettered man may be a more skilful P●●●ition to a wounded spirit▪ then a more learned Clerk can. These things and many more doth the 〈◊〉 called, know by his own experience: And this is that preaching and wisdom which the world co●●●s foolishness▪ and not many (as Paul saith) great men, 1 Cor. 1. 23. 26. wise men, and noblemen, are called unto. But yet for all this that hath been said, lest some man might deceive himself, and not make his calling and election sure; I will further set down some inseparable effects, that accompany effectual vocation. 1. He is in a wonderful admiration, to see what an alteration Fruits or effects of effectual calling. the Lord hath wrought in him. Peter never admired more at his strange delivery by the Angel, out of that strong prison; then that man doth in being brought into the kingdom of freedom, out of spiritual bondage and darkness. 2. He hath mixed affections: terror and fear in looking back on the object of his former condition; and joy unspeakable & glorious, in consideration of his present good condition. Now he can both sigh and rejoice at one and the same instant; like the men at the building of the second Temple. Ezr. 3. 13. 3. Now he will eat his meat with a glad heart, follow the duties of his calling with readiness, sing Psalms of praise for his late and great delivery; sleep 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 favour, and our own salvation. And this the reason, why Satan Note. so strongly tempteth the faithful to doubt and despair. 4. If he have in former time lived in none, or an unlawful calling; now will he alter his course, and take a better; for (note this) when God calls any to mercy, as he did Adam, he sets them again in a lawful calling. He never called the Devil, therefore let him go compass the world; and so doth the Rabble of Friars, disordered people, as Bearwards, players and idle persons live out of a calling and go a compassing (its likely) in that God hath not yet effectually called them; for if he had, they would have gone to work. And there is no surer sign of one effectually called by God, then to live in, and work and perform the duties of a lawful calling; and no more fearful note of a man not called to mercy, then to have none, or to abide in an unlawful calling. 5. He now, with Lydia, will attend to Paul's voice, depend upon the word, and in nothing rejoiceth more, then to hear the Lord speak to him in his ordinances. Nay, he will not omit any means to further him in the course of Godliness. 6. Finally he will often call upon God by prayer, praise him for his great deliverance, show what the Lord hath done for his soul; and, as much as in him lieth, seek to call home others, that God might be glorified, and they with him saved. I have the longer insisted upon this point, because it is the very first entrance to all true blessedness, and the only ground of our sound comfort and great rejoicing. With an holy calling.] Whence we gather; that The calling wherewith God's children are called, is an holy calling. Doct. 10. The Author of the Hebrews styles it a celestial 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 judge) may Whether Preachers not called can call others? call others. For 1. I dare not tie the Spirit to the dignity of any man's person. 2. Such may be fitted for the Ministry, and sent of God, & shall they not attain to their end? 3. Paul rejoiced, that Christ, though by the false Apostles, of envy was preached; why did he this if they could not call others, at the lost build up others? 4. And lastly, he that holds the contraly cannot be assured o● the truth of his own conversion: for we are not infallibly certified, what Ministers be truly called. For 1. Some men's sins go before hand, others follow after. 2. God only knoweth the hearts of all the sons of men. 3. No man knoweth the thoughts of man but the Spirit that is in him: And he that is not certain 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 own in question; because God useth man in the conversion of man. I am not ignorant of some, who hold the contrary: and of their objections, and Scripture against this position: But yet I hold, that an vnconverted Minister may convert, though few and seldom, as we see by experience in former times, and in our days also. And in regard of the end too, & the subjects from which we are called, and to which we be called, it's an holy calling. For 1. We are called from darkness to light. 2. From uncleanness Reas. 2. 1 Pet. 2. 9 1 Thes. 4. 7. Heb. 3. 1. Psal. 15. 1. to holiness. 3. From wicked men and Dinels, to the communion of Saints and Angels. 4. We are called from earth that is polluted, unto heaven, the holy Mountain of the Lord. This serveth first, to answer an objection of wicked men, Use. 1. who demand, why men will not run with them to the same excess of riot? Why? the Reason is, In that they be called with an holy calling. Wicked and lewd persons tumble in their sin, like the sow in the mire: but what marvel, seeing they be not the called of the Lord? When men have had an holy calling, then will they have an holy conversation. And by this Doctrine we may try the truth of our calling. Use 2. Have we cast off the ways of darkness? singled ourselves from the profaine multitude? and left sin and uncleanness behind's? Do we purge ourselves, as Christ is pure? strive to be cleansed from the filthiness of the flesh and spirit? and to be presented without spot and blameless in the day of our Lord? why than we are called with an holy calling; for as effectual vocation is a true sign of salvation; so is holiness, of our effectual vocation. This Doctrine may be of great comfort to such as doubt Use 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, fear they were never called at all. Can every woman tell the time of conception? any man where the wind first beginneth? or, clearly discern the motion of the shadow on the Dial? Doth not the head grow grey, and the corn white, by degrees, and an insensible motion? Tell me then: art thou holy? then be thou assured, thou art effectually called; for the effect argueth the truth of the cause. Where there is heat, there is fire, and wheresoever is sanctification, there also was effectual vocation. In the last place, this is to teach such, as are called on this Use 4. manner, to walk worthy of their calling. Is it an holy calling? live thou holily. Shall a Prince plod in the mire, defile his clothes, and pollute his person by the base offices of poor subjects? How unseemly then is it for these holy brethren (for so be they styled Heb. 3. 1.) to wallow in sin and follow uncleanness? Let us then be holy, as our heavenly father, who hath called us, is holy. Not according to our works.] The point is this, that Man is not saved for his works sake. Doct. 11. Dan. 9 9 Psal. 14. 1. 3. Rom. 3. 12. And that neither in respect of the beginning nor end. For the beginning, the Papists themselves say, we have remission of sin by Christ; but hold, that this is only a degree; and that our justification and salvation proceed from our own works; But our works have no such hand in this business. If we be saved by our works, then either by the works Reas. 1. before our conversion, or after: But by neither. Ergo. For the first; are we not blind 1 Cor. 2. 14? The motio●s of our hearts evil, and that continually. Gen. 6. 5? Are not our wills turned from God. Hos. 5. 4? Have we power so much as to think a good thought. 2 Cor. 3. 5? Are we not beasts, fools, madmen, dead in trespasses and sins, & the very children of wrath by nature. Psal. 49. vlt. Eph. 2. 13? And if the fountain be thus polluted, what shall the streams be? first make the tree good, & then expect good fruit. Again, we are not saved for the good works done after our Regeneration: for 1. They be due to God, as the works of Creation were. 2. They are imperfect. 3. If they were perfect, yet not proportionable to eternal glory. And 4. When we have done our best, we are commanded to say, that we are unprofitable servants; and shall Christ bid us lie? Rom. 7. vlt. 2 Cor. 4. 17. Rom. 8. 18. Luk. 17. 10. And we are not saved partly by works, partly by grace; for God will have all the glory and Christ's merits may not be either divided or extenuated. Because we are not able to repair the breach that Adam Reas. 2. made. For the Law requires two things (If since the fall we would be saved by it:) One, that we undo what our father did; another, that we perform what he omitted: And who can do either of these? wherefore the Papists play the fools who tell us of doing of good, but never of suffering evil: Let them first satisfy the rigour of the Law, and the infinite wrath of God by suffering; and then perfectly keep his commands, and they say somewhat. But though they would be doctors of the law, they nothing know as they should, neither understand the things which they do affirm. And have we not true title to heaven, before we can do any good work, being justified by faith? This confureth the Papists, and reprehendeth the ignorant▪ Use 1. Protestant's (who differ in name only) that hope to be saved by their good deeds. Demand, how they hope to come to heaven? Oh sir, say they, by my good works. Thus blind are many at noonday. Learn hence, not to trust in thy own works, but solely Use 2. to rely on the free mercy of God in Christ jesus. Yet thou must do good works. 1. Because God is glorified by them; Why good works are to be done. therefore our light must shine. 2. They adorn our calling, and bring honour to our profession. 3. Thereby we shall stop the mouths of our enemies. 4. Give Satan the less ground of temptation. 5. They assure us, that our faith is true, not a dead faith. 6. And doth not our salvation consist in perfect holiness▪ And is it not also begun in this life? And for the direction understand, that there be these things in a good work. 1. The Person must be justified. For if we be not graffed Four things needful to do a good work. into the true vine Christ jesus, we shall but bring forth wild grapes. I●h. 15. 1. 2. The rule by which we are guided, must be 1. The word jer. 6. 16. Rom. 2. 14. 15. Isa. 30 21. Rom. 8. 13. of God. or, 2. The Rule writ in the heart▪ or, 3. The motion of the Spirit. or, 4. The example of the faithful. For more Rules then these can no man show. Gal. 6. 16. 3. We must have an eye to Christ, and do it in his 1 Cor. 11. 1. name, for he removes the imperfection of it. 4. And finally, the principal end must be the glory of God; not excluding the good of our Brethren, and our own salvation. I might gather further from this phrase, that Doct. 12. Men have works. Every one will have a Religion, such as it is, and will be doing this, or that. But according to his own purpose and grace, etc.] Hence we what he purposeth shall come to pass; his calling is without repentance; for it comes from his purpose. Let us not finally censure any; for his calling and the Use. 4. time of it proceeds from God's purpose: instruct them, and prove if the Lord (at any time) will call them out of the snares of the devil. Young converts be the sharpest censurers of old sinners. This may confirm thy faith in the promise of God: for Use. 5. his purpose shall stand. What if some wander from the flock? they shall be brought home at the length, if they belong to his election. And finally, let us do according to our good purpose Use. 6. this pattern of Gods, is worth the imitation of man. We often have good purposes, but they are speedily blasted. Some purpose to build God an house; but they are soon altered. Others to leave sin; but death prevents their purpose. And many have a mind to become Christians, but time changeth this purpose. Wherefore purpose, and perform, for this is the glory of man. I could further gather, that Doctrines deducted, not handled. 1. There is a distinction of callings. Therefore Paul puts in, Purpose: Whence will follow, what the Papists deny: viz. a distinction of Churches. 2. That The difference of Gods calling some, and rejecting others, is taken from God's purpose. 3. That, The doctrine of Election, is a part of the Gospel; for it brings salvation. 4. And finally, that The purpose of God was from eternity. And others would follow hence; But, for the Reasons alleged, we omit what might be further collected from this verse, and proceed to the next. VERS. 10. But is now made manifest by the appearing of our Saviour jesus Christ, who hath abolished death, and hath brought life and immortality unto light through the Gospel. THis verse dependeth on the former. For our The Logical resolution. Apostle having affirmed, that we were called and saved in God's purpose, before the world was: in these words declareth the manifestation of God's mercy, and the benefits we receive through the same. The particulars in this portion of Scripture be these. 1. That the grace and purpose of God, and man's salvation, is manifested. 2. The time, in the word Now. 3. With whom or by whom it appeared; and that is Christ: who is described by two effects▪ one, that he destroyed death; another, that he brought life; and the instrumental cause whereby, is said to be the Gospel. Now.] This word includes all times before and after the The Theological exposition. coming of Christ. Made manifest.] There be diverse degrees of the appearing of Grace, but only in our apprehension. 1. Grace appeareth in God's decree. 2. In the dark promises at the beginning of the world. 3. When the efficacy of the merit of Christ, appeared in the world. 4. By the application of the Spirit. 5. When Christ came in the flesh. 6. And lastly, when he shall return again in Glory. Who hath abolished.] That is, Removed, obliterated, destroyed, swallowed up. 1 Cor. 15. 54. etc. Death.] By Death is meant the sting of death; (for all must once dye) and the torments of hell hereafter, called the second death. Revela. 21. 8. As also the death of corruption, which is in us may also be understood, with all other kinds, that be inflicted as curses. And brought life.] First the life of grace here, and of glory hereafter. And immortality.] This argueth a further benefit, that Christ hath procured; for as Adam brought death, and eternal death: so Christ bringeth life, and life that shall endure for ever. Some read the word incorruption: and the bodies of the Saints shall after the day of judgement see no corruption. Unto light.] First, openly, manifestly, and as clear as the Sun, at midday, unto such as have their eyes opened. Through the Gospel.] First by the promises and doctrine of the new Testament, written, preached. As the Lord, from before the beginning of the world, of The Metaphrase. his gracious and free purpose, gave, through Christ, Salvation to his chosen people; so hath he now since the beginning of the Law and promises exhibited, clearly and conspicuously, unto every one of understanding, manifested the same by the bright appearing of Christ our Lord, who hath blotted and rooted out death temporal in respect of the sting, and torment and eternal pain in the kingdom of darkness; and hath also brought unto light the assurance of the life of grace here, and the perfection of endless glory hereafter; and that by the writing and Preaching of the Doctrine and promises of the Gospel. From the relation and dependence of this verse with the The deduction of doctrines. former, we gather, that God's purpose in his appointed time shall come to pass. Doct. 1. Grace was given in God's resolution before the world; and now manifested in former and present times. Let man devise what he can, God's counsel shall stand. The Lord of h●●sts Prou. 19 24. Isai. 14. 24. & 46. 10. hath sworn, saying, Surely like as I have purposed, so shall it come to pass, and as I have consulted, so shall it abide. He declareth the last things from the beginning, and from old the Psal. 33. 11. things, that were not done. Yea, the co●●sell of the Lord shall stand for ever, and the thoughts of his heart from generation to generation. And though Christ was long, yet he came in the fullness of time. Gal. 4. 4. For he is not subject to forgetfulness. The Butler, being Reas. 1. but a man, may forget joseph, and joseph his father's house; yet however that be, the Lord always is mindful of his purpose. David was in a passion, when he cried, Hath God forgotten to be merciful? The Lord hath the Idea of all things in himself, and every thought is before his eyes; so that he is not forgetful of his purpose. Psal. 139. 16. He is true of his promise; for it makes for his glory. Shall Reas. 2. the Lord purpose and not perform? Sure, this should argue instability and mutability in the Lord, the which cannot be. For the Lords purposes are founded upon his counsel, his counsel is most wise; therefore he never altereth, or changeth his former purposes. Neither doth God, like man, purpose any thing, that he Reas. 3. is not able to perform. Nature may be interrupted, and not produce her effects; but the Maker of it, cannot be hindered at all; for his power is infinite; and if he but will any thing, it is done; yea speak but a word. Speech is one of the least motions, yet when God said Let there be light, Gen. 1. it was so. This may serve for to terrify the wicked, and confute Use. 1. their Atheism, who cry out, Where's the promise of his coming? have not all things been alike from the beginning? Yet Act 17. 31. shall not the Lord appear in his appointed tim? He hath set a day wherein he will judge the world. The young man Eccles. 11. 9 may rejoice in his youth, and do what seemeth him best in his own eyes, y●t let him know, that the Lord will bring him to judgement. The Epicure go in purple and fine linen, and far delicately every day; but his sweet morsels shall be gravel in his mouth, when his account is cast up. And be thou assured, that as the Lord hath purposed mercy to his children: so hath he judgement without 2 Thes. 1. mercy to all wicked and persons; and in the time he hath purposed, it shall be performed. For he is job. 9 4. wise in heart; and mighty in power, who ever waxed fierce against him, and hath prospered? God spared the old world long; but the flood swallowed them up at the length. jezabel had a long time of turning, and jerusalem of repenting; but was not the wrath of God poured down at the resolved time to the uttermost? And so shall it be at the last with such as cry and think, the Lord is like us; he will neither Psal. 50. 21. Zeph. 1. 12. do● good or evil. And in the second place, this must teach the faithful patience, Use 2. joh. 2. and to wait the Lords leisure. We may not appoint the Lord a time, when to finish his work. It was mary's fault, that would be directing her son, that was God and man, when to work his miracles; and be handling of him; and we read that the best of God's children have failed, in not patiently waiting for the accomplishment of God's purpose and promise. But we have need of Heb. 10. 36. patience, that after we have endured, we might receive the promise. Art thou in bondage with joseph? there is a time to set thee free? in a strange country? Why, H●rod is yet alive that would seek the child's life: what if thou be in want, cannot the Lord feed thee in the wilderness? Art thou persecuted? why one day thou shalt be blessed, if it be for well doing. Do men condemn thee without cause? Are the wicked set up, and they that tempt God delivered? Do Mal. 3. 15. Isai. 59 15. 1 Pet. 4. 14. such as refrain from evil make themselves a prey? And because they run not to the same excess of riot, as others, are they badly reported of? what of all this? the day of trial is at hand, and every secret thing that God hath, in his secret counsel, purposed, or in his word revealed, promised, shall be accomplished. Truly this must support thee, comfort thee, and create patience in thee; for yet a very little while, and he that shall come, will come, and will not tarry; and reward every man Heb. 10. ●7. according to the works he hath done in his flesh, good or evil. Think, think, think on this; thou shalt soon see 2 Cor. 5. 10. an end of all thy troubles, and thy desire accomplished, upon all the Lords enemies. But is now made manifest.] Where let it be observed, that We are to take knowledge of God's gracious visitation. Doct. 2. The faithful have observed the distinct acts of God's providence, from the beginning of the world unto this day. We are sent to the Crane, and the swallow, and the Hawk that flieth in the South; she flieth from the pinching cold of the North, for the heat of the Sun in the South; or when she is in casting her feathers, they do prick and tickle her, therefore she spreadeth her wings on the South, that the Sun might ripen and further them the more in growing; so she should be heated. jer. 8. 7. job. 12. 7. Prou. 6. 6. Gen. 32. 10. etc. For in so doing, it will yield us matter of thanksgiving: Reas. 1. why are we so barren in the praise of God? we do not consider what great things, the Lord hath done for us. David from this ground, cried out, What shall I render unto Psal. 116. 12. the Lord for all his benefits? It would strengthen our faith for future time; work in Reas. 2. us patience, contentedly to wait the Lords leisure; as we see in the Prophet, Manoahs' wife, and many others. Psal. 42. 5. judg. 13. 1 Sam. 17. This justly taxeth many in our times, who never think Use. 1. on the days of old, neither take knowledge of God's gracious visitation. How few dream of this duty? and rare be those men, that mind it. We are worse than the unreasonable creatures, who sing in the spring, bathe in the summer, and praise God in their kind, by a secret instinct of nature; yet man endued with reason, the Prince of all created things, for whom all other creatures were made, mindeth not this duty. And if this be our duty; Why let us do it. Cast thy eye Use 2. back as fare as the Creation, take a view how often the Lord visited his people; how he hath from time to time performed his promise, and effected his purpose; for this is worth thy labour: why are we so ingrateful, unfaithful, distrustful, and always repining? Alas! we consider not the distinct acts of God's providence over us. I have woundered at job, for he began with God, and went hand in hand, from his Conception, with him, unto that very day; observe his words; Lord, thou hast poured me job. 10. 10. etc. out like milk; thickened me like curds; clothed me with skin and flesh; fenced me with bones and sinews; thou hast given me life and favour; and thy visitation hath preserved my spirit: Be thou this just man's scholar; for never canst thou learn and practise a more comfortable and profitable point of doctrine. For it will humble thee; breed admiration in thy heart; strengthen thy weak faith; work in thee love to God; and cause thee to praise him with delight, all thy life long. We take a view how the beast move upon the earth; birds fly in the air; fishes play in the waters; and the Sun and Moon run their course in the firmament; and shall we have no eye to him that created all these, moveth all these, and is present at, and worketh daily in all these; by all these? Surely, surely this is not well done; therefore to be speedily amended; and the rather in that we have failed so long, so often. David forgot not, that some time he kept ewes with young; Moses, that he had been a shepherd; Amos, a fig-gatherer; and Shaphat that he had followed the plough; and shall we forget from what poverty we by God are advanced to great promotion? All your progenitors have not worn gowns of purple and scarlet, been Rulers in Cities and Corporations, neither tasted of the powers of the world to come; therefore let the gracious visitation of God's good hand never departed out of your minds. The time of this appearing is to be understood under the law, but chiefly in the days of the Gospel, whence we do deduce this doctrine, that The estate of the Church is more glorious since the coming Doct. 3. of Christ, then before him. And for many Reasons: First in respect of the jews. Reas. 1. For first, Circumcision was removed, which was full of torment; it made Zipporah to call Moses, bloody husband; yet many Exod. 4. 25. be so ignorant, that they know not this privilege. Secondly, The Ceremonies and sacrifices which were chargeable were abolished: we have the body in stead of the shadow; the substance for the circumstance. Hence Paul styled Gal. 4. 9 them beggarly and impotent rudiments. And if we must not come into the Temples, but bring our Lambs and Rams, we then would see the privilege we enjoy. Thirdly, The jews, before his coming, were in great slavery: the Romans governed by 70. Elders; the Sceptre was departed from judah, and the Pharisees had corrupted their doctrine: Herod sought the babe's life, for fear a King should rise up to the jews of the family of David; and they had heavy burdens imposed upon them, the which they were not able to bear. Fourthly, Christ came of their flesh, and was not that an honour? For many desired children, and esteemed it a curse to be barren under the law; because each one hoped to have been the Mother of our Lord. And did he not first preach to that Nation? wrought miracles amongst them, and do many great works there? Now his first fruits were to be respected. Reas. 2. Math. 15. 26. Rom. 11. 17. and 3. 29. And secondly in respect of the Gentiles, it was more glorious; for First, They were dogs before; but now God persuaded japheth to dwell in Shems tent. God was both the God of jews and Gentiles at this season. Secondly, The Apostles had diverse tongues to preach to them; Paul was their Apostle; many of them converted; the Wise men were Math. 2. 9 the first fruits; And the Gospel was writ in their Dialect. So that the barren womb brought forth more children than the married wife. Reas. 3. joh. 4. 1 Tim. 2. 8. The Kingdom of God came then to men's doors, they might serve the Lord in all places, which was no small benefit. Reas. 4. And finally, greater grace was given after Christ's coming, then before him. Therefore the Temple Prophesied 2 Cor. 3. of in Ezekiel, was bigger than in the days of Moses. It's true that some particular persons were rare and excellent under Isai. 6. 8. etc. the law; but if we look at whole Churches, they then exceeded them, under the Gospel. This serveth to confute those, that of late are sprung up, Use. 1. who hold the contrary doctrine; and surely, they are deceived: I would know of them. Why Abraham desired to see our days? why the second Temple was more glorious than the first, wanting many things that the other had? why john the Baptist was the greatest of all the Prophets, yet the least under the Gospel's greater than he? Why Paul called, God's ordinances, (for so they were in former time) beggarly rudiments? why Genealogies were to be reputed as fables? why the patriarchs without us are not said to be perfect? why Simeon desired, for a time, he might not see death. And then cried (when Christ was exhibited in the flesh) Now lettest thou thy servant departed in peace, etc. If it were as they would have it? They will say, that Christ was truly, and as plainly seen Object. under the Law, in the sacrifices; as now under the Gospel. 1. I answer, No: for the word was made flesh; he walked Sol. 1. amongst his brethren; they saw him, handled him, heard him, beheld his wounders and miracles, saw him condemned, crucified, raised, and carried into heaven; and what more liable to sense then all these things? 2. We have the same sacrifices in the letter, and may make 2. use of them; and in stead thereof we have the Sacraments of Baptism and the Lords supper; which represent Christ as clearly, except we should hold, that our eye sight is more dark and dim, than their was: For what more lyably to sense then breaking of bread, pouring out of wine; the which represent the crucifying of Christ's body, and shedding of his blood? But if any lust to be contentious, we have no such custom, neither the Churches of God. And in the next place, I am constrained to reprove two Use 2. sorts of persons: the profane, and professors. For the first kind; notwithstanding all the great means which they enjoy, yet to see to, they are very beasts. Spots they be in our Markets, blots in our feasts, like the Dog and Sow, vomiting and lapping up the filthiness of every sin; wallowing in the mire of all uncleanness; and neither fearing God, or reverencing man: they speak evil of all in authority; and contemn, and condemn too, the things and persons highly in favour with God. It's fearful to live in ignorance; but how fare greater damnation are these worthy of, seeing light is come into the world, and they love darkness more than light? Shall it not be easier for Sodom and Capernaum in the day of judgement then for these? Have we not some, that deny the Lord that bought them? tread under foot the blood of the new covenant, and crucify again the Lord of Life? Witness our swearing, drunkenness, and drink; our whoredoms, fornications, and all manner of wickednesses. Do not some count it their grace to appear graceless? glory in their faithlessness? accent their words with vain phrase, & make the beginning & Conclusion of their sentences to be nothing else but an oath? It were tolerable for men (if at any time) to stumble in the night; but to drink, stagger and fall in the day, is damnable. And how shall such persons escape condemnation, if they neglect so great salvation? Wherefore, seeing you have the light, become children of the day, & hence forward abandon the works of darkness, reproving them rather. And I may not omit those of the better sort, who take not (as they ought) notice of God's providence over us in these latter days. We cry out of many things amiss; but see, and say nothing of what is amended. How many have desired to see the days that we have, yet it was not afforded them? Are we awake, or sleeping? why then do we not behold, how the Sun these 60. years hath continually shined in our Horizon? What if the Papists have sought to eclipse it? have they prevailed? How many have warmed their cold spirits at this flame, whose parents never put finger to a sparkle of this fire? Hath not this Sun expelld many mists and clouds of darkness? Doth he not run his circular motion still? and have not many a poor soul passed through the dark night of this wilderness, to the fruitful and clear shining day in the land of Canaan? Wherefore praise God for that you have; and pray often and earnestly, that the Sun of the Gospel may never set, or the Candle of the word be put out, so long as the Sun and Moon endure. Be not like Rahel, crying for your wills, as she did for children, or else ye die. And be not offended to hear me speak a word more; Repine not, murmur not, and fret not at that Manna you have; for many have fed well of as course and little food, looked fat, fair and well liking, and rested contented with less than an Homer full: For God's power is always the more seen in weak means, than stronger. Yet, I wish we might be sensible of what we find amiss, and recommend it to God by prayer, putting to also our helping hand, yet wisely, opportunely; and every one in his own rank and order. And seeing that the days wherein we live are better than Use 3. the days of old, we must strive, and be better also. The more choice diet we feed on, the fatter and fairer should we be: the clearer light, the cleaner must we keep ourselves from pollution, contamination. When trees are removed to a more fertile soil, do we not expect, that they should spread further, and be more fruitful than before? when cattles are put into a better pasture, will we not look for greater growth, more labour at their hands? Shall not we then grow strong, work mightily in the Lord's vineyard, and resolutely run the ways of his commands? Is not our light brighter, our spiritual food better, and our journey shorter? then why is there not some equal proportion? Brethrens, these things must be thought upon, made use of, or else our account one day will be the greater, the heavier: for unto whom much is given, shall much be required. They who have greater means for grace, than others; must strive to be more gracious than others, or look for the more heavier reckoning. Our fathers were led in the night, the Moon was their conductor; we are now in the day▪ when as the Sun guideth us: shall we not then go faster, farther, with less fear, and more resolution, greater boldness? But alas! who taketh knowledge of these things, maketh the true use thereof? we have the Sun shining, yet sleep; or if awake, we cry; want we not light? I say no more, but wish that our idleness cause not the Lord to remove our Candlestick. By the appearing etc.] This word signifieth a bright, clear, From which word we take our Epiphany Doct. 4. or glorious appearing, whence note, that The appearing or coming of Christ was glorious, whether under the law, or in the time of the Gospel. For under the Law, was not the Temple, the furniture, Reas. 1. the attire of Aaron, the breastplate, the Vrim and Thummim and all the rest, glorious? And did not all these point out Christ, typify him? if these things were not glorious, which were made of pure and beaten gold, fine silk and twisted linen; and of the choicest colours, as crimson, purple, and scarlet, then what may be said to be glorious? And in the time of the Gospel his appearing was glorious; Reas. 2. for was he not borne of a Virgin? turned he not water into wine? healed all diseases? wrought miracles? spoke so as never man did? and on the Cross, by Christ, was not a thief converted? and were not these things glorious? Yea his death, burial, resurrection and ascension were all glorious. And the more we think of these things, the more glorious they will appear. What saith the Apostle? Great is the 1 Tim. 3. 16. mystery of Godliness, without controversy: for God is manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory. The more we view the works of man, or nature, the less will we admire; for we come to see the Reason of them, and the manner how they be done: But the longer we study on these mysteries, the more wonderful and past finding out, we shall see them to be; because they so fare exceed our apprehension. And after his ascension, as we in part have heard, the appearing of Christ was glorious. How did his image shine, and his spirit appear in his Disciples? what souls were converted by them, and wounders wrought daily? Was Act. 9 not saul's conversion glorious? and all his life after led in glory? Did not Stephen end his days in glory, and many Act. 7. Heb. 11. a poor person? And his glory appeareth unto this day. For hath not he ascended on high, and given gifts unto men? When was the word of God more sound preached (except in the days of the Apostles) then now? How are the mysteries of Religion cleared, and the depths discovered? points controverted brought to the issue; and error laid open without rag to cover her? what learned tractates have we in our mother tongue? So that I may boldly say two things; that the like hath not been before; and that an Englishman that can but read his own language, may be a great scholar. But its Meditation that must clear this, better than my pen; and the particular coals that give light to this truth are infinite. Therefore come we to application. Where first we reprove, not the people under the law, Use 1. neither the Pharisees in the time of the Gospel; but the men of this age, who see no glory in Christ's appearing. We see glory in gold and grass; but none in the Gospel of grace; in purple and white linen; yet discern nothing worth admiration in the robes of Christ's righteousness. There is a glory in the herbs and flowers; beasts and birds; fowls and fish; and in the Stars, Moon and Sun: But the glory in the Son of God and his Gospel fare exceedeth all. Are not such men like moles, blind as the wants? that see no matter of admiration in these things, into which the very Angels desired to peep into? the Gospel is called glorious; the conversion of a sinner, glorious; grace is styled glory; yea (somewhere) the Saints rhemselues, are said to be the glory of God. Some glory in their apparel; others in a ring, or bracelet; many in the wealth, power and wisdom; millions in the works of art and nature: but yet never glory in the most glorious objects. I wish that these men's glory be not (some time) turned into shame, who can glory in many things; but not in the thing which is in glory beyond all. And was Christ's appearing glorious under the law, in Use 2. the days of his flesh, and continueth so to this day? what then shall his second coming be? when he shall ride upon the wings of the wind, pass through the clouds with thousands of thousands of Angels attending upon him? when the Trumpet shall sound, the dead shall rise, and he appear with his sceptre in his hand to judge all the world? If the day was glorious in the giving of the Law; the time when the Temple and the walls of jerusalem were finished; When Solomon was crowned King, and Christ road into the City on an Ass' foal; what will the time of the perfection of all things be? No marvel, if the Saints have prepared for this great day, and longed and looked for it continually. And that which they did, let us do also: Prepare for this time, pray that it may come, and often meditate of it deeply in our hearts: and be ye assured, it's well worth your labour. Our Saviour jesus Christ.] Here is laid down the second principal thing in the Text; which is a description of that person, through whom grace and salvation is given; and he is described, 1. By his office, viz. A Saviour. 2. His Names. 1. jesus. 2. Christ. 3. By the execution of his office, and in two things it consists; one in the remotion of Death; the other in the production of life. The point we first collect is this, that Christ jesus is our only Saviour. Doct. 5. Act. 4. 12. job. 19 26. Isai 18. 20. & 62. 11. Zach. 9 9 joh. 4. 42. There is none other name given under heaven, whereby we can be saved, but this. This is he that job desired to see; Isaiah foretold; and at whose coming, the people were to shout for joy; and he is called the Saviour of all the world. viz. Of the Elect world. For there is a world, for the which Christ would not pray; I pray not for the world. joh. 17. 9 That is, for the world of the Reprobate. Now many reasons may further confirm the doctrine. First, for God the father, being the party offended, set Reas. 1. Gal. 4. 4. 1 Pet 1. 20. him apart, and appointed him for this end. And then shall we doubt of it, or of Christ's sufficiency? A second we may draw from his person: for he is God Reas. 2. and man. Therefore our only and absolute Saviour. He must be man that saved us. 1. That the justice of God might be satisfied in that nature, whereby he was offended: for in Heb. 2. 17. no wise he took upon him the nature of Angels. 2. That we might be his brethren: and 3. He have a fellow feeling of our infirmities, the better to secure us and comfort us, Heb. 4. 15. when we are tempted. And he must be God, two natures in one person. 1. That his merits might be sufficient, to satisfy the infinite wrath of the father; for the worthiness of the merit comes from the dignity of the person. 2. That he might overcome him, that had the power of death, that is, the Devil; Christ was stronger than he. And 3. That he Rom. 14. & 4. vlt. might be able to raise himself from death: so that he might be able to raise himself from death: so that he is our only Saviour; for none was ever like him before him; or ever shall be after him; this is our Kinsman. And he may be called our Saviour from his properties: Reason 3. for he is holy, harmless, undefiled, separate from sinners, Heb. 7. 26. and made higher than the heavens. He is infinite in knowledge, power and presence; neither can he ever sleep or slumber. Finally, he may be called a Saviour. 1. In respect of his Reason 4. doctrine. 2. Example. 3. His mediation. And 4. by his merit, Heb. 7. 25. and that is principally. So that he is a Saviour every manner of way. For all the promises are yea and Amen in Christ jesus. 2 Cor. 1. 20. And here we might show the misery of the jews, Turks and Heathens, who put no confidence in him; neither have Use 1. heard of him: As also the Papists, that put their confidence, and place their hope in Mary and their own merits This should teach us to be acquainted with him, and to Use 2. repose all our confidence and trust in him, for our salvation. And that so much the rather, seeing eternal life consisteth joh 17. 3. in the knowledge of him, and the obedience of his doctrine: For this is a sure way. Who hath abolished death.] The note is this, that Death by Christ is destroyed. Doct. 6. Oh death where is thy sting? O grave where is thy victory: But thankes be unto God, who hath given us victory through our Lord jesus Christ. 1 Cor 15. 55. etc. Reasons. For he only it is who hath borne our infirmities, and the burden of our sins, paid our debt, dissolved the works of the Devil, quickened us by his spirit, took away the law of ordinances, broke down the partition wall, canceled our bond, and satisfied the justice of the father for the first and second death. The which if any should deny, these reasons may serve to confirm it. 1. For, the law requireth both after the fall: therefore Christ must satisfy for both; or he had not discharged the full debt and payment. 2. They that are not partakers of his sufferings, shall dye the first and second death; who calls this into question? 3. What had we suffered if he had not died? the separation of soul and body, and of both from the favour of God for ever and ever, had we not? And 4. Have we not a double life from Christ? then a twofold death was abolished by the rule of contraries. But it may be objected, that his sufferings were finite. Object. 1. Sol. 1. True, in respect of time: but there is another infinity in regard of degree or quantity, the which Christ endured. 2. The course of original sin is stopped in all his members 2. that they do not sin for ever: therefore it was not necessary that Christ should suffer for eternity. But some may further object: how is this manifested in Obiect. 2. scripture? and when did he suffer for it? Were not the bodies of those beasts, whose blood was Sol. I. brought into the holy place, by the high Priest, for sin to be burnt without the camp? and did not Christ suffer Heb. 13. 11. 12 without the gate? What can be understood by this but the second death? For is it not a privation of all joy, and the infliction of the torments of hell for a season? 2. And was not Christ, in his agony, in great perplexity, when he cried, My soul is heavy to heath: My God let this cup pass from me: And, why hast thou forsaken me? In what sense Christ may be said to suffer the second death. Yet this is warily to be understood. For we may not in any wise so much as think, that God the father did ever wholly withdraw his love from Christ jesus, or separate his affection from him; the second death so accepted is to undergo the full justice and implacable anger of God for all eternity, the which may not here in that sense be admitted. For the father did never with draw his love from his son indeed: Though for the present, he looked on him as he was our surety and a sinner by imputation, with the strict eye of a severe judge and creditor, who would not remit one farthing of his due debt, but exact a full & perfect satisfaction. At which time Christ felt the most bitter pangs in his passion, and that torment, the which was equivalent to the second death. This should work in us both love and thankfulness to Use 1. Christ, who hath wrought so great a work for us. How should we praise him for so great a favour? If a Physician remove a disease, or prevent death in us, will we not pay him and commend him? And is it not thanksworthy to have corruption removed, death destroyed, and that temporal and eternal? David would glorify God in that he had delivered his soul from the nethermost part of hell. And 1 Sam, 25. 32. 33. did he not bless God, and bless Abigail, and bless her counsel, in that she was a means to preserve Nabal and his family from death? and shall we not do so much, who are ourselves preserved from death eternal? I wish, that we did but well consider this thing; then we would be more affected with Christ, more thankful to him, for the removal of so great an evil. Again, this may comfort every christian heart in its greatest Use. 2. troubles. Doth corruption fight within thee, and strive to put out the spark of grace? Be of good comfort; for it shall never prevail. When that serpent death shooteth out his venomous sting; why, consider its took from him. And that which thou seemest to see, is but like the Enchanters serpent, sergeant. Let the devil tempt thee; why have recourse to Christ, who hath destroyed his plot, redeemed thee out of his hands, and took his power from him. And if the remembrance of the second death cause thee to quake and tremble, yet fear not, for, the gates of hell shall never prevail against thee. This aught always in these pangs of terror, to wipe all tears from thine eyes. And the reason we are so often astonished is, because we do not mind o● believe this thing. For if we did we would cry out with joy. O death where is thy sting? O grave where is thy victory? This salve is good for the fourfold forenamed sore: This Physic, like Moses rod, will remove all death whatsoever. Wherefore in thy greatest fear call to mind that death by Christ is abolished. And hath Christ's death destroyed death? then have a Use 3. care, that ye bring it not again into the world. Give not food to this infant, revive not him by any means. For as judas his master, it will, one day betray thee, lift up his heel against thee. Adam could bring in death, but he must be more than a mere man, who can utterly destroy him; yet, strive thou to tread this serpent under thy feet, bruise his head against the stones, suffer him not to crawl or creep. For, in so doing thou shalt be blessed. But may some say, how might I destroy death? Quest. Ans. 1. In a word, divers ways. 1. Thou must avoid sin; for, by sin, death came into the world. Sin to death is like fuel to the fire, food to the faint, wine to the weak, and Physic to the distempered patients; so that he who sins, revives death, restores to him his sting, and pulleth him with speed unto the door, and into the very inward parts of the soul, And for thy better direction, consider what sins have brought death, corporal & spiritual. 1. Drunkenness. Deut. 21. 20. 2. Gluttony. Luk. 12. 20. 3. Unthriftiness. Pro. 6. 12. 15. 4. Idleness. Ezek. 16. 49. 5. Pride. Acts 12. vlt. 6. Lying. Acts. 5. 5. 7. Scoffing of the Prophets. 2 Kin. 2. 23. 8. Ignorance. Hos. 4. 6. 9 Infidelity. jude 5. 10. Disobedience to Parents. Pro. 30. 17. 11. Want of preparation to the Lords Supper. 1 Cor. 11. 30. Finally, all sin whatever brings death; For the soul that sinneth, shall die the Ezech. 18. 4. death. Wouldst thou then crucify this Barrabas, that too often escapeth, when Christ is executed? see good days on earth? have grace to flourish in thee? the first death to be advantage to thee? and escape the second? why, avoid sin; and all the occasions thereof, abandon and flee. Behold, I have told thee before. 2. Thou must mortify th● earthly members, crucify thy 2. inward corruptions, and str●ue to be cleansed from all filthiness of the flesh and spirit. For, as a disease in the body may cause death, as well as some outward accident; so may some secret corruption cherished in the heart, as soon, as some external and gross transgression. 3. Cherish the life of grace within thee. For, if it flourish, 3. death shall perish. When corn and cockle grow together, that which is the more watered, will be the further from withering: then feed the spirit, and the flesh shall pine away. 4. Often meditate of the efficacy of Christ's death. For, as 4. the great flame will draw the less spark of heat out of the finger, if held to it; so bring the eye of our minds close to this object, and death, will pine away, The lesser shall be devoured of the stronger▪ We have some who hold, Christ's death to work this How Christ's death kills death in us. death in us, not only as meritorious, or by way of meditation; but operatively as an efficient cause produceth its effect. Yet to me, it seems to be otherwise. For though it be certainly true in the two former respects, yet, the last is doubtful, and that for these reasons. 1. Death is a mere privation, and therefore being nothing cannot produce by way of causation, any perfect effect. 1. Death is a mere privation, and therefoer being nothing, cannot produce by way of causation, any perfect effect. 2. The death of Christ was a curse, therefore causeth good by accident, not of its own nature. Whereby the way▪ we see an other error to be in those, who hold, that Christ's death without his active obedience is absolutely sufficient for our justification. But the succeeding arguments may serve to confirm the contrary. 1. That obedience which the law requireth is necessary for our justification. But the law requireth active obedience; therefore active obedience is necessary for our justification. The former proposition, I suppose will be granted; neither can the latter upon any good ground be denied. Because the justice of the Law is still enforce, time not changing the nature of it. 2. That obedience which was to have justified man, before his fall, is requisite to justify him being fallen. But active obedience was to have justified man before his fall. Therefore active obedience is requisite to justify him being fallen. What can be objected against this argument, for the present, I perceive not. 3. That obedience, which Paul opposeth to his own righteousness, which was of the law, concurreth to our justification. But the active obedience of Christ, Paul opposeth to his own righteousness, which was of the Law. Phil. 3. 9 Therefore, the active obedience of Christ, concurreth to our justification. For, who ever commenting on that text, excludeth Christ's active obedience? And to say the truth, passive obedience is rather a satisfying of the threat, than a fulfilling of the law's precept. 4. If the actual breach of the Law made man unjust, than the actual observation of it, must make him righteous. But the actual breach made him unjust; therefore the actual observation of the law must make him righteous. Except we should maintain, that our surety Christ, was bound only to pay the forfeiture, and not the principal, which may not be admitted. For, man after his fall incurred a doubled debt, both which Christ was to discharge, else he had not satisfied, the full payment to God our creditor. And doth not active obedience the one, as passive the other? It's death that must remove death, life that must procure life. For, contrary effects must have contrary causes, such as life and death be. A sharp powder, or water, may eat off the thick film, that covereth the eye, and hindereth sight, but there is another internal principle is the cause of seeing. In like manner, the death of Christ, may remove what hindereth life. Yet there must be another primary cause, for the procuring and conserving of it. For conclusion, Christ, in suffering, obeyed; and in obeying, suffered. Wherefore, what God hath joined together, let no man renta sunder. And if death, through Christ, be abolished, and by no Use. 4. other, than death's destruction was no easy action. For, who but he, could have done it? If it had been to have been abolished by another, shall we think then, that the father would not have spared his only son? But you may demand; Can not God have saved man Quest. from death and pardoned sin, without a satisfaction? I answer; No. For, 1. It's against his nature, justice in God Ans. is not a quality as in man, but his very essence, therefore it must be satisfied, or no flesh could be saved. 2. His word was passed forth. At what time thou eatest, thou shalt dye the death. Yet the Lord showeth the liberty of his justice, in saving some by Christ, and condemning others without him. So that we see sin must be punished, God's infinite justice satisfied, either in us, or by another. But it will be objected, that man being finite cannot satisfy for infinite justice. It's true, that man is finite, in respect of place, or a geometrical quantity, but infinite, in regard of duration of time, or Arithimetical enumeration; so that though no created nature, at an instant in one act, of itself, is able to undergo the infinite wrath of the revenging God, yet in regard of continuance, or times succession, his torment may be said to be * Viz a part post. infinite. What he cannot do at once, he must be doing ever. How can God be just in this his proceeding? 1. Because man hath offended an infinite God. Now, the Quest. Ans. dignity of the person offended, aggravates the offence; as, we see, a word against the king is death, to a subject, pardonable. 2. The sinner hath had a world of sinning here, therefore must have a world of suffering hereafter. 3. The sinner sins continually, never comes to a period; therefore, the punishment, as the shadow doth the body, when the Sun shines, follows the sinner continually. And 4. The sinner would have sinned in a greater degree, had it been in his own power, or if he had not been by a necessity restrained. Therefore, its just with the Lord, to punish him; with eternal torments. And brought life] We have handled the like doctrine in Doct. 7. the first verse, that ariseth out of this place; viz. that, All spiritual life is procured by Christ. Therefore, we pass to this, Doct. 8. Phil. 3. 1. 2. Pet. 1. 12. that, Repetition of the same thing, is warrantable, profitable. Paul doth so here, and all the rest, who preached, and writ, as we may see elsewhere. Compare Mat. 5. 1. with Luk. 6. 20. and you shall see, that Christ preached one sermon twice. In Matthew, he is said, to sit, in Luke to stand; the one saith it was in a Valley, the other in the Mountain. Yet some seek to reconcile them. Because we understand not all we hear, at the first delivery. Reas. 1. 2. 3. 4. What if we do? yet, we may not believe it. But grant, we believe, may we not forget it? I am sure, we do not practise it, though we understand it, believe it, and also remember it. Therefore, to repeat the same things may be profitable. And a man may be in a different disposition, so that he 5. panions to thee, thou hast just cause to fear thy present condition, and to labour for these things. For when the spirit savingly applieth to the Christian, the virtue of Christ's death, these forenamed effects or properties will be in some measure felt in that person. And wouldst thou also know, whether life be by Christ Trials if we have life by Christ jesus. procured for thee? then examine thyself by these rules. 1. What knowledge hast thou of Christ? what understanding of the Gospel? For, its eternal life to know Christ, and his doctrive. Hagar had her eyes opened, before she could see the well▪ so must thou the eye of thy mind, before thou taste of the water of life. 2. What power hast thou to do good: How often doth the pulse of prayer beat in thy closet, and in the secret room of thy heart? What strength hast thou to run the paths of God's commands? Canst thou like the cripple, rise up, leap and be glad in the praises of God? 5. What care hast thou to preserve the life of grace in thee, and to come to eternal glory? Men that love their lives will make choice of their food, Physician, and air: And he that love's the life of grace, will eat up the good word of God, depend on a skilful Preacher, and plant himself, where the pure air of holiness is sensible found and felt breathing, moving. 4. And in conclusion, how dost thou employ thy life? what be the ends of all thy motions? Dost thou spend thy strength, that God may have glory by thee, and his children receive good from thee? then thou hast done well. For, as all fire that comes from above, will tend upward again, & the heat that comes from the heart will disperse itself to every member; so that life which is received from Christ will always incline, and move, that he may have praise and benefit by it. Are these things also within thee, and proceed from thee? then hast thou participated of the first resurrection, and shalt never taste of the second death. And if thou want them, strive for them, or else Christ's life will profit thee nothing. See thou defer no time, omit no opportunity, neither neglect any means: but seek this life while it may be found; purchase this field, though it cost thee all thy treasure. Thou hast now a price in thy hand, want not an heart. For, the tide and season to sail to this land, to buy this commodity, serves but once, not ever. And to move thee, thus to do, let these things be well weighed, seriously thought on. 1. Consider the excellency of this life; the least degree of Motives to get spiritual life. it, is of more worth, than all other life what ever; therefore it's called the life of God. Eph. 4. 18. How many kinds of life be there? and amongst them how many degrees? yet the nearer it approacheth to the fountain of life, God, the more excellent it is. The subject hath a life aswell as the King, the sick as the whole; but what is it in comparison of this, but a kind of death? now, the better a thing is, is it not the more to be desired? 2 Without this life, we can do no action acceptable to God, or profitable to ourselves; and what a misery is this always to be doing, yet all in vain? A natural life can do but natural actions; therefore such as be in the flesh, cannot please God. Rom. 8. 7. 3. This life will make us acceptable, and well pleasing to God and man; yea, the Angels shall rejoice, and the father say with delight, This my son was dead, but is now alive. Luk. 15. 24. We joy to see the trees bud, the corn peep, the graftes flourish, and shall we have no care to obtain that life, wherein all beauty consisteth? 4 Finally, he that hath not the beginning of this life here, cannot possess eternal life hereafter; for they only shall escape the second death, that partake of the first resurrection, to life. The covetous; when he hath gotten goods; the Prodigal having satiate his soul, with the husks of pleasures▪ the ambitious, when he hath climbed to the highest pitch of honour, think they live the only jovial life, and yet all dwell and breathe in the chambers of death▪ and (as the Apostle speaks) are dead, while they be alive; no better than walking ghosts in the forms of living men. Let such buy and build, plough and sow, marry and beget many children, yet the untimely birth is better than they. The basest life exceeds as much the best mere being, as Adam, the red earth, whereon his body was made; but this life excels all others (Gods only excepted) more than men do beasts, or Angels Devils. Why then let the worth of it move thee; the withering of this is worse than the death of the Gourd of jonah. And will not this consideration, that all thy actions are but as so many beautiful sins, and distasteful unto the Lord, set thee a work to obtain it? Then call to mind how it maketh all things beautiful, and well pleasing to the eye. Will not our flesh tremble to see a body without a soul, the teeth closed, the eyes open, the lips shrunk, and the blood set, black and swart in the face and members? is not such an object odious to man? Even so, yea worse are we being dead in sin, to God and good persons. Yet, if all that's said, will not move thee to this; then know, No life here, no escape of death hereafter. And immortality.] We collect hence, that, Life spirituallis eternal. Doct. 10. It is not like the Lilies, that flourish to day, and whither to morrow. Methushelah lived long, yet died at the age of 969. but he that once hath the life of grace, shall see no corruption. Mortality shall put on immortality; and though the body perish, yet this life is in the soul, being a more excellent subject; for, as he that puts off his apparel, doth not leave his natural life in it; so, he that lays down the body, loseth not the life of grace and immortality with it. For as the natural life is in the body, not in the apparel; so the spiritual life is in the soul, not in the dead corpse after the separation. Mat: 19 29. Mark: 10. 17. joh. 5. 24. 1 Cor: 15. 53. For Christ hath purchased eternal redemption. Heb. 9 12. Reas. 1. Christ was a holy person, yea God aswell as man: and he obeyed freely; these two made the satisfaction of Christ sufficient. And there is a proportion between Adam's sin and Christ's sufferings. 1. Finite sin offending. Adam. Christ. Adam. Christ. Adam. Christ. 1. Finite suffering, satisfying. 2. Finite sin offended the infinite God. 2. Finite suffering satisfied the infinite God. 3. Finite sin, infinitely offended the infinite God. 3. Finite suffering, infinitely satisfied the infinite God. So that life must be infinite; because the satisfaction was infinite, in value, and worth; and equal to the offence, in removing eternal death. God hath promised eternal life, and he is faithful and Reas. 2. cannot deny himself 1 joh: 2. 25. Christ from whom this life is derived, liveth for ever, and Reas. 3. maketh intercession. Heb: 7. 25. Reu: 1. 18. Else, it were better with the wicked than the faithful: of all Reas. 4. men they were most miserable. 1 Cor. 15. 19 And the word is called eternal. 1 Pet. 1. vlt. And we read of an eternal house, an eternal weight, an eternal kingdom, an eternal crown, and an eternal inheritance. This, 1. Confutes those heretics that hold the soul is Use. 1. mortal: 2. the Papists also, who say that a man may have true spiritual life, and lose it. But we see, that Christ hath brought life, and immortality; or immortal life; and if this life should end, than it were mortal. This makes also for the comfort of such, whose friends Use 2. are departed in the Lord: why? be of good cheer; they are not dead, but live; for, God is not the God of the dead, but of the living. This use is of great use, were it well used. This likewise might and ought to encourage all to go Use. 3. on with cheerfulness, and Christian resolution, and not be afraid of death; seeing after it followeth eternal life: death, like a door, let's the soul pass a better room of habitation. And here we have a strong motive to move us to labour Use. 4. for this life; Is it immortal? incorruptible? why then strive for it. What man would not live long? why live this life once, and live for ever; and that thou mayst, thou must 1. Be united to Christ: for every branch that abideth not in Helps to life spiritual. him, is cast out and withereth. All spiritual life floweth from this conjunction: For as the graft hath life from the union with the stock; so have we from Christ joh. 15. 2. Hear the Gospel preached; for the word of is God spirit and life; and he that bears this voice, though he were dead, yet shall be live. What though we cannot quicken ourselves yet we may use the means. And the Angel may trouble the water, and Christ come and heal us, when we are at the well's mouth, and unable to help ourselves. 3. Pray often. David, near about 19 times, in the hundred and nineteenth Psalm, prayeth, Lord quicken me; Lord give me the spirit of life etc. Did he thus? sure than it was good for him; & to be practised of all such as would be quickened, and enliued. Finally, and above all things, resist no good motion, that thou hast in the use of God's ordinances, or at any time else: for this is to drive the author of all life from us. Entertain them therefore, and kindle those sparks by obeying of them; so shall thy soul live and not dye. Through the Gospel.] Here is manifested the instrumental cause, by which death is abolished, and life brought unto us; whence, let this be noted that, Though all grace come by Christ, yet it is derived unto man by Doct. 11. means of the Gospel. For, that declareth how it may be attained, and no other Reas. 1. writing. God gives his spirit with the Gospel, not by the Law: Reas. 2. Gal: 3. 2. and hence it is called the ministration of the spirit: 2 Cor. 3. 8. This must work in us a love to the Gospel, and a care Use. 1. to continue it amongst us. Had we but one herb in our grounds, that would cure all diseases, would we not hedge about it, water it, and by all means seek to preserve it it from perishing? Why? the Gospel is this herb, that tree, whose leaves only cure all the nations. We must make much of them, that bring this Physic, Use. 2. for the wounded spirit: how should such men be respected▪ Pray we that the word may run, and be scattered to the Use 3. four ends of the world: otherwise death will reign, life be abolished. Finally, this may prick on the Ministers to Preach the Use. 4. Gospel, in season, and out of season; seeing, it's the only way to make the barren, gracious; and the dead, to live for ever. VERS. 11. For the which I am appointed a Preacher and Apostle, and a Teacher of the Gentiles. PAUL in this verse maintaineth the dignity of The Logical resolution. his calling although he had done so in the first verse of this Chapter, the which is farther explicated. First, by the object, matter, or end: For the which]. Secondly, how he came unto it, in the word Appointed.] Thirdly, by the dispenser of it (being Paul himself) who is infolden or Comprehended under a threefold denomination or tittle 1. Preacher. 2. Apostle. 3. Teacher. And 4. and lastly, the Persons be specified unto whom he was to execute his function, and they are said to be the Gentiles. So that in this verse we see four things to be considered. 1. His calling. 2. How he came by it. 3. The subject that he was to Preach, and 4. To whom. For the which.] That is, the Gospel; for he had mentioned The Theological exposition. it in the last word of the precedent verse; so that this hath relation to that: or to the end of his calling, which is to work life. I am appointed.] That is, preordained of God, and by him now set apart for this function. A Preacher.] The word signifieth a Crier, who with an audible voice did openly proclaim things; also, it is sometimes expounded amongst the Greeks' for a fish; and of the Latins, a Trumpet. And Apostle.] See ver. 1. And a Teacher.] Some expound the words thus; A Preacher, that is, one that delivereth the truth openly, audibly: an Apostle, whatsoever he had received: a Teacher, rendering reason of his calling and the doctrine he delivered. Others hold that every Congregation should have both a Preacher and a Doctor, and they instrance in Moses and Aaron; Paul and Timotheus: the Doctor was to deliver the principles of Religion; and the Preacher to press the people to put them in practice: But because every Congregation was not, and is not of ability to maintain both, therefore one must supply the duty of Preacher and Teacher. The Doctor must be able to deliver new thing and old; and the Preacher had need 1. Of a faithful memory. 2. An audible voice, and good utterance. But I assent to those who hold, that by these three words the same things is meant. Of the Gentiles.] These people came of japheth, the son of Noah, for whom he prayed. Gen. 9 27. That Gospel, the which is an instrumental cause for The Metaphrase. the abolishing of death, and the bringing in of life; I Paul am preordained and separated of God to preach unto the poor seduced and ignorant posterity of japheth, who hither to have been strangers from the life of God, and aliens from the Commonwealth of Israel; and this do I repute no base but an excellent function and honourable calling. It is worthy our observation, how that when the Apostle Doctrines deduced. nameth God, he still maketh mention of some mercy of his; and but nominating the Gospel, we see how he runneth on it in diverse words, whence we may gather, that The servants of God take delight to dwell and discourse of Doct. 1. good things. Gal. 6. 11. Acts. 20. 7. It's no burden or wearisomeness to the Saints, for to enlarge their speech on heavenly subjects: A Traveller when he hath taken view of the situation of many towns and countries, beheld the rare monuments that he hath met withal, rejoiceth to make relation thereof unto his friends after his return, and so is it with a Christian, who is a spiritual traveller when he hath seen into the mysteries of Religion, found out the great secrets therein contained, by the painful travel of his mind. He maketh it the joy of his heart, largely to discourse thereof unto his brethren. For this will draw others to see and search into the Reas. 1. worth and dignity of the things. Why is the Gospel no more regarded? or the high calling of a Minister so little esteemed? the Reason is, because men of worth and learning do not speak much and often in the commendation of the same. Another Reason springeth from the love they have to the Reas. 2. things. If David love the word, he will write a book●, and dedicate it to the succeeding ages and generations; he will speak of it at home and abroad; yea, whatsoever we love, we will long, by speech, dwell upon. To use a familiar similitude; Let the hound affect the haunt, will he not double and triple his voice and crying? This reproveth such, that condemn men for speaking, Use. 1. and often repeating of the works and word of God: Such use to cry, Oh! you be full of the spirit: And is not this to speak evil of good? and to despite (in a kind) the spirit of grace? Surely this is a foul and fearful sin, and cannot without repentance but be rewarded with a vengeance, or some heavy judgement. Such men, like the Athenians, account preacher● but babblers; but let those remember, that they that despise them, despise him that sent them. And by this doctrine we see a difference betwixt God's Use 2. sons and Satan's slaves; the one count it there meat and drink to do and speak the will and word of their heavenly father: the other seldom or never do the one or other. But did they love the Gospel, they neither would or could besilent; for their word, like fire in straw, would burst forth. Will not the Soldier speak of his wounds, the huntsman of his hounds, and the husbandman of his Cattles and grounds? And shall we love the Gospel, and never make mention of it? No, no: this little speech of heavenly things, argueth that the love of many is but cold: Love the word once, and say nothing of it, if thou canst. For the which.] The doctrine to be gathered is this, that The Gospel is principally to be preached. Math. 4. 23. and Doct. 2. 24. 14. Mark. 16. 15. Because the end of our preaching must be Christ crucified, Reas. 1. who is the end of the Scriptures; for the Moral, political, and ceremonial law do all point at him. Besides, all grace is wrought in the heart by the Gospel Reas. 2. Act. 20. 32. Tit. 2. 11. preached; therefore it is called the Word of grace; yea Grace itself; and by the Law we cannot come to grace and glory: the which was signified by Moses, that entered not into the land of Canaan; and joshua typified jesns, who brought salvation by the Gospel. Was not Christ preached, and the Gospel under the Quest. Law? Yes: but more darkly then in these days: so that for Answ. matter, we have no other Gospel, but for manner and form. This reprehendeth those Preachers, that preach all things more than the Gospel, scraping together an heap of authority, Use. 1. yet shoulder out the chiefest testimony. And they are also blameworthy, who are always thundering out the law, casting fire and brimstone daily into the midst of the Congregation; but never seek to quench the flame of justice by the milk of mercy. It's true, the Law must be preached, that we may see from whence we be fallen, how fare we be from that state, wherein we were created, to humble us, wound us, break us, and to bring us to Christ; yet the Gospel must not in any wise be omitted; for Grace is wrought by it, the way to heaven pointed out, the feeble minded comforted, and the sons of sinful men saved, glorified. And the people here are to learn to discern between Use. 2. things that differ; they are to judge betwixt precept and promise, Law and Gospel; And it stands them on to do so; for salvation is tied to the obedience of the Gospel; and 2 Thes. 1. 8. 2 Cor. 4 4. all grace and glory brought and derived unto man by no other conduit. Wounded spirits must hear what the Gospel speaketh to the Churches, not the Law; for otherwise they shall not be healed, helped. And know this; that to Preach the Gospel is to Preach Math. 11. 28. salvation only by Christ jesus; and to such as be weary and heavy laden: Papists do not the first; many omit the other. I am appointed.] Seeing Paul stands so much on his calling, having touched it before, we note, that The Dignity of our calling is to be maintained. Doct. 3. Or, Preachers are to dignify, and maintain their Ministry. Thus have all the Prophets done. Inregard it comes from God. Reas. 1. Reas. 2. Eph. 4. 12. 1 Tim. 3. 1. It's honourable: 1. In respect it hath the best object the Gospel of Christ. and 2. For the end. For first it is for the gathering together of the Saints. secondly, the building of the body of Christ. Hence it's called a worthy work. Thirdly, its profitable for our Brethren. Reason 3. Reason 4. And fourthly, Satan and his instruments will endeavour much to oppugn and disgrace both it and the Preachers; As we see the Papists do the Ministers in our days; and others, as the Anabaptists, and Familists, and Common Protestants. This must teach Ministers to have their callings in great Use. 1. estimation, and to keep them from contempt; and that so much the more, in regard many seek to disgrace them. The Papist cries, where had you your calling? for where be your miracles? We answer, that calling is either ordinary, or extraordinary, to the Ministry. And at the first, in the days of King Henry the 8. ours was of the latter kind; (And john the Baptist was extraordinarily called, yet did no miracles.) And that the calling of our Ministers in those times was extraordinary, its evident. For 1. they had extraordinary gifts. 2. Extraordinary courage. 3. Extraordinary success; for in a short time, notwithstanding the great opposition, how fare was the Gospel scattered? Satan fell from heaven, at their preaching, like lightning, suddenly, speedily. And 4. in this, their calling will appear to be extraordinary, that they (after so many ages past) stood up being but a few, against the great sins of that time. Why did not others before them thus, and this, if their calling had been ordinary. Again, they needed no new calling to reform Religion, for that which they had received from the Papists themselves, was sufficient. They were ordinated to the work of the Ministry, and now they began to put it in execution; And had they not done this, they had failed in the true end of Ordination. And if Ministers must maintain their dignity, let not the Use 2. people debase them or their calling; for it will prove unprofitable to such at the end, We read of many ways, whereby the Ministers have been wronged by others. 1. On the left hand 1. In drawing them that were simple to believe, they were not sent of God; this is common in our days. 2. Alluring them to be idle. 3. By enticing them to commit some scandalous sin. 4. In forbidding them to Preach. 5. In setting enmity betwixt them and their people. Lastly in putting them in prison. Thus have the Apostles been used in former times. 2. On the right hand 1. By proffering them favour. 2. In seeking to make them Kings, or to advance them in the world. Thus they tempted our chief Shepherd Christ jesus. A Preacher.] From the Etymology, or proper acception of the word, we observe, that Preachers be Criers. Doct. 1. Isai. 58. 1. jer. 4. 5. Math. 3. 3. john 7. 37. Reas. 1. Isaiah was commanded to Cry a loud: jeremiah must cry: john the Baptist was a Crier: And Christ himself cried, H●, he that is a thirst, let him come to me, and drink! For Men naturally are deaf, and have no hearts to attend to the word of God; the treasure of the soul. Have we not some that fall asleep under the very Pulpit, and cannot keep eye or ear open? We have ears open at large for corporal things, but wonderful dull we be of hearing spiritual things. Reas. 2. Again, the Commodity that is cried is of great worth, and of small price; therefore Wisdom cryeth, and must be cried in the street; Pro. 8. It is an argument, that the Preacher brings not stolen Reason 3. stuff, nor bad commodity. He whose fruit is best, as we see in Cities, cryeth loudest. A low voice in the street, argueth either an ill commodity, or a false way of obtaining it. Preachers are Criers; for God will have life to come in Reason 4. at the ear, to cross the Devil, who first brought death by a voice unto mankind. Use. 1. And are Preachers criers? Can we choose then but tax some in these days, who never cry at all? doth not the Isa. 56. 20. Holy Ghost call the like, damn Dogs, that cannot bar●●, wholly and sleep, and take delight in sleeping? I had almost said of such Psal 115. 5. as David doth of Idols, they have tongues, but speak not. etc. And I wish that when the great Crier shall come to call to an account, their tongues be not loosed to cry, that the Mountains might fallon them, and the hills cover them from his presence. Rev. 6. 26. Yet we exempt such as through age cannot; or other lawful employments, as writing, etc. Do not. But such a● can and will not, we may not (for God will not) send . Use 2. Again, this must teach the Auditors, not to cavil with the Crier, but to hear the words of exhortation patiently. Some, like Festus, tell Paul, if he cry aloud, that he is beside himself; reputing the Preacher, rude, indiscreet, passionate, Why? Can a Bell have too shrill a sound? an hound too deep or base a mouth? a Piece give too great a Report? or a Crier extend his voice too high? Shall not the sheep heard shout when the sheep are wand'ring, or ready to be devoured by the wolf? Will ye not ring the Bells awke, when the City is on fire? Discharge the greatest Canon, when the ship is in distress, and in danger to be lost in the haven? And shall not the Preacher cry, roar, and like john, bellow like an Ox, (for so the word is read) when men sleep and sink in sin, and be in hazard to be drowned and devoured by Satan that cruel wolf, and Pirate of the soul? And is not God said to cry? Christ to cry? the Spirit to cry? and shall the sons of thunder then be silent, or not heard? Surely if these should not cry, the very stones in the street would take up a complaint and cry aloud. Say not then, Here's a Rutilio indeed (for the word seems to be borrowed from that we have in hand) but be swift to hear, slow to speak, remiss to wrath. And here let the Preachers learn and take warrant to cry Use. 3. aloud, and spare not. O ye that be sons of thunder, let your voices be heard above; sound your tongues like trumpets, and shout on high. Fear not the frowns of the vulgar, care not for their Cavils; but imitate the great Crier, Christ the Lord, who cried in the great day of the feast, and Cautions for Criers. when he was checked, cried the louder. Yet take these cautions with thee. Cry not before thou be sent, lest thou lose thy labour, 1. and spend thy voice in vain. Again, Cry nothing, but what the Lord puts in thy 2. mouth; and then thou needest not to be ashamed; for such commodity is saleable, warrantable. Besides, Cry where God would have thee; keep a compass; 3. for all persons are not willing to buy; neither is the Lord well pleased in so doing. Finally, put a difference in Crying. Cry to the wicked, 4. Ier: 22 29. O earth, earth, earth, hear the word of the Lord; and to the, poor in spirit, Come, buy milk and honey without money: Cry Psal. 101. 1. justice to the wicked; mercy to such as hunger and thirst after righteousness. And are the Preachers Criers? why then, let the people Use. 4. give attention to them. Is it not a shame to sleep in the market place? to be napping, when the fair is in proclaiming? and to have the ears, closed when the crier cryeth his commodities at our very doors? And take these Rules Rules for auditors. for thy direction. 1. Hear not every Crier; for many false criers are gone out into the world: Satan sends forth false Prophets daily. As Papists &c. 2. Learn to judge of the commodity, or things that be cried. The jesuite hath much cowterfeite stuff, and many a false message that he cryeth. If he come from the Pope; never fear his proclamations, or buy his Bulls; for they shall as soon hurt thee, as Nimrod endanger heaven by the building of Babel. 3. When thou understandest what is cried, then be sure that thou buy it, put it in practice: Whatsoever pertaineth to thee, hear and obey. 4. And in Conclusion; go home and tell thy Neighbours, what was cried in the Market: Thus did the poor woman; and it may be profitable for them and thee. We joh. 4 29. will do so in earthly things, that others may know how to avoid a danger, or buy a good commodity; and shall we not do the same in spiritual matters, which concern the conservation of the soul? surely it stands both with Reason and brotherly affection; therefore do it also. And a Teacher of the Gentiles.] The doctrine is, that The word preached is the principal means whereby Sinners Doct. 5. are converted. Eph. 4. 12 Isai. 61. 1. 2. We may say of it, as David did of Goliahs' sword, that of all other ordinances which God hath appointed; There is 1 Sam. 21. 9 none to that. Peter did convert thousands at one Sermon. Acts. 2. 41. Reas. 1. Because by Preaching, sin is more clearly discovered, and the judgements of God more manifestly, and with power, set before the eye, then by reading or any other means: It doth unfold the things that are closely wrapped & couched together; And the more that sin & the judgement of God against it, is declared to the eye of the mind; the more apt is that person to turn unto his God. Ezek. 13. 22. And Faith cometh by the word preached, which is the only ground of true Conversion from sin and evil. For Reas. 2. so saith our Apostle. Rom. 10. 17. This confuteth the opinion of those, that prefer Reading Use. 1. before Preaching, for the Conversion of sinners: We do not deny but the word read is the rule of holiness, may convert, the Spirit accompanying his ordinance, and therefore is to have his place, and due respect in the Congregation; but we will not equal it to preaching, for therein we should not do well and wisely. And if Reading were more excellent, and of greater force to convert, then Preaching, why are not the people converted that have a Reader? To what end then serve the Schools of the Prophets? Wherefore should men study the knowledge of tongues and Arts? to divide the word aright, and to distribute to every man's present necessities? And why should Satan rage's more against Preachers than readers, except the word powerfully delivered, did not the more batter and beat down his Kingdom? Besides: why did not Christ send out his Apostles with this charge, Go read; but Go preach to all nations? wherefore doth Paul pronounce a woe to them that preach not the Gospel? And why did he not charge his son Timotheus before God, to Read in season and out of season? What should we more say, but as Paul doth of another thing? He that giveth his virgin to marry doth well, and he that doth not, doth better: So he that readeth may do well, but he that coveteth to prophecy doth better; and I think, that in this, I have the Spirit of God. But it will be objected, that Reading is preaching. Object. Sol. 1. 2. Reading by a Trope is put for preaching, et ● contra. But I answer, that every ordinance of God hath its proper rule, by which it is performed; Now Reading and Preaching have not one and the same Rule to guide them; therefore are not the same action: For two contrary rules produce contrary effects, when effects or things effected are proportionable to the Rules by which they were framed. But I omit this; seeing so many learned have handled it at large; yet I thought it not amisle to say somewhat. And here I might fall into another point, that is at this Quest. day, amongst some controverted. viz: Wither Preaching is to be preferred above praying; or praying before preaching? Some say Praying, others Preaching: Ans. I answer, that as every member in the natural body hath its proper use, and end, for the which it was framed, and therefore the most weak member, may excel the principal in some one thing; as the foot by fleeing may save the body, when the head cannot move without it: So the least of God's ordinances in one thing or other may be more profitable than the highest. For example: For the plantation of a Church, the conversion of the sinner, the begetting of faith, the information of the judgement, and the directing of man in the paths of righteousness, Preaching doubtless hath the pre-eminence: But in easing of the troubled heart by confession, in recounting the great and many things the Lord hath done for us; in praising him for his benefits, and obtaining of comfort and help in the time of need; and to a sinner converted, prayer (I think) is the more profitable. Object. Sol. It will be said, We cannot pray without preaching. True; not well: neither can we preach well without praying, Again, faith comes by preaching, and without faith no Object. prayer. We grant it, yet prayer doth preserve it, increase it; Preaching Sol. is the procreant, but Prayer the conservant cause of faith, the one is as the Mother, the other as the Nurse. We in preaching hear God speak to us, in praying we Obiect. 3. speak to him. True it is, that the Lord in the word truly preached, speaketh Sol. to man, yet not immediately: And so in praying doth God speak also: For the Spirit of God doth direct and assist all the faithful to pray: And in this following respect, Prayer seems to have the praise: For in Preaching, God by man speaketh unto man. But in Praying. Man by the Holy Ghost doth speak unto God the Father. And on the other part, Objections are brought, as this. Object. That which is for another thing is of less value, than that thing for which it is: But preaching is for prayer, therefore not to be preferred above it. This rule seems to me not always to hold true: Example. Sol. The father and the Mother are for the son, therefore the son is better than they. God was in Christ, and redeemed the world by him, therefore the world is more worth than the son of God; This were a doubtful, if not a blasphemous consequence. Yet observe this, that one thing may be for diverse ends; as the Redemption of man by Christ, was not solely for the good of man, but for his own, and the glory of his father; and Christ as he was God, was both the end, and the means; so that sometimes things be not as they seem to be. I will to and fro dispute the question no longer; for my first general answer shall stand for all; And none needs to doubt of the truth of it, Only, thus let us conclude, that as Christ said, Give that to Caesar, which is Caesar's, and to God, that which is is Gods: So give we to preaching that which is its due, and to prayer its privilege also. And in the second place, this should teach us thankfulness Use. 2. to God for the word preached. Alas! what were all other favours worth, if we had not the Gospel to convert us, and to sanctify us to God, all things to us? We esteem not of this favour as we ought, and as it deserveth: Have we a guide to direct us, being out of the way? a Physician to remove some dangerous disease: or but a remedy to turn our cloth into a better colour? We esteem highly of such things: But have too little respect unto the word taught, the only means to heal our spiritual maladies, and to convert us unto the Lord. And if this be not thanksworthy, than all we have is of no worth. Praise we the Lord therefore, that our visions fail not. Again, would we and our children be converted and Use. 3. healed? then let us depend on the word taught. Moses Rod in Moses hand did work miracles; and so the word in the mouth of the men of God, will destroy the cursed work of Satan in us, and make us in mind and life like unto Christ jesus. We must wash in this pool, attend at this porch, and suffer this water to fall upon us: so shall the Leprosy of our sin be washed away, and we be transformed into the image of the Lord, wherein we were at the first created. But how few mind, or practise these things? Yet it's a truth, that there is no way to bring us (ordinarily) unto heaven, but the diligent hearing of the word preached. Last of all, Let us all strive to continue the word taught Use. 4. amongst us; for if it fail the people perish. Nay we should, to the uttermost of our power, with the Thessalonians, cause the Gospel to run and abound in all places; this is a work of worth, and great necessity. You often, (and it's good) speak in the praise of that (in his Art) matchless Peer, Sir Francis Drake, for deriving the water into your Corporation; and you are at daily expense to repair the breaches of its passage And shall we then never be at any charge, to cause the water of life to slow through the Towns and places about us, by the Conduits of faithful preachers? Nay, would to God, some did not stop this wells mouth, or rather hinder the passage: But woe to them whosoever they be. Of the Gentiles.] We might gather diverse things from these few words; being diversely considered, but the chief I take is this, that When the Lord will call and save a people, he raiseth up the Doct. 6. fittest instruments for that purpose. Who fit than Paul to be a Preacher to the Gentiles? or, to deliver Israel, than Moses, being skilful in all their learning? Peter was a man resolute and fiery, therefore the more meet to deal with the stiffnecked jews. And the Lord sent Papists to Pp': for their conversion; for they knew their jugglings, and were able to beat them with their own weapons. Because the Lord is wise in all his ways, and skilful in Reas. 1. all his enterprises. A man of understanding will do his best to have his matters effected; and shall not the fountain of all wisdom work wisely? Again, the Lord doth this in respect of the people; for Reas. 2. they naturally are subject to quarrel, to make objections, and to deny the means of their conversion: Now a man well qualified, will remove their doubts, convince them in judgement, discover their folly, and so the sooner draw them to repentance. For though God can work, and sometimes doth, with weak or no means at all; yet this is his Method, in his ordinary course of proceeding. By this point, we may partly tell what to judge of many Use. 1. places and people in the world. Doth the Lord send them fit Pastors? then hope the best; but if not; fear the worst. This must teach us to reverence the Lord in his works, Use 2. and not to pass by, without casting our eye, on his wise providence. For its worthy of our observation and imitation. I fear few do this; and the fewer that do this, the worse; the more, the better. Another point we collect is this, that Doct. 7. Paul was sent to preach principally to the Gentiles. Act. 22. 21, Gal. 2. 8. From which it will necessarily follow, that Peter was not B. at Rome; for than he should have to deal in Paul's Diocese. And Peter was appointed to the jews, therefore dedicates his Epistle to the dispersed jews. Besides, an Apostle could not be strictly tied to any one Diocese; as they writ Peter was to Rome; And if he was there, shame was it for him, not to assist Paul, but to forsake him. This we but touch by the way; for many worthy Clerks have scanned this at large. Besides, we know when Noah prayed for these people, it was many a hundred years agone, yet now it came to pass, according to his desire, whence we note, that Doct. 8. Prayers made in faith, are not always granted at the first. jonah was not cast on the shore, so soon as he shouted; neither Paul at the first request had an answer returned him. David waited long; jeremiah fainted in expecting; and Christ himself stayed some time, before the Angels came to comfort him. We sometime meet the poor with a penny in our hand; and at another time we suffer them to cry, run, and weary themselves, before we hear them; so dealeth the Lord with his children. Reas. 1. Because, that as God hath appointed all things to be done, so hath he set down the very precise time, wherein they shall be effected, and not before. This is the principallest Reason of the point. Gal. 4. 4. Reas. 2. And the Lord doth so sometimes, that we may cry the more earnestly and fervently unto him. Let the Infant fast, it will know the dug the better, and seek it the faster: stop the Lure, and the Hawk will mend her pitch, and fly the higher; and if the Lord deny the faithful their requests for a season, their prayers will pierce the deeper, be heard the better. David, in one Psalm, useth one petition thrice; and mark how he did grow in fervency: First saith he, Turn us Psal. 80. 3. ver. 7. again O, Lord, etc. the second time he addeth, saying O Lord of hosts etc. and the third time he proceedeth further, and ver. 19 prayeth; Turn us again O Lord God of hosts, cause thy face to shine, and we shall be saved. Thus by iteration he gathereth the more heat, fervency, like a stone by often tumbling. Marvel not then if the unfaithful be not heard at all: shall Use. 1. the Lord deny his children long? and will he give bread instantly unto Bastards? shall the good man of the house sleep at the discharge of the greatest Cannon? and will he awake, and cry Who is at the window, at the report of the narrow-mouthed piece or pistol? No, never respect it. If Noah's prayer be put off 2000 of years, Let the drunkard, Fornicator, Blasphemer, and such as regard iniquity in laid down the object of Paul's faith which is God: secondly, his knowledge of him; and that is not a bare understanding of him, but a knowledge of experience, or practise; and thirdly, an act that accompanied this experimental knowledge, which was his believing or faith: This is the first ground why Paul suffered afflictions without being ashamed. And I am persuaded.] That is, I am confident, and certain, and fully assured. That he.] to wit, God. Is able to keep.] God's power is twofold 1. Absolute. 2. Active, that is a power joined with his will, and is here meant: for else Paul's reason had not been good; for his will must accompany his ability in the preserving of what was committed to him. That which I have committed to him.] Some interpret the thing he committed to God, to be his person: others his grace, faith, salvation: the difference is nice or none at all: the Original word signifieth both that which is committed to us of God, and that we commit to him. The Pp' on the Rhem. expound it of good deeds, sufferings, but absurd: for that, how ever a truth, yet not from this place? Against that day.] Either the day of trouble, or of the last judgement. I rather understand it of the great day of the Lord. For Paul was put to death? and it's usual with faithful men, in great trials and tribulations, to cast their eye on the day of judgement. It may seem strange, but it is a truth, that I am afflicted The Metaphrase. for preaching the Gospel unto the Gentiles: yet for all that I go on resolutely in the execution of my function, and am not ashamed: Neither is it without reason, for I have had experience of him in whom I put my confidence; and besides that, I do verily believe, that the Lord is not only able, but also willing to preserve my soul in safety, against the great and last day of judgement. For the which cause I suffer these things.▪ Out of the ground Doctrines deduced. Doct. 1. of Paul's sufferings, we may gather this conclusion, that The goodness of an action doth not always free the deer from affliction. Abel was slain, because his works were good. joseph 1 joh. 3 12. Gen. ●7 20. Amos 5 10. joh. 7. 7. 20. sold, for the discovery of his brethren's sins. Amos hated for speaking uprightly. David in danger, for welldoing. Christ did many good works, none evil, yet they went about to kill him; and they so went about, that at last they killed him indeed. Ignorance may be the cause; and that of the person or of Reas. 1. the thing 1. of the person. For many of the Saints I shut up in prison, but I did it ignorantly. The Princes of this world, put to 1 Tim. 1. 13. ● Cor. 2. 8. Act. 3. 17. death the Lord of life; but had they known him, they would not have crucified him. I know that through ignorance ye did is, as also your governor's. And, Father, for give them, for they know not what they do. And 2. of the action; What new and strange Act. 17. 19 Mark. 2. 24. doctrine is this? He doth, and teacheth things unlawful. They think they do God good service; they erred, in that they have not known my ways. O that ye had known these things! A second Reason may be drawn from the rage and malice Reas. 2. of the wicked. Ahab hated Micaiah, therefore he must to prison, if God prevent not. Christ was sold of envy. Away with such a fellow; for he is not worthy to live. And, Had he not been an evil doer, we would not have delivered him into your hands. Not jesus, but Barrabbas. All this smells of malice, and scents of envy. For which of them was ignorant that the one was a thief, and who could accuse the other of sin? And pride in the profane, causeth goodmen suffer for Reas. 3. welldoing. Master, in thus saying, thou rebukest us also. The Pharisees were zealous for the law and ceremonies, and Paul preached the Gospel, called them beggarly and impotent rudiments; told that if they were circumcised, Christ profited them nothing: Why this so took down the pride of man, that he should not be justified by his own works, but by another's, that Paul was persecuted, and hardly entreated of his own Country men. If a skilful Tailor take measure of a crooked and misshapen person, and fit the garment proportionable to the pattern; a proud piece of flesh will powte, swell, and wrangle with the workman; so let the Ministers and men of God do good, divide the word aright, high and lofty spirits will be muttering; for they cannot endure the light, or to be told of their deformities. Thus Paul was reputed an enemy for telling them the truth. A counterfeit and false glass is the fittest for old, withered, and wrinkled Courtesans to view themselves in; for if it should show them their right shapes, all things to nothing, they split it against the walls. And in the last place, the goodness of an action cannot Reas. 4. exempt the weldoer from affliction: for its a means to break down the walls of Babel, to throw the gates of Hell off her hinges, and to weaken the kingdom of Satan. God saith, He will set enmity between the woman's seed, and Gen. 3 15. the Serpents; and how. For thou shalt bruise his head: so that break the Devil's plots and pate by doing good, & be thou assured, he will have thee by the heel. And Paul was the worse entreated for preaching to the Gentiles; for the jews hated them, and Satan had long held them in his custody and prison of darkness. Here we are taught a rule of wisdom, and that is, Never Use. 1. to judge the goodness or badness of an action by the usage and future entertainment of the Doer: for in so doing, we may commend amiss; and speak good of evil, and evil of good. Was not Abel killed, Moses forced to flee, jacob ill entreated, David derided, the Prophets imprisoned, Stephen stoned, james beheaded, Christ crucified, and many of his innocent members massacred, murdered for well doing? judge not therefore before the time; condemn not lest thou be condemned. But rather use your censuring in this, in not laying a block of stumbling before your Brethren. Pharaoh, a wicked King, may have peace, when David, the anointed of the Lord, may flee for his life: Ahabs' four hundred of false Prophets may have freedom, when faithful Micaiah may kiss the stocks: Christ may be crucified, when Barrabas shall be delivered; And so may the guilty sometimes escape, when the guiltless and guilelesse are in great jeopardy. For he that refraineth from evil, maketh Isa. 59 15. Mal. 3. 15. himself a prey; When as they that tempt God, and work wickedness, are set up, advanced, delivered. In the next place, we see how impossible a thing it is for Use. 2. a good man to live in peace; for wicked men will reward evil for good. Let Christ turn the jews water into wine; he shall have from them vinegar to drink; tell them the truth, they will hire false witnesses to swear lies against him. If he say he hath the Spirit of God; they will say, No, he hath a Devil. Let him remit sin, they will cry, he blasphemeth. If he demand, for which of his good works they seek to kill him? they will answer, that the Devil goeth about to kill him, and not they. And did the world thus deal with him, who had no sin, neither was any guile found in his mouth? then never expect thou any good entertainment from the world, in this world; for she loveth none but her own. Shall men burn green boughs, and spare those that never bear? spew out the water of life, and taste deeply of the muddy puddle? Eclipse the Sun, and not puff at a candle? Dig up the roots, and cherish the branches? pierce the head, wound the heart, slay the heir; and shall the members not be mortified, the hands nailed, and the younger brethren foully entreated? Wherefore let David arm himself, for Saul will cast a spear at him; for he is the Lords anointed. If Nehemiah will repair his father's sepulchers, build the walls of jerusalem, he shall meet with a Sanballat, a bush in a place, here or there; a Tobiah, that will oppose, dissemble, writ counterfeit letters to hinder him; for he seeketh the welfare of Israel, and that's their grief. Will Paul scatter the Gospel, writ Epistles, preach to the blind and ignorant Gentiles? the proud Pharisees then, his own Countrymen, will prove his greatest enemies, and repute him a plaguy fellow, for preaching new doctrine, to a new Nation. Will Ames, Shaphat, Peter, and james leave their former mean callings, to preach and prophesy at the command of the Lord? shall they not be disgraced? What! is Saul among the Prophets? how know these the Scriptures? Can any good thing come out of Nazareth? Amo. 7. 13. And g●● to thy father's house (some Amaziah will cry) and eat thy bread and prophecy there; but come not at Bethel; for it is the king's court. And seeing this hath been done to the best in times past, let us in our days expect a part, so long as the Devil and the Pope are at liberty. I suffer these things.] We see here two things. 1. Who suffered. 2. What he suffered. The Doctrines shall be pointed at and briefly passed. The first from the person to be noted, is, that Neither learning, wisdom, piety, or external privileges, Doct. 2. can preserve a man from suffering affliction. Math. 23. 34. 35. For Paul was well descended, of rare parts, singular prudence, Phil. 3. 4. 5. and great sanctity; yet all these could not exempt him from persecution, great tribulation. Christ was the fountain of all wisdom, grace and holiness; yet who ever more vilely entreated than he? Moses the meekest man on earth; David a man according to Gods own heart; and job a just and perfect man, yet all scoffed, derided, upbraided, and the drunkards made Ballads of them. Why? the wicked are not respecters of persons: all fish Reas. 1. are alike, that come to their net: Nay, rather the more holy any is, the more be they hated of them: A crabbed Kyte will seize on the tenderest carcase: so wicked and profane men make a prey of the most singular person. Again, the rarer parts any hath, the more doth he build Reas. 2. up the decayed walls of jerusalem, gather the scattered Saints and repair the body of Christ; and this cannot Satan, neither his instruments tolerate with patience? If the great Temple of Diana go down, Bethel be advanced, let Paul expect the greatest spite that created Natures can complot against him. If the Lords anointed call his Nobles for the welfare of our Israel, than fire, faggot, & gunpowder shall be provided. If this be thus, then how do they miss the mark and Use. 1. shoot besides the Butt, who think the ground of all sufferings come from men's indiscretion. It's better to suffer for well doing, then for evil donig; yet it will follow hence that good men, great men may suffer for welldoing. Surely, if Christ had lived in our days, some would have taxed him for indiscretion, questioning with him, why he would denounce so many woes to the Scribes and Pharisees, men of great place and learning, calling them painted Sepulchers, whited Tombs, Hypocrites, & c? john would have been reputed a rash fellow, for telling Herod of his incest: and Micaiah, that the King and his father's house troubled Israel. Wisdom (we would say) should have passed by these things: But the foolishness of God is wiser than the wisdom of man. Yet we say still, that Circumspection is good; and that some, through indiscretion, pierce their souls through with needless sorrows. This must teach men of great place and rare parts patience; Use 2. for even the best Princes have had their portion of persecution. Let our Sovereign put his pen against the Pope, call Rome that great Whore, discover her skirts, and lay her naked, he must expect neither pardon, nor Purgatory, from his Holiness, but Excommunication; and (if it were in his greatness hands) condemnation. What should we more say? the Dragon and his Angels fought, and Michael and his Angels fought; and this quarrel shall not be ended, until the number of the elect be accomplished: and then peace shall come. These things.] Paul saith not this thing, but these things, whence observe, that Good men suffer many things. 〈◊〉. 10. vlt. Psal. 22. 12. etc. Doct. 3. In the world shall ye have many persecutions; many are the troubles of the righteous: one depth calleth another; and thou breakest me with one sorrow after another▪ And how cometh this to pass? First, from the diverse, ill disposi●●ns of wicked men. For Reas. 1. some, like Rabshakeh, delight in ray●●ing's others, like Do●g, in informing; a third sort, like Pilate, would please the people; a fourth, with judas, have their minds on Coveting: and, at a word, some are such as never can be appeased, merciless. Now we must know, that as every Creature of diverse constitutions, desire the contrary things, that might content them; so various minds in evil persons produce several evil effects. And as every kind of weed hath a stinking smell, though distinct one from another; so all men have variety of persecutions against the Saints of God. All weeds stink, but not alike; so all wicked persons persecute, but not in the same kind and degree. Besides, the children of God bring forth variety of good Reas. 2. fruit, do many good actions; now wicked men hate all good, though not in a like degree; so that for variety of actions, they prepare various corrections. A skilful Physician prepareth pills, potions, and prescribeth receipts according to the kinds and nature of the diseases: and the men of Beliall, Atheist and Papist are wise in their generation, therefore they have a several salve for sundry sores. They had whips in 88 fire, brimstone and gunpowder within a few years after. Anno Domini. 1605. Let the Pope then and his poll-shorne Brethren, boast Use. 1. and brag of their long peace and plenty; make such sure signs of the truth of their Church and the Lords favour: yet they build on a wrong foundation; and their hopes 1 Pet 4. 17. shall one day make them ashamed. Babylon must sit as a Queen, be no widow, see no mourning; yet in a day, as Rev. 18. 8. it were in a trice, shall famine, sorrow, and death befall her: for strong is the Lord God, which will condemn her. Again, art thou afflicted, and sufferest but a few things? Use. 2. then murmur not, neither repine at all; for sure the Lord is good unto thee, in chayning up Satan, and in putting an▪ hook into the nose of his instruments, that they torment thee no further. Truly God is good to this our English Israel; for though we suffer, yet the Lord moderateth his corrections; he restra●●eth the rage of our Adversaries; and hath confounded them, that sought all our confusion. Many complain (perhaps not without some cause) of our days; but I wish a worse age may not follow. And tell me, What sufferest thou? Dost thou live in Mesheck amongst them that hate peace? so did David. Is thy righteous soul vexed in seeing and hearing of uncleanness? so was Lots. Have thy friends proved unfaithful? so did the Apostles? My good friend, thou hast escaped the whip, the stone, the fire, the Rack, the Cross, that many of thy forefathers have suffered, tasted: Thou wast never constrained, through famine, to feed on the fruit of thy own womb, to say this I must eat and then dye. And hast thou wanted food for thy soul? then blame not God; for thou mayst have it, either at home, or with thy Neighbour; and that in such a manner too, as many a poor good soul never enjoyed. But I am not ashamed.] In these words is laid down Paul's carriage of himself in sufferings; and he addeth this as an Argument from his example to encourage Timothy in his course, and not for any sinister end of vain boasting; But we omit that for the present, and gather this other instruction, that A Resolute Christian is not, nor should not be ashamed of the Doct. 4. Gospel. Rom. 1. 16. Heb. 12. 1. 2. For there be many great and excellent mysteries contained Reas. 1. in it. Why then should any man be ashamed to preach or profess it? Sin should breed shame, & not the means that can, and no other, remove it. We have a warrantable calling to it; and shall we then Reas. 2. cast it off, and be gone? No: we are to abide in that calling, whereunto we are called. Nehemiah will not flee, if the Lord have sent him. Again, we have all good by it; and all things that we Reas. 3. enjoy, without it, are but curses. This salt must sweeten all our naughty waters, and remove all heavy plagues both temporal and eternal. And why should we be ashamed of it? For God preached Reason. 4. it; Christ, the Holi-ghost, and the Angels have preached it. It's a privilege to suffer for it. God is not ashamed of us, and shall we be ashamed of his cause? Why then let us go on in wisdom and Christian resolution, Use 1. Helps to endure shame. and never be ashamed of our profession. And take those brief helps. 1. Consider what vow and promise thou madest at thy Baptism; and be ashamed to break Covenant with thy God. 2 Call to mind, that the professors of Antichrist are bold and resolute for their false Gospel, and are marked in their hand and forehead; if they, much more we. 3. What greater honour to man, then to be chosen to be the Lords Champion in so great an action? Finally, let a forced necessity urge thee to resolution; for they that will not suffer now, shall be denied of Christ hereafter at his appearing. Such as are found halting must be turned out of the way. And as the words stand in way of argument, we may gather, that The sufferings of others should move us to suffer also. Doct. 5. What a cloud of witnesses have we? Christ example is propounded to this purpose; and many more in the book of God; that we with patience might endure the cross, and despise the shame. Heb. 12. 1. 2. For its a good thing to follow a multitude in the way of Reas. 1. righteousness; as it is evil to tread in the lewd steps of persons. Again, if their example move nothing, than they shall Reas. 2. rise up in judgement against us; For are not they recorded to this purpose? Let us, in time of trouble then, cast our eyes on those that Use. 1. have gone before us: for, like a lively picture, they will give vigour to our faint spirits, when we are ready to fail▪ Examples are of great force in all things: and shall so many worthy patterns prevail nothing? No I ade so dull, but will follow a free and forward leader. And here we are instructed to give good examples to others. Use. 2. Let us learn some encouragement by our practice to future posterities, that they may be pricked forward to tread in our footsteps. For undoubtedly the best way of teaching others (as we see) is not by precept only, but by example also. For I know whom I have believed.] We have heard of two causes why Paul suffered: the one, in that he preached the Gospel▪ the other, that he preached it unto the Gentiles; and now followeth a double reason, why he was not ashamed of so doing, but resolutely did go on in the fulfilling of his Ministry: Whence this point will truly arise, that As the wicked have pretended causes to afflict the faithful; so Doct. 6. have they good grounds not to be ashamed of their sufferings. Heb. 11. 24. & 35. 2 Cor. 4. 16. Acts 5. 29. Ask Moses, why he would not be called the son of Pharaohs daughter, enjoy the pleasures of sin for a season, but choose rather to suffer affliction? his reason is at hand; he hath respect to the recompense of reward. Why would not Heb. 11. the Saints in their greatest tortures (by unlawful means) be comforted? they looked for a better resurrection. Wherefore did not the faithful faint in their suffering? they did account, that the momentany afflictions of this life, were not worthy 2 Cor. 4. 17. of that eternal weight of glory that should be revealed. What reason had Christ that he would not come down from the Cross and save himself, that saved others? He must do the will of him that sent him; finish his work, and perform his promise. And he knew that his death and resurrection would be a greater miracle, then to have delivered himself another way. For the Children of God go by a sure rule; they ground Reas. 1. their proceed and sufferings upon God's precepts and promises; when as the profane have false rules, feigned causes. And if it were not thus, they could have no comfort in Reas. 2. their suffering; for blessed are those that suffer persecution for righteousness sake. Therefore they ground the cause of their affliction upon Reason. Use. 1. Wonder not then, ye men of this world, why the Saints in all ages have resisted unto blood, and not counted their lives dear unto themselves; but have carried them in their hands. For they know, that though man frown, the Lord will favour; though Antichrist bind with a curse, Christ will lose with a blessing; though Satan tempt and terrify, the Spirit will strengthen and comfort; if the flesh be weakened, the spirit shall be renewed; if death go before, that life shall follow after; and if the world lose them, heaven shall find them: For so it's said, that if their earthly house of 2 Cor. 5. 1. this Tabernacle be destroyed, they have a building given of God, an house not made with hands, but eternal in the heavens; of the possession whereof they be assured, after their dissolutions. A wonderment riseth from the ignorance of the cause, or the rareness of the event; and these be the proper grounds why many men admire and are astonished at others sufferings for the Gospel. But surely the servants of God have had great reason for their courses, whatsoever blinded men do deem of them. For I know etc.] The next Instruction we observe from these words, is this, that It is an experimental knowledge of God that will cause a Doct. 7. man to be resolute in good courses, and to suffer afflictions. See this in David, and in the wife of Manoah; for notable are these two places for this purpose. 1 Sam. 17. 34. 35. etc. judg. 13. 23. Rom. 1. 16. 17. Because it is a great means to strengthen our weak faith; Reas. 1. Now as our faith increaseth, so is our resolution and patience bettered. Christ would call his Disciples, Men of little faith, when they were troubled and dejected in small matters: so that weakness of faith must be removed to beget resolution; and that is done by the experience we have had of the Lords proceed. Again, the former performance of God's promise doth Reas. 2. not take away the efficacy & force of it for future time, but rather confirms it. For when God love's once, he love's ever; so to whom he performs his promise once, he will perform it for ever. The often setting and rising of the Sun doth assure us the more both of the one and of the other; for we have had long experience of the stability of it, in its course and motion. In the first place, here we may see, why men are faint, impatient Use 1. under the Cross, and unsettled, irresolute to any good word or work; they have no experience of God and his proceed. For experience will cause tribulation to bring forth patience; as many little acts do make a great habit. Rom. 5 3. And in the next place, this point serveth for our direction, Use 2. and teacheth us what to do, that we may patiently bear the Cross, and manfully fight the battles of the Lord; namely to get experience of God's manner of proceed. And for our direction, the better to gain this, observe Rules to procute experimental knowledge. these Rules following. I. Observe Gods dealing with, us. 1. In temporal, 2. In spiritual things. 1. Hath he not fed thee, clothed thee, lodged thee, since he gave thee a being? and is his hand shortened, and not stretched out still? When the Disciples of Christ were troubled in mind about these matters: What? (saith he) have ye not remembrance, how I fed you with a little bread and a few fishes? When I sent you forth without money in your purse, meat in your scrippes, and all other provision, wanted you any thing? they answered, No Lord. When a poor man hath been always, in his want, relieved by his rich friend, will it not make him the more boldly to rely on him for help in time to come? 2. Consider how he hath given thee knowledge, when thou wast ignorant; infused faith into thine heart, being before an infidel; and preserved his graces in thee from perishing. For the calling to mind the days of old is a notable help for this thing. Is it possible that he who hath begun to do well, will now wax weary in so doing? What man planteth a tree, and will not labour to preserve the same from withering? And shall the Lord suffer his pleasant plants, after he hath so often pruned, watered, and dunged them, to dye and perish for want of dressing? II. Call to mind the many dangers from the which he hath delivered thee: Why mightest not thou have been buried in thy Mother's womb, been drowned in the waters, or devoured on the land? the thief might have slain thee, some crumbe choked thee, or a thousand diseases been thy death. And shall not the fresh remembrance of these things work powerfully in thee? When our Apostle had been delivered out of the mouth of the Lion, he gathered strength thence, that the Lord would deliver him from every evil work, and preserve him unto his heavenly Kingdom. 2 Tim. 4. 17. 18. III. Take a view how, in times past, he hath dealt with his children; run to and fro, through the stories and acts of holy Writ; and as he hath done to his servants of old, so will he do to thee, assuredly. I wish that this were well thought on; for its a notable remedy. Psal. 37. 25. iv Confer with grounded Christians. Demand of them, how the Lord hath dealt with them, in some particulars; for they can teach thee by experience; their comforts will comfort thee also. A timorous patient will be encouraged to swallow the bitterest pill, when another standeth by, that hath been cured of the like disease, that he now is annoyed with, telleth him the experiment. V Take a view of the vanity of all other things: (Our joh. 6. fathers ate Manna in the wilderness and are dead.) For in so doing, thou shalt get experience of God's constancy: the Creature is changeable; sometimes killing, another while curing; But the Lord is one and the same for ever. VI Finally, and above all, Consider how the Lord dealeth with thee in the use of all his ordinances: Mark what power the Word hath in working in thy soul: how it weakeneth corruption, strengtheneth the new man: Observe how the Lord hath heard thy prayer in time past, and now how he enableth thee to call upon him, being in the like condition: David, from this ground, cryeth out, The Psal. 6. 9 Lord hath heard my petition, for grace, the Lord will receiu● my prayer; and therefore, as one refreshed, biddeth the workers of iniquity, be gone. Canst thou pray at this present, as in times past, when he heard the voice of thy weeping? then doubt not, but he will deal favourably with thee: For when the Lord intendeth to confer a favour upon his children, he will always give them hearts for to use the means, whereby he doth ordinarily, convey the same unto them, and whereunto he hath annexed his promise. If Hannah prevail for a son, or Abraham either, they shall first be enabled a long season to pour out their souls by prayer unto the Lord. And so it is in all other things whatsoever. I wish that every one had but the experience of this engraven in their minds; for it would be profitable for them every manner of way. And true it is, that this experimental knowledge of God, is the very food and spirit and life of a Christian, from which all faith, patience, and resolution in the times of trouble, spring and flow, as from their proper fountain and root: Then strive for it in the use of the forenamed means; and when thou hast obtained it, wonderful and unspeakable are the effects, that it will produce, and thou shalt taste of. Again, in these words, we see Paul placeth knowledge before belief; whence we may collect this doctrine, that The knowledge of God precedeth faith in him. Doct. 8. How can they believe in him, of whom they have not heard? And for this cause, Knowledge in Scripture, is many times put for faith Rom. 10. 14. joh. 17. 3. Io. 4. 10. Reas. 1. Because the act of faith in believing followeth the act of the understanding rightly guided. Knowledge is like the needle, which maketh the way: faith the thread, that tieth and uniteth things together. And as whatsoever (by ordinary working) is in the inward senses, was first in the outward: so whatsoever comes to the will (the proper seat of faith) must first be in the understanding. And if this were not so, then might an ignorant man be Reas. 2. saved and have faith, the which the whole current of Scripture runs against. As, My people are cut off, for want of knowledge: and, God shall come in flaming fire, to render vengeance on them that know him not. Hos. 4. 6. 2 Thes. 1. 8. and many more to that purpose. This confuteth Bellarmine, and his adherents, who say, Use. 1. A man may better believe things whereof he is ignorant, than those which he knoweth. If he had spoken it of the things recorded in their leaden Legend, I should easily have consented with him; for, I think that when men have heard them, they more doubt of them, than when they were ignorant of them. To name some of th●ir ridiculous fables; we read of one that was sick, his stomach would vomit up whatsoever he received; so that he being willing to receive the Sacrament, yet doubting he should not retain it, if he received it by ordinary course; it was put (the consecrated Host, I mean) to his side, the which opened, and after the receipt thereof, closed as before. And there is mention made of a woman, whose Bees were sick of the Murrain, who took also an Host, put it into the hive, and (mark this) they within a few days were not only cured of the danger of the disease, but there was a miraculous increase of them in number; and they had built a Chapel, and steeple, and bells, and an Altar, and laid the Host thereon; and the Bees sung their Canonical hours about it (just) as the Monks use to do in their Cloisters. I could relate the like of the Lady of Loretto: (for there's books of her too in Folio.) It's reported that she sometime (understand the house too) being discontented, displaced herself, and passing by a wood, all the trees, in reverence, bended and stooped, with their heads to the very earth, unto her; (wonder it was, they had not rend themselves up by the roots, and proffered her their standings). Also the Book saith, that one, being prisoner in Turkey, and there having his bowels ripped out, by the aid of a prayer that he made to the Lady (for we will not wrong them) and Christ together; he was enabled, having put them up again, to travel into Italy, where this house is, and there having received the Sacrament, then died. Many more such as this the Books mention. And do ye not now easily believe that these things are harder to be credited, being related, then if in gross or implicitly, they had been uttered? I may say of these, as a man replied once, hearing a strange tale, that he gave small credit to; and the Relater demanding said, Why sir, do you not believe this? the person replied; truly, it's too much for one to credit it himself, but if the persons present will take my part, we will believe it amongst us. And I think the Miracles in the three Books of the Lady of Loretto, and their Legend, are too many and too great for any one Protestant in the world, after they have knowledge of them, to believe them. Therefore we will leave the ignorant Papists, who never read or heard them, to give credit to them. I speak not these things (mistake me not) to move laughter; but to make them (if possible) ashamed of their doctrine; and that we thereby, seeing their most palpable blindness and error, might be the rather induced to praise God for our light, and the truth we partake of. But to omit them and their false Doctrine: Let us come Use. 2. nearer home, and learn what to judge of such as have no knowledge of God at all; Why surely they have no faith in him neither: for the Lord hath put these together, like man and wife, and therefore they may not be put asunder. Christ propounds this Question, When the son of man (saith he) shall come shall he find faith on the earth? From the use of this Doctrine we may make answer; Surely very little; For if knowledge be but amongst few (as that is a truth) then is faith rarely to be found. This must move us all to get knowledge of God, if we Use. 3. would have faith in him; yea the best must grow herein; for the better we know him, the more confidently shall we believe in him. For it's so in all other things: When▪ I know, the firmness of the Land, I will the better rest my foot on it; the strength of my staff, the rather lean my whole body upon it; and the faithfulness of a friend, put and repose my confidence in him. And we must know God 1. In his power, how that he is able to do whatsoever he How God is to be known. will: this confirmed Abraham's faith, and moved him to offer his son, to whom it was said, In Isaac shall thy seed be called; For he considered, that God was able, even to raise him up from the dead. Heb. 11. 18. 19 2. We must know him in his truth and justice. This made the Apostle to be of great courage in his perilous voyage; and Sarah to expect a son, after she was past the natural course of conceiving, because she judged him faithful which had promised. Heb. 11. 11. Act. 27. 25. And here we justice either Revenging, or Rewarding. 2 Thes. 1. 6. 7. are to understand, that the justice of God is either revenging, or rewarding. It's a righteous thing with God, to recompense tribulation to them that trouble you; there's Revenging justice: and to you that are troubled, rest with us; that is, Rewarding Rom. 2. 6. 7. 8. justice: The one accompanieth the truth of his promises; the other the truth of his threatenings. And if we were more acquainted with this, it would strengthen our faith in the performance of all his promises to us; and the many threats given out against the wicked. 3. We are to know God in his stability. How that time changeth not his nature, neither altereth his purpose; He had no beginning, therefore cannot either be young, or grow old. He consisteth not of either matter or form; but is one most simple and pure act; so that he is not incident to any shadow of turning. What the Lord hath said, it shall jam. 1. 17. stand for ever, for God is not like man, that he should repent or change his purpose. Did we know this, it would wonderfully support our weak faith, and stay our staggering minds. Did we understand that the affection of our friend, we most affect, were constant, it would make us the more confidently to rely on him. But fear of mutation, weakens persuasion. 4. We are to understand, that God is sovereign Lord, that there is none higher than he▪ For if we should trust in an inferior, we might be deceived. But know this, that he is above all, and then thy faith cannot fail thee in believing in him. To put confidence in an inferior Lord were dangerous in policy; but in Divinity desperate. 5. We must know God in Christ; For without him he is a severe judge, a consuming fire: But if we know him in Christ jesus, he is our Father, and all his attributes, that otherwise would be terrible, will be most comfortable. Think on this. Finally, We are also to know God in the distinction of Persons: One Deity, yet three subsistences, Father, Son, and Holy Ghost; and we should have some apprehension of their several operations: For otherwise we cannot believe as we should, and aught, for his full glory, and our certain salvation. And thus briefly I have pointed out some things in God, and of God, that must be known, if we would obtain Faith to the eternal conservation of our souls. Rules to come to the knowledge of God. God is known either 1. In his Word. 1. The Law. Psal. 19 2. The Gospel. Rom. 1. 17. Or, 2. In his Works. 1. Of Creation. Rom. 1. 20. 2. Of Providence. Act. 14. 17. And this Doctrine, with that hath been delivered, may Use. 4. serve to inform Ministers how to deal with their people, Parents with their children, and Masters with their servants▪ If they would have them faithful to God, & to themselves, they must make them acquainted with God, and whom he hath sent jesus Christ; for to know this, is ●t●●all life. joh. 17. 8. 1. When men hear much, but practise little or nothing. 〈◊〉 of the souls settling. 2 Pet. 3. 17. The neglect of this, causeth men to be plucked away and to fall from their former steadfastness. For every act of godliness is like the blow and stroke of a Mallet, that stablisheth, rivetteth, and settleth the soul on a firm foundation, like a pile or post in the earth by often beating. 2. Too much confidence in sanctification, and too little in justification. We must fix and fasten our faith in the obedience of Christ; and make his life and death the sure foundation of our establishment. For such shall neither stagger, or be moved. Rom. 8. 1. 3. Omission of private and often prayer; the contrary to this, like a strong Cord, doth bind us fast unto the tree of Christ. David therefore cried, Lord establish me. Psal. 51. 12. & 119. 116. 4. When men are carried about with every wind of doctrine. For what one man maketh firm, another in teaching Ephes. 4. 14. the contrary, dissolveth, weakeneth. He that runs to every Physician, to know the state of his body, shall prove a weak and infirm Patient. 5. Unmortified lusts: if they be let lose, and cherished 2 Tim. 3. 7. in the heart; the soul, like him that standeth on a slippery place, will be reeling, sliding. 6. Finally, when men will cast their eyes on their own infirmities, and not look to him that accepteth the mind and honest intent of the heart, for the deed; they shall still Rom. 7. vlt. be wavering, doubting. And now to come to another Collection, which is, that The best way to save and secure the soul, is to commit it into Doct. 10. the hands of God. For that which was the best to Paul and others, will be the safest way for us also. Psal. 32. 7. & 71. 1. judg. 12. 3. Dan. 5. 17. Esth. 4. 16. For we are weak, and our enemies be many, powerful; Reas. 1. subtle, and malicious. Satan could fetch a prey out of Paradise; one from amongst the Apostles. God hath all the properties of a good keeper. 1. he is wise. Reas. 2. job. 9 4. Psal. 121. 3. 4. 2. powerful. 3. watchful. 4. faithful. He hath given laws to be faithful, and then shall not he? This discovereth the indiscretion of many. For some put their confidence in Chariots and Horses; others in the arm of flesh: Millions, as the Papists, in the Creatures, but pass by the Creator. But can those stay the swelling floods from drowning? the earth from devouring? the plague and pestilence from destroying? and Satan, with all his huge host, from tempting, and condemning? These men stand job. 26. 7. on the Ice, lean on a broken staff; and, as the Lord is said to do the earth, hang the security and safety of their souls upon nothing. But ye that would be wise, and preserved from all dangers, Use 2. cast your care upon God● make him your secret place, and have your eye always towards him: For it's he, and there is not another, that can keep you safe and secure at all times, in all dangers. And in regard (whatsoever we ween) its no easy matter, practise these two Rules following to further thee. Helps to commit the to god. 1. Learn to commit less matters of this life to him, and to trust him with smaller things; for he that cannot do the lesser, it's impossible for him to do the greater. He that will not trust God with his earthly substance, can never credit him with his soul and salvation. This Rule is worthy the consideration and practice. 2. Strive to keep thy soul holy and unspotted from all sin. We will blush to commit into the custody of our friend, any thing that is polluted and unclean; and can we have the hearts to commend into the hands of God, who is Holiness itself, a corrupted, impure, and a soul defiled with sin? What if we could do it? will he receive it, think we? No verily. And there be certain times when we are to commit our Special times when to commit the soul to God Psal. 4. vlt. souls especially into the hands of God: And that ordinary, or extraordinary. The ordinary is the Morning and Evening. David in the evening would commend his soul into the Lord's hand; for he knew, that his sleep might be his death, and his bed his grave; but in so doing he should sleep sound and securely. It were an excellent thing, if we could give God our last thoughts, before we close up our eyes, than would we, when we awake, find our minds fixed on him: And what if death should come? Yet our souls would be with him, and preserved in safety, And in the Morning we must ordinarily do this Prou. 27. 1. for who knoweth what a day may bring forth? The wise King compares a day to a woman with child, who often laboureth at an unlooked for hour: And have we not seen our Mother the day, bring to light strange and unexpected births? The extraordinary times of committing ourselves to God are in troubles, or at death. This did that good Prophet in time of persecution; Into thy hand I comm●nd my spirit, for thou hast redeemed me, O Lord God of truth. Psal. 31. 5. judg. 12. 3. And when Stephen was stoned to death, he Act 7. 59 cried, Lord jesus receive my spirit; and Christ when his hour was come, Father into thy hands I commend my Soul. Luk. 23. 46. Let us then trust the Lord with smaller matters; keep our souls unspotted; Morning and Evening commend them constantly unto him: so in afflication, persecution and death we shall have ability and boldness to do the same. Use makes perfect; a good habit is hardly got, So not easily lost: For he that hath used to commit his soul to God in the times of peace, shall with ease do it in time of danger. Yea let such a man but dream of death or drowning, in his broken sleep, his mind will reflect itself on the Lord, and he run unto him for preservation. Grounded Christians know the truth of this by experience. And in Conclusion, know; that the oftener we commit our souls unto God, and draw the nearer him in this duty, why, let death come, how and when, and where it can or shall come, we shall fear it the lesser or any evil; but embrace it, entertain it, shutting up the eyes of our bodies with the which our minds now see God, as through a pair of spectacles, and more clearly and comfortably behold him with the naked eye of our spirits. Now whereas Paul maketh mention of the Lords ability, we note thence, that. God is a God of Power. Doct. 11. He is called the strong and mighty God; all-sufficient; that can do whatsoever h●e will. Gen. 17. 1. Exod. 34. 6. 1 Cor. 6. 18 Apoc. 1. 8. Math. 19 26. The Reasons follow. For he is the first Ens or being, and altogether perfect and Reas. 1. independent: he hath his beginning of himself, and doth not participate of any borrowed power, or exhibited ability. Therefore no impotency or imperfection can be found in him, he being of himself; and the sole cause of all created power. Again, he is one most simple and pure act, immutable, Reas. 2. eternal, and every way blessed; Therefore he cannot be hindered or resisted; Neither is he subject to any passion; for he is not compounded of any simples: Passion proceeds from matter, and presupposeth an imperfection. Before we come to apply this point, we will speak somewhat of his power for our better understanding and information. The power of God is that whereby he is able to do all things The Power of God defined. possible. I say possible; for there be that contradict his essence and the nature of things, the which be impossible for him to effect. And the Reason is, because that contradiction includes untruth and impotency, the which be not to be found in God. And the things which are impossible to be done by God, be of two kinds. The first is not to be found, neither hath any place in him: For then God in truth should not be God. And to this rule these particulars following do appertain. 1. God cannot lie, deny himself, or by any means commit The first kind of impossibilities. sin. 2 Tim. 2. 13. Tit. 1. 2. Heb. 6. 18. Because he cannot will, or do contrary to himself, the which he naturally willeth or doth; neither can he destroy his own nature. In Arist. 4. Topic. 5. this the Heathen foully have erred. 2. God cannot dye, suffer, be hurt; or under go any kind of pain or calamity; for he cannot but be altogether perfect and blessed; and these argue mutability, misery, and imperfection. And though God be said to be pressed as a cart with sheaves, yet it is not really and truly, but Tropically and Metaphorically to be understood; and not otherwise Amo. 2. 13. 3. God cannot in himself effect natural actions, such as belong to man and beast; As to eat, drink, sleep, digest, generate &c. (understand, in kind and manner,) which is merely proper unto Animals: Because these actions argue a defect and imperfection; for they imply a passive power to be in the subject, or cause▪ 4. God cannot be extended, or contracted; grow old, and decay etc. For he is not comprehended in any local place, composed of matter and form; neither is he measured by the adjunct of time. And these are the Species that we have named, which imply impotency, or contradiction i● God, the which he therefore cannot do. The second kind followeth. 1. God cannot make a thing to be defined without a definition; The Second sort of impossibilities. for the thing defined, and the definition in respect of the essence or quiddity be both one: As, a man not to be a reasonable creature; or, a body to be without his dimensions; or a thing created to be infinite: for the one cannot be without the other. Yet this Caution is to be had, that the definition be true, consisting of the essential causes, and not of the effects or adjuncts. 2. God cannot cause, that a subject should exist without its essential properties. Exa. As that a man should be without the faculty of speaking or laughing; fire, without heat: And though these do not constitute the essence of the subject, yet they be so nearly and firmly knit to it, yea, do so immediately flow from it, that without them the subject cannot exist no not for a moment. For we are to know. that more belongs to the actual existence of a thing, then are required to the simple essence. 3. God cannot cause that opposites should be attributed to one and the same, if so that all the conditions of opposites be observed: As that a body should be sick and sound at the same time; visible and invisible, and in diverse places at the same instant. That black and white be in the same part of the subject that very moment: For then opposites should not be opposites; whose nature is, that if the one be granted, Conf. Arist. 6. Ethic. 2. the other is expelled, for a season at the least; as sight & blindness in the same eye; for the one is a privation of the other. 4. God cannot make things done not to have been done; because being once effected, they are not within the compass of things possible; For if they be once truly made, now it's a necessary axiom, that they were made; for whatsoever is, whilst it is, is necessarily that that it is. God hath created the world; what if we grant that he hath power to destroy it? yet it cannot be, but that it was created, and had 〈◊〉. And by this we may see how the Papists abuse this doctri●e, holding that God can do mere contradictions; as a subject to be without accidents; a body to be in diverse places at the same time, etc. But they extend the power of God, too fare, not considering that they argue not from a posse ad esse, but from an impossible thing to a necessary. And this also refuteth the error of those, who reason without judgement from an impossiblity of being to a being; as though this or that be true, because God can do beyond our apprehension. But God cannot contradict (as we have said) his own nature, or the truth of things. In the second place, it will follow from the definition, that God can do more than he hath or will do: He could have raised up children to Abraham of stones; Christ could have called for Legions of Angels; but would not. Math. 3. 9 & 26. 53. Rom. 9 18. From these places its manifest that God can do the things he hath not, neither ever will. Also he doth those things the which he might wholly omit, or do other ways than he doth, if he would: if we regard his Power solely. But whatsoever God willeth, without impediment he effecteth: According to that; I will do whatsoever saith. All my will I will do: of the second it's said, Who can Isai. 46. 10. Rom. 9 19 resist his will? But because these things to the most are hard to be understood, we will say no more at this time: Only proceed we now to make use of the doctrine; the which is manifold. First, the knowledge of this point of God's power doth Use 1. confirm our faith very much in the creation of the world; how that the Lord was able to form all things of nothing; how he hath power to preserve and govern, all things, that they be not destroyed, or the order of them disturbed; how he can preserve their several kinds from utter destruction; how he is of ability to reward the Godly and revenge the peccant persons; to raise up the dead, giving to each one according to the works he hath done in the flesh, good or evil; to burn the whole world, as he hath threatened; and to make a new heaven and a new earth according to his promise. And in the next place, it serveth to confirm our confidence Use. 2. in the promises of God. What if they be both mighty and many? believe in his power, and thou shalt credit them. What if they seem to Cross nature? Yet that's nothing; for his power is great, infinite, and not to be resisted. When Abraham considered this, he did not doubt of the Rom. 4. 20. 21 Gen. 12. performance of God's promise; but was made strong in faith this also made him willing to offer his only son; for he believed, that God could raise him up again. Heb. 11. 19 Use. 3. In the 3. place, this will support our weak minds in all temptations & afflictions. What if Satan seek to devour us? the sea to be ready to drown us? the earth to swallow us? Tyrant's to murder us? Death to terrify us? or hell itself to include us, & seize on us? Yet look up to God's Omnipotency, and we shall be bold as the Lion; quenching Satan's darts; walking upon the waters as upon dry land, deride death, & make a mock of Hell itself. David no doubt, thought on this; Psal. 23. &. 27 &. 46. Rom. 8. 31. Io. 10. 29. therefore he would not fear the wicked, but walk in the valley of death, and never tremble at the most terrible tidings: For if God be with us, what matters it who be against us? None can pluck us out of his hands. And in respect of others, this may move us to hope above hope; for he can bring home the Rom. 11. 23. jews; graft them again into the true Olive, and make the withered branch to bear; why should the Eunuch say, I am and shall be, a dead tree? Isa. 56. 3. And finally, this should teach us all to tremble before Use. 4. him, and to stand in awe of his Majesty: for he can arm the least creature with power to destroy us; yea the caterpillars, frogs, and crawling lice, to vex and consume us: Oh, that this were well considered, and seriously thought upon! Would not frail man tremble, if this thing were well weighed? We fear the water and fire as dangerous; the Bear and Lion, lest they devour us: And shall we not fear him that after death hath power to cast soul and body into hell? Pilate thought to cause Christ to speak and answer him from this ground: I am sure, we should be moved to leave sin, and to pray, from the same. It's not our houses that can help us; our beds that will secure us; our great barns, purple and fine linen that can protect us: For at midnight, even at midnight he can send his Angel to slay thousands; and pale death, who is no respecter of persons, to haunt the court, whither the green branches, and kill the strongest, stoutest. What a cry was sometimes in Egypt? What fearful news to the rich man, This night Luk. 12. 20. shall thy soul be taken from thee? Cannot he cause Achitophel for all his wit, to hang himself, and play the fool? judas to be his own executioner? And Saul to fall on his own sword? Wherefore consider him, that bindeth Kings, in fetters, and advanceth the poor to great degree. And the more thou shalt think on God's power, the stronger shall be thy faith; the more firm thy hope; the greater awe will't thou stand in, and be the more fearful to sin, and forward to all good duties. Then let this point take deep impression, and never departed out of thy mind. And if thou wouldst have experience of God's power. Psal. 92. 5. 6. Rom 1. 20. 2 Cor. 12. 9 1. Meditate on his works of creation. 2. Consider, how he hath destroyed and dissolved the strong and cursed work will is goodness; yet we add evil; for as the understanding is exercised about truth and error (though error be but a swerving from the truth, and, by accident, part of the intellects object): so is the Will conversant about good and evil in the same manner. The Will may seem to have two contrary motions; to will, and nill; the first embraceth good, the second refuseth evil: yet I have sometimes thought, that to nill is rather a cessation, than an action: For as the hand doth extend itself to apprehend what the eye judgeth for good, but moveth not at what is evil, except by violence it were imposed upon it: so likewise it may seem to be with the Will; viz. acting about good, resting in respect of evil. And a man may be said to nill what he doth not will. But we leave this to the most learned to judge of. Goodness may be considered, either first, or from a first. The former is in God, and indeed very good; so that he willeth himself necessarily and primarily; because he is the chiefest good; and this may be said to be an internal, not an external action; for so the acts of Gods will are distributed. The latter is, whatsoever proceedeth from God; and this good is of two kinds, either of nature, or grace; and his Will is conversant about them both, as its proper, (though secondary) object. Finally, Evil is likewise double; the one the evil of sin, the other of punishment: And in both the Will of GOD worketh, though not directly, and altogether with approbation. For in no wise may we think, that the Lord affecteth, alloweth, commandeth, or allureth directly to sin: But forbiddeth, dissuadeth, and punisheth it; according to that, These things have I hated; and, the soul that sinneth, shall Zach. 8. 17. Psal. 5. 5. Ephes. 5. 6. dye. Notwithstanding the Lord, though not by coaction, or a forced necessity, permitteth and suffereth these things to be, and doth dispose of them for good and profitable ends; therefore he the rather doth suffer them, than altogether prevent and hinder them: For although evil, as it is evil, is not good; yet that not only good, but also evil should be, is good: for the evil of sin and affliction can the Lord turn to his glory and his children's good; and, by direct opposites we the better perceive which is the best: But observe, that sin and punishment of their own nature are naught, and become good by accident only. As we have described the Will of God, according to our power; so we may, in the next place, use a distinction: But this must be well considered, that Gods Will is but one, it admitteth no division into Species: yet, as his wisdom is simple, notwithstanding the Apostle calls it (by reason its refracted in the creatures) the manifold wisdom of God: so in like fort, for the same reason, Gods Will may diversely be considered, and distinguished. Ephes. 3. 10. And in the first place, it may be said to be internal and The first Distinction of the Will of God. external. And it's called internal, because it worketh in him; and hath God himself for his adequate and proper object; for God willeth himself, before he can will any other thing: The external is that, whose object is said to be without God; that is to say, all created things, or whatsoever is not himself. The first is necessary and essential to God; the second seemeth to be, after a sort, accidental, yet free, and is the foundation and root of all Contingents in the whole frame of Nature. Again, Gods will is either secret or revealed. We call it The second distinction of Gods Will. secret, not in regard that he knoweth not before hand what he will will; but in respect he keepeth it (at the least for a time) hid from us; As, the day of a man's particular departure, and, the last judgement. Act. 1. 7. And this is but one and the same Will in God: for the time of its manifestation, and the manifestation itself, are but adjuncts or accidental to it; so that the secret will of God may be the revealed: For before the Creation of the world, God's whole will was hidden in himself, that afterward became manifest. It was in David's heart to build the Lord an house: when he did declare it to the people, it was then but one and the same will. In the secret will of God, two things are to be observed: And from all that hath been said, will many profitable lessons follow. 1. We must take heed that we do not conclude, as if the Lord did work all outward things of necessity: For his Will is free in respect of the outward object. Gen. 45. 5. Act. 2. 23. Isai. 10. 6. 7. 2. Because it is the first mover, that therefore we conclude not, He is the Author of sin. For God can do the same which man doth, yet free from iniquity. And 3. we must avoid the error of those, who imagine, that because Gods Will worketh in all things, that therefore God willeth sin and punishment absolutely without any condition on man's part. And 4. of them and their opinion we must beware, who think that Gods Will can make any thing lawful, be it never so unjust. 5. Of those also, who because Gods Will is unchangeable, therefore will use no means at all, for what they would partake of. 6. And finally, Let us all take heed, that we maintain not the heresy of the Monothelites; who held, because Christ was God, therefore his Will was but one; when as our Lord himself witnesseth the contrary. joh. 6. 38. Math. 26. 39 And seeing that Gods Will is free, and the first moving Use. 2. cause of all goodness; Let us. 1. praise him for the good he hath bestowed on us, or at any time done by us. 2. Depend upon him for direction and ability in all our proceed. 3. Reverence the extraordinary acts of his Providence. 4. Yield ourselves and all our ways with willingness to be ruled, and disposed as shall seem best in his eyes. 5. And as he willeth good, and nilleth evil; so let us do the same. 6. In conclusion, let us always pray, Lord, thy will be done, and not ours. If we do these things we shall never fall; but with our Apostle, be confident in the assurance of the conservation of our souls, which we commit to him, at the last day. Let thy faith be fixed on God's power and Will; and then thou shalt have the desires of thy heart and Will. We might now come to speak of Paul's persuasion and assurance he had in God for his preservation. Some of our Divines make five degrees of faith. 1. A credence, 2. an assurance, 3. an affiance. 4. a confidence, and 5. a persuasion. Persuasion seems to be the greatest: so that we may collect, that Of Faith there be distinct degrees. Mat. 6. 30. & 15. 28. Doct. 13. Mat. 8. 10. & 13. 32. We read of a faith no bigger than a grain of Mustardseed: and of a plerophory, or full persuasion. And in the Gospel's mention is made of a little faith, and of a great faith. So that this point is manifest, that there is two (at the least) distinct degrees of faith. And not without Reason: For some have had greater means, and lived longer under Reas. 1. the powerful Preaching of the Word than others; who thereby are become strong in faith. For as we see, that trees which be planted in a good soil, near the pleasant rivers, and have stood long, do flourish and spread more, than they that have grown in barren ground, wanted watering, and a shorter season: so is it with the flower of faith. Great means, great faith; little means, the less faith; except the Lord (as sometimes he doth) work extraordinarily. Some, after their effectual call, have been more frequent, Reas. 2. and diligent in the use of God's ordinances, than others; more forward to do good, careful to abstain from the least appearance of evil; so that their faith is grown mighty. Twins of equal age will outstrip one another, by careful attendance. And this is to comfort the feeble minded, and to support Use. 1. the weak in faith. Be not dejected, though thy faith carry thee not with a full gale to the kingdom of God: for as all ships, have not alike sails and wind; all birds equally winged; and all women infants of like proportion in every part; so have not all Christians the same degree of saving faith: yet the weakest mind, and lowest sail will carry the ship to shore as securely, (though not so speedily) as if they were greater: and the least true faith and hope will bring the sanctified soul to the haven of heaven as certainly, (though not so comfortably) as the greatest. But yet we must not content ourselves with this weak deg●●e; we are to endeavour for the strongest faith, and the greatest measure goeth to the sea for water, will not fear, that he shall return with his vessel empty. For what heat can dry up the same? And shall we doubt of grace, when we go to the fountain itself, whose depth is unsearchable, past sounding? When we cast up our heads, the Sun shineth in our faces, and doth refresh and heat us: so by the act of Meditation we come under the beams of God's mercy, that shall confirm our feeble faith. 2. Consider, that Christ hath satisfied the Father's justice, paid the full debt, canceled the bond, and is making intercession for all repentant sinners. Therefore, in his Name, Heb. 4. 16. go boldly to the throne of grace: What if it be called a Throne, for greatness? Is it not a throne of Grace, that resembles goodness? When Esau had killed Venison in his hand, he went boldly for his blessing, though he missed it: But take thou Christ, the Lamb of God, and come with, and in him unto the Father; and none can steal away thy blessing; for God cannot be deceived; neither wanteth he mercy in store for such. 3. Call to mind that the promises belong to such as are Mat. 11. 28. in doubt: Come unto me, all that are weary and heavy laden, and I will ease you. Whom came Christ to save? Such as in their own feeling, not in God's purpose, were lost: Whom will the Physician heal? They that be sick. Unto whom hath the Lord promised comfort? to the mourners in Zion: And who ever, in godly sorrow sought the Lord, but he returned Mat. 9 2. with this encouragement, My son be of good comfort, for thy sins are forgiven thee, Salvation is entered into thy house? 4. Finally, Pray often in private: for as the slender and still dew that falleth in the night, doth more refresh the young sprouting and tender buds, then more wet that falleth, or a greater shower in the day: So oftentimes, the prayer made in secret prevaileth with God more than the public, for the increase of faith. Paul at his conversion, prayed three days and three nights. Yet use all the ordinances of God; for it sometimes may fall out, that when we have them in respect, advancing one too much above another; the Lord may withhold a blessing from that we so much prize in particular, because he would have the other had in honour: Like a wise Mother, who when the child will covet more one breast then another, either rubbeth it with some bitter thing, or draweth it dry before the child begin to suck it: And verily, when we omit to draw the water of life (just circumstances observed) at every conduit; God will either stop that for a time, we so much depend on; or mix the water with some brackishnes. And this may suffice to have been spoken of this Doctrine, and Text too, though other points might be collected. VERS. 13. Keep the true pattern of the wholesome (or sound) words, which thou hast heard of me, in faith and love which is in Christ jesus. PAUL Having by many forcible arguments The Logical resolution. in the former Verses, encouraged his ●onne to Preach the Gospel, practise the true Doctrine of Christ, and to suffer affliction, rather than to leave or neglect his calling; He in this Verse, comes to give him Direction, how he may so carry himself, as becometh a Christian; and avoid all sin, impurity of l●fe, and false Doctrine. This Verse therefore is a preceptor exhortation; wherein these parts or things are comprehended. 1. He persuades him to an act, Keep.] 2. To what he must keep, or the object of the act; the pattern.] This pattern is described. 1. By the matter whereof it consisteth, words.] 2. What kind of words, viz. sound words.] 3. How he came by this pattern, which seems to be an adjunct to it; and that was by hearing of Paul:] 4. The parts of the pattern (probably) are declared; or by what it is to be observed, as causes, and they be two. 1. Faith. 2. Love: Which thou hast heard in faith and love. And finally, we see either the root from whence they spring, or the subject wherein they meet; and that is, Christ jesus.] Keep.] There is a four fold keeping of this pattern, and The Theological exposition. all here meant. 1. In memory, not forgetting. 2. in faith, not doubting. 3. In affection, not hating. 4▪ In practise not disobeying. And there can be none of the four without the first. Some read, have; others, hold the pattern: all one in effect. The pattern.] It is by some turned, the true pattern; or perfect pattern, or form. It seems to be a word borrowed from a painter, who first draws but after a pattern; or from a Carpenter, that works by rule. Of sound words.] A thing may be said to be wholesome or sound, 4. ways. 1. When its sound in its self. 2. When it works soundness in another thing; or 3. Preserves it being wrought: and 4. When it is a sign of soundness. joh. 3. 12. And all these be in the words of this pattern. I might tell you here, 1. What is a word. Words consist of letters or syllables, and are the vessels wherein truth and error be contained, & by which delivered & discovered to man. And 2. The several acceptions of it. viz. 1. For the son of God, as he joh 1. 1. Luk. 16. 2. Mat. 5 32. Acts. 22. 22. is abstracted from his humane nature. 2. For reason. 3. The act of reason. 4. For a book, epistle, sentence, or word either writ or uttered; whereupon the Papists from this place ground their traditions. But who makes question, that hath wit; but that Paul meant the Epistle and doctrine especially which he had delivered to Timothy in speaking as in writing? And that the substance of what Paul spoke, was writ else where in the book of God? Infaith.] Some expound it thus; faithfully not deceitfully. Others would have faith to be, a part of the pattern being distributed. The former sense shows the manner of deliu●●i●. The latter the one part of the pattern. And we read, that faith is both took for faithfulness and doctrine Mat. 23. 23. Rom. 12. 6. And love.] That is, out of affection, as some will; The second member of the pattern, as others. I Confess the place is doubtful, for it may well bear either sense. The interpretation of the former sort hath this sense. Keep the form of doctrine, the which I thy father out of fidelity and affection, to thee, in Christ jesus, have delivered. The second, this: Keep thou the pattern; the parts where of are two; faith and love which is in Christ jesus. There is yet another reading, that I select above other, and it is this. I think, that faith and love are to be referred neither to Paul nor the pattern, but unto Timothy making him the subject of both: And that the word, In, is to be turned, by, and then this is the meaning. That Timothy is to keep the pattern by the assistance of that faith and love, which the Lord had given him. My reasons be, 1. For Paul had mentioned faith and love, and was persuaded that he had both, in ver. 5. & 7. 2. Paul in the next verse maketh mention of the ground which did support him, in keeping the pattern, and what? 1. Belief. 2. Persuasion. Surely the same cause must help Timothy in the like duty. 3. It is usual with the Apostle, not only to tell what man must do, but how and by what means he is to perform the same. 4. Because these two are in this sense coupled together in the former Epistle, and else where; and referred to the persons; not the doctrine, but as they be guided by it. 1 Tim. 5. Which is in Christ jesus.] These prepositions, in, of, from, to, etc. are difficult to be understood, and may admit of several interpretations: and here, in Christ, may diversly be expounded. 1. Faith and love may be said to be In Christ jesus, as he is the subject of them and they adhere to him. 2. As he is the object of them: for when these two peep (as I may say) out of man, they are fixed and fastened both on Christ jesus. 3. As they are a motive cause to induce us to the performance of any holy action: As, if there be any love in Christ, think upon these things. For faith, and love in him will move mightily. Phil. 2. 1. 4. And, in, is put for after; compare Mark. 13. 24. with Mat: 24. 29. So in Dan. 2. 44. In, for after▪ etc. 5. And lastlie, faith and love may be said to be in Christ because he is the only mean, by whom we come to partake of them, and so here I understand it, In Christ, that is, through Christ. I have by many forcible arguments dissuaded thee The Metaphrase. (my son) from fainting in affliction, or being ashamed of the Gospel, and also persuaded thee by weighty reasons faithfully to execute thy function; to purity in doctrine and conversation; The which that thou mayst perform, I do now exhort thee, as aspeciall help, to direct all thy speech and practice according to that pattern, consisting of sound words; being so in themselves, as likewise able to work and preserve soundness in thee; To the knowledge whereof thou camest by the writings especially, that thou hast received at my hands. And know thou, that this pattern cannot any ways else be observed, but by the aid and help of that faith and love, the which God the father hath shed abroad in thy heart; not for any desert of thine, but through his mere mercy, hath conferred them on thee by Christ jesus. Where as Paul hath dissuaded, and persuaded, and now Doctrines dedi●●d. gives Timothy a rule by which he may be directed in his proceed, we first note from his example, that, Persuasion and dissuasion 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, do this, and not that; but he must lay down rules and helps; whereby he, with whom he is to deal may be enabled for the duty. For, otherwise a man will either stand still, and do nothing; Reas. 1. or if he do not so, yet he shall work out of all good order. Again, else the minister should not deliver the counsel of Acts 20. 27. God: guilty should he be of the people's blood: and so consequently without sound comfort. This correcteth the hot and fiery spirits of some; who like Use. 1. an unskilful rider be always spurring, but never guiding. They cry, why will ye do that? and wherefore do you this? but, do not give them direction, how to avoid the one, or perform the other. And so it falls out, that the one hath no profit; the other as little comfort. Let us then learn, as to persuade and dissuade, so to direct Use 2. others. God willed that Moses should build him a tabernacle: yet he gave him a pattern how to be directed in the perfecting of the same. So let ministers have an eye to this, that their people may do all things in comeliness and in order. Keep thou the pattern etc.] As these words be a direction, we gather, that The best way to maintain the purity of Religion is to have a Doct. 2. pattern. Exod. 20. jer. 6. 16. Gal. 6. 16. Psal. 119. 9 For God at the first, writ the pattern in man's heart, by the Reas. 1. Adam had the the law writ in his heart, at the creation. Rom. 2. 15. which he might have been kept from all sin, and impurity; as may be thus proved. For 1. The Gentiles many years after, had some remainders of the law (by which they were guided) in their hearts; the which could not have been, had it not been engraven in adam's at the creation. 2. Those to whom the Lord will show mercy, he hath promised that he will put his law in their inward parts, and write it in their hearts. jer. 31. 33. Heb. ●. 10. 3. We are commanded to write it upon the tables of our hearts. Pro. 3. 3. and the Prophet saith, He hide the word in his heart. Psal. 119. 11. 4. Every 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 pattern, 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 internal precept, and not man? And every good man may find this in himself, 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 (doubtless) when that a man is perfectly sanctified (which will not be here) he shall have the law absolutely 1 Cor. 13. 9 10. renewed and engraven in him: so that in this sense, the word may be said to abide for ever. And here we might add the judgement of the Hebrew Pirke R▪ Eliezer in Gen. 2. doctors, and the most that ever writ for the further confirmation of this; that Adam at his creation had the law writ in his heart, and was to have been guided by it. The reason I stand to prove this, is, in that those who hold that Christ's active and passive obedience do not concur both of them to man's justification, seek to maintain, that Adam had no law in him or out of him to guide him, except the trees of life and death, good and evil. But certainly, this is a fare fetched shift, and as fare from the truth. 1. For the trees were as Sacraments to seal life or death, upon the breach or observation of the law, as ours be. Adam broke the moral law. 2. When Adam ate the forbidden fruit, did he not break all the Decalogue! 3. Satan was subtle and tempted Adam to break the king's seal, for that spoilt 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, spoil, and abuse the seal. 4. Why did God give 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 Adam's sons a task, their father never had? But we let this pass, and proceed to give further reasons of the point in hand. Again, the natural powers of man are much weakened, Reas. 2. much more the spiritual, since Adam's fall. And the Lord seeing that, gave his people a law writ in two tables of stone, for a pattern; and why then? 1. Because the children of Israel were multiplied as the Why the law was writ in Moses time. sand by the sea shore, according to his promise made unto Abraham. 2. In that the governors of families were grown negligent, and would not teach their house, and children the laws of God. 3. And especially in regard at that day, there was scarce any print or footsteps of the law, left remaining in the hearts of the sons of men. For process of time had worn them out. 4. And finally, for that the people began to murmur at the doctrine of Moses and Aaron: crying, they took too much upon them; as if they had bound heavier burdens, than the Lord himself prescribed to them. Besides, in the course of our Pilgrimage, we shall meet Reas. 3. with many false teachers, infinite and innumerable errors, and heresies, and how can these things be discerned otherwise, than by a true and infallible rule? Furthermore, do we not see how that grounds are good Reason. 4. in all beginnings, as to dispute, speak & c? And last of all; patterns help our dark judgements, ●eas. 5. better our affections, confirm our memcries, and yield us comfort and encouragement in all our proceed. This serveth to confute our adversaries, who deny the Use. 1. people the pattern of all purity, the word of truth. They may be likened to the ancient Lawyers, who neither entered into the kingdom of God themselves nor suffered them that would. We would ●all him a blind guide, who would have a man to draw out the portraiture or picture of a man, yet will not let him take a view of his person or image that represents him, and such masters be the Papists. And in the next place, we are all taught to have a pattern, Use. 2. if we would preach sound, or live sincerely. Notable are our Catechisms for this purpose; but, still the pattern of all patterns, the precepts of God must be respected, after which all true forms are framed? But (more is the pity) we live without rule, cast the pattern behind our backs, and do the most of our deeds at random. For what pattern have we to worship Idols? to serve God after our own inventions? to take the Lords name in vain, tossing it like the tennis? to profane the Lords day? disobey authority? to kill and murder? to commit fornication and all uncleanness? to cousin, filch and steal? to equivocate, lie, and bear false witness? Surely they who thus run without rule, at their journeys' end, shall never with comfort see the face of God Wherefore lay a side these leaden rules, cast off these crooked commands, and walk after the only canon, so shalt jer. 6. 16. Gal. 6. 16. thou find eternal rest to thy soul. Where our Apostle saith pattern, and not patterns, we gather, that All men are to be guided by one and the same pattern. Doct. 3. One rule must guide all. We read of one Decalogue, Exod: 20. Of one way. jer. 6. 16. of one form Rom. 6. 17. of one rule 2 Cor. 10. 13. and of one Canon. Gal. 6. 16. But mention is made of a new commandment? Io. Obiect. 1. 13. 34. 1. It may be called new, in regard man had forgot it. 2. In Sol. respect it was renewed by Christ: otherwise it was the same from the beginning. For Christ came, not to abolish the law, but to perfect it. And we use to call a suit new, when it's but renewed: And hath not divinity the same scope as at the first? But they had none; or one contrary to ours, before the Obiect. 2. law was given by Moses? Neither: For 1. They had a rule, and the same that was afterward given by Moses. For, they did deliver it to their children, and so by tradition it was continued. Gen. 10. 19 2. The divers delivery of the same thing doth not alter the nature of it. For whether I sing or speak a thing, it's the same, though the action differ. Whether I writ in parchment, or paper; engrave in wood or stone; this is but a distribution from the subjects, when that I have writ or engraven is the same: So the law delivered by the immediate motions of the spirit, by Moses preaching of it, or written in stone, or man's heart, is the self same and no other. Indeed, we have it more perfect in God's book, than that engraven in our inward parts. For, man's conscience though compared to a book, yet it's an imperfect writing, like some books that here and there want a leaf, a line in a leaf, a word in a line, or a letter in a word, so that its an imperfect rule. For if we had 2. patterns, they are either equal or unequal; Reas. 1. if equal, than one would serve, for it's but the same; if not equal, than the best is to be followed: For in all things, we are (in God's service) to covet the best things. 1 Cor. 12. vlt. We are to aim at one end; therefore to be guided by one Reas. 2. Phil. 3. 16. pattern. This Reason the Apostle giveth. For us proceed by one Rule, that we may mind one thing. Let diverse rules produce diverse effects: As if 2. Carpenter's work by a seucrall frame; or 2. painters draw after contrary patterns; will not the effects differ? If diverse patterns, then unequal obedience; and so God Reason 3. should be a respecter of persons. And all men were made by one Rule, therefore to be governed Reason. 4. by one rule; for otherwise they should swerve from the end of their creation. But some will say, Are Kings, subjects; Masters, servants; Object. Parents, children, to be guided by one pattern? I answer, that they are, and they are not. As a King, subject, Sol. 1. Master, servant &c, are Christians, they are all guided Sol. by one rule. For by the same way that the poor be justified 1. before God, the Princes be, and no other: The water will drown, and the fire burn Kings, aswell as beggars: So will God both alike, if they come not clothed with the wedding garment. All Kings, subjects; Masters, servants; Parents, children; 2. as they be Kings, subjects, Masters, &c, are to be guided by the same pattern: So are Ministers, as they be Ministers; Paul an Apostle and Peter &c, had but one Rule, as they were Apostles. But if we consider them in their particular orders, and 3. subordinations, than the King is guided by one, and the subject by another. For there be diverse callings, and one subordinated by God unto another; therefore several patterns prescribed for them. Hence is that precept; Let every 1 Cor. 7. 20. Rom. 12. 4. etc. man abide in that calling wherein he was called, and the Lord placed him: For as all the members in the body have not one office, so all the members of Christ have not one calling. This doctrine meets with many Heretics, errors, and Use. 1. heresies in our days. 1. With the Friars; why are not all guided by one pattern? they are all Friars; therefore as Friars but one pattern. For tell me; have not all Logicians to dispute by, if they truly do dispute, one pattern? every Grammarian and Rhetorician the same pattern to speak by? and so of all other Artists whatever? Why then have not this Rabble the like? But I will send these to lack uplands tale in Chaucer, for further confutation. And 2. it meeteth with the errors and heresies of others; viz. such as think it lawful to allow a Toleration of Religion; that Papistry and Protestancy may easily be reconciled; that men of any Religion may be saved; that great men are not bound so strictly to serve God as the poor; and many other of the like nature. But let those look into God's book, and the truth of this doctrine, and they may easily see their wanderings. Here it would also thirdly refuse the Anabaptists, who think all men may be Preachers, all things should be common, all persons are equal But we have no such pattern in the word of God; except Cautions be exhibited, the which by them are denied. And this Doctrine is of general use to all. wouldst thou Use 2. be reputed a Christian? then walk after the pattern of a Christian: mind no other Rule. Art thou a Magistrate, Minister, Master, servant? then know the pattern the which God hath appointed for thee in particular, and keep that. Why was David styled a man according to Gods own heart? Why? he kept the pattern: A good King? Why? he kept that pattern too. Why was Moses counted faithful in all God's house? Why? he made all according to the pattern. Why was Paul and his son Timothy praise worthy? Why? they kept the pattern. Why is One●imus prayed for? ●hy? he, kept the pattern. Why is there such a Catalogue well Heb. 11. reported of? why? they kept the pattern. Have not one weight for the Rich, another for the poor; but keep just Balances, equal measures, and be not a respecter of persons. For as many as walk according to this pattern, peace shall Gal. 6. 16. be upon them, and mercy, and upon the whole Israel of God. And here it will not be amiss, to give some brief Rules Rules to direct us in our callings; general, particular. for direction. First, for thy general calling, thou must practise two things. 1. Believe all the promises. 2. Obey all the precepts. For faith and obedience are the parts of this pattern; and to be kept of all, whether inferiors, or superiors; And he that commands one, commands all; for the like Reason is given of both; ●nd of the whole, aswell as of any part or member in particular. And for thy particular c●lling, thou must also understand it, and then learn, and do what the Lord requireth of thee. Art thou a Magistrate? Then thou must do these things 1. Appoint good and wholesome laws. 2. See them that they be executed. Hath the Lord called thee to the Ministry? Then thou must 1. Seek to gather the scattered Saints. 2. To build them up to perfection. 1. By doctrine. 2. example. Is thy calling to govern a family? Then 1. teach them committed to thy Charge their duties (1. to God: 2. to man) And 2. Call them to an account how they walk after that pattern. If they do well, reward them, encourage them: if not admonish, correct them; ●f than no amendment follow, cast them out. Psal. 101. Suppose thou be a father? 1. Train and nurse up thy children in the fear of God. 2. provide an honest calling, and convenient means for them; and use all alike, until thou see the Lord put a difference. Let David dandle his Adonijah and Absalon without Reason; God will whip him with his own rod. Finally, art thou in subjection? Care not. for it. But 1. give ear to what thou art commanded, that's lawful. And then. 2. Do it, 1. Without answering again. 2. As in obedience to Christ, thy greatest master. And know, that what good thing thou shalt do, the Lord will recompense it, either here, or at his appearance. And let no man think, that he may warrantably live out of a calling, as some do, being like Drones in Church and Commonwealth; eating the honey, but fly not into the field to gather any. 1. For God, at the Creation, did not only command Adam immediately to serve him, but also to dress and keep the Garden. I will not say that the neglect of his particular calling (as some do) was his first sin; or that the not casting out of the Serpent made way to his fall [for he should have kept the garden, that no beast (say they) of the field should have entered; therefore for not punishing of the Serpent, God made him an instrument of his own death; as sometimes we have seen, that he who hath spared a Malefactor worthy of execution, that man hath afterward proved the executioner of the person that pitied him.] But this I may safely affirm, that our first parents were to work in a particular, as to perform the duty of a general calling. 2. After the fall, and when the Lord out of his unsearchable mercy, and when Adam expected no such favour (for when we least imagine of such a thing God calls us) had received them into his love, and given them the promise of life, did he not send him to till the earth. Gen. 3. And is this ●o with the first borne? and shall the second Brother live in idleness? 3. The Angels have a double calling: and no doubt, but Christ too, wrought (as the most writ) at the Carpenter's trade, for a season; and had a twofold vocation, as was but expedient; for he was to fulfil all righteousness, and to undergo all the means of humiliation. 4. And why did the Lord write the Commandments in two Table●? No doubt, to teach this point we have in hand. And be there not precepts in the first, that teach us our duty to God? and in the second, what we are to perform to our Neighbour? Brief notes on the decalogue. 5. It is worthy of our observation, to consider, how man is tied with a double bond of obedience. 1. to God. 2. to his Brother. To God he is bound with a fourfold cord. The 1. to I. serve God, and none other. The 2. to serve him with his own worship, and none other. The 3. after that manner he willeth, and none other; for all circumstances of God's service fall within this precept, whatsoever some affirm. The 4. and last is, what day principally and wholly, and none other. And mark, how these four things are necessary in perfect service. 1. The person served. 2. The worship wherewith or Rule by which he is to be served. 3. The manner how. And 4. The time when. So that here is a strong Reason for the Morality of the Sabbath. II. In the next place, we shall see man tied to man by a six-fold bond. The 1. tieth superiors and inferiors together. The 2. bindeth them by the hands. The 3. to their own bodies; for Man and wife are but one flesh. The 4. tieth them to their own substance. The 5. bindeth by the tongues The. 6. and last by the thoughts. Or first motions of the will and affections. And this briefly may give some light for our direction in the knowledge and true obedience of this pattern; and doth without controversy, prove, that All persons are to live in a twofold Calling; general, particular. Further observe, that the breach of the first precept in the first Table, is in respect of the object: the breach of the second precept in the first Table, is in regard of the Rule: the third in circumstance, or manner: and the fourth in time. It will be said that time is a circumstance, therefore a breach Object. Sol. of the third precept. I answer; 1. That time, though an adjunct, yet 'tis essential to an action: for no action can be done, but in time, shorter, or longer; And take away time, all created things would cease. For time is an affection that runneth through and measureth all things, God only excepted, who was from eternity. And thgouh, we read that Time shall be no more, yet (I take it) it is meant of Creation, Generation, Repentance, etc. for all things shall come to an end, or the end of all things is at hand; that is, shall be 1 Pet. 4. 7. settled in that Condition wherein they shall without change continue for ever: For as when time began, things began; so if time should end, the things would. For time and place do inseparably attend all created things. 2. Yet I must confess that time in particular. viz. this or Sol. 2. that hour or moment, seems to be a circumstance to the action; for it may aswell be done the next hour, as this present. But on the contrary, seeing all things are done in time & that God hath appointed a particular time for all things to be performed in, it may seem not to be numbered amongst other circumstances, or so direct a breach of the third precept. For otherwise the breach of the Sabbath were a breach of the forenamed precept; and (I must acknowledge) in a second relation it is so indeed. So that time and circumstance being distinguished, and some relations rightly considered, it is a breach of the third precept, else not. But before we pass this point, I might come to give solution to diverse Questions or objections. Some man may demand, when he breaketh the first precept Quest. 1 in the first Table? Briefly I reply. 1. When he setteth any thing in the room Answ. of God, were it an Angel himself. 2. When he giveth obedience to any, as to God. 1. By believing in it, and resting on it more than God; and for this cause the covetous man is called an Idolater. And 2. When he doth not make God the beginning and end of all his actions. If the action run not so fare, the thing whereon it rests, for the present, is that persons God. When the second of the first Table? Quest. 2 Ans. 1. When I invent any new way, whereby to serve God. 2. When I do an action being not guided by God's rule prescribed. When the third of the first Table? Quest. 3. Ans. 1. When I do an action to God, guided by his own rule, yet neglect the circumstances required. Exam. I give to the poor, but not cheerfully; rely on God, but doubtingly. 2. And here note, that all actions that God commandeth whatever, may be a breach of this precept, through the neglect of just and lawful circumstances. When the last of the first Table? Quest. 4. Answ. 1. When we do an action of our particular calling, except a necessity require it, and then we may: But as a duty of charity, not of commodity, if done to another person. 2. When we omit those duties the Lord requireth, or spend not the whole time allotted in holy exercises. When the Sabbath begins. Quest. 5. Answ. Leu. 23. 32. Whence this Question ariseth, viz. When the Sabbath doth begin? Some have begun it in the Evening, as the jews, and the Athenians; others in the morning, as the Chaldeans; others at midnight, as the Romans; and the Egyptians, began their day at noon. But since the Resurrection of Christ; the most hold that it gins at that hour he rose, which was about break of day, as we speak; others be confident, that it gins in the evening; and yield these Reasons. 1. When the jews Sabbath (say they) ended, ours must begin, for ●ls one of the seven were not a Sabbath, which they defend must be. For take the last of the seven, and the first of the seven, than one of the seven is still (though changed) a Sabbath. Therefore Christ would die the sixth day, that he might rest all the jews Sabbath, which seems to be typical. Now if the jews Sabbath ended at even, then ours must begin, or else one of the seven were not a Sabbath; but part of the eight and ninth etc. and the Remnant added to one, or considered itself alone, would overthrew the first order appointed of days. 2. They say, that when the Sun sets, all creatures go to rest, and so should man; for the Lord hath put out his candle to us. 3. Heaven is compared to a supper, not a dinner; because after dinner they go to work, but after supper to rest, this seems to have some force in it. 4. They argue, that its the most agreeable to Reason. For first if the Sabbath begin in the evening, than we know when to begin it distinctly, when to end. Secondly, We may the better be fitted for it; for some, who hold it gins in the morning, toil late that night, and so are then more unable to sanctify the day. Thirdly, Wicked men are most prone to defer the time, rather than to redeem it; and what such affect, we are to suspect. Fourthly, If we begin the Sabbath in the evening, than we leave the object of our particular calling behind us, and have one simple subject of the immediate worship of our general calling in the eye of our understanding; the which is the most agreeable to reason, breeds least distraction, and is most comfortable: so if at the Sunset we end our Sabbath, we may talk & dispose of the duties of our particular calling for the morning following; rise betimes without danger of the breach of the Lords day, the which will not be so convenient, if it begin at any other instant, in respect of the forenamed particulars. But I leave this and refer it to others; only let us be careful that 〈◊〉 have regard to the duties of the Sabbath, and the full time: Yet there can be no danger at all, to begin the sanctification of it betimes; for delays in all good duties breed danger. Why was the Sabbath changed? Quest. 6. Answ. 1. As the Father did rest after the Creation; so the Son would imitate the Father, and sanctify a rest after the great work of Redemption. 2. If the deliverance of the Israelites out of Egypt, was typical, and must be the beginning of months etc. Why not Exod. 12. 2. this great delivery then? But we omit this Table, and cease to resolve any more doubts, either in this or the second, but as in ordinary course; (though my Text seem to allow me full scope) because so many learned on this part of 〈◊〉 have done worthily: so we proceed to some other 〈◊〉. Of sound words.] From these words, in one word, ●● may note two instructions, the first is, that A Christians pattern is to consist of words. Doct. 4. joh 5. 39 How is it written? how readest thou? To the word, Understand that words are twofold 1. Spoken. 2. Written, Isa. ● 10. & 8. 20. For God at the first put his truth into this vessel, and Reas. 1. Deut. 4. 2. Rev. 22. 19 we may not alter it; and if we add or detract either to it or from it, It's written; what fearful judgements are threatened for so doing? Again, It's the only way to avoid idolatry; for if we Reas. 2. were taught by pictures, it were a breach of the second precept in the first Table. Here the Papists are confuted, who make Pictures laymen's Use. 1. books; and they defend, that it gives no occasion of Idolatry; I say, no more than cutting of throats doth of murder; or running into the fire of burning. This must teach all of us to have regard to what is written; Use 2. To the Law, we must, and to the Testimony. This is the surest way to keep ourselves from all idolatry and superstition; for what is superstition, but that which is above the Supra statutum. stitute? The next point is this, that The words of the pattern are to be sound words. Doct. 5. Sometimes the Word is called Pure, holy, precious, wholesome, tried, sweet, good, and the like; all which presuppose soundness, sincerity. Psal. 12. 7. Prov. 30. 5. Rom. 7. 12. For if the words be not sound, the pattern cannot but Reas. 1. be unsound. When poison is mixed with good meats and wines, it spoils all; so when the words be not wholesome, the 〈◊〉, and form of doctrine is defective; one rotten post maketh a weak building. We must be transformed into the doctrine; and as the Reas. 2. spirit in the meat we eat is turned into ours; so must the Word we read or hear be converted into us. Rom. 6. 17. And if our spiritual food be not wholesome, our souls will grow sick and dye. This taxeth the Familists, who have words never heard Use. 1. of, but from themselves; As Manified, Godified, fulcom, throw-breaking, and the like. So the Papists, they fetch the milk of the Word out of the breasts of the Whore; as Mass, Pope, our Lady, Cardinal, jesuite, transubstantiation, and many more. We read of Canaanites, jebusites etc. Of which number these may well be reputed. They cry out against us for strange words; as, Companation, impanation, circumpanation: But we all abandon them with transubstantiation. But may we not use words that be not in Scripture? Quest. Answ. Yes: But the sense must be there; as if we say faith only justifieth, etc. But here the Papist, with an open mouth, calleth us Heretics; and say we never read, faith only, in Scripture. Well, this only would I ask them: is Christ's exposition true? Is it imitable? Then we may say, faith only, it being a truth, though only be not added. For it's written Deut. 10. 20. Thou shalt fear the Lord thy God, and serve him; which latter phrase, Christ turns, him only shalt thou serve. Math. 4. 10. Luk. 4. 8. Sure they had best, now they know it, to correct Christ's words, and say, Only is not in the Hebrew Text. But these exalt themselves above all that is called God; And therefore the very Antichrist. And as here we be taught to avoid unsound words; so Use 2. we must truly understand the words: else, though words be good, the sense will be bad. The Papists understanding Grace, which is the free favour of God, to be that which is habitual in us; and righteousness imputed, for inherent holiness; or created righteousness, for justification; have by that means made such a pattern, as (we may boldly speak) is not only dangerous, but damnable; A pattern of their prescription, in stead of saving, poy soneth. Which thou hast heard of me.] Whence it followeth, that Apostles are to prescribe Patterns. Doct. 6. A No man under the degree of a Prophet, or an Apostle, may prescribe God's Church and Children patterns. See Ephes. 2. 20. Math. 28. vlt. For they know, like skilful Physicians, all the diseases Reas. 1. of our souls; and, like cunning Painters, they understand the very height, breadth, length, bayre, complexion and age of our spiritual man, and so do no other; therefore the fittest to prescribe patterns, to give us receipts. They only had the hand of God's spirit to guide their Reas. 2. Pencil; for they spoke and gave their patterns, as they were carried by him: otherwise they might have erred, now they could not; therefore they only can prescribe true patterns. 2. Pet. 1. vlt. And here again, I might meet with Pope and Papist, Use. 1. who have made more false patterns, by the usurpation of authority, than there be lies in their leaden Legend, or false stories of theirs in the three Books of the Lady of Loretto: But (blessed be God) they shall prevail no longer (with many:) for their madness is evident to all (wise) men. I will not stand to name them; for they be like so many leprous persons, wrapped in menstruous rags, stinking relics. Pity such Painters, abandon their patterns. And here we learn a double Use. First that we take not Use. 2. upon us to prescribe patterns; we are neither Prophets, nor Apostles. Secondly, Learn the knowledge of the true pattern, and draw the picture of thy life by that; for they were directed by the Holy Ghost; they could not miss their draught; and there is no word, or thing, that can truly settle thy soul, and quiet thy heart, but the words of Prophets and Apostles. Keep then this pattern which thou hast heard. In faith and love.] According to our former exposition of these words, we collect this Doctrine, that By faith and love the pattern of sound words is kept and observed. Doct. 7. These two are often coupled together, and pressed by all Psal. 27. vlt. An● 186▪ 1. the Prophets and Apostles. Cotoss. 1. 4. 23. 1 Thes. 1. 3. 1 Tim. 1. 5. Phil. 5. 6. Rev. 2. 10. 1 Cor. 13. 1 joh. 1. & 2. & 3. john, the loving Disciple, treats still of love. For by faith we believe that God is, and a rewarder of them Reas. 1. that serve him. Faith believeth the Law, Gospel; the threats, promises: And therefore it's said, Without faith its impossible Heb. 11. 6. to please God. And, by faith we live; quench the fiery darts of the Devil; are justified; overcome the world, and be saved. And, whatsoever is not of faith performed, is said to be sin. Rom. 14. 23. So that Faith is necessary to keep the pattern; For it purifieth the heart inwardly, and is the true ground of all outward and acceptable obedience. And for Love, that's needful also. For Love helpeth attention, strengtheneth the memory, Reas. 2. setteth the Will a-work, uniteth to God and Man; and therefore 'tis rightly said, that By love we fulfil the Law; For Rom 13. 10. without this affection, our best actions neither please the Creator, nor be profitable to the creature. Love hath four principal properties. Properties of love. 1. It will make us go speedily about good duties; how did the women run to the grave? Sichem make haste to be circumcised? And Christ raise up Lazarus quickly? and Love constrained them. 2. Love will endure sorrow. Christ, through love, laid down his life for us: the Apostles for their brethren; it suffereth all things. 1 Cor. 13. 4. etc. 3. Love seeketh revenge: Shall he make our Sister a Whore? Gen. 34. 31. And it will break a good heart by taking revenge on itself, for offending so good a God, so merciful a Father. 4. Finally, Love with godly sorrow will make the man of God pine away. Amnon did thus for the love of Thamar; and we must know, that true Love hath the like, yea stronger operations. In a word, Love will produce admirable effects; of patience, bountifulness, long-suffering, and passing by of great and many wrongs and injuries: So that no Love, no observation of the pattern. And here we see that men without Faith and Love can Use. 1. do nothing, that is good before God. Paul desired to be kept out of the hands of men without faith; for he accounted them unreasonable and evil. 2 Thes. 3. 2. Would we then practise the Apostles doctrine? then let Use. 2. us strive for faith and love: these two support the estate of a Christian, as the two pillars did the house of the Philistims; if these be removed, the foundation of our obedience and salvation fail and fall. Faith and Love include all the duties of the Conenants of grace; and all the Commandments are reduced to Love: for at the beginning we were created Note. in Love; the breach of the Law set all enmity; so the observation of it produceth amity; hence Love is styled, The bond of perfection. Many boast of their great faith, but we may say of their Love, as Lot did of Zoar, that it is a very little one; for who of Love to God escheweth evil, and doth good? or of affection to man, passeth by a fault, and is liberal? He that would soar to heaven wanting either of these, may as soon see a bird mount on high, and take her stand, who wanteth one wing. Faith, like the hand, taketh hold on Christ; and Love, like the feet, must carry us to him. And amongst many other duties, What a fearful thing is it to come to the Lords Supper without faith or affection to God and man. We will not come at the earnest invitement of an enemy to his Table for fear of danger or dislike: Yet when we are haters of God, and our neighbours too, living in malice and envy, hateful and hating one another, we stay not our steps. But do not such persons ear their own judgement? For they want that wherewith they should feed truly on Christ, or give them an appetite to this food, if they have not affection and faith: for as the mouth and stomach be to the body; so be Faith and Love to the soul. Thou wilt say, How may I know when an action is Quest. done in faith and love. If it be done in faith. 1. Thou must be in the faith, that Answ. What action is done in faith. is, in Christ, and Christ in thee. 2 Cor. 13. 5. 2. It must be guided by the rule of faith. 2 Pet. 1. 19 3. It must be done with faith, not doubtingly. Rom. 14. 23. 4. And last of all, it must be done to the object of our faith. viz. in obedience to God in Christ, and for his glory. 1 Cor. 10. 31. If an action be done in Love.. 1. It's done so freely, that What in love. there is not the least expectation of any future recompense. Gen. 23. 15. 2. So secretly, that (if possible) none might Math. 6. 2. ever come to the knowledge thereof. 3. So cheerfully, as there is equal, (or rather greater) joy in the doing, then Ruth. 1. 13. 2 Cor. 9 7. Philem. 10. receiving of the like favour. 4. So affectionately, that the more good we do to any, the more we find our hearts inflamed with the love of that person. These four things accompany an action done in the truth of affection. For a good heart is constrained by love; it will upbraid no man; it knoweth that its better to give, then to receive; and it never waxeth weary or repenteth for well-doing. And there cannot be a surer sign of an heart sprinkled with love, then to rejoice, that it is willing and able to do good to God or man. If we take the words in the other senses; then these be the points to be collected; First, that The essential parts of a Christians pattern consist of faith Doct. 8. and love. Again, that All our actions are to be done in faith and love. Doct. 9 Quest. 1. Why Faith before Love? 1. Because faith is the root, love the branch. 2. Salvation Answ. is tied to the Gospel, the principal ob●ect of faith. Why both faith and love? Quest. 2. Ans. 1. For faith, or love alone is not sufficient. 2. Because the one hath regard to the fulfilling of the Gospel, by the obedience of faith; but the other looketh to the Law, which is perfected by Love.. Which is in Christ jesus.] From the fourfold interpretation, we may note so many Doctrines. 1. That Faith and love are given to man, of God, through Christ jesus. 2. That Faith and love in Christ, should stir us up to keep the pattern. 3. That The object of faith and love is Christ jesus. 4. That Faith and love are comprehended in Christ jesus. And whereas our Apostle hath now brought in this phrase five several times in this short Chapter, we may note diverse things worthy our instruction. 1. That We are hardly brought to believe, that all grace and mercy comes through Christ jesus. Divine truths are not easily believed. 2. That The best things may often, for good ends, be mentioned. 3. That When we speak of any grace or favour received, we should consider through whom it is conveyed to us. viz. Christ jesus. 4. That The often repetition of the same thing is profitable. 5. That What the people most naturally are prone to doubt of, that is principally and often to be Preached. 6. That An holy heart is not weary in writing or speaking the same things often. VERS. 14. That worthy thing, which was committed unto thee, keep, by the Holy Ghost which dwelleth in us. IN these words Paul persisteth in the exhorting The Logical resolution. of Timothy; and having persuaded him to keep the pattern in the former Verse, it seemeth he now would have him to be careful to keep that whereby the pattern of sound words may be kept by him. 1. We may here also observe, to what he is exhorted; and that is to keep. 2. What he must keep, and that's called a worthy thing committed, etc.] 3. Whereby he is to keep it, or the means whereby he came by it is laid down, which is, the Holy Ghost. The which Holy Ghost is said. 1. to dwell. 2. the place is mentioned where, viz. in us. That worthy thing,] or, that good thing: By thing, no doubt, The Theological exposition. is meant faith and love, and the graces of the spirit; so that this Verse serveth to confirm that exposition we gave in the former. And thing is put for things, as tree for trees Gen. 3. 2. work for works. Psal. 95. 9 Heb. 3. 9 Ship for Ships. 1. King. 10. 22. compared with 2 Chron. 9 21. Which was committed to thee.] The word in the Greek here used is the very same which is in the 12. Verse, and it properly signifieth a Deposition, or thing committed to our trust and faithfulness. If you say, that this Exposition crosseth that in the 12. Verse, where we did interpret it of Paul's soul, or salvation; the answer is this: he that preserveth faith and love and the graces of the Spirit in him, shall be saved; and they that commit their soul and salvation to God, are careful to preserve grace within them; for the one is a means of the other. And there could be no danger in expounding this good thing to be the soul; for its a good thing, and by Christ's affirmation, more worth than the whole world. But the gifts of the Spirit, is the truest interpretation. Keep.] Or, hold fast, that is, cherish, preserve, have in safety. By the Holy Ghost.] These words may have a double 〈◊〉 If we read them, as some do, thus, That worthy thing which was committed to thee (keep) by the Holy Ghost: then the holy Ghost may seem to be he that committed this worthy thing to us, that dwelleth in us, which is a truth; but the other I take to be the natural meaning▪ for Paul informs Timothy how & by whom he is to keep that worthy thing, and he tells him that is done, through the holy Ghost. By the Holy Ghost is to be understood the third person in the Deity. Which dwelleth in us.] The Spirit here is described by 3. things. 1. That he is holy. 2. By an effect, he dwelleth. 3. By the subject place where; and 'tis said to be in Timotheus and Paul: and in every believer also he dwelleth. As I have lately persuaded thee to keep the pattern of The Metaphrase. sound words, so now I likewise exhort thee, as a means for the performance of that duty, that thou cherish, increase, and hold fast the good and worthy graces of God committed to thee, and that are within thee: And for thy better direction, I would have thee to know, that the only way whereby they are preserved, is through the holy Spirit of God, that hath his a blood and dwelling in me and thee▪ That worthy thing.] The point hence is plain, which is, that, The graces and gifts of God are good and worthy things Pro. 3. Doct. 1. 14. 15. Luk. 14. 34. Phil. 1. 6▪ The causes of them are holy and good. For the chief efficient Reas. 1. cause is God; and is not he good? the instrumental is the Word and Preachers; and are not they good? Indeed Heb. 6. 5. wicked Ministers (for the most part) beget men, as Adam did after his fall, in their own image: yet as he is a man sent from God, and in regard of his calling, he may be called good, and do good. And from their effects, they may be called good; for they Reas. 2. make him good, before God, in whom they be; they do stir up and enable a man to do good; they will weaken all evil in that person where they dwell; they will make our actions good, and never leave us, until they have brought us to perfection of glory. Here are those reprehended, who never had any care to Use. 1. possess these worthy things. Nothing in man, or out of him, that is of greater worth, and nothing less regarded. We do count that person blessed, that hath his house hung with rich Arras, his chests full of gold, and his barns stuffed with corn; and yet we never have esteem of these excellent and rare things. Truly the least degree of faith is more worth than all the gold of Ophir; a remnant of true love, than all the gay garments in the world. Hope of heaven will more rejoice the heart of David, than his sceptre and kingdom. But men do not think so, neither will they have it so; yet the day of death, like an equal Balance, shall declare it to be so. This may serve to comfort the poor man, who, like Peter, Use 2. hath neither silver nor gold: Hast thou faith and love, and hope and zeal (that all the world quarrel with)? then thou hast cause to rejoice, and be glad: Many wish to be as wealthy as such and such: But what? Art thou a poor Christian? and hast thou grace? Why then, (except he have it too) thou art richer than he: One is rich in goods, void of grace; thou hast grace, but wantest riches; wouldst thou change estates with him? No, no: then be content and of good comfort. Are they worthy things? Then put them to the best uses; Use. 3. and abuse them not: Its pity to hear, how many men lay their faith to pawn, and pledge their hope for every trifle, crying, By my faith 'tis thus: As I hope to be saved, it's not so, nor so. Is this well done? and will our master take it well at our hands, that his graces and gifts be thus employed? I trow not. We make great stir, before we lay to pawn our chiefest jewels; yet we let our faith go freely, which is more worth than all. And it is to be feared, that God will severely correct this; or, we may doubt rather, that they, who do thus, have no faith or hope at all; for if they have, they know the worth of it, and how they came by it: and (whatsoever many judge) it's not easily gotten. But such play the Logicians, and make a distribution, saying, They swear but by their Civil faith, not by that which justifieth. I answer; first, that this distinction will not justify them. Again, how shall a man know when they swear by their civil faith? Sure they sound alike, therefore they must give another accent, or tone; else they may, and others too, be mistaken. But when will such be wise? Is it not the greater offence, to place the meaner and base thing and creature in the Creator's room? Let them judge. And in the last place, seeing these be worthy things, Let Use. 4. us all labour to possess them; for of how much more value a thing is, by so much the more we should strive to obtain it. And to persuade us hereunto, Let's consider to what they be likened. Grace is compared to fire, to water, to food, to air, and to gold and silver. Is it not a misery to want fire to warm us, water to wash and refresh us, food to nourish and to strengthen us, air to breath by, and to cool us, and gold and silver to enrich us? We could not but think him a poor man, that a miserable place, where all these be wanting; and shall we not see our own woe, when we do not enjoy these things? All our sacrifices are to be seasoned with this salt, boiled in this liquor; roasted with this fire, if acceptable to Christ, or profitable to his members: See then the worth of the one, by the want of the other. Have we not now time and means to furnish ourselves? But will this wind blow, this tide return, this fire descend, and this treasure be got, when we expect it, desire it? No such matter: Then take the opportunity, leost the time come, and the evil days approach, wherein we shall say, that are have no pleasure in them. And let the rareness too of this thing work in us some desire to endeavour for it: For all men have not grace and faith: it's sown but in few Countries, and where it is, it's not found growing in each man's grounds. We say, that things fare fetched and dear bought, are the greatest dainties. Why? doth not this treasure come from fare? and what Ship could bring it to us, except Christ the Lord? What could purchase and ransom it, but the precious blood of the Son of God? Will not these things allure thee? Why then beware, lest the Lord have a purpose to kill thee. Keep.] The thing we note from hence is this, that Grace once gotten, is to be preserved. Doct. 2. We must hold fast the good gifts we have, and neither suffer sin or Satan to pluck them out of our hands. And every where we are bid to grow therein. Revel. 2. 25. Heb. 6. 6. 2 Pet. 3. vlt. Lude 21. Because if grace grow weak, the pattern will not be Reas. 1. practised. When all the parts of the natural body be in a consumption, can we walk and work in the duties of our particular callings? And if the New man wax pale, and pine away, the paths of God's commands will not be run or trodden. For as all natural actions proceed from the body's strength, and the purest spirit; so do all spiritual from the vigour of grace, and the Newman. Again, if grace decay, than corruption will grow: for as Reas. 2. it was, in another sense, said of Christ and john the Baptist; so may it of these two: When the one increaseth, the other decreaseth. This checketh the carelessness of some Christians, who Use 1. play the Prodigal with their spiritual portions, in misspending; or permit their graces to fall into a consumption. It was a reproof made by the Spirit, I have somewhat against Rev. 2. thee, for thou hast left thy first love: and the same hath befallen many persons. When men have got some competency of wealth, they lie long in bed, and will not up to work, and and so their riches waste: In like manner it falleth out with God's children; for when they have attained to some competency of gifts, they are highly conceited, grow idle, neglect the means, and so are overtaken with spiritual poverty; then the which what greater damage, loss? We must then learn here, not only to get grace, but to Use. 2. keep it. We will mourn if we lose our money, grieve if we be deprived of our corn, natural strength and earthly commodities: And shall the loss of grace never pinch us, pierce us? Shall jonah be so dejected for his Gorud, and we never be moved, when grace is withered, ready to persh? Shall the earthworm sigh at the loss of goods, and we never shrink at the shipwreck of heavenly gifts? No greater damage than this, none less regarded, more insensible. Let our plants begin to prin, our hair wax grey or fall, it will make some impression: But grace may decay, the spirit faint, and few be wounded in heart. Yet to such, a time shall come of great mourning. Then get grace; keep grace; so shall corruption be expelled, extenuated; and the pattern of sound words observed, practised. A second instruction we gather out of the word Keep, which is, that Spiritual gifts are in danger of losing. Doct. 3. Grace got, may be lost: Else wherefore should Paul bid his son keep the worthy things in his custody? We give the greatest charge, when things are most subject to peril, damage, or destruction. This point hath its proof in holy writ. For did not Samson lose his spiritual aswell as, or rather than his corporal strength and sight? the shearing of his head, was the cutting and killing of grace in the heart; for by that, another thing is meant. The Church of Ephesus left, (though not totally lost) her first love. David desired to gather strength. See judg. 16. Rev. 2. 4. Psal. 39 vlt. & 51. And this cometh to pass through our own negligence; Reas. 1. for when we do not employ these talents to their proper ends, or watch over ourselves, or neglect the means to preserve them, or dig them in the earth, not using them at all; we shall either have them removed from us, or, at the least, weakened in us. Fire must have fuel, or it will cease to flame; infants are to be fed, or they will be feeble; And so must the babe of grace, the new borne child of faith, or fall into a fit of languishing. Again, it may come to pass in respect of the Preachers, Reas. 2. and that of the bad, or better sort: False Teachers did creep into the Church of Galatia, and they fell from their former steadfastness. And when such as be truly sent, preach rarely, coldly, negligently, and watch not over their flock, much grace may be lost by their default. Let the sheep fast, or feed barely, they will grow lank and lean of body. Besides the Devil cannot endure that grace should grow, Reas. 3. and corruption decay; for than he shall lose his crop, and his hope shall perish: therefore he is nipping this fruit in the bud, and would tear it if he could, up by the root; and though he cannot, yet he will venture at all. Finally, the Lord may suffer it to be lost (at the least, for Reas. 4. a time in our own feeling,) and that for these causes. 1. When we begin to swell, wax big, and are puffed up with his graces which should humble us. 2. When we are too severe in censuring of our weak brethren. And 3. When we grow ingrateful to him, for the gifts he hath freely conferred upon us. For God cannot endure pride, security, or ingratitude; therefore, he permits oftentimes, a winter, whereby, for a season, these flowers look dead and withered. Wonder not then, if we see some backsliders in our Use. 1. times, as hath been in former ages. For it's no unusual matter to find declinings in this kind. And it's a disputable question, whether any Christian what ever (except he depart soon after his conversion) doth grow and go from strength to strength without some loss of the inward power of the graces wherewith he is endued? For Churches in general, & persons in particular, have had their symptoms, and distempers. And this is to warn all men to watch the more diligently Use. 2. over themselves, that this languishing do not befall them: As also to try themselves, if they have not fallen already from their former perfection, and left their first faith. And here two things may seem needful to be proposed. 1. How fare a man may fall and lose his former gifts. 2. By what signs he may try, and know it. How fare a man may fall from his former grace. 1 Sam. 26. 14. For the first, we must understand that the gifts of God are either Common, or special: Common belong to all men, elect, reprobate. The Reprobate may lose those general graces which they have had, as we see in Saul. For it's said, The spirit (to wit, the gifts whereby he was to govern the Kingdom) was taken from him. The like may befall Ministers. Again, the Elect themselves may fall thus fare: 1. That they may call into question, whether they ever had the grace of God, or not. 2. In so much as the Church, for a time, may suspect the same also. 3. That they may never recover their former estate, and do the same works they have in time past, with that power, delight, constancy: And this seems to have been the estate of Asa. But these never fall totally or finally from the grace of God; And many times they come (but by much ado) to their former condition, and are more strong in the grace of God, than they were before their declinings: for experience hath taught them the worth of the gifts of the spirit, and what a misery it is to the mind to have her weapons weakened. Now for the second, we may know our estate by these Signs of falling from grace. signs. 1. When men begin to be idle, and neglect the duties of their particular callings; it's a sure symptom of the fall from grace. He that hath no desire to work or walk, but to cast himself on his couch, wrap himself in the garments, and there lieth with his arms folden, his eyes shut, and his feet stretched out, is either weak or lazy: so that man who is not diligent in the discharge of his duty, is in a spiritual consumption, or perilous lethargy. 2. A man may perceive it by his praying, and by nothing better: If thy prayers be cold, short, and seldom, sure thou art in a decaying estate. When men lie speechless, or be unwilling to speak, we then fear death will befall that person. 3. If the public means be omitted and neglected, it is dangerous also. For weak natures have the worst appetites. They that eat little, and deslike their diet, cannot but be feeble persons. 4. When a man will not endure reproof with patience, he is going backward. If jonah tell the Lord, he doth well to be angry, his condition is not as it hath been. 5. Severe censuring of others is not the secretest sign of this thing. For when our own case is the worse, we, usually, are most forward that way. Finally, if we make less scruple of sin now, then heretofore, this is fearful. When David can sheathe his sword in the bowels of his brother, that had in times past a smiting heart for touching of the lap of Saul's garment, his strength is abated, and his grace weakened. Men in sleep digest the hardest thing; so those that be in a spiritual slumber, concoct greater sins, then in a day of waking. Now by these marks mayst thou prove thy condition; wherefore if these things follow thee, know, that thou hast not held fast, that power of the spirit, thou hadst at the first: so that it stands thee in hand to consider from whence thou art fallen, to recover thy former estate, and to do thy first works and better, Through the holy Ghost, which dwelleth in us.] I have told you, that this is the means to keep us from falling, and that also in these words, we have a description of the third person in the Deity. 1. He is set our by his nature. 2. By an effect. 3. By the subjects, where he inhabiteth. Now, we will begin with the last first, & then this is the doctrine, that The faithful are the Temples, and habitation of the Holy Doct. 4. Ghost. Where shall we find such a man in whom is the spirit of God? Ye are the Temples of the holy Ghost. And it's said, that Steven was full of the holy Ghost. Gen. 41. 38. 1 Cor. 6. 19 Act. 7. 55. For they have the gifts of the holy Ghost; and these two Reas. 1. may not be separated, though distinguished, in a Christian; for where he worketh, there he is present. He forsaketh not that building, no not for a season. Again, he uniteth the faithful unto Christ, and (to Reas. 2. speak with respect and fear) as the spirit in man coupleth soul and body together; so doth the holy Ghost unite the the head Christ and all his members. And this is an invincible bond. But he is infinite, therefore in all persons. Object. 1. Sol. True: yet he is in the faithful in a peculiar and special manner, both by his working and presence. 2. He is incomprehensible: notwithstanding, as we say, the Sun is in the house, though a part of the beams be but there: so the Spirit is said to be in man, although he be not wholly included in him. Object. 2. Sol. But wicked men have Prophesied; therefore he is in them. He useth them sometimes as instruments to tell the truth; But he never continueth with them, neither did ever dwell in their hearts by sanctification. Here all men must take heed, how they wrong the faithful; Use. 1. for it were better for that man, that a millstone were hanged about his neck, and to be cast into the bottom of the sea, then to offend any of these little ones. And he that destroyeth the Temple of God, him shall God destroy. 1 Cor. 3. 17. We account it a fearful thing to pull down, or batter a Prince's palace; it's death to wash or clip the King's coin, and shall we not tremble to wrong and injury this building? for such cannot escape the damnation of hell. Oh, that the swaggerers of our days did but think on this, and such as account it the greatest manhood to stab, strike, and destroy their Mother's son! Would they begin, continue, and defend so many soul-killing quarrels? For who ever waxed fierce against the faithful, and have prospered? Abel's blood did, and so shall all others, cry to God for vengeance upon every cruel and persecuting Cain. And this sentence is not yet repealed, that Whosoever sheddeth Gen. 96. man's blood, by man shall his blood be shed. This is for the comfort of the faithful. For what greater Use. 2. honour than this, To have the high God to dwell in our hearts. Should our Sovereign, but come into a poor man's cottage, he would rejoice (and good reason) for that all his life long: And shall the King of glory dwell with the sons of men, make his chamber of presence in their hearts, and they want hearts to solace themselves in the remembrance of that? Lydia was glad when Paul was in her house; and shall not we in the fellowship of the Holy Ghost? Michah could say, Now shall God be good unto judg. 17. vlt. me, seeing I have a Levite to be my Priest. And shall it not then be said of every faithful man and woman, I am sure it will go well with me, seeing I have the Spirit of God in my heart? And this Doctrine must teach the faithful diverse lessons. Use 3. 1. They must take heed that they grieve not the holy spirit of God. For never had any a better guest. 2. To marry in the Lord; for shall they make the Temple of the Holy Ghost the member of an harlot? 3. To keep their vessels in comeliness and honour, and to touch no unholy thing. For shall we defile the Temple of God? 4. And finally, to use all means that it may be continued and preserved, both from destruction and pollution. Again, Let not a man disdain to entertain the faithful. Use. 4. When the Author of the Hebrews would persuade the people to give lodging to strangers, he produceth this as Heb. 13. 2. an argument to move them; for (saith he) some in so doing have received Angels into their houses. Was this of force? why then, let the consideration of the point we have in hand be powerful to persuade to the same duty. It went well with that family where joseph was; so shall it with those that entertain such in whom is the Spirit of God. And here let man learn a lesson, and wonder. Is the Use. 5. Spirit of God in Paul and others, where the spirit of all uncleanness not long before ruled? Admire his humility, that would descend so low as to dwell in so mean an habitation. He that dwells in that light that none can attain unto, now dwelleth where was a palpable darkness. Solomon on this consideration broke out: Is it so that the most high will dwell with the sons of men? and shall not we do the like from the same ground? 1 King. 8. 27. In the last place, Let us examine ourselves, whether we Use. 6. be Temples of this Spirit or not: for if he dwell in the faithful, it's reason we should prove, if we ourselves be not seduced. And let these trials following decide the matter. Signs if the spirit dwell in us. 1. Where he dwelleth there is peace that passeth all understanding: joy that's unspeakable, glorious. 2. There is liberty (not to sin, but) to all holy actions. 1. They can pray with sighs and groans which cannot be expressed. 2. Praise God with an heart enlarged, and with a willing Rom. 8. 26. mind. 3. Run all the ways of God's precepts cheerfully; and 4. Are resolute in the greatest, and most desperate opposition, for God, his truth, and their brethren. 3. Where he takes up his lodging there is holiness. He doth not dwell in Drunkards, Epicures, Usurers, fornicators, or any unclean person. This fire purifieth the heart, cleanseth the inward man; though never so full of filthiness in former time. 1 Cor. 6. 11. Eph. 5. 18. 4. In a word, where he inhabiteth, he always moveth the mind to do good; refresheth the soul after the performance of any holy action, with a secret content, and hidden approbation; opposeth all evil injections, in the first apprehension, as of Atheism, merit, murder etc. and in Conclusion, he always allureth that person in whom he is, to bring all his actions, words, gestures, thoughts and intentions to the word of God revealed; for that's his own Rule, and by that we may know if he be in us, had we no other trial. We may gather another Note of great consequence, out of the word, Dwell, which is, that Where the Spirit of God taketh true and special possession, he Doct. 5. is not cast out for ever. For the word, Dewll, importeth not only possession, but continuance. David, Abraham, jacob, with all the faithful were never totally and finally deprived of the Spirit, or the graces of the Spirit, after they once were the subjects of the same. joh. 16. 13. Math. 28. 20. First because he delighteth in his habitation; and where Reas. 1. that is in the inhabitant, he will not be removed from his home. Who is able to dispossess him? is there any greater than Reas. 2. he? he it is that hath cast out the strong man Satan, and will never suffer him again to reenter. But it's said, that Satan findeth the house swept, bringeth Object. seven spirits worse them himself, and dwelleth there. Math. 12. 44. etc. To omit the diverse interpretations of that place, this I Sol. take to be the truest. Satan is compared to a wayfaring man or traveller, who wandreth up and down the Moors and Marshes to find water, yet when his hope is frustrate, it being dry land, he than returneth to home his own habitation, the which is garnished to his mind: So the Devil, when he cannot take possession of other persons, he, like a sow, returns to his former muddy pool, and findeth it swept, but from all goodness, therefore he resteth there with greater content, than he had in his progress. He hath malice enough to seek a dwelling in all the elect temples of God's spirit; but that fire from above, hath dried up the spring of sin, he cannot find reentry, therefore he makes a regress to that person or Nation, where he shall certainly enter: For if the Spirit had swept and garnished the house from the power of sin, and adorned it with his gifts that are peculiar to the elect, the Devil might knock at the door, but he should never be admitted to entrance, much less to dwell there. This might serve to confute the Papists; who hold, that Use. 1. the Spirit may be lost, and cast out: but we have elsewhere spoken more at large of this point, than here we will. And this may confirm the salvation of Solomon; as also Use. 2. teach us what to think of those that began in the spirit, yet ended in the flesh; assuredly their gifts were general, not special; neither did the Holy Ghost ever in a peculiar manner, dwell in their hearts. This may be of good use to all the godly; for their salvation Use 3. is sure; the Spirit shall never leave them until (nor then neither) he hath safely conducted them to the haven of heaven. Oh that we knew the worth of salvation, than this doctrine would ravish our souls, and, in the greatest storms of temptations, yield us boldness! Were a great Merchant assured that his pilot would and could bring his ship safe to shore, oh how would it rejoice his heart, and glad the soul! and shall we have no joy in the consideration of the certainty of our salvation? Sure then it is, because we know not the worth of heaven, or misery of shipwreck at the gates of hell. Would it not have comforted David or jacob, to have had a jonathan in their journey? And shall it be no matter of mirth to us, that the Spirit of truth, will lead us into all truth? This made the man of God in his greatest danger, when he had almost slip●, and been turned out of the way, to triumph, that the Lord would guide him by his counsel, and afterward receive him to glory: and in a good heart it will work the like effect. Psal. 73. 25. And in the last place, this might stir us up to use all Use. 4. good means that we might once entertain, and ever retain so worthy a guest. How will we invite and entreat to have our good friend but a day, nay, one meal to be with us? then shall we not use all the skill we can to possess the Spirit of God, who will abide with us and comfort us at all Quest. times, in all conditions? Thou wilt say, Sir; by what way may I come to this thing? Why, thou must get a new heart: Ans. for he will never lodge in the old; for that's naught. And this heart must have these properties. 1. It must be broken, and that by the Law and the Gospel. Properties of a new heart. Luk. 18. 13. The Law breaks the heart 2. Ways. 1. In revealing unto man the number and greatness of his sins: so great an indictment will pierce deeply. 2. By declaring what fearful Act. 2. 37 & 16. 27. etc. judgements we be subject unto: For these two will humble a man to the dust. He that seethe his former perfection, what it was; and present misery, what it is, cannot but be a man of sorrow; and the law revealeth both. But a judas may go thus fare; therefore the Gospel must have its stroke in this business; and that thus: when the Law like an hammer hath dashed in pieces our hard hearts, than the promises must come to make them melt and relent within us; and that by a double act: the one is in the consideration, how our sins caused the only son of God to become accursed: for a good Nature, having but a general illumination cannot but be wounded at this consideration, But yet we must pass another step, and that is, when the remembrance of God's mercy, in giving us his son to dye for us; and in assuring our hearts that all our sins are freely pardoned; the many heavy judgements, that we were liable to, are for ever removed, and our salvation sealed to our souls; I say, when the remembrance hereof hath its strong operation, and makes our hearts to melt in our bodies. The Law, like the mallet, breaketh the flinty heart; but the precious promises of the Gospel, like a kind shower the earth, bringeth it to a good temper. For as the field that becomes fruitful, must have the first and second rain after that it's ploughed and rend asunder by the harrow; so must a new heart have this twofold work by the Law and gracious promises contained in the Gospel. We must not only mourn, that our sins be many, and the judgements, we be liable to, heavy: but also even our bowels must yearn within us, that Christ was crucified for us, being an innocent person: and the Lords favour work mightily with us, who hath declared unto us in particular, such a depth of mercy. 2. The new heart must be a pure and purging heart. For Math 5. 8. blessed are the pure in heart, for they shall see God. And this pure heart is procured by two means. 1. By getting of faith; for faith will purge, like barm in beer, and purify the heart; it will cause that no corruption shall lodge or abide near it. 2. A pure heart is obtained by this consideration, that no unclean heart shall inherit the kingdom of God: For every thing, naturally, seeks it own preservation, and this once understood, it will have its operation. This new heart must be like a living spring. 3. A new heart must be a smiting heart; and that for the least sin that's done in secret, known only to God, and ourselves, aswell as for great offences committed in public, 2 Sam 24. 10. and in the view of many. David had a new heart, and his had both these qualities; and it must smite. 1. For sins of commission. 2. Of omission. 4. A new heart must be an upright heart, and that is in regard of time or person: for time, always endeavouring to be righteous: for person, 1. Before God. And 2. With all Acts 24. 16. men. And herein I do endeavour myself always to have a good conscience before God and before men. So that we see that new hearts must be 1. Broken hearts. 2. Purging hearts. 3. Smiting hearts. 4. Upright hearts; and in such an heart dwelleth the Spirit of God. Wherefore strive thou for such a one, and be thou assured, that the Spirit of God will come into thy heart, and dwell with thee for ever and ever. But if thine heart be not thus qualified, be not deceived, the Holy Ghost shall never take one nights abode in the mansion of thy soul; and on the contrary, thy heart will be but a Den for that foul and unclean spirit, the Devil, who, if he possess thy heart, will draw thee on into that fiery Lake, that burneth with fire and brimstone for all eternity. I might here note another Doctrine, which is, that The Spirit of God is an holy Spirit. Doct. 6. He is in many places so styled in Scripture. 2 Cor. 13. 13. Eph. 4. 30. etc. And he may be so called for these Reasons. First, in that he proceedeth from the father and the Son, Reas. 1. the fountain of all holiness. Again, he is coequal, coessential, coeternal with the 2. Father and the Son. Therefore God, holy, yea holiness itself. And he worketh the beginning, progress and perfection 3. of all holiness in the Creature: And as he is opposed to Satan that unclean spirit, he is said to be holy. Finally, he always dissuadeth from uncleanness, and persuadeth 4. to holiness, as we may see in the holy Scriptures, which by the holy men of God, were penned, as they were carried by the holy Ghost. Take we heed therefore, how we resist or quench the Use 1. motions of this Spirit. For this is a fearful sin, and to be avoided, We read of some, that have grieved, and despighted the holy Ghost; but the end of such was near unto cursing and burning. And this may be done in ourselves and others. What a lamentable thing is it, when gracious words proceed from men's mouths, to hear one say; O Sir, I perceive you are a Puritan, and one full of the Spirit? Dost thou this of ignorance? Why then thou art blame-worthy, to speak evil of what thou knowest not: if of knowledge? the greater is thy offence, and seemeth to be a step unto that sin unto death. Therefore in the name of God, despite not the Spirit of grace in thyself, or thy brother. And seeing this Spirit is holy, Let those that enjoy him Use. 2. be careful to keep him; and them that want him to strive for him; for he is worth the having. Holiness is a thing much to be respected, and cannot be had without the spirit. And do thou observe these directions. 1. When thou feelest and findest any secret motion stirred How the spirit may be procured. up in thy heart to holiness, entertain it; praise God for it, and give willing obedience thereunto. For there is almost no man, but at one time or other he shall hear a still voice within him, saying, This is the way, walk in it: This must Isa. 30. 21: be cherished, greatly regarded. For if we put this from us, peradventure, when we would with all our hearts feel such whisperings, they will be wanting, and not easily come by. 2. Attend upon the men of God in the Ministry of his word: For it's said, While Peter spoke, and the people heard the holy Ghost fell upon them. They that deny the means cannot expect this mercy. Act. 10. 44. 3. Pray to God the Father, that he would send down his Spirit into thy heart. Can they that are evil (saith our Saviour) give to their Children good things? how much more shall your heavenly Father give the holy Ghost to them that ask him? Luk. 11. 13. 4. And in Conclusion: Speak not evil of thy brother; say not, he hath a Devil: This was the Pharisees fault, and Mark. 3. 30. in so doing (it seems) they sinned unto death; For they told him, that he cast out Devils by the Prince of Devils, when they thought otherwise; so that malice against the truth, being accompanied with a sound understanding of the truth, appeareth to be that irremissible sin. Now the last thing to be collected, is this, that The Graces of the Spirit, are preserved by the Spirit. Doct. 7. Paul having commanded Timotheus an hard task, gives here a notable direction, how he may be able to do the same; and that is, through the assistance of the holy Ghost. This is also seen. Phil. 4. 13. 2 Cor. 13. 13. For Satan is strong, man but weak: 2. He is subtle, we Reas. 1. 2. be simple: so that the Spirit of all wisdom and power is he that can enable us to preserve this worthy thing within us. And who more fit to do this, than he that hath wrought this good work by his own finger in us? Here we might control the doctrine of our Adversaries, Use 1. who ascribe so much power to man after grace received; or especially, that they attribute so much to man in his pure naturals. Hath Timothy need of the special work and aid of the Spirit to keep the gifts of grace in him? Let them then that will, stand upon their own strength; we dare not. Use. 2. And in the next place, here we learn instruction, to be humble in our own eyes, to deny our own power, and to run 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 himself open to the fiery shot of Satan, and dangerous methods he useth; buildeth on the sand, and the house of his hope, the foundation of his faith is certain to fall. But let not us so learn, or teach the Doctrine of Christ: Yea rather pray we with the Prophet, Lord establish 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 four things are to be observed. The Logical resolution. I. The persons against whom it is made; and they be laid down. 1. Generally and implicitly in the word, all etc. 2. Particulary and explicitly; 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 back. iv From whom; & that is expressed in the word, Me. And the proof of the truth of all this is annexed. For this thou knowest▪ This thou knowest.] That is, thou Timotheus dost The Theological 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 Greek; neither is it much material, whether he complained of them that followed him to Rome, or that remained still in Asia; or that dwelled 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 fare distant from Rome, or the situation and largeness of it; but leave it those that have skill in Geography, and Topography. Be turned from me.] That is, have not visited me, refreshed me. Me.] Paul, the Ambassador of Christ, but have forsaken me, and denied their former profession. Some read, are become adversaries to me, and rise up against me. I think that they omitted all these duties of love 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 chief of them; probably Ministers. I do not think it unprofitable, in vain, or all together The Metaphrase. without warrant, to put thee, my son, in remembrance of the many Backsliders, who were in Asia, forsaking of me, and revolting from their former profession of the Gospel; of which number Phygellus and Hermogenes were, men not of the meanest rank and note amongst them, although it be very well known unto thee by experience already. For this thou knowest.] Hence it may be collected, that It is warrantable and profitable to put the people in mind of others Doct. 1. backesliding and falling away. For if it were not, than Paul would not have done it, we may be assured. This may also be seen in Act. 20. 29. etc. 1 Tim. 4. 1. 1 Cor. 10. 13. etc. 2 Tim. 4. 10. For by this means they may learn 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. joh. 6. 67. be faithful; Will ye also go away! and is not this an help to discern betwixt the good and evil? It will make the best to look better to their footing, lest Reas. 3. they themselves also fall away. For good Christians are jealous of their own estate, and will draw spiritual instruction out of every thing: When one falls before us, we shall look the more circumspectly to our footing. Finally, they will be the less discouraged or disheartened Reas. 4. when they hear that some have fallen. For were there not some such examples, it would go worse with the best; for hereby they see it's no new thing to hear of revolters. From this point we learn a twofold lesson; first, to take Use. 1. 2. knowledge of the Backsliders. And next, to make others that be professors; or Preachers of the Gospel acquainted therewith: For its warrantable, profitable: therefore we are to put this duty in practice; and the neglect of it, is, or may be, a wrong to thyself, hurtful to thy faithful Brethren, as experience hath taught many a time. What if others know it already? Yet it must be done; for Timothy, we here see, knew this thing full well; And often admonition in this kind, cannot be hurtful: for as man is too incredulous of the best; so, too much prone to credit the worst. Are turned from me.] We note here, that To Revolt and turn from our former profession is a foul fault. Doct. 2. and great offence. For Paul doth complain against it, and sets it down for a sin to be abandoned of all men. joh. 6. 66. 1 Tim. 1. 19 & 5. 11. 12. For in so doing, we dishonour God; yea, no way more. Reas. 1. For will not profane men judge that there is no profit or comfort in serving the Almighty, when such forsake their profession? For thus they will reason; If that Religion had been good, they, and they would never have cast it off. Again, we weaken, as much as in us lies, the Church of Christ; for cut off a member, will not the body be the less Reas. 2. powerful? And it gives the Devil and his instrument the more encouragement to tempt and persecute the righteous; for having prevailed with some, they have hope to do so with all. Let us then that embrace the Gospel, be careful to hold what we have, and never to revolt from our Religion: For Use. we can no way more dishonour God, scandalise the truth, give fuel to the rage of wicked men and Devils, then in so doing. Better had it been that such had never made profession; better for themselves, better for all men. For none but Satan and hell make gain of backsliding: And that thou mayst never revolt and forsake thy Religion, do these things. 1. Before thou enter into Religion, lay a sure foundation Helps against revolting. be well grounded in the truth and worth thereof; for ignoance of these two, is the cause of backsliding. Why was our Apostle so resolute? Why would not Peter and others forsake Rom. 1. 16. joh. 6, 68 Christ? They knew that he had the words of eternal life. 2. Cast up thine accounts, and prepare for the worst thing that can befall thee; yea expect what evil the best are subject unto. For want of this causeth many to revolt in the least trial or temptation. 3. Withdraw thine affections from the love of all earthly things; for we cannot follow God and Mammon: these be contrary Masters, commanding contrary things. 4. Get experience of the comforts that be in the practice of the power of Religion; so shalt thou never leave it in the most fiery and hottest assaults. 5. Be jealous of thyself, especially when thou growest negligent in the performance of good exercises, for this doth presage a fearful revolt. 6. Consider, that without perseverance thou canst not be saved; or if thou be, that thy rising again will cost thee more toil and torment, being once fallen, then to hold thee in thy present good condition. Let all these, and the like be well thought upon. Of which number be Phygellus and Hermogenes.] From the nominating of these two, who, in all likelihood, were some principal persons: we gather, that Men of high place and much respect among the people of God, Doct. 3. sometimes fall away. judas did so, and Demas, with others. Psal. 55. 13. 14. Act. 1. 17. 24. 1 Tim. 1. 20. And here it is to be considered, that there be diverse kinds of falling away. 1. When men fall from the profession of Religion; first, either in respect of the precepts, and that totally, or in part: or secondly, in regard of power in the practice of Christian duties. 2. When they maintain their former profession, yet separate from their brethren. 3. When men fall away for a time, yet recover themselves afterward. 4. And last of all, When it's done by some urgent necessity, or willingly. In many of these respects the best have fallen, And God would have it so, First, that the world may see, that the Lord can support Reas. 1. and maintain his Church by weak instruments, and mean persons: For his power is the more manifest in thus doing; he hath chosen the foolish things to confound the wise, and weak to destroy the mighty. That we may see how to stand fast, and that by cleaving Reas. 2. unto him, and in seeking his assistance; for experience of our own and others weakness, like a child to the wall, makes us to run to the Lord for supportance, after by a fall we have hurt ourselves. And if it fall out thus with great men sometimes, then Use. 1. let it be no new thing in thine eyes, to see the same in our days: For what is there that hath not been? and what hath come to pass heretofore, that may not fall out hereafter? Say not, as some do, that (if one fall away) cry out, They are all no better; this kind of reasoning from some to the whole company is not sound. What? and may such Cedars shake, totter, and fall? then Use 2. let the weak willows and poplar take heed of the wind. For blessed is he, whom other men's harms do make to beware. And it shall not be amiss, to lay down here some causes of falling away. And they be either, 1. inward, or 2. outward. The inward be four especially. 1. Weakness: thus many have fallen of infirmity. Inward causes of falling away. 2. Some affection not mortified: for one such a jonah in the ship will unsettle all. 3. Infidelity: when men want faith, they are unstable in all their ways. 4. Want of experience of that secret comfort which the Lord infuseth into the hearts of such as stand resolutely for his truth in an evil time. The outward causes are principally these. 1. Persecution: this hath turned millions backward, Outward causes of falling away. who in the days of peace, had their faces to Sion-ward. 2. Some wrongs or injuries: the Israelites from this ground, thinking to be revenged, fell from Rehoboam unto jeroboam; But they were carried away captive, and never returned. 3. Scandal, or offences taken at some doctrine: From that time, many of his Disciples went back, and walked no more with him. joh. 6. 66. 4. The example of great men: Doth any of the Rulers or Pharisees believe in him? This is a cord that pulleth thousands from the true path and Rule. joh. 7. 48. 5. When men have expected great promotion, but seeing their hopes frustrate, they turn aside. This is a great load stone to draw an iron heart, from the path to heaven. 6. Too much familiarity with men unsettled in the truth. Fearfully have some fallen by this stumbling-block. These be some of the main causes, both inward and outward that have moved many to become back●●ders: So that he that will go on constantly and with resolution, must have an eye to all these things. We may further note from these two named, and the rest omitted, that God proportioneth man's shame according to the offence. Doct. 4. These were (very likely) greater then the rest, either in place, or forwardness of profession, and therefore they ●urning aside, God hath caused their names to be registered in his book to their greater and perpetual infamy; as judas Iscariot, &c and these may be the reasons. First, for God is just, and measureth all his affairs by Reas. 1. judgement; rewardeth all men according to their works. Again, he doth it to declare his hatred and detestation Reas. 2. to sin, for God is not a God that loveth iniquity. Psal. 5. Moreover, to take away the lying cavils of false censurers, Reas. 3. who be prone to say, that his ways are unequal, partial. Ezec. 18. 29. Finally, that great offenders may fear his revenging hand Reas. 4. the more and thereby be moved to cease from sin. 1 Cor. 10. 11. Luk. 13. 3. Then let the greatest sinners expect the greatest torments and shame, either in this or another world, for he is just in Use. 1. all his proceed, the mighty shallbe mightily tormented. He that hath been a ring leader to drunkenness, if he do not turn, shall drink the viols of God's greatest wrath in the cellar of darkness and blackness, where he shall be drunken, but not with wine; stagger, reel, fall and never rise again. The man that hath fallen from continency to the foul sin of fornication and uncleanness, polluted the young and tender virgin with the spreading infection of his hot-breathing lust, and hath corrupted so many hope full subjects, must know, that Whoremungers and Adulterers shall be deeply adjudged by the Lord: For these be the sins that will eat up all a man's increase, burn to the centre of hell, and devour to destruction. And it shall so be to all peccant persons, for the higher they fall, the more fearful shall be the bruising, the breaking. And doth the Lord proportion man's shame according to Use. 2. his sin? Then let all of us abstain from the least appearance of iniquity. This is a point of high wisdom to be practised of profane persons. What if we cannot abstain from all sin? yet let us fly it as much as we can. Is it wisdom for a man to tumble in the mire, because he cannot walk but his feet will be fouled, spotted? to run still on the score without all care, being somewhat already indebted? to swallow poison, in consideration that he hath tasted of some unhealthful and noisome thing? Then learn to be wise, shun all the evil thou canst, so (at the worst) thy torment one day shall be the lesser, the lighter. Nay, be thou sure of this, that though thou be God's, yet thy shame shall abound with an heavy and tart correction, set on by the sharp correcting hand of a father, if willingly and wilfully thou swallow up sin, and devour with great greediness the full cups of iniquity. For the more power the Lord hath conferred upon thee, whereby to enable thee to stand; if such a man as thyself then fall, thy rising again shall be the more fearful, painful. This is a truth that cannot be denied. And from Gods proceed, Let them that are Gods Use 3. on earth, learn to follow his example. Therefore if an Absalon entice the subjects from the Father and Prince of the land, to rebel, rise up in arms and seek to depose him; above all the rest, let such a man die the death, and have his name writ in the earth. Thus did other Magistrates in the days of old, so do thou in these latter times. One too many: that Phygellus and Hermogenes by their example or persuasion, being of some greater note, drew many of these, all, to fall away: for which cause our Apostle, guided by God's Spirit, left their names recorded to have them rot the more, and that others might tread in his steps. If thou then, that are advanced by God, meet with one of those breathing devils the Papists, that like the ancient Pharisees compass sea and land to make a Protestant fall away and become like themselves: to insult against his Sovereign, and to bathe his hands in the blood of the Lords anointed, whether they be plodders in the night, or (for more close effecting of their damnable enterprises) walk in the day, and with the Moon are beheld full in the Congregation with borrowed light once in the Month; Let them be rewarded according to their sin, and the evil they have, or, if they had not been prevented, would have effeced: For blessed shall that man be, who dasheth such heads against the stones. I might here further note from these two, that Great wicked men fall by couples. 1 Tim. 1. 20. 2 Tim. 2. 17. Doct. 5. Reas. 1. For the Devil in all things seeks to imitate the Lord. If God have a Moses and an Aaron; he will have a jannes' and a jambres. If Christ set out his true disciples by two and Exod. 7. 11. 12 by two; Antichrist will do the like. We read of josua and Caleb: and of Sanballat and Tobiah: of Paul and Timothy, and of Philetus and Alexander. Because one will toll on, and tempt another: for sin Reas. 2. uniteth sinners as grace doth the godly: and by couples they seem to be the less faulty, the more able to defend their false cause. Learn we hence to rise by couples: turn we and allure Use. others to return: For woe to him that is alone, when two strong men oppose him, or a true cause. And it may be noted, that Many may fall away together. joh. 6. 66. Luk. 2. 35. Doct. 6. Reas. 1. Because one temptation may have the same power in the weak or false hearted Christian, were they thousands, as in a singular person. For by one Rule many may fall, as by the truth millions may stand. Examples in any thing prevail mightily, and multitude Reas. 2. draweth wonderfully forward, backward. Say not then in thine heart that such a Religion is not the Use. 1. truth, because many fall from it; for in so doing thou mayst condemn the Gospel of Christ. In such a time as this, especially beware; lest thou be also Use 2. drawn from thy steadfastness, and the truth of Religion. For where one leadeth, another is prone to follow: Men in this are fitly compared to sheep; for let one run out of the fold, not one will stay behind. Further it may be observed, that Usually when men forsake the truth, they fall from the professors Doct. 7. of it also. For no doubt but these fell from both. And finally, let it be marked, that The best man may be forsaken. These left Paul. Doct. 8. Quest. Ans. Did these never return to the truth afterward? God knoweth, not we: and though we hope the best of some; yet let us fear the worst for the good of ourselves. VERS. 16. The Lord give mercy to the house of Onesiphorus: for he often refreshed me; and was not ashamed of my chain. WE may not think that this complaint and commendation The Coherence. are here annexed without reason, or relation to the percedent verse. For thus (I conceive) it is. Paul having pressed Timothy by many main and forcible arguments, not to be ashamed of the doctrine of the Gospel; In the 13. ver. giveth him a direction what to do that he may not be ashamed; which is, to keep the pattern of sound words; for he that worketh by a true and straight rule, shall have no cause to be ashamed of his workmanship. But in regard this might seem hard to Timothy, he tells him what he must observe, that he might be able to follow this form of doctrine. viz. Keep 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 ways do that, but by the assistance of the holy Ghost. ver. 14. And having given him this good rule, lest his son should be puffed up with presumption, and omit all subordinate helps, he tells him how many have fallen away. ver. 15. for Timothy might thus conceive; Well; if the Holy Ghost be, and dwell in me, I will fear the less; or he might be temped to be careless, from that ground, for the preservation of these worthy things. And last of all, least upon the Mement of so many Revolters, and that of Phygellus and Hermogenes, he might be too much on the other side again dejected, (for man on both hands is incident to fall into extremities) he, bringeth in a worthy example of love, boldness, steadfastness and resolution in this Onesiphorus to hearten and embolden him. This may seem to be the true scope of Paul, and dependence of these four last verses. Or it may be thus; Paul, may put Timotheus in mind of these men's falling away; and of this good man's resolution; that he by the shame which befell the one, and the praise accompanying the other, might be the more dissuaded from declining, and persuaded to stand fast: For doubtless these instances of coutrary persons proceed carry with them the seeds and force of an argument being by Paul thus produced. But to omit that, we 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 Logical resolution. preferred, the person is, the Lord. 2. The thing petitioned for; and that's mercy. 3. For whom this petition is put up; and that is for the house of Onesiphorus. Thus much for the prayer or petition. In the Reason are 3. things also, or 'tis threefold. 1. Onesiphorus refreshed Paul. 2. He did this often. And 3. He was not ashamed of his chain. And though the Reason seem but twofold why he prayed to God for this man, yet we may without breach of the Reason's rule, apprehend it to be threefold, as we have demonstrated out of the word [Often.] The Lord give.] That is, God the Father impart, confer The Theological Exposition. or grant. Mercy.] I would here understand mercy to be taken in a large extent; as for outward and inward blessings, with whatsoever is profitable or comfortable for soul and body; or, for all the like refresh I was in my troubles refreshed with, may be the Apostles meaning. To the house of Onesiphorus.] House in the Hebrew is of building; in Greek of dwelling: in our English from custody or tuition: And the word, house, may be borrowed from the Almain, 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 inhabit or dwell for safety and tuition. By house in this place is meant, the people whereof Onesiphorus had charge, whether wife, children, or servants, by a Metonymy. For he often refreshed me.] That is, did by his personal presence, prayers, conference, and gifts many a time recreate and comfort me both in body and mind. And was not ashamed of my chain.] That is, When I was used like a thief or malefactor, and went up and down with irons on my heels; or, having a keeper, was led being chained by the hand; he took knowledge of me, and did not pass by me, as they of Asia did, accounting it a disgrace to their reputation. As I cannot but justly complain against, and condemn 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 refresh, whereby he comforted me both in soul and body; and took acqnaintance of me, esteeming it no disgrace or shame, although I was chained and used like a Malefactor. For the which his kind dealings towards me I beseech the Father of all mercy, to comfort▪ and bless● all his whole family, wife, children ●●d servants, both in soul and body with all earthly and heavenly benefits; even as he hath comforted and refreshed me in all my miseries and great afflictions by his presence, prayers, conference and other favours. The Lord give mercy etc.] 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 man's Example is to be preferred and followed before Doct. 1. a world of wicked persons. We may not follow a multitude to do evil. Exod. 23. 2. No: one Lot in Sodom; one woman in the South; one Michaiah is to be respected before all other unclean Sodomites, lazy Damosels, and hundreds of false Prophets. 2 Pet. 2. Luk. 11. 31. & 1 King. 22. 8. For he hath the truth on his side, he follows the narrow Reas. 1. way that leadeth to heaven. Now the truth is to be preferred more than error, though Millions swerve to the one and a few embrace the other. Again, 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 stamp 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 justly meets with some in our days, who hold Use. 1. neighbours far, good fare; and, to do as the most, the best way. But have these many the truth on their side? do they keep the form of sound words? What a madness would we esteem it, if a man when he is convented before the judge and accused for theft, should say, why? all my Townsmen do still live by stealth; I scarce know one of many who will not filch and steal? And shall we not then judge him a fool, that will be drunk for company, and follow the most, though they be the worst? Noah might have followed the old world; Onesiphor us all Asia; the Queen of the South have stayed at home; Lot ate and drunk with the Sodomites; and the Prophet Mithaiah Prophesied lies with 400. false Prophets upon as good ground: But should they have then escaped drowning, burning, and damnation? Would these examples have exempted them from fire and destruction? yet they were great, many, and mighty for multitude. In the next place therefore, let us never be led by the most Use. 2. but the best; for if we follow the many millions who drink up sin, as the fishes do water, we shall participate of their pain and torment. Let us all then with good josuah, resolve, that we, with our families will serve the Lord; for heaps of lewd examples, exempt none that tread their dark steps from cursing and burning. Wherefore, with fewest, follow the truth in love; and never run after the rude and rash multitude to commit evil. Another point we may single out from the comparing of them that fell away, with him that stood steadfast in the faith; which is, that▪ In the time of persecution few have been found faithful. Doct. 2. Psal. 12. 1. 1 King. 19 10 David cryeth, Help Lord, there is not a godly man left. Elias, I am left alone. The faithful are fallen from the earth, diminished are the righteous. Luk. 2. 35. For affliction is harsh to flesh and blood; it will not easily Reas. 1. be sustained, undergone: Oh! how hard a thing is it to forsake all and follow Christ? Because many were never throughly rooted and grounded Reas. 2. in the truth; they have not deeply tasted of the powers of the world to come; therefore they pity themselves. Stand not amazed then, if upon the same ground, thou Use 1. seest whole troops cast off the yoke, throw their ensigns in the field and run away: For the strong water of affliction will carry unsound minds like chaff, on heaps before it. Let this sword be drawn, pierce the hearts of one or two, the Hypocritical thoughts of thousands will be unsheathed, discovered. Luk. 2. 25. Then boast not too much of others or thy own resolution Use. 2. in the times of peace: for thou mayst well, with Peter in an hot skirmish, shrink and shrivel, seek out a secret place and deny thy Master. Many cry, I would have died rather than have done as such, or so: But wast thou ever in like trial? hast thou proved thy prowess by experience in equal peril? why then ti's somewhat to the purpose; If not, do thou fear (for wisemen will) it's but vain boasting, cowardly like bragging. And I have seen this, that baw●ng curs bite least, soon run away: so hot spirits in calm times, have proved the greatest cowards when Garments have tumbled in blood. I had rather be that son, who promised nought, and yet did his Father's will; then he that said enough, but did nothing. And so we come more directly to the words as they are independent, and absolute in themselves. And first of all we collect this instruction, that A good governor may procure a blessing to the whole family. Doct. 3. For Paul's prayer was grounded on the Lords promise; Gen. 19 & 30 27. & 39 5. therefore he might prevail. Lot did so to Sodom: joseph to Pharaoh's house, jacob to Laban: Lydia, and the jailor, being Act. 16. baptised and believers, no doubt but their families fared the better for their sakes. Rahab, the harlot saved many alive; so Iosh. 22. Paul in the ship. For godly governors are in the Covenant of grace; and Reas. 1. the Lord hath promised to be their God, and the God of their seed also: and shall his promise take none effect? Away Gen. 17. 7. with that. A second reason may be drawn from the near union Reas. 2. that is amongst them: for Masters and servants; Parents and children make, as it were, but one body; so that if it go well with the head, welfare the members. Whelps far the better for the children's sake, in gathering up the crumms that fall from their fingers. This serves in the first place, to cut off the many cavils Use. 1. which such men use to make. They use to reply, like the virgins when they are moved to distribute to the necessity of the Saints; I would, but I fear that I have not enough for myself and children; you know that I have a great charge, and no small thing will maintain so many, fill all these mouths; And, He is worse than an Infidel, that provides not for his family. Thus covetous men quote Scripture to serve their wicked purpose, but never else. Yet alas! they never consider the prayers of the Saints; how God of oftentimes punisheth their posterity with poverty, for their pinching; nay taketh from them. his word and Spirit, the greatest judgement on earth, as he did by the family of jeroboam. And though children be punished for their own sin, yet that they are punished such a time, and in such a manner or measure, often cometh to pass through the wickedness of parents: As we see▪ that when the Canaanites sin was full, they brought a speedier and greater curse upon their posterity. This may be a great comfort for good governors; for Use. 2. certainly they shall not lose their reward: hast thou visited the widows and fatherless? washed the Saints feet? distributed to their necessities? then shall the Lord show mercy to thee and thy seed after thee; build upon't: for God is true of his promise; yea such as comfort his, shall be comforted of him. But on the contrary, such parents as pinch and spare, withhold their hands from doing of good, when just occasion is offered, they shall lay up wealth for him that shall waste it; nay, peradventure, they shall never know who shall be their heir; and is not this vanity, and a great grief? And this may be a strong Motive to move parents to be Use 3. good and godly for their children's sake: wouldst thou have thy throne established, thy feed flourish, and thy posterity blessed? then be merciful to the poor; become an honest man, fear God and work righteousness. A wicked father and profane mother, as much as in them is, do pull down poverty, shame, contempt, and all the fearful curses of the Almighty upon their own souls and bodies, with their children also. Oh! that they would believe this? Let natural affection move thee, if the fear of God will not work upon thee to do good and to be pitiful. And know thou this, that wicked Parents are likest to the Devil, murderers from the beginning; no sooner have they given the weak infant a being; but by their sins, as so many sharp pricks, or keen knives, they they pierce and strike it through the heart (if God show not greater mercy) with deadly wounds, temporal, eternal. Why then weep for yourselves, and do good for yourselves and for your children. Yet, for all our preaching and pressing of parents to piety, some houses are like little hells, and diverse governors worse than Achitophel, who though he hanged himself, had a care first to set his house in order. Furthermore, this doctrine should instruct us to pray for good governors, godly parents. For woe to that society, Use. 4. where the Ruler of it is ignorant, profane, or a child in understanding. Such good men are little regarded, respected; men esteem of them at too small a valuation. Cork is light, yet it keepeth the net from sinking to the bottom of the sea: so good governors are too little esteemed of, Notwithstanding, were they removed, fire and brimstone should fall down from heaven, and heaps be tumbled into the nethermost hell. When good josiah was taken away, the people as men sensible of their own misery, mourned so, that it became a proverb, like Hadadrimmon in the valley of Megiddo; for his death did presage future and fearful evils to follow. When Lot was gone to Zoar, what befell the inhabitants? and if Paul had not been in the ship, who had come safe to shore? Wherefore make much of such, pray often and earnestly for such, mourn and spare not for the departure of such,; and let all the men of God in their preaching, aim especially at the conversion of such: For one good King, godly governor, holy father is worth ten thousand of the inferior people; for all the world will be tapped to imitate the Rulers; and great men being good, will do the more good by their speech, example, and authority. Why did King David, a little before his death, give his son Solomon a charge to serve the Lord God of Israel in such a particular and special manner? Why? for he was to succeed him in the kingdom, to build the Temple; therefore he was so urgent to press him to piety; Let us in the like case do the same. In a word, if they that govern houses, Colleges or Kingdoms be godly, pray for them, praise God for them; but if not mourn, and entreat the Lord to amend them: And the higher place thy son is to have in the Church or commonwealth, strive thou the more to teach him the knowledge and service of God. And may a good governor bring a blessing to he Use. 5. whole house? then depart not out of such a family, from under such a man's protection; for if thou dost, thou mayst draw judgements upon thine own pate. Some cannot endure such Masters as well curb them of unlawful pleasures, press them to the performance of holy duties; but will like the prodigal, up and be gone. These outrun the shower of God's grace, and think they do well, when alas! as much as they can, they drown themselves in perdition and endless destruction. They had rather eat and drink, and devour beef and garlic in Egypt, than the water of life and Manna from heaven, under the conduct of Moses. Are thou one of this mind? then alter thy manners, for fear a worse thing follow. Finally, this must teach those that live in bad houses to Use. 6. be up and gone. Is the governor a Papist or Atheist; a swearer or filthy person? carry not with him, except a forced necessity compel thee; For, as the Lepers said in another case, if thou abide in such a● place, some mischis of evil light upon thee. 2 King. 7. 9 Thou wilt say unto me; how shall I know a godly Quest. family? Well enough: and that by these marks: Answ. 1. Is there in it more good books and Bibles, than pairs of cards and tables? 2. Is there more praying than playing? searching of Scriptures, then shuffling of cards? turning over of the holy papers, then tossing of tables? singing of Psalms, then obscene songs and sonnets? desire and endeavour to grow in grace, more than to gather goods? 3. Is there constant prayer morning and evening? sanctifying of the creatures, before they be received? casting out of the bad, receiving in the good? And last of all, Is the Sabbath strictly observed of all strangers that rest there, as of the daily inhabitants? then conclude, that the fear of God is in that place; and (if thou mayst) lodge and eate thy bread there. That house that hath neither. Bible or good book, reading, praying or singing of Psalms; instruction, catechising, nor care to keep holy the Lord's day, is that place where Satan's throne is, and the Devil dwelleth. And (not to belie them) such filthy and infectious habitations be the families of Papists, yea all that I have been acquainted with; of which sort the Norherne parts are but too fully replenished: Rome hath two much room there amongst them. Abraham did teach his family: jeremiah imprecates the Lord to pour down his fury upon the families that call not on his name. David did the like. See jer. 10. vlt. But passing this point, we come to handle another, which is, that True affection is of a spreading nature. Act. 26. 29. Rom. 2. 3. Paul loved Oresiphorus well, and from the head we see it enlarged itself to the whole house, all the members: Hence it is, that in the Scriptures it's compared to water; for love is said to be shed in the heart: or to oil, that being Rom. 5. 5. Psal. 133. 1. etc. poured on the head, runneth down all the garments. Certainly, he that in truth loveth the parents, cannot but affect the children. For at the first, it was so created. As the understanding Reas. 1. was to see all truth in all things; so was the affection framed to effect all things the which reason approved. Those two were to be proportionable, like the pattern and the thing made by it. Now at our Regeneration Love, in some degree, is restored to that perfection it had at the Creation, therefore spreadeth. Because that Love is nimble, subtle, active; therefore likened Reas. 2. to fire that would convert all contrary elements and subjects into its self. It's hotter than the coals of juniper; it compasseth the creatures as a garment; it will dilate itself fare and near. For of all simple elements, fire is the most active, and spreadeth (as we may see by a candle) the furthest; and so will true and fervent affection. Again, Love shouldreth out envy, the which a pinching Reason 3. and cold frost, freezeth and holdeth things together, from spreading. Envy would draw all good from others, to itself; but love doth break those bonds, and sets the heart at liberty. And is not Love, true love one of the most sacred attributes Reason. 4. in God? yea God is called Love.. And did not the Lord (before sin broke the condition) extend his affection to all creatures? Why then; a spark of that true fire in the creature, cannot but have a large extent, a spreading operation. This may inform us, what to judge of many in these Use 1. days; surely they have little or none of this oil, or fire abroad and kindled in their hearts; for if they had we should fee its spreading. We may truly say, with Christ, that Love is waxed cold. Many boast much of it; but where shall we find a faithful, loving man? for all seek their own and not the good of their brethren. We have a proverb, Love me, and love my dog; I wish some did not more love their dogs, than the Lords children. And by this doctrine, in the impartial examination of Use. 2. ourselves, we may try the truth of our Love.. Canst thou, that art a Magistrate, say with Moses; Oh! that there were such an heart in my people to serve God? being a preacher, canst thou break out with Paul, I would to God that all that hear 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 Ishmael might live? and japheth dwell in the tents of Shem? that is, that my disobedient seed might know the Lord God of their father, serve him, and be saved? you that are Governors of families, is it in your hearts and hands for you and your people to follow God? do you labour, like Cornelius, that all your family might fear the Lord? And you that are single persons, do you help one another to get grace and to grow up in godliness? then this fire of true affection is from Gods own altar descended on you, this love is shed abroad in your hearts; the oil of amity hath anointed your garments, and you are of that number which with joy unspeakable shall one day behold the face of God. But if this desired spreading be absent, your hearts are stuffed▪ with hatred, cold envy hath benumbed your subtle and active affections; and therefore take heed of this, that you be not found haters of God, and lovers of pleasure above him or his. If you be, hear your doom, Depart from me into everlasting fire, for I know you not; you did never visit me in my members; cloth me, feed me, or build up my decayed body, by prayer, instruction, example, nor in affection; therefore you have no love in you, neither shall ye receive any favour at my hands, for the head and members make but one object. Thou wilt say unto me. How fare will love spread it Quest. Answ. self? Why; from God the Father, to all his children; Christ the head, to all his members; from the beginning of God's book to the last letter; in brief, from one end of the world, from one part of the large heavens, unto the other; true love would have all sexes, persons, countries and kingdoms (so fare forth as it may stand with the will of God the Father) to be sanctified and for ever blessed: for there is no bounds in love: Affection (unless God chain it, the which he may and doth for man's unworthiness) is without limits; spreading itself from the external convexe of the highest throne round about, and thence descendeth to the earth's lowest centre; yea Love embraceth the Lord who is infinite, incomprehensible, so fare forth as sound reason doth rightly guide it, direct it. It is a garment that doth cloth all creatures, and to the uttermost of its power, wrap within its lovely arms the eternal Creator. He that findeth this in himself, findeth a good thing; and but that very character which is imprinted in the heart of every true believer and faithful 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 receive mercy from God, we shall want no Reas. 1. manner of thing. For to whom the Lord shows mercy, to that man he will give all gifts spiritual and corporal whatever, so fare as they be good for him. Again, had we all other favours the world can afford, Reas. 2. yet without the mercy of God, they would but prove curses to us in the end; for without mercy we are no members of Christ, so no sons, and consequently no heirs of heaven. This checks the preposterous course of many in these Use 1. times; The Papist he entreats God that his friend may have his Purgatory here or in another world; but omits the mercy of God in the beginning. The common Christian or earthworm wisheth his kindred and companions strong bodies, large possessions, heaps of silver and long life; but no mention of God's mercy all this while; that is least thought on, seldom prayed for. He that observeth but the custom of many in their best wishes, shall hear them ordinarily cross this Canon and method of our Apostle. Let this then be a derection to thee, what chief and Use. 2. first of all to beg of God for thy friends. Ask not that thy sons may sit at the right hand of Christ in his earthly kingdom; for it is not of this world. Cry not for Quails in the wilderness; for they may choke thee and thine: nor for riches, for the thief may break through thy wall, carry them away: seek 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 thyself, for all thy friends. And though few do think so, yet it is so; for if the Lord do not deny thee this, than he will deny thee nothing; and he that hath this shall have all things: This will wash away thy sins; cloth thee with the righteousness of Christ; every thee with the saving graces of the Spirit; procure thee food and raiment, sanctify all things to thee, affliction and sin itself; give thee comfort in trouble, hope in death, and carry thee to the throne of God, where, in his presence, thou and thy friends shall have fullness of joy for evermore. Then when thou prayest; say, The Lord give mercy to me, and my friends, to them and their families. For he oft refreshed me.] In these words we will briefly point out the Doctrines, and handle some of them. From the person refreshed, Paul, we gather, that Want may befall God's dearest children. Doct. 6. jacob sometime went over jordan with his staff: joseph 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 poor: 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 we have, like the Prodigal, misspent, abused, or surfeited on them, the Lord in justice may correct us in that kind. God doth it to humble us. For that which wicked men Reas. 2. cast in the teeth of God's children to disgrace them, the Lord doth in goodness to root out pride and ambition in them. That their faith and patience may be tried. Who fed thee Reas. 3. with Manna in the wilderness to prove thee, Deut. 8. 16. And so the Lord did deal with job. Lastly, God doth it, to make his power the more to appear Reas. 4. in the preserving of his children by weak means; or from so mean a condition in lifting them up to great promotion. This must teach those that never wanted, 1. not to Use 1. count them wicked, who have been, are, or may be in want: 2. to praise God that their pastures have always been green, and their cups flowed over: 3. to prepare for a change; for prosperity is often seconded by adversity. job 1. vlt. This must be a stay to uphold the poor godly man Use. 2. from any murmuring, or over much heaviness; for his estate is as good as sometimes his Masters was. Do not repine at the Lords providence: For that is but to draw down a heavier correction; nay rather, find out the cause, and if it be sin, 1. leave it, 2. crave pardon for it, 3. pray for relief, and 4. tarry the Lords leisure, and (in time convenient) he shall comfort thine heart. Psalm. 27. vlt. Again, here Note, that. We are not once, but often to refresh our afflicted brethren. Doct. 7. We must do it again and again, Phil. 4. 16. and never wax weary in well-doing. 2 Thes. 3. 13. For we are members of one body; and shall we but once Reas. 1. feed and them? Christians are Temples of the holy Ghost; and shall we Reas. 2. not often repair it? God doth often refresh thee; and wilt thou not tread Reason 3. in the steps of thy heavenly Father? Thou wouldst desire to be often refreshed thyself, and Reason. 4. must thou not do, as thou wouldst be done unto? This reproveth those, that grow weary in welldoing; Use 1. they begun well, but something letteth perseverance: well beware, lest as thou hast measured to others in their need, the Lord measure not the like to thee in thy greatest extremity. Then let not us begin only, but persevere in welldoing; Use. 2. Gal. 6. 9 for (by this reason Paul urgeth this duty) we shall reap in due time, if we faint not. He that doth not endure to the end, cannot be saved. Moreover we may collect hence, that God's children are a thankful kind of people. Doct. 8. Or that, Former favours are not forgotten by the faithful. Paul he carries in mind the kindnesses done unto him, and prayeth for his friends. So good David, is not unmindful of his trusty jonathan after his death. Is there yet (saith he) any man left of the house of Saul, that I may show him mercy for jonathans' sake? 2 Sam. 9 1. See Rom. 16. 4. Phil. 2. 29. For they are just; and the remembrance of favours conferred Reas. 1. is a kind of justice; thankes is the least requital. For they be also humble. Proud men forget all kindnesses, Reas. 2. or at the least, take no knowledge of them. It's a means to maintain affection; and, as much as in Reas. 3. them is, they seek peace with all men. They know, that if they forget their friends, they shall Reas. 4. be forgotten. For with what measure we meet, it will one day, be measured to us again. Mat. 7. 2. This justly reproveth many in these days, who suffer Use 1. all kindnesses from God and man to slip out of their minds. We have hundreds, that have been cherished, relieved▪ yet have not returned thankes. Nay, now a days, he that lends to some in want, shall lose both his goods and his friends. But no marvel: For how should we expect thankes from them; from whom the Lord, for all his favours, receiveth nought but daily indignities? Would we be counted Gods children? then forget not Use. 2. former favours but be thankful: for its a good thing to praise God and man for the least kindness received. And it's a brand of a wicked person to be unholy, unthankful. I have sometimes thought that the nine Lepers were so glad that they were healed, that for joy they ran●●e to their friends, and forgot to return thankes unto jesus; like a little child, who when his parents have put upon him a new coat, he is so forward to show his play fellows, what a brave man he is, that he returns no praise for it to them for the present. Well; however this be; come thou to thyself as the Butler did; call to mind thy fault this day, and be thankful; lest thy father (at least for a time) strip thee of thy most desired blessings; for a thankful heart is a good heart, and highly respected with God and man. And was not ashamed of my chain.] Here we note two doctrines; the first is, that Faithful men have been used as Malefactors. Doct. 9 joseph was put in the prison; Daniel in the den. jeremiah in the deep Dungeon; john beheaded; his Master crucified. See also Act. 12. 4. 6. Math. 26. 47. Eph. 6. 20. For the world doth so esteem of them. Have we not Reas. 1. found this man a pestilent fellow, and an enemy to Caesar? Or it may come to pass through hatred. Christ was put Reas. 2. to death of envy, for they had no just accusation against him. What evil have I done? Which of you can reprove me of sin? not one who could. Use. 1. Use. 2. Let not the people be too forward in their censures. And if thou be a Minister, or man of God and suffer to bonds, be patiented, so it be for welldoing; for thy brethren, thy Master too, have trod this press before thee. The second doctrine we note is, that Not to be ashamed of the faithful in affliction, is a sure sign Doct. ●0. of a sound Christian. Rom. 1. 17. Iosh 24. 15. For Onesiphorus is opposed to them in Asia who fell away, and were ashamed of Paul's bonds. For its a token of Christian courage and resolution; for Reas. 1. why? might not they be catched also? It argueth a great degree of humility; the which is an inseparable Reas. 2. sign of a good Christian; for the more holy, the more humble. Then those that shrink at such a season or occasion may Use. 1. be deemed weak, or no Christians at all. Never judge well of thy soundness, if shame cause thee to Use 2. forsake the doctrine thou professest, or to estrange thyself from the deliverers and preachers of it, especially in their afflictions. VERS. 17. But when he was at Rome, he sought me out very diligently, and found me. THese words declare, that Onesiphorus was not ashamed, for whereas all they of Asia turned from Paul, he sought him out & found him. And here it may seem to appear, that these people were at Rome, when they forsook Paul; and also, probably, that they met with him, with his chain, and would not take knowledge of him, but turned themselves from him, and that by the opposing of these several persons actions directly one against another. Now in this Verse we have a description of Onesiphorus; The Logical resolution. 1. It's said, that he was at Rome; that was the subject 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 success of his seeking; he found whom he sought. Again here be two things laid down in these words concerning Paul; the one, that he was at Rome; the other, that he was prisoner, and in distress there. But when he was at Rome.] This word, But, is diversely used The Theological exposition. in Scripture. Sometime exclusively; I have lost none that thou gavest me, But the son of perdition. 2. Inclusively. Now is laid up for me a crown of righteouses, and not for me only, But for all them that love his appearing. 3. Discretively: He gave them all, none excepted, change of raiment; But unto Benjamin three hundred pieces of silver. 4. Oppositively: Not jesus, But Barrabbas. And in the last sense, it▪ seems 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 diu●rs. I have thought it might be read. For, making it the third argument of a Syllogism, or Reason to prove that Onesiphorus was not ashamed of Paul's chain. He sought me out very diligently.] To seek, in Scripture is sometimes taken in the worst sense; also for prayer etc. Here it signifies, searching and going from place to place, very studiously and inquisitively. And found me.] That is, came where I was, and did meet with me. The Difference betwixt Inuenire and Reperire is this. When we go on a thing, we do invenire; when a thing comes on us, we do reperire. The one seems to be an act per se, the other per accidens. Let no man once doubt, that Onesiphorus was ashamed The Metaphrase. of me, being poor in & bonds; for he being at Rome, where I was prisoner & in chains very diligently and studiously inquired for me, and trudged from place to place until he had met me, found me out. And would he ever have done this, if he had been ashamed of me, or scorned me? No verily, be thou assured of that, my son. For he being at Rome &c▪ or, when he was at Rome] When Doctrines deduced. he was there and heard or knew of Paul's troubles, he then sought him, and refreshed him, whence note, that When the faithful are afflicted, than they are to be refreshed. Doct. 1. Say not unto thy neighbour, Go and come again & to morrow will give thee, if thou now have it. Prou. 3. 28. I am. 2. 15. etc. For that's the fittest time: Now a morsel of bread, or cup Reas. 1. of cold water to a dry and hungry stomach will be right welcome, comfortable. A word now spoken to the weary and wounded soul, is in its sittest season; and how gladly will it be received? Again, we know not what a day or hour may bring Reason. 2. forth: our brother may be dead or swallowed up of overmuch heaviness in the mean time; And will not that be pitiful, fearful? Now sleep hence forward; the hour is come etc. could not but pierce the sluggish hearts of Peter and john. Besides, we may have our goods taken from us; or in Reason. 3. future time want all opportunity to do good when we be willing; the which (though the world never dream of such a thing) is an heavy curse. Would it not grieve the husband to much have good seed, and yet want ground and time to sow 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 Use. 1. present occasion, or poor man's necessity. We are prone to commit sin instantly, and to put off good and charitable duties from time to time, and to do them lingeringly. But, beloved, this should not be so: we gather fruit when it is the ripest; cut down corn when it is hardest; let blood when it groweth rankest; and shall we not refresh our brethren being poorest? Let us be otherwise minded. Is thy brother hungry? now Use. 2. feed him? thirstly? now give him drink: burdened with sin? now comfort him: sick, or in bonds? now visit him. And do but observe the Lords proceeding, and thou shalt see that always in the greatest straits, than he hath declared his arm of mercy. In the midst of the sorrows (saith the Prophet) of my heart, the Lord comforted my soul: In my days (mark; the best have their days of affliction:) he heard me. Then go thou, and do 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 deprive those of means of comfort then, when as they would not comfort others in great sorrow, at that hour: We may run from the poor, and his homely bed and cottage, but God and his swift curse will one day overtake us. Wherefore, I, in the name and mercy of God, beseech you, to mind this thing: Say not, Pharisaically, see to it thyself: Little dost 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 extremity of hunger, by experience; they would run to and fro to comfort and refresh the afflicted: but men have not felt the one, therefore they neglect the other: A morsel of bread or cup of small beer, nay, a word spoken in due season, may not save the body, but a soul from death. Then seriously, assiduously mind this one thing. Thou wilt reply, we shall endanger ourselves in so doing. Object. 1. Sol. 1. Onesiphorus might have said so, being at Rome, but would that have served his turn? 2. Thou therefore must do it, and leave the event to God. Epaphroditus was near unto 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 noisome diseases. Object. 2. Sol. Why, such have most need of all others; the greater misery, the more need of mercy. I am a Minister, and my people have the plague, may I Quest. 1. visit such. It's generally held, no, thou mayst not; being a public Answ. person: for thy death, may be the death (in man's judgement) of many a soul: And a general good is always 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 live in a corrupted air? Quest. 2. Answ. Yes: For 1. It's as good for him as for the people. 2. And God would have such saved. He sought me etc.] We will collect hence, that The faithful, where we travel from home, are to be sought for. We have in the Scripture, both precept and example to this purpose, and to confirm the point. See Act. 21. 4. 8. Math. 10. 11. For they be of our kindred; we are children of one father; Reas. 1. and will not every one be desirous to see and be acquainted with his nearest friends? We shall receive comfort from them, and they from Reas. 2. us; for they will tell us, what great works of mercy, the Lord hath done in that place; how the word runs, what faithful Men, Magistrates, Ministers, etc. the Lord of his good providence hath sent amongst them. And thus when the Saints have met, they have, as we read, refreshed one another, and builded up one another in their holy faith. This checketh those that never do it, nor can endure others Use. 1. to do it; Such a one was Diotrephes. 3 joh. 3. 9 10. Then when we go into a fare country, let us inquire Use. 2. who are worthy, that is, honest men. For its profitable many ways; in buying, selling, borrowing, lending; in comforting and being comforted. You shall have the drunkards gamesters, whoremasters, and the like inquire out one another, and shall not we, such as be faithful, truly religious? This point is of good use; but seldom practised; and the best in the neglect of it, may be a great enemy to himself, even in temporal affairs. 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 wisdom and grace will appear in the words and face, as the wiseman saith. Yet believe not every report, fair show, good word: For some men's sins follow afterward, as others go before, 1 Tim. 5. 24. Very diligently.] The point is, that Whom we affect truly, we will seek for diligently, speedily. Doct. 3. For so the word may be rendered. This will hold in all things whatever. David loved the Lord and he would seek him early, at midnight, and all seasons: Elisha loved his Master, therefore sought him: The parents of Christ loved Luk. 2. 48. him; and did they not seek him with heavy hearts? the Bride loved 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, unless the object Reas. 1. be enjoyed which they most affect. It is the nature of love to delight in the present fruition of that it most affecteth. And as every grave thing is in motion, until it come to the Centre, so are the affections stirring until they clasp about the subject they affect. Again, true affection desireth to manifest its self to the Reas. 2. thing it loveth, and to make it the better; yea to be, if possible, made one with it: But how can this be, if they two be separated? therefore the affections will woo and importune the will to work for the bringing of them together. What then shall we say of those, who never sought the Use. 1. Lord, saith, grace, or the kingdom of heaven, in all their lives? do they love the one or other? Is their case blessed, or cursed for the present? It pitieth me to think of the misery that many be in; yet believe it not, or know it not. Where do the most men seek him their soul's best love? when do they seek him? how do they seek him? Did Onesiphorus thus seek Paul, because he loved him? and do we love Christ, and never inquire after him in his Word, or in heaven? Surely it cannot be. Would we then understand the soundness of our affection Use 2. unto God▪ his truth, graces and children? then let us try it by the diligent search we make after these things: Dost thou seek after God, search the Scriptures, and use all other means for the having of them? then thy love is servant, not sained: But if thou do not labour the enjoying of them; of a truth, the love of them was never entertained in thy heart, or salvation entered into thy soul. Dau●d could say, Oh, how I long for God? and, When shall▪ I appear in his presence? I meditate in the law day and night: Paul, I●couet to be with Christ: and the Saints have used to cry, Come let us go into the house of the Lord. Cold is that love, weak is that affection which never worketh or endeuoureth to obtain and possess the thing it loveth. And sound me.] Here is laid down the success that Onesiphorus had in his diligent search, whence collect we, that They that seek shall find: all convenient circumstances being Doct. 4. also observed. For some shall seek to enter and shall not be able; because they either seek amiss, and that in regard of the means, or end; or in that they take not the acceptable time: For these cautions must be considered, and then the point is firm, sound. Mat. 7. 7. Psal. 50. 15. Because the Lord cannot lie, deny himself, or break Reas. 1. promise: his word is gone out, and it shall stand: therefore those that seek shall find. And if it were not so, then who would use the means, Reason. 2. depend on the Lords promise, or could be saved? This Doctrines Use serveth first, to clear the Lord against Use. 1. all false imputations that the Atheistical people have or may object against his promise. For undoubtedly, he that seeketh shall not lose his labour in the end. Say not then with the idle servant, who digged his talon in the earth, that the Lord is an hard Master: for he is true of his word, faithful to all, that with honest hearts, do, or ever shall seek him, or his. This may be, in the next place, a ground of great comfort Use. 2. to all the faithful and upright hearted; for in whatsoever they go about, they shall prosper. We may apply it to all things as well as to this particular: and that by the warrant of the Prophets and Apostles themselves. Dost thou seek after the Lord? dost thou desire his favour? callest thou for grace or mercy? criest thou after wisdom and understanding? followest thou after faith, love, and the the like gifts? pursuest thou, and pressest thou the God of Abraham for wife, children, food, raiment, for earth and heaven? why fear not, but hope still in the Lord, and thy heart shall be satisfied with these things. But here let these rules be observed. 1. Take the present time: Seek the Lord while he may be Rules to be observed in seeking. found. The young man must Remember his Creator in the days of youth, lest the hours come wherein he shall have no pleasure in them. jezabel had a time, so had jerusalem, Agrippa and many others; but when they foreslowed the opportunity, 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. Woeful experience hath taught this truth to many thousands; for there is an appointed time for all things under the sun. 2. Seek for what thou wouldst have at the Lords hands, let him be the principal. Asa was sick in his feet, Ezekiah at the heart; the one seeking to the Physician first, died: the other going to God, had his life many years prolonged. Go not with Saul, to a witch at Endor; with judas, to the Pharisees: with Ephraim and judah, to Ashur and Hos. 5. 13. king jareb: with the Papist, to the Pope or Angel; But go to the Lord; for these are miserable comforters; and the best of them, if the God of all the world, the first mover of all things and chief Physician be absent, cannot heal thee or cure thee of thy wound. But seek unto God, and he will hear thee, help thee. 3. Go to him; but not like the proud Pharisee, with I thank God I am not so, nor so; neither with the boasting Papist, in the robes of thing own righteousness; but come unto him in the name of Christ jesus the son of his love; send him, or set him before thee: For whatsoever thou shalt seek in his name, that is, in his worthiness, it shall be given thee. For without Christ, he is a consuming fire. 4. Let the word, and that never-erring spirit be thy guide. If these two lead thee to the Father in the new and everliving way of Christ the Saviour of all that are saved, thou shalt find according to thy hearts desire. Practise this Rule. 5. Have respect to the manner of thy seeking; let it be upon the feet of faith and affection, with the wings of pure zeal and fervency, 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 ways; the curing and curbing of thy strong corruptions, the increase of all grace: and for food, friends, favour and raiment so fare, and no farther, as the Lord seethe them to be needful for thee. Observe these directions, and then stay the Lords leisure, 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 heaven. 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 live, to have his keeper Reas. 1. to lead him in a chain, to dwell in a house; all that would were permitted to come unto him; and without let he might preach the kingdom of God, the Gospel of Christ; But now, if a Paul were there, he would not be thought worthy to live, no not for an hour. Again, wicked men grow worse and worse. Reas. 2. Use. Let this for ever be as a sure brand for that Beast, who is drunkk with the blood of the Saints; that it is he and no other who exalteth himself above 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 pity, when as Cain was no more cruel to Abel, than they be to the faithful. Well; Let them think, that they do God good service in putting us to death; yet they are deceived it that: In this we are not; that for so doing they shall taste of the very dregs of God's hottest vengeance, spew, and fall and dye the second death. For Pope and Papists are men according to the Devils own heart. VERS. 18. The Lord grant unto him that he may find mercy with the Lord at that day; and in how many things he hath ministered unto me at Ephesus, thou knowest very well. WE are now come (through the good providence The Logical 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 observe 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 have his friend to receive the thing he prayed for [at that day.] In the Appellation we have these particulars. 1. That Onesiphorus relieved 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 draws an argument from Timotheus knowledge to confirm his Testimony. The Lord.] In Hebrew, Adonai is Lord, being a word of The Theological exposition. the plural number, yet often used in the form singular: it is derived 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 cometh of Laef, to support, sustain or cherish; so that, Lord is a Sustainer, refresher, supporter, cherisher. For if God withdraw his power, all things come to nothing. In the Greek, it properly signifieth one that hath authority, or on whose authority something dependeth or consisteth: and so indeed do all things depend on God, and he is chief governor and owner of all things created. Mercy.] The word in the Hebrew put for mercy, doth import a sacred affection of piety; favour, benignity, and bountiful 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, loving and benign affection, whereby he is moved and inclined to do good, to show pity, compassion etc. or that grace of God the which he hath received from the father through Christ, which is inherent in him; or conferred externally upon him, and then its glory. Isai. 40. 6. & 1 Pet. 1. 24. And it is frequent for the Greeks to use that word, which our Apostle doth here, for it; the which Christ himself alloweth & did practise. See Hos. 6. 6. Math. 9 13. And the Hebrews of Chesed, which is Mercy call a godly man, chasid, that is, gracious, merciful. Psal. 4. 4. some read, a gracious Saint. With the Lord.] The like phrase we read Gen. 19 24. The Lord reigned fire and brimstone from the Lord. Paul useth the like manner of speaking; for as judgement came from the Lord upon Sodom; so he prays for mercy to befall Onesiphorus from the Lord: Yet I have thought, that Lord, in the first place, is to be understood of the Father; and in the second, is meant the Son; for he is the judge of the world: As if our Apostle had thus prayed; Now God the Father grant that Onesiphorus may find mercy of his son, at his appearing, unto whom he hath committed all judgement. For Paul knew this, that Christ must judge the world, & might therefore distinguish thus in his understanding, when he prayed. But however, the sense is good and sound. At that day.] Some think; at what time he should also be afflicted; for at one time or other Paul thought he might also suffer for the Gospel, though for the present he escaped. Others have conceived, at the day of death: I rather would take it to be meant, at the day of judgement; for than is the righteous rewarded for his works; and that is a day, wherein, if it go well with us, it will be well with us for ever. And its usual for good men, to have their minds in trouble, set upon that object of the general freedom from all misery, and fruition of all felicity. And in how many things; or, how much.] By things may be understood, money, meat, apparel, and the like; or parchment, papers, books, conference, encouragement etc. The sense is, very abundantly, liberally. He hath ministered unto me at Ephesus.] That is, freely, lovingly imparted and conferred upon me, when I was personally there present. Thou knowest very well.] Here Paul appeals to Timotheus, for the truth of his testimony and confession. To speak my private opinion: This Appellation (I think) 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 relieved by Onesiphorus at Ephesus: For (peradventure) Timothy saw not them, when they rejected 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 relieved by Onesiphorus. And this I take to be the reason why Paul saying here, as in the 15. verse, thou knowest, doth in this, add better, or very well, which he omitted there: For it seems to be a comparison, The one thou knowest well; the other better, or very well; or Timothy might hear of the first, yet saw the second. Though it be not in my power to make requital to my The Metaphrase. good friend Onesiphorus for many his kindnesses; yet my hearts desire and my prayer to God is, that he would show him favour and mercy, by the hand of his son in that great day, when, and wherein, he shall come to judge all the world: And good reason have I thus to petition the Lord for him; for thou art very well acquainted, how abundantly he administered unto my necessities, being at Ephesus; as thou art not altogether ignorant how all Asia fell from me and forsook me at Rome. The Lord grant unto him that, he may find mercy with the Doctrines deduced. Lord at that day.] For our better and more methodical proceeding, we will first begin with the time, when Paul would have his friend to find mercy; whence this is the point to be collected, that There is a distinct time wherein the world shall be judged. Or, Doct. 1. There is a day of judgement. 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. manner of groaning; for till then they be subject unto 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 Book of God, always unfolded, wherein the wicked might read his power, Deity, and wonders, if they would: they are oftentimes punished for man's offences; the earth is barren, groaning like a woman with child, yet cannot bring forth her fruit; the Sea rageth, and the springs are dried up; the beasts of the field mourn; the fish of the waters die and smell; the fowls of the air perish, and the very heavens become as brass: The good Angels are, till then, ministering spirits, take many a journey from heaven to earth, place to place, and from person to person, to comfort and kill, preserve and slay: And some (but without grounds) have conceived, that they move, until that day, the Orbs and celestial spheres: when as its probable, no such things be: For thus I would reason. 1. If there be material Orbs, wherein the stars, as If Angels move the Orbs. nails in a wheel be fixed; then they must be either more crass and solid, or more subtle and rare than the Element of fire: If they affirm, that they be more solid; then how can a more grave body ascend above that which is lighter? And if they hold, they be more subtle than the fire (above which they say, they are placed): then how can the stars be fixed in them, for we cannot fallen them in the air, much less than in a fine● subject. 2. We see fishes in the sea, beasts placed on the earth, fowls in the air, and Angels in heaven: Why then should the element of fire be created to be void, since every element is replenished with its proper and peculiar creatures? Earthly bodies be on earth; watery bodies in water; airy, in the air, heavenly, in heaven; so that by proportion & method, the Sun, Moon, and Stars should be in the element of fire; and running their circular and swift motion, they cast down 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) than any other element: For if we mark, we shall see the Lord doth marvelously fit every creature for its subject. And this may seem to be the reason, why the Moon is spotted and no planet beside; in that she runs her motion in the very ebb (as I may say) and dregs of the element of fire: for the purest, as we see in water, is highest. And why the stars nearest the Poles, do twinkle and look bright, may also be, in that the fire, being moved there by the reflex, doth enlighten them more fully. And whereas some seem to wander, it is not because they are not moved with a circular Motion; but they come short, going a lesser compass, and therefore we think that they go forward and backward. We may see the truth of this in those people, that, in divers paths one distant from another, do run with a circular motion about a post or pole. 3. It is the position of those that do maintain Orbs, and Epicicles, that, No violent motion is perpetual; how then, if the Angels or Intelligences did move the Orbs, wherein they hold the stars be fixed, should this motion be so constant, permanent? 4. Finally, God made every creature very good, able by an internal faculty or principle to accomplish its end: Why then should not the stars have this power by nature, as well as other things? So that, it seems they have a kind of motive soul; as all other creatures that move have either a vegetative, sensitive, or reasonable soul. This that I hold is no new opinion; and there be many strong reasons, by learned Philosophers, to prove it; the which I omit, only alleging such as I myself have conceived: And if it be a truth that they also hold, that now the Sun is nearer the earth by many degrees then in former time, it will follow, that there is a vacuity in Nature, which they deny: for the Orbs do also descend, and what supplieth the place? But we omit this as somewhat intricate, and not much edifiable, and render other Reasons of the doctrine. And this day must be, in regard of the wicked and godly Reas. 2. persons: For many a man lively here in sin commiting many close adulteries, thefts, murders & the like, the which never come to light: And the upright man doth perform many a good duty in secret, give alms, and pray in private, and yet is wronged in this world. Therefore God hath appointed a day, wherein he will reward every man according to his works. And, as the Father finished his work and rested; the son Reas. 3. his, and now keepeth a rest; so must the holy Ghost perfect the work of sanctification, and then keep an eternal Sabbath: For there must be an end put to the work of Renovation, as there was of Creation and Redemption. Last of all, this must be, that the Son of God may be Reas. 4. seen in his glory, as he was in his humiliation; that he, with his very presence, may wound the hearts of all such, as in the days of his flesh, pierced him through with many sorrows. Then shall he tread all his foes under foot; fully break the head of the devil, that crooked serpent; render up his kingdom into the hands of his father, and jointly with him reign for ever and ever. This serveth to confute the opinion of the Sadduces, who Use 1. who denied the resurrection; of Hymeneus and Philetus who held the resurrection passed already: and the rabble of all such as cry, where is the promise of his coming? are not all things a like from the beginning? 2 Pet. 3. 3. And here we must learn, not to judge any man's final Use. 2. condition before the time. Who art thou that judgest another man's servant? for he standeth or falleth to his own Master. Every man's fat must stand of its own bottom; and if any err, is not his error with him? We must all appear before the tribunal sear of Christ, to receive just recompense of all our actions: Let us therefore, brethren, no longer judge one another: for he that doth this, is not an observer of the Law, but a judge: And Vengeance is mine, I will pay, saith the Lord God Almighty. And, He that thinketh he standeth let him take heed lest he fall. Be not many censorious Masters; for there is one that judgeth even the Lord. This point must also learn us patience in all wrongs, Use 3. troubles, and persecutions. What if just job be reputed an hypocrite? Paul, that man of God, a pestilent fellow, a mover of sedition, a preacher of false doctrine, and not worthy to live? jesus Christ the righteous, the Carpenter's son, to have a Devil, to be a Drunkard and wine bibber, a friend to Publicans and sinners, an enemy to Caesar, a speaker of blesphemy? Yet the remembrance of this day did cause them to endure the cross, despise the shame, resist unto blood, and never to deny their innocency to the death. And this aught for to work the same glorious effects in us, when we are crossed and cursed of Turk and Pope, Papists and Devils. We must know that our Redeemer liveth; that he shall judge the quick and dead; and that it is unto them, a day and sign of perdition; but unto us that be faithful, of joy and salvation; and that from God, and of God. Moreover, we from hence are to learn, not to mourn as Use. 4. men without hope, when our faithful friends are gone hence, and are not to be seen. Why, they are not dead, but a sleep: they shall awake, at this day, out of the dust; the Lord shall shake the earth, withdraw the curtains of the grave, call by his powerful voice; and Lazarus, withal that lie with him in their beds, shall come forth. Paul makes 1 Thes. 4. 14. 15. etc. this use of it, when the people of God were puiling, and would not be comforted. Why, saith he, what do you weep, as the Heathen that have no hope? shall not the Lord, that raised up Christ, raise up your mortal bodies, send his son in the clouds with the voice of a trumpet? and shall not you and they be gathered together, come before him, and then being carried into the great throne of his Majesty, for ever remain together? Wherefore comfort yourselves with these words. And we, in these latter times, are to make the same use also. For whatsoever is written aforehand, is written for our learning; that we through patience and comfort of the Scriptures might have hope. Rom. 15. 4. And from this doctrine, the wicked and profane may be Use 5. stricken with terror and fear. For what an immeasurable object of wrath and indignation discovereth itself to all such? when the earth shall tremble, the mountains, like men frighted, shall skip out of their settled places, the sea roar, the waters boil like an hot and raging cauldron, the Sun be turned into blood, the stars fall; (as the tree that after a pinching frost, casteth her leaves and fruit,) from the firmament; and the whole frame of Nature flame with fire; yea the heavens themselves shriule and pass away as a paper scroll, and all the elements, from the lowest depth to the highest ascent, shall melt with heat, and burn like a furnace: I say, when these things shall be, where will the and the sinners appear? Now shall the drunkard, drink the deepest viols of the Lords vengeance, spew and fall, and never rise any more: the fornicator and Adulterer, shall burn in torment, the very marrow of their bones shall fry, and their proud flesh be consumed by fire: the Usurer and Covetous man, shall have their gold and silver to eat up their flesh like rust, and their thick clay, falsely got, shall press them down to the nethermost hell; the Epicure, and dainty feeding person shall be pinched with hunger and thirst; and shall not have so much as one drop of cold water to cool their tongues: the swearer, who hath dipped his tongue red in the wounds of Christ, shall be pierced through with many sorrows: In a word, that soul, which hath bathed its self in the pleasures of sin without repentance, shall die the second death. Wherefore, while it is called to day, return and cause others to return, that you may escape the dreadful and importable wrath to come. But alas! wicked men, for all that man or God can say or threaten, they are like jobs horse, job 39 21. etc. they walk in the valley of sin, and rejoice in their strength of iniquity; they go out to meet the harnessed man Christ with the revenging Sceptre of justice in his hand; they swallow and break the ground of God's precepts with their fierceness; they account brass as straw, iron as rotten wood; they think that they can drink up (as the Leviathan doth jordan) the Rivers of God's wrath with their mouths; they smell this great battle afar off, and cry, Ha', ha', at the sound of the last trumpet, and say, Tush we shall never be moved, the Lord neither thinketh good or evil. But for all this, God, who sits on high, hath girded himself with the garment of vengeance, his sword is whetted, his bow bend, he will therefore make his shafts drunk with their purple blood, and will for ever have them in derision. And seeing these things are so, What manner of men ought we to be in holiness of life, and blameless conversation? Oh, now consider this, ye that forget this day, lest thee strong God tear you in pieces, and there be none that can deliver you. And is there a day, wherein the Lord shall judge the Use. 6. world? why then, on the contrary, here is a world of comfort to the just and perfect man. In all thy crosses, wrongs, injuries, troubles, persecutions, sicknesses, and in the hour of death, look up to this hill, soar to this height, and have this continually in thy remembrance. For now shall thy wounds be cured, thy infirmities healed, thy enemies revenged, and all thy honest works rewarded: Now shall Satan be trod under thy foot, his instruments bound in everlasting chains of darkness, and thou with thy Lord and Master Christ, be carried into the holy of holies, filled with joy, and bathe thy soul in the rivers of pleasure for all eternity. All the men of God, in their greatest anguish here below, have fetched comfort by the eye of faith, at this Mountain. job rejoiced, being cast on the dunghill, that his Redeemer lived, and that he should see him stand the last on earth. David's heart was glad, and his flesh did rest in hope, because his soul should not be left in deadlihead, nor his body see corruption. john longed and cried, Come Lord jesus, come quickly: and had we the same precious faith, we have the same precious promises; why then are we not ravished with the remembrance of these things? Let the mind of the righteous wander whither it will or can, this will be the spring where to cool its thirst, the pool to wash away its filthiness, the stay whereon to rest, like the Ark on Mount Ararat, after all its storms and tempests. This is the acceptable day of the Lord, the year of jubilee, and the very time when all things, in an unchangeable, eternal, and neverfading condition, shall be settled, established. Wherefore be steadfast, immoveable, resolute in good, patiented in suffering evil; for this is the day that will pay for all. And thus we come to handle a second doctrine. Where Paul saith, that day, adding the Article, That; we note, as others from the like grounds do, that The day of judgement shall be great and wonderful. Doct. 2. It is elsew here called, the great day of the lord judè 6. Reu. 6. 17. and 16. 14. And it may be so styled, for divers Reasons. First, if we consider the judge, (for that addeth to the Reas. 1. day's excellency and greatness:) and that 1. for his person; is he not God and Man, Wonderful, Councillor, the almighty God, the everlasting Father, the Prince of peace, Isa. 9 6? This is he, who made all things of nothing, the first and the last, who though he was dead, yet now liveth for evermore. Reu. 1. 18. 2. Where is his habitation, and from whence doth he come? he dwelleth in that light, which no man can attain unto; and whither can we flee from his presence? 3. How shall he be attended? What, will he come like Nehemiah, with one or two poor attendants? or, as Naomi, with Ruth? or like David to the King of Gath, all alone? No: he will be accompanied with two bands, like jacob: having a thousand thousands of Angels with him; his sceptre shall be in his hand to break his enemies in pieces like a potter's vessel. 4. And where shall he come? from jerusalem to jericho? from Egypt to Canaan? from the East to Bethlehem? No? he descendeth from the highest throne, riding on the wings of the wind, passeth through the thick clouds, and his way shall be in the air: Then shall his signs appear (by which I understand not the Cross with the cursed Papist; but that splendour which shall flow from his glorious person) that, like the Sun, with his beams, when he riseth, shall enlighten all the world. And it may be called great, if we mind who shall be Reas. 2. judged; not Paul before Festus; john of Herod; or the Prince of the Pope: But all creatures, men and Angels: The sea, the earth, death and hell shall give up their dead; so that all evil spirits, Men, women and children that have been, are or shall be, must appear before him: Kings, Nobles, judges, Bishops, without their crowns, rochets, scarlet robes, and worthy ensigns of honour. And what acts and enditements shall be preferred? All Reas. 3. and every one that hath been done good or evil, from the very beginning of the world until that day: all shall be examined, cleared, not one omitted. The book of each man's Conscience shall be opened, and Gods eternal Register; so that the most secret sin, or hidden act shall come to light: And doth not this add to the day's greatness? Finally, if we consider the words or matter of the sentence Reas. 4. it will aggravate the merueilousnes of the judgement day: For the Reprobate shall be rewarded with eternal torment, and the elect with immortal glory: the one shall have as much misery, and the other as great felicity, as created natures are capable of. And will this day be such and so great? Are not those Use. 1. then to be checked who never have it in their minds; neither make the least preparation? All times, seasons, months and days be thought on, longed and provided for; yet this that surmounteth all, is forgot, not regarded: What provision shall we see for the Sessions or Assizes of one little County or City; and yet none for this general, universal gaoledelivery of the whole world? where be men's wits? or what do they think on? For to what end doth God place them here below, and afford them time and means, but to stand spotless, blameless at that day? Yet men be unwise, and never consider their latter end. Deut. 32. 29. If a Master should set a light upon a Candlestick, give his servant, wherewith to work, afford time food, and all things convenient; yet when he comes to see if his task be finished; he finds that the meat is wasted, the time ended, the Candle to the very socket burned; and yet little or nothing of the work furthered; how would such a servant excuse himself to his Master? And is it not so with many of us? God hath given us meat and drink; time and matter; candle and fire; But what have we done? Is not the lamp of our life almost consumed, the Sun of the Gospel about to set (at the least from us;) and yet we have not finished the work that was given us to do? We are without our wedding garment, polluted in our blood, and in regard of cloak or cover of grace, stark naked. How shall we then expect to avoid that fearful sentence? Friend, how camest thou hither, without thy wedding garment? Take him, bind him hand and foot, and cast him into utter darkness. And is that day so great? Then let us all prepare for it, Use. 2. before it come, finish our work, be clothed and not found idle or naked. For blessed shall that servant be whom his Master shall find so and so doing. Say not, with the fool, that there is no God. Make not a league with hell and a covenant with death. Believe not, Hymeneus or Philetus, that the Resurrection is passed already; neither cry, with the scoffers and mockers, Where is the promise of his coming? Doubt not of the day, and the certainty of its approaching: For doth not the drowning of the old world; declare it? the devouring of Sodom by fire and brimstone, prove it? the destruction of jerusalem, confirm it? the curse upon the jew at this day, ratify it? the hot plagues, inundations of waters, earthquakes, extraordinary frosts, the blazing star, and many petty judgements that hourly have and do befall the wicked, seal it? Oh▪ therefore as thou dost believe it, so prepare for it: Now time is present, means at at hand, the Lord allures thee; But will it be, shall he do so, ever? No, no, Remember the foolish virgins; get oil in thy lamp, grace in thy heart, righteousness on thy person, and a good conscience to thy companion; or else it had been good for thee, thou hadst never been bred or borne: For without these, the judge will frown, bend his brow, and be a consuming fire. The next instruction we gather is this, that Christ the Lord shall judge the world. Act. 17. 31. 1 Cor. 1. Doct. 3. 7. Math. 28. 18. 2 Cor. 5. 10. 1 Thes. 4. 15. If we understand by Lord (in the second place) the son of God, than the point is plain: But however its, a sound position. For if we expound the word to be meant of God the Father; yet, he will show mercy and judgement by his son; For he hath committed all things to his hands. For by him, at first, were all things made; by him, since, Reas. 1. was Man redeemed; therefore it's most meet they should be judged by him. The judgement shall be visible; so that its most convenient Reas. 2. the judge should be so too: Now the Father's invisible but the Son, in our nature, is not. And shall Christ the Lord judge the world? What then Use. 1. shall become of those that have crucified him and persecuted him in his 〈◊〉? that have trod under foot the Son of God 〈◊〉 a mock of the blood of his Covenant? that 〈◊〉 ●●spighted his Spirit, and disobeyed his Gospel? that 〈◊〉 〈◊〉 (as it were between their teeth) his flesh by their cruel oaths, and would not have him to reign over them▪ Wo●ull and unutterable will their condition be; fearful & lamentable shall be their portion. Did Moses tremble at the Mount? john fall down troubled at the sight of an Angel? Felix shudder before Paul? and the stubborn jews fall, at the voice of Christ, backward? What will the profane men do, when he shall come to be revenged on them, and to reward them according to the number and greatness of their sins? Shall a man clothed in purple, or scarlet, whose throne is in the dust, and his breath in his nostrils, make a guilty conscience to quake and tremble? shall not then the judge of all the world enwrapped with glory, covered with jealousy, and having the keen sword of revenging justice in his strong hand, make the hearts of such as never would obey his laws, to fail them for fear? shall they not wish that the Mountains might fall on them, and the hills cover and convey them from his presence? would not they be glad if they might creep into the crannies and close caves of the earth, from his revenging and impartial justice? And if a Lord have mercy upon thee; a Take him away jailer, will cause such shedding of tears, folding of arms, and wring of hands? what will that irrevocable sentence do, Go ye cursed into eternal fire, prepared for the Devil and his Angels? I could wish, that those words were graved with a pen of iron in, the palms and foreheads of every impenitent sinner, of every dissolute and godless person. And shall Christ judge the world? shall he that redeemed Use. 2. thee, sit upon thee? then be of good comfort, for it cannot but go well with thee. No man ever hated his own flesh, consumed his real and royal members, or put away a chaste virgin. Assure thyself then, that thy head and husband jesus shall neither leave thee or forsake thee, or ever be divorced from thee. This use is worthy our best consideration, and a ground to every honest and upright heart, of unspeakable comfort. Therefore when Satan, Death, judgement, and hell look thee in the face, think upon this thing. And shall Christ judge thee? Then Agree with thine adversary Use 3. quickly, whiles thou art in the way with him, lest he deliver thee to the judge, and the judge deliver thee to the jailer, and he cast thee into prison: For verily, thou shalt not departed thence, until thou hast paid the uttermost farthing. And when will that be? Never, never: And might not this word break thine heart, and move thee to do it? When joseph was to go before Pharaoh, he shaved his head, and put upon him another robe or change of raiment: When Hester went unto the King, she clothed herself with her royal apparel: And shall we meet the King of Kings, wrapped in the stinking weeds of drunkenness, swearing, and lying? covered with the monstrous clouts of fornication, adultery, and all uncleanness? Surely if we do; we shall never find favour in his eyes. Let him then that hath stolen, steal no more, but labour with his hands: And that I say to one, to all I say it, Change your minds and turn; that your sins may be put away, when the time of refreshing shall come from the presance of the Lord, and he shall send his son jesus, the which is now preached unto you, to be The judge of all the world. But in regard the most little consider this day, or dream of their latter end; or if they do, usually, like Agrippa, put it off, until it be too late; let these following Motives somewhat prevail with thee to practise it speedily. 1. Remember, that he may come suddenly, in the dead of Motives to prepare for the day of judgement. the night; when thou little dreamest of such a matter. Was it not a dreadful summoning to the rich fool, This night shall thy soul be fetched from thee? Suddenness makes an evil, a double curse; We may die in our sleep; and what a fearful thing would this be, if we be taken away in our sins? for as death leaveth us, so shall judgement find us. 2. We cannot hide ourselves, or the least of our sins, from his allseeing eye: For all things are naked and bare before him, with whom we have to deal. 3. Consider his power; he can send his Angels to fetch us before him, from the four ends of the world; be we never so strong in might, or potent for number. 4. Call to mind, that he is strict and just in all his proceed; not one can escape death, if sin be found upon him. 5. That there shall be no delay, or bail; when he cometh, judgement shall be executed speedily. 6. And last of all, let it be well thought on, what the judgement is; where the torments shall be; with whom, and how long. The pain shall be in soul and body; the place, that dark and infernal pit; the persons, Satan and all the damned, from the presence of God, and the spirits of just 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 equal balance of his own mind and consideration, that would go on in a sinful course and not amend? Yet if this will move nothing, I say no more, but the Lord have mercy upon thee; for thy case is fearful, dreadful. The fourth Note we observe, is, that The best man is not to rely upon the merit of his works, but Doct. 4. the free mercy of God at the day of judgement. Math. 25. 37. 38. etc. For he hath many falls into evil. If we say we have no sin, Reas. 1. we deceive our own selves, and the truth is not in us: And, There is none that doth good and sinneth not, no not one. Even in many things we sinne all. Besides our sins, the best works we perform, be imperfect; Reas. 2. For as chaff groweth up with the corn, so doth sin cleave 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 Use. 1. desert, for salvation: Had Onesiphorus need of mercy, that did so many good works? & shall the Papist hold works of supererogation? We might say of Supererogation. Canst thou stay the Sun in his swiftest motion? gather the wind in thy fist? remove the earth out of its centre? or stop the hot burning furnace with straw and stubble? then plead afterward for merit; yet these things be easier to mortal man then the other; yet both impossible. But they object; Why then doth Daniel exhort the King Obiect. 1. to Redeem his sins by righteousness? Dan. 4. 27. 1. The Hebrew phrase is not truly turned. Sol. 2. It's but an exhortation to repentance, inducing him for to break off his former cruelty he had committed; the which is needful for all persons. 2 Tim. 2. 25. Christ bids the people to Make them friends of their riches Obiect. 2. of iniquity, that when they want, they may receive them into everlasting habitations. Luk. 16. 9 Sol. 1. They, is not to be referred to the riches, but to the persons, as is plain by the parable's application. 2. No other thing is meant, but that they would testify of their goodness and charity towards them, and pray for them. Why then doth God command good works? Object. 3. Sol. 1. To manifest that he approveth and alloweth them. 2. That we might be provoked to do them. 3. To comfort us in the assurance of the truth of our faith. 4. To strengthen the weakness of our belief 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 own graces in us. And we cannot Merit; for 1. He works both the will and deed of his good pleasure. 2. There is no equal proportion betwixt our works and salvation; For they be finite, imperfect, temporal: it is infinite, perfect, eternal. 3. A work of merit must be above that which is required at our hands, above God's due; we have none such: For God hath created, redeemed, sanctified us freely. 4. We confess, that God might condemn the best; for if he should Mark what is done amiss, no mere man could abide it. And he of his mercy, can save the worst; Let the best therefore not presume; neither the worst utterly despair. 5. And we read of a threefold promise of reward. 1. Under▪ the Covenant of works. 2. Of faith. 3. After we believe 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 Christ's merits do not proceed 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 condignly? Yet the Protestants maintain good works, and no barren faith do they allow, as the lying. Adversaries know well enough, though they send us all to hell with our fruitless faith: Only we say, that by faith we are justified without the works of the law; for were it otherwise Christ had died in vain. And this is our firm position; that as fire cannot be without heat, air without levity; water void of humidity; or the earth be abstracted from all gravity: No more can a true lively faith be without some fruits worthy amendment of life. Good works are the way to heaven, and a necessary condition, if man have time and means, to be observed; yet they are not the sole cause of reigning. When the Figtree (saith our Lord) puts forth his leaves, ye know that the spring draweth near: But is that a cause of the spring? or the spring of that? So when we bring forth good works we know we have a true faith; but faith is the cause thereof, not the contrary; and so consequently of man's salvation. Bellarmine himself saith, that in regard of the uncertainty of man's works and our own presumption, the safest way is to depend on the mercy of God. Thus, by the overruling hand of God, a second Caiphas hath once again prophesied aright. And let this doctrine reach us to practise Christ's lesson Use. 2. which is, that When we have done all we can, to confess ourselves unprofitable servants. Let us never dispute with our Maker, plead perfection, or by ourselves justify ourselves, or expect the least reward. Surely; he that is well acquainted with his own inward corruption, and actual transgressions, will never boast of his own worthiness. And no one point which the Papist doth defend, hath caused me to doubt more of their final good estate than this. For if they were borne again of the water and spirit; they, by their own frailty, would have learned experience to have been fare from the least thought of merit. Wherefore, in thy best condition, say; Lord thy mercy is my merit; thy free favour my felicity. Where Paul in the twelfth verse, and now again in this maketh mention of the last day, we note, that A good man's mind is often carried to think on the day of Doct. 5. judgement. job. 19 25. Psal. 17. vlt. 2 Cor. 5. 2. Phil. 3. vlt. For when they cast their eye on the poor creatures, the Reas. 1. which groan for our sins, and shall not be freed until that time; how should a good man, who is merciful to his beast, but remember that day, wherein they shall be delivered into the liberty of God's sons? God's children have many false tales fathered on them, and Reason. 2. with strange aspersions are they besprinkled, the which, as upon eagle's wings fly through town and tavern, country and city, Gath and Ascalon under the great broad seal of good fellowship, never to be reversed or controlled, until the Ancient of days, the searcher of all hearts, that impartial judge, have the hearing of the case which must be at that day. The faithful feel and find in themselves many great infirmities Reason. 3. of soul and body, the which shall never be perfectly cured till Christ shall appear. So that the very loss of a tooth, or of the least member, will carry a good man's mind to that day, wherein he believeth to be made perfect. And he is so affected with his Saviour, he hath such a secret Reason. 4. love to all the Saints of God, the which he never saw, and a desire to behold the great possession his Father hath prepared for him, (the which he shall not fully behold, and in soul and body absolutely partake of, and jointly enjoy until jesus come to judge the world) that his mind is often carried thither. And is it not the great day of reaping▪ the year of jubilee? and the marriage of the Lamb and his beloved? Shall not the Devil and all his soul spirits, that have persecuted the Saints of God, be rewarded according as they have rewarded us? and all the faithful take possession of that glorious and immortal kingdom, where they shall all with one tongue and heart, with joy unspeakable and glorious, sing glory to God, praise to the Lamb, without the least inward opposition or interruption; the which is their chief desire, that here on earth they aim at: that wherein their greatest blessedness consisteth for evermore? So that wonder not then, if the faithful have their minds often carried to think on the day of judgement. And if this be thus, as it is indeed: What shall we Use 1. think of such who never mind this day? verily, they are much affected with earthly pleasures and profits, and have little regard of the greatest good. Many men in the Inn of this world, are like the swaggerers and prodigals in a Tavern, who call freely, eat and drink, laugh and are fat, but never mind either the reckoning, or the time of harvest; for they have sown no good seed, neither have wherewith to discharge the shot: therefore suffer these things willingly to slip, and absent themselves out from their minds, because they have, or can expect no commodity by either. But the faithful man is of a contrary mind; for he is sparing in expense, and hath scattered much good grain, the which will bring a goodly crop at his Masters appearing; the great day of reaping, both of which cause him often to look upward. And by this Doctrine we may prove whether we be Use. 2. like minded, or not, to the most faithful person. Dost thou again and again think on this day? Is thy mind often carried to this object? So arrest thou on high, with the wings of faith and a sound eye to this hill? why than thou art a right bird, truly bred, and not of the bastard brood. Every cross, base imputation, false report, ache in the joints, corruption in the flesh and spirit; each good action, faithful prayer, motion of true affection towards Christ and his members, heaven and holiness will carry the mind of him or her thats truly religious, upright hearted, to this Mountain, Marriage day, and time of refreshing. So that, findest thou this in thyself, then be of good comfort: for thou art of the Bride's company, and one that shall see the everlasting light, sit down and reap joy and gladness, life and glory in the largest fields of God's goodness, the heavenly Canaan, the new jerusalem which is above. But if thou art destitute of these kind of motions, elevations; then strive for these properties that are the inseparable breathe and move of an holy heart, sound mind, and blessed person. The very frame of nature stretcheth forth her neck, and peepeth upward to this season. And shall the Eagles of the Churches own breeding, never flutter with their wings, and cast up their piercing eyes to this rich prey, but stand a pruning? that were a thing incredible. Therefore have this in thyself, and be blessed for ever. We may further collect, where Paul prayeth for mercy against that day, that All our prayers are to be grounded on God's promises. Gen. 23. Doct. 6. 9 12. 2 Sam. 7. 25. 1 King 8. 25, etc. For our Apostle knew full well that such a time would come, and that the Lord would reward every good work at that season, by virtue of his former promises. Because that they are all Yea and Amen in Christ jesus: Reas. 1. not one but shall be performed, sooner or latter. Again, otherwise we can have no hope to be heard. Reas. 2. For no faculty can or aught to extend itself beyond its adequate and proper object; it is limited by its peculiar Rules. The eye of the understanding, and foot or hand of faith may lead us to God the first Ens and cause of all things; but beyond that they cannot pass; for there is nothing further to act or rest on: He therefore that prayeth without a promise, denyeth his own request. What madness then is it for the Papist to pray to Saint Use. 1. and Angel? Can they make promises in Christ? or have we any such ground given us of God? Vain wishes are reprehended hence; as when men pray for impossibilities; and this doth meet with those that use unlawful imprecations; and also the blind devotion of Papist and ignorant Protestant in their invocations. It may be objected that Moses desired to have his name Object. blotted out of the book of life: Paul, to be accursed and separated from Christ, both of which are impossible. 1. I answer; that these wishes proceeded from great sorrow Sol. of heart for the sin of the people; from the zeal they had for God's glory, and love of their brethren and kindred in the flesh: yet might be mixed with some imperfection, as the act was in breaking the two Tables. 2. Moses dealt as a Mediator between God and man, and was a figure of our Mediator Christ, who became accursed that we might be blessed, Gal. 3. 13. 3. The intent of Paul and Moses might be, that they might die a temporal death in stead of the people, and so bear their punishment: For the death of the just maketh reconciliation. Isa. 53. 5. And one of their deaths was worthten thousand of them all. 4. It must be understood conditionally, and with its limitation; for so Christ prayed; Father, if it be possible let this cup pass from me; nevertheless, not my will will, but thy will be done. Math. 26. 39 5. They might have this reservation; as that it might so appear in the judgement of the people, not otherwise; for David desired, that the names of some might be blotted out of the book of life, whose names were never written there. Psal 69. 27. 28. 6. Finally, these examples are extraordinary, if we either respect the persons, the occasion, or the end; therefore not to be attained to, or imitated of every common and private man in his usual and set devotions. The Objection I have to my power resolved: Now consider what I have said; and the Lord give thee understanding in these things. And this doctrine will give us a sound direction and a Use. 2. right rule to guide ourselves in praying. Learn the number of God's promises; know them (as it were) by name, and then ask what the Lord hath promised, and he will give it thee. Care not how many they be for multitude, how great for substance and worth; for they be all true, and but the rule of faith and prayer; and the more excellent favours the Lord shall give thee, the greater glory shall he have, and his children good. As thou mayst not dare to ask what he hath not promised; so never fear to pray for what he hath promised; but open thy mouth wide, and he shall fill it. Come not short, neither go beyond the rule, and thou canst not err. A Logician, Grammarian, Rhetorician, and every Artist must know all his precepts and practise them: So must a good Christian be acquainted with every promise, and pray as they shall direct him. I would have this lesson Directions for prayer. well learned of every person: And take these helps for thy direction. 1. Consider, that the promises are of this life or the life to come; temporal things, crave conditionaly; eternal, absolutely. 2. All that the Lord hath promised, or that is contained in his promises, is either the remotion of evil, or the fruition of good. And evil is, either the evil of sin, or of punishment: Good is, either carnal things or spiritual. And in these heads, or within these particulars are all things comprehended that thou art to pray for, or against. Now thou art to petition for thyself, or thy brethren; for blessings to fall on thyself, or the elect; or cursings on the reprobate: For that which is a threat to the wicked is a promise to the faithful; because when judgements befall the profane, it is good some way for God's glory, or to his children. But let these things be wisely understood, warily practised. Moreover, from this example of the Apostle, who received many favours, yet having not in the same kind to make requital, but prayeth for his friend, we note, that When we want wherewith to requite our friends, than we are to Doct. 7. pray unto God for them. This hath been the practice of all the faithful. 2. Cor. 9 14. For by prayer we may prevail with God, so that they may Reas. 1. receive greater favours; we in so doing may procure them spiritual blessings, or an increase of the same substance, wherewith we by them have been relieved, refreshed. Again, what if we should not? yet in the performance of Reas. 2. it, we shall have comfort; for we have done our duty and what the Lord requireth of us. Let none then say, that he wanteth means to repay, or pay Use. 1. his debts: for this help can never be taken from thee. Prayer hath a large extent: poverty doth not deprive a man of this privilege; neither take away the presence of God's Spirit, or the virtue of his promises. Truly, this cannot but comfort an honest and thankful heart, and prick him forward to this way of requital. And this should teach those, that have contributed to the Use. 2. necessity of the poor Saints, not to repine or repent for so doing: But rather to proceed therein & never to grow weary in this kind of welldoing. Little dost thou know for whose sake, at whose request, thou art s● rich & prosperest: For the prayers of the poor are not vain in the Lord. Then comfort the feeble minded, visit the sick, cloth the naked, and feed the hungry: for it may, nay it shall prove profitable to thee, and thy posterity. Resides all that we have said, diverse doctrines notwithstanding remain behind: they shall be pointed out, and briefly passed; one is this, viz. that Our principal friends, in a particular and peculiar mann●r, are Doct. 8. to be prayed for. Paul had been often refreshed by this his friend; therefore prayeth for him in particular; so he did for others, who have used him kindly. See to this purpose. Luk. 22. 32. Eph. 6. 19 etc. For the law of God and Nature warrant it. As much is to Reas. 1. be required, where much is given; so much is to be restored where much hath been received. And is not prayer a special means to return favours into the bosom of our friends? Again, such friends have by many kindnesses manifested Reas. 2. the truth of their affection, supported us in our weakness: And shall not we then, by all means we can, declare our reciprocal amity, and strive to uphold them? Marry loved much, the reason was, because Christ forgave her many sins: so must we in regard many things are given us: And no surer sign of sincere affection, or stronger means to procure welfare to a friend, then earnest, often, and particular prayer for him. This Doctrine seemeth to discover a fault in them, that always Use. 1. pray in generals; and have defended too, that we are not bound to remember particular persons; grounding their position on the Lord's Prayer, where we be taught (say they) to say Our Father: But Christ practised and his Apostles the contrary. The one must be done, and the other ought not to be neglected. And it doth teach us a twofold lesson. 1. To observe & Use. 2. learn who be our principal and special friends. 2. To pray to God in a particular and peculiar manner for them. 1. Subjects here must remember their Sovereign, and the Lords anointed, under whom they enjoy peace and plenty. Nebuchadnezzer must be prayed for, for Zions sake; for the members are much beholden to the head. 2. Let children be mindful of their parents, who, next to God, have given them a being, and preservation. We have too many Chams, that discover their father's skirts; but too few Shems, who seek their honour▪ Is not that eye worthy to be picked out by the Ravens, and of the young Eagles to be devoured; that hand, like to the wicked Kings, to whither; and that tongue to cleave to the roof of its mouth, who be never opened, lifted, moved to pity; descend, and bless their natural begetters▪ that have suffered and done so much for them? Let such take heed, that Cain's curse do not befall them. 3. The people must not forget their Pastors: For they be they, that of the slaves of Satan, children of wrath, have be got them to be sons of God, heirs of heaven. But this is not the custom of our countrymen; they, of all others, care least, pray lest for their Preacher; and hence it often falleth out, that God removes their candlestick, tieth the the tongue of their spiritual Father, that he speaks not to their comfort; or sends some heavy judgement upon them for the omission of this duty. 4. And in conclusion; jonathan must be remembered of David; every private friend must pray for another: Pray (I pray you) for all men in general, but especially for Princes, Preachers, Parents and principal friends in particular: for this is the Law and the Prophets. Another point is this, that Merciful men shall obtain mercy. Doct. 9 No doubt but that Paul prevailed with God for his kind friend Onesiphorus; And Christ confirms the point, affirming, that Blessed be the merciful: for they shall obtain mercy. Math. 5. 7. Because the Lord hath so promised. Reas. 1. Again, he love's his own image and likeness in his Reason. 2. children; and so crownes it with reward. Art thou unmerciful? Then expect condemnation without Use 1. mercy: For to such shall be shame and confusion. And as this may comfort the merciful; so it should move Use. 2. all to show mercy, that they may be comforted with the same comforts wherewith they have comforted others, and that of the Lord. But observe these Rules. 1. Let the glory of God be preferred above and before Rules in showing of mercy to be observed. the reward. 2. Let love of our brethren, and Gods command, move more than the reward. 3. Confess, that it proceeds from God's mercy, if thou receive a reward. 4. Stay thou the Lords leisure in expecting the reward. Finally we gather hence, that They who would find mercy in the day of evil, are to show mercy Doct. 10. in the day of evil. One siphorus refreshed Paul in his day; Christ shall reward him at his day: he found out Paul in Rome amidst the profane; and he shall be found out in the air, not amongst the reprobate. Compare. jer. 38. 9 with cap. 39 vlt. Iosh. 6. 17. 25. Math. 25. 40. For God respecteth the circumstance of time; & such actions, Reas. 1. of all other, are the best pleasing unto him, that be done in their season; for all things are to be done in comlines & order. God then doth declare the truth of his promise, his fatherly Reas. 2. compassion the more, then at another season: For favours in their season are best apprehended, most accepted: And in so much as God will have a time to reward every good work in; why should he not pick the fittest opportunity, the most acceptable season? Let this assure thee, that hast comforted others in their greatest Use. 1. misery, that God shall comfort thee in the time of thy greatest extremity: Thou mayst build upon't. And learn we hence to take knowledge when is the day of Use. 2. evil to others, comfort them at that instant, that we may with boldness expect the like at the Lords hands. Refresh the poor afflicted, & needy in their need; and God (in mercy) shall remember thee in thine. We would all have comfort in the hour of death & day of judgement: why then here is the way; take compassion on the members of Christ now, and it shall be unto thee as thou desirest. But here a Question may arise, why Paul prayeth for mercy Quest. at that day, rather than at another time? 1. Because it will be the greatest and▪ most dreadful day Answ. that ever was, to thousands. 2. If he find mercy then for his friend, he shall be blessed ever after. 3. And if he should pass that day, there could never be any hope of future favour. 4. Finally, though the Lord should defer mercy long in the requital of savours, yet than Paul knew was the day, wh● no good work should be forgot, or go unrewarded; therefore he named that day: From whose example & reasons, Let us all learn to pray, that all those whom we truly affect, and from whom we have received many kindnesses may all find mercy with the Lord at that day. Amen. It will be objected that if Onesiphorus had once the possession Object. of heaven, 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 certain to have it here also? For he that ascendeth to the highest step, of necessity must take the lower in his passage. Therefore in this we see the Apostles great wisdom in praying. 2. Paul prayeth for the manifestation and declaration of God's mercy to him at that day: For a man may have a pardon for his offences, be sure of it in respect of himself in particular; yet it cannot be known to all until the king cause it in public to be proclaimed. And, by the way, learn we this lesson, that God will take a particular knowledge of every distinct person at that day; for Paul prayeth that Onesiphorus in particular may have mercy manifested to him: Yea, he knoweth all his children by name, as he said of Moses; the which were it truly believed, and well considered would be no weak ground of rejoicing to the faithful person. And in how many things he hath ministered unto me at Ephesus thou knowest very well.] Because the same things, for the most part, have been handled heretofore, that are to be observed 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 Towns and famous Cities it hath gone hardly Doct. 11. with God's Saints. For there the devil endeavoureth to dwell; as the Pope at Reas. 1. Rome at this day: & he raiseth storms of affliction: the leprosy of sin cleaveth close to their walls, through his setting on. Again, those places commonly have many sorts of false religions, Reas. 2. & all will conspire against the truth, & in that become friends, as we see in Herod & Pilate in crucifying of our Lord jesus: so we read of Ephraim against Manasseh, & Manasseh against Ephraim; yet both against judah. Isai. 9 21. Let none think that the greatness of the place can exempt Use. 1. him from poverty or persecution. Be not too forward to pitch thy Tents at Bethel, except Use. 2. thou have a full and lawful calling. Lot may live better in little Zoar, then in the great city of Sodom: Christ in the small village, then at jerusalem; Moses at Madian, then in Egypt. Where On●siphorus relieved 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. relieved by a meaner person; & that both for soul and body. For the one may be in prosperity, when the other is in adversity; Reas. 1. in peace, when the other is in war, corporal, spiritual. God bringeth it to pass for to increase affection, & to knit Reas. 2. them the nearer together in the bands of love and amity. Do not lightly regard thy inferior brother: for the weaker Use. 1. may do pleasure to the stronger: Timotheus may do Paul a kindness in carrying him his books and parchments. And the meaner man & weaker Christian by this may be Use. 2. of comfort; for little doth he know how the Lord will employ him. jephthah was despised being basely borne, yet in future time, the people prayed him to be their judge, and he was so, and he fought, and prevailed for Israel. The third point we note (where Onesiphorus ministered to him many things) is this, that A good man thinks nothing too dear for the preachers of the Doct. 13. Gospel. We are commanded to make such partakers of all our goods. Rom. 15. 27. 1 Cor. 9 4. etc. For they give spiritual things for carnal. Reas. 1. Reas. 2. Reas. 3. They watch for men's souls. They suffer much pain in study, reproaches of the wicked, and bitter pangs for others good. In a word, they are the Ambassadors of the great King. Reas. 4. Use. 1. This checketh many, who would be reputed forward professors, and with Simon Magus, some great bodies; yet think all too much that goeth that way. These could be content, that, like Paul, Ministers would turn tentmakers. But be thou otherwise minded; if he be a man sent from Use. 2. God, preach the word, and is faithful, holy: all thou hast is too little for him. Let such a man enjoy a sufficient, honourable, and constant stipend: I say, if his doctrine be sound, his conversation proportionable, make ye much of such. But would ye know what letteth? 1. Coveteousnes: This holdeth all, and cryeth give, give; b●t will never part with any thing. We have a thousand young men in our days (Christ met but with one in his we read ●f) that would go away sorrowful, if they should sell but an hundreth part of what they have to give the poor, especially were he a preacher. 2. Infidelity letteth: For men want faith to credit God, therefore they be so straithanded. Did men believe that they should be rewarded an hundred fold, would they not be more liberal? And of all men the Usurer he hath no faith; for he will take man's band, before Gods, for Ten; where he might have the Lords, for Ten-times Ten in the Hundred, and will not. 3. Idleness is another let: these usually do nothing: so they have nothing, that live in this lethargy. 4. And the last let is unthriftiness: An unthrift and prodigal always be in want; for they have one way, whereout more runs in a day than will return in a year. The two first, Coveteousnes and Infidility get all but will part with nothing; the two letter, unthriftiness & Idleness, either are usually in want, or if they have it, it runs apace, but a wrong way, and takes its rest, but never on the right subject: So that let Ministers never expect maintenance from any of these; especially if he cry out (as he must) against these bosom and beloved sins. Christ was never worse used, or Paul either, then when they preached against Coveteousnes and Prodigality: And lazy & unthrifty persons make sure work for amending; for the one is, usual, turning himself on his bed, like a door on its hinges; and the other in the tavern, or tippling house into a barrel or a beast, when they should hear the preacher and be reform. And to end with the end, this we note for a conclustion, tha● 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 relieved at Rome, often at Ephesus; yea the rude Barbarians did use 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 praise by them. And sin, Satan & all his depths the greatest over ●●row by them: and shall not the Lord than remember them▪ Let us imitate our heavenly Father, ever respecting those Use. 1. most that suffer for our good; and always to the uttermost of our power to make much of such. Priscilla and Aquila must be greeted, much respected; why? for they, to save Paul's life, laid down their own necks. Surely if God deal mercifully with those that suffer for him; shall we want compassion towards them that suffer for us? And is it so as we have heard? Then be resolute in the Use. 2. Lord's cause, take up thy burden, gird thy sword upon thy thigh, put on all the armour of a Christian soldier, & march on in thy rank and order. What if Satan tempt thee? the Serpent brood do bite thee? the fiery trial befall thee? or the King of fear, pale faced death look grin upon thee? Yet the word is gone out, the oath is 〈◊〉 to it, and the Spirit hath sealed; that they that suffer for the ●ruth of God of Papist or Pope; men or Devils; in Rome. or is ●ll shall never be forgotten, for saken. Take a view through all 〈◊〉 holy letters; cast thine eye on all the former ages; look where thou wilt, or canst, and thou shalt always find it so; that in the greatest misery, God hath remembered mercy; in the greatest weakness, given power; in the most pinching poverty, sent plenty; and in death conveyed life. Wherefore never fear want, misery penury, mortality: for the Lord shall be with thee, whether soever thou goest, and in what estate soever thou be'st. But (me thinks) I hear some say, What needeth all this? 〈◊〉 not at peace? may we not sit under out vines? sleep safely in our beds? walk the pleasant fields? eat, drink, and take our pleasure? Mistake me not: For I am not weary with these favours; I wish the Sun of that morning may never rise, or that evil time approach, wherein it might be said, the Ark is gone, and the glory of God from this our Israel. Yet, is not Satan compassing the world? hath not the Serpent much viperous spawns? will not his great instrument, that black, crawling, ugly adder, the Papist, be casting forth his venom, shooting out his sting, and lie lurking in the sweetest herbs, to bruise the heel of the seed of the woman? But to let this pass; death will come; judgement will come; and damnation will come: this thou knowest: And is it then in vain to comfort thee against those three fierce giants? that, thou shalt conquer and overcome them all; that not an hair of thine head shall perish; but thou shalt be landed safe at the key of Canaan, the kingdom of God? I cannot tell; I do but guess; yet (except thy faith exceed mine) me thinks, I am not herein at all deceived, neither a whit unprofitably exercised. But I say no more; Let the day declare it. FINIS. Laus Deo. Amen.