be The Iudge of all the world But in regard the most little consider this day or dreame of their latter end or if they doe vsually like Agrippa put it off vntill it be too late let these following Motiues somewhat preuaile with thee to practise it speedily 1. Remember that he may come suddenly in the dead of Motiues to prepare for the day of iudgment the night when thou little dreamest of such a matter Was it not a dreadfull summoning to the rich foole This night shall thy soule be fetched from thee Suddennes makes an evill a double curse We may die in our sleepe and what a fearefull thing would this be if we be tooke away in our sinnes for as death leaueth vs so shall iudgement find vs. 2. We cannot hide our selues or the least of our sinnes from his all-seeing eye For all things are naked and bare before him with whom we haue to deale 3. Consider his power he can send his Angells to fetch vs before him from the foure endes of the world be we neuer so strong in might or potent for number 4. Call to minde that he is strict and iust in all his proceedings not one can escape death if sinne be found vpon him 5. That there shall be no delay or bayle when he commeth iudgment shall be executed speedily 6. And last of all let it be well thought on what the iudgment is where the torments shall be with whom and how long The paine shall be in soule and body the place that darke and infernall pit the persons Sathan and all the damned from the presence of God and the spirits of iust and perfect men and the continuance for all eternity What heart so hardened conscience so seared or person so desperate reprobate weighing these things in the equall ballance of his owne minde and consideration that would goe on in a sinfull course and not amend Yet if this will moue nothing I say no more but the Lord haue mercy vpon thee for thy case is fearefull dreadfull The fourth Note we obserue is that The best man is not to rely vpon the merit of his workes but Doct. 4. the free mercy of God at the day of iudgement Math. 25. 37. 38. c. For he hath many falls into euill If we say we haue no sinne Reas 1. we deceiue our owne selues and the truth is not in vs And There is none that doth good and sinneth not no not one Even in many things we sinne all Besides our sinnes the best workes we performe be imperfect Reas 2. For as chaffe groweth vp with the corne so doth sinne cleaue to our perfectest actions Grace and corruption like fire and water mixed hinder the acts one of another from absolute perfection Away then with the Merit Mongers that plead through Vse 1. desert for saluation Had Onesiphorus neede of mercy that did so many good workes shal the Papist hold workes of supererogation We might say of Supererogation Canst thou stay the Sunne in his swiftest motion gather the wind in thy fist remoue the earth out of its center or stoppe the hot burning fornace with straw and stubble then plead afterward for merit yet these things be easier to mortall man then the other yet both impossible But they obiect Why then doth Daniel exhort the King Obiect 1. to Redeeme his sinnes by righteousnes Dan. 4. 27. 1. The Hebrew phrase is not truly turned Sol. 2. It s but an exhortation to repentance inducing him for to breake off his former cruelty he had committed the which is needfull for all persons 2 Tim. 2. 25. Christ bids the people to Make them friends of their riches Obiect 2. of iniquitie that when they want they may receiue them into everlasting habitations Luk. 16. 9. Sol. 1. They is not to be referred to the riches but to the persons as is plaine by the parable's application 2. No other thing is meant but that they would testifie of their goodnes and charitie towards them and pray for them Why then doth God command good workes Obiect 3. Sol. 1. To manifest that he approueth and alloweth them 2. That we might be prouoked to doe them 3. To comfort vs in the assurance of the truth of our faith 4. To strengthen the weaknes of our beleefe that often staggereth But God hath promised a reward to them Obiect 4. True but 1. It s of his free mercy not for our merits Sol. 2. He crownes his owne graces in vs. And we cannot Merit for 1. He workes both the will and deed of his good pleasure 2. There is no equall proportion betwixt our workes and salvation For they be finite imperfect temporall it is infinite perfect eternall 3. A worke of merit must be aboue that which is required at our hands aboue Gods due we haue none such For God hath created redeemed sanctified vs freely 4. We confesse that God might condemne the best for if he should Marke what is done amisse no meere man could abide it And he of his mercy can saue the worst Let the best therefore not presume neither the worst vtterly despaire 5. And we read of a threefold promise of reward 1. Vnder the Couenant of workes 2. Of faith 3. After we beleeue in Christ But this is all out of the Lords mercy and dignity not for our merits or desert 6. And if that be a truth that Christs merits doe not proceede from him or are procured by him without relation to the free promise of his Father the which some hold how then can man merit condignely Yet the Protestants maintaine good workes and no barren faith doe they allow as the lying Aduerâ—aries know well enough though they send vs all to hell with our fruitles faith Onely we say that by faith we are iustified without the workes of the law for were it otherwise Christ had died in vaine And this is our firme position that as fire cannot be without heate ayre without leuity water voyd of humidity or the earth be abstracted from all gravity No more can a true liuely faith be without some fruites worthy amendment of life Good workes are the way to heauen and a necessary condition if man haue time and meanes to be obserued yet they are not the sole cause of raigning When the Figtree saith our Lord puts foorth his leaues ye know that the spring draweth neere But is that a cause of the spring or the spring of that So when we bring foorth good workes we know we haue a true faith but faith is the cause thereof not the contrary and so consequently of mans salvation Bellarmine himselfe saith that in regard of the vncertainty of mans workes and our owne presumption the safest way is to depend on the mercy of God Thus by the ouerruling hand of God a second Caiphas hath once againe prophecied aright And let this doctrine reach vs to practise Christs lesson Vse 2.
which is that When we haue done all we can to confesse our selues vnprofitable seruants Let vs neuer dispute with our Maker plead perfection or by our selues iustifie our selues or expect the least reward Surely he that is well acquainted with his owne inward corruption and actuall transgressions will neuer boast of his owne worthines And no one point which the Papist doth defend hath caused me to doubt more of their finall good estate then this For if they were borne againe of the water and spirit they by their owne frailty would haue learned experience to haue beene farre from the least thought of merit Wherefore in thy best condition say Lord thy mercy is my merit thy free fauour my felicity Where Paul in the twelfth verse and now againe in this maketh mention of the last day we note that A good mans minde is often carried to thinke on the day of Doct. 5. iudgement Iob. 19. 25. Psal 17. vlt. 2 Cor. 5. 2. Phil. 3. vlt. For when they cast their eye on the poore creatures the Reas 1. which groane for our sinnes and shall not be freed vntill that time how should a good man who is mercifull to his beast but remember that day wherein they shall be deliuered into the liberty of Gods sonnes Gods children haue many false tales father'd on them and Reason 2. with strange aspersions are they besprinkled the which as vpon Eagles wings fly through towne and tauerne country and citie Gath and Ascalon vnder the great broad seale of good fellowship neuer to be reuerst or contrould vntill the Ancient of daies the searcher of all hearts that impartiall iudge haue the hearing of the case which must be at that day The faithfull feele and find in themselues many great infirmities Reason 3. of soule and body the which shall neuer be perfectly cured till Christ shall appeare So that the very losse of a tooth or of the least member will carry a good mans minde to that day wherein he beleeueth to be made perfect And he is so affected with his Sauiour he hath such a secret Reason 4. loue to all the Saints of God the which he neuer saw and a desire to behold the great possession his Father hath prepared for him the which he shall not fully behold and in soule and body absolutely pertake of and ioyntly enioy vntill Iesus come to iudge the world that his minde is often carried thither And is it not the great day of reaping the yeere of Iubilee and the marriage of the Lambe and his beloued Shall not the Diuell and all his soule spirits that haue persecuted the Saints of God be rewarded according as they haue rewarded vs and all the faithfull take possession of that glorious and immortall kingdom where they shal all with one tongue and heart with ioy vnspeakeable and glorious sing glory to God praise to the Lambe without the least inward opposition or interruption the which is their chiefe desire that heere on earth they ayme at that wherein their greatest blessednesse consisteth for euermore So that wonder not then if the faithfull haue their mindes often carryed to thinke on the day of iudgement And if this bee thus as it is indeede What shall wee Vse 1. thinke of such who neuer minde this day verily they are much affected with earthly pleasures and profits and haue little regard of the greatest good Many men in the Inne of this world are like the swaggerers and prodigals in a Tauerne who call freely eate and drinke laugh and are fat but neuer minde either the reckoning or the time of haruest for they haue sowne no good seed neither haue wherewith to discharge the shot therefore suffer these things willingly to slip and absent themselues out from their mindes because they haue or can expect no commodity by either But the faithfull man is of a contrary mind for he is sparing in expence and hath scattered much good graine the which will bring a goodly crop at his Masters appearing the great day of reaping both of which cause him often to looke vpward And by this Doctrine wee may proue whether wee bee Vse 2. like minded or not to the most faithfull person Doest thou againe and againe thinke on this day Is thy minde often carried to this obiect So arest thou on high with the wings of faith and a sound eye to this hill why then thou art a right bird truely bred and not of the bastard brood Euery crosse base imputation false report ach in the ioynts corruption in the flesh and spirit each good action faithfull prayer motion of true affection towardes Christ and his members heauen and holinesse will carry the mind of him or her that's truely religious vpright hearted to this Mountaine Marriage day and time of refreshing So that findest thou this in thy selfe then be of good cōfort for thou art of the Brides company and one that shall see the euerlasting light sit downe and reape ioy and gladnes life and glory in the largest fields of Gods goodnesse the heauenly Canaan the new Ierusalem which is aboue But if thou art destitute of these kinde of motions eleuations then striue for these properties that are the inseparable breathings and mouings of an holy heart sound minde and blessed person The very frame of nature stretcheth forth her necke and peepeth vpward to this season And shall the Eagles of the Churches owne breeding neuer flutter with their wings and cast vp their piercing eyes to this rich prey but stand a pruning that were a thing incredible Therefore haue this in thy selfe and bee blessed for euer We may further collect where Paul prayeth for mercy against that day that All our prayers are to be grounded on Gods promises Gen. 23. Doct. 6. 9. 12. 2 Sam. 7. 25. 1 King 8. 25 c. For our Apostle knew full well that such a time would come and that the Lord would reward euery good worke at that season by vertue of his former promises Because that they are all Yea and Amen in Christ Iesus Reas 1. not one but shall be performed sooner or latter Againe otherwise wee can haue no hope to bee heard Reas 2. For no faculty can or ought to extend it selfe beyond its adequate and proper obiect it is limited by its peculiar Rules The eye of the vnderstanding and foote or hand of faith may leade vs to God the first Ens and cause of all things but beyond that they cannot passe for there is nothing further to act or rest on Hee therefore that prayeth without a promise denyeth his owne request What madnes then is it for the Papist to pray to Saint Vse 1. and Angell Can they make promises in Christ or haue we any such ground giuen vs of God Vaine wishes are reprehended hence as when men pray for impossibilities and this doth meete with those that vse vnlawfull imprecations and also the blind devotion of
prayer 101 Prayer is a difficult duty 101 Motiues to prayer 102 10. Preachers in speciall to be prayed for 103 11. Whom we affect we will pray for 104 12. As in the day so the faithfull 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 preuented 106 Vers 4. Doctrines page 1. Personall presence to be preferred before writing 109 2. One faithfull man couets the fellowship of another 111 3. The best men haue a propension to weeping 112 When and for what we are to weepe 113 Motiues to shed teares 114 4. The signes 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 vse of Gods ordinances 115 6. There is ioy to be found in the course of a christian 116 Obiections against this doctrine answered 116 A doubt concerning the kinds of ioy resolued 119 7. The strong Christian may receiue increase of ioy from his weaker brethren 121 Vers 5. Doctrines page 1. Faith vnfained is the best inbabitant 125 Faith defined 126 The definition explicated 126 Two degrees of faith 129 Properties of faith in generall strong or weake 129 Properties of a great faith 130 Properties of a weake faith 131 Hinderances of faith in the preacher 131 Le ts of faith in the people 132 Motiues to faith 132 2. Our profession is to be in sinceritie 133 Properties of an hypocrit 134 3. Where true faith takes possession it dwels for euer 135 Where faith is seated 136 Whether faith remaine for euer 137 Seuerall obiections about that cleered 138 4. Weaknes of sex hinders not soundnesse of faith 140 5. Faithfull parents will endeuour to make faithfull children 141 Children to be taught yong and why 142 6. Faithfull wiues may haue faithlesse husbands 143 How to choose a good husband 144 Signes of a gracious person 146 A doubtfull question concerning mariage resolued 145 7. Onfained faith cannot be had but it will be heard of 146 8. Faith workes like effects in seuerall subiects 149 Who haue faith vnfained 152 9. The approbation of Gods people is to be respected 153 How a good report may be procured 154 10. The infidelitie of a father preuents not faith in his children 154 How an vnbeleeuing husband may be discerned 155 11. Succession of faith is the best succession 155 Who might be saued in the time of Poperie 156 Vers 6. Doctrines page 1. Children are to tread in the steps of their religious parents 159 2. Good men stand in neede of a memento 159 3. The graces of the spirit are of a fierie qualitie 160 4. The gifts of God are to be stirred vp within vs. 162 What quencheth the grace of God in vs. 163 Helpes to stirre vp grace in vs Publike Priuate 164 5. Imposition of hands in the ordination of Ministers may warrantably be vsed 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 vse of Gods ordinances we are to obserue how he dealeth with vs. 170 Obseruations collected not prosecuted 172 Vers 7. Doctrines page 1. The duties of our callings not to be neglected 176 2. Growne Christians freed from slauish feare 177 3. Freedome from slauish feare no small fauour 177 4. Wisedome to be obserued in prouoking others to good duties 179 5. Gods people haue the spirit of power 180 How the spirit of power may be procured 182 6. The children of God haue the spirit of loue 183 Loue defined 183 Corrolaries from the definition 185 7. Gods children loue God 186 Trials of the loue of God 186 Motiues to loue God 188 8. The children of God loue one another 189 Motiues to loue one another 193 Directions for loue 194 9. Christians haue sound mindes 194 A sound mind defined 196 A distribution 196 All the intellectuall vertues defined 197 The obiect of a sound minde 198 Mans 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 obiection answered 203 A double caution 204 Sundrie doctrines collected but brieflie handled 205 Vers 8. Doctrines page 1. Doctrine reason vse is a warrantable kind of preaching 209 Why the Scripture is writ as an historie 209 Directions in the deduction and application of doctrines 210 2. No man is to be ashamed of but to beare witnes vnto the Gospell 210 What preachers be ashamed of the Gospell 211 What people are ashamed of the Gospell 211 Cautions in quotations 211 Motiues to beare witnesse to the Gospell 212 What needfull for a good witnesse 213 3. Great mens proceedings are not alwayes according to equitie 213 4. With what measure we mete to others the very same may befall our selues 214 5. We are not to be ashamed of them who suffer for the Gospell 215 6. Corporall bondage preuents not spirituall freedome 216 7. We that professe the Gospell are patiently to suffer affliction that attends it 216 8. The Gospell preached or professed alwayes persecuted 217 9. The Lord proportioneth the sufferings of his seruants 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 obserued 223 2. When good men name God they make mention of some mercie of his 224 3. He that would not faint in affliction must haue an eie to his saluation 224 4. God authour of mans saluation 226 5. The saluation of the faithfull is certaine and not doubtfull 227 Reasons rendred why Salomon was saued 230 Why the Papists hold he is condemned 230 Why God might suffer so excellent a man to fall so fearefullie 230 6. The saluation of man is a rare and great blessing 232 7. One Christian reioyceth in anothers saluation 235 8. Certaintie of saluation may be had if rightly sought for 235 Causes of doubting 235 9. Effectuall vocation accompanieth saluation 236 What time the Lord ordinarilie 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 effectuall calling 244 Wherein he that is called hath experience 244 10. The calling of the faithfull is an holy calling 246 Whether Preachers not called can call others 246 11. Man not saued for his workes sake 248 Why good workes are to be done 249 What needfull to a good worke 249 12. Men will haue some kind of workes 249 13. Gods free fauour the first cause of mans felicitie 250 An obiection answered 251 14. The calling of the elect is according to Gods purpose 251 Sundry doctrines deduced but not handled 252 Vers 10. Doctrines page 1. Gods purpose in his appointed time shall come to passe 254 2. Gods gracious
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 governour of the world The King of Kings and Lord of Lords And is it no honour immediatly to attend vpon him Is it a small honor to be next to our Soveraigne What then shall it be to be so vnto God He that serveth God may better his estate in so doing Reas 2. yea were he an Angell therefore it is no base but an honorable 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 necessitie And it is honor in this for all the creatures shall be their Reas 4. attendants and subiect to them Sathan shall not dare in his liuery like a Serieant to arrest them and the good Angels Psal â—1 11. shall preserue them and pitch their tents about them till they take possession of heaven Away then with that to be abhorred Proverbe What Vse 1. profit in serving the Almightie What honor in an holy life Let men thinke what they will holines to God is an honor vnto man and never was man dishonoured who in sinceritie served this Master Here let the Lords servants though poore and base in other Vse 2. respects yet reioyce in this that they serue the Lord. For this is to be of the true line Princely bloud and noblest familie He that can truely say I serue God giues himselfe the greatest title of dignitie This should moue all men poore especially to become Vse 3. the Lords servants for this is the onely way to honor and all promotion O that men did thinke so then fewer words would winne them from the world to attend on this never to be praysed-enough Master And this point should moue Parents to make their sons Vse 4. the Lords servants We esteeme it a wonderfull honor and so it is indeede if wee haue a childe that attendeth on his Prince returneth to his Countrey being clothed in silke and sattin and having one of the Kings rich coates vpon his backe what should we then esteeme it to haue a sonne clothed with the righteousnesse of Christ and enriched with all the saving graces of the spirit Angels attending on him and a Kingdome prepared for him Is this nothing Then labour for it for your selues for your children I serue Out of the word serue I obserue 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 enquire seeke knocke worke and create It is as it were a new creation Ier. 6. 16. Mat. 6. 33. 7. 7. Phil. 2. 12. Because its a difficult thing to get faith keepe faith or to Reas 1. liue by faith faith comes not by nature it growes not in every mans heart neither is it as some iudge so easily to be had he that will haue it must haue a broken heart rent by the Law for as a man doth not plant Trees on rockie mountaines no more doth the Lord sow this seed in stony and hard hearts he that will possesse it must attend diligently Pro. 8. 34. at the postes of Gods house for it comes first and is begot by hearing of the Word Preached and then prayer Rom. 10. 17. and the Sacraments will conserue it increase it Lord I beleeue helpe my vnbeliefe and Lord increase our faith But it s Mark 9. 24. Luk. 17. 5. a prettie piece of service to liue by faith when all reason failes vs then to cast our selues vpon the Lord and to depend vpon his bare promise as I may say is a worke of wonderfull difficultie haue not the best of Gods servants Psal 7â— 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 bragge they beleeue every thing yet I know that if I should tell them their estates they will not beleeue that one thing And as it is a hard taske to get faith keepe faith and liue Reas 2. by faith so it is no lesse labour to get a sound knowledge of the Precepts to keepe it and practise it Paul knew the Law of God but what a stirre had he to obey it And if we must cry and call for knowledge seeke and search for her Prov. 2. 4. as for silver oare in the earth bowels will it be a matter of lesse moment to put it in practise No no. The vnderstanding like a needle will pierce thorow and into the Precept when the will like a knottie and ill-twisted threed comes churlishly after It s hard to find out a narrow and vntroden path but more difficult to walke in it and not either to be weary or wander the Vses follow And seeing a religious course is not idle but laborious Vse 1. what shall we say of such as take no paines at all in service of that nature How few know their Master or his will And then how can such serue him Who inquireth and cryeth after the vnderstanding of the rules of this great Art by which this worke of religion is to be squared Haue 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 goodnesse Some will not set a foot within the Lords vineyard gather one grape of sound knowledge or an eare of vnderstanding if they doe this is their service We haue beene at service And if they kneele downe lift vp their hands and stay till the worship of God be ended though their minds wander their hearts be at home and they returne never the wiser I ween the worser 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 doe little if any thing in Gods service and yet hope to be rewarded And is to serue God laborious Wee must then be of Vse 2. good courage gather strength and quit vs like men he that hath an hard taske will proportion his power according to the toyle The longer the ground hath lien fallow the stronger must be the Teame to teare it in sunder and the farther we take a iourney the more pence must wee put in our purse so the more difficult this dutie is the more must we looke about vs arme our selues and be prepared for the well performance of it And for the better discharge thereof we must labour for What is
portion which passeth all vnderstanding and afterward thou shalt dwell with Angels with Christ with God the Father where is fulnesse of ioy and pleasures for euermore thou shalt never die never whither no rust shall eate thee nor moth consume thee thou shalt see no sorrow thou shalt heare no complaint neither be afraid of the least evill successe Thou shalt iudge the quicke and the dead acquit the innocent condemne the guiltie and doe little lesse than a pettie God in one word thou shalt doe more and haue more than can be told by man or by Angell all that be good before God shall commend thee preserue thee or rather thou them for ever and ever And now in the last place let vs make application Then is not that life base that is led without it A miserable Vse 1. service is that which is begun continued and finished without a good conscience being accompanied with lying swearing dissembling and deceiving is it not they that thus liue are worse then beasts and no creature the devill excepted more wretched Be thou then assured that such a life is odious to God hatefull to his Saints and an vndoubted fore-runner of the second death He that layeth the foundation of his service with ignorance infidelitie and disobedience in the fiery tryall shall be blowne vp when the match of Gods vindicatiue iustice shall lay hold on this blacke powder how shall that man be able to stand Wee may muzzle the mouth of our conscience not suffer it to speake and deale with it as an vniust Land-lord with his poore tenant when he in some iust cause is to giue evidence against him put it to silence by an over ruling commaund but when Christ shall come to iudgement and take part with conscience then shall it speake freely boldly truely as ever did faithfull witnesse at the barre having the chiefe Iudge for his friend How will a Iudas looke at that day who was so pittifully deiected before the Pharisees whom he tooke for his friends and expected comfort from them How will the Drunkard stagger and reele not with wine but with the fume of a bad conscience What face can the hypocrite hold vp that hath dissembled all his life long where shall the vniust the fornicator adulterer lyer with all the wicked and vngodly appeare I am sure of this that though such and a thousand moe haue blind erroneous and cauterized consciences burned with an hot yron for the present yet at that generall assize being lanced with the sharpe edged knife of Gods revenging hand they shall all bleed freshly and to death eternall This kind of men may looke bigge set the best side out eat drinke and be merrie but I shall never beleeue that their hearts laugh with their faces O matchlesse miscreants of all mischiefe sonnes of blood and slaues of perdition you may sooner separate your soules from your bodies then conscience from your soules or damnation from either Goe then your wayes laugh and be fat play and dance sing to the Tabret and Harpe put death iudgement and hell farre from you tread vnder foot the blood of the new couenant crucifie againe the Lord of life make a mocke of sinne and shipwracke your owne consciences yet know that God one day will call you to account and dash out your braines with the heele of his vengeance In the next place seeing this is so let vs in the feare of Vse 2. God get knowledge and mixe our service to God and man with sinceritie walke according to the rule doe nothing without a precept haue a true patterne for all our proceedings and runne to the Law and to the Testimonie of the Gospell obey the one and beleeue the other so shall we haue good and pure consciences one whereof though the world may fume and chafe is worth more than ten thousands of gold and silver What can be of greater price what should we preferre aboue it O conscience whereunto shall I compare thee who or what is like vnto thee Is not knowledge good obedience better and art not thou of these two simples compounded There is no evill in thee thou art all good and very good There are foure things Pro. 30. â—9 30. comelie statelie in their going a Lyon the strongest among beasts and tunneth not away from any a Grey hound an hee Goaâ—e and a King against whom there is norising vp but he that hath a complete good conscience surmounts them all But conscience least I should ecclipse and obscure thy same when I would speake and spread it I will therefore giue thee thy charge a large commission Conscience that thou mayest execute thine office throughly Conscience his Charge speake thou in the language of Canaan be thou mighty in the Scriptures and that thou mayst not build Babel and pull downe Bethel let euery man haue thy sentence in his mothers tongue Goe to and fro through the world passe by no Citie Burrow Village Hall House nor Cottage but let them heare thy voyce sounding in their wals speake truely plainely boldly crie aloud spare no mans person of whatsoever cloth his coate be cut Be thou a good linguist make it knowne thou art a skilfull Artist and declare an exact Method in thy proceeding And Conscience first goe thou to all Christian Princes Kings and Emperours speake gently to them and intreate them to cry to God for wisedome that they may wisely goe in out before the great people committed to their charge will them yong and old to tread in the steps of Hezekiah Iosiah pull downe the high places burne the groues with fire over turne Baals Altars and cause all his Priests to fall by the sword Bid them send Levites through their Lands spread the truth of God for their subiects haue immortall soules in their mortall bodies tell them that is the way to get a good Conscience and how thou art of more worth than a golden Scepter Put them in mind how a bad one was the cause Saul his kingdome and Iâ—roboam became the subiect of Gods vengeance Let this Poesie be stamped about the borders of their Crownes that the more religious the more royall Conscience step on to the honorable Lords and because they affect breuitie not prolixitie say to them in a few sentences that Nobilitie without pietie and a good conscience is like a painted Sepulchre or blazing comet good for nought except to gaze vpon that they feare God or else they haue no curbe to bridle them that they honour the King keepe their houses well but the Church better that they exceed others as much in goodnesse as they doe in greatnesse and that without a second birth none can enter into the kingdome of heaven Bid them blaze their Armes continue their ancient Scutchions but take this for their Motto that The more holy the more honorable Conscience See that thou meet with the intelligent Counsellors and graue Iudges of the State and Nations
words and moderation of affection worke mightily in others especially in some natures This Condemneth the rashnes and headines of some in Vse 1. our dayes who would haue fire and brimstone to come downe from heauen to destroy the aduersaries Oh! how rate is this moderation of affection to be found in the sons of men I had almost said in my heate and hast there is no moderation at all And if wee well weigh it we shall finde but little For how doe some ioyne house to house land to land So that the poore haue no habitation left them The iudges Isa 5. 8. loue to cry with shame Bring yee The Ministers are not Hos 4. 18. altogether excuseable in this and in too rash censuring blameable How doe many men also stuffe themselues with the Creatures and keepe no moderation at all in their apparelling recreating Doe not some discharge Cannons and drinke carrowses as if the Kings shot and powder were prouided for no other purpose but to make mirth and not to wound his aduersaries One cryeth like Moses Heale her now another with Rahel Giue me sonnes or else I dye a third as David would God I had died for thee and with the Thessalonians millions mourne as men without hope But we omit further reprehension and come to exhortation Let vs all then striue for moderation of affection for it s Vse 2. not the least degree of sanctification And tell me wherein Gods children haue more faild then in this how did Peter misse it many times in many things and Ionah greeue for a guord The Minister must labour for it in the deliuery of the word hee must suffer evill men patiently sowe the seede in his hand and contentedly stay and waite for a blessing informe the iudgement before he worke on the affections or else like the Carpenters pinnes if he strike without boaring his words will fly againe in his owne face And that we may all of vs haue moderation obserue these following rules as remedies If we deale with men they be either whole Churches or Rules for Moderation particular persons We must not separate from those that 1. differ with vs but in Ceremonies we must wisely and moderately carry our selues towards them for the band that tieth vs together is not a bare Ceremony It s want of moderation of affection when men make a rent in the Church spet their Mother if they haue any in the face and count all her children Antichristian These know not or doe not what is required of them Are thou to deale with particular persons why then they are either called or not called if they be called then they be either weake or strong If they be weake in the faith receiue them not for disputation but for edification Few obserue this thing If he befalleâ— theâ— restore such a one with the spirit of meekenes Bones ouâ— of ioynt haue neede of atender fingeâ—ed person What are they without then deale genâ—ly with them at the first for fell opposition driueth them off the further instruct them with meekenes and proâ—e what the Lord will worke that way Wee see that a skilfull Cooke when hee would haue the fire to roste and 〈◊〉 the meate â—he â—t the first layeth it a farre off for thâ—â—eate being lesse â—â— sooner openeth the pores and peirceth to the bone by reason of the small opposition whereas were it at the beginning put too neare it would shuâ—â— the pores scortch the meate and neuer roste throughly â—y reason of the opposite force of the contrary qualities So when wee be to deale with one that 's cold in Religion begin we by degrees vse not too much â—eate at the first least he oppose the more and bee gone Try him if he will be wonne with the gentle words of exhortation I assure my selfe that for want of Moderation in this kind the Magistrateâ— Minister and priuate man haue not beene so profitable and succesfull in their proceedings as they might Obiect But some may obiect they are such as hate and persecute the truth God â—eares so should we hee knowes reprobates so doe Sol. not we he may haue a strange working in it the which wee doe not see he dwells with Angels but so do not we Repl. Oh! but they are Dogs and swine Why then 1. Giue them good example 2. Prouoke them Resol not 3. Pray for them and 4. Doe not finally iudge them but leaue them to the Lord. Thus we come in the next place to speake of moderation in personall iniuries Wherein thou must be very carefull for we loue our selues very well Doe men speake against thee or write against thee avoyd thou all bitternes and immoderate courses Rashnes and heate in this case as I haue especially obserued in some mens writings hath done a good cause harme say with Michael avoiding rayling Iud 9. words The Lord rebuke thee or with Paul I pray God it be not layd to their charge And we must beare with small errors in others and naturall infirmities for this is great wisedome Yet we must not be tainted with their errors but reproue Caution them though our dearest friends I might follow this point further in respect of outward things but a word of all in generall Take heed how thou lettest thy affections loose they be nimble birds quicke 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 remoued When men set them on as the Bee doth her sting or the Cripple leane on his Crutches with all their strength then when the thing they affect is tooke away they fall vpon all foure and are foully be mudded Set them on as Citizens doe their Mastique patches on their faces or as we put gloues on our hands so will there neither be paine or peril in the remotion of them Or doe as he doth by his feete that standeth on the quicke-sands remoue them often by withdrawing the minde from them so when the tyde of trouble approacheth thy affections as his feete will not sticke fast but without danger thou maist plucke them vp and be gone The true cause why the best men haue beene so turmoyld in crosses hath beene the immoderate affection of earthly moueable obiects In conclusion avoyde all counterfeite moderation for Caution it s as bad as immoderate affection and be thou assured that if thou vse either at one time or other it shal wound the heart peirce deepe into the soule and cost thee full deare Learne this lesson now least it proue too late hereafter Having handled Power Loue and a Sound mind as they are absolutely to be considered we come in the next place to speake of them 1. But briefly as they haue dependance on the verse going before 2. As they are opposed to the Spirit of feare and 3. As one hath relation to another And first
this or that fortune or chance but cast our eye on our former dealings to others and peraduenture we shall spy out the true cause why in that particular wee are afflicted And if in so doing we find out the roote from which this branch sprouâ—eâ—h why plucke it vp and let it no longer grow in our ground Lay the fault where it is for feare a worse thing follow And is this true then let vs all learne Christs lesson Doe Vse 2. as we would be done vnto another day Would the servant haue done obedience by his when hee is a Master then let him be seruiceable when hee himselfe is in subiection And they that are children must obey their parents else they shall finde theirs to prooue but vntoward tooles Speake ill of no man for if thou doest its iust with God to let one loose that shal pay thee home in the same kind And in briefe wouldest thou be releiued in want comforted in misery haue the faithfull to pray for thee and in the houre of death to close vp thine eyes then giue to the poore pitty the weake 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 haue it of thee to be long and often in practising Neither of me c. Where we note that We are not to be ashamed of such persons as by suffering beare Doct. 5. witnesses to the Gospell 1. For God is not they are precious in his eyes Reas 1. Reas 2. 2. If we be we doe not as we would haue others to deale with vs. And from this branch we note one thing more that Doct. 6. Corporall bondage doth not depriue Gods seruants of Spirituall freedome 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 poynt that hath or may haue his vse and is comfortable Vse to all that shall at any time suffer for the Gospell in Turkey Rome or nearer home for though such be mans bondmen yet they be the Lords freemen From this very 1 Cor 7. ground Paul comforted the poore servants of infidells But be partaker of the afflictions of the Gospel Having finished the dehortation we come to speake of the Exhortation where we first collect that We that professe the Gospell are patiently to suffer all afflictions Doct. 7. that accompany the same So haue the faithful done in former time not counting their liues deare vnto them for the truths sake For we loose nothing by it 1. If friends forsake vs Angels Reas 1. shall pitch their tents about vs. 2. If we want liberty of body we haue freedome of spirit 3. If there be no outward peace yet we haue in ward that passeth all vnderstanding And â— 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 Gospell and the obedience of it the best Reas 3. things that we haue or can doe what were wealth without the word one drop of this balme is to be preferr'd before all the riuers of pleasure and profits in the world And one act of beleeuing 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 neuer in a better cause besides all Reas 4. this Christ he hath suffered for vs and we haue the Lord on our side And heere we might reprehend some that will suffer nothing Vse 1. for the Gospels sake they neuer respect candle or candlesticke The Preacher and the Gospel are the onely 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 clappe their hands on their faces set their hatt in the brow and runne away at the very humming of Bees and flies In the next place let vs all in wisedome and resolution Vse 2. confesse the Gospell and professe it and partake of the smal afflictions that be in these dayes Beloued wee haue not resisted to fire and fagot neither hath our purple bloud coloured the stones in the streetes then shall wee not suffer the tongue with patience to smite vs I cannot prescribe what kind or measure we may suffer But it is the voice of heauen that in the world we shall haue many tribulations All that Act. 14. 22. 2 Tim. 3. 12. Ioh. 16. 33. will liue godly in Christ Iesus shall suffer persecutions But let vs be of good comfort for our Captaine Christ in whom we are more then conquerours hath ouercome the world Againe we obserue hence that The Gospell whether preached or professed is alwaies attended Doct. 8. with sufferings and afflictions Psal 22. 2 Chron. vlt. 15. 16. For some doe imprison the very word and would not Reas 1. haue 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 devill is proued a lyar for Iob serues not God for nought Yea and 4. The basenes of the Gospell as some esteeme it bringeth sufferings as to trust in a crucified God Those then that are Ministers must arme themselues with Vse 1. patience and resolution Private Christians must doe the same Yet here is a wonderfull mercy of God that no power or policy can prevent the liberty of the word or hinder Mat 24. 24. the salvation of one soule for its impossible that any of the elect can be deceiued condemned And this must teach vs not to thinke the worse of that Vse 2. Gospell that is accompanied with troubles or of such as doe embrace it Some cry Oh! the dayes of old were good when we had lesse Preaching we had more peace and plenty What maruell for â—ow Sathan seekes to put out the Candle that directs to heauen and wicked men labour to put out that light that doth discouer 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 haue 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 aboue their ability 1 Cor. 10. 13. Christ would not deliuer many things for the people for the present were not able to beare them Timothy escaped prison it seemes when Paul a stronger man kist the stockes Act. 16. for God had an eye to his weakenes First he would haue vs suffer according to our power because Reas 1.
Reasons alleadged 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 Iesus Christ who hath abolished death and hath brought life and immortality vnto light through the Gospell THis verse dependeth on the former For our The Logicall resolution Apostle hauing affirmed that we were called and saued in Gods purpose before the world was in these words declareth the manifestation of Gods mercy and the benefits we receiue through the same The particulars in this portion of Scripture be these 1. That the grace and purpose of God and mans saluation 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 instrumentall cause whereby is said to be the Gospell Now. This word includes all times before and after the The Theologicall exposition comming of Christ Made manifest There be diuers degrees of the appearing of Grace but onely in our apprehension 1. Grace appeareth in Gods decree 2. In the darke 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 hee shall returne againe in Glory Who hath abolished That is Remoued obliterated destroyed swallowed vp 1 Cor. 15. 54. c. Death By Death is meant the sting of death for all must once dye and the torments of hell hereafter called the second death Reuela 21. 8. As also the death of corruption which is in vs may also be vnderstood with all other kinds that be inflicted as curses And brought life First the life of grace here and of glory hereafter And immortalitie This argueth a further benefit that Christ hath procured for as Adam brought death and eternall death so Christ bringeth life and life that shall endure for euer Some read the word incorruption and the bodies of the Saints shall after the day of iudgement see no corruption Vnto light First openly manifestly and as cleare as the Sunne at midday vnto such as haue their eyes opened Through the Gospell First by the promises and doctrine of the new Testament written preached As the Lord from before the begining of the world of The Metaphrase his gracious and free purpose gaue through Christ Saluation to his chosen people so hath he now since the beginning of the Law and promises exhibited clearely and conspicuously vnto euery one of vnderstanding manifested the same by the bright appearing of Christ our Lord who hath blotted and rooted out death temporall in respect of the sting and torment and eternall paine in the kingdome of darkenes and hath also brought vnto light the assurance of the life of grace here and the perfection of endlesse glory hereafter and that by the writing and Preaching of the Doctrine and promises of the Gospell From the relation and dependance of this verse with the The deductioÌ„ of doctrines former we gather that Gods purpose in his appointed time shall come to passe Doct. 1. Grace was giuen in Gods resolution before the world and now manifested in former and present times Let man devise what he can Gods counsell shall stand The Lord of hâ—â—sts Prou. 19. 24. Isai 14. 24. 46. 10. hath sworne saying Surely like as I haue purposed so shall it come to passe and as I haue 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 coâ—â—sell of the Lord shall stand for euer and the thoughts of his heart from generation to generation And though Christ was long yet he came in the fulnesse of time Gal. 4. 4. For he is not subiect to forgetfulnes The Butler being Reas 1. but a man may forget Ioseph and Ioseph his fathers house yet howeuer that be the Lord alwaies is mindfull of his purpose David was in a passion when he cryed Hath God forgotten to be mercifull The Lord hath the Idea of all things in himselfe and euery thought is before his eyes so that he is not forgetfull 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 performe Sure this should argue instability and mutability in the Lord the which cannot be For the Lords purposes are founded vpon his counsell his counsell is most wise therefore hee neuer altereth or changeth his former purposes Neither doth God like man purpose any thing that he Reas 3. is not able to performe 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 speake 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 serue for to terrifie the wicked and confute Vse 1. their Atheisme who cry out Where 's the promise of his comming haue not all things beene alike from the beginning Yet Act 17. 31. shall not the Lord appeare in his appointed tim He hath set a day wherein he will iudge the world The yong man Eccles. 11. 9. may reioyce in his youth and doe what seemeth him best in his owne eyes yâ—t let him know that the Lord will bring him to iudgement The Epicure goe in purple and fine linnen and fare delicately euery day but his sweet morsells shall be grauell in his mouth when his account is cast vp And be thou assured that as the Lord hath purposed mercy to his children so hath he iudgement without 2 Thes 1. mercy to all wicked and vngodly persons and in the time he hath purposed it shall be performed For he is Iob. 9. 4. wise in heart and mighty in power who euer waxed fierce against him and hath prospered God spared the old world long but the floud swallowed them vp at the length Iezabell had a long time of turning and Ierusalem of repenting but was not the wrath of God powred downe at the resolued time to the vttermost And so shall it be at the last with such as cry and thinke the Lord is like vs he will neither Psal 50. 21. Zeph. 1. 12. doâ— good or evill And in the second place this must teach the faithfull patience Vse 2. Ioh. 2. and to waite the Lords leysure We may not appoint the Lord a time when to finish his worke It was Maryes fault that would be directing her sonne that was God and man when to worke his miracles and be handling of him and we read that the best of Gods children haue failed in not patiently waiting for the accomplishment of
excell the principall in some one thing as the foote by fleeing may saue the body when the head cannot moue without it So the least of Gods ordinances in one thing or other may be more profitable then the highest For â—xample For the plantation of a Church the conuersion of the sinner the begetting of faith the information of the iudgement and the directing of man in the pathes of righteousnes Preaching doubtlesse hath the preheminence But in easing of the troubled heart by confession in recounting the great and many things the Lord hath done for vs in praysing him for his benefits and obtaining of comfort and helpe in the time of need and to a sinner converted prayer I thinke is the more profitable Obiect Sol. It will be said We cannot pray without preaching True not well neither can wee preach well without praying Againe faith comes by preaching and without faith no Obiect prayer We grant it yet prayer doth preserue 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 heare God speake to vs in praying we Obiect 3. speake 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 speake also For the Spirit of God doth direct and assist all the faithfull to pray And in this following respect Prayer seemes to haue the prayse For in Preaching God by man speaketh vnto man But in Praying Man by the Holy Ghost doth speake vnto God the Father And on the other part Obiections are brought as this Obiect That which is for another thing is of lesse value then that thing for which it is But preaching is for prayer therefore not to be preferd aboue it This rule seemes to me not alwaies to hold true Example Sol. The father and the Mother are for the sonne therefore the sonne is better then they God was in Christ and redeemed the world by him therefore the world is more worth then the sonne of God This were a doubtfull if not a blasphemous consequence Yet obserue this that one thing may be for diuers ends as the Redemption of man by Christ was not solely for the good of man but for his owne and the glory of his father and Christ as he was God was both the end and the meanes so that sometimes things be not as they seeme to be I will to and fro dispute the question no longer for my first generall answere shall stand for all And none needs to doubt of the truth of it Onely thus let vs conclude that as Christ said Giue that to Caesar which is Caesars and to God that which is is Gods So giue we to preaching that which is its due and to prayer its priviledge also And in the second place this should teach vs thankfulnes Vse 2. to God for the word preached Alas what were all other fauours worth if we had not the Gospell to conuert vs and to sanctifie vs to God all things to vs We esteeme not of this fauour as we ought and as it deserveth Haue wee a guide to direct vs being out of the way a Phisitian to remoue some dangerous disease or but a remedy to turne our cloth into a better colour We esteeme highly of such things But haue too little respect vnto the word taught the onely meanes to heale our spirituall maladies and to conuert vs vnto the Lord. And if this be not thanksworthy then all we haue is of no worth Praise wee the Lord therefore that our visions faile not Againe would we and our children be converted and Vse 3. healed then let vs depend on the word taught Moses Rod in Moses hand did worke miracles and so the word in the mouth of the men of God will destroy the cursed worke of Sathan in vs and make vs in mind and life like vnto Christ Iesus We must wash in this poole attend at this porch and suffer this water to fall vpon vs so shall the Leprosie of our sinne be washt away and we be transformed into the image of the Lord wherin 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 vs ordinarily vnto heauen but the diligent hearing of the word preached Last of all Let vs all strive to continue the word taught Vse 4. amongst vs for if it faile the people perish Nay we should to the vttermost of our power with the Thessalonians cause the Gospell to run and abound in all places this is a worke of worth and great necessity You often and it s good speake in the praise of that in his Art matchlesse Peere Sir Francis Drake for deriving the water into your Corporation and you are at daily expence to repaire the breaches of its passage And shall we then neuer be at any charge to cause the water of life to slow through the Townes and places about vs by the Conduits of faithfull preachers Nay would to God some did not stop this wells mouth or rather hinder the passage But woe to them whosoeuer they be Of the Gentiles We might gather diuers things from these few words being diuersly considered but the cheife I take is this that When the Lord will call and saue a people hee rayseth vp the Doct. 6. fittest instruments for that purpose Who fitter then Paul to be a Preacher to the Gentiles or to deliuer Israel then Moses being skilfull in all their learning Peter was a man resolute and fiery therefore the more meete to deale with the stiffnecked Iewes And the Lord sent Papists to Pp ' for their conuersion for they knew their iuglings and were able to beate them with their owne weapons Because the Lord is wise in all his wayes and skilfull in Reas 1. all his enterprises A man of vnderstanding will doe his best to haue his matters effected and shall not the fountaine of all wisedome worke wisely Againe the Lord doth this in respect of the people for Reas 2. they naturally are subiect to quarrell to make objections and to deny the meanes of their conuersion Now a man well qualified will remoue their doubts conuince them in iudgment discouer their folly and so the sooner draw them to repentance For though God can worke and sometimes doth with weake or no meanes at all yet this is his Method in his ordinary course of proceeding By this poynt we may partly tell what to iudge of many Vse 1. places and people in the world Doth the Lord send them fit Pastors then hope the best but if not feare the worst This must teach vs to reuerence the Lord in his workes Vse 2. and not to passe by without casting our eye on his wise prouidence For its worthy of our obseruation and imitation I feare
suffer now shall be denyed 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 moue vs to suffer also Doct. 5. What a cloud of witnesses haue we Christ example is propounded to this purpose and many more in the booke of God that we with patience might endure the crosse and despise the shame Heb. 12. 1. 2. For its a good thing to follow a multitude in the way of Reas 1. righteousnes as it is evill to tread in the lewd steppes of vngodly persons Againe if their example moue nothing then they shall Reas 2. rise vp in iudgement against vs For are not they recorded to this purpose Let vs in time of trouble then cast our eyes on those that Vse 1. haue gone before vs for like a liuely picture they will giue vigour to our faint spirits when we are ready to faile Examples are of great force in all things and shall so many worthy patternes prevaile nothing No I ade so dull but will follow a free and forward leader And here we are instructed to giue good examples to others Vse 2. Let vs learne some incouragement by our practise to future posterities that they may be pricked forward to tread in our footesteps For vndoubtedly the best way of teaching others as we see is not by precept onely but by example also For I know whom I haue beleeued We haue heard of two causes why Paul suffered the one in that he preached the Gospell the other that he preached it vnto the Gentiles and now followeth a double reason why he was not ashamed of so doing but resolutely did goe on in the fulfilling of his Ministery Whence this poynt will truly arise that As the wicked haue pretended causes to afflict the faithfull so Doct. 6. haue they good grounds not to be ashamed of their sufferings Heb. 11. 24. 35. 2 Cor. 4. 16. Acts 5. 29. Aske Moses why he would not be called the sonne of Pharaohs daughter enjoy the pleasures of sinne for a season but chuse rather to suffer affliction his reason is at hand he hath respect to the recompence of reward Why would not Heb. 11. the Saints in their greatest tortures by vnlawfull meanes be comforted they looked for a better resurrection Wherefore did not the faithfull faint in their suffering they did account that the momentany afflictions of this life were not wâ—rthy 2 Cor. 4. 17. of that eternall weight of glory that should be revealed What reason had Christ that he would not come downe from the Crosse and saue himselfe that saued others Hee must doe the will of him that sent him finish his worke and performe his promise And he knew that his death and resurrection would be a greater miracle then to haue deliuered himselfe another way For the Children of God goe by a sure rule they ground Reas 1. their proceedings and sufferings vpon Gods precepts and promises when as the prophane haue false rules fained causes And if it were not thus they could haue no comfort in Reas 2. their suffering for blessed are those that suffer persecution for righteousnes sake Therefore they ground the cause of their affliction vpon Reason Vse 1. Wonder not then ye men of this world why the Saints in all ages haue resisted unto bloud and not counted their liues deare vnto themselues but haue carried them in their hands For they know that though man frowne the Lord will fauour though Antichrist bind with a curse Christ will lose with a blessing though Sathan tempt and terrifie the Spirit will strengthen and comfort if the flesh be weakened the spirit shall be renewed if death goe before that life shall follow after and if the world loose 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 haue a building giuen of God an house not made with hands but eternall in the heauens of the possession whereof they be assured after their dissolutions A wonderment riseth from the ignorance of the cause or the rarenes of the event and these be the proper grounds why many men admire and are astonied at others sufferings for the Gospell But surely the seruants of God haue had great reason for their courses whatsoeuer blinded men doe deeme of them For I know c. The next Instruction wee obserue from these words is this that It is an experimentall knowledge of God that will cause a Doct. 7. man to bee 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. c. Iudg. 13. 23. Rom. 1. 16. 17. Because it is a great meanes to strengthen our weake faith Reas 1. Now as our faith encreaseth 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 weakenes of faith must be remoued to beget resolution and that is done by the experience we haue had of the Lords proceedings Againe the former performance of Gods promise doth Reas 2. not take away the efficacie force of it for future time but rather confirmes it For when God loues once hee loues euer so to whom he performes his promise once hee will performe it for euer The often setting and rising of the Sun doth assure vs the more both of the one and of the other for we haue 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 Vse 1. vnder the Crosse and vnsetled irresolute to any good word or worke they haue no experience of God and his proceedings For experience will cause tribulation to bring foorth patience as many little acts doe make a great habit Rom. 5 3. And in the next place this poynt serueth for our direction Vse 2. and teacheth vs what to doe that wee may patiently beare the Crosse and manfully fight the battels of the Lord namely to get experience of Gods manner of proceedings And for our direction the better to gaine this obserue Rules to procute experimental knowledge these Rules following I. Obserue Gods dealing with vs. 1. In temporall 2. In spirituall things 1. Hath he not fed thee clothed thee lodged thee since he gaue thee a being and is his hand shortened and not stretched out still When the Disciples of Christ were troubled in minde about these matters What sayth he haue 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 meate in your scrippes and all other prouision wanted you any thing they
heare of revolters From this poynt we learne a twofold lesson first to take Vse 1. 2. knowledge of the Backsliders And next to make others that be professors or Preachers of the Gospell acquainted therewith For its warrantable profitable therefore we are to put this duty in practise and the neglect of it is or may be a wrong to thy selfe hurtfull to thy faithfull 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 hurtfull 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 turne from our former profession is a foule fault Doct. 2. and great offence For Paul doth complaine against it and sets it downe for a sinne to be abandoned of all men Ioh. 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 prophane men iudge that there is no profit or comfort in seruing the Almighty when such forsake their profession For thus they will reason If that Religion had beene good they and they would neuer haue cast it off Againe we weaken asmuch as in vs lies the Church of Christ for cut off a member will not the body be the lesse Reas 2. powerfull And it giues the Deuill and his instrument the more encouragement to tempt and persecute the righteous for hauing prevailed with some they haue hope to doe so with all Let vs then that embrace the Gospell be carefull to hold what we haue and neuer to revolt from our Religion For Vse we can no way more dishonour God scandalize the truth giue fewell to the rage of wicked men and Devills then in so doing Better had it beene that such had neuer made profession better for them selues better for all men For none but Sathan and hell make gaine of backsliding And that thou maist neuer revolt and forsake thy Religion doe these things 1. Before thou enter into Religion lay a sure foundation Helpes against reuolting 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. Ioh. 6 68. Christ They knew that he had the words of eternall life 2. Cast vp thine accounts and prepare for the worst thing that can befall thee yea expect what euill the best are subiect vnto For want of this causeth many to reuolt in the least triall or temptation 3. Withdraw thine affections from the loue 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 practise of the power of Religion so shalt thou neuer leaue it in the most fiery and hottest assaults 5. Be iealous of thy selfe especially when thou growest negligent in the performance of good exercises for this doth presage a fearfull reuolt 6. Consider that without perseuerance thou canst not be saued or if thou be that thy rising againe will cost thee more toyle and torment being once fallen then to hold thee in thy present good condition Let all these and the like be well thought vpon Of which number bee Phygellus and Hermogenes From the nominating of these two who in all likelihood were some principall persons we gather that Men of high place and much respect among the people of God Doct. 3. sometimes fall away Iudas 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 diuers 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 recouer themselues afterward 4. And last of all When it s done by some vrgent necessity or willingly In many of these respects the best haue fallen And God would haue it so First that the world may see that the Lord can support Reas 1. and maintaine his Church by weake instruments and meane persons For his power is the more manifest in thus doing he hath chosen the foolish things to confound the wise and weake to destroy the mighty That we may see how to stand fast and that by cleauing Reas 2. vnto him and in seeking his assistance for experience of our owne and others weakenesse like a childe to the wall makes vs to run to the Lord for supportance after by a fall we haue hurt our selues And if it fall out thus with great men sometimes then Vse 1. let it be no new thing in thine eyes to see the same in our dayes For what is there that hath not beene and what hath come to passe heretofore that may not fall out hereafter Say not as some doe that if one fall away cry out They are all no better this kinde of reasoning from some to the whole company is not sound What and may such Cedars shake totter and fall then Vse 2. let the weake willowes and poplar take heed of the winde For blessed is he whom other mens harmes doe make to beware And it shall not be amisse to lay downe here some causes of falling away And they be either 1. inward or 2. outward The inward be foure especially 1. Weakenesse thus many haue fallen of infirmity Inward causes of falling away 2. Some affection not mortified for one such a Ionah in the ship will vnsettle all 3. Infidelity when men want faith they are vnstable in all their wayes 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 euill time The outward causes are principally these 1. Persecution this hath turned millions backward Outward causes of falling away who in the daies of peace had their faces to Sion-ward 2. Some wrongs or iniuries the Israelites from this ground thinking to be reuenged fell from Rehoboam vnto Ieroboam But they were carried away captiue and neuer returned 3. Scandall or offences taken at some doctrine From that time many of his Disciples went backe and walked no more with him Ioh. 6. 66. 4. The example of great men Doth any of the Rulers or Pharisees beleeue in him This is a cord that pulleth thousands from the true path and Rule Ioh. 7. 48. 5. When men haue expected great promotion but seeing their hopes frustrate they turne aside This is a great load stone to draw an iron heart from the path to heauen 6. Too much familiarity with
iustice may correct vs in that kinde God doth it to humble vs. For that which wicked men Reas 2. cast in the teeth of Gods children to disgrace them the Lord doth in goodnesse to roote out pride and ambition in them That their faith and patience may be tryed Who fed thee Reas 3. with Manna in the wildernes to prooue thee Deut. 8. 16. And so the Lord did deale with Iob. Lastly God doth it to make his power the more to appeare Reas 4. in the preseruing of his children by weake meanes or from so meane a condition in lifting them vp to great promotion This must teach those that neuer wanted 1. not to Vse 1. count them wicked who haue beene are or may bee in want 2. to praise God that their pastures haue alwayes beene greene and their cups flowed ouer 3. to prepare for a change for prosperity is often seconded by aduersity Iob 1. vlt. This must bee a stay to vphold the poore godly man Vse 2. from any murmuring or ouer much heauinesse for his estate is as good as sometimes his Masters was Doe not repine at the Lords prouidence For that is but to draw downe a heauier correction nay rather finde out the cause and if it bee sinne 1. leaue it 2. craue pardon for it 3. pray for reliefe and 4. tarry the Lords leasure and in time conuenient he shall comfort thine heart Psalm 27. vlt. Againe here Note that We are not once but often to refresh our afflicted brethren Doct. 7. We must doe it againe and againe Phil. 4. 16. and neuer waxe weary in well-doing 2 Thes 3. 13. For we are members of one body and shall we but once Reas 1. feed and cloath them Christians are Temples of the holy Ghost and shall we Reas 2. not often repaire it God doth often refresh thee and wilt thou not treade Reason 3. in the steps of thy heauenly Father Thou wouldest desire to be often refreshed thy selfe and Reason 4. must thou not doe as thou wouldest be done vnto This reprooueth those that grow weary in weldoing Vse 1. they begun well but something letteth perseuerance well beware lest as thou hast measured to others in their neede the Lord measure not the like to thee in thy greatest extremitie Then let not vs begin onely but perseuere in welldoing Vse 2. Gal. 6. 9. for by this reason Paul vrgeth this duty we shall reape in due time if we faint not He that doth not endure to the end cannot be saued Moreouer we may collect hence that Gods children are a thankefull kind of people Doct. 8. Or that Former favours are not forgotten by the faithfull Paul he carries in minde the kindnesses done vnto him and prayeth for his friends So good David is not vnmindfull of his trusty Ionathan after his death Is there yet saith hee any man left of the house of Saul that I may shew him mercy for Ionathans sake 2 Sam. 9. 1. See Rom. 16. 4. Phil. 2. 29. For they are iust and the remembrance of fauours conferred Reas 1. is a kind of iustice thankes is the least requitall For they be also humble Proud men forget all kindnesses Reas 2. or at the least take no knowledge of them It s a meanes to maintaine affection and as much as in Reas 3. them is they seeke peace with all men They know that if they forget their friends they shall Reas 4. be forgotten For with what measure we mete it will one day be measured to vs againe Mat. 7. 2. This iustly reproueth many in these dayes who suffer Vse 1. all kindnesses from God and man to slip out of their minds We haue hundreds that haue beene cherished releeued yet haue not returned thankes Nay now a dayes he that lends to some in want shall loose both his goods and his friends But no maruell For how should we expect thankes from them from whom the Lord for all his fauours receiueth nought but daily indignities Would we be counted Gods children then forget not Vse 2. former fauours but be thankefull for its a good thing to praise God and man for the least kindnes receiued And it s a brand of a wicked person to be vnholy vnthankefull I haue sometimes thought that the nine Lepers were so glad that they were healed that for ioy they ranâ—â—e to their friends and forgot to returne thankes vnto Iesus like a little child who when his parents haue put vpon him a new coate he is so forward to shew his play fellowes what a braue man he is that he returnes no praise for it to them for the present Well howeuer this be come thou to thy selfe as the Butler did call to minde thy fault this day and be thankfull least thy father at least for a time strip thee of thy most desired blessings for a thankefull heart is a good heart and highly respected with God and man And was not ashamed of my chaine Here we note two doctrines the first is that Faithfull men haue beene vsed as Malefactors Doct. 9. Ioseph was put in the prison Daniel in the den Ieremiah in the deepe Dungeon Iohn beheaded his Master crucified See also Act. 12. 4. 6. Math. 26. 47. Eph. 6. 20. For the world doth so esteeme of them Haue we not Reas 1. found this man a pestilent fellow and an enemie to Caesar Or it may come to passe through hatred Christ was put Reas 2. to death of enuy for they had no iust accusation against him What evill haue I done Which of you can reproue me of sinne not one who could Vse 1. Vse 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 patient so it be for welldoing for thy brethren thy Master too haue trod this presse before thee The second doctrine we note is that Not to be ashamed of the faithfull in affliction is a sure signe Doct. â—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 Pauls bonds For its a token of Christian courage and resolution for Reas 1. why might not they be catch't also It argueth a great degree of humility the which is an inseperable Reas 2. signe of a good Christian for the more holy the more humble Then those that shrinke at such a season or occasion may Vse 1. be deemed weake or no Christians at all Neuer iudge well of thy soundnes if shame cause thee to Vse 2. forsake the doctrine thou professest or to estrange thy selfe from the deliuerers and preachers of it especially in their afflâ—ctions 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