vs the earth to swallow vs Tyrants to murther vs Death to terrifie vs or hel it selfe to include vs ceize on vs Yet looke vp to Gods Omnipotency and we shall be bold as the Lyon quenching Sathans darts walking vpon the waters as vpon dry land deride death make a mocke of Hell it selfe David no doubt thought on this Psal 23. 27 46. Rom. 8. 31. Io. 10. 29. therfore he would not feare the wicked but walke in the valley of death and neuer tremble at the most terrible tidings For if God be with vs what matters it who be against vs None can plucke vs out of his hands And in respect of others this may moue vs to hope aboue hope for he can bring home the Rom. 11. 23. Iewes graffe them againe into the true Olive and make the withered branch to beare why should the Eunuch say I am and shall be a dead tree Isa 56. 3. And finally this should teach vs all to tremble before Vse 4. him and to stand in awe of his Maiestie for he can arme the least creature with power to destroy vs yea the caterpillars frogs and crawling lice to vexe and consume vs Oh that this were well considered and seriously thought vpon Would not fraile man tremble if this thing were well weighed We feare the water and fire as dangerous the Beare and Lyon least they deuoure vs And shall we not feare him that after death hath power to cast soule and body into hell Pilate thought to cause Christ to speake and answere him from this ground I am sure we should be moued to leaue sinne and to pray from the same It 's not our houses that can helpe vs our beds that will secure vs our great barnes purple and fine linnen that can protect vs For at midnight euen at midnight he can send his Angell to slay thousands and pale death who is no respecter of persons to haunt the court wither the greene branches and kill the strongest stoutest What a cry was sometimes in Egypt What fearefull newes to the rich man This night Luk. 12. 20. shall thy soule be tooke from thee Cannot he cause Achitophel for all his wit to hang himselfe and play the foole Iudas to be his owne executioner And Saul to fall on his owne sword Wherefore consider him that bindeth Kings in fetters and aduanceth the poore to great degree And the more thou shalt thinke on Gods power the stronger shall be thy faith the more firme thy hope the greater awe wilt thou stand in and be the more fearefull to sinne and forward to all good duties Then let this point take deepe impression and neuer depart out of thy mind And if thou wouldest haue experience of Gods power Psal 92. 5. 6. Rom 1. 20. 2 Cor. 12. 9. 1. Meditate on his workes of creation 2. Consider how he hath destroyed and dissolued the strong and cursed worke will is goodnes yet we adde evill for as the vnderstanding is exercised about truth and error though error be but a swerving from the truth and by accident part of the intellects obiect so is the Will conversant about good and euill in the same manner The Will may seeme to haue two contrary motions to will and nill the first embraceth good the second refuseth evill yet I haue sometimes thought that to nill is rather a cessation then an action For as the hand doth extend it selfe to apprehend what the eye iudgeth for good but moveth not at what is evill except by violence it were imposed vpon it so likewise it may seeme to be with the Will viz. acting about good resting in respect of evill And a man may be said to nill what he doth not will But we leaue this to the most learned to iudge of Goodnes may be considered either first or from a first The former is in God and indeed very good so that he willeth himselfe necessarily and primarily because he is the chiefest good and this may be said to be an internall not an externall action for so the acts of Gods will are distributed The latter is whatsoever proceedeth from God and this good is of two kindes either of nature or grace and his Will is conversant about them both as its proper though secondary obiect Finally Evill is likewise double the one the evill of sinne 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 thinke that the Lord affecteth alloweth commandeth or allureth directly to sinne But forbiddeth disswadeth and punisheth it according to that These things haue I hated and the soule that sinneth shall Zach. 8. 17. Psal 5. 5. Ephes 5. 6. dye Notwithstanding the Lord though not by coaction or a forced necessitie permitteth and suffereth these things to be and doth dispose of them for good and profitable ends therefore he the rather doth suffer them then altogether prevent and hinder them For although evill as it is evill is not good yet that not onely good but also evill should be is good for the evill of sinne and affliction can the Lord turne to his glory and his childrens good and by direct opposites we the better perceiue which is the best But obserue that sinne and punishment of their owne nature are naught and become good by accident onely As we haue described the Will of God according to our power so we may in the next place vse a distinction But this must be well considered that Gods Will is but one it admitteth no diuision into Species yet as his wisedome is simple notwithstanding the Apostle calls it by reason its refracted in the creatures the manifold wisedome of God so in like fort for the same reason Gods Will may diversly be considered and distinguished Ephes 3. 10. And in the first place it may be said to be internall and The first Distinction of the Will of God externall And it s called internall because it worketh in him and hath God himselfe for his adequate and proper obiect for God willeth himselfe before he can will any other thing The externall is that whose obiect is said to be without God that is to say all created things or whatsoeuer is not himselfe The first is necessary and essentiall to God the second seemeth to be after a sort accidentall yet free and is the foundation and roote of all Contingents in the whole frame of Nature Againe 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 vs As the day of a mans particular departure and the last iudgement Act. 1. 7. And this is but one and the same Will in God for the time of its manifestation and the manifestation it selfe are but adiuncts or accidentall
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
men vnsetled in the truth Fearfully haue some fallen by this stumbling-block These be some of the maine causes both inward and outward that haue moued many to become backâ—â—ders So that he that will goe on constantly and with resolution must haue an eye to all these things Wee may further note from these two named and the rest omitted that God proportioneth mans shame according to the offence Doct. 4. These were very likely greater then the rest either in place or forwardnes of profession and therefore they â—urning aside God hath caused their names to be registred in his booke to their greater and perpetuall infamy as Iudas Iscariot c and these may be the reasons First for God is iust and measureth all his affaires by Reas 1. iudgement rewardeth all men according to their works Againe he doth it to declare his hatred and detestation Reas 2. to sin for God is not a God that loueth iniquity Psal 5. Moreouer to take away the lying cauils of false censurers Reas 3. who bee prone to say that his wayes are vnequall partiall Ezec. 18. 29. Finally that great offenders may feare his reuenging hand Reas 4. the more and thereby be mooued 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 iust in Vse 1. all his proceedings the mighty shal be mightily tormented He that hath beene a ring leader to drunkennes if he doe not turne shall drinke the viols of Gods greatest wrath in the cellar of darknes and blacknes where he shall be drunken but not with wine stagger reele fall and neuer rise again The man that hath fallen from coÌ„tinency to the foule sinne of fornication and vncleanesse polluted the young and tender virgin with the spreading infection of his hot-breathing lust and hath corrupted so many hope full subiects must know that Whoremungers and Adulterers shall bee deeply adâ—udged by the Lord For these be the sinnes that will eate vp all a mans encrease burne to the center of hell and deuour to destruction And it shall so be to all peccant persons for the higher they fall the more fearfull shall be the bruising the breaking And doth the Lord proportion mans shame according to Vse 2. his sinne Then let all of vs abstaine from the least appearance of iniquity This is a point of high wisedome to bee practised of prophane persons What if wee cannot abstaine from all sinne yet let vs flye it as much as wee can Is it wisedome for a man to tumble in the myre because hee cannot walke but his feete will bee fouled spotted to runne still on the scoore without all care being somewhat already indebted to swallow poyson in consideration that hee hath tasted of some vnhealthful and noysome thing Then learne to bee wise shunne all the euill thou canst so at the worst thy torment one day shall bee the lesser the lighter Nay bee thou sure of this that though thou be God's yet thy shame shal abound with an heauy and tart correction set on by the sharpe correcting hand of a father if willingly and wilfully thou swallow vp sinne and deuoure with great greedinesse the full cups of iniquity For the more power the Lord hath conferred vpon thee whereby to enable thee to stand if such a man as thy selfe then fall thy rising againe shall bee the more fearfull painefull This is a truth that cannot be denyed And from Gods proceedings Let them that are Gods Vse 3. on earth learne to follow his example Therefore if an Absalom entice the subiects from the Father and Prince of the land to rebell rise vp in armes and seeke to depose him aboue all the rest let such a man die the death and haue his name writ in the earth Thus did other Magistrates in the dayes of old soe doe thou in these latter times One too many that Phygellus and Hermogenes by their example or perswasion being of some greater note drew many of these all to fall away for which cause our Apostle guided by Gods Spirit left their names recorded to haue them rot the more and that others might tread in his steps If thou then that are advanced by God meete with one of those breathing deuills the Papists that like the auncient Pharisees compasse sea and land to make a Protestant fall away and become like themselues to insult against his Soueraigne and to bath his hands in the bloud of the Lords annoynted whether they be plodders in the night or for more close effecting of their damnable enterprises walke in the day and with the Moone are beheld full in the Congregation with borrowed light once in the Moneth Let them be rewarded according to their sinne and the evill they haue or if they had not beene preuented would haue 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 Deuill in all things seekes to imitate the Lord. If God haue a Moses and an Aaron he will haue a Iannes and a Iambres If Christ set out his true disciples by two and Exod. 7. 11. 12 by two Antichrist will doe the like We read of Iosua 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 sinne Reas 2. vniteth sinners as grace doth the godly and by couples they seeme to be the lesse faulty the more able to defend their false cause Learne we hence to rise by couples turne we and allure Vse others to returne 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 Ioh. 6. 66. Luk. 2. 35. Doct. 6. Reas 1. Because one temptation may haue the same power in the weake 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 prevaile mightily and multitude Reas 2. draweth wonderfully forward backward Say not then in thine heart that such a Religion is not the Vse 1. truth because many fall from it for in so doing thou maist condemne the Gospell of Christ In such a time as this especially beware lest thou be also Vse 2. drawne from thy stedfastnes and the truth of Religion For where one leadeth another is prone to follow Men in this are fitly compared to sheepe for let one run out of the fold not one will stay behind Further it may be obserued that Vsually 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
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
the rule forenamed and remembred and having done so the vnderstanding takes a strict and exact view of their agreement or disagreement Now if there be a iust proportion betwixt the acts and the rule then there is excusation the effect of a good Conscience For Faith resteth on the promise for reward from the Law-giuer But if there be a disagreement then followeth accusation the attendant of a bad Conscience For beleefe giues credit to the threat and expects a penaltie And thus you see how a good Conscience excuseth a bad accuseth by reason of faith being interposed Neither need we to doubt but the Gentile had a kinde of faith the which produced these effects Rom. 2. 15. The King of great Brittaine giues a iust law for the well gouerning of his subiects promising a reward to them that obserue it threatning a penaltie to them that transgresse it I my selfe being one of the number heare vnderstand and beleeue it Well a day is appointed when my obedience must be tryed The Law is read and I giue eare vnto it If now my actions answer the Kings command I am not afraid my Conscience doth excuse me Why For I beleeue he will iudge me according to my workes But if they disagree from his Precept then I feare and my Conscience doth accuse me because I giue credit that answerable to the threat I must be rewarded But suppose I were ignorant of my Princes pleasure or knowing it did not yet credit it should I then haue excusation or accusation Not and the reason is in that I want faith to beleeue the promise or threat which are of force to accuse or excuse being credited Let vs apply it God the King of all the world hath giuen man a Law writ without him or within him that skils not to gouerne his actions he also hath passed his vnchangeable Word that the observers of it shall liue the transgressors dye All this I giue credit to Now when I apply mine actions to the Law and they are proportionable to it then my Conscience excuseth me for here is a good seeing together Notwithstanding all this Faith must credit the promise and threat for producing of these effects and is in truth the first and remote cause though Conscience be the second and nearer of accusation and excusation When the hand doth amisse we vse to say can yee not see Yet it is not the eyes fault And so in this we doe the like appropriating that vnto Conscience the which properly and immediatly springs from faith And tell me why doth the Devill tremble Is it not from faith Why are the profane fearefull Is it not from faith Why is a good Christian chearfull Why He hath kept the patterne and hath faith and why doe we sometimes doubt sometimes beleeue But from partiall obedience and an imperfect faith Yet as wee haue said Conscience doth accuse and excuse cause ioy and feare as the Precepts of Grammar the boyes Latine but not without faith And I pray you would a Scholler care at all whether his Latine answered the rule or no had he not faith to beleeue the truth of it and his Masters promise threat And thus you see our opinion let the learned iudge 2. The second effect accompanying a good Conscience is Ioy ioy I say vnspeakeable vnvtterable Davids Harpe was nothing to this yet made full pleasant Musicke A good Conscience will make the heart to leape the face to shine fill the breasts with milke and the bones with Marrow It s Prov. 15. 15. Iudg. 9. 13. a great a continuall feast Irke Wine it cheareth the spirit of God and man Let Saul want it his kingdome will augment his feare Naball may make a feast like a King Belshazzar carowse in Bowles but having not this dish their thoughts will trouble them and their hearts in the middest of all their mirth dye within them This this is the ground of all true and solide ioy the best musicke will it make that ever was heard What caused Iob to laugh at death Peter to sing in prison Paul to comfort himselfe in the angry Adriaticke Sea And Stevens face to shine like an Angell when the stones came flying about his eares Any thing but a good Conscience The gallants of these daies may seeme the onely merry men but without this they are all base wretched miserable 3. Shall we thinke that Conscience goeth alone or with one single attendant or two as Iacob to Padan-Aram Ionathan with his Armor-bearer or Nehemiah to view the walls of Ierusalem No no Ioy is on its right hand and contentation runnes with it Cast a world into the heart of man he is not satisfied when as Paul not having a penny shall rest contented If thou canst but see the face of a good Conscience in the closet of thy soule engrauen on the Tables of thine heart thou maist cry with old Israel when he saw Ioseph his sonne aliue I haue inough or with Mephibosheth when the King returned safe let the Zibaes of the world take all For Conscience is a rich Treasure a Cabinet full of precious Pearles a costly banquet I say that Bread nourisheth Drinke refresheth but a good Conscience is all in all 4. Doth not Conscience also walke with Hope and giue good evidence for time to come It s like a rich Merchant who keepeth Factors in a farre Countrey and forreigne Land Doth it not send hope to trade and barter in the India of heaven from whence she returnes with comfortable tydings and supporteth Conscience vntill all things be had in perfect vision Were it not for this the heart would burst and good mens spirits faile them for feare Hope will still be whispering Conscience in the eare bid it be of good comfort and not faint for the time of its visitation is at hand Truely a Consciencelesse man is a hopelesse man and he that wanteth that shall perish 5. Also Conscience is alwayes armed and attended with courage boldnesse And is not that worthy the right hand of fellowship A man of Conscience dares stand before Princes plead his owne cause and force Faelix a bribing Iudge to tremble What made the Prophet to giue King Ahab the lie The Apostle to call the high Priest painted wall And Iohn to tell Herod he was an Adulterer But the force that floweth from a good Conscience He that hath a good Conscience may quench the fiery darts of Sathan conquer the King of feare and shake off all terrible tydings Keepe it and it will keepe thee safe amidst ten thousand dangers Sayle thou in this ship and it will land thee in safetie when they that want it shall split the barke of their soules vpon the rocke of condemnation 6. Conscience as thou hast worthie attendants in this thy Pilgrimage on earth so thy reward shall be great in heauen For thou shalt haue thy seat in the noble house of the soule till the day of iudgement Peace shall be thy
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
if the remembrance of the second death cause thee to quake and tremble yet feare not for the gates of hell shall neuer preuaile against thee This ought alwaies in these pangs of terrour to wipe all teares from thine eies And the reason we are so often astonished is because we doe not minde oâ— beleeue this thing For if we did we would cry out with ioy O death where is thy sting O graue where is thy victorie This salue is good for the fourefold forenamed soare This Physicke like Moses rod will remoue all death whatsoeuer Wherefore in thy greatest feare call to mind that death by Christ is abolished And hath Christs death destroyed death then haue a Vse 3. care that ye bring it not againe into the world Giue not food to this infant reuiue not him by any meanes For as Iudas his master it will one day betray thee lift vp his heele against thee Adam could bring in death but he must be more then a meere man who can vtterly destroy him yet striue thou to tread this serpent vnder thy feet bruise his head against the stones suffer him not to crawle or creepe For in so doing thou shalt be blessed But may some say how might I destroy death Quest Ans 1. In a word diuerse wayes 1. Thou must auoyd sinne for by sinne death came into the world Sinne to death is like fuell to the fire food to the faint wine to the weake and Physicke to the distempered patients so that he who sinnes reviues death restores to him his sting and pulleth him with speed vnto the doore and into the very inward parts of the soule And for thy better direction consider what sinnes haue brought death corporall spirituall 1. Drunkennes Deut. 21. 20. 2. Gluttonie Luk. 12. 20. 3. Vnthriftinesse Pro. 6. 12. 15. 4. Idlenesse 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 Iude 5. 10. Disobedience to Parents Pro. 30. 17. 11. Want of preparation to the Lords Supper 1 Cor. 11. 30. Finally all sinne whateuer brings death For the soule that sinneth shall die the Ezech. 18. 4. death Wouldst thou then crucifie this Barrabas that too often escapeth when Christ is executed see good dayes on earth haue grace to flourish in thee the first death to bee advantage to thee and escape the second why auoyd sinne and all the occasiâ—ns thereof abandon and flee Behold I haue told thee before 2. Thou must mortifie thâ— earthly members crucifie thy 2. inward corruptions and strâ—ue to be clensed from all filthinesse 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 soone as some externall and grosse transgression 3. Cherish the life of grace within thee For if it flourish 3. death shall perish When corne 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 efficacie of Christs death For as 4. the great flame will draw the lesse sparke of heate out of the finger if held to it so bring the eye of our mindes close to this obiect and death will pine away The lesser shall bee deuoured of the stronger We haue some who hold Christs death to worke this How Christs death kils death in vs. death in vs not onely as meritorious or by way of meditation but operatiuely as an efficient cause produceth its effect Yet to me it seemes to be otherwise For though it be certainly true in the two former respects yet the last is doubtfull and that for these reasons 1. Death is a meere priuation and therefore being nothing cannot produce by way of causation any perfect effect 1. Death is a meere priuation 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 owne nature Whereby the way we see an other errour to be in those who hold that Christs death without his actiue obedience is absolutely sufficient for our iustification But the succeeding arguments may serue to confirme the contrarie 1. That obedience which the law requireth is necessarie for our iustification But the law requireth actiue obedience therefore actiue obedience is necessarie for our iustification The former proposition I suppose will be granted neither can the latter vpon any good ground be denied Because the iustice of the Law is still inforce time not changing the nature of it 2. That obedience which was to haue iustified man before his fall is requisite to iustifie him being fallen But actiue obedience was to haue iustified man before his fall Therefore actiue obedience is requisite to iustifie him being fallen What can be obiected against this argument for the present I perceiue not 3. That obedience which Paul opposeth to his owne righteousnes which was of the law concurreth to our iustification But the actiue obedience of Christ Paul opposeth to his owne righteousnesse which was of the Law Phil. 3. 9. Therefore the actiue obedience of Christ concurreth to our iustification For who euer commenting on that text excludeth Christs actiue obedience And to say the truth passiue obedience is rather a satisfying of the threat than a fulfilling of the lawes precept 4. If the actuall breach of the Law made man vniust then the actuall obseruation of it must make him righteous But the actuall breach made him vniust therefore the actuall obseruation of the law must make him righteous Except we should maintaine that our surety Christ was bound onely to pay the forfeiture and not the principall which may not be admitted For man after his fall incurred a doubled debt both which Christ was to discharge else hee had not satisfied the full payment to God our creditor And doth not actiue obedience the one as passiue the other It s death that must remoue death life that must procure life For contrary effects must haue contrary causes such as life and death be A sharp powder or water may eate off the thicke filme that couereth the eye and hindereth sight but there is another internall principle is the cause of seeing In like manner the death of Christ may remoue what hindereth life Yet there must be another primarie cause for the procuring and conseruing of it For conclusion Christ in suffering obeyed and in obeying suffered Wherefore what God hath ioyned together let no man renta sunder And if death through Christ be abolished and by no Vse 4. other then deaths destruction was no easie action For who but he could haue done it If it had bin to haue bin abolished by another shall wee thinke then that the father would not haue spared his onely sonne But you may
with 2 Chron. 9. 21. Which was committed to thee The word in the Greeke here vsed is the very same which is in the 12. Verse and it properly signifieth a Deposition or thing committed to our trust and faithfulnes If you say that this Exposition crosseth that in the 12. Verse where we did interpret it of Pauls soule or saluation the answere is this he that preserueth faith and loue and the graces of the Spirit in him shall be saued and they that commit their soule and saluation to God are carefull to preserue grace within them for the one is a meanes of the other And there could be no danger in expounding this good thing to be the soule for its a good thing and by Christs affirmation more worth then the whole world But the gifts of the Spirit is the truest interpretation Keepe Or hold fast that is cherish preserue haue in safetie By the Holy Ghost These words may haue a double 〈◊〉 If we read them as some doe thus That worthy thing which was committed to thee keepe by the Holy Ghost then the holy Ghost may seeme to be he that committed this worthy thing to vs that dwelleth in vs which is a truth but the other I take to be the naturall meaning for Paul informes Timothy how by whom he is to keepe that worthy thing and he tells him that is done through the holy Ghost By the Holy Ghost is to be vnderstood the third person in the Deity Which dwelleth in vs. The Spirit here is described by 3. things 1. That he is holy 2. By an effect he dwelleth 3. By the subiect place where and 't is said to be in Timotheus and Paul and in euery beleeuer also he dwelleth As I haue lately perswaded thee to keepe the patterne of The Metaphrase sound words so now I likewise exhort thee as a meanes for the performance of that dutie that thou cherish encrease 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 haue thee to know that the onely way whereby they are preserued is through the holy Spirit of God that hath his a blode and dwelling in me and thee That worthy thing The poynt hence is plaine 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 chiefe efficient Reas 1. cause is God and is not he good the instrumentall is the Word and Preachers and are not they good Indeede Heb. 6. 5. wicked Ministers for the most part beget men as Adam did after his fall in their owne image yet as he is a man sent from God and in regard of his calling he may be called good and doe good And from their effects they may be called good for they Reas 2. make him good before God in whom they be they doe stirre vp and enable a man to doe good they will weaken all euill in that person where they dwell they will make our actions good and neuer leaue vs vntill they haue brought vs to perfection of glory Here are those reprehended who neuer had any care to Vse 1. possesse these worthy things Nothing in man or out of him that is of greater worth and nothing lesse regarded We doe count that person blessed that hath his house hung with rich Arras his chests full of gold and his barnes stuffed with corne and yet we neuer haue esteeme of these excellent and rare things Truely the least degree of faith is more worth then all the gold of Ophir a remnant of true loue then all the gay garments in the world Hope of heauen will more reioyce the heart of Dauid then his scepter and kingdome But men doe not thinke so neither will they haue it so yet the day of death like an equall Ballance shall declare it to be so This may serue to comfort the poore man who like Peter Vse 2. hath neither siluer nor gold Hast thou faith and loue and hope and zeale that all the world quarrell with then thou hast cause to reioyce and be glad Many wish to be as wealthy as such and such But what Art thou a poore Christian and hast thou grace Why then except he haue it too thou art richer then he One is rich in goods voyde 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 vses Vse 3. and abuse them not Its pitty to heare how many men lay their faith to pawne and pledge their hope for every trifle crying By my faith t is thus As I hope to be saued 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 Wee make great stirre before wee lay to pawne our chiefest Iewells yet we let our faith goe freely which is more worth then all And it is to be feared that God will seuerely correct this or we may doubt rather that they who doe thus haue no faith or hope at all for if they haue they know the worth of it and how they came by it and whatsoeuer many iudge it s not easily gotten But such play the Logicians and make a distribution saying They sweare but by their Ciuill faith not by that which iustifieth I answere first that this distinction will not iustifie them Againe how shall a man know when they sweare by their civill faith Sure they sound alike therefore they must giue another accent or tone els they may and others too be mistaken But when will such be wise Is it not the greater offence to place the meaner and baser thing and creature in the Creators roome Let them iudge And in the last place seeing these be worthy things Let Vse 4. vs all labour to possesse them for of how much more value a thing is by so much the more we should striue to obteine it And to perswade vs hereunto Let 's consider to what they be likened Grace is compared to fire to water to food to ayre and to gold and siluer Is it not a misery to want fire to warme vs water to wash and refresh vs food to nourish and to strengthen vs ayre to breath by and to coole vs and gold and siluer to enrich vs We could not but thinke him a poore man that a miserable place where all these be wanting and shall wee not see our owne woe when we doe not enioy these things All our sacrifices are to be seasoned with this salt boyled in this liquor rosted 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 Haue wee not now time and
11. with Gods Saints For there the deuil endeauoureth to dwell as the Pope at Reas 1. Rome at this day he raiseth stormes of affliction the leprosie of sin cleaueth close to their walls through his setting on Againe those places coÌ„monly haue many sorts of false religions Reas 2. all will coÌ„spire against the truth in that become friends as we see in Herod Pilate in crucifying of our Lord Iesus so we read of Ephraim against Manasseh Manasseh against Ephraim yet both against Iudah Isai 9. 21. Let none thinke that the greatnes of the place can exempt Vse 1. him from pouerty or persecution Be not too forward to pitch thy Tents at Bethel except Vse 2. thou haue a full and lawfull calling Lot may liue better in little Zoar then in the great city of Sodom Christ in the small village then at Ierusalem Moses at Madian then in Aegypt Where Onâ—siphorus relieued Paul so worthy a man and an Apostle this will follow that The best man and worthiest Christian may stand in want be Doct. 12. releiued by a meaner person that both for soule and body For the one may be in prosperitie when the other is in aduersity Reas 1. in peace when the other is in war corporal spirituall God bringeth it to passe for to encrease affection to knit Reas 2. them the nearer together in the bands of loue and amitie Doe not lightly regard thy inferiour brother for the weaker Vse 1. may doe pleasure to the stronger Timotheus may do Paul a kindnes in carrying him his bookes and parchments And the meaner man weaker Christian by this may be Vse 2. of comfort for little doth he know how the Lord will imploy him Iephthah was despised being basely borne yet in future time the people prayed him to be their Iudge and he was so and he fought and prevailed for Israel The third point we note where Onesiphorus ministred to him many things is this that A good man thinkes nothing too deare for the preachers of the Doct. 13. Gospell We are commanded to make such partakers of all our goods Rom. 15. 27. 1 Cor. 9. 4. c. For they giue spirituall things for carnall Reas 1. Reas 2. Reas 3. They watch for mens soules They suffer much paine in study reproches of the wicked and bitter pangs for others good In a word they are the Ambassadours of the great King Reas 4. Vse 1. This checketh many who would be reputed forward professors and with Simon Magus some great bodies yet thinke all too much that goeth that way These could be content that like Paul Ministers would turne tentmakers But be thou otherwise minded if he be a man sent from Vse 2. God preach the word and is faithfull holy all thou hast is too little for him Let such a man enioy a sufficient honourable and constant stipend I say if his doctrine be sound his conuersation proportionable make yee much of such But would ye know what letteth 1. Coueteousnes This holdeth all and cryeth giue giue bâ—t will neuer part with any thing We haue a thousand yong men in our dayes Christ met but with one in his we read â—f that would goe away sorrowfull if they should sell but an hundreth part of what they haue to giue the poore especially were he a preacher 2. Infidelity letteth For men want faith to credit God therfore they be so strait-handed Did men beleeue that they should be rewarded an hundred fold would they not be more liberall And of all men the Vsurer he hath no faith for he will take mans band before Gods for Ten where he might haue the Lords for Ten-times Ten in the Hundred and will not 3. Idlenes is another let these vsually doe nothing so they haue nothing that liue in this lethargie 4. And the last let is vnthriftines An vnthrift and prodigall alwaies be in want for they haue one way whereout more runs in a day then will returne in a yeare The two first Coueteousnes and Infidility get all but will part with nothing the two letter vnthriftines Idlenes either are vsually in want or if they haue it it runs apace but a wrong way and takes its rest but neuer on the right subiect So that let Ministers neuer expect maintenance from any of these especially if he cry out as he must against these bosom and beloued sins Christ was neuer worse vsed or Paul either then when they preached against Coueteousnes and Prodigality And lazie vnthriftie persons make sure work for amending for the one is vsuall turning himselfe on his bed like a doore on its hinges and the other in the tauerne or tipling house into a barrell or a beast when they should heare the preacher and be reformed And to end with the end this we note for a conclustion thaâ— In the greatest straits the Lord remembreth them that suffer Doct. 14. for his cause and Gospel Read the Acts of the Apostles Paul was releeued at Rome often at Ephesus yea the rude Barbarians did vse him kindly Act. 28. 2. For God hath the most glory by them Reas 1. 2. 3. 4. The rest of the Church most benefit by them The truth the greatest prayse by them And sin Sathan all his depthes the greatest ouer â—â—row by them and shall not the Lord then remember them Let vs imitate our heauenly Father euer respecting those Vse 1. most that suffer for our good and alwayes to the vttermost of our power to make much of such Priscilla and Aquila must be greeted much respected why for they to saue Pauls life laid downe their owne neckes Surely if God deale mercifully with those that suffer for him shall we want compassion towards them that suffer for vs And is it so as we haue heard Then be resolute in the Vse 2. Lords cause take vp thy burden gird thy sword vpon thy thigh put on al the armour of a Christian souldier march on in thy ranck and order What if Sathan tempt thee the Serpent brood do bite thee the fiery triall befall thee or the King of feare pale fac'd death looke grin vpon thee Yet the word is gone out the oath is 〈◊〉 to it and the Spirit hath sealed that they that suffer for the â—ruth of God of Papist or Pope men or Deuills in Rome or is â—ll shall neuer be forgotten for saken Take a view through all 〈◊〉 holy letters cast thine eye on all the former ages looke where thou wilt or canst and thou shalt alwayes find it so that in the greatest misery God hath remembred mercy in the greatest weakenes giuen power in the most pinching pouerty sent plenty and in death conveied life Wherefore neuer feare want misery penury mortality for the Lord shal be with thee whether soeuer thou goest and in what estate soeuer thou beest But me thinkes I heare some say What needeth all this 〈◊〉 not at peace may we not sit vnder out vines sleepe safely in our beds walke the pleasant fields eate drinke and take our pleasure Mistake me not For I am not weary with these fauours I wish the Sun of that morning may neuer rise or that euill time approach wherin it might be said the Arke is gone and the glory of God from this our Israel Yet is not Sathan compassing the world hath not the Serpent much viperous spawâ—â— will not his great instrument that blacke crawling vgly adder the Papist be casting foorth his venome shooting out his sting and lye lurking in the sweetest herbes to bruise the heele of the seed of the woman But to let this passe death will come iudgment will come and damnation will come this thou knowest And is it then in vaine to comfort thee against those three fierce gyants that thou shalt conquer and ouercome them all that not an haire of thine head shall perish but thou shalt be landed safe at the kay of Canaan the kingdome of God I cannot tell I doe but guesse yet except thy faith exceed mine me thinkes I am not herein at all deceiued neither a whit vnprofitably exercised But I say no more Let the day declare it FINIS Laus Deo Amen