demand Could not God haue saued man Quest from death and pardoned sinne without a satisfaction I answer No. For 1. It s against his nature Iustice in God Ans is not a quality as in man but his verie essence therefore it must be satisfied or no flesh could be saued 2. His word was passed forth At what time thou eatest thou shalt dye the death Yet the Lord sheweth the liberty of his iustice in sauing some by Christ and condemning others without him So that we see sinne must be punished Gods infinite iustice satisfied either in vs or by another But it will be obiected that man being finite cannot satisfie for infinite iustice It s true that man is finite in respect of place or a geometricall quantity but infinite in regard of duration of time or Arithimetical enumeration so that though no created nature at an instant in one act of it selfe is able to vndergoe the infinite wrath of the reuenging God yet in regard of continuance or times succession his torment may be said to be * Viz a parte post infinite What he cannot doe at once hee must be doing euer How can God be iust in this his proceeding 1. Because man hath offended an infinite God Now the Quest Ans dignitie of the person offended aggrauates the offence as we see a word against the king is death to a subiect pardonable 2. The sinner hath had a world of sinning here therfore must haue a world of suffering hereafter 3. The sinner sinnes continually neuer comes to a period therefore the punishment as the shadow doth the body when the Sunne shines followes the sinner continually And 4. The sinner would haue sinned in a greater degree had it beene in his owne power or if he had not beene by a necessity restrained Therefore its iust with the Lord to punish him with eternall torments And brought life We haue handled the like doctrine in Doct. 7. the first verse that ariseth out of this place viz. that All spirituall life is procured by Christ Therefore we passe to this Doct. 8. Phil. 3. 1. 2. Pet. 1. 12. that Repetition of the same thing is warrantable profitable Paul doth so here and all the rest who preached and writ as we may see elsewhere Compare Mat. 5. 1. with Luk. 6. 20. and you shall see that Christ preached one sermon twice In Mathew he is said to sit in Luke to stand the one saith it was in a Valey the other in the Mountaine Yet some seeke to reconcile them Because we vnderstand not all we heare at the first deliuery Reas 1. 2. 3. 4. What if we doe yet we may not beleeue it But grant we beleeue may we not forget it I am sure we doe not practice it though we vnderstand it beleeue it and also remember it Therefore to repeat the same things may be profitable And a man may be in a different disposition so that hee 5. panions to thee thou hast iust cause to feare thy present condition and to labour for these things For when the spirit sauingly applyeth to the Christian the vertue of Christs death these forenamed effects or properties will be in some measure felt in that person And wouldst thou also know whether life be by Christ Trials if we haue life by Christ Iesus procured for thee then examine thy selfe by these rules 1. What knowledge hast thou of Christ what vnderstanding of the Gospell For its eternall life to know Christ and his doctriue Hagar had her eyes opened before shee could see the well so must thou the eye of thy minde before thou tast of the water of life 2. What power hast thou to do good How often doth the pulse of prayer beate in thy closet and in the secret roome of thy heart What strength hast thou to runne the pathes of Gods commands Canst thou like the creeple rise vp leape and be glad in the praises of God 5. What care hast thou to preserue the life of grace in thee and to come to eternall glorie Men that loue their liues will make choyce of their food Physician and aire And he that loues the life of grace will eate vp the good word of God depend on a skilfull Preacher and plant himselfe where the pure ayre of holinesse is sensible found and felt breathing mouing 4. And in conclusion how dost thou imploy thy life what be the ends of all thy motions Dost thou spend thy strength that God may haue glory by thee and his children receiue good from thee then thou hast done well For as all fire that comes from aboue will tend vpward againe the heate that comes from the heart will disperse it selfe to euerie member so that life which is receiued from Christ will alwaies incline and moue that hee may haue praise and benefit by it Are these things also within thee and proceed from thee then hast thou participated of the first resurrection and shalt neuer tast of the second death And if thou want them striue for them or else Christs life will profit thee nothing See thou defer no time omit no oppertunitie neither neglect any meanes but seeke this life while it may be found purchase this field though it cost thee all thy treasure Thou hast now a price in thy hand want not an heart For the tyde and season to saile to this land to buy this commoditie serues but once not euer And to moue thee thus to doe let these things be well weighed seriously thought on 1. Consider the excellencie of this life the least degree of Motiues to get spirituall life it is of more worth than all other life what euer therefore it s called the life of God Eph. 4. 18. How many kindes of life be there and amongst them how many degrees yet the neerer it approcheth to the fountaine of life God the more excellent it is The subiect hath a life aswell as the King the sicke as the whole but what is it in comparison of this but a kind of death now the better a thing is is it not the more to be desired 2 Without this life we can doe no action acceptable to God or profitable to our selues and what a misery is this alwaies to be doing yet all in vaine A naturall life can doe but naturall actions therefore such as be in the flesh cannot please God Rom. 8. 7. 3. This life will make vs acceptable and well pleasing to God and man yea the Angels shall reioyce and the father say with delight This my sonne was dead but is now aliue Luk. 15. 24. We ioy to see the trees budde the corne peepe the graftes flourish and shall we haue no care to obtaine that life wherein all beautie consisteth 4 Finally he that hath not the beginning of this life here cannot possesse eternall life hereafter for they onely shall escape the second death that partake of the first resurrection to life The
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
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
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
and that proceedeth daily from vs who were able to abide it Not we Christ onely excepted so that we must flee to the promise for life and cast off the precept in this respect Besides this there is another reason rendred by the Apostle Reas 2. which is that if justification and consequently salvation had beene obtained by the Law then Christ had dyed Gal. 2. vlt. gratis in vaine for nothing Indeed the Law is able to giue life for Christ was saved by it but we are weake and not able to fulfill it And though the law be said to be of no strength it is in this respect that like a iust Iudge to an offender Rom. 8. 3. it giueth a true testimony not able to set man at libertie who is a transgressor Confutation springs from this roote of the Papists who Vse 1. tye salvation rather to the law and workes than to Christ and the Gospell Reprehension too proceeds from the same ground against Vse 2. the ignorant Protestants who being demanded how they hope to be saved Reply either by their good deeds or honest meaning this is naturall Papistrie yet good workes are in no sort to be omitted For they be the true euidences of faith as childe of a father the high way to heaven though not the principall and immediate cause of raigning these may be said to bring life as the nurse to the child faith as the mother And from hence every one that longeth after life must Vse 3. 1. deny his owne workes 2. Learne to be acquainted with the promises and to discerne them from the precepts 3. Labour for faith to apply them for knowledge except mixed with faith profits nothing Heb. 4. 2. This may also direct Ministers how to teach their people Vse 4. a principall point of Catechisme as also to worke faith in them that they may beleeue not that the law is to be omitted for that reuealeth sinnes breaketh the heart setteth before the eye of the soule Gods irresistable judgement and directs the way that leadeth to justification and salvation yet in a differing manner from the Gospell It s our Schoole-master to Christ Gal. 3. 24. Might we not hence obserue further that the principall end of Preaching is to bring men to life and salvation By the foolishnesse of Preaching it pleaseth God to saue such as 1 Cor. 1. 21. beleeue Then are they farre wide that looke for life without a Preacher Why doe they not expect children without generation a crop of corne without sowing Againe we note out of the word according that There is one method or true manner or at least matter of teaching to be practised of the Preachers for every Art is guided by its owne rule precepts obiect Which is in Christ Iesus In Christ that is from him or by him Whence let it be noted that No life or salvation is to be expected but in and through Christ Doct. 7. Iesus Whether we respect the life of motion sence reason or salvation all is conveyed to man from him he is the way the truth and the life Iohn 14. 6. Ioh. 10. 10. and 17. 12. Act. 3. 15. For he created all things as he was God without him was Reas 1. made nothing that was made He is the beginning of all creatures Col. 3. 15. therefore called the Lord of life Act. 3. 15. He also as God preserveth the essence and being of the Reas 2. creature 1. In giuing nourishment fit and convenient 2. and in blessing the meanes without both which the life of man like a lampe that lacketh oyle is extinguished for man liueth not by bread onely but by every word that proceâ—deth out of the mouth of God Mat. 4. 4. Furthermore life and salvation come from Christ as he Reas 3. is our Suretie and Saviour 1. For by his death he hath destroyed death O death Where is thy sting 2. By his life he 1 Cor 15. 55. v. 22. 23. hath purchased our life as by the offence of one man came death so by the obedience of Christ came life 3. All the promises 2 Cor. 1. 20 meet in Christ and are yea and amen in him as all the lines doe in the point of a Center 4. He sends his word and spirit for to quicken vs being dead before that time in sinnes Ephes 2. 1. and trespasses In a word by his death we dye with him and through his Resurrection and Ascension we shall rise out Rom. 5. 10. of the graue and ascend and liue for ever with him From this point doe many profitable Vses spring First learne hence that the life of a Christian is no base being Vse 1. or mouing but the sweetest life of all and equalleth if not excelleth that life of Adam in the Garden because it floweth from a more pure fountaine springeth from a more honorable head and is purchased with a farre greater price Doe we not esteeme Wine by the Grape fruit by the tree Oyle by the Oliue And people by their pedigree It s called the life of God for God gaue it at the Creation Christ Ephes 4. 18. redeemed it by his Passion and it s the neerest to that life the Lord himselfe liueth and delighteth in it s a royall life for it exceedeth this life all other what ever Ther 's not a greater dissimilitude betwixt the life of a naturall man and a beast than there is betwixt this and the life of reason And it s a durable life certaine and abideth for ever and Vse 2. can it be otherwise comming from Christ Let the root liue the branches will not wither the spring flowe the rivers will be full and whilest the head is not hurt well fare the members Indeed this tree was once dead but now he is aliue Rev. 1. 18. shall dye no more death hath no longer power over him They therefore that are graffed into this stocke shall never taste of the second death For out of their branches shall flow Io. 7. 37. rivers of the waters of life And as Moses with his rod struck the rocke whence issued water to refresh the people so God with the law of his iustice strooke Christ the rocke out of whose side commeth the water of life to saue all his members Besides it also followeth from the same ground that it is Vse 3. a secret and hidden life hid in Gods bosome long before it was manifested hid in the Promise hid in the Sacrifices and Ceremonies hid from the eyes of the world hid from him that hath it for the greatest and best part of it is said to be hid with Christ in God that is in heaven Col. 3. 3. For God and heaven are often put one for the other in Scripture And it may be said truely to be a hidden life so few seeke it or find it and yet if they doe they know it not Hence
neuer heard of all the daies of their life Is there not a woe denounced against them that speake good of euill and is hee Isa 5. 20. not culpable of Iudgement to honour those the Lord neuer did I would haue men to iudge charitably rather then to speake too confidently yet God is wise for such praise without iust desert stirres vp men to rippe vp that whereby their names rot and so that is effected they neuer intended And may not this giue vs some glimpse what to deeme Vse 3. of them whose faith to this day was neuer heard of may not such feare their present condition and we mourne to consider their wofull estate wa st thou neuer a noted person reputed singular or entertained of the Saint surely thy faith is dead and thou art dead the Lord quicken thee Let this in the last place bee a comfort to those whose Vse 4. sound goeth through the world and whose names are famous too amongst the faithfull For it argueth some good thing to be in thee when good and bad haue some words about thee Crowes doe not flocke and houer and cry but it s about some thing nor Eagles soare and gather themselues together except there be a carkase yet take this also with thee be sure thou art such in truth as good men report of thee and contrary to what the world daily dischargeth against thee For otherwise thou maist haue a name to bee a liue and art dead and defamed but of desert And by the way take this as a note of faith vnfeigned viz. a care to Note become better when either the good commend thee or the bad condemne thee It may here be demanded how Paul came to know that these three had one and the same faith It s not to be doubted of but by the effects that flowed from these persons though he had an extraordinary gift of discerning too From the which this will arise that Faith vâ—feigned is to be iudged by the effects We cannot see Doct. 8. it in its selfe or in its cause But we omit this and collect another doctrine which is that Faith workes like effects in diuerse subiects Doct. 9. The Grandmother the mother and the mothers sonne had the same faith and the like fruits proceeded from them else Paul would neither haue called it vnfeigned or said that it dwelt in them or giuen them all three one and the same testimony All three had faith and vnfeigned faith For the likenes of actions were in them and proceeded from them by the which it was called vnfeigned and equally appropriated to each particular person And it is an vndoubted position that faith produceth the like effects in all Gods children in truth it must bee vnderstood not in degree For as faith increaseth the effectes are bettred Many Lanternes with seuerall Candles will all giue light but in proportion to their diuerse degrees and quantities Euery peece hath his report but according to the bignes and each instrument will sound but variously as they be in proportion and that for these reasons Because faith differs not in kind but in degree and like Reas 1. causes produce like effects Euery Bell hath its sound Each stone its weight and seuerall planets their diuerse influences yet not in the same measure though they may varie in kind Againe faith is diffused into subiect though seuerall yet Reas 2. they are the same in nature and consist of like principles Fire put into straw will either smoke or burne let the bundle be a thousand life in the bodie will haue motion though not in the same degree and measure and reason in euery man acteth but not so exquisitely The constitution may not be alike therefore a difference may be in operation naturall and also from the same ground in acts spirituall A darke horne in the Lanthorne dimmes the light somewhat Faith is begot and increased by the same originals the Reas 3. spirit and the word be both the principall and conseruing causes of it If one woman conceiue and bring forth a child and another nurse it varietie of foode might somewhat alter the nature and disposition of it but that spirit which begets faith doth also preserue it therefore it cannot be but that the like effects should proceed from it Here by the way we may see that those mothers if a forced necessity compell not who bring forth and bearâ— children yet haue no care to nurse them are to be blamed for so doing in that they differ from Gods manner of proceeding And in the last place if faith had not like effects in all Gods children Reas 4. then could they not attaine to one and the same ends as iustification sanctification saluation c. And so should it be in vaine the Lord failing and man too of their chiefe scope and purpose Hath not God made euery eie to see and hand to worke and shall we then iudge that faith shall not act but be idle away with that From this point we may learne how to iudge of the faith in our times which so many boast of they cry haue Vse 1. not we faith Doe not wee beleeue aswell as the best but where be the fruits of faith vnfeigned hast thou an humble and purging heart dost thou call vpon God at al times tary his leasure and rely vpon his promise art thou bold and resolute for good causes canst thou resist Sathan cleaue to God and shunne the appearances of euill will neither pouerty ouerpresse thee by despaire or prosperitie by presumption Why it s well and we beleeue that Faith is to be found in thee but if not thou hast it not rooted in thee For the tree is knowne by the fruit Will not the flower smell the candle giue light and the fire heate and shall true faith be without her effects boast not too much lest thou deceiue thy selfe taking the shadow for the body and that which is not for that which should be And this doctrine is of great comfort for them that often call the truth of faith into question But hast thou the true Vse 2. signes of it then thou hast it What if it worke not so mightily as in others will it follow that thou art without it suppose thou wert carried to the toppe of some high tower and casting thine eye vpon seuerall chimneyes of the which number thine is one and all smoking wouldst thou not conclude that fire in is thine house aswell as in thy neighbours there is the like effects therfore the same cause of certaine When men in heart and life are like the Godly let them be assured they haue the same faith It may differ in some degree yet the quantity greater or lesser alters not the kind of it Leauen is leauen though neuer so litle and if the meale bee seasoned it is to be found in the lumpe This must teach vs to take heed how we rashly
Christians or particularly faith mentioned in the former verse We may be assured of this that Paul would haue his son to be diligent in his calling and that could not be except he stirred vp the speciall graces aswell as the common gifts of his particular vocation For as a peece furnished with shot yet wanting powder will neuer discharge it selfe of it so if the sauing gifts of God stirre not they ordinarie lye stil This gift is further amplified by the author of it God and in it are two things One is the thing giuen the other the freedome of it For gifts must be free Which is in thee by the putting on of my hands This Ceremonie of laying on of hands hath beene vsed of Parents in blessing their children Gen. 48. 14. In sacrifice Leuit. 1. 4. In healing of diseases Acts 28. 8. In conferring the excellent gift of the holy Ghost Acts 8. 17. And in making of Ministers to which time these words haue reference 1 Tim. 4. 14. Where Paul sayth this gift was in him by laying on of hands wee must avoyde the Papists grosse glosse on this place who hold that ordination or to vse their phrase holy orders confer grace for this action was accompanied also with prayer and the conferring of grace by the hands of the Apostle was extraordinarie and continued but for a time My sonne Timotheus I being so well perswaded that The Metaphrase thy Grandmother and thy mother were indued with faith vnfeigned and also assured that now it dwelleth in thee am therefore the more willing to put thee in minde that thou suffer not the gifts of God to decay or to be idle neither neglect the calling wherein thou wast established by the putting on of my hands but that thou preach and practise as becommeth thee who had so excellent parents such a good testimonie and so lawfull a call all which be great encouragements to these duties Therefore Let this word haue reference to Timotheus his Doctrines deduced Grandmother and mother as though Paul would incourage him from their fidelitie and brings them as a Patterne to be imitated then this will follow that Children are to tread in the steps of their religious Parents They must haue an eye to their Godly waies holy courses Doct. 1. and walke in them but if they be crooked then must they avoyd them shunne them Dan. 2. 23. Ezek. 20. 16. 1 Pet. 1. 18. For it will reioyce the hearts of religious Parents and induce Reas 1. them to blesse God Why did David mourne so bitterly for his sonne Absalom certainly one cause was he erred from his Parents holy pathes liuing a yong traitor and dying an impenitent sinner Againe if children imitate their Godly forefathers it s Reas 2. both commendable and profitable for they may expect the same recompence of reward from God in life death and in the great and last day else not This may make for the shame and confusion of some in Vse 1. our dayes who wander as birds from their nests from the wayes of their faithfull forefathers Can these expect the blessing promised to their holy Parents may they not looke for a curse rather You therefore that be sonnes and daughters cast your Vse 2. eyes on their pathes and if they bee good tread in their steps if bad turne the contrarie way The Romanists are are head-strong in thus doing yet runne the broad way Let vs then whose Parents professe the truth be as resolute in imitation of their truly religious courses I put thee in remembrance Timotheus an excellent man must be remembred and prouoked to discharge his function faithfully whence we note that Good men stand in neede of a memento Doct. 2. The best must be prouoked pricked in and to religious duties if not Paul here and his brethren else where might haue spared their paines 2 Pet. 1. 13. and 3. 1. Ezek. 33. 7. Acts 20. 28. Coll. 4. 17. For are not the best forgetfull vnmindfull of what the Reas 1. Lord requireth of them how often doe the actions to be performed by vs in our callings slippe out of our minds And are we not dull and slow to good duties though we Reas 2. haue them in remembrance the best haue more need of a spurre than a bridle Doth not Sathan also striue to steale away the heart and Reas 3. allure the mind to fixe and exercise it selfe on vnnecessarie obiects What if a man be willing to worke is this any let doth it Reas 4. not rather helpe than hinder as the wind doth the ship to make speedier passage notwithstanding it hath alreadie the tyde They are reproued who neglect this dutie or that scorne Vse 1. to be prouoked Some men are like kicking iades that fling out when they are spurred rather than amend their speed or not vnlike to the ouercharged cannons that when the match is put to them either burst or recoyle and so indanger the Gunner But let vs practise the contrarie putting the best in minde Vse 2. of theirs and be contented to heare of our owne duties I know the best haue neede of it and would be saued why then should they not willingly vndergoe a remembrance and indure a memorandum we count it a favour to bee awaked out of sleepe and shall we fret to be stirred vp from sinne That thou stir vp the gift of God that is in thee From this metaphor we collect that The graces of Gods spirit are of a fierie qualitie Doct. 3. Was not the Prophets lippes toucht with a cole from Gods altar did not fiery tongues sit on Christs Disciples are not the faithfull Baptized with the holy Ghost and with fire and all of vs forbidden to quench the spirit Isa 6. 6. Acts 2. 3. Mat. 3. 11. 1 Thes 5. 19. For grace doth enlighten the eye of the minde as fire doth Reas 1. the eye of the body What is vrim but fire and Paul saw a light when he was conuerted so did the Gentiles so doe all Christians For grace is fire and fire giues light Againe grace will heate like fire and make the Godly to Reas 2. burne in the spirit the more fire the more heat and the more grace the more zeale Thirdly fire giues life and motion so doth grace and Reas 3. faith When the sunne is in his Apogy or farthest from vs are not the creatures in a kind of death but being in his Perigy and neere vnto vs doe they not reviue and spring so when grace comes life comes if it be absent death is present Fourthly As fire doth congregate things homogeneall Reas 4. but segregate heterogeneall so doth faith and grace It will dissolue things of diuerse natures but vnite the other Grace will cast out the sinner but receiue the Saint yea make diuisions in a mans owne house and yet cause vnion with Gentile Barbarian Sythian Fiftly fire will convert other
seeke Saluation What was Pharaoh the better in being a King Athaliah a Queene or Iudas an Apostle and cast out of heauen Where be now the Fooles great barnes Nebuchadnezzars Babel or the rich gluttons purple fine linnen and dainty fare What is now become of dancing Dalilah painted Iezabel or drunken Nabal whose eares would not tingle and hearts tremble to treade in their steps and to thinke at what a doleful haven they be landed wherefore cry and cry againe with the Iailor Syrs what shall I doe to be saued Master how may I inherite eternall life Oh thinke and thinke often that salvation is the greatest good that can befall a man for without that wee shall perish for euer and then woe to vs that euer we were borne Vs. That which hence I gather is that One good Christian reioyceth in the salvation of another Doct. 7. Paul envieth not that Timothy was partaker of the same blessing Againe we note that Certainty of Salvation may be had if it bee rightly sought Doct. 8. for Yet some thinke that Paul vnderstood this by extraordinary Reuelation Yet the poynt is a truth though it were not drawne from this Text. 2 Cor. 5. 1. 1 Io. 3 1. 2 Cor. 13. 5. 1 Ioh. 3. 19. For in the vse of the meanes we may get faith and that wil Reas 1. assure our hearts of salvation Againe God giueth his spirit to such as seeke aright and Reas 2. Eph. 1. 13. it will beare witnesse with our spirit that we be the sonnes of God and if sonnes we shall be saued This confutes the contrary doctrine of the Papists who Vse 1. leaue a man like a Meteor hanging in the ayre alwayes doubtfull But they obiect that faith is not felt by sense 1. What if it were not yet repentance is sensible and hee Obiect 1. Sol. that repenteth truly shall be saued 2. He that beleeueth is sure that hee beleeueth for as the eye doth see and knoweth it seeth so doth faith beleeue is assured it beleeueth by that faculty it hath in it selfe But the best doubt Obiect 2. Sol. True but 1. Doubting comes from the flesh and diuers causes produce contrary effects 2. Varying the minds obiect varyeth the act for the present and 3. Faith and doubting Causes of doubting may stand together when as they be neither of them in the highest but in a remiâ—se degree And as limping is a signe of life halting of motion so is doubting of beleeuing for as without life there can be no limping so without faith no doubting though I grant there may be despairing We may try by this doctrine what good vse wee haue Vse 2. made of Gods ordinances Haue we got assurance that our names are writ in the booke of Life are wee sealed by the spirit of promise are we certaine we shall be saued Why then we are good profitients in Christs schoole else not Doe we still hang all vpon seeming saying thinking and conceiting why then we are much amisse and must labour for assurance We would haue our Lease sure hold our Lands sure and make all sure and shall we take no paines to make our salvation sure Well we through the goodnes of God haue time and meanes to doe it and if we omit the opportunity the day of had I wist will ouertake vs. What is of greater estimation then the certainty of salvation and what lesse regarded more neglected Some thinke it s a doctrine impossible others cannot stand about it and many desperately in a blindfold manner cast themselues on the secret and vnsearchable mercy of God Art thou any of this number then in the feare of God amend this thing I can tell thee it will prove worth thy labour at the length though it seeme labour in vaine for the present season And hath called vs. From the copulation of these two together it is to be obserued that Effectuall vocation accompanieth Saluation Doct. 9. None shall be saued but such as be effectually called Adam was called no doubt when the Lord came in the coole of the euening and said Adam where art thou Gen. 3. 9. See Math. 9. 13. Rom. 8. 28. 1 Cor. 1. 9. Gal. 5. 8. Col. 3. 15. 1 Thes 2. 12. 1 Tim. 6. 12. Heb. 5. 4. 1 Pet. 1. 15. Iude 1. Because we by Nature are in darknesse and spirituall bondage Reas 1. we lye like Adam hidden in the bush vntill the Lord call vs out and set vs at liberty The bondage in Egypt of Israel vnder Pharaoh prefigured this and as they were called corporally so must we spiritually before wee can come to the heauenly Canaan Againe the Lord hath set downe a most sure path that Reas 2. leadeth to heauen he therefore that will come to his iourneies end eternall salvation must travell the Kings high Exod. 14. way Rom 8. 30. Israel did so to Canaan Besides if we be not called we cannot be iustified and Reason 3. consequently saued For effectuall vocation in order at the least doth precede iustification And if wee haue not this linke of the chaine we lose the other also Rom. 8 30. And last of all No vocation no true title to the promises Reason 4. for they belong to as many and no more as the Lord shall call Act. 2. 39. And he that hath not right to them but is still vnder the Law cannot be saued for we come to heauen by no other way but by the promise And here we taske the carelesnes of many that neuer haue Vse 1. care by prouing the truth of their calling to make their salvation certaine Some cry they are not assured of heauen what marvell seeing they be not called for the one is or the other can be neuer Who will expect wages when the Master of the house hath not called him to worke This teacheth vs how to get assurance of salvation viz. in Vse 2. making our calling sure Get the one and thou shalt haue the other And because thou maist the better try the truth of thy calling we will stand a litle to shew the order and manner of it We must know that preparation goeth before this effectuall The order of Gods proceeding with whom he calleth vocation And it hath 2. parts 1. A cutting off 2. A fitting This cutting off is done by the knife of the law which like an axe loppeth vs off from the wild oliue tree Adam For though we be not called by the law yet we are fitted by it In this cutting off we may obserue 1. The time when What time the Lord calleth and 2. The manner how The time is ordinarily when wee are the best able to doe the Lord service in his vineyard which is in a middle age seldome are children and rarely be old men called for the one is not of age to worke the other almost past age to worke Yet we read of some children as
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
couetous when he hath gotten goods the Prodigall hauing satiate his soule with the huskes of pleasures the ambitious when he hath climbed to the highest pitch of honour thinke they liue the onely Iouiall life and yet all dwell and breathe in the chambers of death and as the Apostle speakes are dead while they be aliue no better than walking ghosts in the formes of liuing men Let such buy and build plow and sow marry and beget many children yet the vntimelie birth is better than they The basest life exceedes as much the best meere being as Adam the red earth whereon his body was made but this life excels all others Gods only excepted more than men do beasts or Angels Deuils Why then let the worth of it moue thee the withering of this is worse than the death of the Gourd of Ionah And will not this consideration that all thy actions are but as so many beautifull sinnes and distastfull vnto the Lord set thee a worke to obtaine it Then call to mind how it maketh all things beautifull and well pleasing to the eye Will not our flesh tremble to see a body without a soule the teeth closed the eyes open the lips shrunke and the bloud set blacke and swart in the face and members is not such an obiect odious to man Euen so yea worse are we being dead in sinne to God and good persons Yet if all that 's said will not moue thee to this then know No life here no escape of death hereafter And immortalitie We collect hence that Life spirituallis eternall Doct. 10. It is not like the Lillies that flourish to day and wither to morrow Methushelah liued long yet died at the age of 969. but he that once hath the life of grace shall see no corruption Mortality shall put on immortalitie and though the body perish yet this life is in the soule being a more excellent subiect for as he that puts off his apparell doth not leaue his naturall life in it so he that layes downe the body loseth not the life of grace and immortalitie with it For as the naturall life is in the body not in the apparell so the spirituall life is in the soule not in the dead corpse after the separation Mat 19. 29. Mark 10. 17. Ioh. 5. 24. 1 Cor 15. 53. For Christ hath purchased eternall redemption Heb. 9. 12. Reas 1. Christ was a holy person yea God aswell as man and he obeyed freely these two made the satisfaction of Christ sufficient And there is a proportion betweene Adams sinne and Christs sufferings 1. Finite sinne offending Adam Christ Adam Christ Adam Christ 1. Finite suffering satisfying 2. Finite sinne offended the infinite God 2. Finite suffering satisfied the infinite God 3. Finite sinne infinitely offended the infinite God 3. Finite suffering infinitely satisfied the infinite God So that life must be infinite because the satisfaction was infinite in value and worth and equall to the offence in remouing eternall death God hath promised eternall life and hee is faithfull and Reas 2. cannot denie himselfe 1 Ioh 2. 25. Christ from whom this life is deriued liueth for euer and Reas 3. maketh intercession Heb 7. 25. Reu 1. 18. Else it were better with the wicked than the faithfull of all Reas 4. men they were most miserable 1 Cor. 15. 19. And the word is called eternall 1 Pet. 1. vlt. And we read of an eternall house an eternall weight an eternall kingdome an eternall crowne and an eternall inheritance This 1. Confutes those heretikes that hold the soule is Vse 1. mortall 2. the Papists also who say that a man may haue true spirituall life and lose it But we see that Christ hath brought life and immortality or immortall life and if this life should end then it were mortall This makes also for the comfort of such whose friends Vse 2. are departed in the Lord why be of good cheare they are not dead but liue for God is not the God of the dead but of the liuing This vse is of great vse were it well vsed This likewise might and ought to encourage all to goe Vse 3. on with cheerefulnes and Christian resolution and not be afraid of death seeing after it followeth eternall life death like a dore le ts the soule passe a better roome of habitation And here we haue a strong motiue to moue vs to labour Vse 4. for this life Is it immortall incorruptible why then striue for it What man would not liue long why liue this life once and liue for euer and that thou maist thou must 1. Be vnited to Christ for euery branch that abideth not in Helpes to life spirituall him is cast out and withereth All spirituall life floweth from this coniunction For as the graft hath life from the vnion with the stocke so haue we from Christ Ioh. 15. 2. Heare the Gospell preached for the word of is God spirit and life and he that beares this voyce though he were dead yet shall be liue What though we cannot quicken our selues yet we may vse the meanes And the Angell may trouble the water and Christ come and heale vs when we are at the wels mouth and vnable to helpe ourselues 3. Pray often Dauid neere about 19. times in the hundred and nineteenth Psalme prayeth Lord quicken me Lord giue me the spirit of life c. Did he thus sure then it was good for him to be practised of all such as would be quickned and enliued Finally and aboue all things resist no good motion that thou hast in the vse of Gods ordinances or at any time else for this is to driue the author of all life from vs. Entertaine them therefore and kindle those sparks by obeying of them so shall thy soule liue and not dye Through the Gospell Here is manifested the instrumentall cause by which death is abolished and life brought vnto vs whence let this be noted that Though all grace come by Christ yet it is deriued vnto man by Doct. 11. meanes of the Gospell For that declareth how it may be attained and no other Reas 1. writing God giues his spirit with the Gospell not by the Law Reas 2. Gal 3. 2. and hence it is called the ministration of the spirit 2 Cor. 3. 8. This must worke in vs a loue to the Gospell and a care Vse 1. to continue it amongst vs. Had we but one herbe in our grounds that would cure all diseases would we not hedge about it water it and by all meanes seeke to preserue it it from perishing Why the Gospell is this herbe that tree whose leaues onely cure all the nations We must make much of them that bring this Physicke Vse 2. for the wounded spirit how should such men be respected Pray we that the word may runne and be scattered to the Vse 3. foure ends of the world otherwise death will reigne life
be abolished Finally this may pricke on the Ministers to Preach the Vse 4. Gospel in season and out of season seeing it s the onely way to make the barren gracious and the dead to liue for euer VERS 11. For the which I am appointed a Preacher and Apostle and a Teacher of the Gentiles PAVL in this verse maintaineth the dignitie of The Logicall resolution his calling although he had done so in the first verse of this Chapter the which is farther explicated First by the object matter or end For the which Secondly how hee came vnto it in the word Appointed Thirdly by the dispenser of it being Paul himselfe who is infolden or Comprehended vnder a threefold denomination or tittle 1. Preacher 2. Apostle 3. Teacher And 4. and lastly the Persons be specified vnto whom he was to execute his function and they are said to be the Gentiles So that in this verse we see foure things to bee considered 1. His calling 2. How he came by it 3. The subiect that he was to Preach and 4. To whom For the which That is the Gospell for he had mentioned The Theologicall exposition it in the last word of the precedent verse so that this hath relation to that or to the ende of his calling which is to worke life I am appointed That is preordained of God and by him now set apart for this function A Preacher The word signifieth a Cryer who with an audible voice did openly proclaime things also it is sometimes expounded amongst the Greekes for a fish and of the Latines a Trumpet And Apostle See ver 1. And a Teacher Some expound the words thus A Preacher that is one that deliuereth the truth openly audibly an Apostle whatsoeuer hee had receiued a Teacher rendring reason of his calling and the doctrine hee deliuered Others hold that euery Congregation should haue both a Preacher and a Doctor and they instrance in Moses and Aaron Paul and Timotheus the Doctor was to deliuer the principles of Religion and the Preacher to presse the people to put them in practise But because euery Congregation was not and is not of ability to maintaine both therefore one must supply the duty of Preacher and Teacher The Doctor must be able to deliuer new thing and old and the Preacher had neede 1. Of a faithfull memory 2. An audible voyce and good vtterance But I assent to those who hold that by these three words the same things is ment Of the Gentiles These people came of Iapheth the sonne of Noah for whom he prayed Gen. 9. 27. That Gospel the which is an instrumentall cause for The Metaphrase the abolishing of death and the bringing in of life I Paul am preordained and separated of God to preach vnto the poore seduced and ignorant posterity of Iapheth who hither to haue beene strangers from the life of God and aliens from the Common-wealth of Israel and this doe I repute no base but an excellent function and honourable calling It is worthy our observation how that when the Apostle Doctrines deduced nameth God hee still maketh mention of some mercy of his and but nominating the Gospell we see how he runneth on it in diuers words whence we may gather that The seruants of God take delight to dwell and discourse of Doct. 1. good things Gal. 6. 11. Acts. 20. 7. It s no burden or wearisomnes to the Saints for to enlarge their speech on heauenly subiects A Traueller when he hath taken view of the scituation of many townes and countries beheld the rare monuments that hee hath met withall reioyceth to make relation thereof vnto his friends after his returne and so is it with a Christian who is a spirituall traveller when he hath seene into the mysteries of Religion found out the great secrets therein conteyned by the painfull travell of his minde He maketh it the ioy of his heart largely to discourse thereof vnto his brethren For this will draw others to see and search into the Reas 1. worth and dignity of the things Why is the Gospell no more regarded or the high calling of a Minister so little esteemed the Reason is because men of worth and learning doe not speake much and often in the commendation of the same Another Reason springeth from the loue they haue to the Reas 2. things If David loue the word he will write a bookâ— and dedicate it to the succeeding ages and generations hee will speake of it at home and abroad yea whatsoeuer we loue we will long by speech dwell vpon To vse a familiar similitude Let the hound affect the haunt will he not double and treble his voyce and crying This reproveth such that condemne men for speaking Vse 1. and often repeating of the workes and word of God Such vse to cry Oh! you be full of the spirit And is not this to speake evill of good and to despight in a kind the spirit of grace Surely this is a foule and fearefull sinne and cannot without repentance but be rewarded with a vengeance or some heauie iudgement Such men like the Athenians account preacherâ— but bablers but let those remember that they that despise them despise him that sent them And by this doctrine we see a difference betwixt Gods Vse 2. sonnes and Sathans slaues the one count it there meate and drinke to doe and speake the will and word of their heauenly father the other seldome or neuer doe the one or other But did they loue the Gospell they neither would or could besilent for their word like fire in straw would burst forth Will not the Souldiour speake of his wounds the huntsman of his hounds and the husbandman of his Cattell and grounds And shall we loue the Gospell and neuer make mention of it No no this little speech of heauenly things argueth that the loue of many is but cold Love the word once and say nothing of it if thou canst For the which The doctrine to be gathered is this that The Gospell is principally to be preached Math. 4. 23. and Doct. 2. 24. 14. Mark 16. 15. Because the end of our preaching must be Christ crucified Reas 1. who is the end of the Scriptures for the Morall politicall and ceremoniall law doe all poynt at him Besides all grace is wrought in the heart by the Gospel Reas 2. Act. 20. 32. Tit. 2. 11. preached therefore it is called the Word of grace yea Grace it selfe and by the Law we cannot come to grace and glory the which was signified by Moses that entred not into the land of Canaan and Ioshua typified Iesns who brought salvation by the Gospell Was not Christ preached and the Gospell vnder the Quest Law Yes but more darkely then in these dayes so that for Answ matter we haue no other Gospell but for manner and forme This reprehendeth those Preachers that preach all things more then the Gospell scraping together
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
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
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