and honour and the wicked everlasting shame and sorrow 5. The rule of this recompence according to his workes where First what is meant by works Namely not onely actions good or bad but we must include the originall and attendants of them even the worke of our fall in Adam which was our worke as well as his originall sinne and corruption of nature of which workes are the fruits and so comprehended in them So out of workes of the Saints faith is not excluded being the rise of them and indeed the noblest of all workes the chiefe obedience required in the Gospell The attendants of good workes are also included under them as namely thoughts and speechâ—â— for according to every idle word thought wee must bee judged but the workes will manifest what they have beene Secondly the appropriation his workes His owne not other mens every man shall give accompt of himselfe unto God every vessell must stand on his owne bottome the father shall not beare the sonnes burden c. Ob. In the second commandement God will revenge the sins of Parents in their children to the third and fourth generation Ans. Not except the children be found in the same sins none shall suffer for anothers worke further than he is some way guiltie of it as the childe often is by consent or imitation And thus the Pharisees shall goe to hell for Abels blood and Zaâ—haries shed many thousand yeares before their age because they were not warned by that example to avoid blood-shedding But hee will visite the sinnes that is first enquire and if hee finde them not hee will not revenge see Ezek. 18. 14. and the examples of Hezekiah Josiah and other good children of wicked parents Thirdly what is meant by the phrase according to workes Ans. 1. The phrase noteth plainly that as our workes are good or bad so our doome shall bee for so it is evidently expounded Rev. 22. 12. My reward is with me to give to every one as his worke shall be so as the sentence shall run according to the evidence that workes shall bring in as sure witnesses either of their faith or infidelitie 2. The phrase implyeth the qualitie of the worke but not the merit which wee observe because the Papists hence ignorantly build up their merit of workes and thus argue God will render to the wicked according to the merit of their workes and therefore the godly must receive according to the merit of their workes Answ. The argument followes not from the merit of evill workes to the merit of good workes for first good workes are Gods not ours properly as our evill workes are faith and workes of faith are the gift of GOD secondly good workes in us are imperfectly good but our evill workes are perfectly evill thirdly good workes are done upon dutie but evill workes against dutie merit and debt are opposed and what meriteth he who hath but done his dutie and failed in doing too fourthly who can bring these merits Not the unregenerate for the wrath of God is revealed from heaven against all the unrighteousnesse of men Or can the sonnes of God when Abraham himselfe hath not wherein to rejoyce before God surely if hee could bee justified by no other means than faith much lesse can we Therefore by the workes of the law can no flesh bee justified Rom. 3. 28. Quest. Why then shall good workes bee inquired into in that day rather than faith and why shall Christ judge according to workes not faith Answ. 1. Workes shall bee inquired into not as meritorious causes of salvation which is only merited by Christs workes which onely had perfection but as conditions of Gods promises concerning reward in heaven given not for merit but of Gods frce grace for hee crowneth his grace in us not our merits saith Augustine Workes are requisite conditions to the person but no causes of reward 2. To shew that Jesus Christ shall accept no persons but looke to causes 3. To shew that faith must not bee idle but put forth the life in good motions and actions 4. Because the judgement and equitie of it must be visible and run into the eyes of all mankind and therefore must be passed according to the fruits and workes which men may see whereas faith by which alone wee are justified before God is an inward and spirituall grace in the heart knowne onely to God who seeth the heart and it flieth the sense of man further than by the works of love as fruits it discovereth it selfe Object But if the judgement were according to workes then the rule should be the Law but God will judge the secrets of men according to the Gospell Rom. 2. 16. which is the doctrine of faith not of workes Answ. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according signifieth there not the ruls of judging but the certitude of it and the sense is According as I have taught you in the Gospel my Gospell or my preaching it among you Or if it be taken for the rule it must be meant of the Elect only who by the Gospell shall be absolved as the wicked by the Law condemned But how shall they be judged who have no works as such who repent at last cast whose workes have beene all against God and poore men that want means For such as repent at last as the theefe on the crosse they shall receive according to their works for true faith is never without the witnesse of workes but worketh by love let their time be never so little So the theefe on the suddaine confessed his sin be wayled his life professed Christ when his disciples left him reproved his fellow and prayed earnestly for salvation and would further have expressed his faith if hee had lived longer So those that are called in the article of death have a true purpose if they live to expresse their faith and Gods mercy accepteth this will for the deed done Let not thine eye be evill because the Lords is good And for the godly poore who can give no almes yet they doe workes of pietie justice diligence in the calling and workes of truest mercy in prayer instruction of the familie comfort reproofe and the like to these Object But some are not judged according to their workes but receive an unequall sentence Rev 18. 16. Give her double according to her works that is twice as much punishment as her workes are Answ. By double is not meant double of punishment to her sin for no punishment can be double to the least sin but double affliction that is a much more grievous punishment than shee hath afflicted the Church withall and this Babylon hath well deserved and shall be sure of So some wicked men are pâ—nished for one and the same sin here and hereafter as for murther theft or the like this is not a double punishment but
it but by it as a meanes of obtaining Rom. 9. 16. It is not in him that willeth or runneth but in God that sheweth mercy For neither is our running our owne worke nor undue nor in any proportion to the crowne nor yet perfect but in the best very heavy and blame-worthy And therefore howsoever lawfull running attaineth yet it is not as a cause for the worke or merit of it but as a way and meanes of obtaining mercy Quest. But is not the prize the reward of our running Answ. Yes Matth. 5. 11. Great is your reward in heaven and none shall runne well and be unrewarded But first it is called a reward not properly but by similitude because it is given at the end of the worke Secondly it is a reward not legall but Evangelicall promised in mercy and in like mercy performed to the runner though not for his running Therefore the Apostle ran hard for the prize Phil. 3. 14. but for the prize of the high calling of God that is not which hee could attaine for running or for the merit of his strife but for the mercifull calling of God vouchsafing him a part in the free promise of his free grace Hence it is also called Col. 3. 24. the reward of inheritance Now an inheritance is not merited but freely descendeth on sonnes because they are sonnes and how absurd were it for a son to goe and offer to buy his inheritance of his father Obiect But I may run and noâ— obtaine as it is said Many shall seeke to enter and shall not bee able Answ. They runne and attaine not that runne amisse not observing the former conditions of right running but every one that runneth aright shall attaine the crowne Here is a difference In temporall races many runne and one gets the prize that comes first but here all that runne through attaine the crowne whether they come first or last Quest. What are the best directions to helpe us to attaine and improve all our labour and make good our race at the last Answ. The directions are sundry 1. Put thyselfe in good brenth be cherishing the Spirit of God preparing him a sweet roome in thy heart who will notably fit thee to the race For first hee is the Spirit of liberty and will set the feet of thy soule at liberty 2 Cor. 3. 17. Where the Spirit of the Lord is there is liberty He is that holy an ointing that brings the oyle of grace to supple and make nimble the joynts and sinewes of the soule and supply activity and agility to speed thee forward as David professeth Psal. 1 19. 32. I will runne the way of thy Commandements when thou shalt enlarge my heart Secondly he not onely strengthens the inner man Ephes. 3. 16. but helpeth all our infirmities which would faint and faile us Rom 8. 26. Thirdly he is the Spirit of supplication and makes us able and willing to pray and so helpes us as it were with wings toward the marke Great need is there of this breath of the Spirit and great is the strength of prayer and therefore holy men have beene much and often in it as David that the Lord would make his way plaine before him Psal. 5. 8. and would hold up his goings in his paths Psalm 17. 5. and that his good Spirit would convey him into the good land Psa. 143. 10. Whosoever knows that no prayer but of the Spirit is heard of God will easily discerne the need of the presence and assistance of the Spirit and will bee so much more carefull not to grieve him by sinne 2. Take the rule of our Saviour Beware of looking backe Remember Lots wife and Luk 9. 62. no man that sets his hand to the plough and looketh backe is fit for the kingdoms of God They looke backe that turne aside from received truths to old damned errors and lay themselves under Saint Pauls checke O foolish Galathians ye did run â—ell who hath bewitched you and under that heavy threatning 2 Pet. 2. 21. Better had it beene never to have knowne the way of truth then after knowledge to depart from the holy Commandement And they looke not forward that looke asquint with the Galathians partly at Iesus and partly at Moses partly nt faith partly at merits as Papists whereas the eye of faith lookes right forward at Jesus the author and finisher of faith and salvation Heb. 1. 2. 2. How many looke backe to the profits honor ease or favour of the world as Iudas and Demas But where is now the marke is it before thee or behind thee if the marke be not behinde thee why lookest thou backe 3. Intend thy way not thy company Many will net runne in that way wherein they see not multitudes and great ones runne with them who attend not the marke so much as their company and enquire not so much whither as who runne But we must remember first wisdome walkes by rule not by example lookes at truth not at numbers cares not so much what is done as what ought to be done Secondly it is better to walke or runne with few to heaven than to hell for company Thirdly if we looke at company we must runne with such as feare God who have set their faces toward heaven this is the most helpfull and fruitfull company these will further thee by their counsell example and prayers 4. To attaine in this race we must contemne carnal counsels carnall friends and the scornes of carnall men First carnall counsels Many will not runne with such a sect as they heare every where reviled and contradicted though Paul himselfe bee of that sect and such as adhere to his doctrine But in this way generally esteemed heresie must wee worship the God of our fathers Others will not runne in that way being all strawed with crosses but will choose a faire broad way though it carry them cleane from the marke Why doe they not consider that they leave the way wherein Christ himselfe walked and his Apostles and that the way to heaven is a strait way and few find it Secondly carnall friends and bad society is as a chaine to fetter and as a leaden weight hanged on the heeles of many that say they run for heaven These will perswade as Peter did Christ Master pitty thy selfe cherish thy selfe deny not thy selfe thy liberty thy reputation and force them not to stop onely in the race but to flye backe as Peter among a company of rake-hels will deny and forsweare his Master as fast as any Thirdly scorns of carnall men A Christian runner must not bee much moved or much regard the speeches of men Lookers on will have their sayings some will say thou runnest too fast some that thou settest out too late and a softer pace would goe further some that thou out-runnest thy fellowes but in hypocrisie and that thine eye and ayme is on
THE PRINCIPLES OF CHRISTIAN PRACTICE Containing the Institution of a Christian man in twelve heads of Doctrine which are set downe in the next side By THOMAS TAYLOR D. D. and late Pastor of Aldermanbury London Perfected by himselfe before his decease Cypr. de zel liv Christi nomen indâ—ere non per Christi viam pergere quid aliud quà m praevaricatio est divini nominis quà m desertio iâ—meris salutaris LONDON Printed by R. Y. for J. Bartlet in Cheap-side at the Golden-cup in Goldsmiths Row 1635. The Principles of Christian Practice Containing the Institution of a Christian Man or of a Disciple of Christ In these chiefe heads of Doctrine 1. Selfe-Deniall 2. Taking up the Crosse. 3. Imitation of Christ. 4. Life temporall and eternall 5. The worlds worthlesnesse to a soule 6. The last judgement 7. The kingdome of Grace 8. The Christan race 9. The divine Teacher and Scholler 10. Epicurisme described and disgraced 11. Abuse of the Creatures unlawfull 12. The Physitian of soules TO THE RIGHT WORSHIPFULL SIR EDWARD CLERKE Knight one of the Masters of his Majesties Court of Chancery and Steward of the Towne of Reding And to his worthie Consort the Lady ANNâ— CLERKE all Happiness HONOURED Friends By your experienced kindnesse I have emboldened my selfe at this time to present you with a few papers of our ancient friend Reverend Doctor Taylor whom alive you heard gladly The subject of them is the Principles of Christian Practice All Philosophie saith such as the Principles are such are the Affections and the Conclusions The world seeth it in those famous divisions of Gentilisme Judaisme Mahometisme and Christianisme wherein as any is more throughly grounded so he is more resolved in himselfe and divided from others The Church also seeth and bewaileth it in her wofull divisions To let passe the Theorie and consider the Practice wherewith wee have now to doe wee shall easily observe in the course of Christians that as they lay downe their Principles and frame their plots and projects so their lives also and particular passages thereof are framed The maine aime and plot of a true Christian is to please God and save his soule howsoever Accordingly hee resolves to denie himselfe that hee may give up himselfe wholly unto God hee seekes out after Christ and will get this great pearle though hee sell himselfe out of all his worldly endowments and comforts hee meanes afterward to follow Christ even through thicke and thinne and though hee bee daily compelled to take up his crosse in following him Hee knowes that by overmuch daintinesse and delicacie in the way of holy obedience hee may hazzard his soule which if hee had lost a a temporall life hee might have received againe in life eternall Hee considers that if hee could get or hold never so much of these worldly comforts yet all would bee meere losse upon the losse of his soule and if his soule be once lost it can never bee recovered againe And howsoever hee may cheare up himself for a while with those vanities yea perhaps for a long while yet in the day of judgement at farthest when Christ comes to reckon ' for every mans talent and employment hee knowes he must rue the time of his former securitie or licentiousnesse whenas only those that have aimed aright and rightly steared their course for God and heaven shall though with much hardship arrive at the wished haven of rest and glorie Hereupon it is that many a poore Christian wades against the streame and labours still to approve himselfe unto God by honour and dishonour by good report and bad report by the armour of righteousnesse on the right hand and on the lest So that hee may obtaine that incorruptible crowne of life which is set before him he cares not what paines hee takes in running nor how hard censures hee endureth from carnall spectatours That hee may not mistake his way through blindenesse in himselfe or false guides abroad hee useth the means of sound and heavenly knowledge and in them all intreats the Lords helpe and guidance who alone is able to direct comfort and strengthen him in his pilgrimage and when hee obtaines this hee soots it lustily along till in the strait way though rough and full of crosses hee gets into his Fathers house where is bread enough and comfort and glory And whereas in his travelling hee espies a number of sensuall men who are wholly taken up with their pleasures treasures honours friends seastings or other trifles these hee pitieth and prayeth for them and resolveth for his owne part not to entangle himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier This is the disposition and these the behaviours of a Christian well principled and bottomed The effecting whereof both the Authour intended in preaching these things and I now intend in publishing them together with encouragement to all those who stand stoutly wisely and constantly to their own Principles whatever the affections and conclusions of the world be toward them But on the other side numbers of men and women missing of these Principles and falling upon other which are deceitfull doe spend their lives in meere vanities and lose both God and their soules before they are aware Some meane to bee rich howsoever esteeming wealth to be the blessednes of man according to which ground they sticke not for injustice bribery oppression cheating and other indirect arts of getting Others attend their pleasures and account it happinesse to live deliciously for a season which therefore they will enjoy though with uncleannesse intemperance unthriftinesse prodigalitie other sinnes and totall forgetfulnesse of the Afflictions of Joseph Others admire the honours of the world or credite with men of the world or applause of the people which to obtaine and hold they care not though they undermine traduce flatter smooth betray religion any thing Yet honour me before the people And others taking up other ends and grounding themselves upon Principles of their owne goe wide of Christ and heaven as farre as East and West Yea though they will seeme sometimes to put on a vizard of religion The Hypocrite mindes nothing but his owne selfe-respects to have his Minister thinke well of him to be accounted some body in the profession to get credite with some who may doe him a good turne another day to get friends customers chapmen and worke out his owne advantages the more freely and slily Accordingly hee holds none but an hobling course in professing religion halts betweene two opinions sayes and unsayes in one companie speakes well of good men and good things in another companie quite otherwise pretends God and intends himselfe in fine makes nothing of his religion and if the winde serve right hee will take the next occasion to strike saile and become a Persecutour of religion and religious persons The like of many Apostates What other cause can be
ingenuous childe loves his father even when hee correcteth him and this keeps him from murmuring and discontent and frames him to stoupe under his fathers smiting hand contentedly That is true love which I shew to him that deales hardly with me 4. Humility and silence not disputing the matter with God much lesse charging him foolishly but as David Psal. 39. 9. I held my tongue and said nothing because thou O Lord diddest it 5. Joy and rejoycing not in the smart of the crosse but in waiting the sweet fruit of it Actâ— 5. 41. the Disciples rejoyced that they were counted worthy to suffer â—or the Name of Christ. So in Luke 6. 23. and Jam. 1. 2. A difficult thing to corrupt nature Yet the Scripture presseth it upon us with strong reasons as 1. No crosse is laid upon us but by the will and appointment of God nothing fals out but by his speciall providence not a Sparrow can fall to the ground not an haire of the head and much lesse the head it selfe As our Lord Christ himselfe had not the crosse laid on him but by the determinate counsell of God Act. 2. 23. Herod Pilate the Gentiles and the people of Israel did nothing against him but what the hand of God and his determinate counsell appointed to be done So is it in the members no crosse is laid on them but by Gods determination And as Christ told Pilate Thou couldest have no power over me if it were not given thee of the Father so may the members say to their persecutors And therefore those that are to suffer according to the will of God must submit to his will and commit themselves in well-doing to his revealed will for shall not both the head and member drinke of the cup which the Father hath given 2. We must therefore take up the crosse because this is the time and place of taking it up John 16. 33. In the world yee shall have tribulation God hath ordained this world to bee a dripping and watery seed time and hee must be content to sowe in teares that would reape in joy and God can wipe away no teares hereafter but such as are shed here The world to Christians is Gods furnace and fining pot to purifie his gold whereof hee will frame his golden vessels and while wee are earthly vessels hee will by crosses scowre us from the rust and filth of sin that stickes so fast to our natures 3. Wee must willingly take them up to shew our selves both conformable to Christ and serviceable Christ willingly tooke up his crosse for us and endured wounds scarres and markes in his body for us And so wee must for him willingly beare his markes and scarres in our body and fulfill the rest of the afflictions of Christ in our flesh Col. 1. 24. and this made the Apostle rejoyce in his sufferings and glory in his persecution for Christ Gal. 6. 17. I beare in my body the markes of the Lord Jesus And indeed it is the glory of a Christian souldier to shew the markes and scarres of his fortitude and valour in a good cause in his Princes quarrell and for the honour of his Country See Luke 24. 26. and 2 Tim. 2. 11. Againe to shew our service and love to him Hee became a servant and was obedient to the death and took up his crosse to endure a meritorious suffering the price of our redemption We cannot so suffer for him but must in way of thankfulnes endure the service of suffering and not love our lives to the death for him Acts 20. 24. My life is not deare to me so that I may fulfill my course with joy And wherein can a man more clearly expresse himselfe a servant of Christ than by suffering for righteousnes sake and by maintaining his Lords honour and just quarrell to the death 2 Tim. 2. 3. Suffer affliction as a good souldier of Jesus Christ. 4. We may chearfully take up the crosse because wee know it shall not overburden us for it is Christs crosse and he puts under his shoulder and beares the weight-from us and supplies strength to us to carry the light end of it for he did suffer to succour them that suffer Beside we know that no afflictions can separate us from the love of God in Christ Rom. 8. ult When Christ was on the crosse our sins separated between God and his sense and made him cry out My God my God why hast thou for saken me But his promise hath tyed his aide and presence to us in sixe troubles and in seven in passing through fire and water c. Againe wee know the sting is taken out of our crosse by Christ taking it on him and therefore we may cheerfully take it up as Moses tooke the Serpent by the taile and it was turned into a rod in his hand and threatens only a loving correction 5. We must willingly take up the crosse because of the present blessed use future issue of it For the present It is of use for the tryall of our faith much more precious than gold 1 Pet. 1. 7. for the exercise of our patience Jam. 1. 2. and manifestation of all graces Perfumes smell sweetest when beaten in a mortar Starres shine brightest in the darkest night so the graces of the Saints disappeare often in the noon-day sun-shine of prosperity are most shining in the darke night of affliction For the future issue These temporary short afflictions cause an excellent and eternall weight of glory 2 Cor. 4. 17. This was Jobs argument not to refuse the Lords chastening for Blessed is the man whom God correcteth Job 5. 17. This was Moses his argument to chuse the crosse and afflictions Heb. 11. 25. for Hee had respect to the recompence of reward What if the way be rough asperous as a fowle lane yet it leads to heaven and brings into a glorious mansion Care not then so much what way thou goest as whither it leads A fairer way were more pleasant but perhaps not so safe Elias is not affraid nor hurt to be carried in a fiery chariot to his rest and glory And glad may we be if by the doung-gate or any posterne gate wee may get within the heavenly Jerusalem Thus seeing both the necessity difficulty and utility of this precept of Christ and seeing it may be and must bee attained of every Disciple let us frame to the obedience of it and get neere us such helpes as may hold us in a fitnesse and preparednesse to take up our crosse daily Quest. What are they Answ 1. Before crosses come make account of them and store thy selfe with patience even for the sharpest and for one after another not prescribing the time or measure but account him a slight servant that gives up his worke and makes holy-day at his pleasure This wisedome we may
onely a name of Christ but follow the world a sworne enemy to Christ. Numbers are given up to follow evill company evill counsell because they despise Christs counsell Hee that refuseth the counsell of wisedome it is just that folly should lead him See Prov. 1. 30. 31. Some follow idle fellowes Prov. 12. 11. because they are destitute of understanding Some drunken company to whom the woe is directed Isa. 5. 11. Some whorish company as the Prodigall who rejecting good counsell spent himselfe and came home by weeping-crosse Thus dangerously are men given over to perillous guides who will not have Christ to guide them And this is the second motive 3. Argue from the safety of following Christ our guide for First he propounds us no crooked patterne nor false rule to follow but himselfe a perfect and expresse idea and patterne of all grace and vertue and an unfailing patterne unening inflexible Object But must wee not imitate the Saints Answ. Yes so farre as they follow Christ 1 Cor. 11. 1. an Apostle himselfe must be followed no further Secondly he leads us not into crooked or by-pathes but into the pathes of righteousnesse Psal. 23. 3. pointing us out our way by his holy doctrine guiding us in it by the example of his holy life comforting us in our wearinesse supplying us in this way with bread of life opening to us in this way the fountain of living waters revives us with new strength guides us out of by-paths and so carries us in the strict but strait way to the happy end of our journey Thirdly hee leades us not in darke and desolate waies but himselfe being the light of the world John 12. 35. while wee follow him wee cannot walke in darknes having light to discover the dangers in the way wee walk safely How safe was Israel under the pillar in the wildernes so safe are we under the conduct of this pillar How safe were they from enemies under the guidance of Joshua leading them to Canaan but a greater than Joshua is here Josh. 1. 5. A man shall not bee able to withstand thee all thy dayes nor man nor Divell shal make us fall short of the heavenly Canaan Follow Christ thou followest the Angel as Lot out of Sodome Follow this Joshua and thou followest him to Canaan to thy country to bee ever where hee is who is both the guide and the end of the way Lastly consider if Christ had only given us a precept wee were bound to obey but adding his example we shall be answerable for neglect of his holy example as for his holy doctrine We never want good example in the midst of many bad examples of Rulers Preachers and private men Christ hath said Follow mee And thou hast not done thy duty to see him go before thee in holy example but in following him nor to admire a good example as many do but imitate none Verse 25. For whosoever will save his life shall lose it and whosoever shall lose his life for my sake shall find it OUr Lord having informed his Disciples in these difficult principles doth now confirme them and addeth strong arguments to enforce them three The first in the words drawne from the danger of failing in the duties The failing in them brings the certaine losse of ones life which is amplified by the contrary But if any will rather lose his life than his obedience he shall certainly gaine and save it The second reason is drawne from the unprofitablenesse of winning the world with the losse of the soule which losse can never be repaired or made up Ver. 26. The third is drawn from the consideration of the last judgement in which they shall find the accomplishment of this whole doctrine for the Son of man shall come in the glory of his Father c. Ver. 27. This first is very forcible and pressing for it is a matter of life death as Moses to his people so I propound life and death this day unto you chuse life do good deny your selves take up your crosse and follow me Whosoever shall save his life the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies the soule which by a Metonymie is put for the life or the person himself because the soule is the cause of life Anima cujusque est quisque the soul of a man is properly himself the saving of the soul is likewise the saving of ones self charity to the soule is the chiefest To save the life is taken sometime in good sense as to preserve it from famine by food from sicknes by physick from danger by flight as Jacob from Esau David from Saul Christ from the people that would have throwne him down the hill but this is not here meant Sometime in the evill sense that is to save preserve the life by evill means as Saul by sorcery David by dissembling Peter by a lye so is it taken here He that will save his life namely by denying Christ by renouncing the truth abjuring the pure religion or falling to the world or false worship For Christ doth not condemne the saving of life but the manner and unlawfull meanes of it He shall lose it Atheists would find a contradiction in the speech of Christ that a man at the same time should find lose the same life and naturall reason cannot reconcile it It is a riddle to flesh and bloud that the same life should bee both saved and lost For the resolving whereof wee must know 1. That there is a two-fold tribunall Forum coeli soli the court of the world the court of heaven and as he that saves himself in the common Law may be cast in the Chancery so hee that saves himselfe here in the Consistories of men may elsewhere lose himselfe namely in the court of heaven 2. There be two sorts of Judges 1. Humane and delegate 2. Divine and supreme A man may by indirect meanes save himself from the sentence of the former but not of the latter Joab may escape David but shall not escape Solomon And as him who escapeth the sword of Hazael 1 Kings 19. 17. shall Jehu slay so he that by denying Christ and his truth shall save himselfe from a Beare shall meet with a Lion and be devoured 3. There is a two-fold danger temporall eternall A man by evil means may save himself from the former but by no means from the latter If the silly fish leap out of the pan it fals into the burning coales A man loseth that which above all he would save And this losse is amplified 1 by the dearnesse of the thing lost his most precious soule and life 2. by the duration it is lost eternally 3. by the certainty the sentence is passed and cannot be repealed Object Peter saved his life by denying and abjuring his Lord and yet lost it not Answ. All the threats of
helpes as they are heavie burdens to the owners as Ezek. 7. 19. The rich man shall cast his silver away and his gold shall be farre off nay the greater his wealth is the greater plague the greater griefe and spoile awaites him as a tree that hath thicke and large boughs every man desires to lop him And how many have wee knowne overthrowne by the finenesse of their garments who if they had had a shorter traine had in likelyhood stood out many yeares longer Remember that Riches have wings under which let the Master hide himselfe a while as Esa. 28. 15. making falshood his refuge and hiding himselfe under vanitie yet with these wings will they fly away like a runnagate servant when his Master hath most need of him Secondly in time of sicknesse they are unprofitable The honourable Garter cannot cure the gowt nor the Chaire of Estate ease the collicke nor a Crowne remove the head-ache Can a man by all his wealth buy a good nights sleepe can it help him to a good stomacke or free him of one shaking or burning fitt of an ague Nay as wormes breed in the softest woods and cankers in the most sappie trees so softnesse idlenesse fulnesse intemperance and effeminate delicacie in the rich procure peculiar and most incurable diseases Thirdly in the day of death they cannot profit Job 27. 8. What hope hath the hypocrite when he hath heaped up riches and God takes away his soule for as they cannot help to life or birth in which case some would give thousands or millions for an heir so they cannot help in life to put off death Doe not Princes fall like others and these gods dye like men Could all the rich mans wealth hold his soule one night no the foole found his life stood not in abundance It is righteousnesse not riches that delivereth the soule from death Prov. 10. 2. Nay at death they bring much bitternesse for it is as great a pang of death to part with wealth as to part with life so as a rich man without better hopes dyeth a double death here And one miserie abides with him that while he leaves his wealth hee carries his sinnes with him occasioned in the getting keeping and disposing of them these lye downe in the dust with him Fourthly after death they profit not they cannot keepe the soule from hell nor ease that torment one moment they cannot keepe corruption from the body open the grave and see if thou canst discerne a difference between the rich and poore tell me if the wormes spare either of both but if the living be wronged by cost about embalming entombing or the like it is but a corpes still no sweeter to God if not sweetned by the embalming and buriall of Christ. Fiftly at the day of judgment the whole world cannot profit a man being then set on a light fire then shall gold and silver and precious stones and common stones be all one the Judge will not be corrupted nor can causes be gilded nor sentence pronounced according to our wealth in goods or lands but according to our graces riches in good workes This will be then the only profitable wealth not gold in our chests but faith and pietie in our consciences shall avayle us and not that we had abundance but that wee were abundant in faithfull dispensing shall be our acceptance Pro. 21. 21. Hee that followeth righteousnesse and mercy shall finde righteousnesse life and glory And now after all this say What profit is it to winne the whole world and lose his owne soule Or what recompence shall a man give for his soule Two meditations arise out of these words 1. The soule of a man is a most precious and invaluable thing seeing all the world gained is not comparable to the losse of one soule Pro. 6. 26. it is called the precious soule or life of man See it farther 4. wayes 1. Consider the soule in it self it is a particle of divine breath not created as bodily things consisting of matter and forme but inspired of God For the soule is neither traduced from the soules of Parents and much lesse generated of any corporall seed or matter but the Lord that spred the heavens and founded the earth formed the spirit of man within him Zech. 12. 1. neither was it created without deliberation of the whole Trinitie Gen. 1. 26. Let us make man in our owne image or likenesse as being the exquisite Master-piece above all other 2. Behold it in the faculties of it and wonder that God should put in such a piece of clay so divine a soule And that not onely in regard of supernaturall qualities of holinesse and righteousnesse in the entire nature of it but also in respect of natural qualities and operations resembling God in his understanding and wisedome it hath a facultie to understand and know Him whom it ought chiefely to love and is almost infinite at least insatiable in seeking knowledge a facultie to will even that which God willeth nor resteth it in any thing of this life nor is contented with any thing below but willeth principally things beyond the sight blessednesse and happinesse and respecteth good estimation after death and so argueth it owne immortalitie as God is immortall a facultie of conscience that stands in awe to sin though none looke on or citeth the person before Gods tribunall as Belshazzar and Felix who trembled It hath likewise all his operations above sense to love GOD feare God beleeve in God embrace Religion meditate on heavenly things with an aptnesse to proceed in the knowledge of God which other inferior creatures cannot doe 3. Behold it in the end of it it was not made for the body but the body for the soule and not onely to be the tabernacle of the soule to dwell in but the instrument of the soule to worke by for the soule tyed to the body cannot put forth his faculties without organs and senses of the body to expresse love and dutie unto God But the primarie and proper end of the divine soule is to live to God in this life and with God in the life to come Fourthly behold it as redecmed by Christ and created again to Gods image What a price did God and Jesus Christ set upon it what more precious than the blood of him that was God The ransome of the soule must be a bove all corruptible things 1 Pet. 1. 18. Also as it is sanctified by the Spirit what can bee comparable to his unmatchable graces no pearles are to be compared to wisdome to precious faith to the feare of God which is a rich treasure And if the hangings bee so precious what may we thinke of the roome Then bee so much the more warie to shunne any thing that may hurt the soule We esteeme our naturall lives precious and therefore are carefull to avoyd whatsoever is prejudiciall to the body
a further degree of the same punishment one begun here and the other eternally continued hereafter both due by that just sentence In the day thou sinnest thou shalt dye the death Doctr. The last judgement shall be not more glorious than righteous for if Jesus Christ be the Judge and if every person to bee judged shall receive according to his workes a righteous sentence the judgement must bee most just Rom. 2. 2. We know that the judgement of God is true that is equall and just And the Apostle abhorreth with detestation the least thought of any unrighteousnesse in God c. 3. 5. Is God unrighteous God forbid how should he then judge the world this will not stand with the proper office of God which is to be the Judge of all the world shall not hee deale justly 1. Where all helpes of righteous judgementare the judgement must needs bee righteous but so are they here for first in the person of the Judge there is wisedomeâ— and piercing understanding farre above Salomans to finde out the truth and equitie of things He discernes persons and causes truly and infallibly as they are Hee can disclose and discover all secrets of hearts intentions and purposes which no creature can discern All other Judges may be deceived who judge only of the worke running into the senses and so mis-judge of men as David himselfe did of Mephibosheth But this Judge seeth the heart and hidden counsels of it This ground of righteous judgement is laid in Jeremy 17. 10. I the Lord search the heart and reynes to give to every man according to his workes Herein is this Throne exalted above all tribunals in that the most secret thoughts escape him not which the highest seats of justice in earth can take no notice of All things are naked to him Heb. 4. 13. Another helpe of righteous judgement is the opening of the bookes both in Gods custodie and in the custodie of the parties God hath a booke of providence in which all things and causes are written Psal. 139. 16. and a booke of memorie wherein all the good services of his Saints are recorded Mal. 3. 16. and a booke of life in which the names of the Elect are written Phil. 4. 3. these bookes shall be opened and read Rev. 20. 12. And I saw the dead both great and small stand before God and the bookes were opened and another book was opened which is the booke of life and the dead were judged of those things which were written in the bookes according to their workes The booke in the parties custodie is the book of every mans conscience either accusing or excusing Rom. 2. 15. These bookes shall be opened and if the conscience accuse God is greater than the conscience 1 Joh. 3. 20. 2. Where all letts are removed that judgement must bee most righteous but so is it here for this is a white throne like Salomons white ivory throne for the puritie of the Judge and judgement First here is no concealement of things no dawbing up of bad matters in corners no pleading of Lawyers to varnish falshood and cloud the truth no Proctors no Advocates but every man must give account of himselfe to God Secondly here is no respect of persons but causes no friends to gratifie no mans cloth or service shall protect an offender Thirdly here shall be no inducement by gifts gold shall gild no bad causes Fourthly here shall bee no sanctuaries no priviledged places to disturbe the course of justice no appeales no protections to avoid the sentence which shall lye eternally upon sinners From all which grounds we conclude the righteousnesse of this judgement Which serves first according to the scope of our Saviour to excite every one in the care of saving his soule and worke in us selfe-deniall taking up of our crosse and following of Christ for then shall every man receive according to his worke As the seed hath been so shall be the harvest As the worke hath beene so shall the wages bee Hee that hath sown to the flesh or to the world shall reape corruption but hee that hath sowne to the spirit shall reape immortalitie and life 1 Cor. 3. 8. Every one shall receive according to his owne labour Secondly here is a ground of repentance Act. 17. 31. He admonisheth all to repent because hee hath appointed a day in which hee will judge the world in righteousnesse The reason is strong now the Lord after a sort hideth his righteousnesse and useth patience and connivence with many sinners but then he shall draw it out Yea thou mayest now hide thine owne sinne with Adam and carry it close from men but that is a day of revelation then shall the bookes be opened and all thy sins except thou hast repented and got a cover in Christ shall hee manifest and openly read before God men and Angels Thinke not to avoid or â—lude the justice of this throne but stand in awe and sinne not get an awfull reverence of that God whose pure eyes behold all the wayes of man whose soule perfectly hateth all iniquitie whose hand will not spare but without respect of persons judge every mans workes and whose justice will reward every one according to that he hath done in the flesh be it good or evill By what stronger argument would the Apostle affright the the hard-hearted sinner who heapes up wrath against the day of wrath and declaration of the just judgement of God but this same that God will reward every man according to his workes Rom. 2. 5 6. So what more affectuall motive can wee use to terrifie wicked enemies out of their sinnes than that of the spirit of God Rev. 22. 11. He that is unjust let him be unjust still and hee that is filthy let him be filthy still let the enemies of grace of the word of grace of the preachers of grace be unjust malitious and scornfull still at their perill let the swearer sweare still so the drunkard harlot usurer But take the next verse with it vers 12. Behold I come shortly and my reward is with mee to give to every one according as his worke shall bee Thirdly here is a ground of patience in the midst of the confusions of the world and the many contempts and opprobries cast against the godly seeing every man shall receive a righteous sentence according to his works Phil. 4. 5. Let your moderation bee knowne unto all men the Lord is at hand Beware of revenge in the meane time commit all to him that judgeth righteously Storme not to receive unjust sentences against us to see our righteous wayes depraved our good repaid with evill every Barrabas preferred before Christ. There is a day wherein God shall make our righteousnesse breake out as the Sunne in his strength And even from hence the Scriptures conclude a providence and a future judgement Eccles. 3. 16. When
consolationes seculi tentationibus resiste diaboli â—ern Use 7. Imitate them and doe service as they 1. 2. 3. 4. 5. Patienter fortiter perseverandum ut qui ad coronam laâ—de â—am proxima nititur durante patientia coronetur Cyp. de Bonâ— Patientiae Rev. 20. 6. V. The end of Christs comming to judgement 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Psal. 45. 7. 2 Chron. 19. 11. Psal. 82. 1. 3. 2 Cor. 5. 10. 4. 2 Pet. 3. 13. Eccle. 8. 14. 9. 15. 3. 16. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 12. 36. 2. Rom. 14. 12. Mat. 23. 35. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good works not meritorious as evill arâ— why 1. 2. 3. 4. Why workes are the rule of judgment not faith 1. Nil Deus in nobis pâ—aeter sua dona coronat 2. 3. 4. Whether the Law or Gospell be the rule of judging Ob. Ans. 1. Gal 5. 6. 2. Of double punishment for sin Doct. The last judgement glorious and righteous Reason 1. Helpes of righteous judgement in Christ. 2. Le ts of righteous judgment removed 1. 2. 3. 4. Use 1. Live well and fare well in judgment Use 2. Time to repent of sin before judgment Rom. 2. 4. 5. Psal. 4. 4. Use 3. Be patient in all confusion and injustice Use 4. Be sincere in matter of religion Use 5. Watch and judge thy selfe before-hand How 1. 2. 3. 4. Use 6. How to know what will become of us in the day of judgement 1. 2. 3. 4. 5. The drift of the words Vult ut consolationis aliquid habeant tempore crucis afflictionis c. Bucer In desiderio celeritas quoque mora est Exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4. 1. Christ like Moses in five things 1. 2. 3. Heb. 3. 5. 6. 4. 5. Opinions 1. 2. 3. Emphasis hujus loci non est in verbo veniendi sed videndi Bucer Kingdome of God generall and speciall 1. I. 2. Which here meant and what it is II. How the Kingdome of Christ comes Mat. 6. 10. III. Of the ac complishment hereof Evidences of Christs Kingdome enlarged 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 3. 4. 5. Joh. 14. 12. 6. Mat. 3. 2. Of the times when the Gospels were written Euseb. hist. Eccles. lib. 3. cap. 33. Doct. By preaching and obeying the Word Christs kingdome is advanced 1. 2. Shewed by similitude of earthly Kings and kingdomes 1. 2. 3. 4. 5. Eminencie of Christ above other Kings 1. Rev. 19 12. 2. Eph. 6. 17. Act. 2. 41. 3. Psal. 110. 3. 6. Use 1. Enemies of the word enemies of Christ. Mat. 23. 13. Aâ—â—onitions to them 1. Psal. 2. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Use 2. Rejoyce in the thriving of the Gospell Use 3. In helping the word helpe up Christ into his throne 1. 2. Joh. 3. 30. 3. How Christs Kingdome is erected and maintained within us 1. Zeph. 3. 9. Rev. 15. 3. 2. 3. Christs right defended how 1. 2. And likewise our own right Joh. 8. 36. Motives to be loyall to Christ. 1. 2. 3. Ps. 119. 11. The Apostles drift in this place Vers 12. The si 〈…〉 ilitnde he here useth Heb. 12. 1. Thereason of it Ita simili tudo Circensium Augustinâ—ana câ—nvertit 〈…〉 pium Confess l 6. c. 7. Luk. 16. 8. Note A rule of Christian prudence Use. Parts of the Tex's three I. Doctr. 1 Christian life is a kinde of race And that in sivâ— respects 1. 2. Deu 5 27 1 Cor. 4. 20 3 4. 2 Cor. 4 9 5. 2. Reasons why wee must run this race 1 2. 3 Ephe. 6. 12 4. Ioh 20 4. 3 Al our life the time of this race Not the end of life onely Reasons 1. 2 3 4. Use. 1. Conceit aright of a Christian course Who doe not 1 2 Pet. i. 10 2 Luk. 13. 2â— Vse 2. Ourgo one another in holinesse Instat equis auriga suos 〈…〉 ntibus illos prâ—teritos tem neus c. Hor. serm 1 sat 1. Motives 2 2 Luk. 16. 8 3 II. Manner of running 2 Iim 2. 5 Preparation to run necessary wherein Hindrances put off and removed 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Luk. 8. 14 3 Cap. 21. 34 Helpes in running the Christian race 1 Cant. 1 4. 2 Heb. 10. 36 3 2 â—orditions of running the Christian race aâ— right five 1 Run at a right mark Col. 3. 4 Mat. 11. 28. 2 Run in the right way Ioh. 14. 6 Notes of the way that is right Esa. 35. 8 Hos. 14. 9 Mat. 7. 14. 2 Tim. 3. 12 3 Run with a right foot What is requisite thereunto Prov. 10. 9 Prov. 4. 2â— Psal. 112. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Run with a â—ight motion What it is 1. Phil. 3. 13. Good cause to be still humble 2 Cor. 10. 5 2 Phil. 3. 14 3 Be constant without inter mission Psa. 19. 4 5 As also without cessation Motives 1 Ioh. 〈◊〉 35 Gal. 3. 3 2. 3 How this is to be understood 5. Run to a right end 2 Cor. 5 14 We run for the prize yet no mercenaries how Heb. 12. 2â— Mark held before us why 2 Cor. 4. 18. III The end of running this race Obtaining is not of merit but mercy How it in called 〈◊〉 reward Whether al runners do obtain Luk. 13 24 How wee may be able to run rightly and so obtaine I. The holy Ghost p◠〈◊〉 〈◊〉 inbreath for this race Zach. 12 10. Rom. 8. 26. 2 Take heed of looking backe in this race Gal. 3. 1 3 Minde not thy company but thy way Gal. 6. 16. 4. Despise carnall counsels friends scornes 1 Acts 28. 22 Cap. 24. 14 2 Mat. 16. 22. 3 2 Cor. 6. 8. 1. Cor. 4. 3 5 Renew strength continually and how this may be Rev. 2. 4. Psal. 119. 6 6. Recover speedily out of every fall Motives so to runne that we may obtain 1 2 Cal 3. 4. 3 2 Pet 2. 22 4 Excellency and eternity of this goale 1 2 3 Psal. 16. 11. 4 1 Cor. 9. 25 The scope of this whole Psalme The Prophets holy desire Parts of the â—ext I. Of the prayer Exposition 1. What these statutes are Reasons of severall titles given to the Word Statutes for two reasons Psal. 19. 11 〈◊〉 Whose Statutes they are 1 1 Cor 7. 6. opened 2 3 4 Eminency of these statutes above other 1 Psal. 19. 7 2 3 4. 5 3. Why it is called the way of Gods commandements Metaphor of a way what it implyes 1 2 3 4. Esa. 30. 21 Mat 12 36 〈◊〉 Cor. 10. 31 Deu. 12. 32 5 2. Singularity of this way Rev. 21. 12. 4. Why David desires to be taught in this way 1 1 Cor. 3. 6. 2 3 Foure things desired which man cannot reach 1. Esa. 29. 11 2 Pet. 3. 16 2 3 Heb. 4. 2 Ioh 20. 28. Iob. 19. 25. 4 Ephes. 4. 21 22. Iam. 1. â—5 Luk. 11. 28. Why David a man of such knowledg desires to be still taught 1 2. 3 Doctr. 1 All