for by the first he is re-beloved but by the second in a greater maner the manifestation of affection breedes affection as it is apprehended whether we respect truth or measure This argueth that the loue of many as Lot said of Zoar Vse 1. is but a little one so weake a spring can haue no deepe fountaine so small branches no great vertue in the roote and so feeble a flame no abundance of fewell for causes produce effects proportionable to their internall power doe they not Try then as the truth so the measure of thine owne and Vse 2. thy friends affection by the outward effects he that loues much will declare it by many prayers sundry actions this did Mary to Christ Christ to the people Beniamin must haue better attyre a double portion if Ioseph respect him aboue his brethren Shall Ionathan dye He shall not die if the hearts of Sauls subiects cleaue vnto him If Iesus loue Lazarus he will weepe groane in spirit and cry with a powerfull voyce Lazarus come forth for vndoubtedly such as the heat is within will be the burning without much loue much manifestation of it in words in action Or it may be Paul addeth mercie to grace and peace because that Timotheus was a Minister for the like he doth to Titus and omits it in all other his salutations to the Churches and people in generall to teach vs that Ministers of all men stand in need of mercie Doct. 10. And that not onely in respect of themselues but in regard of their place and calling To whom was this command chiefely exhibited Be mercifull as your heavenly Father is mercifull but to the men of God Or why did Elisha pray Let thy spirit be doubled vpon me but to confirme the truth of this Doctrine 2 King 2. 9. Luk. 6. 36. For they are in Gods roome resemble his Maiestie and Reas 1. therefore haue the more need of mercie in abundance Againe they are daily exercised about men in the greatest Reas 2. depth of misery and therefore store of mercie is necessary for such where much is to be vsed much is required This doctrines vse is scarce dreamed of or if it be but little Vse 1. practised Who that is a Preacher from the forenamed grounds seeketh to be rich in mercie Alas wee consider not how we resemble God What miserie the most are in and hence it followeth that Ministers many times are the most mercilessemen This must teach Preachers a lesson worth the learning Vse 2. namely to exceed all men in grace and mercy as Saul did the common people by the head and shoulders for doe they not resemble God Are they not the Wells where miserable sinners are to fill their emptie soules with the water of mercy Doth not each Ambassadour striue to resemble his Lord who sends him If the Preachers pit be dry how can we expect any in the common ditch Are not the Priests lips to preserue knowledge And shall their hearts be emptie of the spirit These haue rather need of a double portion I haue heard of a fire kindled in a towne that tooke hold of every house and passed by the Preachers I would not haue it so in regard of the spirit for how ever the former was accounted a mercie sure I am this latter is an heavie iudgement for all men should runne as the poore to the great mens houses to kindle their turffe at the Preachers Altar Where others striue for double honor double maintenance labour thou for double holines double mercie thus to doe is to doe wisely and but thy dutie neither From God the Father In this phrase two things concerning Doct. 11. God may be observed first that He is a Father God may be stiled a Father either essentially or personally Do ye so reward him O ye foolish people and vnwise is he not your Father This may be vnderstood essentially Deut. 32. 6. The God and Father of our Lord Iesus Christ 2 Cor. 11. 31. knoweth that I lie not here it is to be accepted personally Againe he is either a Father in generall or in speciall in generall as he is the Creator and conserver of all creatures hence he is called the Father of spirits Heb. 12. 9. Of Angels Iob. 1. 16. Of men haue we not all one Father Mala. 2. 10. And in speciall he is a Father and that of Christ or of the faithfull 1. Of Christ as he is the Word and begot from all eternitie the Lord possessed me in the beginning of his way before his workes of old I was set vp from everlasting or ever the earth was Pro. 8. 22. 23. 2. Of Christ by personall vnion Thou art my sonne I to day begot thee Psal 2. 7. Acts 13. 33. And of the faithfull he is likewise a Father in speciall 1. By regeneration Of hâ—s owne good-will be gate he vs by the Word of truth I am 1. 18. Or 2. By adoption Now are we the sonnes of God and haue received the spirit of adoption whereby we cry Father Father Rom. 8. 15. 1 Ioh. 3. 2. And haue the faithfull God for their Father in a peculiar Vse 1. manner Then in the first place we may take knowledge of their dignitie David could say Thinke ye that it is a small 1 Sam. 18. 22. thing to be sonne in-Law to a King Was that such a priviledge Then what is this O that the faithfull knew their owne worth Let the faithlesse fume chafe and swell till they burst yet one of these is worth a thousand of them the world is not worthy of such for is not the righteous better than his neighbour How readest thou Pro. 12. 26. Let the faithfull learne hence to know the God of their Vse 2. 1 Chron. 28. 9 Fathers and to serue him with a perfect heart and a willing minde will not a sonne honour his Father Must we respect the person of man And shall not wee regard the glory of God who is our Father How if we neglect him Can we be excused Doth not he expect it Deserue it And is it not our dutie to doe it Giue we him then his deserved titles make we mention of his many mercies secke we his glorie learne we his will and doe it for not every one that cryeth Lord Lord but he that doth the will of the Mat. 7. 2â— Father which is in heaven shall be blessed As he is our Father in speciall so let vs honour him in a singular maner the rule of creation requires it much more of re-creation and adoption Againe Art thou a faithfull person Then looke vp to Vse 3. God thy Father expect a worthy portion at his handes Can they that are evill giue to their children good things Luk. 11. 13. and shall not your heavenly Father giue to you the things whereof ye haue need Be not then in doubt but beleeue cry not What shall I eat drinke
prayer 101 Prayer is a difficult duty 101 Motiues to prayer 102 10. Preachers in speciall to be prayed for 103 11. Whom we affect we will pray for 104 12. As in the day so the faithfull pray in the night season 105 13. The time of trouble is a time of prayer 106 14. Though preaching may yet prayer cannot be preuented 106 Vers 4. Doctrines page 1. Personall presence to be preferred before writing 109 2. One faithfull man couets the fellowship of another 111 3. The best men haue a propension to weeping 112 When and for what we are to weepe 113 Motiues to shed teares 114 4. The signes of affection not to be forgotten 115 5. In all our proceeding we are to propound some profitable end 116 What ends to be propounded in the vse of Gods ordinances 115 6. There is ioy to be found in the course of a christian 116 Obiections against this doctrine answered 116 A doubt concerning the kinds of ioy resolued 119 7. The strong Christian may receiue increase of ioy from his weaker brethren 121 Vers 5. Doctrines page 1. Faith vnfained is the best inbabitant 125 Faith defined 126 The definition explicated 126 Two degrees of faith 129 Properties of faith in generall strong or weake 129 Properties of a great faith 130 Properties of a weake faith 131 Hinderances of faith in the preacher 131 Le ts of faith in the people 132 Motiues to faith 132 2. Our profession is to be in sinceritie 133 Properties of an hypocrit 134 3. Where true faith takes possession it dwels for euer 135 Where faith is seated 136 Whether faith remaine for euer 137 Seuerall obiections about that cleered 138 4. Weaknes of sex hinders not soundnesse of faith 140 5. Faithfull parents will endeuour to make faithfull children 141 Children to be taught yong and why 142 6. Faithfull wiues may haue faithlesse husbands 143 How to choose a good husband 144 Signes of a gracious person 146 A doubtfull question concerning mariage resolued 145 7. Onfained faith cannot be had but it will be heard of 146 8. Faith workes like effects in seuerall subiects 149 Who haue faith vnfained 152 9. The approbation of Gods people is to be respected 153 How a good report may be procured 154 10. The infidelitie of a father preuents not faith in his children 154 How an vnbeleeuing husband may be discerned 155 11. Succession of faith is the best succession 155 Who might be saued in the time of Poperie 156 Vers 6. Doctrines page 1. Children are to tread in the steps of their religious parents 159 2. Good men stand in neede of a memento 159 3. The graces of the spirit are of a fierie qualitie 160 4. The gifts of God are to be stirred vp within vs. 162 What quencheth the grace of God in vs. 163 Helpes to stirre vp grace in vs Publike Priuate 164 5. Imposition of hands in the ordination of Ministers may warrantably be vsed 166 Cautions in the imposition of hands 167 6. Great care to be had in the ordination of Ministers 167 7. The ordinances of God profitable if rightly practised 168 In the vse of Gods ordinances we are to obserue how he dealeth with vs. 170 Obseruations collected not prosecuted 172 Vers 7. Doctrines page 1. The duties of our callings not to be neglected 176 2. Growne Christians freed from slauish feare 177 3. Freedome from slauish feare no small fauour 177 4. Wisedome to be obserued in prouoking others to good duties 179 5. Gods people haue the spirit of power 180 How the spirit of power may be procured 182 6. The children of God haue the spirit of loue 183 Loue defined 183 Corrolaries from the definition 185 7. Gods children loue God 186 Trials of the loue of God 186 Motiues to loue God 188 8. The children of God loue one another 189 Motiues to loue one another 193 Directions for loue 194 9. Christians haue sound mindes 194 A sound mind defined 196 A distribution 196 All the intellectuall vertues defined 197 The obiect of a sound minde 198 Mans messengers 1. Loquentia 2. Eloquentia 198 Conclusions from the former discourse 199 10. Moderation of affection required in a Christian 201 Rules for moderation 202 An obiection answered 203 A double caution 204 Sundrie doctrines collected but brieflie handled 205 Vers 8. Doctrines page 1. Doctrine reason vse is a warrantable kind of preaching 209 Why the Scripture is writ as an historie 209 Directions in the deduction and application of doctrines 210 2. No man is to be ashamed of but to beare witnes vnto the Gospell 210 What preachers be ashamed of the Gospell 211 What people are ashamed of the Gospell 211 Cautions in quotations 211 Motiues to beare witnesse to the Gospell 212 What needfull for a good witnesse 213 3. Great mens proceedings are not alwayes according to equitie 213 4. With what measure we mete to others the very same may befall our selues 214 5. We are not to be ashamed of them who suffer for the Gospell 215 6. Corporall bondage preuents not spirituall freedome 216 7. We that professe the Gospell are patiently to suffer affliction that attends it 216 8. The Gospell preached or professed alwayes persecuted 217 9. The Lord proportioneth the sufferings of his seruants according to their power 218 Power distributed 220 10. Power from God supports in affliction 220 Vers 9. Doctrines page 1. Digressions in preaching warrantable 223 Cautions to be obserued 223 2. When good men name God they make mention of some mercie of his 224 3. He that would not faint in affliction must haue an eie to his saluation 224 4. God authour of mans saluation 226 5. The saluation of the faithfull is certaine and not doubtfull 227 Reasons rendred why Salomon was saued 230 Why the Papists hold he is condemned 230 Why God might suffer so excellent a man to fall so fearefullie 230 6. The saluation of man is a rare and great blessing 232 7. One Christian reioyceth in anothers saluation 235 8. Certaintie of saluation may be had if rightly sought for 235 Causes of doubting 235 9. Effectuall vocation accompanieth saluation 236 What time the Lord ordinarilie calleth 237 How he calleth 238 Why are not all called alike 239 Aged persons rarely called and why 238 Conclusions from the precedent discourse 242 Effects of effectuall calling 244 Wherein he that is called hath experience 244 10. The calling of the faithfull is an holy calling 246 Whether Preachers not called can call others 246 11. Man not saued for his workes sake 248 Why good workes are to be done 249 What needfull to a good worke 249 12. Men will haue some kind of workes 249 13. Gods free fauour the first cause of mans felicitie 250 An obiection answered 251 14. The calling of the elect is according to Gods purpose 251 Sundry doctrines deduced but not handled 252 Vers 10. Doctrines page 1. Gods purpose in his appointed time shall come to passe 254 2. Gods gracious
visitation to be obserued 257 3. The Church more glorious since the comming of Christ than before 258 An obiection answered 260 4. Christs appearing in the law and Gospell glorious 263 5. Iesus Christ our onely Sauiour 265 6. Death by Christ is destroyed 267 In what sense it may be said that Christ suffered the second death 268 How we may destroy death 269 How Christs death killes death in vs. 270 Whether God could or not haue saued man without a satisfaction 272 How finite man may be said to suffer infinite torments 273 7. All spirituall life is procured by Christ Iesus 273 8. To preach the same things againe is warrantable 273 Acaution 274 9. The office of Christ chiefly cònsisteth in the abolishing of death and procuring of life 274 Rules to know if death be remoued from vs. 275 Trialls if we haue life by Christ Iesus 276 Motiues to get spirituall life 277 10. Life spirituall is eternall 278 Helpes to life spirituall 280 11. Though all grace come by Christ yet not without the meanes of the Gospell 280 Doctrines Page Vers 11. 1. The Godly take delight to dwell and discourse of holy things 283 2. The Gospell principally to be preached 284 3. The dignitie of our calling to be maintained 285 4. Preachers be cryers 287 Cautions for cryers 288 Rules for auditors 289 5. The word preached a principall meanes whereby sinners are conuerted 289 How reading may be said to be preaching 290 Whether preaching is to be preferred aboue praying 291 Sundry obiections answered 291 6. When God will call a people he raiseth vp fit instruments for that purpose 293 Paul sent principally to Preach to the Gentiles 294 8. Prayers made in faith are not alwayes granted at the first 295 Vers 12. Doctrines Page 1. The goodnes of an action cannot free the doer frō affliction 299 2. Neither learning wisedome pietie or externall priuiledge can prescrue a man from persecution and affliction 302 3. Good men suffer many things 303 4. A resolute Christian is not ashamed of the Gospell 305 Helpes to endure shame 306 5. The example of others sufferings should moue vs to suffer also 306 6. As the wicked haue pretended causes to afflict the faithfull so haue they good grounds not to be ashamed of their sufferings 307 7. It is an experimentall knowledge that will make the men of God resolute in good courses 308 Rules to procure experimentall knowledge 309 8. Knowledge of God precedeth faith in him 311 How God is to be Knowne of vs. 314 Rules to know God 315 9. It is the dutie of a Christian to settle his soule in the certaintie of his salvation 316 Signes of presumption 317 Hinderances of the soules setling 318 10. The best way to secure the soule is to commit it into the hands of God 318 Helpes to commit the soule to God 319 What times especially the soule is to be committed into the hands of God 319 11. God is a God of power 321 His power defined 321 Two kinds of impossibilities that God cannot doe 321 Particulars mentioned of the first sort 321 And instances of the other kind 322 The power of God distributed 324 Differences of this power 324 A subdiuision of his externall power 325 Actuall power hath two parts 325 From all which many conclusions especiallie against our aduersaries the Papists and others 326 Rules to get experience of Gods power 327 12. As power so will may be attributed to the Lord. 328 Gods will defined and explicated 329 Gods will seuerall wayes distinguished 331 Many Corrolaries from the former propositions 333 13. Faith hath distinct degrees 335 14. The greatest faith may grow 336 How faith and infidelitie are inseperable 337 Helpes of faith to the distressed christian 337 Vers 13. Doctrines page 1. Perswasion and disswasion are to be accompanied with direction 343 2. The best way to maintaine puritie in religion is to haue a patterne 343 Adam had the law writ in his heart at the creation 343 Adam broke the morall law 344 The law was writ in Moses time 345 3. All men guided by one and the same patterne 346 An obiection answered 347 Rules to direct vs in our callings generall particular 349 Briefe notes on the Decalogue 351 When the Sabbath begins 353 Why the Sabbath was changed 355 4. The patterne of a christian is to consist of words 355 5. The words must be sound words 356 Whether words may be vsed not found in Scripture 356 6. Apostles are onely to prescribe patternes 357 7. By faith and loue the patterne of sound words is preserued 358 Properties of loue 358 What is done in faith 360 What in loue 360 Why faith is put before loue 360 Why both together 361 Seuerall doctrines collected but not prosecuted 360 Vers 14. Doctrines page 1. The graces of Gods spirit are good and worthy things 363 2. Grace being got is to be preserued 366 3. Spirituall gifts are in danger of losing 367 How far a man may fall from his former grace 369 Signes of falling from former grace 369 4. The faithfull are the temples of Gods spirit 371 How may the spirit be said to dwell in man being infinite man finite 371 In what manner the spirit may be said to dwell in the reprobate 371 Signes if the spirit dwell in vs. 373 5. Where the spirit takes possession he dwels for euer 374 How Sathan may be sayd to reenter being once cast out 374 The spirit dwels in a new hart the which hath many properties 376 In what manner the heart is made new 376 6. The Spirit of God is an holy spirit 378 Why he is or may be called holy 378 How the spirit may be procured 379 7. The graces of the spirit are preserued by the spirit 379 Vers 15. Doctrines page 1. We are to put the faithfull in mind of others falling away 381 2. To fall frō our former professiō is a great sin foule offence 382 Helpes against reuolting 383 Causes of reuolting 1. inward 2. outward 385 3. Men of great note in the Church may sometimes fall away 384 4. God doth propertion mans shame according to the offence 386 5. Great wicked men vsually fall by couples 388 6. Many may fall away together 388 Whether all that fell away of Asia neuer returned 389 Vers 16. Doctrines page 1. One good mans example is to be preferred before a multitude of wicked men 392 2. In the time of persecution few haue bin found faithfull 393 3. A good gouernour may procure a blessing vpon the whole family 394 How a godly family may be knowne to be so 397 4. Loue is of a spreading nature 398. How farre loue spreadeth 400 5. The mercie of God is to be wished especially for our friends 401 6. Want may befall Gods dearest children 402 7. The faithfull are not once but often to be relieued 403 8. Gods children are a thankfull kind of people 404 9. Good men haue beene vsed like malefactors 405
10. Not to be ashamed of the faithfull in affliction is a true signe of a sound Christian 405 Vers 17. Doctrines Page 1. When the faithfull are afflicted then they are to be refreshed 407 An obiection answered 409 Whether Ministers may visit them that be sicke of the plague 409 If Ministers may liue in a corrupt aire 409 2. The faithfull are to be sought for 409 How they may be knowne to be such 419 3. Whom or what we affect truly we will seeke dil gently 410 4. They that seeke shall find 412 Rules to be obserued in seeking 413 5. Rome heathen was better then than Rome christiā now 414 Viz. When Paul was there prisoner Vers 18. Doctrines Page 1. There is a time when the world shall be iudged 418 If Angels moue the Orbes 418 2. The day of iudgement great and wonderfull 424 3. Christ our Lord shall iudge the world 427 Motiues to prepare for the day of iudgement 429 4. The best man is not to rely on his owne merits but Gods mercy at the day of iudgement 430 Sundry of the Papists obiections answered 430 Why God commaunds good workes 431 Good workes cannot merit and why 431 For what causes the Lord rewardes the workes of the faithfull 432 5. A good mans mind is often carried to thinke on the day of iudgement 433. 6. Prayer is to be grounded on Gods promises 435 How Moses and Pauls prayer can stand with this doctrine resolved 436 Helpes for prayer 437 7. When we want wherewith to requite our friends we are to pray for them 438 8. Speciall friends in a particular manner are to be prayed for 438 9. Mercifull men shall obtaine mercy 440 Rules in shewing mercy to be obserued 440 10. They that shew mercy in an euill day shall find mercy in an evill day 440 Why Paul prayeth for mercie at that day rather than another time 441 11. In famous cities it sometimes goes hardly with Gods Saints 442 12. The worthiest Christian may be releeued of a meaner person for soule and body 443 13. A good man thinkes nothing too deare for the Preachers of the Gospell 443 Lets of liberality to Ministers 444 14. In the greatest straites the Lord remembers them who suffer for his cause and Gospell 445 Many other points and passages for breuitie wee haue omitted AN EXPOSITION OF THE SECOND EPISTLE OF THE APOSTLE St PAVL TO TIMOTHIE THE Epistles of the Apostles were directed either to Churches in generall as the Romanes Corinthians or persons in particular as Titus Gaius And they were private men as Philemon or publike as this Timotheus who was a Minister of the Gospell and as some maintaine the first elect Bishop of the Church at Ephesus Now for the more Methodicall proceeding in this our intended progresse two things necessarily are to be considered observed 1. The scope or end which our Apostle in penning this Epistle aymed at intended 2. The many weightie Motiues or Arguments he produceth to haue his purpose accomplished thorowly effected True it is that as amongst various causes there is one prime and first efficient the which is God so amids severall ends one principall and transcendent which is his glory For as Alpha and Omega are the initiall and finall letters of the whole alphabet so is God first and last beginning and end of every creature Taking therefore as granted that the choicest and chiefest marke our Apostle eyed aymed at was the glory of God as doubtlesse it was the subordinate shall be related annexed the which in this Epistle are comprehended included 1. He exhorteth Timothie to cherish stir vp and increase the gifts of God in him and to be strong in the grace which is in Christ Iesus 2. To walke vprightly sincerely and not to diuert from the expresse patterne of sound words which he had received learned 3. To doe the worke of an Evangelist Preach the Gospell in season out of season and to be faithfull and painefull in the execution of his function 4. With patience and resolution to beare the crosse suffer affliction and not to be ashamed of the testimony of the Lord Iesus 5. He foretelleth him of perilous times premonisheth him of evill workers in generall and giveth him a caveat to beware of Alexander the Copper-smith who had withstood his Preaching much in particular 6. Finally he desires him to come vnto him and bring Marke as also his Cloake Bookes and Parchments with him These be the inferiour and secondary ends of Pauls penning this Epistle The arguments whereby the Apostle would induce Timotheus to discharge and performe the forenamed particulars are many some whereof shall be mentioned 1. because he was descended of faithfull religious Parents 2. From the good opinion the Apostle conceived of him 3. In that he was well and rarely qualified 4. Forasmuch as his calling was holy and salvation certaine 5. He would allure him by his owne example being an Apostle and a man of greater note and dignitie 6. And also from the shame which befell revolters and the honour that redounded to Onesiphorus who persevered in well-doing All these are conteined in the first Chapter the rest shall be omitted except when in this Discourse speciall occasion is offered that they should be produced rolated In the two first Verses of this Chapter you haue the Preface The Analysis of the whole Chapter or Inscription in the rest which follow part of the matter or bodie of this Epistle In the Preface is conteined a double description and a salutation The former is of the Pen man the latter of the person to whom he writeth The salutation is laid downe as by the matter of it what he wisheth so by the persons who are to accomplish it and the one is God the Father the other Christ Iesus our Lord. In the third Verse where the bodie of this Epistle beginneth we haue the Apostles carriage and that toward God and his sonne Timothie Concerning God he acknowledgeth that he did serue him for extent from his elders for manner with a pure Conscience Now for his behaviour to Timothie he confesseth that he did thanke God for him and also make mention of him in his prayers for constancie without ceasing for time night and day The Apostle further declareth the earnest desire he had to see Timothie being induced from the end the increase of his owne ioy and by a twofold motiue in respect of Timothie the one was the remembrance of his teares the other from the vnfeigned faith he conceived to be in him vers 4. 5. In the sixt Verse Paul puts Timotheus in minde to stirre vp the gift which was in him where he maketh mention of the efficient cause thereof God and the instrumentall which was the imposition of hands vrging him to doe so from a twofold reason the former in that he was freed from the spirit of feare the latter having received the spirit of power c. vers 7. Moreover in the next
title great and good enough these are the servants of the most high God was no small commendation Mala. 4. 4. Acts. 16. 17. For what is God Is he not the first cause of all things Reas 1. And supreme governour of the world The King of Kings and Lord of Lords And is it no honour immediatly to attend vpon him Is it a small honor to be next to our Soveraigne What then shall it be to be so vnto God He that serveth God may better his estate in so doing Reas 2. yea were he an Angell therefore it is no base but an honorable thing His actions shall be guided by the golden Rule and silver Reas 3. Precept of his Word and such as the one is the other is to be accounted for if the Rule be excellent the thing ruled by it is so too of necessitie And it is honor in this for all the creatures shall be their Reas 4. attendants and subiect to them Sathan shall not dare in his liuery like a Serieant to arrest them and the good Angels Psal â—1 11. shall preserue them and pitch their tents about them till they take possession of heaven Away then with that to be abhorred Proverbe What Vse 1. profit in serving the Almightie What honor in an holy life Let men thinke what they will holines to God is an honor vnto man and never was man dishonoured who in sinceritie served this Master Here let the Lords servants though poore and base in other Vse 2. respects yet reioyce in this that they serue the Lord. For this is to be of the true line Princely bloud and noblest familie He that can truely say I serue God giues himselfe the greatest title of dignitie This should moue all men poore especially to become Vse 3. the Lords servants for this is the onely way to honor and all promotion O that men did thinke so then fewer words would winne them from the world to attend on this never to be praysed-enough Master And this point should moue Parents to make their sons Vse 4. the Lords servants We esteeme it a wonderfull honor and so it is indeede if wee haue a childe that attendeth on his Prince returneth to his Countrey being clothed in silke and sattin and having one of the Kings rich coates vpon his backe what should we then esteeme it to haue a sonne clothed with the righteousnesse of Christ and enriched with all the saving graces of the spirit Angels attending on him and a Kingdome prepared for him Is this nothing Then labour for it for your selues for your children I serue Out of the word serue I obserue that A Christians course is not idle but laborious Doct. 5. Service is laborious a religious course is service therefore laborious Name what you will in religion and it requireth labour diligence Are we not commanded to enquire seeke knocke worke and create It is as it were a new creation Ier. 6. 16. Mat. 6. 33. 7. 7. Phil. 2. 12. Because its a difficult thing to get faith keepe faith or to Reas 1. liue by faith faith comes not by nature it growes not in every mans heart neither is it as some iudge so easily to be had he that will haue it must haue a broken heart rent by the Law for as a man doth not plant Trees on rockie mountaines no more doth the Lord sow this seed in stony and hard hearts he that will possesse it must attend diligently Pro. 8. 34. at the postes of Gods house for it comes first and is begot by hearing of the Word Preached and then prayer Rom. 10. 17. and the Sacraments will conserue it increase it Lord I beleeue helpe my vnbeliefe and Lord increase our faith But it s Mark 9. 24. Luk. 17. 5. a prettie piece of service to liue by faith when all reason failes vs then to cast our selues vpon the Lord and to depend vpon his bare promise as I may say is a worke of wonderfull difficultie haue not the best of Gods servants Psal 7â— 2. staggered and almost fainted in this piece of service Some cry tush I never doubted I will never be moved Well to such I say nothing for though they bragge they beleeue every thing yet I know that if I should tell them their estates they will not beleeue that one thing And as it is a hard taske to get faith keepe faith and liue Reas 2. by faith so it is no lesse labour to get a sound knowledge of the Precepts to keepe it and practise it Paul knew the Law of God but what a stirre had he to obey it And if we must cry and call for knowledge seeke and search for her Prov. 2. 4. as for silver oare in the earth bowels will it be a matter of lesse moment to put it in practise No no. The vnderstanding like a needle will pierce thorow and into the Precept when the will like a knottie and ill-twisted threed comes churlishly after It s hard to find out a narrow and vntroden path but more difficult to walke in it and not either to be weary or wander the Vses follow And seeing a religious course is not idle but laborious Vse 1. what shall we say of such as take no paines at all in service of that nature How few know their Master or his will And then how can such serue him Who inquireth and cryeth after the vnderstanding of the rules of this great Art by which this worke of religion is to be squared Haue we not more shuffling of cards than searching the Scriptures Playing than praying Feasting than religious fasting Running after goods but fleeing from all grace and goodnesse Some will not set a foot within the Lords vineyard gather one grape of sound knowledge or an eare of vnderstanding if they doe this is their service We haue beene at service And if they kneele downe lift vp their hands and stay till the worship of God be ended though their minds wander their hearts be at home and they returne never the wiser I ween the worser yet they doubt not but God on their part is well served and for his part very well pleased Why should not these men be thus deluded who know they doe little if any thing in Gods service and yet hope to be rewarded And is to serue God laborious Wee must then be of Vse 2. good courage gather strength and quit vs like men he that hath an hard taske will proportion his power according to the toyle The longer the ground hath lien fallow the stronger must be the Teame to teare it in sunder and the farther we take a iourney the more pence must wee put in our purse so the more difficult this dutie is the more must we looke about vs arme our selues and be prepared for the well performance of it And for the better discharge thereof we must labour for What is
and devils who are sayd to beleeue and tremble but that which viâ—ifieth iustifieth Iam. 2. 19. purifieth conquereth and saveth For the holy image of God wherein man at the first was created is not more needfull to the acquiring of a legall good conscience then this faith we speake of is necessarie for the accomplishing of an Evangelicall For what will it profit a man to haue knowledge of the law and Gospell to be indued with such and so much faith as to giue credit to the truth of the precepts promises threats and to want that personall peculiar proper faith whereby Christ is applied in particular with all his benefits so that without this spirit of faith an Evangelicall good conscience cannot be made complete And here you may cleerly behold that there is a distinct kind of faith as there is of knowledge but the first without the second auailes nothing to our purpose For of certaine Adam had a faith which did inable him to beleeue the truth of the Law as also the accomplishment of the promises threats vpon the observation or breach of the same But how these two differ to discerne is some difficultie The Romanists affirme that there is but one kind of faith in men and devils and the reason why some are saued others perish is because the one haue charitie the other not But here they get it mist For this faith we haue in hand is of another kinde having the Gospell to worke it and Christ Iesus the chiefe obiect of it Some may then say that a good Christian hath a double faith True yet the former not accompanied with the latter is not sufficient It may further be demanded what then becomes of the first when the second is wrought in vs Answ What if we say it remaines Doth that hinder vs May not both stand together For as the knowledge of the Gospell shoulders not out the former knowledge of the Law so doth not this new faith the old as I may stile it Graunt it should yet of it selfe it hath force to doe what the other can and more too Insomuch that if we should maintaine that as purer spirits are renewed in the naturall bodie the more grosse are purged out so as this latter is increased the former is decreased there could be no danger In the last place we come to demonstrate how that a Legall and an Evangelicall good Conscience are not to be separated in him that shall be saved For he who hath the latter hath the former But obserue this that a Legall good Conscience is either personall or imputatiue and both these accompany every member of Christ Iesus For Christs obedience to the Law is wholly imputed to every true beleever so that he hath a Legall imputatiue Conscience When Adam of whom we were members brake the rule of the Law his disobedience being imputed to vs we had a Legall bad Conscience so Christs obedience wee being made bone of his bone and flesh of his flesh being also imputed to vs Ephes 5. 30. we may aâ— truely be said to haue a Legall good Conscience Whence obserue by the way these two Conclusions First that It is the righteousnesse of the Law which is the obiect matter of an Evangelicall good Conscience Thus I proue it The obedience of Christ is the obiect matter of an Evangelicall good Conscience the obedience of Christ is the righteousnesse of the Law therefore the righteousnesse of the Law is the obiect matter of an Evangelicall good Conscience The second Conclusion is That every Beleever is as truely righteous as Christ Iesus The reason is in that his obedience is our obedience being by faith applyed So that in this sence we are able to answer the strict and full iustice of the Law But this we doe further affirme that he who hath an Evangelicall good Conscience hath also a personall Legall good Conscience though not perfect and complete For the Scripture ordinarily coupleth them together See Psal 32. 2. 1. Cor. 6. 11. Rom. 8. 1. And there be Reasonâ— to confirme the Axiome 1. For doth not the Father require it We must be holy as he is holy 2. Did not Christ recover what Adam lost Came he not to establish the Law Did he not redeeme vs that we might serue him in righteousnesse and true bolinesse Shall not the head be imitated of its members Shall the fountaine be pure and the streaâ—es corrupt The root sweete and the branches bitter 3. And without holines shall any see the Lord 4. Is it not the way or rather an essentiall part of true happinesse And how can a man without it trie the truth of his sanctification Shew forth the vertues of him that hath called him Imploy well his Talent Beautifie his profession Put to silence his enemies or make his election sure But not to entangle any in a snare though our Evangelicall good Conscience be perfect our personall Legall is not For inherent holinesse being but in part our obedience to the â—ules of the Law cannot be absolutely 〈◊〉 yet as the one increaseth the other is daily better â—â— aâ—d in the kingdome of heaven when the image of God is wholly restored then shall the elect fully and perfectly obey â—â—e rules of righteousnesse and holinesse as Adam might haue done before his Apostasie Foâ— Christ and 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 â—â—â— good 〈◊〉 〈◊〉 the Father every act shall be proportionable to its rule and is not that to keepe a good Conscience This may serue to stop the mouths of our barking adversaries who cry out that we Preach a doctrine of libertie how men may be saved without good workes when as the contrary is it we defend and practise For faith in Christ is never severed from obedience to the Law no more than leuitie and grauitie from aire and water And thus we make a Progresse to speake of the office or effects of Conscience according to our former Method propounded 1. There is amongst Divines a great stirre of the effects The attendants of conscience 1. How it excuseth or accuseth of Conscience but may I herein shew mine opinion it is thus Conscience I confesse is a cause of accusation and excusation but how Not of it selfe alone as a solitary cause but by reason of a kind of beleefe which doth attend it First I am resolved by some internall principle that I should doe iustice Next I haue a rule giuen me to direct me therein Thirdly obserue that this rule hath a double concomitant 1. A promise of reward if I obey it 2. A threat of revenge if I transgresse it All this I know and beleeue Now when I would cast vp my spirituall account and see my present condition then resolues Will the beginner of this worke to try it on this manner She stirres vp the memory and cals to mind all the good and evill she hath omitted or committed then she applieth all these acts of omission and commission to
conceiue that the Preacher speaketh out of spleene not of affection and therefore they regard not their words And they are wise for the world to come and louing to their children therefore they doe this For herein consisteth Reas 4. true affection and the principall dutie of good Parents to their children What then be those Parents that neuer practise this Vse 1. point Nay who neuer so much as once minde it may we not from the rule of contraries conclude that they are profane and impious they will prune their plants breake their horses and traine their hawkes to the lure yet neuer dresse the plants of the Sanctuary instruct their Sonnes or take the least toyle to make them faithful of the Lords family Doe they not rather by rotten speech lewde example and wicked courses make them two-fold worse than children of the Devill If they procure them a competent portion a profitable calling which be good we grant they thinke they haue done their dutie but what haue they done all the while for their soules and to make them the Lords sonnes the vnreasonable creatures will feed their yong till they can prey of their own wing so that thus farre they are equall to them Let them then that would bee accounted religions shew Vse 2. it in the imitation of these Godly parents Prouide food raiment for the body but especially a spirituall portion for their soules Worke faith in their hearts grace in their persons and in thus doing thou shalt saue thy selfe and thy children Let their eares heare not thy trickes of youth but what God hath done for thy soule in the daies of old Let thy practise be a Patterne worthy their imitation say to thy sonne doe thus aswell as this that it may be said of thee a Godly father a Godly childe And doe not deferre the time but take the season teach them while they are yong and let these reasons moue thee 1. For then they will remember it when they are old Pro. Children to be taught yong why 23. 13. dye cloth in the wooll not in the webbe and the colour will be the better the more durable 2. To deferre this dutie is dangerous For thou maist bee tooke from them Who then shall teach them after thy departure or what if they dye in that condition must not thou answere for their bloud 2. Kin. 2. 24. 3. Besides what if they come to faith will it not be with the more difficulty fallow ground must haue the stronger teame great trees will not easily bend and a bad habit is not easily left and a better come by If their memories bee stufft with vanity as a table-booke the old must bee washt out before new can be writ in 4. What shall I more say God workes strangely in children 1 Kin. 14. 13. and rare things haue beene found in them and what a comfort will it be for parents in their life to heare their children speake of good things and at the last day when they can say to Christ here am I and the children thou hast giuen Heb. 2. 13. me And here children must attend to their fathers instruction Vse 3. and not despise their mothers counsaile least the Rauen of the valley plucke out their eies and the yong Eagles eate it Pro. 30. 17. Some care not for the instruction of their Parents other can out-runne them but can they escape the hand of God and hee that obeyeth not his Parents speech shall certainely be destroyed 1 Sam. 2. 25. We reade here of good women but there is no mention made of their yoke-fellowes the mothers bee commended not the fathers whence let be noted that Faithfull wiues may haue faithlesse husbands Good women Doct. 6. may be vnequally yoked 1 Sam. 25. 3. 1 Cor. 7. 13. And this comes to passe through beauty for that being Reas 1. in a man may much preuaile with the weaker sex For why did the sonnes of God take the daughters of men to their wiues Was it not because they were faire So might it fall out with the daughters of God Gen. 6. 2. beauty preuailes much in this matter Gen. 12. 12. Couetousnes also may be a cause Honest maides be often Reas 2. poore haue but small portions wicked men sometimes rich and mighty and that may worke mightily Hester 2. 16. And if there be but such a motion how will carnal Parents presse their daughters to it Sometimes men affecting and knowing the person to be Reas 3. religious will like the Shechemites serue the true God to gaine fauour By this diuellish dealing many haue beene deceiued Iosh 9. 4. Gen. 34. 9. 14. It often falleth out that when persons marry they are Reas 4. both faithlesse and so the Lord calling the wife and passing by the husband that woman becomes vnequally yoked 1 Cor. 7. Whence we are taught not to iudge wiues by the cariage Vse 1. of their husbands neither husbands by their wiues For in so doing wee may commend or condemne without cause or reason Nabal the foole may haue a wise Abigail and Hester a good Queene an vnbeleeuer All wiues that haue good husbands must first praise God Vse 2. for such Secondly Make much of such Thirdly Pitty and pray for those that haue not such and fourthly In their liues endeuour to walke worthy of such else they may receiue the greater condemnation in being yoked to such And good wiues that haue bad husbands are 1. to seeke Vse 3. out the true cause if some carnall respect did not make them to marry such if it did they must acknowledge their sinne with great sorrow if not be patient For it is but a fatherly correction and God may worke great good out of it aiming at another end they are not aware of Hester 4. 14. for the present 2. They must be subiect to their husbands that though they obey not the word yet they may without the word by their good conuersation be wonne to the word 1. Pet. 3. 1. The wiues good actions must be their husbands instructions 3. Let this teach them to loue Christ their first husband the more perfectly For by the badnes of the one you may iudge the better of the goodnes of the other This is to draw good out of euill and worthy to be remembred 4. Such must admire the mercy of God to them that they had not themselues beene bad their husbands good and liue in hope that through the blessing of the Almighty they may proue instruments to saue their soules And if this fall out how would that man affect then his wife more than euer he disliked her From this doctrine the women maids or widowes that Vse 4. intend to marry may learne a lesson to beware in their election least they fall into the like condition And the better to direct thee let these rules be obserued in the choyce of an husband In the choyce
few doe this and the fewer that doe this the worse the more the better Another poynt we collect is this that Doct. 7. Paul was sent to preach principally to the Gentiles Act. 22. 21 Gal. 2. 8. From which it will necessarily follow that Peter was not B. at Rome for then he should haue to deale in Pauls Diocesse And Peter was appointed to the Iewes therefore dedicates his Epistle to the dispersed Iewes Besides an Apostle could not be strictly tyed to any one Diocesse as they write Peter was to Rome And if he was there shame was it for him not to assist Paul but to forsake him This we but touch by the way for many worthy Clerkes haue scanned this at large Besides we know when Noah prayed for these people it was many a hundred yeeres agone yet now it came to passe according to his desire whence we note that Doct. 8. Prayers made in faith are not alwayes granted at the first Ionah was not cast on the shore so soone as he showted neither Paul at the first request had an answer return'd him David waited long Ieremiah fainted in expecting and Christ himselfe stayed some time before the Angells came to comfort him We sometime meet the poore with a penny in our hand and at another time we suffer them to cry run and weary themselues before we heare them so dealeth the Lord with his children Reas 1. Because that as God hath appointed all things to be done so hath he set downe the very precise time wherein they shall be effected and not before This is the principallest Reason of the poynt Gal. 4. 4. Reas 2. And the Lord doth so sometimes that we may cry the more earnestly and feruently vnto him Let the Infant fast it will know the dug the better and seeke it the faster stop the Lure and the Hawke will mend her pitch and fly the higher and if the Lord deny the faithfull their requests for a season their prayers will pierce the deeper be heard the better Dauid in one Psalme vseth one petition thrise and marke how he did grow in feruency First saith he Turne vs Psal 80. 3. ver 7. againe O Lord c. the second time he addeth saying O Lord of hostes c. and the third time he proceedeth further and ver 19. praieth Turne vs againe O Lord God of hosts cause thy face to shine and we shall be saved Thus by iteration he gathereth the more heate fervency like a stone by often tumbling Mervaile not then if the vnfaithful be not heard at all shal Vse 1. the Lord deny his children long and will he giue bread instantly vnto Bastards shall the good man of the house sleepe at the discharge of the greatest Cannon and will he awake and cry Who is at the window at the report of the narrow-mouthed peice or pistoll No neuer respect it If Noahs prayer be put off 2000. of yeares Let the drunkard Fornicator Blasphemer and such as regard iniquitie in layd downe the obiect of Pauls faith which is God secondly his knowledge of him and that is not a bare vnderstanding of him but a knowledge of experience or practise and thirdly an act that accompanied this experimentall knowledge which was his beleeuing or faith This is the first ground why Paul suffered afflictions without being ashamed And I am perswaded That is I am confident and certaine and fully assured That he to wit God Is able to keepe Gods power is twofold 1. Absolute 2. Actiue that is a power ioyned with his will and is here meant for else Pauls reason had not beene good for his will must accompany his ability in the preserving of what was committed to him That which I haue committed to him Some interpret the thing he committed to God to be his person others his grace faith salvation the difference is nice or none at all the Originall word signifieth both that which is committed to vs of God and that we commit to him The Pp ' on the Rhem. expound it of good deedes sufferings but absurd for that how euer a truth yet not from this place Against that day Either the day of trouble or of the last iudgement I rather vnderstand it of the great day of the Lord. For Paul was put to death and it s vsuall with faithfull men in great tryalls and tribulations to cast their eye on the day of iudgement It may seeme strange but it is a truth that I am afflicted The Metaphrase for preaching the Gospell vnto the Gentiles yet for all that I goe on resolutely in the execution of my function and am not ashamed Neither is it without reason for I haue had experience of him in whom I put my confidence and besides that I doe verily beleeue that the Lord is not onely able but also willing to preserue my soule in safety against the great and last day of iudgement For the which cause I suffer these things Out of the ground Doctrines deduced Doct. 1. of Pauls sufferings we may gather this conclusion that The goodnes of an action doth not alwaies free the deer from affliction Abel was slaine because his workes were good Ioseph 1 Ioh. 3 12. Gen. â—7 20. Amos 5 10. Ioh. 7. 7. 20. sold for the discouery of his Brethrens sinnes Amos hated for speaking vprightly David in danger for weldoing Christ did many good workes none evill yet they went about to kill him and they so went about that at last they kill'd him indeed Ignorance may be the cause and that of the person or of Reas 1. the thing 1. of the person For many of the Saints I shut vp in prison but I did it ignorantly The Princes of this world put to 1 Tim. 1. 13. â— Cor. 2. 8. Act. 3. 17. death the Lord of life but had they knowne him they would not haue crucified him I know that through ignorance ye did is as also your governours And Father for giue them for they know not what they doe And 2. of the action What new and strange Act. 17. 19. Mark 2. 24. doctrine is this He doth and teacheth things vnlawfull They thinke they doe God good seruice they erred in that they haue not knowne my wayes O that ye had knowne these things A second Reason may be drawne from the rage and malice Reas 2. of the wicked Ahab hated Micaiah therefore he must to prison if God prevent not Christ was sold of envy Away with such a fellow for he is not worthy to liue And Had he not beene an evill doer we would not haue deliuered him into your hands Not Iesus but Barrabbas All this smells of malice and sents of envy For which of them was ignorant that the one was a theefe and who could accuse the other of sinne And pride in the prophane causeth goodmen suffer for Reas 3. weldoing Master in thus saying thou rebukest vs also The Pharisees were
suffer now shall be denyed of Christ hereafter at his appearing Such as are found halting must be turned out of the way And as the words stand in way of argument we may gather that The sufferings of others should moue vs to suffer also Doct. 5. What a cloud of witnesses haue we Christ example is propounded to this purpose and many more in the booke of God that we with patience might endure the crosse and despise the shame Heb. 12. 1. 2. For its a good thing to follow a multitude in the way of Reas 1. righteousnes as it is evill to tread in the lewd steppes of vngodly persons Againe if their example moue nothing then they shall Reas 2. rise vp in iudgement against vs For are not they recorded to this purpose Let vs in time of trouble then cast our eyes on those that Vse 1. haue gone before vs for like a liuely picture they will giue vigour to our faint spirits when we are ready to faile Examples are of great force in all things and shall so many worthy patternes prevaile nothing No I ade so dull but will follow a free and forward leader And here we are instructed to giue good examples to others Vse 2. Let vs learne some incouragement by our practise to future posterities that they may be pricked forward to tread in our footesteps For vndoubtedly the best way of teaching others as we see is not by precept onely but by example also For I know whom I haue beleeued We haue heard of two causes why Paul suffered the one in that he preached the Gospell the other that he preached it vnto the Gentiles and now followeth a double reason why he was not ashamed of so doing but resolutely did goe on in the fulfilling of his Ministery Whence this poynt will truly arise that As the wicked haue pretended causes to afflict the faithfull so Doct. 6. haue they good grounds not to be ashamed of their sufferings Heb. 11. 24. 35. 2 Cor. 4. 16. Acts 5. 29. Aske Moses why he would not be called the sonne of Pharaohs daughter enjoy the pleasures of sinne for a season but chuse rather to suffer affliction his reason is at hand he hath respect to the recompence of reward Why would not Heb. 11. the Saints in their greatest tortures by vnlawfull meanes be comforted they looked for a better resurrection Wherefore did not the faithfull faint in their suffering they did account that the momentany afflictions of this life were not wâ—rthy 2 Cor. 4. 17. of that eternall weight of glory that should be revealed What reason had Christ that he would not come downe from the Crosse and saue himselfe that saued others Hee must doe the will of him that sent him finish his worke and performe his promise And he knew that his death and resurrection would be a greater miracle then to haue deliuered himselfe another way For the Children of God goe by a sure rule they ground Reas 1. their proceedings and sufferings vpon Gods precepts and promises when as the prophane haue false rules fained causes And if it were not thus they could haue no comfort in Reas 2. their suffering for blessed are those that suffer persecution for righteousnes sake Therefore they ground the cause of their affliction vpon Reason Vse 1. Wonder not then ye men of this world why the Saints in all ages haue resisted unto bloud and not counted their liues deare vnto themselues but haue carried them in their hands For they know that though man frowne the Lord will fauour though Antichrist bind with a curse Christ will lose with a blessing though Sathan tempt and terrifie the Spirit will strengthen and comfort if the flesh be weakened the spirit shall be renewed if death goe before that life shall follow after and if the world loose them heaven shall find them For so it s said that if their earthly house of 2 Cor. 5. 1. this Tabernacle be destroyed they haue a building giuen of God an house not made with hands but eternall in the heauens of the possession whereof they be assured after their dissolutions A wonderment riseth from the ignorance of the cause or the rarenes of the event and these be the proper grounds why many men admire and are astonied at others sufferings for the Gospell But surely the seruants of God haue had great reason for their courses whatsoeuer blinded men doe deeme of them For I know c. The next Instruction wee obserue from these words is this that It is an experimentall knowledge of God that will cause a Doct. 7. man to bee resolute in good courses and to suffer afflictions See this in David and in the wife of Manoah for notable are these two places for this purpose 1 Sam. 17. 34. 35. c. Iudg. 13. 23. Rom. 1. 16. 17. Because it is a great meanes to strengthen our weake faith Reas 1. Now as our faith encreaseth so is our resolution and patience bettered Christ would call his Disciples Men of little faith when they were troubled and dejected in small matters so that weakenes of faith must be remoued to beget resolution and that is done by the experience we haue had of the Lords proceedings Againe the former performance of Gods promise doth Reas 2. not take away the efficacie force of it for future time but rather confirmes it For when God loues once hee loues euer so to whom he performes his promise once hee will performe it for euer The often setting and rising of the Sun doth assure vs the more both of the one and of the other for we haue had long experience of the stability of it in its course and motion In the first place here we may see why men are faint impatient Vse 1. vnder the Crosse and vnsetled irresolute to any good word or worke they haue no experience of God and his proceedings For experience will cause tribulation to bring foorth patience as many little acts doe make a great habit Rom. 5 3. And in the next place this poynt serueth for our direction Vse 2. and teacheth vs what to doe that wee may patiently beare the Crosse and manfully fight the battels of the Lord namely to get experience of Gods manner of proceedings And for our direction the better to gaine this obserue Rules to procute experimental knowledge these Rules following I. Obserue Gods dealing with vs. 1. In temporall 2. In spirituall things 1. Hath he not fed thee clothed thee lodged thee since he gaue thee a being and is his hand shortened and not stretched out still When the Disciples of Christ were troubled in minde about these matters What sayth he haue ye not remembrance how I fed you with a little bread and a few fishes When I sent you forth without money in your purse meate in your scrippes and all other prouision wanted you any thing they
men vnsetled in the truth Fearfully haue some fallen by this stumbling-block These be some of the maine causes both inward and outward that haue moued many to become backâ—â—ders So that he that will goe on constantly and with resolution must haue an eye to all these things Wee may further note from these two named and the rest omitted that God proportioneth mans shame according to the offence Doct. 4. These were very likely greater then the rest either in place or forwardnes of profession and therefore they â—urning aside God hath caused their names to be registred in his booke to their greater and perpetuall infamy as Iudas Iscariot c and these may be the reasons First for God is iust and measureth all his affaires by Reas 1. iudgement rewardeth all men according to their works Againe he doth it to declare his hatred and detestation Reas 2. to sin for God is not a God that loueth iniquity Psal 5. Moreouer to take away the lying cauils of false censurers Reas 3. who bee prone to say that his wayes are vnequall partiall Ezec. 18. 29. Finally that great offenders may feare his reuenging hand Reas 4. the more and thereby be mooued to cease from sin 1 Cor. 10. 11. Luk. 13. 3. Then let the greatest sinners expect the greatest torments and shame either in this or another world for he is iust in Vse 1. all his proceedings the mighty shal be mightily tormented He that hath beene a ring leader to drunkennes if he doe not turne shall drinke the viols of Gods greatest wrath in the cellar of darknes and blacknes where he shall be drunken but not with wine stagger reele fall and neuer rise again The man that hath fallen from coÌ„tinency to the foule sinne of fornication and vncleanesse polluted the young and tender virgin with the spreading infection of his hot-breathing lust and hath corrupted so many hope full subiects must know that Whoremungers and Adulterers shall bee deeply adâ—udged by the Lord For these be the sinnes that will eate vp all a mans encrease burne to the center of hell and deuour to destruction And it shall so be to all peccant persons for the higher they fall the more fearfull shall be the bruising the breaking And doth the Lord proportion mans shame according to Vse 2. his sinne Then let all of vs abstaine from the least appearance of iniquity This is a point of high wisedome to bee practised of prophane persons What if wee cannot abstaine from all sinne yet let vs flye it as much as wee can Is it wisedome for a man to tumble in the myre because hee cannot walke but his feete will bee fouled spotted to runne still on the scoore without all care being somewhat already indebted to swallow poyson in consideration that hee hath tasted of some vnhealthful and noysome thing Then learne to bee wise shunne all the euill thou canst so at the worst thy torment one day shall bee the lesser the lighter Nay bee thou sure of this that though thou be God's yet thy shame shal abound with an heauy and tart correction set on by the sharpe correcting hand of a father if willingly and wilfully thou swallow vp sinne and deuoure with great greedinesse the full cups of iniquity For the more power the Lord hath conferred vpon thee whereby to enable thee to stand if such a man as thy selfe then fall thy rising againe shall bee the more fearfull painefull This is a truth that cannot be denyed And from Gods proceedings Let them that are Gods Vse 3. on earth learne to follow his example Therefore if an Absalom entice the subiects from the Father and Prince of the land to rebell rise vp in armes and seeke to depose him aboue all the rest let such a man die the death and haue his name writ in the earth Thus did other Magistrates in the dayes of old soe doe thou in these latter times One too many that Phygellus and Hermogenes by their example or perswasion being of some greater note drew many of these all to fall away for which cause our Apostle guided by Gods Spirit left their names recorded to haue them rot the more and that others might tread in his steps If thou then that are advanced by God meete with one of those breathing deuills the Papists that like the auncient Pharisees compasse sea and land to make a Protestant fall away and become like themselues to insult against his Soueraigne and to bath his hands in the bloud of the Lords annoynted whether they be plodders in the night or for more close effecting of their damnable enterprises walke in the day and with the Moone are beheld full in the Congregation with borrowed light once in the Moneth Let them be rewarded according to their sinne and the evill they haue or if they had not beene preuented would haue effeced For blessed shall that man be who dasheth such heads against the stones I might here further note from these two that Great wicked men fall by couples 1 Tim. 1. 20. 2 Tim. 2. 17. Doct. 5. Reas 1. For the Deuill in all things seekes to imitate the Lord. If God haue a Moses and an Aaron he will haue a Iannes and a Iambres If Christ set out his true disciples by two and Exod. 7. 11. 12 by two Antichrist will doe the like We read of Iosua and Caleb and of Sanballat and Tobiah of Paul and Timothy and of Philetus and Alexander Because one will toll on and tempt another for sinne Reas 2. vniteth sinners as grace doth the godly and by couples they seeme to be the lesse faulty the more able to defend their false cause Learne we hence to rise by couples turne we and allure Vse others to returne For woe to him that is alone when two strong men oppose him or a true cause And it may be noted that Many may fall away together Ioh. 6. 66. Luk. 2. 35. Doct. 6. Reas 1. Because one temptation may haue the same power in the weake or false hearted Christian were they thousands as in a singular person For by one Rule many may fall as by the truth millions may stand Examples in any thing prevaile mightily and multitude Reas 2. draweth wonderfully forward backward Say not then in thine heart that such a Religion is not the Vse 1. truth because many fall from it for in so doing thou maist condemne the Gospell of Christ In such a time as this especially beware lest thou be also Vse 2. drawne from thy stedfastnes and the truth of Religion For where one leadeth another is prone to follow Men in this are fitly compared to sheepe for let one run out of the fold not one will stay behind Further it may be obserued that Vsually when men forsake the truth they fall from the professors Doct. 7. of it also For no doubt but these fell from both And finally let it
which is that When we haue done all we can to confesse our selues vnprofitable seruants Let vs neuer dispute with our Maker plead perfection or by our selues iustifie our selues or expect the least reward Surely he that is well acquainted with his owne inward corruption and actuall transgressions will neuer boast of his owne worthines And no one point which the Papist doth defend hath caused me to doubt more of their finall good estate then this For if they were borne againe of the water and spirit they by their owne frailty would haue learned experience to haue beene farre from the least thought of merit Wherefore in thy best condition say Lord thy mercy is my merit thy free fauour my felicity Where Paul in the twelfth verse and now againe in this maketh mention of the last day we note that A good mans minde is often carried to thinke on the day of Doct. 5. iudgement Iob. 19. 25. Psal 17. vlt. 2 Cor. 5. 2. Phil. 3. vlt. For when they cast their eye on the poore creatures the Reas 1. which groane for our sinnes and shall not be freed vntill that time how should a good man who is mercifull to his beast but remember that day wherein they shall be deliuered into the liberty of Gods sonnes Gods children haue many false tales father'd on them and Reason 2. with strange aspersions are they besprinkled the which as vpon Eagles wings fly through towne and tauerne country and citie Gath and Ascalon vnder the great broad seale of good fellowship neuer to be reuerst or contrould vntill the Ancient of daies the searcher of all hearts that impartiall iudge haue the hearing of the case which must be at that day The faithfull feele and find in themselues many great infirmities Reason 3. of soule and body the which shall neuer be perfectly cured till Christ shall appeare So that the very losse of a tooth or of the least member will carry a good mans minde to that day wherein he beleeueth to be made perfect And he is so affected with his Sauiour he hath such a secret Reason 4. loue to all the Saints of God the which he neuer saw and a desire to behold the great possession his Father hath prepared for him the which he shall not fully behold and in soule and body absolutely pertake of and ioyntly enioy vntill Iesus come to iudge the world that his minde is often carried thither And is it not the great day of reaping the yeere of Iubilee and the marriage of the Lambe and his beloued Shall not the Diuell and all his soule spirits that haue persecuted the Saints of God be rewarded according as they haue rewarded vs and all the faithfull take possession of that glorious and immortall kingdom where they shal all with one tongue and heart with ioy vnspeakeable and glorious sing glory to God praise to the Lambe without the least inward opposition or interruption the which is their chiefe desire that heere on earth they ayme at that wherein their greatest blessednesse consisteth for euermore So that wonder not then if the faithfull haue their mindes often carryed to thinke on the day of iudgement And if this bee thus as it is indeede What shall wee Vse 1. thinke of such who neuer minde this day verily they are much affected with earthly pleasures and profits and haue little regard of the greatest good Many men in the Inne of this world are like the swaggerers and prodigals in a Tauerne who call freely eate and drinke laugh and are fat but neuer minde either the reckoning or the time of haruest for they haue sowne no good seed neither haue wherewith to discharge the shot therefore suffer these things willingly to slip and absent themselues out from their mindes because they haue or can expect no commodity by either But the faithfull man is of a contrary mind for he is sparing in expence and hath scattered much good graine the which will bring a goodly crop at his Masters appearing the great day of reaping both of which cause him often to looke vpward And by this Doctrine wee may proue whether wee bee Vse 2. like minded or not to the most faithfull person Doest thou againe and againe thinke on this day Is thy minde often carried to this obiect So arest thou on high with the wings of faith and a sound eye to this hill why then thou art a right bird truely bred and not of the bastard brood Euery crosse base imputation false report ach in the ioynts corruption in the flesh and spirit each good action faithfull prayer motion of true affection towardes Christ and his members heauen and holinesse will carry the mind of him or her that's truely religious vpright hearted to this Mountaine Marriage day and time of refreshing So that findest thou this in thy selfe then be of good cōfort for thou art of the Brides company and one that shall see the euerlasting light sit downe and reape ioy and gladnes life and glory in the largest fields of Gods goodnesse the heauenly Canaan the new Ierusalem which is aboue But if thou art destitute of these kinde of motions eleuations then striue for these properties that are the inseparable breathings and mouings of an holy heart sound minde and blessed person The very frame of nature stretcheth forth her necke and peepeth vpward to this season And shall the Eagles of the Churches owne breeding neuer flutter with their wings and cast vp their piercing eyes to this rich prey but stand a pruning that were a thing incredible Therefore haue this in thy selfe and bee blessed for euer We may further collect where Paul prayeth for mercy against that day that All our prayers are to be grounded on Gods promises Gen. 23. Doct. 6. 9. 12. 2 Sam. 7. 25. 1 King 8. 25 c. For our Apostle knew full well that such a time would come and that the Lord would reward euery good worke at that season by vertue of his former promises Because that they are all Yea and Amen in Christ Iesus Reas 1. not one but shall be performed sooner or latter Againe otherwise wee can haue no hope to bee heard Reas 2. For no faculty can or ought to extend it selfe beyond its adequate and proper obiect it is limited by its peculiar Rules The eye of the vnderstanding and foote or hand of faith may leade vs to God the first Ens and cause of all things but beyond that they cannot passe for there is nothing further to act or rest on Hee therefore that prayeth without a promise denyeth his owne request What madnes then is it for the Papist to pray to Saint Vse 1. and Angell Can they make promises in Christ or haue we any such ground giuen vs of God Vaine wishes are reprehended hence as when men pray for impossibilities and this doth meete with those that vse vnlawfull imprecations and also the blind devotion of
other ought not to be neglected And it doth teach vs a twofold lesson 1. To obserue Vse 2. learne who bee our principall and speciall friends 2. To pray to God in a particular and peculiar manner for them 1. Subiects here must remember their Soueraigne and the Lords annointed vnder whom they enioy peace and plenty Nebuchadnezzer must be prayed for for Sions sake for the members are much beholden to the head 2. Let children be mindfull of their parents who next to God haue giuen them a beeing and preseruation Wee haue too many Chams that discouer their fathers skirts but too few Shems who seek their honour Is not that eye worthy to be picked out by the Rauens and of the young Eagles to be deuoured that hand like to the wicked Kings to wither and that tongue to cleaue to the roofe of its mouth who be neuer opened lifted mooued to pitty desend and blesse their naturall begetters that haue suffered and done so much for them Let such take heede that Cain's curse doe not befall them 3. The people must not forget their Pastors For they be they that of the slaues of Satan children of wrath haue be got them to be sonnes of God heires of heauen But this is not the custome of our countrimen they of all others care least pray least for their Preacher and hence it often falleth out that God remoues their candlestick tyeth the the tongue of their spirituall Father that he speakes not to their comfort or sends some heauy iudgement vpon them for the omission of this dutie 4. And in conclusion Ionathan must be remembred of Dauid euery priuate friend must pray for another Pray I pray you for all men in generall but especially for Princes Preachers Parents and principall friends in particular for this is the Law and the Prophets Another point is this that Mercifull men shall obtaine mercy Doct. 9. No doubt but that Paul preuailed with God for his kind friend Onesiphorus And Christ confirmes the point affirming that Blessed be the mercifull for they shall obtaine mercy Math. 5. 7. Because the Lord hath so promised Reas 1. Againe hee loues his owne image and likenesse in his Reason 2. children and so crownes it with reward Art thou vnmercifull Then expect condemnation without Vse 1. mercy For to such shall be shame and confusion And as this may comfort the mercifull so it should moue Vse 2. all to shew mercy that they may bee comforted with the same comforts wherewith they haue comforted others and that of the Lord. But obserue these Rules 1. Let the glory of God be preferred aboue and before Rules in shewing of mercy to be obserued the reward 2. Let loue of our brethren and Gods command moue more than the reward 3. Confesse that it proceeds from Gods mercy if thou receiue a reward 4. Stay thou the Lords leasure in expecting the reward Finally we gather hence that They who would finde mercy in the day of euill are to shew mercy Doct. 10. in the day of euill One siphorus refreshed Paul in his day Christ shall reward him at his day he found out Paul in Rome amidst the prophane and he shall be found out in the aire not amongst the reprobate Compare Ier. 38. 9. with cap. 39. vlt. Iosh 6. 17. 25. Math. 25. 40. For God respecteth the circūstance of time such actions Reas 1. of all other are the best pleasing vnto him that be done in their season for all things are to be done in cōlines order God then doth declare the truth of his promise his fatherly Reas 2. compassion the more then at another season For fauours in their season are best apprehended most accepted And in so much as God will haue a time to reward euery good worke in why should he not picke the fittest oportunity the most acceptable season Let this assure thee that hast cōforted others in their greatest Vse 1. misery that God shall comfort thee in the time of thy greatest extremitie Thou maist build vpon 't And learne we hence to take knowledge when is the day of Vse 2. evill to others cōfort them at that instant that we may with boldnes expect the like at the Lords hands Refresh the poore afflicted needy in their need and God in mercy shall remēber thee in thine We would al haue cōfort in the houre of death day of iudgment why then here is the way take compassion on the members of Christ now and it shall be vnto thee as thou desirest But here a Question may arise why Paul praieth for mercy Quest at that day rather then at another time 1. Because it will be the greatest and most dreadfull day Answ that euer was to thousands 2. If he find mercy then for his friend he shall be blessed euer after 3. And if he should passe that day there could neuer be any hope of future fauour 4. Finally though the Lord should deferre mercy long in the requital of sauours yet then Paul knew was the day wh◠no good work should be forgot or go vnrewarded therfore he named that day From whose example reasons Let vs all learne to pray that all those whom we truly affect and from whom we haue receiued many kindnesses may all find mercy with the Lord at that day Amen It will be obiected that if Onesiphorus had once the possession Obiect of heauen the which he had long before that day he needed not mercy for he had it already 1. If he was sure of mercy then who doubteth but that he Sol. was certaine to haue it here also For he that ascendeth to the highest step of necessity must take the lower in his passage Therfore in this we see the Apostles great wisdom in praying 2. Paul prayeth for the manifestation and declaration of Gods mercy to him at that day For a man may haue a pardō for his offences be sure of it in respect of himselfe in particular yet it cannot be knowne to all vntill the king cause it in publike to be proclaimed And by the way learne we this lesson that God will take a particular knowledge of euery distinct person at that day for Paul prayeth that Onesiphorus in particular may haue mercy manifested to him Yea he knoweth all his children by name as he sayd of Moses the which were it truly beleeued and well considered would be no weake ground of reioycing to the faithfull person And in how many things he hath ministred vnto me at Ephesus thou knowest very well Because the same things for the most part haue beene handled heretofore that are to be obserued out of this appellation or testimony we will but name the doctrines and so omit them Where Paul was prisoner at Rome now as we fee at want as heretofore in Ephesus we note that Sometimes in great Townes and famous Cities it hath gone hardly Doct.
11. with Gods Saints For there the deuil endeauoureth to dwell as the Pope at Reas 1. Rome at this day he raiseth stormes of affliction the leprosie of sin cleaueth close to their walls through his setting on Againe those places coÌ„monly haue many sorts of false religions Reas 2. all will coÌ„spire against the truth in that become friends as we see in Herod Pilate in crucifying of our Lord Iesus so we read of Ephraim against Manasseh Manasseh against Ephraim yet both against Iudah Isai 9. 21. Let none thinke that the greatnes of the place can exempt Vse 1. him from pouerty or persecution Be not too forward to pitch thy Tents at Bethel except Vse 2. thou haue a full and lawfull calling Lot may liue better in little Zoar then in the great city of Sodom Christ in the small village then at Ierusalem Moses at Madian then in Aegypt Where Onâ—siphorus relieued Paul so worthy a man and an Apostle this will follow that The best man and worthiest Christian may stand in want be Doct. 12. releiued by a meaner person that both for soule and body For the one may be in prosperitie when the other is in aduersity Reas 1. in peace when the other is in war corporal spirituall God bringeth it to passe for to encrease affection to knit Reas 2. them the nearer together in the bands of loue and amitie Doe not lightly regard thy inferiour brother for the weaker Vse 1. may doe pleasure to the stronger Timotheus may do Paul a kindnes in carrying him his bookes and parchments And the meaner man weaker Christian by this may be Vse 2. of comfort for little doth he know how the Lord will imploy him Iephthah was despised being basely borne yet in future time the people prayed him to be their Iudge and he was so and he fought and prevailed for Israel The third point we note where Onesiphorus ministred to him many things is this that A good man thinkes nothing too deare for the preachers of the Doct. 13. Gospell We are commanded to make such partakers of all our goods Rom. 15. 27. 1 Cor. 9. 4. c. For they giue spirituall things for carnall Reas 1. Reas 2. Reas 3. They watch for mens soules They suffer much paine in study reproches of the wicked and bitter pangs for others good In a word they are the Ambassadours of the great King Reas 4. Vse 1. This checketh many who would be reputed forward professors and with Simon Magus some great bodies yet thinke all too much that goeth that way These could be content that like Paul Ministers would turne tentmakers But be thou otherwise minded if he be a man sent from Vse 2. God preach the word and is faithfull holy all thou hast is too little for him Let such a man enioy a sufficient honourable and constant stipend I say if his doctrine be sound his conuersation proportionable make yee much of such But would ye know what letteth 1. Coueteousnes This holdeth all and cryeth giue giue bâ—t will neuer part with any thing We haue a thousand yong men in our dayes Christ met but with one in his we read â—f that would goe away sorrowfull if they should sell but an hundreth part of what they haue to giue the poore especially were he a preacher 2. Infidelity letteth For men want faith to credit God therfore they be so strait-handed Did men beleeue that they should be rewarded an hundred fold would they not be more liberall And of all men the Vsurer he hath no faith for he will take mans band before Gods for Ten where he might haue the Lords for Ten-times Ten in the Hundred and will not 3. Idlenes is another let these vsually doe nothing so they haue nothing that liue in this lethargie 4. And the last let is vnthriftines An vnthrift and prodigall alwaies be in want for they haue one way whereout more runs in a day then will returne in a yeare The two first Coueteousnes and Infidility get all but will part with nothing the two letter vnthriftines Idlenes either are vsually in want or if they haue it it runs apace but a wrong way and takes its rest but neuer on the right subiect So that let Ministers neuer expect maintenance from any of these especially if he cry out as he must against these bosom and beloued sins Christ was neuer worse vsed or Paul either then when they preached against Coueteousnes and Prodigality And lazie vnthriftie persons make sure work for amending for the one is vsuall turning himselfe on his bed like a doore on its hinges and the other in the tauerne or tipling house into a barrell or a beast when they should heare the preacher and be reformed And to end with the end this we note for a conclustion thaâ— In the greatest straits the Lord remembreth them that suffer Doct. 14. for his cause and Gospel Read the Acts of the Apostles Paul was releeued at Rome often at Ephesus yea the rude Barbarians did vse him kindly Act. 28. 2. For God hath the most glory by them Reas 1. 2. 3. 4. The rest of the Church most benefit by them The truth the greatest prayse by them And sin Sathan all his depthes the greatest ouer â—â—row by them and shall not the Lord then remember them Let vs imitate our heauenly Father euer respecting those Vse 1. most that suffer for our good and alwayes to the vttermost of our power to make much of such Priscilla and Aquila must be greeted much respected why for they to saue Pauls life laid downe their owne neckes Surely if God deale mercifully with those that suffer for him shall we want compassion towards them that suffer for vs And is it so as we haue heard Then be resolute in the Vse 2. Lords cause take vp thy burden gird thy sword vpon thy thigh put on al the armour of a Christian souldier march on in thy ranck and order What if Sathan tempt thee the Serpent brood do bite thee the fiery triall befall thee or the King of feare pale fac'd death looke grin vpon thee Yet the word is gone out the oath is 〈◊〉 to it and the Spirit hath sealed that they that suffer for the â—ruth of God of Papist or Pope men or Deuills in Rome or is â—ll shall neuer be forgotten for saken Take a view through all 〈◊〉 holy letters cast thine eye on all the former ages looke where thou wilt or canst and thou shalt alwayes find it so that in the greatest misery God hath remembred mercy in the greatest weakenes giuen power in the most pinching pouerty sent plenty and in death conveied life Wherefore neuer feare want misery penury mortality for the Lord shal be with thee whether soeuer thou goest and in what estate soeuer thou beest But me thinkes I heare some say What needeth all this 〈◊〉 not at peace may we not sit vnder out vines sleepe safely in our beds walke the pleasant fields eate drinke and take our pleasure Mistake me not For I am not weary with these fauours I wish the Sun of that morning may neuer rise or that euill time approach wherin it might be said the Arke is gone and the glory of God from this our Israel Yet is not Sathan compassing the world hath not the Serpent much viperous spawâ—â— will not his great instrument that blacke crawling vgly adder the Papist be casting foorth his venome shooting out his sting and lye lurking in the sweetest herbes to bruise the heele of the seed of the woman But to let this passe death will come iudgment will come and damnation will come this thou knowest And is it then in vaine to comfort thee against those three fierce gyants that thou shalt conquer and ouercome them all that not an haire of thine head shall perish but thou shalt be landed safe at the kay of Canaan the kingdome of God I cannot tell I doe but guesse yet except thy faith exceed mine me thinkes I am not herein at all deceiued neither a whit vnprofitably exercised But I say no more Let the day declare it FINIS Laus Deo Amen
Rachell did sonnes or else we die being still Gen. 30. 1. petitioning never repaying We are like the earth that receiues many bodies but without a miracle wrought will not yeeld vp one so must God pull thankes by violence out of our hearts if he will haue any Helpes to true thankefulnesse To consider that the Lord hath chosen thee whereas he 1. hath reiected thousands before the world was and to what to inherit a Kingdome David though no small thing to be sonne-in-law to a King 1 Sam. 18. 23. Secondly take knowledge of the Lords dealing with thee 2. in giving thee a being of nothing and that in a comely maner are all creatures men and women Haue all at their birth that be eyes to see tongues to speake c Why wast thou not borne dumbe or blind Thirdly Looke backe and see what the Lord hath done for 3. thee since thy birth how comes it to passe that thou art now aliue Why was not thy bodie long agoe turned into small dust Art thou not made of the same mould Dost thou not feed on the same food and breath in the same ayre The consideration of these things like a loadstone should moue vs to lift vp our hearts to God Fourthly Thinke of thy present condition hast thou food 4. and rayment in abundance Why doe others want it who feeds thee with this Mannah that so many of thy brethren never tasted of Who brought thee into these large pastures causeth thy cup to flow over But let me come nearer thee Psal 23. 5. yet art thou in the libertie of Gods sonnes Hast thou the saving graces peculiar to the Lords chosen Hath the spirit sealed thee a Quittance for the pardon of all thy sinnes and assured thee of salvation Why Is this the lot of all the seed of Adam Doth every man enioy the like portion And are these common favours Wast thou ever wounded in spirit Then who healed and helped thee Did sin ever presse thee to the pit of hell How or by what meanes wast thou eased Beloved I haue but given you a tast of the vnsearchable and vnvaluable gifts the Lord hath imparted vpon you wherefore take words of thankfulnesse to your Hosea 14. 2. selues and say with the Prophet My soule prayse the Lord Psal 103. 1. and all that is within me magnifie his holy name yea let this alway be thy vow I will prayse the Lord while I liue for he hath done wonderfull things for my soule but if all this will not moue vs to be more mindfull of and carefull to discharge this duty I can say no more saue this I pray God that the time may not come when want shall cause thee to promise any thing and yet the Lord in mercy will giue thee nothing Whom I serue from mine elders with pure Conscience These words are inserted by the Apostle to maintaine his dignity against the scandall of such as reputed him to be an Apostata and fallen from his profession whence ariseth this Doctrine that Carnall friends will become foes if a man embrace the Gospell Doct. 2. He that in sinceritie will set himselfe to serue God shall haue his former friends to be his greatest enemies so long as Paul was a proud Pharisee his brethren and acquaintance highly esteemed him but after he became an Apostle they reputed him a plaguy fellow one not worthy to liue thus Actâ— 22. 22. did the Papists deale with Luther so true is the speech of Christ That a mans enemies shall be they of his owne house Luk. 12. 53. Acts. â—3 14. and 26. 5. c. For in so doing he condemneth his former courses and Reas 1. consequently them that professe them this is to giue testimony that their estate is miserable and that cannot of wicked men be indured Ioh. 7. 7. This hath made the Papists cry out What are all our forefathers damned because wee tread not in their footsteps of errour ignorance Because then they will cast off their societie and take part Reas 2. with the pious and that stirreth and worketh strangely when men will not runne with them to the same excesse of ryot 1 Pet. 4. 4. or be in league as in times past Learne then you that haue embraced the Gospell not to Vse 1. â—â—aâ—vaile if carnall friends be now your greatest adversaries for so it hath beene and will continue in future ages for you are not of the world therefore the world hateth you as she lulleth her owne in her lappe so she casteth out them the Lord receiveth Let such also as resolue to be truely religious and to cast Vse 2. off their former courses and companions prepare to vndergoe many taunts and iniuries he that feares the tongues of such shall never be a resolute Christian souldier whilest the bird is in the egge the Kite cares not for her but if once she be disclosed grow fledged and fly abroad beware of devouring And where Paul maintaines his owne cause from his example we may learne that The truth of our profession is to be maintained against all opposition Doct. 3. Did not Elijah this against Ahab and his foure hundred false Prophets This did the Apostles in many places and Christ himselfe when as was given iust occasion see 1 King 18. 18. Act. 5. 29. Mark 2. 10. Gal. 1. 8. 2 Pet. 3. 2. 3 4. c. Why It s the best thing we haue and what of greater Reas 1. worth in all the world It s our bread and meat life and living And so doing we approue of the truth of our profession Reas 2. and the vprightnesse of our hearts yea it may be of force either to convert or abate the rigour of our carping adversaries Acts. 16. 39. Let this condemne the timorousnesse and imbecillitie of Vse 1. the most in our dayes who haue no hearts to maintaine what they professe What would such doe if it came to fire and fagot that are dumbe in these dayes at the truths opposition Fie fie Never was this dutie lesse regarded I wonder for whom or for what men keepe their resolution Is not this worthy of it Take we then knowledge of this and let purse speech Vse 2. and person defend the truth in all contrary opposition Buy the truth and through covetousnesse or fearefulnesse sell it not for this is to set thy soule to sale to thine enemie Sathan for he that loseth the one cannot soue the other Let not the devils old scandals skare thee who more opposed than the best from the beginning was Christ free wouldst thou then These words are also a commendation to the Apostle and vttered to maintaine his reputation and dignitie whence it may be observed that It s an honour for man to be the servant of God Doct. 4. What matter of more moment Worke of greater worth or thing equall to it Moses the Lords servant is a
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