question Vse This may serue to condemne Atheisme which is not nor will not be perswaded of the truth of Gods word But let all Atheists assure themselues that they which will not beleeue the word for the present they shall find and feele the truth of it to their cost in hell fire For they which will not beleeue shall be damned Marke 16.16 After my decease Or as it is in the originall After my going out meaning out of the tabernacle of his bodie where from the periphrasis or description of death in that it is termed an exodus or going out or a decease and departure we may obserue that Doctrine A man when he dies he doth but remoue from one place to another his death is onely a departure or a changing of place When Iosua dieth he is said but to goe the way of all the earth Ios 23.14 When the Saints die they are said but to come to a company of innumerable Angels and to the generall assembly and Church of the first borne which are written in heauen and to God the iudge of all and to the spirits of iust men made perfect Heb. 12.22.23 And when Christ himselfe dieth he is said but to goe Luke 22.22 The like may be said of Symeon whose death was but a peaceable departure Luke 2.24 Lord now lettest thou thy seruant depart in peace c. Thus we see the proofe of this point to wit that when a man dieth he doth but departe from one place to goe to another Quest But hence some may say Is mans death but a departure I pray you therefore tell me whither doth the soule of man goe when it departeth out of the body Answ Not to Purgatory or Limbo For all the Christian world knowes that these places are meerely imaginary inuented by the Clergie of Rome for the maintayning of the Popes kitchin and haue no sound ground from the word of God But if we would know indeede according to Gods word whither foules departe or goe at the houre of death we must take notice that all soules of men they goe not to one place For as for the soules of the elect they vndoubtedly goe to heauen as we see in the example of the penitent theefe of whom Christ said This day thou shalt be with me in paradise Luke 23.43 And on the contrary the soules of the reprobate they go to hell as we see in the example of the rich man Luk. 16.23 Quest If any shall demand further who conducteth the soules in their passage to heauen or to hell Answ I answer As for the soules of the elect they are carried by the Angels into the kingdome of heauen as we see in the example of Lazarus Luke 16.22 But as for the soules of the reprobate whether they be carried by tâ—… diuels to hell or driuen thither violently by the good Angels as Gods Sergeants I cannot peremptorily determine But sure it is by the one or by the other they are transported to the place of torment Luke 12.20 Thus we see the point proued and amplified Vse The vse of it is briefly for matter of comfort to the children of God both concerning their christian friends deceased they haue but changed their habitation they are but gone from earth to heauen they haue but made a blessed departure And also concerning themselues whensoeuer it shall be their lot to die their soules shall onely depart or goe out of a worse place into a better They shall be cut off from the earth indeede but they shall be receiued find sweet entertainment in heauen Secondly it may make for the ouerthrow of Atheists in the point of the soules mortalitie which they wickedly hold But consider here the soule is not said to die but to depart or to change place which doth plainly imply that it is immortall and not mortall Thirdly it may make for the terror of the wicked they shall not die when they die death will flie from them when they most desire it At death they shall only depart they shall with Iudas goe to their owne place Acts 1.25 But they shal haue a heauie departure they shall go from their pleasures to their tortures they shall leaue the company of their friends and come into the company of diuels they shall depart from their delightfull house fields and gardens shall be brought down to the nethermost hell O consider this you that forget God and repent that you may preuent this wofull departure and that your end may be peace I will endeuour that after my decease c. Whence wee are to note that Doctrine Gods Ministers ought to endeuour to their power to doe good to Gods Church for after-times as well as during their life time Thus it was with Peter here he was not only carefull of the Church in his generation but also he desired to take such a course as that the people of God might remember his doctrine after his decease The like care was in the Prophets and Apostles they did not preach in their times and generations only but also they did write for the good of Christians in after-times as God also enioyned them Isay 30.8 Reason And indeede it makes much for Gods glory that Ministers should doe as much good as possibly they can for the building vp of the body of his Sonne Secondly Loue to the brethren should stirre vs vp if we be Ministers to this godly care Thirdly the good of our owne soules for I suppose that if a Ministers writings many hundred yeeres after his death doe conuert soules he shall not lose the reward of that after good which is done by his works but assuredly his works shall follow him Vse This shewes the necessity of writing as well as of preaching Preaching indeede is most profitable for the Church that now is but for the succeeding Churches writing is exceeding behouefull And therefore many Ministers are too much to blame this way First such as are not so much as carefull for the present good of the Church liuing idle and neglecting preaching so farre are they from respecting the future good of succeeding ages Secondly such Ministers are likewise to blame which howsoeuer during their life time they preach yet they doe not what they might for succeeding times they doe not write though they be able for the good of the posteritie These succeede the Prophets and Apostles in the office but not in Ministeriall care and painfulnesse Cunning fables By cunning or sophisticall fables we are to vnderstand erronious doctrin such as had no warrant from the word of God but was hatched only in the braine of man And erronious doctrine is fitly compared in this place and in many places of Paules Epistles to fables First because as fables haue no truth in them but are meerely forged and framed so erronious doctrine hath no soundnesse or soliditie in it but is false and lying according to
Citie as it is said in Math. 22.7 To stirre you vp Marke he doth not say to instruct you onely but to stirre you vp Whence obserue that Doctrine It is the duty os a Minister not onely to informe the iudgement but also by his doctrine to endeuour to worke vpon the affections To stirre vp concerneth the affections especially This was the practise of Paul 2. Corint 5.11 He laboured to perswade men that is he endeuoured to worke â—pon the will and affections Yea it was the practise of all the Prophets and Apostles as appeareth by their writings They endeuoured to speake to the conscience and not to the eare onely Reason And indeed though the minde were neuer so well informed yet if the will and affections be not in some measure wrought vpon for practise all the labour in informing the minde is but in vaine Religion is more in the will and affections then in any other facultie of the soule whatsoeuer I confesse it is true the mind must first be instructed before the wil and affections be stirred vp or else we shall giue a heate without light which is not so safe But we must not so insist vpon the first duty as to neglect the second A minister must be both a shining and a burning light Vse This makes against them which condemne zealous preaching For I demand Doth not zealous preaching especially stirre vp Surely it doth And if it do then it is very needfull Yea it is after the manner of the Apostles preaching for they endeuoured to stirre vp as appeareth in this Text. Secondly it serues to reproue many Ministers which aime to speake to the eare but they speake not to the heart which so respect the iudgement that they neglect the affections Question But some may demand What must a Minister doe that he may by his doctrine stirre vp or worke vpon the will and affections Answ I answer he that desireth to worke effectually vpon the will and affections must obserue these rules 1. He must not bring his owne idle inuentions but the pure word of God Gods word is the great meanes of perswading 2. He must be a sonne of Thunder he must speake not drowsily but with life and power Thirdly he must endeuour to make it appeare that he desireth vnfainedly the good of his hearers and that he preacheth not of enuy but of good will Fourthly he must practise himselfe that which he desires to perswade others vnto People at these dayes are perswaded more by the life of a Minister then by Doctrine Fiftly he must pray vnto God for the people that he by his Spirit would perswade the people He that teacheth or perswadeth the heart to that which is good hath his chaire in heauen Sixtly he must often put the people in minde of the same things As the Apostle doth here he stirreth vp them vnto whom he writeth by putting them in remembrance We will not insist vpon this clause By putting you in remembrance any further because we haue deliuered the doctrine of it before in the twelfth verse of this chapter Thus much therefore shall suffice for this thirteenth verse .. Knowing that shortly I must put off my tabernacle Now we are come to the third Argument or Motiue which did moue Peter to preach and to write so diligently this blessed Epistle And that was because he was aware of his death approaching and therefore he desired the rather to do what good he could whilest life lasted Knowing that shortly The first doctrine from hence is this viz. that Doctrine It is the duty of euery Christian both of Minister and People to make account of short life So doth Peter here he maketh iust account that in very short time he sâ—ould lay downe this tabernacle of his body And was this Peters practise alone No verily it hath bene the practise of the rest of Gods children from time to time Abraham in his perfect health termeth himselfe dust and ashes Genes 18.27 Dauid saith that his life is alwayes in his hand Psal 119.109 Paul saith I am ready to be deliuered and the time of my departure is at hand 2. Tim. 4.6 The Church saith we haue here no abiding City Hebr. 13.14 Yea what true conuerted Christian is there but he is taught of God daily to thinke of his mortality Reason And indeed it is fit that euery man should make accounâ— of this which is truth It is certain and true that our continuance here shall be but short Our liues are but as grasse which in the morning flourisheth and groweth and in the euening is cut down and withereth Psal 90.5.6 It is like smoke which though it appeare for a little time as it ascendeth out of the chimney yet if we follow it with our eie it quickely vanisheth out of sight Psal 102.3 It is like vnto a shadow which declineth Psal 102.11 Now if our liues be thus fraile it is fit we should so esteeme them 1. Obiection But here some may possibly obiect and say Doe we not see some men and women to liue long Do not some in our age attaine vnto seuentie yeares some eightie some ninetie some an hundred and may not I possibly liue as long as they Answ I do not deny but God is able to continue thee long vpon the earth though thy life in it selfe be neuer so fraile but it is not thy safest course to make account of long life For though some liue it may be vntill they be an hundred yeares old yet we finde by experience that there be a great many which neuer see halfe no not the fourth part of that time 2. Obiection If any shall further obiect and say But I am strong and lustie I am yong and in my best yeares I finde no decay in my bodie and therefore what reason haue I to looke for death Answer Yes verily for thou must remember that man in his best estate that is in his best yeares in his best strength in the flower of his age is altogether vanitie Psa 39.5 Didst thou neuer reade that in Iob 21.23 One dieth in his full strength his breasts being full of milke and his bones being moistened with marrow c. And besides the euidence of Scripture we see by experience that a man may be slaine vpon a sodaine by diuers occasions of danger although he feele himselfe neuer so healthie and strong and likely to liue therfore deceiue not thy selfe Vse This may serue iustly to reprooue them which haue made a couenant with death and put the euill day farre from them which thinke in their hearts that though a scourge come and passe through the whole Land yet that it shall not come neare them Alas poore creature what priuiledge hast thou to escape more then any other Art thou any iot the more sure because of thy securitie Surely no for when thou shalt say Peace and safetie then is most
to perswade vnto godlinesse 26 6 Glory and vertue goe together he that hath one shall haue both 28 7 No man can vsurpe glorie and vertue they are by calling 28 8 The calling of a Christian is an honourable calling 29 VERSE 4. 1 The promises of God are highly to be esteemed they are to be accounted great 31 2 Gods promises though great yet they are free not mercenarie 33 3 Sauing grace comes the nearest of all other things to the nature of God 34 4 The Euangelicall promises are speciall meanes to beget grace in the heart 36 5 In the world there be great corruptions 37 6 Originall sinne is the cause of worldly corruptions 39 7 The corruptions of the world may be shunned and escaped 40 8 None escape the corruptions but such as haue receiued the diuine nature 41 VERSE 5. 1 We must not be content with that degree of grace which we haue receiued in our first conuersion but we must to the first labour to adde other graces 43 2 There is a great deale of diligence required for the obtaining of increase of grace 43 3 A Christian must not content himselfe with one good gift of the Spirit c. 44 4 A Christian ought to labour to be truly vertuous 45 5 Vertue must be added vnto Faith 47 6 It is not sufficient to be vertuous but we must haue knowledge also 48 VERSE 6. 1 Temperance is the moderation of lust and appetite in the vse of the gifts and creatures of God 2 There is a double patience one towards God the other towards men both are to be added vnto our knowledge 51 3 Godlines is a sincere desire and conscionable endeuour after an vniuersall conformity to Gods reuealed will 55 VERSE 7. 1 All such as truly feare God are brethren 58 2 There ought to be brotherly loue amongest Christians 60 3 Charitie is to be laboured for aswell as other graces 62 VERSE 8. 1 It is not sufficient to talke of grace but we must haue grace in possession 65 2 We must haue grace alwayes in readinesse 66 3 It is not sufficient to haue a truth of grace but we must endeuour to abound in grace 67 4 Christians ought to labour for an holy strictnesse yea for such a degree of strictnesse as is esteemed curiositie in the world 68 5 A true sanctified Christian is no idle person 70 6 A Christian is not barren and vnfruitfull 71 7 Grace in the childe of God is the cause of painefulnesse and fruitfulnesse 72 8 Wherein the knowledge of Christ consisteth 73 VERSE 9. 1 Euery gracelesse person is a blinde person 74 2 Gracelesse persons are wilfully ignorant 76 3 Euerie man and woman are sinners of old 78 4 There is means whereby to be purged from old sins 79 5 Gracelesse persons are not exempted from that redemption which is by Christ 80 6 Gracelesse persons are very forgetfull of Gods blessings yea euen of redemption it selfe 80 VERSE 10. There is a double calling vneffectuall and effectuall and what they be 81 2 The definition of election or what election is 84 3 It is our parts to labour to be well perswaded of our effectuall calling 85 4 We ought also to labour to be assured of our election 86 5 The markes of election 87 6 There is a great deale of diligence required for the making our calling and election sure 88 7 We ought the rather to get assurance because this is a meanes to preuent falling away 90 8 How farre a man may fall from grace 92 9 The childe of God shall neuer vtterly and finally fall from grace 94 10 Prastise of Gods word and adding grace vnto grace is an especiall meanes to preuent backesliding 95 VERSE 11. 1 That Christ hath a kingdome 96 2 Christs kingdome is an euerlasting kingdome 98 3 That Christs kingdome hath an entrance 100 4 That men and women do not enter the gate of grace by their owne power but by Gods power 101 5 That there be degrees in this matter of entrance into the kingdome of grace 103 6 That the entrance into Christs kingdome is made by the eight graces spoken of in the fift sixt seuenth and eight verses of this Chapter 104 VERSE 12. 1 It is a great sinne in a Minister to be negligent in his place 106 2 It ought to be an especiall motiue vnto a Minister to be carefull and diligent in his calling because he may be a meanes by his diligence to bring soules into Christs kingdome 108 3 That it is the office of the Minister to put people in remembrance of those things which concerne the kingdome of God 108 4 It is the duety of euery true Christian to be well acquainted with the Scriptures 109 5 It is not sufficient to know the truth but we ought to be established in it 110 6 There is but one truth howsoeuer there may be many opinions concerning that truth 111 7 That there is but one truth and that it was the onelie truth which was preached by the holy Apostles 112 8 It is lawfull for a Minister to preach vulgar things 113 VERSE 13. 1 The preaching of Gods word is a iust practise 114 2 It is a iust practise not onely in the sight of God but also of good men 116 3 A Christian must not dissemble his religion 118 4 The body is like a Tent or Tabernacle 119 5 A Minister must be constant vntill death in his ministeriall paines 120 6 Ministers must endeuour not onely to informe the iudgement but also to worke vpon the affections 123 VERSE 14. 1 A Christian should make account of short life 125 2 Consideration of the shortnesse of life should make vs more diligent 129 3 Euery one ought to be infallibly perswaded of the truth of Gods word 130 4 Death is but a meanes of remouall from one place to an other 131 VERSE 15. 1 A Minister must endeuour the future good of the Church as well as the present good 134 2 Ministers must carefully auoid errors in teaching 136 3 Why erronious doctrine is compared to fables 135 VERSE 16. 1 That it ought to be a great motiue to people to heare their Ministers when they are conuinced in their consciences that they deale faithfully 138 2 That euery man yea the very elect themselues are naturally without the knowledge of the Gospell 139 3 That the Apostles were the especiall instruments of making the Gospell manifest 140 4 That Ministers ought aboue all other doctrine to preach Christ 142 5 That Christ is mighty and strong able to do what he will 144 6 The maner of Christ his coming in the flesh 146 7 That there was maiestie in Christ whilest he liued vppon the earth 147 8 That Christ his maiesty was visible and apparent 148 9 That the Apostles had certaine knowledge of the truth of those things which they did write and preach VERSE 17. 1 That Christ as man receiued all things from the Father 152 2 That God
they grow in desire to be dissolued that they might be freed from this body of death By the knowledge of God Howbeit the word in the originall signifieth most properly acknowledgement yet it is best rendred in this place as it doth also signifie Knowledge for the compound word is vsed in Scripture sometimes as the simple and in the same sence as we reade in Luke 1.4 that thou mayest know the word in the originall according to the Letter signifies that thou mayest acknowledge but it is better translated as the simple word that thou mayest know and so in this place in the acknowledgement of God that is in the knowledge of God By or in the knowledge of God By knowledge is not meant a bare literall knowledge as to know that there is a God or that there is a Christ and that this Christ is Lord of all and the like but we are to vnderstand it of a spirituall and speciall knowledge And to the end that we may the more distinctly conceiue what is meant by the speciall or sauing knowledge of God I will lay downe certaine differences betweene that kind of knowledge of God which is meerely literall and that knowledge which is spirituall and sauing And the first difference is this sauing knowledge of God is knowledge ioyned with sauing faith as we see in the example of Paul 2. Tim. 1.12 I know whom I haue beleeued Knowledge and Faith went together But literall knowledge is a bare notion in the braine without faith in the heart for so saith the Apostle All men haue not faith 2. Thess 3.2 Secondly the sauing knowledge of God is transforming it altereth the persons in whom it is to the similitude of it euen as a seale leaueth its print vpon the waxe Thus we reade 2. Corinth 3.18 But we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory euen as by the Spirit of the Lord. It is not so with bare literall knowledge it delighteth the subiect but it changeth him not Thirdly sauing knowledge is experimentall Gods children know Christ and the power of his resurrection and the fellowship of his afflictions and are made conformable vnto his death Philip. 3.10 They feele that which they know but it is not so with them which haue a meere literall knowledge these may talke of faith and regeneration and the like but they feele it not Fourthly the sauing knowledge of God is ioyned with obedience to Gods commandements as appeares in 1. Iohn 2.3.4 And hereby we do know that we know him if we keep his Commandements He that saith I know him and keepeth not his Commandements is a lier and the truth is not in him But bare literall knowledge is not ioyned with sound practise it can furnish a man with talke and vaine glorious words but it leaues him short in practise it can say well but it cannot do well it can frame a forme of godlinesse but it denieth the power 2. Timothy 3.5 Fiftly true sauing knowledge is ioyned with the fruits of good workes as appeareth in Colos 1.6 Which is come vnto you as it is in all the world and bringeth foorth fruit as it doth also in you since the day ye heard of it and knew the grace of God in truth Whereas bare literall knowledge is alwayes barren it is like to the cursed figge tree it hath leaues but it beares no fruit Lastly true sauing knowledge is ioyned with humilitie it maketh a man or woman more humble according to that in Ecclesiast 1.18 For in much wisedome is much griefe and he that increaseth knowledge increaseth sorrow Whereas bare literall knowledge it puffeth vp as the Apostle speaketh in 1. Corinthians 8.1 Where haue you any which haue knowledge without grace but they are puffed vp like a bladder with the very conceit of it Let vs examine our knowledge by these sixe rules and it will easily appeare whether it be sauing or deceitfull whether it be spirituall or literall By the knowledge of God Hence we are to learne Doctrine That the way to grow in sense feeling of Gods fauor to grow in grace in peace of conscience yea the way to attaine victory against enemies and other temporall blessings it is to get sauing knowledge This is manifest because the Apostle wisheth here grace and peace to be multiplied by knowledge And how came Paul to be rapt vp into the third heauen 2. Corinthians 12.4 or Iohn to be rauished in the Spirit Reuelat. 1. but because reuelations of knowledge were giuen vnto them their plentie of knowledge wrought in them a wonderfull degree of the sense and feeling of Gods fauour Secondly how came Christians to vnderstand the feare of the Lord iudgement and righteousnesse and equitie and euery good path but by knowledge Prou. 2.3.4.9 Thirdly whose wayes are wayes of pleasantnesse and whose paths are paths of peace but the wayes and paths of knowledge Prou. 3.17 Fourthly how came that little Citie which had few men in it to be deliuered from the great King which came against it but by wisedome Eccles 9.15 Fiftly how came Solomon to be so incomparably rich and honourable in the world was it not because he asked wisedome in the first place 2. Chron. 1.12.13 Thus you see the doctrine propounded to be euidently proued in the seuerall branches of it Vse And it serues first to shew vnto vs a maine reason wherefore so many complaine of the want of peace of conscience and of their not profiting in grace and of their not beholding Gods fauourable countenance and the like It is because they do not grow and increase in sauing knowledge for if they grew in knowledge they should also grow in all other graces Knowledge is the first wheele in this clocke it moueth all the rest Secondly it should serue to stir vs vp to the study of sauing knowledge Get we knowledge and all other graces will follow And the rules to be obserued for the obtaining of knowledge are these First we must seeke it of God by earnest praiet So saith Solomon Prouerbs 2.3 If thou cry for knowledge and lift vp thy voyce for vnderstanding then thou shalt vnderstand the feare of the Lord and shalt finde the knowledge of God Secondly we must take great paines in seeking of it and in digging for it in the mines of Gods ordinances according to the Wise mans direction Prouerbs 2.4 If thou searchest for her as for siluer c. Thirdly we must practise that which we know alreadie And this is the way to obtaine more knowledge according to that in Iohn 7.17 If any man will do his will he shall know of the doctrine c. Fourthly we must walke with the wise that is we must company with such as feare God and by this means we shall be made more wise Prouerbs 13.20 And of Iesus This name Iesus it signifies a Sauiour it is a name
Tabernacle doe groane c. that is we that are in this body Reason And the body is fitly compared to a Tent or Tabernacle First because as a Tent or Tabernacle is not made of any strong matter hauing a few poles for the timber and thinne cloathes for the walles Euen so the bodies of Christians are weake and frayle their strength is not the strength of stones or their flesh of brasse Iob. 6.12 Secondly as tents were for the vse of souldiers and are vnto this day as it is said of the Arke and Ioab that they were in tents that is in warre 2. Sam. 11.11 So while a Christian is in the body he is in a combating estate or in a state of warfare warring especially against his owne corruptions Thirdly as a Tent neuer stood long in one place but it was taken downe and remoued from one place to another as we reade of Israel coming out of Aegypt sometimes they pitched their tents in one place sometimes in another Numb 33. Euen so we must not thinke that this tabernacle of our bodies will alwaies stand God will certainely take it downe it shall not continue Vse This serues for matter of reproofe vnto all such as put away from them the euill day which thinke that their standing shall not be remoued Alas consider with thy selfe thou dwellest not in a walled City or within strong bulwarkes which cannot be pierced with gun-shot but thou dwellest within paper walles in a Tent which may be pierced with a very pinne I meane thy very body and flesh is but a silly Tent. Therefore be not so secure Secondly let this teach euery one of vs to be alwaies ready for death we know not how soone God may remoue our tent euen to day before to morrow let the remainder therefore of our liues be a serious meditation of death and a preparation for the same As long as I am in this Tabernacle that is as long as I liue Whence obserue that Doctrine It is the duty of a Minister to continue his ministeriall paynes euen to the death This was the practise of Paul in 2. Cor. 7.3 You are in our hearts to die and to liue together And of Stephen who was seised vpon by his enemies and slaine as he was preaching Acts 7.57 The like may be said of Moses and Aaron and Samuel yea of all the Prophets and Apostles as they liued faithfull Ministers so they neuer reuolted from their calling Reason And indeede the Church of God shall alwaies haue neede of her Ministers Gods Ministers are sheepeheards and his people are sheep therefore as sheep shal alwayes need a shepheard so Gods church shall alwaies need a Leuite 1. Obiection But some may possibly obiect Yea but suppose a Minister be sickely and weake and that preaching is an enemy to his health is he bound to continue his preaching to the impairing of his health I answer A good Minister must be content to spend and to be spent for the people he must with Esay spend his strength though it seem to be in vaine Esay 49.4 He must with the good shepheard lay downe his life for the sheep Iohn 10.11 Where should a souldier die but in the field And where should a good Minister die but in the Pulpet Indeed it is true a Minister must not ouer-charge himselfe with preaching but he must haue some respect to his health that he may continue the longer to do good But I shall not need to stand vpon this for there be but few Ministers which strain themselues beyond their strength We Ministers neede not be tempted to spare our selues we are too prone to that of our owne accord 2. Obiection Againe it may be obiected Yea but a Minister may possibly be restrained from preaching by authority how can he then continue his preaching or paines to death I answer If a Minister be restrained by lawfull authoritie then he must thinke God hath wrought by him and accomplished already the maine worke whereunto he sent him He must think when he is vtterly depriued as Paul thoght 2. Tim. 4 That he finished his course I mean for preaching Howbeit I take it that a depriued Minister is not exempted from writing for the good of Gods Church Paul writ diuers Epistles for the vse of Gods Church when he was in prison and so did Ieremy cause a roule to be written and to be read to the people by Baruch when he himselfe was in prison Ierem. 36.4 3. Obiection Yea but suppose that a Minister cannot liue by his calling may he not in this case cast it off and take vpon him a more gainfull trade Answ A Minister in case of want may lawfully as I take it leaue this or that particular Congregation For indeede it is a kinde of persecution to mussle the Oxe which treadeth out the corne but vtterly to cast off his calling in respect of want I thinke it vnlawfull yea a Minister must preach still though he should be constrained to labour with his hands as Paul did Vse The vse of this doctrine may serue first for the iust reproofe of many Ministers first of such as will be Ministers for a time but afterwards cast off the very name of Ministers some turning to be Doctors of Physicke some turning to be Schoole-maisters and some turning idlers and the like O my brethren these things ought not so to be You receiued not your ministeriall calling with condition to leaue it and to cast it off at your pleasure But you were married to the Ministerie to haue and to hold c. Secondly it serueth to reprooue such Ministers as wil preach painfully and diligently vntil they get liuing but when they are once inducted and setled in a rich Benefice then cast off preaching as an impertinent thing these vse preaching only as a stirrop whereby to mount into the saddle of preferment O wretched hypocrisie Doeth not this plainly bewray that thou neuer preachedst of conscience but in meere policie But let such remember that he that knoweth to do well and doth it not to him it is sinne Iam. 4.17 Yea let him neuer forget that in 1. Cor. 9.16 Necessitie is laid vpon me and woe is vnto me if I preach not the Gospell Thirdly this should teach the people so to prouide for the certaine maintenance of the Minister and to giue vnto him that kinde entertainment and respect that he may be encouraged to abide with them and to take paines amongst them euen vnto death This care is much wanting in people at these days wherin they labor to pull away what possibly they may from the Minister vsing their tongues also to weary out a Minister because they desire not his company till death but rather to be rid of him and that quickly But let such murderers for so the holy Ghost termeth them remember that God will send forth his souldiers and destroy them and burn vp their
very God for as a man begets a man like vnto his owne kind so God in like manner must needs beget a God for else we should make God more impotent then man yea then any other creature for euery like begets his like Secondly let it teach vs to admire Gods Philanthropie or loue to man in that he vouchsafed to giue his Sonne his beloued Sonne his onely begotten Sonne to the death yea to the execrable death of the crosse and that for his enemies O vnspeakeable loue O admirable mercy Thirdly let it encourage vs to pray vnto the Father in the name of Christ What will God deny vs if we preferre our petitions in his Sonnes name Surely nothing Whatsoeuer ye shall aske the Father in my name he wil giue it you so saith our blessed Sauiour himselfe Iohn 16.23 That beloued one Whence we may note that Doctrine Christ is beloued of God after an especiall manner He is that beloued one God loueth the world and he loueth all his workes as they are his workes he loueth the elect Angels and he loueth his elect amongst men But he loueth Christ aboue all and that for iust cause Christ is best worthy to be beloued first because of his excellency he is the brightnesse of Gods glorie and the expresse image of his person Hebr. 1.3 Secondly he is most innocent he neuer ttansgressed the will of his Father at any time he finished the worke which was giuen him to do Iohn 17.4 Thirdly he layd downe his life that he might take it vp againe therefore the Father loued him Iohn chap. 10. verse 17. Many other reasons might be alledged to proue that Christ is chiefly beloued of the Father but we will not insist vpon them Wee will rather answer to the obiections which may be made to the contrary Some may obiect possibly that in Iohn 17.23 where it is said that God hath loued his people with the same loue wherewith he hath loued Christ himselfe I answere It is meant of the same kinde of loue but not of the same degree Againe if any shall obiect further that God gaue his Sonne Christ for the redemption of the elect world and therefore that hee loued the elect world better then Christ I answere It followeth not For God did not so giue his Sonne as vtterly to part with him he gaue him indeede to suffer death but he gaue him not absolutely away Thirdly if any shall obiect that the Father did not so tenderly loue Christ as this text may seeme to imply because he suffered him to liue so poore in the world so despisedly because he suffered him to be so wronged to die such a death yea because he stood not by him in his afflictions but forsooke him I answere We must not iudge of the loue of God or of his hatred by these outward things The Sunne doth not alwaies shine to vs but it alwaies shines in the firmament So the loue of God doth not alwaies appeare but it is alwaies feruent in him Vse Let this teach vs the more to admire Gods loue towards vs in that he would giue his Sonne whom he loued so deerely for our redemption yea it must teach vs to be content to part with whatsoeuer we loue best for Gods cause Secondly let it be matter of comfort to the children of God For certainly if God hath not spared his Sonne whom he loued so deerely but hath giuen him to death for vs all how shall he not with him giue vs all things also As the Apostle speakes Rom. 8.32 Doctrine In whom I am well pleased These words imply or denote vnto vs two points First that God the Father is and euer was well pleased with Christ and secondly in him well pleased with the Church For the first point viz. that God the Father is and euer was well pleased with Christ himselfe it is euident First because he is the Sonne of his loue and can any one hate his sonne whom he loueth Secondly because he neuer transgressed the will of his Father at any time and what father is there but he must needes be well pleased with such a Sonne Thirdly it is manifest that Christ was highly in the Fathers fauour at all times in that the Father did so mightily preserue him in his infancy in that he assisted him to doe so great workes in that he heard him at all times Iohn 11.42 and in that he graced him by an audible voice from heauen This is my beloued Sonne in whom I am well pleased Obiection But here some may possibly obiect Did not Gods wrath smoake against Christ for our sinnes Did not Christ treade the wine-presse of the Fathers wrath Yea did he not cry my God my God why hast thou forsaken me vpon the crosse And if so how then is it true that Christ was alwaies in fauour with God Answ I answere Christ endured indeede the wrath of God for sinne namely for the sinnes of the Church and thus Gods wrath did smoake against him and did not spare him but the lord was able to distinguish betwixt Christs person and our sinnes and to expresse his wrath against sinne but yet to be well pleased with his Sonne Vse Let this teach vs not to iudge of the fauour or hatred of God meerely by outward sence God was well pleased with Christ when Christ in the meane time endured persecution and pouerty a shamefull death yea the pangs of hell in his soule in the Garden and vpon the crosse God hid his countenance from Christ in his greatest extreamitie and yet Christ was in great fauour with him And so I say to poore deiected Christians though they may be in great extremitie for a time as though God had vtterly forsaken them yet let them not despaire they may be in base estate for the present and yet be highly fauoured of God with the virgin Mary Luke 1.48.28 They may possibly cry out with Christ my God my God why hast thou forsaken me and yet indeede be in great fauour with God as we see in this text But to come to the second point As God was alwaies well pleased with his Sonne so in him he is well pleased with his Church And the same point is also implyed in these words In whom I am well pleased For the proofe of the point I referre the reader to that in Ephes 2.16 where it is said that Christ hath reconciled both Iewes and Gentiles to God in one body by the crosse And to that in Coll. 1.20 where it is said of Christ that hee made peace through the blood of his crosse and reconciled all things in heauen and earth Obiection If any shall obiect that in Psal 106.40 that Gods wrath was kindled against his people in so much that he abhorred his owne inheritance and therefore that God is not fully reconciled to his Church or throughly well pleased with it Answer I answere God indeede is