we doubt of it or of Christs sufficiency A second we may draw from his person for hee is God Reas 2. and man Therefore our onely and absolute Sauiour He must be man that saved vs. 1. That the iustice of God might be satisfied in that nature whereby he was offended for in Heb. 2. 17. no wise he tooke vpon him the nature of Angells 2. That we might be his brethren and 3. He haue a fellow feeling of our infirmities the better to succour vs and comfort vs Heb. 4. 15. when we are tempted And he must be God two natures in one person 1. That his merits might be sufficient to satisfie the infinite wrath of the father for the worthines of the merit comes from the dignity of the person 2. That hee might ouercome him that had the power of death that is the Deuill Christ was stronger then he And 3. That he Rom. 14. 4. vlt. might be able to raise himselfe from death so that he might be able to raise himself from death so that he is our only Saviour for none was euer like him before him or euer shall be after him this is our Kinsman And he may be called our Sauiour from his properties Reason 3. for he is holy harmelesse vndefiled separate from sinners Heb. 7. 26. and made higher then the heauens He is infinite in knowledge power and presence neither can hee euer sleepe or slumber Finally he may be called a Saviour 1. In respect of his Reason 4. doctrine 2. Example 3. His mediation And 4. by his merit Heb. 7. 25. and that is principally So that he is a Saviour every manner of way For all the promises are yea and Amen in Christ Iesus 2 Cor. 1. 20. And here we might shew the misery of the Iewes Turkes and Heathens who put no confidence in him neither haue Vse 1. heard of him As also the Papists that put their confidence and place their hope in Mary and their owne merits This should teach vs to be acquainted with him and to Vse 2. repose al our confidence and trust in him for our saluation And that so much the rather seeing eternall life consisteth Ioh 17. 3. in the knowledge of him and the obedience of his doctrine For this is a sure way Who hath abolished death The note is this that Death by Christ is destroyed Doct. 6. Oh death where is thy sting O graue where is thy victorie But thankes be vnto God who hath giuen vs victorie through our Lord Iesus Christ 1 Cor 15. 55. c. Reasons For he onely it is who hath borne our infirmities and the burthen of our sinnes paid our debt dissolued the workes of the Deuill quickened vs by his spirit tooke away the law of ordinances broke downe the partition wall cancelled our bond and satisfied the iustice of the father for the first and second death The which if any should deny these reasons may serue to confirme it 1. For the law requireth both after the fall therefore Christ must satisfie for both or he had not discharged the full debt and payment 2. They that are not partakers of his sufferings shall dye the first and second death who calls this into question 3. What had we suffered if he had not died the separation of soule and body and of both from the fauour of God for euer and euer had we not And 4. Haue we not a double life from Christ then a two-fold death was abolished by the rule of contraries But it may be obiected that his sufferings were finite Obiect 1. Sol. 1. True in respect of time but there is another infinitie in regard of degree or quantitie the which Christ endured 2. The course of originall sinne is stopped in all his members 2. that they do not sinne for euer therefore it was not necessary that Christ should suffer for eternitie But some may further obiect how is this manifested in Obiect 2. scripture and when did he suffer for it Were not the bodies of those beasts whose bloud was Sol. I. brought into the holy place by the high Priest for sinne to be burnt without the campe and did not Christ suffer Heb. 13. 11. 12 without the gate What can be vnderstood by this but the second death For is it not a priuation of all ioy and the infliction of the torments of hell for a season 2. And was not Christ in his agonie in great perplexitie when he cried My soule is heauie to heath My God let this cup passe from me And why hast thou forsaken me In what sence Christ may be said to suffer the second death Yet this is warily to be vnderstood For we may not in any wise so much as thinke that God the father did euer wholly withdraw his loue from Christ Iesus or separate his affection from him the second death so accepted is to vndergoe the full iustice and implacable anger of God for all eternitie the which may not here in that sence be admitted For the father did neuer with draw his loue from his sonne indeed Though for the present hee looked on him as hee was our suretie and a sinner by imputation with the strict eye of a seuere iudge and creditor who would not remit one farthing of his due debt but exact a ful perfect satisfactiō At which time Christ felt the most bitter pangs in his passion and that torment the which was equiualent to the second death This should worke in vs both loue and thankfulnes to Vse 1. Christ who hath wrought so great a worke for vs. How should we praise him for so great a fauour If a Physician remoue a disease or preuent death in vs will we not pay him and commend him And is it not thanks-worthy to haue corruption remoued death destroyed and that temporall and eternall David would glorifie God in that hee had deliuered his soule from the nethermost part of hell And 1 Sam 25. 32. 33. did he not blesse God and blesse Abigail and blesse her counsell in that she was a meanes to preserue Nabal and his familie from death and shall we not doe so much who are our selues preserued from death eternall I wish that wee did but well consider this thing then we would be more affected with Christ more thankfull to him for the remouall of so great an euill Againe this may comfort euery christian heart in its greatest Vse 2. troubles Doth corruption fight within thee and striue to put out the sparke of grace Be of good comfort for it shall neuer preuaile When that serpent death shooteth out his venemous sting why consider its tooke from him And that which thou seemest to see is but like the Enchanters serpent counterfeit Let the deuill tempt thee why haue recourse to Christ who hath destroyed his plot redeemed thee out of his hands and tooke his power from him And
if the remembrance of the second death cause thee to quake and tremble yet feare not for the gates of hell shall neuer preuaile against thee This ought alwaies in these pangs of terrour to wipe all teares from thine eies And the reason we are so often astonished is because we doe not minde oâ— beleeue this thing For if we did we would cry out with ioy O death where is thy sting O graue where is thy victorie This salue is good for the fourefold forenamed soare This Physicke like Moses rod will remoue all death whatsoeuer Wherefore in thy greatest feare call to mind that death by Christ is abolished And hath Christs death destroyed death then haue a Vse 3. care that ye bring it not againe into the world Giue not food to this infant reuiue not him by any meanes For as Iudas his master it will one day betray thee lift vp his heele against thee Adam could bring in death but he must be more then a meere man who can vtterly destroy him yet striue thou to tread this serpent vnder thy feet bruise his head against the stones suffer him not to crawle or creepe For in so doing thou shalt be blessed But may some say how might I destroy death Quest Ans 1. In a word diuerse wayes 1. Thou must auoyd sinne for by sinne death came into the world Sinne to death is like fuell to the fire food to the faint wine to the weake and Physicke to the distempered patients so that he who sinnes reviues death restores to him his sting and pulleth him with speed vnto the doore and into the very inward parts of the soule And for thy better direction consider what sinnes haue brought death corporall spirituall 1. Drunkennes Deut. 21. 20. 2. Gluttonie Luk. 12. 20. 3. Vnthriftinesse Pro. 6. 12. 15. 4. Idlenesse Ezek. 16. 49. 5. Pride Acts 12. vlt. 6. Lying Acts. 5. 5. 7. Scoffing of the Prophets 2 Kin. 2. 23. 8. Ignorance Hos 4. 6. 9. Infidelity Iude 5. 10. Disobedience to Parents Pro. 30. 17. 11. Want of preparation to the Lords Supper 1 Cor. 11. 30. Finally all sinne whateuer brings death For the soule that sinneth shall die the Ezech. 18. 4. death Wouldst thou then crucifie this Barrabas that too often escapeth when Christ is executed see good dayes on earth haue grace to flourish in thee the first death to bee advantage to thee and escape the second why auoyd sinne and all the occasiâ—ns thereof abandon and flee Behold I haue told thee before 2. Thou must mortifie thâ— earthly members crucifie thy 2. inward corruptions and strâ—ue to be clensed from all filthinesse of the flesh and spirit For as a disease in the body may cause death as well as some outward accident so may some secret corruption cherished in the heart as soone as some externall and grosse transgression 3. Cherish the life of grace within thee For if it flourish 3. death shall perish When corne and cockle grow together that which is the more watered will be the further from withering then feed the spirit and the flesh shall pine away 4. Often meditate of the efficacie of Christs death For as 4. the great flame will draw the lesse sparke of heate out of the finger if held to it so bring the eye of our mindes close to this obiect and death will pine away The lesser shall bee deuoured of the stronger We haue some who hold Christs death to worke this How Christs death kils death in vs. death in vs not onely as meritorious or by way of meditation but operatiuely as an efficient cause produceth its effect Yet to me it seemes to be otherwise For though it be certainly true in the two former respects yet the last is doubtfull and that for these reasons 1. Death is a meere priuation and therefore being nothing cannot produce by way of causation any perfect effect 1. Death is a meere priuation and therefoer being nothing cannot produce by way of causation any perfect effect 2. The death of Christ was a curse therefore causeth good by accident not of its owne nature Whereby the way we see an other errour to be in those who hold that Christs death without his actiue obedience is absolutely sufficient for our iustification But the succeeding arguments may serue to confirme the contrarie 1. That obedience which the law requireth is necessarie for our iustification But the law requireth actiue obedience therefore actiue obedience is necessarie for our iustification The former proposition I suppose will be granted neither can the latter vpon any good ground be denied Because the iustice of the Law is still inforce time not changing the nature of it 2. That obedience which was to haue iustified man before his fall is requisite to iustifie him being fallen But actiue obedience was to haue iustified man before his fall Therefore actiue obedience is requisite to iustifie him being fallen What can be obiected against this argument for the present I perceiue not 3. That obedience which Paul opposeth to his owne righteousnes which was of the law concurreth to our iustification But the actiue obedience of Christ Paul opposeth to his owne righteousnesse which was of the Law Phil. 3. 9. Therefore the actiue obedience of Christ concurreth to our iustification For who euer commenting on that text excludeth Christs actiue obedience And to say the truth passiue obedience is rather a satisfying of the threat than a fulfilling of the lawes precept 4. If the actuall breach of the Law made man vniust then the actuall obseruation of it must make him righteous But the actuall breach made him vniust therefore the actuall obseruation of the law must make him righteous Except we should maintaine that our surety Christ was bound onely to pay the forfeiture and not the principall which may not be admitted For man after his fall incurred a doubled debt both which Christ was to discharge else hee had not satisfied the full payment to God our creditor And doth not actiue obedience the one as passiue the other It s death that must remoue death life that must procure life For contrary effects must haue contrary causes such as life and death be A sharp powder or water may eate off the thicke filme that couereth the eye and hindereth sight but there is another internall principle is the cause of seeing In like manner the death of Christ may remoue what hindereth life Yet there must be another primarie cause for the procuring and conseruing of it For conclusion Christ in suffering obeyed and in obeying suffered Wherefore what God hath ioyned together let no man renta sunder And if death through Christ be abolished and by no Vse 4. other then deaths destruction was no easie action For who but he could haue done it If it had bin to haue bin abolished by another shall wee thinke then that the father would not haue spared his onely sonne But you may
and that proceedeth daily from vs who were able to abide it Not we Christ onely excepted so that we must flee to the promise for life and cast off the precept in this respect Besides this there is another reason rendred by the Apostle Reas 2. which is that if justification and consequently salvation had beene obtained by the Law then Christ had dyed Gal. 2. vlt. gratis in vaine for nothing Indeed the Law is able to giue life for Christ was saved by it but we are weake and not able to fulfill it And though the law be said to be of no strength it is in this respect that like a iust Iudge to an offender Rom. 8. 3. it giueth a true testimony not able to set man at libertie who is a transgressor Confutation springs from this roote of the Papists who Vse 1. tye salvation rather to the law and workes than to Christ and the Gospell Reprehension too proceeds from the same ground against Vse 2. the ignorant Protestants who being demanded how they hope to be saved Reply either by their good deeds or honest meaning this is naturall Papistrie yet good workes are in no sort to be omitted For they be the true euidences of faith as childe of a father the high way to heaven though not the principall and immediate cause of raigning these may be said to bring life as the nurse to the child faith as the mother And from hence every one that longeth after life must Vse 3. 1. deny his owne workes 2. Learne to be acquainted with the promises and to discerne them from the precepts 3. Labour for faith to apply them for knowledge except mixed with faith profits nothing Heb. 4. 2. This may also direct Ministers how to teach their people Vse 4. a principall point of Catechisme as also to worke faith in them that they may beleeue not that the law is to be omitted for that reuealeth sinnes breaketh the heart setteth before the eye of the soule Gods irresistable judgement and directs the way that leadeth to justification and salvation yet in a differing manner from the Gospell It s our Schoole-master to Christ Gal. 3. 24. Might we not hence obserue further that the principall end of Preaching is to bring men to life and salvation By the foolishnesse of Preaching it pleaseth God to saue such as 1 Cor. 1. 21. beleeue Then are they farre wide that looke for life without a Preacher Why doe they not expect children without generation a crop of corne without sowing Againe we note out of the word according that There is one method or true manner or at least matter of teaching to be practised of the Preachers for every Art is guided by its owne rule precepts obiect Which is in Christ Iesus In Christ that is from him or by him Whence let it be noted that No life or salvation is to be expected but in and through Christ Doct. 7. Iesus Whether we respect the life of motion sence reason or salvation all is conveyed to man from him he is the way the truth and the life Iohn 14. 6. Ioh. 10. 10. and 17. 12. Act. 3. 15. For he created all things as he was God without him was Reas 1. made nothing that was made He is the beginning of all creatures Col. 3. 15. therefore called the Lord of life Act. 3. 15. He also as God preserveth the essence and being of the Reas 2. creature 1. In giuing nourishment fit and convenient 2. and in blessing the meanes without both which the life of man like a lampe that lacketh oyle is extinguished for man liueth not by bread onely but by every word that proceâ—deth out of the mouth of God Mat. 4. 4. Furthermore life and salvation come from Christ as he Reas 3. is our Suretie and Saviour 1. For by his death he hath destroyed death O death Where is thy sting 2. By his life he 1 Cor 15. 55. v. 22. 23. hath purchased our life as by the offence of one man came death so by the obedience of Christ came life 3. All the promises 2 Cor. 1. 20 meet in Christ and are yea and amen in him as all the lines doe in the point of a Center 4. He sends his word and spirit for to quicken vs being dead before that time in sinnes Ephes 2. 1. and trespasses In a word by his death we dye with him and through his Resurrection and Ascension we shall rise out Rom. 5. 10. of the graue and ascend and liue for ever with him From this point doe many profitable Vses spring First learne hence that the life of a Christian is no base being Vse 1. or mouing but the sweetest life of all and equalleth if not excelleth that life of Adam in the Garden because it floweth from a more pure fountaine springeth from a more honorable head and is purchased with a farre greater price Doe we not esteeme Wine by the Grape fruit by the tree Oyle by the Oliue And people by their pedigree It s called the life of God for God gaue it at the Creation Christ Ephes 4. 18. redeemed it by his Passion and it s the neerest to that life the Lord himselfe liueth and delighteth in it s a royall life for it exceedeth this life all other what ever Ther 's not a greater dissimilitude betwixt the life of a naturall man and a beast than there is betwixt this and the life of reason And it s a durable life certaine and abideth for ever and Vse 2. can it be otherwise comming from Christ Let the root liue the branches will not wither the spring flowe the rivers will be full and whilest the head is not hurt well fare the members Indeed this tree was once dead but now he is aliue Rev. 1. 18. shall dye no more death hath no longer power over him They therefore that are graffed into this stocke shall never taste of the second death For out of their branches shall flow Io. 7. 37. rivers of the waters of life And as Moses with his rod struck the rocke whence issued water to refresh the people so God with the law of his iustice strooke Christ the rocke out of whose side commeth the water of life to saue all his members Besides it also followeth from the same ground that it is Vse 3. a secret and hidden life hid in Gods bosome long before it was manifested hid in the Promise hid in the Sacrifices and Ceremonies hid from the eyes of the world hid from him that hath it for the greatest and best part of it is said to be hid with Christ in God that is in heaven Col. 3. 3. For God and heaven are often put one for the other in Scripture And it may be said truely to be a hidden life so few seeke it or find it and yet if they doe they know it not Hence
Ieremiah Iosiah Timothy and others that of children were called that Parents might be encouraged to vse the meanes of conversion and not be without all hope of a blessing And so we doe of some old men as of Abraham called at 70 yeares of age and it seemeth probable by Nichodemus his answere to Christ that he himselfe was an old man Iohn 3. This no doubt is written that we might not Aged persons rarely called despaire of any for God can call whomsoeuer and whensoeuer he will Yet men and women of great age are not often called 1. For they are most vnfit for the Lords worke what man will take an aged person to make a watch or to become a Musition for are not his fingers set which should bee nimble for such a calling how vnhandsomely will they goe about so curious an instrument or action And shall the Lord then not make choise of the fittest persons to performe his actions 2. Old men haue gotten a stronger habit of sinne then others what saith Christ of such Can a Blackamore change his skin and a Leopard his spotts then may ye doe well that are accustomed to doe evill 3. Sathan hath more possession of such people and is the harder to be cast out 4. We read in the Gospell that God calles at the third houre sixt houre ninth and eleuenth houre why not at the twelfe making an equall distribution I cannot tell I doe but guesle but it may be because at the twelfth houre either none or few are called I would not be mistaken here as though this were vnpossible with God but that men might be moued not to procrastinate and deferre their conuersion I haue added this And when trees haue beene often watered pruned and dunged yet beare not doth not the Lord of the vineyard bid them to be cut downe Luk. 13. for why make they the ground barren wicked men hinder the good of others This for the time of calling The manner how followeth and that is either violently How the Lord calleth or more gently God is wise in all his proceedings and therefore calleth as he seeth needfull Some he peirceth to the very hart woundeth the spirit causeth them to quake and tremble exceedingly at the voice of his power others he calleth with a still and quiet voice as is most conuenient The discreet Mother hauing a child stubborne vntoward shaketh the rod when as one that is more meeke and tractatable is allured by a cherry or apple and euen so dealeth the Lord by his chosen children for he calleth them according to their dispositions and seuerall qualities yet alwaies so as they come and obey his voice 2. And this may serue to haue beene spoken of their cutting off both for time and manner Next their fitting followeth the which consisteth of 2. branches the one Compunction the other desperation When the Cyon is cut off from the tree then in order it followeth that it be fitted to be set into the stocke into which it is to be grasted And so when by the knife of the law we are either violently or more leisurely lopped from the old oliue it ensueth that wee be fitted to be set into the new Christ the Lord. Now this compunction of heart hath two degrees the one rendeth asunder the very ioynts and sinewes pierceth and entreth into the very bones and the marrow But the other doth not wound so deepe but as it were skarreth the skin and â—ateth into the flesh For as some be let bloud in the finger others in the arme or head so God being a most skilfull Chirurgion doth pricke and let vs bloud as he discerneth the nature of our disease The child came to himselfe by neezing seuentimes 2 King 4. 35. And after this compunction followeth an holy desperation which consisteth in the denying of a mans owne merits and relying on the Lord for mercy for his sinnes being great and many his good workes not any at all he is therby brought to despaire in regard of himselfe and also to call the mercy of God into question Yet not doubting whether the Lord can but whether he will or not grant him a pardon for his sinne Now doth the sinner hang the head smite his hand vpon his thigh cry earnestly to God for mercy and seeke to the Minister the Phisition of the spirit for grace and comfort And this compunction and holy desperation is greater in some then other for these Reasons 1. Some man may haue had many outward calls by the Sixe reasons why all men are not called a like word and inward motions by the Spirit the which hee hauing resisted and not obeyed then hee is brought to feare that he hath sinned the sinne vnto death And if he hath any knowledge in the Scriptures peradventure will bring that to fight against himselfe especially that place in Heb. 6. or 10. 2. Other some haue had good education and haue bin trained vp in the Scriptures of children so that they haue beene restrained from many grosser sinnes then others haue committed Whence it followeth that there is degrees of compunction Trees that haue beene long vnpruned haue the more cuts when they come to be lopped and dressed 3. Peraduenture the Lord hath a purpose to send some one of his children for to dwell like Lot in Sodom or Ioseph in Egypt and there he foreseeing that they shall haue weake provocations to good strong temptations to evill letteth them drinke the more deepely of the dregs of sinne that they in future time the rather may be moued to avoyd it For a wounded spirit and troubled conscience for sinne will proue for time to come an excellent Tutor Hee that hath burnt his feete with treading on the hot stone will looke the better to his steps in all his iourney afterward 4. All men haue not constitutions of body alike some be strong others weake so that that measure which will but cure the one humble him sufficiently would kill the other and bruise him to powder And if some were so cast downe as others be they being poore men and to liue by great toyle and dayly labour would neuer be able to execute the duties of their calling and to get their bread by the workes of their hands A man in the breaking of his beast will haue an eye to that and shall not the Lord much more in the reclaiming of his children 5. God appointeth some to be sonnes of thunder to speake with power and authoritie to Preach amongst a people whose faces be as brasse and neckes like sinewes of yron therefore he bringeth them home as we say with a witnes at their conuersion For as he that hath receiued much wrong by a bad neighbour will speake worse of him then he can who hath had lesser iniuries at his hand so will such as haue felt the enmity of sinne the most preach more fervently against it then he who hath not felt the sting
Can every woman tell the time of conception any man where the wind first beginneth or clearely discerne the motion of the shadow on the Dyall Doth not the head grow gray and the corne white by degrees and an insensible motion Tell me then art thou holy then be thou assured thou art effectually called for the effect argueth the truth of the cause Where there is heate there is fire and wheresoeuer is sanctification there also was effectuall vocation In the last place this is to teach such as are called on this Vse 4. manner to walk worthy of their calling Is it an holy calling liue thou holily Shall a Prince plod in the mire defile his clothes and pollute his person by the base offices of poore subiects How vnseemely then is it for these holy brethren for so be they stiled Heb. 3. 1. to wallow in sinne and follow vncleannes Let vs then be holy as our heauenly father who hath called vs is holy Not according to our workes The point is this that Man is not saved for his workes sake Doct. 11. Dan. 9. 9. Psal 14. 1. 3. Rom. 3. 12. And that neither in respect of the beginning nor end For the beginning the Papists themselues say we haue remission of sinne by Christ but hold that this is onely a degree and that our iustification and salvation proceed from our owne workes But our workes haue no such hand in this busines If we be saued by our workes then either by the workes Reas 1. before our conuersion or after But by neither Ergo. For the first are we not blind 1 Cor. 2. 14 The motioâ—s of our hearts evill and that continually Gen. 6. 5 Are not our wills turned from God Hos 5. 4 Haue wee power so much as to thinke a good thought 2 Cor. 3. 5 Are we not beasts fooles mad-men dead in trespasses and sinnes the very children of wrath by nature Psal 49. vlt. Eph. 2. 13 And if the fountaine be thus polluted what shall the streames be first make the tree good then expect good fruite Againe we are not saued for the good workes done after our Regeneration for 1. They be due to God as the workes of Creation were 2. They are imperfect 3. If they were perfect yet not proportionable to eternall glory And 4. When we haue done our best we are commanded to say that we are vnprofitable servants and shall Christ bid vs lye Rom. 7. vlt. 2 Cor. 4. 17. Rom. 8. 18. Luk. 17. 10. And wee are not saued partly by workes partly by grace for God will haue all the glory and Christs merits may not bee either divided or extenuated Because we are not able to repaire the breach that Adam Reas 2. made For the Law requires two things If since the fal we would be saued by it One that we vndoe what our father did another that we performe what he omitted And who can doe either of these wherefore the Papists play the fooles who tel vs of doing of good but neuer of suffering evill Let them first satisfie the rigour of the Law and the infinite wrath of God by suffering and then perfectly keepe his commands and they say somewhat But though they would be doctors of the law they nothing know as they should neither vnderstand the things which they doe affirme And haue we not true title to heauen before we can doe any good worke being iustified by faith This confureth the Papists and reprehendeth the ignorant Vse 1. Protestants who differ in name onely that hope to be saved by their good deeds Demaund how they hope to come to heauen Oh sir say they by my good workes Thus blind are many at nooneday Learne hence not to trust in thy owne workes but solely Vse 2. to rely on the free mercy of God in Christ Iesus Yet thou must doe good workes 1. Because God is glorified by them Why good workes are to be done therefore our light must shine 2. They adorne our calling and bring honour to our profession 3. Thereby wee shall stop the mouthes of our enemies 4. Giue Sathan the lesse ground of temptation 5. They assure vs that our faith is true not a dead faith 6. And doth not our saluation consist in perfect holinesse And is it not also begun in this life And for the direction vnderstand that there be these things in a good worke 1. The Person must be iustified For if we be not graffed Foure things needful to do a good worke into the true vine Christ Iesus we shall but bring foorth wild grapes Iâ—h 15. 1. 2. The rule by which we are guided must be 1. The word Ier. 6. 16. Rom. 2. 14. 15. Isa 30 21. Rom. 8. 13. of God or 2. The Rule writ in the heart or 3. The motion of the Spirit or 4. The example of the faithfull For more Rules then these can no man shew Gal. 6. 16. 3. We must haue an eye to Christ and doe it in his 1 Cor. 11. 1. name for he remoues the imperfection of it 4. And finally the principall end must be the glory of God not excluding the good of our Brethren and our own salvation I might gather further from this phrase that Doct. 12. Men haue workes Euery one will haue a Religion such as it is and will be doing this or that But according to his owne purpose and grace c. Hence we what he purposeth shall come to passe his calling is without repentance for it comes from his purpose Let vs not finally censure any for his calling and the Vse 4. time of it proceeds from Gods purpose instruct them and proue if the Lord at any time will call them out of the snares of the deuill Yong conuerts be the sharpest censurers of old sinners This may confirme thy faith in the promise of God for Vse 5. his purpose shall stand What if some wander from the flock they shall be brought home at the lenght if they belong to his election And finally let vs doe according to our good purpose Vse 6. this patterne of Gods is worth the imitation of man We often haue good purposes but they are speedily blasted Some purpose to build God an house but they are soone altered Others to leaue sin but death prevents their purpose And many haue a minde to become Christians but time changeth this purpose Wherefore purpose and performe for this is the glory of man I could further gather that Doctrines deducted not handled 1. There is a distinction of callings Therefore Paul puts in Purpose Whence will follow what the Papists deny viz. a distinction of Churches 2. That The difference of Gods calling some and reiecting others is taken from Gods purpose 3. That The doctrine of Election is a part of the Gospel for it brings salvation 4. And finally that The purpose of God was from eternity And others would follow hence But for the
couetous when he hath gotten goods the Prodigall hauing satiate his soule with the huskes of pleasures the ambitious when he hath climbed to the highest pitch of honour thinke they liue the onely Iouiall life and yet all dwell and breathe in the chambers of death and as the Apostle speakes are dead while they be aliue no better than walking ghosts in the formes of liuing men Let such buy and build plow and sow marry and beget many children yet the vntimelie birth is better than they The basest life exceedes as much the best meere being as Adam the red earth whereon his body was made but this life excels all others Gods only excepted more than men do beasts or Angels Deuils Why then let the worth of it moue thee the withering of this is worse than the death of the Gourd of Ionah And will not this consideration that all thy actions are but as so many beautifull sinnes and distastfull vnto the Lord set thee a worke to obtaine it Then call to mind how it maketh all things beautifull and well pleasing to the eye Will not our flesh tremble to see a body without a soule the teeth closed the eyes open the lips shrunke and the bloud set blacke and swart in the face and members is not such an obiect odious to man Euen so yea worse are we being dead in sinne to God and good persons Yet if all that 's said will not moue thee to this then know No life here no escape of death hereafter And immortalitie We collect hence that Life spirituallis eternall Doct. 10. It is not like the Lillies that flourish to day and wither to morrow Methushelah liued long yet died at the age of 969. but he that once hath the life of grace shall see no corruption Mortality shall put on immortalitie and though the body perish yet this life is in the soule being a more excellent subiect for as he that puts off his apparell doth not leaue his naturall life in it so he that layes downe the body loseth not the life of grace and immortalitie with it For as the naturall life is in the body not in the apparell so the spirituall life is in the soule not in the dead corpse after the separation Mat 19. 29. Mark 10. 17. Ioh. 5. 24. 1 Cor 15. 53. For Christ hath purchased eternall redemption Heb. 9. 12. Reas 1. Christ was a holy person yea God aswell as man and he obeyed freely these two made the satisfaction of Christ sufficient And there is a proportion betweene Adams sinne and Christs sufferings 1. Finite sinne offending Adam Christ Adam Christ Adam Christ 1. Finite suffering satisfying 2. Finite sinne offended the infinite God 2. Finite suffering satisfied the infinite God 3. Finite sinne infinitely offended the infinite God 3. Finite suffering infinitely satisfied the infinite God So that life must be infinite because the satisfaction was infinite in value and worth and equall to the offence in remouing eternall death God hath promised eternall life and hee is faithfull and Reas 2. cannot denie himselfe 1 Ioh 2. 25. Christ from whom this life is deriued liueth for euer and Reas 3. maketh intercession Heb 7. 25. Reu 1. 18. Else it were better with the wicked than the faithfull of all Reas 4. men they were most miserable 1 Cor. 15. 19. And the word is called eternall 1 Pet. 1. vlt. And we read of an eternall house an eternall weight an eternall kingdome an eternall crowne and an eternall inheritance This 1. Confutes those heretikes that hold the soule is Vse 1. mortall 2. the Papists also who say that a man may haue true spirituall life and lose it But we see that Christ hath brought life and immortality or immortall life and if this life should end then it were mortall This makes also for the comfort of such whose friends Vse 2. are departed in the Lord why be of good cheare they are not dead but liue for God is not the God of the dead but of the liuing This vse is of great vse were it well vsed This likewise might and ought to encourage all to goe Vse 3. on with cheerefulnes and Christian resolution and not be afraid of death seeing after it followeth eternall life death like a dore le ts the soule passe a better roome of habitation And here we haue a strong motiue to moue vs to labour Vse 4. for this life Is it immortall incorruptible why then striue for it What man would not liue long why liue this life once and liue for euer and that thou maist thou must 1. Be vnited to Christ for euery branch that abideth not in Helpes to life spirituall him is cast out and withereth All spirituall life floweth from this coniunction For as the graft hath life from the vnion with the stocke so haue we from Christ Ioh. 15. 2. Heare the Gospell preached for the word of is God spirit and life and he that beares this voyce though he were dead yet shall be liue What though we cannot quicken our selues yet we may vse the meanes And the Angell may trouble the water and Christ come and heale vs when we are at the wels mouth and vnable to helpe ourselues 3. Pray often Dauid neere about 19. times in the hundred and nineteenth Psalme prayeth Lord quicken me Lord giue me the spirit of life c. Did he thus sure then it was good for him to be practised of all such as would be quickned and enliued Finally and aboue all things resist no good motion that thou hast in the vse of Gods ordinances or at any time else for this is to driue the author of all life from vs. Entertaine them therefore and kindle those sparks by obeying of them so shall thy soule liue and not dye Through the Gospell Here is manifested the instrumentall cause by which death is abolished and life brought vnto vs whence let this be noted that Though all grace come by Christ yet it is deriued vnto man by Doct. 11. meanes of the Gospell For that declareth how it may be attained and no other Reas 1. writing God giues his spirit with the Gospell not by the Law Reas 2. Gal 3. 2. and hence it is called the ministration of the spirit 2 Cor. 3. 8. This must worke in vs a loue to the Gospell and a care Vse 1. to continue it amongst vs. Had we but one herbe in our grounds that would cure all diseases would we not hedge about it water it and by all meanes seeke to preserue it it from perishing Why the Gospell is this herbe that tree whose leaues onely cure all the nations We must make much of them that bring this Physicke Vse 2. for the wounded spirit how should such men be respected Pray we that the word may runne and be scattered to the Vse 3. foure ends of the world otherwise death will reigne life
vs the earth to swallow vs Tyrants to murther vs Death to terrifie vs or hel it selfe to include vs ceize on vs Yet looke vp to Gods Omnipotency and we shall be bold as the Lyon quenching Sathans darts walking vpon the waters as vpon dry land deride death make a mocke of Hell it selfe David no doubt thought on this Psal 23. 27 46. Rom. 8. 31. Io. 10. 29. therfore he would not feare the wicked but walke in the valley of death and neuer tremble at the most terrible tidings For if God be with vs what matters it who be against vs None can plucke vs out of his hands And in respect of others this may moue vs to hope aboue hope for he can bring home the Rom. 11. 23. Iewes graffe them againe into the true Olive and make the withered branch to beare why should the Eunuch say I am and shall be a dead tree Isa 56. 3. And finally this should teach vs all to tremble before Vse 4. him and to stand in awe of his Maiestie for he can arme the least creature with power to destroy vs yea the caterpillars frogs and crawling lice to vexe and consume vs Oh that this were well considered and seriously thought vpon Would not fraile man tremble if this thing were well weighed We feare the water and fire as dangerous the Beare and Lyon least they deuoure vs And shall we not feare him that after death hath power to cast soule and body into hell Pilate thought to cause Christ to speake and answere him from this ground I am sure we should be moued to leaue sinne and to pray from the same It 's not our houses that can helpe vs our beds that will secure vs our great barnes purple and fine linnen that can protect vs For at midnight euen at midnight he can send his Angell to slay thousands and pale death who is no respecter of persons to haunt the court wither the greene branches and kill the strongest stoutest What a cry was sometimes in Egypt What fearefull newes to the rich man This night Luk. 12. 20. shall thy soule be tooke from thee Cannot he cause Achitophel for all his wit to hang himselfe and play the foole Iudas to be his owne executioner And Saul to fall on his owne sword Wherefore consider him that bindeth Kings in fetters and aduanceth the poore to great degree And the more thou shalt thinke on Gods power the stronger shall be thy faith the more firme thy hope the greater awe wilt thou stand in and be the more fearefull to sinne and forward to all good duties Then let this point take deepe impression and neuer depart out of thy mind And if thou wouldest haue experience of Gods power Psal 92. 5. 6. Rom 1. 20. 2 Cor. 12. 9. 1. Meditate on his workes of creation 2. Consider how he hath destroyed and dissolued the strong and cursed worke will is goodnes yet we adde evill for as the vnderstanding is exercised about truth and error though error be but a swerving from the truth and by accident part of the intellects obiect so is the Will conversant about good and euill in the same manner The Will may seeme to haue two contrary motions to will and nill the first embraceth good the second refuseth evill yet I haue sometimes thought that to nill is rather a cessation then an action For as the hand doth extend it selfe to apprehend what the eye iudgeth for good but moveth not at what is evill except by violence it were imposed vpon it so likewise it may seeme to be with the Will viz. acting about good resting in respect of evill And a man may be said to nill what he doth not will But we leaue this to the most learned to iudge of Goodnes may be considered either first or from a first The former is in God and indeed very good so that he willeth himselfe necessarily and primarily because he is the chiefest good and this may be said to be an internall not an externall action for so the acts of Gods will are distributed The latter is whatsoever proceedeth from God and this good is of two kindes either of nature or grace and his Will is conversant about them both as its proper though secondary obiect Finally Evill is likewise double the one the evill of sinne the other of punishment And in both the Will of GOD worketh though not directly and altogether with approbation For in no wise may we thinke that the Lord affecteth alloweth commandeth or allureth directly to sinne But forbiddeth disswadeth and punisheth it according to that These things haue I hated and the soule that sinneth shall Zach. 8. 17. Psal 5. 5. Ephes 5. 6. dye Notwithstanding the Lord though not by coaction or a forced necessitie permitteth and suffereth these things to be and doth dispose of them for good and profitable ends therefore he the rather doth suffer them then altogether prevent and hinder them For although evill as it is evill is not good yet that not onely good but also evill should be is good for the evill of sinne and affliction can the Lord turne to his glory and his childrens good and by direct opposites we the better perceiue which is the best But obserue that sinne and punishment of their owne nature are naught and become good by accident onely As we haue described the Will of God according to our power so we may in the next place vse a distinction But this must be well considered that Gods Will is but one it admitteth no diuision into Species yet as his wisedome is simple notwithstanding the Apostle calls it by reason its refracted in the creatures the manifold wisedome of God so in like fort for the same reason Gods Will may diversly be considered and distinguished Ephes 3. 10. And in the first place it may be said to be internall and The first Distinction of the Will of God externall And it s called internall because it worketh in him and hath God himselfe for his adequate and proper obiect for God willeth himselfe before he can will any other thing The externall is that whose obiect is said to be without God that is to say all created things or whatsoeuer is not himselfe The first is necessary and essentiall to God the second seemeth to be after a sort accidentall yet free and is the foundation and roote of all Contingents in the whole frame of Nature Againe Gods will is either secret or revealed We call it The second distinction of Gods Will. secret not in regard that he knoweth not before hand what he will will but in respect he keepeth it at the least for a time hid from vs As the day of a mans particular departure and the last iudgement Act. 1. 7. And this is but one and the same Will in God for the time of its manifestation and the manifestation it selfe are but adiuncts or accidentall
Minister Master seruant then know the patterne the which God hath appointed for thee in particular and keepe that Why was David stiled a man according to Gods owne heart Why he kept the patterne A good King Why he kept that patterne too Why was Moses counted faithfull in all Gods house Why he made all according to the patterne Why was Paul and his sonne Timothy praise worthy Why they kept the patterne Why is Oneâ—imus prayed for â—hy he kept the patterne Why is there such a Catalogue well Heb. 11. reported of why they kept the patterne Haue not one weight for the Rich another for the poore but keepe iust Ballances equall measures and be not a respecter of persons For as many as walke according to this patterne peace shall Gal. 6. 16. be vpon them and mercy and vpon the whole Israel of God And here it will not be amisse to giue some breife Rules Rules to direct vs in our callings generall particular for direction First for thy generall calling thou must practise two things 1. Beleeue all the promises 2. Obey all the precepts For faith and obedience are the parts of this patterne and to be kept of all whether inferiours or superiours And he that commands one commands all for the like Reason is giuen of both â—nd of the whole aswell as of any part or member in particular And for thy particular câ—lling thou must also vnderstand it and then learne and doe what the Lord requireth of thee Art thou a Magistrate Then thou must doe these things 1. Appoint good and wholesome lawes 2. See them that they be executed Hath the Lord called thee to the Ministery Then thou must 1. Seeke to gather the scattered Saints 2. To build them vp to perfection 1. By doctrine 2. example Is thy calling to gouerne a family Then 1. teach them committed to thy Charge their duties 1. to God 2. to man And 2. Call them to an account how they walke after that patterne If they doe well reward them encourage them if not admonish correct them â—f then no amendment follow cast them out Psal 101. Suppose thou be a father 1. Traine and nurse vp thy children in the feare of God 2. provide an honest calling and conuenient meanes for them and vse all alike vntill thou see the Lord put a difference Let David dandle his Adonijah and Absalon without Reason God will whip him with his owne rod. Finally art thou in subiection Care not for it But 1. giue eare to what thou art commanded that 's lawfull And then 2. Doe it 1. Without answering againe 2. As in obedience to Christ thy greatest master And know that what good thing thou shalt doe the Lord will recompence it either here or at his appearance And let no man thinke that he may warrantably liue out of a calling as some doe being like Drones in Church and Commonwealth eating the hony but flie not into the field to gather any 1. For God at the Creation did not only command Adam immediately to serue him but also to dresse and keepe the Garden I will not say that the neglect of his particular calling as some doe was his first sinne or that the not casting out of the Serpent made way to his fall for he should haue kept the garden that no beast say they of the field should haue entred therefore for not punishing of the Serpent God made him an instrument of his owne death as sometimes we haue seene that he who hath spared a Malefactor worthy of execution that man hath afterward proued the executioner of the person that pitied him But this I may safely affirme that our first parents were to worke in a particular as to performe the dutie of a generall calling 2. After the fall and when the Lord out of his vnsearchable mercy and when Adam expected no such favour for when we least imagine of such a thing God calls vs had receiued them into his loue and giuen them the promise of life did he not send him to till the earth Gen. 3. And is this â—o with the first borne and shall the second Brother liue in idlenes 3. The Angels haue a double calling and no doubt but Christ too wrought as the most write at the Carpenters trade for a season and had a twofold vocation as was but expedient for he was to fulfill all righteousnes and to vndergoe all the meanes of humiliation 4. And why did the Lord write the Commandements in two Tableâ— No doubt to teach this point we haue in hand And be there not precepts in the first that teach vs our duty to God and in the second what we are to performe to our Neighbour Briefe notes on the decalogue 5. It is worthy of our observation to consider how man is tyed with a double bond of obedience 1. to God 2. to his Brother To God he is bound with a fourefold coard The 1. to I. serue God and none other The 2. to serue him with his owne worship and none other The 3. after that manner he willeth and none other for all circumstances of Gods seruice fall within this precept whatsoeuer some affirme The 4. and last is what day principally and wholy and none other And marke how these foure things are necessary in perfect seruice 1. The person serued 2. The worship wherewith or Rule by which he is to be served 3. The manner how And 4. The time when So that here is a strong Reason for the Morality of the Sabbath II. In the next place we shall see man tied to man by a six-fold bond The 1. tyeth superiours and inferiours together The 2. bindeth them by the hands The 3. to their owne bodies for Man and wife are but one flesh The 4. tyeth them to their owne substance The 5. bindeth by the tonges The. 6. and last by the thoughts Or first motions of the will and affections And this breefely may giue some light for our direction in the knowledge and true obedience of this patterne and doth without controuersy prove that All persons are to live in a twofold Calling generall particular Further observe that the breach of the first precept in the first Table is in respect of the obiect the breach of the second precept in the first Table is in regard of the Rule the third in circumstance or manner and the fourth in time It will be said that time is a circumstance therefore a breach Obiect Sol. of the third precept I answere 1. That time though an adjunct yet t is essentiall to an action for no action can be done but in time shorter or longer And take away time all created things would cease For time is an affection that runneth through and measureth all things God onely excepted who was from eternity And thgouh wee read that Time shall be no more yet I take it it is meant of Creation Generation Repentance c. for all things shall
of God in his greatest danger when he had almost slipâ— and beene turned out of the way to triumph that the Lord would guide him by his counsell and afterward receiue him to glory and in a good heart it will worke the like effect Psal 73. 25. And in the last place this might stirre vs vp to vse all Vse 4. good meanes that we might once entertaine and euer retaine so worthy a guest How will we inuite and entreat to haue our good friend but a day nay one meale to be with vs then shall we not vse all the skill we can to possesse the Spirit of God who will abide with vs and comfort vs at all Quest times in all conditions Thou wilt say Sir by what way may I come to this thing Why thou must get a new heart Ans for he will neuer lodge in the old for that 's naught And this heart must haue these properties 1. It must be broken and that by the Law and the Gospel Properties of a new heart Luk. 18. 13. The Law breakes the heart 2. Wayes 1. In reuealing vnto man the number and greatnes of his sinnes so great an enditement will pierce deepely 2. By declaring what fearefull Act. 2. 37 16. 27. c. iudgements we be subiect vnto For these two will humble a man to the dust He that seeth his former perfection what it was and present misery what it is cannot but be a man of sorrow and the law revealeth both But a Iudas may goe thus farre therefore the Gospell must haue its stroke in this busines and that thus when the Law like an hammer hath dashed in pieces our hard hearts then the promises must come to make them melt and relent within vs and that by a double act the one is in the consideration how our sinnes caused the onely sonne of God to become accursed for a good Nature hauing but a generall illumination cannot but be wounded at this consideration But yet we must passe another step ahd that is when the remembrance of Gods mercy in giuing vs his sonne to dye for vs and in assuring our hearts that all our sinnes are freely pardoned the many heavy iudgements that we were lyable to are for euer remoued and our saluation sealed to our soules I say when the remembrance hereof hath its strong operation and makes our hearts to melt in our bodies The Law like the mallet breaketh the flinty heart but the precious promises of the Gospell like a kind shower the earth bringeth it to a good temper For as the field that becomes fruitfull must haue the first and second raine after that it s plowed and rent asunder by the harrow so must a new heart haue this twofold worke by the Law and gracious promises contained in the Gospell We must not onely mourne that our sinnes be many and the iudgments we be lyable to heauie but also euen our bowells must yearne within vs that Christ was crucified for vs being an innocent person and the Lords fauour worke mightily with vs who hath declared vnto vs in particular such a depth of mercy 2. The new heart must be a pure and purging heart For Math 5. 8. blessed are the pure in heart for they shall see God And this pure heart is procured by two meanes 1. By getting of faith for faith will purge like barme in beere and purifie the heart it will cause that no corruption shall lodge or abide neere it 2. A pure heart is obtained by this consideration that no vncleane heart shall inherit the kingdome of God For euery thing naturally seekes it owne preseruation and this once vnderstood it will haue its operation This new heart must be like a liuing spring 3. A new heart must be a smiting heart and that for the least sinne that 's done in secret knowne only to God and our selues aswell as for great offences committed in publike 2 Sam 24. 10. and in the view of many Dauid had a new heart and his had both these qualities and it must smite 1. For sinnes of commission 2. Of omission 4. A new heart must be an vpright heart and that is in regard of time or person for time alwaies endeavouring to be righteous for person 1. Before God And 2. With all Acts 24. 16. men And herein I doe endeauour my selfe alwayes to haue a good conscience before God and before men So that we see that new hearts must be 1. Broken hearts 2. Purging hearts 3. Smiting hearts 4. Vpright hearts and in such an heart dwelleth the Spirit of God Wherefore strive thou for such a one and be thou assured that the Spirit of God will come into thy heart and dwell with thee for euer and euer But if thine heart be not thus qualified be not deceiued the Holy Ghost shall neuer take one nightes abode in the mansion of thy soule and on the contrary thy heart will be but a Denne for that foule and vncleane spirit the Deuill who if he possesse thy heart will draw thee on into that fiery Lake that burneth with fire and brimstone for all eternity I might here note another Doctrine which is that The Spirit of God is an holy Spirit Doct. 6. He is in many places so stiled in Scripture 2 Cor. 13. 13. Eph. 4. 30. c. And he may be so called for these Reasons First in that he proceedeth from the father and the Son Reas 1. the fountaine of all holines Againe he is coequall coessentiall coeternall with the 2. Father and the Son Therefore God holy yea holines it selfe And he worketh the beginning progresse and perfection 3. of all holines in the Creature And as he is opposed to Sathan that vncleane spirit he is sayd to be holy Finally he alwayes disswadeth from vncleannes and perswadeth 4. to holines as we may see in the holy Scriptures which by the holy men of God were penned as they were carried by the holy Ghost Take we heed therefore how we resist or quench the Vse 1. motions of this Spirit For this is a fearefull sinne and to be avoyded We read of some that haue grieued and despighted the holy Ghost but the end of such was neare vnto cursing and burning And this may be done in our selues and others What a lamentable thing is it when gracious words proceede from mens mouthes to heare one say O Sir I perceiue you are a Puritane and one full of the Spirit Doest thou this of ignorance Why then thou art blame-worthy to speake euill of what thou knowest not if of knowledge the greater is thy offence and seemeth to be a step vnto that sinne vnto death Therefore in the name of God despite not the Spirit of grace in thy selfe or thy brother And seeing this Spirit is holy Let those that enioy him Vse 2. be carefull to keepe him and them that want him to striue for him for he is
creature cannot but haue a large extent a spreading operation This may informe vs what to judge of many in these Vse 1. dayes surely they haue little or none of this oyle or fire abroad and kindled in their hearts for if they had we should fee it's spreading We may truly say with Christ that Loue is waxen cold Many boast much of it but where shall we finde a faithfull louing man for all seeke their owne and not the good of their brethren We haue a prouerbe Loue me and loue my dog I wish some did not more loue their dogs then the Lords children And by this doctrine in the impartiall examination of Vse 2. our selues we may try the trueth of our Loue. Canst thou that art a Magistrate say with Moses Oh! that there were such an heart in my people to serue God being a preacher canst thou breake out with Paul I would to God that all that heare me this day were such as I am the children of the Lord Hath the Lord made thee a father and canst thou pray with Abraham and Noah Oh that Ismael might liue and Iapheth dwell in the tents of Shem that is that my disobedient seed might know the Lord God of their father serue him and be saued you that are Gouernours of families is it in your hearts and hands for you and your people to follow God doe you labour like Cornelius that all your family might feare the Lord And you that are single persons doe you helpe one another to get grace and to grow vp in godlines then this fire of true affection is from Gods owne altar descended on you this loue is shed abroad in your hearts the oyle of amity hath annointed your garments and you are of that number which with ioy vnspeakeable shall one day behold the face of God But if this desired spreading be absent your hearts are stuffed with hatred cold envy hath benummed your subtile and actiue affections and therefore take heed of this that you be not found haters of God and louers of pleasure aboue him or his If you be heare your doome Depart from me into euerlasting fire for I know you not you did neuer visit me in my members cloath me feede me or build vp my decaied body by prayer instruction example nor in affection therefore you haue no loue in you neither shall ye receiue any fauour at my hands for the head and members make but one obiect Thou wilt say vnto me How farre will loue spread it Quest Answ selfe Why from God the Father to all his children Christ the head to all his members from the beginning of Gods booke to the last letter in breife from one end of the world from one part of the large heauens vnto the other true loue would haue al sexes persons countries and kingdomes so farre forth as it may stand with the will of God the Father to be sanctified and for euer blessed for there is no bounds in loue Affection vnlesse God chaine it the which he may and doth for mans vnworthines is without limits spreading it selfe from the externall conuexe of the highest throne round about and thence descendeth to the earth's lowest center yea Loue embraceth the Lord who is infinite incomprehensible so farre forth as sound reason doth rightly guide it direct it It is a garment that doth cloth all creatures and to the vttermost of its power wrap within its louely armes the eternall Creatour He that findeth this in himselfe findeth a good thing and but that very character which is imprinted in the heart of euery true beleeuer and faithfull person I might deduct another doctrine out of the matter of this petition which is that The mercy of God is principally to be desired for our friends Doct. 5. For what Paul prayed for for his friends we should request also for ours Rom. 1. 7. 1 Cor. 1. 3. Gal. 1. 3. For if we receiue mercy from God we shall want no Reas 1. manner of thing For to whom the Lord shewes mercy to that man he will giue all gifts spirituall and corporall whateuer so farre as they be good for him Againe had we all other fauours the world can affoard Reas 2. yet without the mercy of God they would but proue curses to vs in the end for without mercy we are no members of Christ so no sonnes and consequently no heires of heauen This checkes the preposterous course of many in these Vse 1. times The Papist he entreates God that his friend may haue his Purgatory here or in another world but omits the mercy of God in the beginning The common Christian or earth-worme wisheth his kinred and companions strong bodies large possessions heapes of siluer and long life but no mention of Gods mercy all this while that is least thought on seldome prayed for He that obserueth but the custome of many in their best wishes shall heare them ordinarily crosse this Canon and method of our Apostle Let this then be a derection to thee what chiefly and Vse 2. first of all to beg of God for thy friends Aske not that thy sonnes may sit at the right hand of Christ in his earthly kingdome for it is not of this world Cry not for Quailes in the wildernesse for they may choake thee and thine nor for riches for the theefe may breake through thy wall carry them away seeke not long life or like Saul the honour of the people But cry to the Lord for grace and mercy this this is that one thing necessary for thy selfe for all thy friends And though few doe thinke so yet it is so for if the Lord doe not deny thee this then hee will deny thee nothing and hee that hath this shall haue all things This will wash away thy sinnes cloath thee with the righteousnesse of Christ enrich thee with the sauing graces of the Spirit procure thee food and rayment sanctifie all things to thee affliction and sinne it selfe giue thee comfort in trouble hope in death and carry thee to the throne of God where in his presence thou and thy friends shall haue fulnesse of ioy for euermore Then when thou prayest say The Lord giue mercy to me and my friends to them and their families For hee oft refreshed me In these words wee will briefly point out the Doctrines and handle some of them From the person refreshed Paul we gather that Want may befall Gods dearest children Doct. 6. Iacob sometime went ouer Iordan with his staffe Ioseph was once no rich man the widow of Sarepta was in a great Gen 32. 10. 1 King 17. 6. Luk. 16. 20. strait Lazarus was poore and it is said the women did minister to Christ Luke 8. 3. of their substance The Lord doth it for many Reasons First to correct his for the abuse of his creatures for Reas 1. when wee haue like the Prodigall mis-spent abused or surfetted on them the Lord in
Why then should not the starres haue this power by nature as well as other things So that it seemes they haue a kinde of motiue soule as all other creatures that mooue haue either a vegetatiue sensitiue or reasonable soule This that I hold is no new opinion and there be many strong reasons by learned Philosophers to proue it the which I omit only alleadging such as I my selfe haue conceiued And if it be a truth that they also hold that now the Sunne is nearer the earth by many degrees then in former time it will follow that there is a vacuity in Nature which they deny for the Orbes doe also descend and what supplieth the place But we omit this as somewhat intricate and not much edifiable and render other Reasons of the doctrine And this day must be in regard of the wicked and godly Reas 2. persons For many a man liuely here in sinne commiting many close adulteries thefts murders the like the which neuer come to light And the vpright man doth performe many a good duty in secret giue almes and pray in priuate and yet is wronged in this world Therefore God hath appointed a day wherein he will reward euery man according to his workes And as the Father finished his worke and rested the son Reas 3. his and now keepeth a rest so must the holy Ghost perfect the worke of sanctification and then keepe an eternall Sabbath For there must be an end put to the worke of Renouation as there was of Creation and Redemption Last of all this must be that the Sonne of God may be Reas 4. seene in his glory as he was in his humiliation that he with his very presence may wound the hearts of all such as in the dayes of his flesh pierced him through with many sorrowes Then shall he tread all his foes vnder foote fully breake the head of the deuill that crooked serpent render vp his kingdome into the hands of his father and ioyntly with him raigne for euer and euer This serueth to confute the opinion of the Sadduces who Vse 1. who denied the resurrection of Hymeneus and Philetus who held the resurection past already and the rabble of all such as cry where is the promise of his comming are not all things a like from the beginning 2 Pet. 3. 3. And here we must learne not to iudge any mans finall Vse 2. condition before the time Who art thou that iudgest another mans seruant for he standeth or falleth to his owne Master Euery mans fatte must stand of its owne bottome and if any erre is not his errour with him We must all appeare before the tribunall seare of Christ to receiue iust recompence of all our actions Let vs therefore brethren no longer iudge one another for he that doth this is not an obseruer of the Law but a iudge And Vengeance is mine I will pay sayth the Lord God Almighty And He that thinketh he standeth let him take heede least he fall Be not many censorious Masters for there is one that iudgeth euen the Lord. This poynt must also learne vs patience in all wrongs Vse 3. troubles and persecutions What if iust Iob be reputed an hypocrite Paul that man of God a pestilent fellow a mouer of sedition a preacher of false doctrine and not worthy to liue Iesus Christ the righteous the Carpenters sonne to haue a Deuill to be a Drunkard and wine bibber a friend to Publicans and sinners an enemie to Caesar a speaker of blesphemy Yet the remembrance of this day did cause them to endure the crosse despise the shame resist vnto bloud and neuer to deny their innocency to the death And this ought for to worke the same glorious effects in vs when we are crossed and cursed of Turke and Pope Papists and Deuills We must know that our Redeemer liueth that he shall iudge the quicke and dead and that it is vnto them a day and signe of perdition but vnto vs that be faithfull of ioy and saluation and that from God and of God Moreouer we from hence are to learne not to mourne as Vse 4. men without hope when our faithfull friends are gone hence and are not to be seene Why they are not dead but a sleepe they shall awake at this day out of the dust the Lord shall shake the earth withdraw the curtaines of the graue call by his powerfull voice and Lazarus withall that lie with him in their beds shall come foorth Paul makes 1 Thes 4. 14. 15. c. this vse of it when the people of God were puiling and would not be comforted Why saith he what doe you weepe as the Heathen that haue no hope shall not the Lord that raised vp Christ raise vp your mortall bodies send his sonne in the clouds with the voice of a trumpet and shall not you and they be gathered together come before him and then being carried into the great throne of his Maiesty for euer remaine together Wherefore comfort your selues with these words And we in these latter times are to make the same vse also For whatsoeuer is written aforehand is written for our learning that we through patience and comfort of the Scriptures might haue hope Rom. 15. 4. And from this doctrine the wicked and profane may be Vse 5. stricken with terrour and feare For what an immeasurable obiect of wrath and indignation discouereth it selfe to all such when the earth shall tremble the mountaines like men frighted shall skip out of their setled places the sea roare the waters boyle like an hot and raging cauldron the Sunne be turned into bloud the starres fall as the tree that after a pinching frost casteth her leaues and fruit from the firmament and the whole frame of Nature flame with fire yea the heauens themselues shrivle and passe away as a paper scroule and all the elements from the lowest depth to the highest ascent shall melt with heate and burne like a fornace I say when these things shall be where will the vngodly and the sinners appeare Now shall the drunkard drinke the deepest violls of the Lords vengeance spue and fall and neuer rise any more the Fornicatour and Adulterer shall burne in torment the very marrow of their bones shall frie and their proud flesh be consumed by fire the Vsurer and Couetous man shall haue their gold and siluer to eate vp their flesh like rust and their thicke clay falsly got shall presse them downe to the nethermost hell the Epicure and dainty feeding person shall be pinched with hunger and thirst and shall not haue so much as one drop of cold water to coole their tongues the swearer who hath dipt his tongue red in the wounds of Christ shall be pierced through with many sorrowes In a word that soule which hath bathed it's selfe in the pleasures of sinne without repentance shall die the second death Wherefore while it is called to day returne and cause
be The Iudge of all the world But in regard the most little consider this day or dreame of their latter end or if they doe vsually like Agrippa put it off vntill it be too late let these following Motiues somewhat preuaile with thee to practise it speedily 1. Remember that he may come suddenly in the dead of Motiues to prepare for the day of iudgment the night when thou little dreamest of such a matter Was it not a dreadfull summoning to the rich foole This night shall thy soule be fetched from thee Suddennes makes an evill a double curse We may die in our sleepe and what a fearefull thing would this be if we be tooke away in our sinnes for as death leaueth vs so shall iudgement find vs. 2. We cannot hide our selues or the least of our sinnes from his all-seeing eye For all things are naked and bare before him with whom we haue to deale 3. Consider his power he can send his Angells to fetch vs before him from the foure endes of the world be we neuer so strong in might or potent for number 4. Call to minde that he is strict and iust in all his proceedings not one can escape death if sinne be found vpon him 5. That there shall be no delay or bayle when he commeth iudgment shall be executed speedily 6. And last of all let it be well thought on what the iudgment is where the torments shall be with whom and how long The paine shall be in soule and body the place that darke and infernall pit the persons Sathan and all the damned from the presence of God and the spirits of iust and perfect men and the continuance for all eternity What heart so hardened conscience so seared or person so desperate reprobate weighing these things in the equall ballance of his owne minde and consideration that would goe on in a sinfull course and not amend Yet if this will moue nothing I say no more but the Lord haue mercy vpon thee for thy case is fearefull dreadfull The fourth Note we obserue is that The best man is not to rely vpon the merit of his workes but Doct. 4. the free mercy of God at the day of iudgement Math. 25. 37. 38. c. For he hath many falls into euill If we say we haue no sinne Reas 1. we deceiue our owne selues and the truth is not in vs And There is none that doth good and sinneth not no not one Even in many things we sinne all Besides our sinnes the best workes we performe be imperfect Reas 2. For as chaffe groweth vp with the corne so doth sinne cleaue to our perfectest actions Grace and corruption like fire and water mixed hinder the acts one of another from absolute perfection Away then with the Merit Mongers that plead through Vse 1. desert for saluation Had Onesiphorus neede of mercy that did so many good workes shal the Papist hold workes of supererogation We might say of Supererogation Canst thou stay the Sunne in his swiftest motion gather the wind in thy fist remoue the earth out of its center or stoppe the hot burning fornace with straw and stubble then plead afterward for merit yet these things be easier to mortall man then the other yet both impossible But they obiect Why then doth Daniel exhort the King Obiect 1. to Redeeme his sinnes by righteousnes Dan. 4. 27. 1. The Hebrew phrase is not truly turned Sol. 2. It s but an exhortation to repentance inducing him for to breake off his former cruelty he had committed the which is needfull for all persons 2 Tim. 2. 25. Christ bids the people to Make them friends of their riches Obiect 2. of iniquitie that when they want they may receiue them into everlasting habitations Luk. 16. 9. Sol. 1. They is not to be referred to the riches but to the persons as is plaine by the parable's application 2. No other thing is meant but that they would testifie of their goodnes and charitie towards them and pray for them Why then doth God command good workes Obiect 3. Sol. 1. To manifest that he approueth and alloweth them 2. That we might be prouoked to doe them 3. To comfort vs in the assurance of the truth of our faith 4. To strengthen the weaknes of our beleefe that often staggereth But God hath promised a reward to them Obiect 4. True but 1. It s of his free mercy not for our merits Sol. 2. He crownes his owne graces in vs. And we cannot Merit for 1. He workes both the will and deed of his good pleasure 2. There is no equall proportion betwixt our workes and salvation For they be finite imperfect temporall it is infinite perfect eternall 3. A worke of merit must be aboue that which is required at our hands aboue Gods due we haue none such For God hath created redeemed sanctified vs freely 4. We confesse that God might condemne the best for if he should Marke what is done amisse no meere man could abide it And he of his mercy can saue the worst Let the best therefore not presume neither the worst vtterly despaire 5. And we read of a threefold promise of reward 1. Vnder the Couenant of workes 2. Of faith 3. After we beleeue in Christ But this is all out of the Lords mercy and dignity not for our merits or desert 6. And if that be a truth that Christs merits doe not proceede from him or are procured by him without relation to the free promise of his Father the which some hold how then can man merit condignely Yet the Protestants maintaine good workes and no barren faith doe they allow as the lying Aduerâ—aries know well enough though they send vs all to hell with our fruitles faith Onely we say that by faith we are iustified without the workes of the law for were it otherwise Christ had died in vaine And this is our firme position that as fire cannot be without heate ayre without leuity water voyd of humidity or the earth be abstracted from all gravity No more can a true liuely faith be without some fruites worthy amendment of life Good workes are the way to heauen and a necessary condition if man haue time and meanes to be obserued yet they are not the sole cause of raigning When the Figtree saith our Lord puts foorth his leaues ye know that the spring draweth neere But is that a cause of the spring or the spring of that So when we bring foorth good workes we know we haue a true faith but faith is the cause thereof not the contrary and so consequently of mans salvation Bellarmine himselfe saith that in regard of the vncertainty of mans workes and our owne presumption the safest way is to depend on the mercy of God Thus by the ouerruling hand of God a second Caiphas hath once againe prophecied aright And let this doctrine reach vs to practise Christs lesson Vse 2.