true knowledg is from God 1 Pet. 5. 10 1 Ioh. 1 5 Reasons 1 2 Darknesse of soule far worse than that of Egypt 2 Kin. 〈◊〉 20 3 Two things in true knowledge beyond natures reach Use 1. Iam. 1. 5 Psa. 119. 18 Vse 2. In the use of meanes â—paire to God Vse 3. Ministers should pray for themselves And their people Doctr. 2. Sound knowledg is ever humble Reasons 1 2. Eph 5. 8 1 Cor. 13. 9 Causes of defect of knowledg 3 A double Obiect which keepes it humble Exod. 34. 8 1 Pet. 3. 18 1 Cor. 1. 30 Use 1. See thy want of wisdome and knowledge Vse 2. Difference of good men and evil in respect of knowledg 1 2. 3 â—at 11. 29. Coâ—ollarics 1 Cant 5. 2. 2. 3. Prov. 4. 18. Doctr. 3. Good men ever desirous of more holy knowledg Reasons 1. 2 Fearefull effects of ignorance 1. 2 1 Tim. 1 13 3. 4 Hosea 4. 6 Ier 20. 25. Eph. 4. 18 3 Rev. 10. 10 4. Benefits of knowledg within us Col. 3 10 2 Cor. 3. 18 And without us Vse 1. Incitation to get heavenly knowledg Motives 1 Mark 3. 35 2 Ignorance unseemely to a man as a man Psa 73. 22. Especially as a Christian man Prov 4. 19. Knowledg delightfull to mans understanding Specially for the excellent obiects Psal. 19. 10 4. Excellent properties of Gods way 1 2 3 The divine saying of a gracious Princesse 4. 5 6. Vse 2. Reprehension of them that desire not knowledg in the meanes 1 Gen. 〈◊〉 14. Act. 13. 50 Ioh. 8. 47 Rom. 10. â—5 2 Prov. 1. 7 Obiect Ans. Obiect Ans. Ioh. 14. 15. Ioh 5. 1. 2. Obiect Ans. Rom. 10. 1â— Obiect Ans. Ioh. 6. 27 Obiect Ans. Obiect Ans. Vse 3. Notes of divine and saving knowledg 1 Enemies of it fix 2 Cor. 4. 4. 2 Disposition to saving knowledge in 4 things Psal. 25. 9 Maâ— 18. 4 Mat. 16. 24. Vers. 17. 3 Ioh. 7. 17 Dum dâ—ces diâ—cis â—Iohn 1 7. II. Of the vow where 〈◊〉 Why David thus voweth 1 2. 3 4 De Monac l 2. 19. Good vowes not superfluous Iob 31. 1 2. What he voweth 1 Cor. 7. 〈◊〉 In turpi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 non si 〈◊〉 viâ—cuâ—um 〈…〉 iquitatis Keeping oâ— Gods way legall and evangelicall The latter wherein it standeth Quest. Ans. Doct. End of sound knowledg is obedience Reasons 1 2 3 Rom. 8. 14 Prov. 2. 20. 4. Vse Keepe the way â—hen once knowne Meanes 1. 2 3 4 Notes of one careful to keep his way 1 Ier. 6. 16. 2 3 4. 5 6. Psal 16. 3 7 Coherence Parts I. Note Idolatry ever attended with sloth and luxury Reasons 1 Deu. 14. 1â— 2. â—eâ—ose luxni committit nisi qui recedit a praeceptis Dei epist. 4. 36. 3 Num. 25. 1 2. 4. Vse II. The sinne aggravuted by circumstance 1 2. 3 Note Secure in sin nearest to mischief Use. Preached ann dom 16â—0 III. Vse of creatures most lawfull and how Psa. 104 15 How the Israelites â—ffâ—nded herein 1 2. 3 4 Luk. 17. 17 Use. 1 Cor. 10. 6 Rules to â—e observed in eating and drinking 1 2 3 4. 5 6. Col. 4 6 Quest. Ans. Psal. 32. 10. 7 Meditations in eating and drinking 1 Chap. 1. 6. 2. 3 4. Sports and recreations lawful and how 1. 2 Phil. 4. 4 3. 4. Note In sports is much sinne 1 Choyce is to be made of sports Ps 119. 136 2. Vse lawfull lawfully 1 2 Our selves how to be ordered in sports 1. 2 Eph 5. 16 3 Rules for our sports Mat. 6. 33. 2. Luk. 21. 34 3 What may not be lâ—st in play 1. 2 3 Onely the abuse of creatures is unlawfull As in Heathens and Epicures Foure wayes 1 Psal. 32. 11 2 3 4. Rules of right using naturall comforts 1. Religiously Exo. 24. 11 2. Soberly 1 2 3 Luk. 16. 19 Times unseasonable for sports 1 2 3 Preached at Reding in December 1621. 4 3. Watchfully 1 2 Right ends of our liberberties 1 2 3 4. 3 Vina praetendis venena suffaudis maior vis vini quà m veneni venâ—â—o caro vulneratur vinâ— mens De Elia jejunio c. 14. Connexion Note 1. Christ never is pleasing to the wicked Note 2. Grace and innocency traduced in secret Note 3. Pretences ever ready against good men Note 4. Godly accusedd fâ—â— wel dâ—ing at least Note 5. 〈◊〉 wicked men all good is turned a gainst good Christ answers still for his Rom 8 33 Parts of our Saviours answer 1 2 In the end truth 〈…〉 s by opposition Parts of the Text 1 Patients Who are whole and how 1 2 Luk. 1â— 11 Civility makes men thinke themselves â—â—â—le And presump ion And the extenuating of sin Use 1. Whole men in most danger Vse 2. See thy selfe not whole Tokens of deadly sicknesse 1 2 3 Amos 6. 6. 4. Who are sicke Doctr. Sin a desperate sicknesse Resemblances of corporall and spirituall sicknesse 1. 〈◊〉 temperatevixit Socrates ut cum Athenas pestis sape vastaret solus ipse nunquam agrotaverit Dio. Laer. l. 2. 2 3 Esa. 57. â—1 4. 5 Use 1. Thinke of sinne as a sicknesse Vse 2. Mourn for it as sickenesse Psal. 31. 17 Exod. 12. 8 Note Rom. 7. 24. Vse 3. Vpon recovery glorifie Christ the Physician 1 Sam. 25. 32 33 Vse 4. Beware of relapses Ioh. 5. 14 Vse 5 Pity and help out of sinne Nesas prâ—â— terire c. Herodot Oâ—io 2. Physician Doct. Christ is the Physician of soules Reasons 1 2. Ioh. 17. 18 3 Gal. 3 13 4 5. Christs excellency above other Physicians 1 2 His freenesse in his cures 1. 2. 3 Use 1. Magnifie this Physician according to his worth Ioh. 11. 4 Hos. 13. 9 Others heale by his vertue and commission Vse 2. Ever repaire to this Physician Obiect Ans. Quest. Ans. Where to meet Christ. Obiect Ans. Use 3. Make all knowne to him and 〈…〉 at his helpe Acts 12. â—3 Pro 28. 13 Use 4. Comfort by this Physician 1 2 3 4 No unwor thinesse of ours can hinder the cure Mat 11 28 Nor multitude of diseases nor grievousnesse Gen 4. 13 〈◊〉 Caiâ— Aug. Death cured by this Physician Iudgment not terrible Respect to every soul particularly 3. Cure where 1 The Confection Whose Author is a man Gen. 2. 17 Gen. 3. 1â— And yet above a man too Our Physician must be God why 1 2 3 Matter of the confection Virtue and preciousnesse in 5 respects 1. 2 3 4. Powerfull effects of it 5. Use 1. Extreme misery by sinne set forth hereby Hatred of sin hereby wrought 1 2 3 Who sin in this respect 1. 2 Pro. 10. 23 Vse 〈◊〉 A world of wonders in this cure 1 2. 3. 4. 5. â—se 3. Love this Physician the more And how this love must be testified 2 Ioh. 14. 15 Mat. 11. 30 3. Cant. 8. 6. The Application Who are cured How application of the medicine is made Faith what Iam. 〈◊〉 19 And wher in it stands 1. 2 And what be its propertieâ— 1. Lâ—òserm 〈◊〉 de possioâ—e 2. Levit. 1. 4 5 Quest. Ans. Application â—o be made in this life 〈◊〉 indulg cap. 14. 2 Cor. 6. 1 Use 1. Labor for faith Obiect Ans. 〈◊〉 Revel 22 2 Use 2. Use 3. How to know 〈◊〉 sound â—pplication of this Physicke 〈◊〉 Rom. 8. 15 2 Condemnation of sin purged away And corruption 3 Rom. 14. 17 2 Cor. 5. 17 Vse 4. Preserve health of soule once obtained Meanes so to doe 1. 2. 3 4.
children or lands for my sake and the Gospels he shall receive an hundred fold for the present houses and brethren and sisters and mothers and children and lands with persecution and in the world to come eternall life Here is usury enough above ten in the hundred yea an hundred for ten yea for one Mar. 10. 30. Quest. But what are the signes or markes of selfe-deniall Ans. One is in regard of God it will cast a man wholly out of himselfe upon God as David Psal. 73. 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee It will looke directly at God in all things In doing things it will doe all by Gods rule it will doe all for his glory the love of God constrains it to duty In duties of piety or charity it seekes not the owne things not private profit nor is carried by the aymes that flow from selfe-love but aymes at the Kingdome it selfe and the promoting of Gods glory in his owne salvation The second is in respect of Christ for whom hee esteemes all things losse and doung Phil. 3. 8. These inferiour comforts are but as the star-light in respect of the brightnesse of the Sun which is in his eye for Christ he can want as well as abound bee empty as well as full yea be nothing that Christ may be all in all The third is in respect of the word of God selfe-deniall bewrayes it selfe sundry wayes 1. It goes with an open heart to heare learne and obey whatsoever God shall please to teach Hee cannot bee a Disciple that brings not selfe-deniall Can he that stickes to his owne reason and denies not his owne wisedome ever beleeve that life must be fetched out of death that one man can bee healed by another mans stripes and wounds that heaven must bee fetched out of hell and a glorious resurrection out of dust and ashes Hee will never bee a Disciple that will receive the word no further than he seeth reason to do it But a true Disciple is described Isa. 32. 3. The eyes of the seeing shall not bee shut the ears of them that heare shall hearken And David desires but to be taught and promiseth to obey Psal. 119. 33. 2. It is willing to be acquainted with every part of Gods wil that he may frame his owne will unto it as knowing that every truth of God concerneth every one of Gods people and is profitable for them to know 2 Tim. 3. 15. 16. and Rom. 15. 4. And hence selfe-deniall loveth reproofes and likes that Ministry best which most searcheth the conscience and in which is the most power of God judging and rebuking his owne sinne there if he be wounded he is sure to be cured But farre is he from the deniall of his sinne or himselfe that hates and stormes against him that dislikes and censures his sinne Ahab had sold himselfe to wickednes and therefore hates Micaiah because he never prophecied good unto him 3. Having heard the word it subscribes to it and dares not cavill or dispute against it be it never so contrary to nature or cross to our desires Selfe-deniall allowes every thought to be brought into the obedience of Christ 2 Cor. 10. 5. It checks the stubbornnesse of heart and saith as Rom. 9. 20. O man who art thou that disputest against God! who art thou that risest against the truth of God See Job 6. 24. 4. Selfe-deniall in love to the truth of the word resolves to suffer any thing rather than to renounce any part of that it is perswaded to bee the truth of God so did the Martyrs And without this readinesse to suffer disgrace and losse for the truth if wee be called we can neither be Martyrs nor Disciples wee can have no acquaintance with Christ here nor bee saved hereafter Luke 14. 26. So of the third note The fourth is in respect of himselfe Hee that hath denied himselfe will desire no way of prosperity but Gods owne nor relye upon his owne meanes strength policy diligence nor sacrifice to his owne net in successes but ascribe all his prosperity unto God it is he that gives him power to get substance it is hee that gives the fruit of the wombe the dew of heaven the fat of earth that spreads his table fils his cup c. Inadversity hee will be willingly what God will have him to bee sicke or poore pained or disgraced hee will not carve for himselfe but suffer his father to chuse his rod and not limit him for the manner or measure of correction and all this without murmuring or impatience and dares avoid no evill by any evill meanes The fift note is in respect of others He that hath denied himselfe lives not to himselfe but procures the good of others and advanceth to his power every mans wealth and good as being now a publike good though a private man He can do good to his enemies and pray for them that curse him and wrong him He lookes not on men as they are affected to himselfe but as hee ought to be affected to them And he that cannot deny and displease himselfe can never please his neighbour for good and edification which is the Apostles argument Rom. 15. 2. Let us not please our selves but our neighbour for edification for Christ pleased not himselfe c. The sixt and last note of selfe-deniall is the life of faith beyond and without all meanes of helpe Abraham denying himselfe distrusted not when meanes failed Faith leanes not upon meanes but upon God and is not tyed to meanes but to God and will say Our God is in heaven and doth whatsoever hee will bee there meanes or no Psal. 115. 3. The Prince could not deny his reason 2 Kin. 7. 19. If God should make windowes in heaven could this come to passe but it cost him his life And good Zachary could not deny himselfe but doubted of Gods word and God denied him his speech for forty weekes Luke 1. 30. As nothing gives more glory to God than faith so nothing takes so much from man Nothing makes him so little in himselfe as faith which acknowledgeth God so great By these signes wee may examine what measure of selfe-deniall we have attained and thereby know what fitnesse wee have to be Disciples Take up his crosse This is the second branch of the Precept to take up the crosse and as Saint Luke saith daily Where for the meaning consider 1. What is this crosse 2. Why it is called the crosse 3. What to take it up For the first of these By the crosse is not meant any affliction which belongeth to the common calamities of nature to which all men of all sects and professions are subject nor any thing suffered by evill doers But properly the crosse of a Christian is that affliction and suffering which is inflicted upon any
onely a name of Christ but follow the world a sworne enemy to Christ. Numbers are given up to follow evill company evill counsell because they despise Christs counsell Hee that refuseth the counsell of wisedome it is just that folly should lead him See Prov. 1. 30. 31. Some follow idle fellowes Prov. 12. 11. because they are destitute of understanding Some drunken company to whom the woe is directed Isa. 5. 11. Some whorish company as the Prodigall who rejecting good counsell spent himselfe and came home by weeping-crosse Thus dangerously are men given over to perillous guides who will not have Christ to guide them And this is the second motive 3. Argue from the safety of following Christ our guide for First he propounds us no crooked patterne nor false rule to follow but himselfe a perfect and expresse idea and patterne of all grace and vertue and an unfailing patterne unening inflexible Object But must wee not imitate the Saints Answ. Yes so farre as they follow Christ 1 Cor. 11. 1. an Apostle himselfe must be followed no further Secondly he leads us not into crooked or by-pathes but into the pathes of righteousnesse Psal. 23. 3. pointing us out our way by his holy doctrine guiding us in it by the example of his holy life comforting us in our wearinesse supplying us in this way with bread of life opening to us in this way the fountain of living waters revives us with new strength guides us out of by-paths and so carries us in the strict but strait way to the happy end of our journey Thirdly hee leades us not in darke and desolate waies but himselfe being the light of the world John 12. 35. while wee follow him wee cannot walke in darknes having light to discover the dangers in the way wee walk safely How safe was Israel under the pillar in the wildernes so safe are we under the conduct of this pillar How safe were they from enemies under the guidance of Joshua leading them to Canaan but a greater than Joshua is here Josh. 1. 5. A man shall not bee able to withstand thee all thy dayes nor man nor Divell shal make us fall short of the heavenly Canaan Follow Christ thou followest the Angel as Lot out of Sodome Follow this Joshua and thou followest him to Canaan to thy country to bee ever where hee is who is both the guide and the end of the way Lastly consider if Christ had only given us a precept wee were bound to obey but adding his example we shall be answerable for neglect of his holy example as for his holy doctrine We never want good example in the midst of many bad examples of Rulers Preachers and private men Christ hath said Follow mee And thou hast not done thy duty to see him go before thee in holy example but in following him nor to admire a good example as many do but imitate none Verse 25. For whosoever will save his life shall lose it and whosoever shall lose his life for my sake shall find it OUr Lord having informed his Disciples in these difficult principles doth now confirme them and addeth strong arguments to enforce them three The first in the words drawne from the danger of failing in the duties The failing in them brings the certaine losse of ones life which is amplified by the contrary But if any will rather lose his life than his obedience he shall certainly gaine and save it The second reason is drawne from the unprofitablenesse of winning the world with the losse of the soule which losse can never be repaired or made up Ver. 26. The third is drawn from the consideration of the last judgement in which they shall find the accomplishment of this whole doctrine for the Son of man shall come in the glory of his Father c. Ver. 27. This first is very forcible and pressing for it is a matter of life death as Moses to his people so I propound life and death this day unto you chuse life do good deny your selves take up your crosse and follow me Whosoever shall save his life the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies the soule which by a Metonymie is put for the life or the person himself because the soule is the cause of life Anima cujusque est quisque the soul of a man is properly himself the saving of the soul is likewise the saving of ones self charity to the soule is the chiefest To save the life is taken sometime in good sense as to preserve it from famine by food from sicknes by physick from danger by flight as Jacob from Esau David from Saul Christ from the people that would have throwne him down the hill but this is not here meant Sometime in the evill sense that is to save preserve the life by evill means as Saul by sorcery David by dissembling Peter by a lye so is it taken here He that will save his life namely by denying Christ by renouncing the truth abjuring the pure religion or falling to the world or false worship For Christ doth not condemne the saving of life but the manner and unlawfull meanes of it He shall lose it Atheists would find a contradiction in the speech of Christ that a man at the same time should find lose the same life and naturall reason cannot reconcile it It is a riddle to flesh and bloud that the same life should bee both saved and lost For the resolving whereof wee must know 1. That there is a two-fold tribunall Forum coeli soli the court of the world the court of heaven and as he that saves himself in the common Law may be cast in the Chancery so hee that saves himselfe here in the Consistories of men may elsewhere lose himselfe namely in the court of heaven 2. There be two sorts of Judges 1. Humane and delegate 2. Divine and supreme A man may by indirect meanes save himself from the sentence of the former but not of the latter Joab may escape David but shall not escape Solomon And as him who escapeth the sword of Hazael 1 Kings 19. 17. shall Jehu slay so he that by denying Christ and his truth shall save himselfe from a Beare shall meet with a Lion and be devoured 3. There is a two-fold danger temporall eternall A man by evil means may save himself from the former but by no means from the latter If the silly fish leap out of the pan it fals into the burning coales A man loseth that which above all he would save And this losse is amplified 1 by the dearnesse of the thing lost his most precious soule and life 2. by the duration it is lost eternally 3. by the certainty the sentence is passed and cannot be repealed Object Peter saved his life by denying and abjuring his Lord and yet lost it not Answ. All the threats of
the gathering of wealth should be like the gathering of Manna Exod. 16. 17. whereof some gathered more and some lesse but so as hee that gathered more had no overplus and hee that gathered lesse had no want Fiftly make thy selfe thine owne friend by laying up a good foundation in good works by an hopefull and liberall seed-time for he that soweth sparingly shall reape sparingly and by workes of mercy further both thy reckoning and reward of mercie All which blessing and reward they wilfully deprive themselves of who neither for their Masters honour nor the good of their fellow-servants no nor for heaven and salvation it selfe will part with any thing but in stead of blessing lay up judgement mercilesse for themselves shewing no mercie So of the first meanes Secondly use riches to serve God with more cheerfulnesse and with a good heart in the midst of abundance A rich man may have more freedome to enjoy the word more time for meditation prayer reading and godly conference which time and spare houres the poore want who are bound to their daily labour and must not bee spent by the rich in riot in lusts in gaming and idlenesse but in doubling their measure of grace and labour in the meanes of grace reading hearing praying meditating so much the more as God hath freed them from the incessant labour care and travell of others For if thou hast so many spare houres thou must give account whether thou art richer in grace according to the proportion of those houres than those that have no such release from their labour But in stead hereof how have the things of the world thrust in upon many to take up their thoughts to unsetle good resolutions to resist good motions and duties to justle out the course of fruitfull conversing with God! Oh what hurt have their soules sustained in all these particulars Thirdly draw out of these outward things a spirituall use for else the beasts use them as fruitfully as wee For example when I see my selfe or others so intent to treasure in earth I must turne mine eyes upward and say to my selfe Alasse what am I doing I professe my selfe chosen and called out of the world that I am a citizen of heaven that I am risen with Christ c. and must I drowne my thoughts in earth and not seeke things above I professe the pure religion which keepeth it selfe unspotted of the world and being called out of the world I must in the world looke for affliction which ever attendeth the chusing of the better part I must not now live after the cours of the world as in times past I am crucified to the world the word to mee I cannot serve two Masters commanding so contrary things nor share my heart betweene God and the world nor have one foot in heaven and another in earth sinfull pleasures will never suit with spirituall joyes and delights Againe doe I cast mine eyes upon my own or other mens full cups and large revenues and is my earthly heart working it owne contentment in the abundance of outward blessings now must I checke it and bend it backward and say to it Alasse what will it availe mee to leave barnes full houses full chests full of treasure and carry my soule emptie away in respect of true grace And thus one way or other a good heart may still helpe it selfe by temporalls 4. Labour to hold and use them alwayes First in Christ by whom our right is restored unto them Secondly with Christ accounting himselfe the chiefe treasure and his grace and service the one thing necessary Thirdly for Christ employing them to his glory and the benefit of our selves and others his members A notable meanes by riches to further the salvation of our soules Lastly consider seriously the reason of our Saviour saying there is no profit in that wealth for which a man loseth his soule or by way of question What shall it profit a man to winne the whole world and lose his owne soule First they are not able to make his person better they make many a man worse but can make no man better or better they can make him that is of better place among men who measure goodnesse by goods but not the person better before God for did they better a mans person why have the worst most store of them how is it that my Lord Esau goeth strutting with foure hundred men at his heeles and poore Jacob comes creeping and crouching unto him why doth Pharaoh sit on the throne and his Iust is his law and Moses and Aaron humble suiters unto him why doth Nabal abound in superfluitie and David become his petitioner for some reliefe why are false prophets set up at Jezabels table and Elias the meane time in commons with ravens Or if they were so profitable to better a mans person why did not Christ furnish his Disciples with them why did hee forbid them to possesse gold or silver why must Judas have the bagge while Peter saith Gold and silver have I none 2. Though they can thus farre better a mans outward estate in temporalls thaâ— he hath what to eate and drinke and put on more than others which not onely poore men enjoy in some good measure but the very brute beasts themselves also Yet what can they profit a mans inward estate can a jewell buy faith or repentance or pardon of sinne can cloathes of gold get a suit from God or the spirit of God or the hearing of prayer nay do not riches rather hinder all these Thirdly though they seeme to profit a man for a time yet when hee hath most neede of them they faile him and prove most unprofitable and either fly away as very vagrants or if hee hold them in his hand and leane on them they become very â—eeds which breake and pierce the hand that holds them See some instances First in time of danger and Gods visitation when they have caused us to forsake GOD our helpe they prove helplesse 1. Sam. 12. 21. they are called vaine things which cannot profit us nor deliver us because they be vanities Pro. 11. 4. Riches avayle not in the day of wrath that is they cannot stop or hide from Gods judgement they cannot wall out the plague nor the sword nor the famine The full purse never kept a man from the robber nor the full chest from the theefe Indeed in time of peace and frozen securitie they may as ice beare us up a while but when the fire of Gods wrath comes they melt under us and leave us in the suds Compared therefore to the brookes of Arabia that for one time of the yeare are covered with ice and the other part dryed up with heat when the passenger hath most need of them Job 6. 16. Zeph. 1. 18. Silver and gold cannot deliver in the day of the Lords wrath nay they are so farre then from being
a further degree of the same punishment one begun here and the other eternally continued hereafter both due by that just sentence In the day thou sinnest thou shalt dye the death Doctr. The last judgement shall be not more glorious than righteous for if Jesus Christ be the Judge and if every person to bee judged shall receive according to his workes a righteous sentence the judgement must bee most just Rom. 2. 2. We know that the judgement of God is true that is equall and just And the Apostle abhorreth with detestation the least thought of any unrighteousnesse in God c. 3. 5. Is God unrighteous God forbid how should he then judge the world this will not stand with the proper office of God which is to be the Judge of all the world shall not hee deale justly 1. Where all helpes of righteous judgementare the judgement must needs bee righteous but so are they here for first in the person of the Judge there is wisedomeâ— and piercing understanding farre above Salomans to finde out the truth and equitie of things He discernes persons and causes truly and infallibly as they are Hee can disclose and discover all secrets of hearts intentions and purposes which no creature can discern All other Judges may be deceived who judge only of the worke running into the senses and so mis-judge of men as David himselfe did of Mephibosheth But this Judge seeth the heart and hidden counsels of it This ground of righteous judgement is laid in Jeremy 17. 10. I the Lord search the heart and reynes to give to every man according to his workes Herein is this Throne exalted above all tribunals in that the most secret thoughts escape him not which the highest seats of justice in earth can take no notice of All things are naked to him Heb. 4. 13. Another helpe of righteous judgement is the opening of the bookes both in Gods custodie and in the custodie of the parties God hath a booke of providence in which all things and causes are written Psal. 139. 16. and a booke of memorie wherein all the good services of his Saints are recorded Mal. 3. 16. and a booke of life in which the names of the Elect are written Phil. 4. 3. these bookes shall be opened and read Rev. 20. 12. And I saw the dead both great and small stand before God and the bookes were opened and another book was opened which is the booke of life and the dead were judged of those things which were written in the bookes according to their workes The booke in the parties custodie is the book of every mans conscience either accusing or excusing Rom. 2. 15. These bookes shall be opened and if the conscience accuse God is greater than the conscience 1 Joh. 3. 20. 2. Where all letts are removed that judgement must bee most righteous but so is it here for this is a white throne like Salomons white ivory throne for the puritie of the Judge and judgement First here is no concealement of things no dawbing up of bad matters in corners no pleading of Lawyers to varnish falshood and cloud the truth no Proctors no Advocates but every man must give account of himselfe to God Secondly here is no respect of persons but causes no friends to gratifie no mans cloth or service shall protect an offender Thirdly here shall be no inducement by gifts gold shall gild no bad causes Fourthly here shall bee no sanctuaries no priviledged places to disturbe the course of justice no appeales no protections to avoid the sentence which shall lye eternally upon sinners From all which grounds we conclude the righteousnesse of this judgement Which serves first according to the scope of our Saviour to excite every one in the care of saving his soule and worke in us selfe-deniall taking up of our crosse and following of Christ for then shall every man receive according to his worke As the seed hath been so shall be the harvest As the worke hath beene so shall the wages bee Hee that hath sown to the flesh or to the world shall reape corruption but hee that hath sowne to the spirit shall reape immortalitie and life 1 Cor. 3. 8. Every one shall receive according to his owne labour Secondly here is a ground of repentance Act. 17. 31. He admonisheth all to repent because hee hath appointed a day in which hee will judge the world in righteousnesse The reason is strong now the Lord after a sort hideth his righteousnesse and useth patience and connivence with many sinners but then he shall draw it out Yea thou mayest now hide thine owne sinne with Adam and carry it close from men but that is a day of revelation then shall the bookes be opened and all thy sins except thou hast repented and got a cover in Christ shall hee manifest and openly read before God men and Angels Thinke not to avoid or â—lude the justice of this throne but stand in awe and sinne not get an awfull reverence of that God whose pure eyes behold all the wayes of man whose soule perfectly hateth all iniquitie whose hand will not spare but without respect of persons judge every mans workes and whose justice will reward every one according to that he hath done in the flesh be it good or evill By what stronger argument would the Apostle affright the the hard-hearted sinner who heapes up wrath against the day of wrath and declaration of the just judgement of God but this same that God will reward every man according to his workes Rom. 2. 5 6. So what more affectuall motive can wee use to terrifie wicked enemies out of their sinnes than that of the spirit of God Rev. 22. 11. He that is unjust let him be unjust still and hee that is filthy let him be filthy still let the enemies of grace of the word of grace of the preachers of grace be unjust malitious and scornfull still at their perill let the swearer sweare still so the drunkard harlot usurer But take the next verse with it vers 12. Behold I come shortly and my reward is with mee to give to every one according as his worke shall bee Thirdly here is a ground of patience in the midst of the confusions of the world and the many contempts and opprobries cast against the godly seeing every man shall receive a righteous sentence according to his works Phil. 4. 5. Let your moderation bee knowne unto all men the Lord is at hand Beware of revenge in the meane time commit all to him that judgeth righteously Storme not to receive unjust sentences against us to see our righteous wayes depraved our good repaid with evill every Barrabas preferred before Christ. There is a day wherein God shall make our righteousnesse breake out as the Sunne in his strength And even from hence the Scriptures conclude a providence and a future judgement Eccles. 3. 16. When
adversity 5. He is usefull to others though enemies 6. He can live by faith whatever meanes be or be not The second duty and note of a Disciple Luk. 9. 23. Three things in it I. What the crosse iâ— II. Why it is called the crosse 1. 3. III. What it is to take it up Negatively Reasons that we may not pull the crosse on our selves 1. 2. 3. 4. Affirmatively Description of taking up the crosse Foure motives Why it must be taken up daily 1. 2. 3. Luk. 22. 28. Doctr. 1. Every Christian hath his crosse Reason 1. 2. Dei filius sustinuit ignominiam crucis tu beatos putas qui soelicitaâ—â—â—tius seculi deliciis per 〈…〉 untur Hieron 3. Two causes of the crosse never wanting 2. 4. Sicuâ— cibus adhaeret vast in quo coquitur nisi amoveatur ac perditsaporem debitum debitumque colorem sic cor hominis adhaeret isti mundo nisi amoveatur per tribulationes De contempl ver pat §. 3. Mat. 3. 12. Triticum percussum de palia sua exiâ—it â—oras c. Chrys. ibid. 5. Job 1. 9. Use 1. The crosse no signe of Gods hatred Use 2. Think not to get into heaven without crosses Use 3. Still expect the crosse when it will come Use 4. Comfort under the crosse threefold 1. Mat. 27. 32 2. 3. 1 Pet. 5. 9. Doctr. 2. Every Christian must take up his crosse Five things required thereunto 1. Job 14. 14. 3. 25. 2. 3. 4. Job 1. 22. 5. Reason 1. Mat. 10. 29. 30. Act. 4. 27. Joh. 19. 11. 1 Pet. 4. 19. 2. Psa. 126. 51 3. This duty makes us conformable to Christ Heb. 12. 2. narrat 〈◊〉 vulnera miles And serviceable Phil. 2. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Ephes. 4. No fear of being overburdened by the crosse Heb. 2. 17. 2. Mat. 27. 46. 3. 5. Present use future issue of the cross good 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Polycar Noli auendere quâ iturus fis sed quò venturus Aug. in Psal. 36. Use. Be ready to take up the crosse daily Meanes 1. 2. Animae quior esto ad majorem sustinentiam accingere De imitat Chr. l. 3. c. 57 3. Heb. 11. 26 So Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. ad Ephes 4. Word helps us to beare the cross how Isa. 12. 3. Psa. 119. 92 And prayer The third duty and note of a disciple Three things in it I. Follow Christ in his holy doctrine And life 1 Joh. 2. 6. In what we may not or cannot follow him 1. 2. Joh. 13. 15. Five expressions of his piety to be followed 1. 2. 3. Moses ad bella non vadit sed orat et tum vincit Israel c. Hier. in Levit. 1 Tim. 4. 4. 5. 4. John 2. 17. Act. 18. 14. 15. Unumquemque Christianum zelus dom us Dei come dat v. c. vides fratrem cunere ad theatrum prohibe mone contristare si zelus domus Dei comeditte c. Aug in Joh. trac 10 5. Foure expressions of his chatity 1. John 18. 6. 2. 3. Rom. 13. 7. 1 Sam. 12. 3 4. Paulus procharitate Christi nolâ—it habere Clâ—istum Hieron 1 Cor. 13. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. How Christ can must be followed 1. By faith a threefold act of it 1. 2. 3. 2. By love 2 Cor. 5. 14. Gal. 5. 6. 3. In sincerity What it doth in this thing 1. 2. 3. 4. With constancy III. Motives thus to follow Christ. 1. Christiani nomen ille frustra sortitur qui Christum minimè imitatur Quid enim tibi prodest vocari quod non es nomen usurpare alienum c. Aug de vita Christiana 2. Danger of not following Christ as a guide 1. 2. Justice of God against such 3. Great safety in following Christ. 1. 2. 3. 4. Si praecipientem sequi non potes sequere antecedentem Sublata est hoc modo omnis excusatio c. Lact. l. 4. c. 24. Confirmation of the former doctrine by three arguments 1. 2. 3. Danger of failing in those duties Exposition Save life in a good sense and bad How a life is both lost saved 1. 2. 3. See Cyprian de lapsis Who lose their lives for Christs sake 1. 2. Martyrdome not meritorious 1. Life saved though not lost how 1. 2. Who may not flye in persecution 1. 2. 3. And who may 1. Luk. 14. 28. 2. 3. Euseâ— l. 10. c. 18. Trip. hist. l. 5. c. 3. Doctr. Maintaine thy holy profession to the death Quomodo potest terrenis lachrymis flecti cujus oculi coelestem gloriam contuentur Reason 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat ad Polycarp 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Ephes. Use. Beleeve this doctrine and obey it I. Practices to prepare for martyrdome 2. Ideò tam pauci illuminati liberi intus efflciuntur quiaseipsos ex toto abnegarenesciunt De imitat Christi l. 4. c. 8. 2 Tim. 4. 10. 3. Heb. 11. 38. Mat. 7. 27. 4. 5. 6. II. Meditations availing thereunto 1. 2. Promisâ—s to them that suffer for God 1. 2. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Igna. ad Polycar Rev. 2. 26. 3. 12. 3. Heb. 12. 2. 2. Argument unprofitablenesse of winning all with the soules losse Prolepsis Exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World what it is here Gaine of the world what Gen. 46. 27 Bucer Luk. 12. 5. Notes from the manner of propounding this truth 1. Note Preach well for matter manner Reason 1. 2. Isa. 50. 4. Use 1. Use 2. Heb. 4. 12. Use 3. 2. Note In weighty matters use speciall vehemency Use. 3. Note We are naturally addicted to the world Crâ—â—es Facilius saccus relinquitur quam volumas si vultis retinendo relinquitis Use 1. Religion what it doth to expell covetousnes 1 Tim. 6 6. 2. Earthlines in the godly very scandalous Nonsolùm avarus est qui rapit aliena sed ille avarus est qui cupidè servat sua Aug. Doctr. 1. Danger by earthly gaine to lose the soule Reason 1. Col. 3. 5. Jam. 4. 4. 〈◊〉 Psa. 73. 27. Peccatum avaritiâ— mentem quum infecerit ita gravem reddit â—t ad appetenda sublimia atâ—olli non possit Greg. moral l. 14. 2. Sed quae reverentia lâ—gum Quis metus aut pudor est unquam properantis avari Juven sat 14. 3. Luk. 10. 41. 42. Whence this danger commeth 1. 2. Pro. 30. 15. Use 1. Covetousnes a sin hardly noted confest why 1. 2. 3. Markes of it 1. 2. 3. 4. 5. Heb. 13. 5. Mat. 6. 32. Use 2. Overjoy not these dangerous comforts Use 3. Use 4. How to avoid the danger of earthly gaine 1. Luk. 169. 2. 3. 4. Psal. 39. 12. Doct. 2. Many lose their soules for the world 1. Instances proofes thereof 2. Signes of Christ undervalued fo th wrorld 1. 2. 3. Mat. 12. 34. Psal. 45. 1. Speeches of the world how to bee limited 1. 2. 3. 3.
consolationes seculi tentationibus resiste diaboli â—ern Use 7. Imitate them and doe service as they 1. 2. 3. 4. 5. Patienter fortiter perseverandum ut qui ad coronam laâ—de â—am proxima nititur durante patientia coronetur Cyp. de Bonâ— Patientiae Rev. 20. 6. V. The end of Christs comming to judgement 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Psal. 45. 7. 2 Chron. 19. 11. Psal. 82. 1. 3. 2 Cor. 5. 10. 4. 2 Pet. 3. 13. Eccle. 8. 14. 9. 15. 3. 16. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 12. 36. 2. Rom. 14. 12. Mat. 23. 35. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good works not meritorious as evill arâ— why 1. 2. 3. 4. Why workes are the rule of judgment not faith 1. Nil Deus in nobis pâ—aeter sua dona coronat 2. 3. 4. Whether the Law or Gospell be the rule of judging Ob. Ans. 1. Gal 5. 6. 2. Of double punishment for sin Doct. The last judgement glorious and righteous Reason 1. Helpes of righteous judgement in Christ. 2. Le ts of righteous judgment removed 1. 2. 3. 4. Use 1. Live well and fare well in judgment Use 2. Time to repent of sin before judgment Rom. 2. 4. 5. Psal. 4. 4. Use 3. Be patient in all confusion and injustice Use 4. Be sincere in matter of religion Use 5. Watch and judge thy selfe before-hand How 1. 2. 3. 4. Use 6. How to know what will become of us in the day of judgement 1. 2. 3. 4. 5. The drift of the words Vult ut consolationis aliquid habeant tempore crucis afflictionis c. Bucer In desiderio celeritas quoque mora est Exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4. 1. Christ like Moses in five things 1. 2. 3. Heb. 3. 5. 6. 4. 5. Opinions 1. 2. 3. Emphasis hujus loci non est in verbo veniendi sed videndi Bucer Kingdome of God generall and speciall 1. I. 2. Which here meant and what it is II. How the Kingdome of Christ comes Mat. 6. 10. III. Of the ac complishment hereof Evidences of Christs Kingdome enlarged 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 3. 4. 5. Joh. 14. 12. 6. Mat. 3. 2. Of the times when the Gospels were written Euseb. hist. Eccles. lib. 3. cap. 33. Doct. By preaching and obeying the Word Christs kingdome is advanced 1. 2. Shewed by similitude of earthly Kings and kingdomes 1. 2. 3. 4. 5. Eminencie of Christ above other Kings 1. Rev. 19 12. 2. Eph. 6. 17. Act. 2. 41. 3. Psal. 110. 3. 6. Use 1. Enemies of the word enemies of Christ. Mat. 23. 13. Aâ—â—onitions to them 1. Psal. 2. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Use 2. Rejoyce in the thriving of the Gospell Use 3. In helping the word helpe up Christ into his throne 1. 2. Joh. 3. 30. 3. How Christs Kingdome is erected and maintained within us 1. Zeph. 3. 9. Rev. 15. 3. 2. 3. Christs right defended how 1. 2. And likewise our own right Joh. 8. 36. Motives to be loyall to Christ. 1. 2. 3. Ps. 119. 11. The Apostles drift in this place Vers 12. The si 〈…〉 ilitnde he here useth Heb. 12. 1. Thereason of it Ita simili tudo Circensium Augustinâ—ana câ—nvertit 〈…〉 pium Confess l 6. c. 7. Luk. 16. 8. Note A rule of Christian prudence Use. Parts of the Tex's three I. Doctr. 1 Christian life is a kinde of race And that in sivâ— respects 1. 2. Deu 5 27 1 Cor. 4. 20 3 4. 2 Cor. 4 9 5. 2. Reasons why wee must run this race 1 2. 3 Ephe. 6. 12 4. Ioh 20 4. 3 Al our life the time of this race Not the end of life onely Reasons 1. 2 3 4. Use. 1. Conceit aright of a Christian course Who doe not 1 2 Pet. i. 10 2 Luk. 13. 2â— Vse 2. Ourgo one another in holinesse Instat equis auriga suos 〈…〉 ntibus illos prâ—teritos tem neus c. Hor. serm 1 sat 1. Motives 2 2 Luk. 16. 8 3 II. Manner of running 2 Iim 2. 5 Preparation to run necessary wherein Hindrances put off and removed 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Luk. 8. 14 3 Cap. 21. 34 Helpes in running the Christian race 1 Cant. 1 4. 2 Heb. 10. 36 3 2 â—orditions of running the Christian race aâ— right five 1 Run at a right mark Col. 3. 4 Mat. 11. 28. 2 Run in the right way Ioh. 14. 6 Notes of the way that is right Esa. 35. 8 Hos. 14. 9 Mat. 7. 14. 2 Tim. 3. 12 3 Run with a right foot What is requisite thereunto Prov. 10. 9 Prov. 4. 2â— Psal. 112. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Run with a â—ight motion What it is 1. Phil. 3. 13. Good cause to be still humble 2 Cor. 10. 5 2 Phil. 3. 14 3 Be constant without inter mission Psa. 19. 4 5 As also without cessation Motives 1 Ioh. 〈◊〉 35 Gal. 3. 3 2. 3 How this is to be understood 5. Run to a right end 2 Cor. 5 14 We run for the prize yet no mercenaries how Heb. 12. 2â— Mark held before us why 2 Cor. 4. 18. III The end of running this race Obtaining is not of merit but mercy How it in called 〈◊〉 reward Whether al runners do obtain Luk. 13 24 How wee may be able to run rightly and so obtaine I. The holy Ghost p◠〈◊〉 〈◊〉 inbreath for this race Zach. 12 10. Rom. 8. 26. 2 Take heed of looking backe in this race Gal. 3. 1 3 Minde not thy company but thy way Gal. 6. 16. 4. Despise carnall counsels friends scornes 1 Acts 28. 22 Cap. 24. 14 2 Mat. 16. 22. 3 2 Cor. 6. 8. 1. Cor. 4. 3 5 Renew strength continually and how this may be Rev. 2. 4. Psal. 119. 6 6. Recover speedily out of every fall Motives so to runne that we may obtain 1 2 Cal 3. 4. 3 2 Pet 2. 22 4 Excellency and eternity of this goale 1 2 3 Psal. 16. 11. 4 1 Cor. 9. 25 The scope of this whole Psalme The Prophets holy desire Parts of the â—ext I. Of the prayer Exposition 1. What these statutes are Reasons of severall titles given to the Word Statutes for two reasons Psal. 19. 11 〈◊〉 Whose Statutes they are 1 1 Cor 7. 6. opened 2 3 4 Eminency of these statutes above other 1 Psal. 19. 7 2 3 4. 5 3. Why it is called the way of Gods commandements Metaphor of a way what it implyes 1 2 3 4. Esa. 30. 21 Mat 12 36 〈◊〉 Cor. 10. 31 Deu. 12. 32 5 2. Singularity of this way Rev. 21. 12. 4. Why David desires to be taught in this way 1 1 Cor. 3. 6. 2 3 Foure things desired which man cannot reach 1. Esa. 29. 11 2 Pet. 3. 16 2 3 Heb. 4. 2 Ioh 20. 28. Iob. 19. 25. 4 Ephes. 4. 21 22. Iam. 1. â—5 Luk. 11. 28. Why David a man of such knowledg desires to be still taught 1 2. 3 Doctr. 1 All