here for good men but there they shall be taken from good men For God will lighten things hid in darknesse and make the counsels of the heart manifest 1 Cor. 4.5 Christ discovered one traytor in this world by giving him a sop but God usually covereth rather then discovereth hypocrites by giving them sops of spiritual as well as of temporal blessings but though he feed them with the childrens bread for a while yet he cuts them off at the last and gives them their portion with hypocrites yea the devil who helps to hide them here will do his best to open them there for though he be the father of falshood yet he differs from false men in this they keep light and counterfeit peeces to shuffle them in in great payments But he though he falsifie Gods coyn here in the particulars as much as may be yet in that great and general Audit hee will not have one counterfeit go undiscovered And if he would he could not for all the covering wherewith he clotheth them will not hide them For many saith Christ will say to me in that day Lord Lord have not we by thy name prophecied and by thy name cast out devils and by thy name done many great works And then will I professe to them saying I never knew you depart from me ye that work iniquity Mat. 7.22 Therefore whiles we have time let us do good Let us be good for as that time finds us so it will take us If it finde us not good it will not make us good Now is the time of growing to day if ye will hear his voice harden not your hearts then will be the time of gathering And gathered the good into vessels c. 2. The second thing observed in this separation was By whom it is That is expressed in the exposition of this Parable namely that it is the Angels ver 49. The Angels shall go forth and sever the bad from among the just So afore ver 39. in the Parable of the tares the Reapers be the Angels The son of man shall send forth his Angels c. And so Mat. 24.31 Hee shall send his Angels with a great sound of a trumpet and they shall gather together his Elect from the four winds and from the one end of heaven to the other And no marvail that they have the gathering of us at the last who have the guarding of us at the first For that charge no doubt concerns not only Christ but all that are in Christ He shall give his Angels charge over thee Ps 91.11 And that not only in our life but in our death In our life for the Angel of the Lord tarrieth round about them that fear him and delivereth them Psal 34.7 whereof we have many examples in the Scriptures In our death for Lazarus his lot I doubt not shall be the lot of all the faithful his soul was carried by the Angels into Abrahams bosom Luk. 16.22 Which excellency of power and exactness of knowledge in their so generall guarding here and gathering there the elect of God though it doth not expresse any such infinitenesse in the Angels as to make us worship them for I doubt not this so absolute knowledge is not theirs properly and alwaies by creation but received for the present by special illumination For I read The Lord knoweth who are his 2 Tim. 2.19 but I read not that any Angel knoweth who are his Yet the consideration of this their general Ministry yeeldeth us a great deal of fear and a great deal of comfort A great deal of fear in our conversation considering their watchfulness over us and their frequent presence for what fear and shame what reverence and holyness what purity and cleanness may be sufficient for us in the presence of such holy blessed and glorious creatures For if St. Paul propose a rule of modesty to women because of the Angels 1 Cor. 11.10 why should not the same rule hold to all upon the same reason even because of the Angels It may be they come to guard and defend us as they did unto Elisha 2 King 6.16 It may be to converse with us as unto Abraham Gen. 18.2 It may be to pluck us out of some ill company as unto Lot Gen. 19.15 It may be to rid ue of some captivity as to the Apostles Act. 5.19 It may be to try or to exercise our strength as to Jacob Gen. 22. It may be to bring us some good news as to Zacharias to the Virgin Mary to the Shepheards Howsoever seeing they are ministring spirits and have frequent commerce with us let us fear alwaies to commit uncleanness that may annoy them and seeing God thus giveth us heaven upon earth in regard of the Angels ministring let us so pass the time of our dwelling here in fear that we may also on our parts make heaven upon earth by our holy conversing Again without fear here is also a great deal of comfort offered us in that the Angels are our continuall guardians for though the great dragon the old serpent the devil be come down upon the earth and hath great wrath Rev. 12. and walketh about as a roaring lyon seeking whom he may devour 1 Pet. 5.8 And hath many Angels of his own kind and instruments of our kind to annoy and vex us yet what of that This is Gods host saith Jacob when he saw the good Angels Gen. 32.2 And if Gods host and strength be with us no strength shall be able to hurt us Therefore let nothing in all our life terrifie us no nor yet in our death For Gods Angels are ready not only to conveigh our souls to heaven but even to conduct our bodies to the earth as appears in that Moses body was defended and protected against the devil by the striving of Michael the Archangel Jude 9. Yea as they guard us to our lying down in the grave so will they gather us at our rising up from thence and therefore against the fear of death and the grave and the corruption thereof we may say with comfort I will lay me down in peace and take my rest for it is thou Lord only that makest me dwel in safety Ps 4.8 3. The third and last thing observed in this separation is to what end it is And gathered the good into vessels but cast the bad away Here is a plain difference and dissimilitude as in most Allegories commonly there is for the casting away of the refuse fish into the sea again is their desired life and safety and the gathering of the good fish into vessels is their death and destruction Yet contrariwise the bad fish cast away doe here signifie the reprobate condemned and the good fish gathered do signifie the elect saved And gathered the good into vessels that is to good use and purpose to be reserved and saved as afore in the Parable of the Tares Gather my wheat into my barn but cast the bad away that is to
Because God hath prized us so highly we should not disesteem or sleight our selves but carefully passe the time of our dwelling here in fear 1 Pet. 1.17 18 19. 10. Q. Why to our neighbour A. Because God hath so dearly loved us 1 Joh. 4.10 Sect. 4. Of our receiving our Remedy 1. Q. HOw doe we receive the remedy which Christ hath wrought for us A. Onely by Faith Ioh. 1.12 Ioh. 3.16 Rom. 10.4 2. Q. But doth not faith work by love Gal. 5.6 A. Yes outwardly to the world and inwardly to our self in point of its own probation but not upwardly to God in point of our justification there Works are shut out Rom. 3.28 Eph. 2.9 3. Q. But though our Works have no hand in receiving our Justification yet do they not help to make us acceptable to God A. No more then the wiping with a filthy ragge would cleanse our faces Is 64.6 4. Q. But is there no worth or virtue in our Faith for which it receiveth our justification A. No for we are said to be justified or saved by Faith Rom. 3.28 and through Faith Eph. 2.8 but never for Faith for the price is onely Christs satisfaction Act. 4.12 Is 53.5 And to say we are justified by Faith is but a Figurative speech for Faith doth justifie us no otherwise then our hand doth feed us and that is but as a receiving and an applying instrument 5. Q. And doe you by your particular faith receive your own justification to your self A. Yes or else my faith were no better then the Devils I am 2.19 6 Q. But is it not enough at least for the ignorant to beleeve as the Church believeth in implicite Faith A. No for the just shall live by his faith Heb. 2.4 And in the Creed we are taught and required every one to professe and confess the particulars of our faith 7. Q. And have you any assurance in your particular Faith A. Yes though in much weaknesse Mark 9.24 and reluctation of the flesh Gal. 5.17 For Faith is the ground of things hoped for Heb. 11.1 8. Q. How can you have particular assurance having no particular warrant or promise to you by name A. Because the Covenant of Grace was made indefinitely to all beleevers every beleever may and must take and apply the same unto himself in particular as Iob 19.25 Iob. 20.28 Gal. 2.20 9. Q. What followeth or may be gathered out of this doctrine of our justification by Faith onely A. Humiliation and Confirmation 10. Q. How or why Humiliation A. Because in our justification we are meer and bare receivers and have nothing to boast of 1 Cor. 4.7 Luke 17.10 11. Q. How or why Confirmation A. Because we build not on the sand of our own merits but on the foundation of Gods knowledge 2 Tim. 2.19 Gal. 4.9 and on the rock of Christs perfection 1 Pet. 2.6 7 8. Sect. 5. Of the proof of our Faith 1. Q. WHat need is there of proving our faith A. None in respect of God for he knoweth what is in man Ioh. 2.25 and worketh whatsoever is good in man Iam. 1.17 but in respect of the Church and of our selves 2. Q. What is the proof of our faith outwardly to the Church A. It s good fruits Gal. 5.6 2 Cor. 5.17 Iam. 2 18. 3. Q. How necessary is that good fruit Obedience to true faith A. As necessary as the soul is to the life of the body I am 2.26 4. Q. What reason can you shew for this A. Because love is of the nature of fire 5. Q. And what do you infer from that A. That the fire of Gods love wheresoever it is received by faith will inflame Ps 39.3 and purifie Act. 15.9 6. Q. What inward proof is there to our self and our own conscience A. The testimony of Gods Spirit Ioh. 4.13 Rom. 8.16 7. Q. How is that wrought known or found A. Descendendo by showring down comforts Ps 72.6 and ascendendo by exhaling Graces Gal. 5.22 for so Iacobs dream Gen. 28.12 is fulfilled in Christ Ioh. 1.51 8. Q. What followeth for instruction of our practise out of this doctrine of the necessity of good works A. That we must take heed of denying God our selves Tit. 1.16 and of setting others awork to blaspheme him Rom. 2.23 24. 2 Sam. 12.14 Sect. 6. Of the helps of our Faith 1. Q. WHat speciall help have you of or to your faith A. The Sacraments for therein Christ is offered to us both by word and action 2 Q. How long have Sacraments been in use A. From the beginning 3. Q. What Sacraments had Adam A. The tree of Life pawning life to his obedience and the tree of knowledge of good and evil pawning death to his disobedience Gen. 2.9 4. Q. Had these any relation to Christ and the covenant of Grace A. No for there was yet no need because no sin 5. Q. When began the Sacraments of Grace A. Circumcision began by Abraham Gen. 17.9 and the Passeover by Moses Ex. 12.3 6. Q. Why are these ended and taken away A. Partly because Christ was the end of the Law Rom. 10.4 and the body of those shaddows Col. 2.17 and partly because God fitteth his Church according to its age and quality with spirituall as the Nurse doth her child and the Physician his patient with corporall food and Physick 7. Q. How many Sacraments hath Christ ordained in his Church A. Two onely as generally necessary to salvation that is to say Baptism and the Supper of the Lord. 8. Q What say you then to those 5 which the Church of Rome will have also to be Sacraments Confirmation Pennance Extreme Unction Orders Matrimony A. That they be not Sacraments First because Christ did neither partake nor ordain them Secondly because they be not all alike common to all for Orders can belong but to one profession Thirdly because they crosse and oppose one another as Orders and Matrimony which cannot agree together as they suppose 9. Q. What meanest thou by this word Sacrament A. I mean an outward visible sign of an inward and spiritual Grace given unto us ordained by Christ himself as a means whereby we receive the same and as a pledge to assure us thereof 10. Q. What do you shew or touch in this answer A. The nature of a Sacrament that it is an outward sign of an inward grace The Author that it is from Christ The Effect that it doth conveigh and assure the Grace which it signifieth 11. Q. Doth then the outward sign alwaies give and confirm the grace which it signifieth A. Not properly of it self and by the very action but instrumentally where it pleaseth God to make it effectuall for Simon Magus was in the gall of bitternesse after Baptism Act. 8.13.23 Whether Judas did communicate is controverted and Iudas after the Lords Supper if he received it was a lost child of perdition Joh. 17.12 12. Q. Why then doth your common Catechism say that in Baptism you
giveth her no other Mat. 1.18 Luk. 1.27 12. Q. Doe we then owe her no more honour then so A. Yes we are bound to honour her in praising God for her in reverent estimation and memory of her and imitation of her Virtues and Graces but without any trusting in her or worshipping of her 13. Q. VVhat learn you for practise out of this aforesaid of the third article A. That seeing God hath so honoured my nature as to unite it himself I must take heed of dishonouring it in my self or in others Secondly that I must doe good for evill because to redeem man that would be God God became Man Sect. 13. Of the fourth Article 1. Q. WHat is the fourth Article A. Suffered under Ponce Pilate was crucified dead and buried And some doe adde to this as part of Christs Humiliation He descended into Hell Others do refer it as part of his Exaltation to the fifth Article 2. Q. How could Christ suffer being God A. He was also man and suffered in his humane nature and so are those places to be understood Act. 20.28 Act. 3.15 1 Cor. 2.8 3. Q. VVho was Pontius Pilate A. The Roman Emperours Deputy Governour Luk. 3.1 4. Q. VVhat doe you gather from that A. That the Scepter being then departed from Judah Christ was the promised Messiah Gen. 49.10 5. Q. VVhat manner of suffering was Christs A. Besides many other he was Crucified 6. Q. VVhat was that A. He was nayled in his hands and feet to a wooden Crosse 7. Q. VVhy did he die this kind of death A. Partly to fulfill the foregone Signs and Figures of him viz. the Heave-offering Exod. 29.28 and the Brasen serpent Joh. 3.14 and partly to undergoe the curse of the Law for us Gal. 3 13. 8. Q. VVas Christs buriall part of his suffering A. Not properly but being part of his Humiliation it is an appurtenance of his suffering 9. Q. VVhat needed his buriall seeing death could not hold him long A. Besides the charitable respect both of dead and living alwaies had of all in use of burying it helped to prove and confirm the truth both of his death and resurrection 10. Q. VVhat is Christs death and buriall to us seeing we dye nevertheless A. It hath taken away the proper nature of death that is cursednesse Hos 13.14 2 Tim. 1.10 and hath turned it into a blessing and the grave into a bed oâ— rest Rev. 14.13 11. How is this interpreted He descended into hell A. Some take it for the locall descension of Christ soul and some for the hellish paines he suffered in thâ— Garden and upon the Crosse 12. Q. VVhat is out of question and of all sides confessed in and concerning this A. That Christ did suffer nothing after his death for at his death he said It is finished Joh. 19.30 and he fulfilled whatsoever was necessary to redeem us 1 Joh. 2.2 Heb. 1.3 11. Q. What doe you gather for practise out of all aforesaid of the fourth Article A. 1. That I must be ready to suffer for Christ whatsoever extremity and under whatsoever authority seeing he so suffered for us Rom. 8.17 Secondly that I must not fear death nor the grave seeing Christ hath taken away the curse and shame thereof Ps 4.8 Thirdly that I must imitate Christs death spiritually Rom. 6.4 1 Cor. 15.31 Sect. 14. Of the fifth Article or next following 1. Q. WHat is the fifth Article or the next following A. The third day he rose again from the dead 2. Q. How could Christ properly be said to rise being dead A. Because it was by his own power being God as well as man 3. Q. What proof is there of his bodies rising A. Besides his many appearances the Jews did prove it by their own lye Mat 28.13 4. Q. What especiall proofs did he himself shew A. His palpablenesse his wounds and his eating Luk. 24.39 c. 5. Q. Was his body then still a natural body A. Yes in respect of substance though spiritual in â—espect of accidents and qualities 1 Cor. 15.44 6. Q. And were his wounds still to be reserved A. Some think so that they shall be for convictioâ— of the wicked at the last day Rev. 1.7 Others think they were but for present purpose to confirm the Disciples as no doubt his eating only was 7. Q. Why did not Christ rise till the third day A. To confirm the truth of his death Mat. 18.16 and to fulfill the Figure foreshewed in Jonah Mat. 12.40 8. Q. What use is now made of Christs rising day A. It is ordained to be our Sabbath as appears both by the use of it Act. 20.7 1 Cor. 16.1 2. and by the name of it Rev. 1.10 For it is plain that Christ rose the first day of the Jews week Mat. 28.1 2. 9. Q. What benefit have we by Christs Resurrection A. We have the first Resurrection taught us and the second warranted us 10. Q. What mean you by the first Resurrection A. The rising of the soul from sin Rev. 20.6 Col. 3.1 11. Q. How is this taught us A. We are baptised into Christ therefore into the similitude of his death and resurrection Rom. 6.3 4. 12. Q. What mean you by the second Resurrection A. The rising again of our bodies from the Grave 13. Q. How is this warranted to us A. Because Christ being our Head and we his Members we are sure to partake of all his benefits and therefore to follow him in the resurrection 1 Cor. 15.12 14. Q. What learn you for practise out of this aforesaid of the fift article A. To feed spiritually and not carnally in the Sacrament because Christs body being still substantial cannot be in many places at once therefore not really in the Sacrament Secondly to use the Sabbath to the honour of the Son of righteousness Mal. 4.2 Thirdly to dye unto sin that I may rise unto righteousnesse Sect. 15. Of the sixth Article or next following 1. Q. WHat is the sixth article or the next following A. He ascended into heaven and sitteth on the right hand of God the Father Almighty 2. Q. What mean you by this He ascended into Heaven A. That in his humane nature soul and body he left the earth and went up into that third heaven or Paradise 2 Cor. 12.2 3. Q. How then is that fulfilled Lo I am with you alway unto the end of the world Mat. 28.20 A. He is alwaies present to his by his power providence protection and continuall work of his Spirit 4. Q. When did Christ ascend A. Forty dayes after his resurrection Act. 1.3 5. Q. Why no sooner A. Partly for more proof of his resurrection partly to provide for the setling of his Church in things pertaining to the order and government thereof Act. 1.3 6. Q. How did he ascend A. No doubt in glory and triumph 7. Q. How may that appear A. Partly as it is probable in the attendance of the raised bodies Mat. 27.52 but especially
and whereto A. Out of darknesse into marvellous light 1 Pet. 2.9 Col. 1.13 8. Q. How A. Ordinarily by the Ministry of the Word Rom. 10.14 but not onely so for God is above means Psa 135.6 9. Q. VVhy is the Church called holy A. Because none are to be acknowledged therein but such as are holy at least in profession 10. Q. VVhat is the meaning of Catholike A. Generall or universal so the Church is in respect of time place and persons 11. Q. VVhat do you professe in saying The Communion of Saints A. That the Church that is the faithfull have a common share in Christ by faith Ioh. 1.16 and one with another by charity 1 Cor. 12.26 12. Q. VVhat learn you for practise out of all aforesaid of the ninth Article A. To ascribe my salvation wholly to Gods choosing and calling 1 Cor. 4.7 Secondly to make precious accompt of the ordinary means 1 Pet. 2.2 Thirdly to prove what I professe my self to be of the Church by my holiness 2 Pet. 1.10 Fourthly to take heed of breaking my professed Communion by breach of charity Sect. 19. Of the tenth Article or next following 1. Q. WHat is the tenth Article or next following A. The forgivenesse of sins 2. Q. VVhat is it to forgive A. To accompt a thing as not done which is done Rom. 4.7 3. Q. Doth forgiveness then take away the punishment with the fault A. Yes for Gods forgiving is forgetting Is 43.25 Ier. 31.34 4. Q. But doe we not after forgiveness of sins suffer many punishments A. Not properly punishments but chastisements or warnings to cut off or to prevent sin 1 Cor. 11.32 or else tryals and proofs Gen. 22.1 1 Pet. 1.7 Ioh. 9.3 5. Q. Doe our sins then go unpunished A. No for they are punished in Christ 1 Pet. 2.24 6. Q. And doth forgiveness of sins consist onely in not imputing it A. Properly and specially it doth yet so as that thereto necessarily belongeth infusion of grace and imputation of Christ 1 Cor. 6.11 7. Q. If we must believe forgiveness of our own and the Churches sins why must we pray for the same in the Lords Prayer A. Because Faith and Prayer must one help another 8. Q. Is any sin veniall A. Not properly of its own nature Rom. 6.23 9. Q. Is any sin unpardonable A. Not that it is incident to the Elect Mat. 16.18 10. Q. VVho may forgive sin A. Onely God whose will it transgresseth Is 43.25 Mar. 2.7 11. Q. But are we not taught in the Lords Prayer to forgive sins A. Yes so far as concerneth us 12. Q. And have not the Ministry power to remit and to retain sins Joh. 20.23.18.18 A. Yes but as the Levitical Priests not to make but to pronounce clean or uncleane Levit. 13. Not to forgive but to declare forgivenesse 13. VVhat doe you learn for practise out of all this aforesaid of the tenth article A. To bear afflictions patiently as being rather remedies then punishments of sin Secondly to take heed of renewing my sins Rom. 6.1 Thirdly to abhor Popish pardoning Sect. 20. Of the eleventh Article or next following 1. Q. WHat is the eleventh article or the next following A. The resurrection of the body 2. Q. VVhat is the meaning hereof A. That the bodies of all mankind shall be raised again from death 3. Q. How shall all be raised seeing all shall not die A. Their changing shall be unto them in stead of death and resurrection 1 Cor. 15.51 4. Q. Why must we die who have forgiveness of sins A. Not for punishment but for finishing of sinne Rom. 6.7 and for passage to glory Luk 16.22 5. Q. But shall the bodies of the reprobate and cursed rise also A. Yes Act. 24.15 for they must come to judgement Ioh. 5.28 29. 6. Q. If all must rise what needeth care of buriall A. That doth not crosse or disprove but express and confirm our hope of the Resurrection in that we doe our parts to prepare thereto 7. Q. VVhen shall this resurrection be A. At Christs coming to Judgement 1 Thes 4.16 Mat. 25.31 32. 8. Q. How shall this resurrection be effected A. By no naturall power or meanesi but by the supernatural force of the sound of the Trumpet 1 Cor. 15.52 and of the Archangels voice 1 Thes 4.16 and of Christs voice Joh. 5.28 9. Q. With what body shall they come A. The same that dyed in substance Job 19.25 though much changed in quality Phil. 3.21 1 Cor. 15.43 10. Q. What learn you for practise out of all aforesaid of the eleventh Article A. Not to fear mine own death for it is but a sleep Joh. 11.11 Secondly not to lament inordinately for others death 1 Thes 4.13 Thirdly not to be careless of my life as if all would be ended with death 1 Cor. 15.32 33. Sect. 21. Of the last Article 1. Q. WHat is the last Article A. And the life everlasting 2. Q. What doe you confess in this article A. The estate of the Elect after death 3. Q. And is it not the estate also of the reprobate A. No for though they also be raised and live yet so as it is not called life but death Rev. 21.8 4. Q. What is this life everlasting A. It cannot be expressed nor conceived 1 Cor. 2.9 5. Q. What is the means of it A. No means but God himself Rev. 21.23 2 Cor. 15.28 6. Q. But do we not read of Angels food Ps 78.24 25 A. Yes but that is figurative signifying either the excellency or the Ministry of that food 7. Q. What is the place of this life A. Heaven 1 Pet. 1.4 8. Q. What is the company A. The Saints the Angels Christ the Trinity Heb. 12.22 9. Q. What is the exercise A. Continuall praising God Rev. 4.8 10. Q. What is the continuance or endurance A. For ever 1 Pet. 1.4 Mat. 25.46 11. Q. What are the degrees and parts of it A. It is begun in this life by faith as by an evidence Joh. 5.24 it is entred by the soul at the hour of death Eccles 12.7 but is fulfilled and perfected at the resurrection 1 Thes 4.17 Heb. 11.40 12. Q. What learn you for practise out of all aforesaid of the last Article A. To endeavour to begin life everlasting while I am here both by faith Gal. 2.20 and by conversation Phil. 3.20 Secondly to rejoice in my change being so much for the better Luk. 23.43 Phil. 1.23 Thirdly to fear nothing after death Rev. 14.13 Sect. 21. Of Prayer in generall 1. Q. SEeing Faith is to be proved by its fruits what is the speciall fruit of it or the chief particular of good works A. Prayer 2 Cor. 4.13 2. Q. Why doe you make Prayer the principall part or point of good works A. For its dignities sake because it is drawing near to God Jam. 4.8 and for its generallities sake because serveth to all times persons and places c. 3. Q. What are the chief rules of Prayer
for that is implyed in asking forgiveness Secondly to forsake them Prov. 28.13 Thirdly to abhor Popish Pardons and Auricular Confession Sect. 29. Of the sixth Petition 1. Q. WHat is the sixth Petition A. And lead us not into temptation but deliver us from evill 2. Q. Is God the author of temptation A. No for God tempteth no man Jam. 1.13 3. Q. How then doth he lead into temptation A. Diversly in respect of the Elect and of the Reprobate 4. Q. How in respect of the Elect A. He doth tempt or try them by suffering them to fall into divers occasions Jam. 1.2 yet so as his grace is still sufficient for them 2 Cor. 12.9 5. Q. Why doth he do this to them whom he loveth A. For their outward probation 1 Pet. 1.7 as in Abraham Gen. 22.1 and in Iob Iob 1. and for their inward confirmation and consolation Rom. 8.28 6. Q. How in respect of the Reprobate A. By withdrawing his grace Exod. 7.3 and by giving them up to their own hearts lusts Rom. 1.24 and to Satans power 2 Thes 2.11 7. Q. Cannot Satan then tempt us without God A. No for he could not touch Iob nor the Swine till he had leave Iob 1.12 Mat. 8.31 8. Q. What is meant by deliver us from evill A. It is the exposition of the former part of the Petition for then he leadeth into temptation when hee doth not deliver from evill 9. Q. Is there deliverance wrought only to and with us A. No but rather in us by both parts of Sanctification viz. Mortification and Vivification which go together Rom. 8.10 10. Q. Is evill then here onely to be taken for sin A. No but also for the author of sin Mat. 13.19 and for the effect or issue of sin that is punishment Am. 3.6 11. Q. What doe you learn for practise out of all aforesaid of the sixth petition A. First to watch for temptations and not to live securely 1 Pet. 5.8 Secondly to put on all the armour of God Eph. 6.11 Thirdly not to trust to my self but to seek and relie on Gods help that strengtheneth me Ps 44.6 Ps 121.1 Phil. 4.13 Sect. 30. Of the Conclusion of the Lords prayer 1. Q. WHat is the Conclusion of the Lords Prayer A. For thine is the kingdom and the power and the glory for ever and ever Amen 2. Q. Is this any part of the prayer A. Yes 3. Q. How can it be seeing it asketh nothing A. Because it is a thanksgiving which is a kind or species of Prayer 1 Tim. 2.1 4. Q. How can you shew this to be a Thanksgiving A. Because it acknowledgeth and rendereth to God his right and due 5. Q. Have not men also their kingdom power and glory A. Yes but not as God generally properly eternally 6. Q. VVhat mean you by generally A. In and over all creatures the kingdome the power the glory 7. Q. What mean you by properly A. That it is without dependance on any other thing 8. Q. What mean you by eternally A. That in these God hath neither beginning nor ending for ever 9. Q. Is there then nothing herein but thanks giving A. Yes it is also a ground or confirmation of our asking 10. Q. How so A. Because as we begin the prayer with mention of Gods lovingnesse in the name of Father so we conclude with his ablenesse in acknowledging his kingdom power glory 11. Q. VVhat mean you by the word Amen A. It is my setting to my seal in point of beleeving to receive what I ask Joh. 3.33 12. Q. How may this appear A. Because it is a word not onely of wishing but of assurance 2 Cor. 1.20 Rev. 3.14 13. Q. How far may we take assurance in our praiers A. That they shall be heard and granted directly and indirectly 14. Q. How may our prayers be granted indirectly A. By delaying Mat. 15.22 by exchanging 2 Cor. 12.9 by denying I am 4.3 15. Q. What learn you for practise out of all aforesaid of the Conclusion of the Lords Prayer A. First to pray with humility because of Gods greatnesse Secondly to pray with confidence because of Gods ablenesse Thirdly to pray with constancy because of both Sect. 31. Of the Law in generall 1. Q. YOu have set forth Prayer for the prime fruit of Faith and the chief of good works what more fruit hath faith necessary for the proof of it A. Obedience to the Morall Law 2. Q. Why not to the Ceremonial and Judicial Law which the Jews also had A. Because the former being an ordinance of religious service consisting most in Types of Christ was was ended in his coming and the latter being an Ordinance of Politick Government for the Jews Commonwealth is dissolved with it 3. Q. How doe these differ from the Moral Law A. 1. In direction or extent that was for all these but for the Jews 2. In duration that was for ever these but for a time 3. In dignity these yeeld and give place to that Mat. 12.3 4. Q. What then is the Moral Law A. A brief summe of the whole duty of man 5. Q. How can this be the summe of all seeing it is called but ten words Ex. 34.28 Deut. 10.4 A. Though they be but ten words or heads of matter yet they be exceeding large ones Ps 119.96 6. Q. How may the largeness of them appear A. By five rules especially 7. Q. VVhich is the first A. In each Commandement affirmative is contained the contrary negative and in each negative is contained the contrary affirmative Mat. 25.42 8. Q. Which is the second A. When any thing is commanded or forbidden all means or occasions thereto are likewise commanded or forbidden Mat. 5.22 9. Q Which is the third A. The breach of one Commandement is the breach of all Jam. 2.10 10. Q. Which is the fourth A. The Commandements require perfection of obedience inward and outward as Adam before his fall Deut. 6.5 11. Q. Which is the fifth A. In every breach of the Commandements the Accessary is guilty with the Principal 12. Q. How may one man be accessary to anothers sin A. Many wayes especially by furthering and by suffering it 12. Q. May the guiltiness of the accessary acquit the agent A. No for such excuse is vain Gen. 3.12 13. 14. Q. But if a man take occasion of evill from me when indeed it is not properly occasion of evill shall his taking it make me guilty A. No for though David in his humility confesseth the occasioning of the death of the Priests 1 Sam. 22.22 yet he is justified therein Mat. 12.3 15. Q. What learn you for practise out of all aforesaid of the Law A. First to pray open mine eyes that I may see the wonderous things of thy Law Ps 119.18 Secondly to love and delight in every part of it Thirdly to take heed of being partaker of other mens sins 1 Tim. 5.22 Sect. 32. Of the Preface of the Law 1. Q. WHere and how doth the
I conclude with Application This Text fits well with this time and place at least in the fore-part of it Moses my servant is dead That my Predecessor lately dead was a Moses and Gods servant it is needlesse for me to tell you that can tell so well and doe tell me so much even such a memory of him as that a better cannot be wisht so that I fear to speak much of him lest my much should bee too little lest I should faile in speaking so much good of him as others doe I will say all then in that which may serve as an Epitaph to set upon his grave even that Eze. 2.10 as the vulgar Latine readeth it and as I may construe it to my purpose Lamentationes carmen vae To his death belongs lamentation and song and woe Lamentation to you and to all his friends from whom hee is parted a song to him who having finished his course hath received no doubt the end of his faith the salvation of his soul and is gone into that place of heavenly singing Halle-laiahs songs of praise to God with the Quire of Angels But woe to his Successor for as much as his Worth was so great and his Memory is so good that there is little hope left to another to match so much desert or to find such an acceptance And in the other part also the Text is not unfit For though I arrogate not to my selfe the name and worth of Joshua yet now I must professe my selfe to be your Joshua your Leader into the heavenly Canaan your Guide and Captaine in your spiritual Warfare I professe also to have had like calling with him hereunto even to arise I professe like calling though not by an audible voice from heaven which now we must not expect Miracles being ceased yet by a fair and free calling as ever was any For never did any that asked at all make less suit or asking then I have done for this And if offers gifts services friendship kindred could have prevailed I could not have sped So that you must take mee as at the Lords sending what ever I am and I must say It is the Lords doing and it is marvellous in my eyes I professe also my calling to be to arise as in honour so in labour Which profession that I may fulfill and practise I desire you every one from the oldest to the youngest as many as can pray to help mee by your prayers not onely weekly here in publike but daily at home in private For if you lack wisdom you must ask it of God not of me for it descendeth from above Jam. 1. And if ye think it not worth the asking yee make your selves unworthy of receiving Ask therefore and you shall receive that your joy may be full Joh. 16.24 Which the Lord grant c. Finis Maii 19. 1633. Trino-uni gloria Per me Gulielmum Gaium A SERMON preached at Longleat at the Baptism of the late hopefull Spark too bright for this World Mr. THEOPHILVS THYNNE Text 1 PET. 3.18 For Christ also hath once suffered for sins THis Text doth give me occasion to tell you a dolefull tale very strange yet not more strange then true very like in some respects and yet also in some other respects very unlike to that Tragical story of the death of Absalom recorded 2 Sam. 18. 1 In some respects it is like it For Absalom there spoken of was the son of David a great and mighty King and Christ of whom I am to speak was the Son of God the King of Kings and Lord of Lords 2. Absalom was the beloved son of his Father else he would never have made so great lamentation for him as he did crying O my son Absalom my son my son Absalom and Christ was the beloved sonne of his Father else he would never have given so great commendation of him as he did saying This is my beloved son in whom I am well pleased 3. Absalom was excellent in corporall beauty from the sole of his foot to the crown of the head there was no blemish in him and Christ was absolute in spiritual beauty there was no spot or stain of sinne to be found upon him 4. Absalom died hanging up in the air on the bough of a tree and Christ dyed lifted up between heaven and earth upon the crosse 5. Absalom was thrust through with darts and Christs side was pierced with a spear 6. Absalom being dead was taken down and cast into a pit and a great heap of stones laid upon him and Christ being dead was taken down and laid in a sepulcher and a great stone rolled against him 7. Concerning Absalom there was one souldier that answered Captain Ioab Though I should receive a thousand sheekels of silver yet would I not lay my hand upon the Kings Sonne and concerning Christ there was one woman that sent unto Lieutenant Pilate saying Have thou nothing to do with that just man 8. When Absalom was slain his Father withdrew himself from the cruell Captains and shewed them no grace nor favour but displeasure and when Christ was slain his Father withdrew himself from the murthering Jews and to this day they have his wrathfull indignation according to their own imprecation His blood be upon us and upon our children But to make this Tragedy of Christ more pittifull and lamentable then that of Absalom behold also here great difference and dissimilitude 1. Absaloms Father had many more children but Christ was the only begotten son of his Father 2. Absalom was a rebellious and disobedient sonne and wilfully ran upon his own death contrary to his Fathers good will but Christ was so loyall and obedient a Sonne that hee would not so much as avoyd death without his Fathers good will for so he spake Not my will but thine bee done 3. Absalom did not only himself flee from his Father and rebell but hee drew others away with him but Christ did both yeeld himself unto his Father saying Into thy hands I commend my spirit and with himself hee drew others also saying to the Thief upon the Cross This day shalt thou be with me in Paradise 4. Absalom dyed unwillingly notwithstanding he suffered no punishment but his owne deservedly due unto him but Christ dyed willingly notwithstanding the punishments due unto all the world were undeservedly laid upon him 5. The hair of Absaloms head fastned in the bough of a tree was strong enough to bear the weight of him It is probable that his great bush of hair hung in a bough 2 Sam. 14.26 but Christ was loaden with so insupportable a burthen that his hands and his feet nailed to the body of the Crosse were little enough to hold him 6. Absalom hanging by his hair felt pain and torment no where but in his head till Ioab came with his darts to dispatch him but Christ both before he was crucified and while he was crucified was tormented and tortured in all his
suffer Indeed such a true and proper sufferer he was for so himself confesseth I lay down my life no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again Joh. 10.17 And again to say plainly he suffered what is it but to shew his innocencie that he had not offended For if hee had been a malefactor or offender it should have been said rather he was punished or he was executed And so it is most true for so it followeth in the next words of the Text the just for the unjust And again to say peremptorily he suffered what is it but to set him forth by the way of excellency for the chief and archsufferer and that not onely in respect of the manner of his sufferings that he suffered absolutely so as never did any but also in respect of the measure of his sufferings that he suffered excessively so much as never did any And so also wee may well understand and take it For to him doth well belong that lamentation of the Prophet Lam. 1.12 O vos omnes qui transitis attendite videte si dolor est ullus sicut dolor meus O all yee that passe by attend and see if there be any sorrow like to mine Behold then in saying nothing else but Christ hath suffered 1. He implyeth that he alwaies suffered constantly without intermission 2. That he onely suffered patiently without opposition 3. That he properly suffered voluntarily without compulsion 4. That he innocently suffered wrongfully without just condemnation 5. That he principally suffered excessively without comparison And is it not enough then that he saith Christ hath suffered but will ye yet ask what Nay but I pray you be satisfied and rather of the two ask what not For what sufferings can ye think on which he suffered not Sufferings in birth he suffered them Sufferings in life he suffered them Sufferings in death he suffered them Sufferings in body he was diversly tormented Sufferings in soul his soul was heavie unto death Sufferings in estate he had not where to rest his head Sufferings in good name he was counted a Samaritane and a devillish Sorcerer Sufferings from heaven he cryeth out My God my God why hast thou for saken me Sufferings from the earth he findeth for his hunger a fruitlesse Fig-tree Sufferings from hell he is assaulted and encountred with the Devill himself He began his life meanly and basely and was sharply persecuted he continued his life poorly and distressedly and was cruelly hated hee ended his life wofully and miserably and was most grievously tormented with whips thorns nails and above all with the terrors of his Fathers wrath and horrors of hellish agonies Ego sum qui peccavi I am the man that have sinned but these sheep what have they done So spake David when he saw the Angel destroying his people 2 Sam. 24.17 And even the same speech may every one of us take up for our self and apply to Christ and say I have sinned I have done wickedly but this sheep what hath he done Yea much more cause have we then David had to take up this complaint For David saw them die whom he knew to be sinners we see him dye who we know knew no sin David saw them dye a quick speedy death we see him die with lingering torments David saw them dye who by their own confession was worth ten thousand of them wee see him dye for us whose worth admitteth no comparison David saw the Lord of glory destroying mortall men we see mortall men crucifying the Lord of glory 1 Cor. 2.8 How then have not wee more cause then David to say I have sinned I have done wickedly but this innocent lamb what hath he deserved to be thus tormented But let us not goe on with Davids words to adde as he doth there Let thy hand I pray thee be against me and against my Fathers house Let us not desperately offer our selves to condemnation when we see redemption fairly freely fully offered unto us rather let us sing Maries Magnificat My soul doth magnifie the Lord and my spirit hath rejoiced in God my Saviour Let us take heart of grace courage and comfort in faith for Christ hath blotted out the hand-writing that was against us and hath nailed it to his crosse and hath spoyled Principalities and Powers and made a shew of them openly triumphing over them in the same cross Col. 2.14 And so much for the second generall part or branch of the Text his sufferings hath suffered The third and last part is the occasion of his sufferings for sins Look how largely he spoke before of his sufferings in a generall word hath suffered meaning all sufferings so largely he also speaketh of the occasion of his sufferings in a generall word for sinnes meaning all sins But take this all with this restraint namely for all mens sins And let this all againe bee thus expounded for all mens sins competently and sufficiently but onely for all the Elects sins actually and effectually For first it appeareth that he suffered for no sinnes of his own for the Text here denyeth him to have any in that it calleth him just the just for the unjust And it is also plain that he suffered not for lost Angels sins for he in no sort took the Angels but he took the seed of Abraham Heb. 2.16 And why not them as well as us seeing they were the more noble and excellent creatures They were celestial spirits we earthly bodies dust and ashes They were immediate attendants upon God as it were of his privy chamber we servants of his lower house of this world farther remote from his glorious presence Their office was to sing Haleluiahs songs of praise to God in the heavenly Paradise ours to dresse the Garden of Eden which was but an earthly Paradise They sinned but once and but in thought as is commonly held but Adam sinned in thought by lusting in deed by tastting in word by excusing Why then did not Christ suffer for their sinnes as well as for ours or if for any why not for theirs rather then ours Even so O Father for so it pleased thee Mat. 11.26 We move this question not as being curious to search thy secret counsels but that wee may the more fill our hearts with admiration of thy goodnesse towards us and be the more tankfull for thy favour joyfull in thy mercy and cheerfull in thy love acknowledging ourselves more bound unto thee for that we have received more bounty from thee then even thine Angels thy noblest creatures So then Christ hath suffered for the sinnes of Mankind onely and that as aforesaid of all Mankind if we respect the sufficiency of his sufferings so that if any be not benefited by it the defect and fault is not in it but in their not apprehending and applying it Else why is it thus largely said in this indefinite speech
fragrant field unto the Lord. I speak not this to perswade any man wilfully to make himself miserable for our Saviour himself hath pronounced it to be A more blessed thing to give then to receive Neither doe I speak to commend or justifie the counterfeit zeal of those that mock the world with a false shew of wilfull poverty whiles shutting themselves up in a Cloister that they may seem to forsake the world they do indeed enjoy it in all superfluity Or at the least the worst of their misery is no more then that which that holy man prayeth for Pro. 30.8 Give me neither poverty nor riches feed me with food convenient for me If they have no excesse they are sure to feel no want but to be sufficiently provided for both for back and belly so long as they live there and are they not then very zealous think you in binding themselves to such a misery But my speech is to hearten all those with comfort on whom God hath layd affliction that they may bee so far from impatience as rather to rejoyce in tribulation Rom. 5.3 because it was their Masters common lot and portion for the Disciple is not above his Master nor the servant above his Lord it is enough for the Disciple to be as his Master and the servant as his Lord. Yea not onely the afflictions of life but death it self and the grave should be welcom and acceptable to us for Christ also hath passed them and by suffering hath sanctified them unto us so that the curse of death is turned into a blessing and the grave is become a bed of rest Rev. 14.13 and that Prophecie Is 11.8 is fulfilled The sucking child shall play upon the holt of the Asp and the weaned child shall put his hand upon the Cockatrice hole There is now no danger to Gods children in the hole of death that is the Grave for death hath lost his sting and cannot hurt us so that we may triumph and say O death where is thy sting O Grave where is thy victory The sting of death is sin and the strength of sin is the Law but thanks be to God which hath given us the victory through our Lord Jesus Christ 1 Cor. 15. In the last place let us learn not onely to admire Christs love to us nor onely to love him again nor only to love those that are like to him in suffering nor onely to love his sufferings themselves but withall to hate sin which was the occasion of his sufferings Sin was the occasion of Christs sufferings for had not Adam sinned Christ had had no cause or need to suffer If therefore wee love him wee cannot chuse but hate that which was to him the occasion of such a miserable life and such a shamefull painfull and cruell death David 2 Sam. 23. being an high Captaine though he longed for the water of Bethleem yet would not tast it when hee had it because it cost his three souldiers the hazard of their lives thathe might have it Much more we being servile souldiers though our soules long for the sweet waters of sin yet should we forbear to tast it because it cost our high Captaine Christ not the hazard but the very loss of his life that we might not have it God shewed Moses a tree wherewith he might make the bitter waters sweet Exo. 15.25 but behold I shew you a tree wherewith ye may make the sweet waters of sin to become bitter Look upon the tree of Christ remember his Cross and the pains he suffered thereon and the false sweetnesse of sin will quickly vanish and ye shall rightly rellish the bitterness of it If the delight of any sinne offer it self unto you cast Christ his Cross into it do but remember his sufferings for sin and all sin will presently grow distastfull For how can it choose but be hatefull to us if we consider how hurtfull it was to him The Jews would not put those thirty peeces into their Treasury because they thought them to bee the price of blood Mat. 27.6 but therein I must say they were deceived for Judas for that money did rather sell himself and his own soul then Christ or Christs blood For Christ was sold before even God had sold him before to death for the sin of man For when in the fall of man the devil offered sin unto God then did God threaten Christ unto him namely That the seed the woman should break the serpents head Gen. 3. And had not Christ been so sold before to death for sin not all the treasure in Jerusalem nor in all the world could have bought him Seeing then that Sin was the true and proper price for which Christ was sold how unworthy are wee the name of Christians yea how much worse are we then Jews if we suffer this price of blood to come into the treasury of our hearts If therefore any motion of pride arise in thy mind answer and tell it thou art the price of blood If any temptation of lust be offered to thine eyes answer and tell it thou art the price of blood If any provocation of anger or revenge be urged to thy hands answer and tell it thou art the price of blood If any greedinesse of gain move thee to wrong or oppression answer and tell it thou art the price of blood And whatsoever sin thou art tempted to answer and tell it thou art the occasion of my Saviours death thou art the price of Christs blood thou mayst not therefore come into the treasury of my heart O blessed Lord and sweet Saviour we do even with astonishment admire thy passing great love towards us we pray thee also by the fervent fire of thy great love that is upon us to kindle in us true love to thee again yea to all that are like thee in thy sufferings yea to thy sufferings themselves that we may patiently bear them whensoever they befall us But make us truly to hate sinne that was the occasion of thy sufferings We beleeve O Lord that by thy blood thou hast washt us from the guilt of sin wee beseech thee also make us more and more effectually find and feele that by thy spirit thou doest purge us from the love of sin that so our consciences may be comforted in all our life and especially in our death and our soules and bodies eternally saved in the life to come by and thorough thy all-sufficient sufferings and satisfactions For which unto thee with the Father and the Holy Ghost three persons one eternall God wee render all possible praise and thanksgiving and desire all honour and glory might and majesty may be ascribed for ever and ever Amen Finis Serm. 2. Trino-uni gloria Per me Gulielmum Gaium Martial At male si recites incipit esse tuus A SERMON preached at the Visitation held at Campden May 4. 1636. Text. JOH 13.17 If ye know these things blessed or happy are ye if ye doe them
devour widowes houses Mat. 23. Ishmael entertained those with tears whom by and by he put to the sword Ier. 41.6 The Basilisk kills if he first espy not if hee be first seen so the hypocrit doth mischief whiles he is undiscryed but not if he be first discovered The Camelion that changeth his colour The Silk-worm that changeth his shapes Many other creatures might fitly resemble and rightly expresse the hypocrite But Christ insisteth upon none but only the Serpent and the Viper Astutia eorum non est bono sed in malo Chrys oper imperf in Mat. 23. sed in malo the the wittiest in evill doth best set forth the wickedest in evill The Viper the most monstrous of all creatures both in their ingendring which is at the mouth in which act the female suffocateth or strangleth the male And in their procreating for the young ones eat their way thorough their damms belly and so come to life by the death both of their begetter and breeder Their teeth are hidden in their gumms and yet the least touch of their biting is present death as may appear by that Act. 28.6 when the Barbarians saw the Viper on Paul's hand they looked for his sudden falling down dead which because they could not see they said he was a God Behold then what emblems our Saviour useth to set forth the hypocrit even the most hatefull things to set forth the hatefullnesse of the evill Wherefore let it be as hatefull to us as it was to him or at least so hateful that he may not hate us for not hating it The Israelites were forbidden to wear Linsey-Woollsey garments made of linnen and woollen there is no doubt a mystery in it The linnen is of the earth which may signifie uncleannesse the woollen is of the sheep which is an emblem of innocencie Greg. Mor. 8. Per lanam simplicitas per linum subtilitas designatur the wooll figureth simplicity the linnen subtlety And again the wooll is a covering and hiding to the linnen that it can hardly be seen All is for our instruction that our conversation should be one and the same in substance and in appearance No covering of sinfullnesse with holinesse No dsfiguring the face that we may appear holy For disfiguring the face is worse then painting the face for this is but the mocking of nature and that but in seeking to mend it but the other is the mocking of grace and that in seeking to marre it Chrys in Mat. Ho. 45. Si bonum est esse bonum ut quid non vis esse quod vis apparere Si vero malum est esse malum ut quid vis esse quod non vis apparere Nam quod turpe est apparere turpius est esse quod autem formosum est apparere formosius est esse ergo aut esto quod appares aut appare quodes If it be good to be good why wilt thou not be what thou wilt appear to be But if it be evill to be evill why wilt thou be that thou wilt not appear to be For that which is foul in seeming is fouler in being And that which is fair in seeming is fairer in being Therfore either be thou what thou appearest or appear that thou art So doth Saint Chrysostome upbraid the hypocrits of his time But we have another evill in our time as much if not more to be cryed out upon which is another extream not in too much but in too little hiding Hyporcisis non est quae latere prae abundantia non valet prae impudentia non quaerit That is not hypocrisie which cannot be hid hy reason of abundance and will not be hid by reason of impudence saith Bernard Super Cant ser 33. Absolon put down his brother Amnons lust in punishing it but he more put it down in practising it For Amnon betrayed his sister secretly in his owne Chamber 2. Sam 13.6 but Absolon went in unto Fathers concubines openly in the sight of all Israel 2. Sam 16.22 Such is the outrage and madness of many that what they condemn in others hiding it the same they boast in themselves shewing it So that as Stella saith in Lu. 12.1 Opus est ut ad hypocrisin invitemus we have need now adaies to invite men to hypocrisie and to perswade them to hide their sinnes For the hypocrit though he doth allwaies hurt himself yet sometimes he doth good to others by shew of good giving good occasions and provocations But by open impudent and boasted evil no good but much hurt is ever done Yea he that is come to that degree to boast himself in sin he hath no other degree nor farther step to tread forwards but into hell And so much of this sinne in generall as it is here litterally set forth in its proper name Hypocrisie Now for the figurative description of it The leaven of the Pharisees Leaven is diversly taken and used in the Scriptures sometimes on the bad part sometimes on the good Mat. 16.6 It is put for false doctrine Beware of the leaven of the Pharisees The Disciples after Christs reproof of their mistaking him do at last understand him by leaven to mean the Doctrine of the Pharisees ver 12. But Mat. 13.33 It is put for true doctrine the doctrine of the Gospell The Kingdom of Heaven is like unto leaven which a woman took and hid in three measures of meal till all was leavened And here in my text it is put for Hypocrisie which concernes rather the evill of practise then of Doctrine And so 1 Cor. 5.8 The leaven of maliciousness and wickednesse Now there is one reason may stand for all Namely that as leaven though it be but a little diffuseth and imparteth it self into a great quantity and ceaseth not its secret working untill it hath filled all the heap about it with its own nature so a little falshood whether in life or in doctrine and likewise a little sincerity growes and steales as it were by degrees into a great quantity and ceaseth not to work whiles it hath any thing to work upon A little leavea leaveneth the whole lump 1 Cor. 5.6 that for evill A woman hideth leaven in three measures of meal till all be leavened Mat. 13.33 that 's for good From whence we may learn not to despise small beginnings whether in good or evill Not in good for the greatest fires begin of small sparkes Behold how great a matter a litle fire kindleth Jam. 3.5 When therefore the hammer of the word striking thy stone heart shall fetch some sparkes out of it neglect them not but cherish them that they may grow unto a melting heat that thou maist be mollified unto a refining heat that thou maist be purified unto an exhaling heat that thou maist be elevated unto a sacrificing heat that thou maist be accepted Noe nor let the means be neglected though perhaps it be but mean and small No matter with what cattell the field be plowed
lyeth still till the quill of breath be quite wasted the life of man posteth speedily and never baits nor rests till it comes to its last Inne of death the life of man passeth quickly and admitteth no stops nor pauses till the last gasp make a full period For when the shuttle lyeth still the weavers life flyeth on when the Post baiteth his life keepeth on its journey when the tale-teller pauseth it is no stop to his life Nay when time or at least the measurers of time the sun and moon stood still in the dayes of Josuah yet then there was no stay in the course of life but many mens death were hastned and they ran to their ends faster then they could run from their Enemies as yee may read in the tenth of Jos Nay when the sun went backwards in the daies of Hezekiah even then no doubt mens lives went forward 1 Kin. 20. for wee not read that God brought backe any mans mans life when hee brought back the shadow he did onely adde some time to Hezekiahs life he gave him a longer journey to go he did not give him leave to goe it at his own leasure and pleasure but it was with Hezekiah as it is with all mens else there is no manner nor measure of stop or stay in the course of life but whether we wake or sleep eat or drink work or play still our glasses run and every moment we draw nearer and nearer to our ends My life is but a wind saith Job Job 7.7 Thou hast made my daies as it were a span long saith David Ps 39.5 What is your life it is even a vapour that appeareth for a little time and then vanisheth away saith St James Ja. 4.14 And herein I doubt not mans vilenesse is also much discovered namely in the shortness as well as in the miseries of his life And from hence I pray take out a twofold use First somewhat concerning God then concerning our selves 1 Vse Concerning God wee have here a discovery both of his mercie and of his justice I say of his mercie as well as of his justice for though indeed shortnesse of life came upon man at the first Nomine poenae in the name of a curse yet now Rebus sic stantibus the case standing as it doth the children of God may take it for a blessing For they endure many crosses and afflictions in this world but let them be comforted their life is but short they shall not endure them long and hereis Gods mercie Again for the wicked they prosper and flourish but let them fear and tremble their life is but short They spend their daies in wealth and in a moment go down to the grave Ps 1.21 And here is Gods justice The godly are Pilgrims and strangers upon Earth but they have an inheritance incorruptible undefiled and that fadeth not away reserved for them in heaven 1 Pet. 1.4 therefore their life is but short that they may not long be kept from it Behold a work of mercie But on the contrary the wicked have their portion here and all their felicity in this world as they are set forth speaking Wisd 2.9 Come let us enjoy the good things that are present For this is our portion and our lot is this therefore their life is but short that they may not long enjoy it Behold a work of justice And I hold it to be worth the observing that as the strength of sin hath increased and the times grown worse and worse Aetas parentum prior avis c. our fathers age worse then our grandfathers ours worse then theirs so the age of man hath decreased and grown lesse and lesse In so much that now adaies we do scarce reach to the tenth part of the time that the Fathers in the first ages did live To the end that the more iniquity doth abound and the more sin mischief and evill there is in the world the lesse the Saints of God might be incumbred with it might not be constrained to dwell with Mesech and to have their habitation among the tents of Kedar Ps 120 therefore the age of man is shortned and here is Gods mercie Again the more that wicked men do solace themselves in sin and take pleasure in unrighteousnesse the lesse time they might have to delight and rejoyce therein And here is Gods justice Mercie and truth are met together righteousness and peace have kissed each other Ps 85.10 In this one action of setting so short a date and stint upon the life of man both the hands of God 〈◊〉 may so speak with reverence his mercie 〈◊〉 〈◊〉 justice are exercised together And so ye have 〈◊〉 concerning God viz. the discoverie of his mercie and justice 2. Vse Again concerning our selves Seeing our life is so short swift and slippery that it flyeth faster then imagination O then I may cry out unto you in the words of Saint Peter what manner of persons ought we to be in holy conversation and godlinesse what a monstrous madness is it for men still to live as if they should never dye and never to prepare for the entertaining of death untill they hear him knocking at their dores Indeed 't is true death is a great man and a guest of Kings and therefore commonly hee sendeth one of his harbingers before him sicknesse or old age to take up his lodging But yet many yea very many times he rideth alone like an ordinary guest and comes unlookt for yea like a thiefe in the night at an hour when wee are most secure and unaware And therefore it cannot be denyed but that it is a good and godly prayer which we were wont to have in our Letanie From sudden death good Lord deliver us though indeed properly in it self death cannot be said to be sudden to them that ore of ripe age For how can he be said to die suddenly who having lived 50. or 40. or but 20. years hath had all or most of all that time to make himself ready death therfore cannot be said to be sudden unlesse it take us in our infancie before wee have had any time to prepare and make us ready for the very short and swift condition of our life is or should be a sufficient Item warning or notice of death Let us therefore remember the fearfull censure and judgement pronounced upon that servant that said in his hetar my master will defer his coming That servants master will come in a day when hee looketh not for him and in an hour when he is not aware and shall cut him off and appoint him his portion with hypocrits there shall be weeping and gnashing of teeth Mat. 24.48 And now my hour being out and requiring an end of my present discourse I pray give me leave to press upon you the duty of preparing for death by the sad occasion that is now offered to us and is so strong upon us namely the death of our late honorable Lady Wee little
work perfectly good but the best man doth many works absolutely evill I say the best man For if it be true of the best then it must needs hold true of all the rest And though Saint August upon this Psalme by man in the first place doth understand the old man the naturall man And by filius hominis the Son of man doth understand the new man the regenerate man yet his purpose being far enough from mine and yet not contrary to mine I may safely enough take man in the former place at large and indefinitely so as including all men even the best man And yet though I say the best man I do not include our Saviour Christ to whom I know this text is applyed and of him understood Heb 2.6 he was more then a man God and man but I speak of man naturally and properly the best meere man cannot do one work perfectly good the best man doth many works absolutely evill First the best man cannot do one work absolutely or perfectly good This may sufficiently appear by the many expressions which the scripture hath to that purpose as that Ps 143.2 In thy sight shall no man living be justified and that Ps 62.9 surely men of low degree are vanity and men of high degree are a lie and Rom. 3.11 They are all gone out of the way they are altogether become unprofitable there is none that doth good no not one And Rom. 7.18 I know that in me that is in my flesh dwelleth no good thing But that one place is instar omnium Is 64.6 we are all as an unclean thing and all our righteonsnesses are as filthy rags This Isaiah was a Prophet and therefore if not the best man yet to be ranked and reckoned in the number of the best And yet his workes yea his best works his righteousnesses yea not onely his but all other mens we may take here to be included All our righteousnesse hee affirmeth to be defiled and so defiled that the translators have for modesty have waived that foulness which is in the propriety of the originall and have given it but that indefinite expression of filthy raggs And to this plain evidence of scripture reason it self must needs subscribe For all our good works and righteousnesse do arise and flow from our faith hope and love But our faith our hope and our love being in this life but in part and unperfect 1 Cor. 13.9 It must needs be that all that proceedeth from them must be likewise unperfect And howsoever the holy Ghost who is in himselfe most perfect be the originall Author of all our goodnesse yet is our goodnesse in it self but unperfect For as a young scholler in his writing discovers his owne defect and unskilfulnesse though a skilful master holdeth his hand so we in all our righteousnesse do discover our own imperfection though the Holy Ghost that perfect workmaster be our Author and guide And as water proceeding out of a pure Fountain passing through a filthy channel loseth its purity and becomes defiled so our holinesse and righteousnesse though it proceed from the pure fountain of grace yet passing through our corrupt will and affections doth lose its purity and becomes defiled according to that Job 14.4 who can bring a clean thing out of an unclean not one I shut up this point therefore with the saying of Saint Augustine Aug. conf lib. 9. ca. 13. vae etiam laudabili vitae hominum si sine misericordia discutias eam Woe be even to the laudable life of man if thou meaning God shouldst search and examine it Which saying is confirmed and made up by that of the Psalmist Ps 130.3 If thou Lord shouldest mark iniquities O Lord who shall stand Again our unworthinesse to Godward appeares as our indisposition to good in that we cannot do one work perfectly good so also in our disposition to evill in that the best man doth many absolutely and truly evill many sinnes If I should goe about to make proofe of this I should but light a candle to the Sun or cast water into the Sea I should take but a needlesse work in hand So plentifull and pregnant is the Scripture in this case and so powerfull is every ones conscience even as a thousand witnesses that we have every one cause enough to cry out with Manasses in his prayer I have sinned above the number of the sand of the Sea my transgressions O Lord are multiplyed my transgressions are exceeding many And with David Ps 38.4 Mine iniquities are gone over mine head as an heavy burden they are too heavy for me And with Saint Paul Rom. 3.23 All have sinned and come short or as some read it are deprived of the glory of God deprived of glory and invested with shame for to us belongeth confusion of face Dan. 9.7 Vse This may make us all to start at the fight of our selves as of the most terrible and fearfull thing for what can be more terrible then to be under the power of sin and consequently of death and condemnation And such an one shall the best man see himself to be if with a single eye hee look simply on himself And at his best he cannot see himself clean without sinne For who can say I have made my heart clean I am pure from my sinne Prov. 20.9 The holy man Job because of the grievous sores that were upon his body cryed out factus sum mihimet ipsi gravis I am become a burden to my selfe Job 7.20 And shall not we being all over-spread not in body onely but also in soul not with sores but with sinnes shall not wee much more cry out and say I am become a burden to my self Did the leprosie of his body make him so grievous to himself and shall the leprosie of our soules nothing disquiet us Was he so oppressed with a pestred carcasse and shall we feel no weight of a festred conscience His body was not himself yet he saith the sores of that make him a burden to himself our soul is our selfe Anima cujusque est quisque every mans soul is himself shall not we say the sinns of that do make us a burden to our self Flie therefore from thy self and run away from thy selfe and never leave running till thou hast run out of thy self and run into Christ till thou hast lost thy selfe and found Christ till thou hast put off thy selfe and put on the Lord Jesus till thou hast gotten thy worthinesse of hell laid upon his Crosse and his worthinesse of Heaven laid upon thy back So Saint Paul in doing what he would not and willing what did not became a burden to himself and cries out Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death And so running out of himself hee runs into Christ saying I thank God through Jesus Christ our Lord. And so I come to the third and last generall part of the text viz. Gods