sword should adaunt offenders that is the presence of his word in the heart How much more should his owne presence provoke us to all dutie and subjection FINIS THE CHRISTIAN RACE 1 COR. 9. 24. Sorâ—nne that you may obtaine THe holy Apostle hath at large disswaded these Corinthians late ly converted from heathenisme from sundry relickes of superstition still continued among them as namely from eating meats in the Idol-Temple offered unto Idols from which feasts and meetings they were the hardlier restrained because they were much addicted to gluttony and pampering of the flesh And therefore more strongly both from his owne example and by other reasons he urgeth the duties of Christian sobriety and mortification as if hee had said If ye shall obiect that now your Christian liberty affords you more interest in the creatures and comforts of life than before I answer that I have as much liberty in them as any but for the Gospels sake I forbeare my libertie in greater matters than these I might marry a wife or I might require my maintenance from the Church as my right but I for the Gospell deny my selfe in all I worke with my hands to avoyd offence so your liberty in Christ allowes you not any use of the creature with the hinderance of the Gospell or the scandall of others And to this hee addeth a strong reason from a pleasant similitude comparing the life of a Christian to a Race those that runne in a race either for praise or a garland of flowers or a small temporall reward pamper not their bodies nor load and stuffe themselves with meats and drinkes but are abstinent and put themselves into a spare diet and forbeare and strip themselves of al encumbrances and the use even of the best things which would make them heavy unweldy in their race Much more should you in this spirituall race for the attaining of another manner of Crowne or prize cast off all things that presse downe and encumber you and so runne the race set before you as you may obtaine and not be frustrate of your expectation These Corinthians were well acquainted with the manner of runners Know ye not that they which runne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a race c. as if he had said Yee cannot but know There were the games of Olympus celebrated every fift yeare in the honour of Iupiter and there were the Istmian games instituted of Theseus in the honour of Neptune their Sea-god which were every fifth yeare exercised at Istmus a streight in Greâ—ce in the sight of Corinth Obiâ—ct But why doth the Apostle draw his argument from prophane games used among heathens in honour of their Idols Answ. The Apostle approves not the games nor shewes how well or ill they doe in running but from them deduceth what we may turne to a good use in a better race for a better prize Our Lord approves not of an uniust steward but onely shewes how wee may and ought wisely to provide for our selves as hee did Christ approves not a theeves comming in the night when hee compares himselfe to one Rev. 16. 15. onely hee excites our watchfulnesse to be alwayes ready for his comming And even from this practice of the Apostle wee may gaine a rule of prudence when we must see many things we mislike but cannot reforme to make the best use of them we can A wise man may gather good from that which is not so good A man may sometime light of a peece of gold on a dunghill and will he not take it up The Bee will sucke sweet honey even out of stinking herbes Wee may not presently tumult against things we dislike no more than our Apostle but if we cannot amend them so to take notice of them as they may doe least hurt and if wee may gather some good from them and we see that we may make good use of things we approve not Now to the words In this short Apostolicall injunction are three things 1. The precept to runne 2. The manner so run 3. The end that ye may obtaine namely the scope and ayme In the Precept are 1. Who must runne 2. Why he must runne 3. When he must runne 4. The use thereof For the first of these Every Christian must runne for Christianity is nothing but a race and every Christian must runne the race set before him Hebr. 12. 1. In other races as that of Istmus neare Corinth to which our Apostle alludeth some runne and some stand still or looke on but here in this Christian race all must run men and women high and low rich and poore and none must looke on Now Christian life is compared to a course or race in Scripture for five respects considerable 1. As all running must be in a way and within bounds and limits so here the way to run in is the way of Gods Commandements Psal. 119. 30. This is the right and good way the lightest and shortest way the fairest and cleanest way without all windings or turnings to the right or left hand 2. In running is a strife and contention so in the Christian race but the strife is not by speed or swiftnesse of feet but a spirituall strife of faith vertue piety good conscience and obedience And as in a race the whole man runneth and striveth and every part of the runner so in this race a man cannot have religion in his mouth and profession and say hee will runne but scarce move hand or foot in any good duty no man can run with his tongue and his foot stand still Israel professed that whatsoever the Lord commanded they would doe here were good words but how often did they tempt him in the Desart Paul would not runne as beating the ayre with bare words 1 Cor. 9. 26. Neither doth the kingdome of God stand in word but in power which is when in all things wee labour to keepe faith and good conscience in all things before God and all men 3. In running there is a goale or prize which we run for The prize or Crowne for which we runne is everlasting glory not a crowne or wreath of flowers but an incorruptible crowne 1 Pet. 5. 4. 4. As in a race are spectators and the Vmpire that gives the crowne or prize so here the spectators are men and Angels and the Vmpire is God an incorrupt Iudge who having appointed the race giveth the crowne to every one that runneth well 5. As at the end of the race the wager is wonne or lost and the crowne received or mist and as the race is runne so it is disposed so at the end of our life the prize of eternall life is either wonne or lost and if it be in the race lost it can never be recovered neither by bribe nor intreaty If in this life we win it we weare it or else it is lost for
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
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.
Christian profession 361 Motives to run as we ought 362 Direct ons thereunto and preparation 364 Hinderances to be removed 365 Helpes in running the Christian race 367 Conditions of running aright five 369 The right marke we must run at 370 The right way in which we must run 371 The right foot wherewith we must run 373 The right motion humble cheerefull constant 374 The right end of running twofold 379 The reward of running no merit 382 How to runne and obtaine 384 Looke not backe 386 Respect the way and not by-matters 387 Renew strength continually and how 390 Encouragements thus to run 393 Excellency and eternity of this goale 39â— 9 The divine Teacher and Scholler Psal. 119. 33. Teach me O Lord the way c. Where is sheâ—ed The Prophets holy prayer and vow 399 What the Statutes are and why Statutes 400 Why called the Statutes of God 402 Their eminency above other Statutes 404 The metaphor of a way and singularity 406 God teacheth foure things above all teaching of man 411 A good heart still desires to be taught 414 That all true knowledge is from God 416 What this knowledge hath above natures reach 418 In the meanes repaire unto God 421 Ministers must pray for themselves their people 423 That sound knowledge is ever humble and why 424 Defect of knowledge whence 425 Knowledge of good men and others how it differs 431 Good men are ever dâ—strous of more holy knowledge 435 What fearefull effects ignorance hath 436 Benefits of knowledge within without us 439 Motives to get heavenly knowledge 44â— How unseemly ignorance is 444 Knowledge delightfull to mans understanding 446 Excellent properties of Gods way 448 Reproofe of them that desire not knowledge 451 Excuses refuted 455 Hinderances of saving knowledge 461 Disposition to it wherein it stands 464. meanes 467 Of vowes what are lawfull 469 Lâ—d of sound knowledge is obedience reas 477 Notes of one carefull to keepe his way 484 10. Epicurisme discribed and disgraced Exod. 32. 6. The people sate downe to eate c. Wherein is shewed that Idolatrie is ever attended with sloth and luxurie 489 People secure in sin are nearest to mischiefe 496 Rules for eating and drinking 500 Meditations in eating and drinking 504 Sports and recreations are lawfull and how 507 In sports is much sin 509 Câ—oyee to be made of sports 510 use limited 512 Our selves how to be ordered in them 513 What may not be lost in play 517 11. Abuse of the creatures unlawfull An Appendix to the former 1 Cor. 15. 32. Let us eate and drinke c. Wherein is taxed the abuse of the creatures 522 Heathens and Epicures abuse them 4 waies 525 Rules of right using naturall comforts 529 Times seasonable for sports 533 Right ends of our liberties 537 12. The Physitian of soules Luke 5. 31. The whole need not the Physitian c. Wherein are sundry generall notes 541 Christ takes our causes on himselfe 543. and 544 None is whole unlesse in conceit and how 〈◊〉 ariseth 545 546 547 The miserie of them that are conceitedly whole 548 Discoverie of diseases in the soule foure signeâ— 549 550 551 Sin is a most dangerous sicknesse five resemblances 552 553 554 Christ is a most excellent Physitian in five respects 561 562 563 Come to him for cure and how this may be 565 Great comfort to afflicted soules 571. to 576 The author matter and vertue of this heavenly Confection 577. to 579 The Physick precious and powerfull in five respects 580 581 See our owne misery and admire Christs cure five particulars 582. to 588 Love we our Physitian and â—ow 589 590. 591 How the physick is applied to whom and when 592. to 600 Notes to know we are cured foure 600. to 606 And foure means to preserve health in the soule 606. to ult FINIS THE PRINCIPLES OF CHRISTIAN PRACTICE MATTH 16. 24. Then said Jesus unto his Disciples If any man will come after me let him deny himselfe and take up his crosse and follow me 25. For whosoever will save his life shall lose it and whosoever will lose his life for my sake shall finde it 26. For what is a man profited if hee shall gaine the whole world and lose his owne soule Or what shall a man give in exchange for his soule 27. For the Sonne of man shall come in the glory of his Father with his Angels and then hee shall reward every man according to his workes 28. Verily I say unto you There be some standing here which shall not taste of death till they see the Son of man comming in his Kingdome THe occasion of these words was the offence that the Apostle Peter took when our Lord Jesus Christ had preached the doctrine of the Crosse had fore-told his own passion and suffering shortly at Jerusalem Hereupon Peter as a Politician turning himselfe to carnall counsels draweth his Master aside and wisheth him to look better to himselfe and wisely to prevent these troubles Ver. 22. Our Saviour now perceiving that hee went about to disswade him from that great worke for which hee came into the world on which the salvation of the whole world depended most sharply reproves him as a most speciall agent of Sathan though hee were his Disciple a thousand times Ver. 23. And yet not forgetting his wonted compassion taketh occasion thence to instruct him and all the rest of the Disciples yea and with them all Beleevers that they also after his example must bee in a readinesse to deny themselves and take up his crosse and follow him The words containe in them the institution of a Christian man or of a Disciple of Christ who is here 1. Informed 2. Confirmed in the first Principles of his holy profession The Information is in Ver. 24. The Confirmation in all the rest to the end The former is an universall Canon for all that meane to give their names to the profession of Jesus Christ consisting of three branches wherein they must bee soundly initiated 1. Selfe-deniall 2. Taking up the Crosse. 3. Imitation of Christ. If any man will bee my Disciple or will follow mee Which words concerne us all not excepting or exempting any that intendeth soundnesse in Christianity and no calling no sexe no age nor condition of life can free any Christian from the rules following Object Christ spake them only to his Disciples as the words before Answ. 1. Saint Mark saith cha 8. 34. Christ called the people or multitude and said Hee spake it to all as concerning all 2. By a Disciple or Follower of Christ in our Text is not meant onely those twelve Apostles who are so called in a peculiar manner because they were chosen to bee trained up instructed in Christs own family in the future service of the Church Nor onely those faithfull men and women whom Christ honoured to follow his owne person in the daies of his flesh but all faithfull
Scripture must be understood with exception of repentance as all promises with exception of the crosse Peter upon his repentance saved his lost life so doubtlesse many in this land were forced under Antichrist to abjure the truth who as they fell with Peter did also rise againe with him And whosoever shall lose his life for my sake Not he that loseth his life as a malefactor as Saul Judas others nor those that for vain-glory or discontent or hope of bettering their estate bereave themselves of life But for my sake that is 1. For the profession of the Gospel as did innumerable Christians in the Primitive Church and many in Queen Maries daies who in love to Christ were prodigall of their lives if they had had a thousand lives they should all have gone 2. For discharge of duty answerable to that profession as David John Baptist the Prophets Apostles Stephen and others who suffered for righteousnesse sake Mat. 5. 10. He shall save it that is he shall have it returned to him wiâ—h advantage of a miserable and temporary life it shall bee changed into an everlasting and blessed life hee hath suffered with Christ and hee must reigne with him Object But then martyrdome meriteth eternall life Answ. No for first the sufferings of this life are not worthy the glory that shall bee revealed Rom. 8. 18. there being no proportion betweene the body and soule betweene life temporall and life eternall Secondly the promise is made not to the suffering but the sufferer being a member of Christ and performed not for any merit for it is but our duty and a thankfull returne of our lives to him who gave his for us but for the faithfulnesse of the promise apprehended by the faith of Beleevers Object But shall none save his life but he that loseth it Answ. Yes many of the Patriarkes and faithfull in all ages lived and died peaceably in a good old age But two rules must bee resolved upon 1. If occasion be offered and God call for the life in the witnesse of faith and well-doing it may not be saved and now if it be saved it is lost 2. If occasion bee not given yet there must bee an expectation a resolution a readinesse of minde to it whensoever it may bee given For we reade among the Ancient of mentall Martyrs or votary Martyrs without fire or bloud in whom the readinesse of minde to lose the life for God and his truth is accepted of GOD as the losing of the life for God accepts the will for the deed and accounts of Abraham as if hee had sacrificed his sonne and saith of him hee spared not his sonne though hee was spared And of David that he had built him an house when hee had it but in his heart to build one for this built him an house Object But it seemes if a man to save his life flye in persecution hee loseth his life by so saving it Answ. Distinguish of persons Some are bound not to flye and these by saving their lives doe lose them Others are free and may safely flye To say something of each of these For the former 1. Some are bound inwardly by an inward call and voice of the Spirit as Paul was bound in spirit to goe up to Jerusalem even to suffer Acts 20. 22. and was endued with such a spirit of courage and fortitude that his life was not deare unto him but he was ready to endure all extremitie for Christ. Such a spirit GOD gave to Luther when hee went to Wormes to dispute that though hee saw nothing but death danger before him yet so many Divels as there were tiles on the houses could not turne him off And to many of the Martyrs in Queen Maries daies God gave in silly bodies noble and stout spirits to contemne all threats and torments These may not flye in persecution 2. Some are externally bound to stand by vertue either of the generall calling of a Christian as when by a mans flight the whole Church and truth is indangered which must be dearer than a mans life or of the speciall calling as when by the worke of it GOD may bee more glorified and the Church edified I must keep mee in the way notwithstanding the perill ensuing For example If the persecution bee generall and common to the whole Church the Minister may not flye for the weak are in great danger most need the support of the strong now the duty of the calling must be dearer than his life Whereas if the persecution were personall directed against the Pastor onely hee were in his owne liberty to withdraw himself only for a time 3. Some are tyed bound not to flye by reason of their present estate especially in two cases First when God hath cut off all law full meanes and wayes of flying and a man cannot escape but by unlawfull meanes as an officious lye hearing of Masse equivocations pealing discovering the brethren or the like Here a man must abide the will of God who hath called him to stand out and do no evill to save his life Secondly when a man is in hand or hold under the custody of the Magistrate though unjustly prosecuted he may not break prison nor use violence but obey the Magistrate in unjust sufferings alwaies counting it thank-worthy to endure griefe for GOD and Christ wrongfully 1 Pet. 2. 19. Quest. But what if the prison-doore be left open as sometime it may be or hath been Ans. If God open a doore this is not a breaking of prison The Apostles Acts 5. 19. used no violence to get out but when the Angel opened the door they went away shifted for themselvs thus not themselves only but the Church was preserved in them Now all these that are thus brought by God to the wrestling-place must strive for the best game without shrinking or starting away But there are a second sort that are more free and have liberty to avoid persecution by flight in these three cases 1. If any have not attained strength sufficient to bear the extremity for Christ our Saviour would have these costs to bee fore-cast as in the Parable of the Builder of the Captain mustering his forces Only in not finding strength bewail thy weaknes use means of further strength 2. If the danger be certain and present not suspected or surmised for a man may not as Jonas by casting feares cast himself out of his calling but if hee see certaine perill to himselfe and no great hope of doing good by his stay he may flye 3. If avoiding private respects as loosing himselfe from duty or out of excessive feare shifting for himselfe hee ayme directly at the furthering of Gods glory and Christs Kingdome for it is a rule in which wisdom conscience must over-rule If it may make more for Gods glory to flie flie if to stay
stay thus seeking Gods Kingdom in the first place Quest. But how prove you that such may flye Ans. By the commandement practice of Christ himselfe Mat. 10. 23. If they persecute you in one city flie into another and so himselfe did Hee could by miracle have saved himselfe but for us he would rather humble himself by flying Matth. 12. 15. And he was now as strong in spirit as ready to dye as he was afterwards but Gods time was not yet come So did the Apostles Paul being persecuted at Damascus was let downe by a basket and sent to Tarsus Acts 9. The commandement Rev. 18. 4. flie out of her my people is of force hereunto He would rather have commanded to stand out the persecutions of Antichrist if it had been unlawfull to flye After Christ wee reade of Athanasius that great light of the world how being infinitely hated pursued by the Arrians he was forced to hide himselfe for sixe yeers in a deep pit where he saw no sun which he would not have endured but to have preserved the Church in himselfe waiting the time which God afterward gave him at Alexandria many yeers to bee the only hammer of Arrians The same of many faithfull men in Queene Maries daies flying beyond sea who were happily revoked to the great glory of God and use of the Church in the most happy daies of Queene Elizabeth Ob. But this is to deny Christ and not c 〈…〉 sse him before men Answ. 〈◊〉 to flye friends and countrie is an inferiour confession and suffring for Christ though in dying is a greater perfection and degree in suffering Ob. But we must not fear them that can kill the body therefore not flye Ans. That is not fear them more than God not feare so as to apostate or deny faith good conscience which is not the feare of them that flye for would they deny Christ or his faith they need not flye at all Object But we must preach counsell the greatest perfection Answ. Yes but in the severall rankes of beleevers God hath not set all his children in the same degree of grace some are babes some young some old men It is not greatest perfection for a childe to offer to run before hee can goe but boldnesse which costeth him many knockes and falls Neither for those of a lower stature in Christ to cast themselves into danger before or further than need shall require for when times come that GOD seeth fit for any by death to glorifie himselfe and edifie his Church his providence will find meanes without a mans owne presumption to call him thereto Now the point issuing out of the words thus expounded is this Whosoever undertaketh the profession of Christ must take his life in his hand if need be and give it for the Name of Christ Revel 2. 10. Bee thou faithfull unto death Luke 14. 26. If any man come to me and hate not all yea even his owne life he cannot be my Disciple by hatred hee meanes not that affection simply considered but in comparison namely if the love of God and our selves the love of Christ and our friends cannot stand together all naturall affection must give place Hebr. 12. 4. Yee have not yet resisted unto bloud as if hee had said Yee have resisted sinne unto reproach unto losse of substance unto bonds and other evils but yet it remaines to resist unto bloud as Christ did Revelat. 12. 11. they that overcame by the bloud of the Testimony and the bloud of the Lambe loved not their lives to the death that is doubted not to hazzard them for the truth and faith so as no torment could drive them from it Hebr. 11. 35. Wee have the cloud of witnesses before us in this duty they were racked and slaine and would not bee delivered but refused the offer of life and liberty upon condition of renouncing the Gospel The Ecclesiasticall History mentioneth one Phileas a Noble man and Martyr who going to execution seemed as one deafe at the perswasions and blinde at the teares of his friends moving him to spare himselfe As the waters use to breake themselves on a rocke so was hee altogether inflexible And when one Philoromus defending him said How can hee bee moved with teares on earth whose eyes behold the glory of heaven hee also was taken in and both presently beheaded Amongst our owne Martyrs when at the stake many of them had letters of pardon offered they would not looke at them nor would bee delivered on their conditions Others absolutely refused them One said shee came not thither to deny her Lord. Not one of them accepted them neither would buy deliverance so deare For first if wee looke at Christ hee is to be loved best of all and all things must bee accounted drosse and doung in comparison of him Phil. 3. 7. 8. My welbeloved is the chiefe of ten thousand Cant. 5. 10. And withall hee is such a Lord as hath absolute command and power of our life and death for wee are not our owne but his and if hee call and command us to seale our profession with our bloud wee must bee ready to magnifie Christ in our bodies by life or death Philip. 1. 20. not fearing those that can kill the body Againe if wee looke on his merit and desert hee loved not his life to death for us but readily offered it up on our behalfe Luke 12. 50. How then should wee hold our selves bound in way of thankfulnesse if wee had a thousand lives to give them up for him shall the Just for the unjust and not the unjust for the Just Secondly if wee looke to the truth and Gospel it is far more worthy than all wee can give in exchange for it it cost Christ deare hee thought it worthy of his life and bought it with his precious bloud which was the bloud of God Act. 20. 28. should wee thinke much to buy it with our last bloud Remember the precept Pro. 23. 23. Buy the truth and sell it not no not at any rate God hath magnified his truth above all things and so must wee Shall not Christ shrink from the truth to save his life and shall we being called to witness leave it in the plaine field Thirdly looke on our selves 1. We are souldiers under Christs colours A souldier in the field sels his life for a base pay is ready for his King Country to endure blowes gashes and death it selfe How much more ought the Christian souldier for the love of his Captain honour of his profession contemne fears perils and thinke his life well sold in so honourable a quarrel and cause as Christs is 2. This is indeed rightly to love our selves when wee can rightly hate our selves We must learn to love our selves by not loving our selves who indeed hate our selves by loving our selves too well And this is if wee beleeve our Lord to save
helpes as they are heavie burdens to the owners as Ezek. 7. 19. The rich man shall cast his silver away and his gold shall be farre off nay the greater his wealth is the greater plague the greater griefe and spoile awaites him as a tree that hath thicke and large boughs every man desires to lop him And how many have wee knowne overthrowne by the finenesse of their garments who if they had had a shorter traine had in likelyhood stood out many yeares longer Remember that Riches have wings under which let the Master hide himselfe a while as Esa. 28. 15. making falshood his refuge and hiding himselfe under vanitie yet with these wings will they fly away like a runnagate servant when his Master hath most need of him Secondly in time of sicknesse they are unprofitable The honourable Garter cannot cure the gowt nor the Chaire of Estate ease the collicke nor a Crowne remove the head-ache Can a man by all his wealth buy a good nights sleepe can it help him to a good stomacke or free him of one shaking or burning fitt of an ague Nay as wormes breed in the softest woods and cankers in the most sappie trees so softnesse idlenesse fulnesse intemperance and effeminate delicacie in the rich procure peculiar and most incurable diseases Thirdly in the day of death they cannot profit Job 27. 8. What hope hath the hypocrite when he hath heaped up riches and God takes away his soule for as they cannot help to life or birth in which case some would give thousands or millions for an heir so they cannot help in life to put off death Doe not Princes fall like others and these gods dye like men Could all the rich mans wealth hold his soule one night no the foole found his life stood not in abundance It is righteousnesse not riches that delivereth the soule from death Prov. 10. 2. Nay at death they bring much bitternesse for it is as great a pang of death to part with wealth as to part with life so as a rich man without better hopes dyeth a double death here And one miserie abides with him that while he leaves his wealth hee carries his sinnes with him occasioned in the getting keeping and disposing of them these lye downe in the dust with him Fourthly after death they profit not they cannot keepe the soule from hell nor ease that torment one moment they cannot keepe corruption from the body open the grave and see if thou canst discerne a difference between the rich and poore tell me if the wormes spare either of both but if the living be wronged by cost about embalming entombing or the like it is but a corpes still no sweeter to God if not sweetned by the embalming and buriall of Christ. Fiftly at the day of judgment the whole world cannot profit a man being then set on a light fire then shall gold and silver and precious stones and common stones be all one the Judge will not be corrupted nor can causes be gilded nor sentence pronounced according to our wealth in goods or lands but according to our graces riches in good workes This will be then the only profitable wealth not gold in our chests but faith and pietie in our consciences shall avayle us and not that we had abundance but that wee were abundant in faithfull dispensing shall be our acceptance Pro. 21. 21. Hee that followeth righteousnesse and mercy shall finde righteousnesse life and glory And now after all this say What profit is it to winne the whole world and lose his owne soule Or what recompence shall a man give for his soule Two meditations arise out of these words 1. The soule of a man is a most precious and invaluable thing seeing all the world gained is not comparable to the losse of one soule Pro. 6. 26. it is called the precious soule or life of man See it farther 4. wayes 1. Consider the soule in it self it is a particle of divine breath not created as bodily things consisting of matter and forme but inspired of God For the soule is neither traduced from the soules of Parents and much lesse generated of any corporall seed or matter but the Lord that spred the heavens and founded the earth formed the spirit of man within him Zech. 12. 1. neither was it created without deliberation of the whole Trinitie Gen. 1. 26. Let us make man in our owne image or likenesse as being the exquisite Master-piece above all other 2. Behold it in the faculties of it and wonder that God should put in such a piece of clay so divine a soule And that not onely in regard of supernaturall qualities of holinesse and righteousnesse in the entire nature of it but also in respect of natural qualities and operations resembling God in his understanding and wisedome it hath a facultie to understand and know Him whom it ought chiefely to love and is almost infinite at least insatiable in seeking knowledge a facultie to will even that which God willeth nor resteth it in any thing of this life nor is contented with any thing below but willeth principally things beyond the sight blessednesse and happinesse and respecteth good estimation after death and so argueth it owne immortalitie as God is immortall a facultie of conscience that stands in awe to sin though none looke on or citeth the person before Gods tribunall as Belshazzar and Felix who trembled It hath likewise all his operations above sense to love GOD feare God beleeve in God embrace Religion meditate on heavenly things with an aptnesse to proceed in the knowledge of God which other inferior creatures cannot doe 3. Behold it in the end of it it was not made for the body but the body for the soule and not onely to be the tabernacle of the soule to dwell in but the instrument of the soule to worke by for the soule tyed to the body cannot put forth his faculties without organs and senses of the body to expresse love and dutie unto God But the primarie and proper end of the divine soule is to live to God in this life and with God in the life to come Fourthly behold it as redecmed by Christ and created again to Gods image What a price did God and Jesus Christ set upon it what more precious than the blood of him that was God The ransome of the soule must be a bove all corruptible things 1 Pet. 1. 18. Also as it is sanctified by the Spirit what can bee comparable to his unmatchable graces no pearles are to be compared to wisdome to precious faith to the feare of God which is a rich treasure And if the hangings bee so precious what may we thinke of the roome Then bee so much the more warie to shunne any thing that may hurt the soule We esteeme our naturall lives precious and therefore are carefull to avoyd whatsoever is prejudiciall to the body
eternitie Thus Christian life is a race Next why must we runne this race Answ. 1. There is no standing in Religion and the way is very long which we have to goe we have a large journey as farre as betwixt heaven and earth and though we runne we shall come in slow enough 2. The time is short which is allotted to runne this race namely the time of this life which is but as a vapour a post an arrow flying in the ayre the day is short the night hastens and our feare of being benighted should hasten us thorow 3. The parties against whom we runne are very swift and cunning to supplant sor wee runne against Principalities and Powers the devill our flesh sin and sinners who incessantly seeke to slacke our course in this race sometimes casting in our way as Medea a peece of flesh and sometimes golden Apples as the Poets feigne of Atlanta that is the profits or pleasures of this life all to cast us backe in our way nay our owne incumbrances are so many as wee need no other to slow our pace So as the swiftest runner shall come slow enough and if the runner scarcely be saved where shall the loyterer appeare 4. Wee must runne to witnesse both our disaffecting and distasting things below which we hasten from as also our earnest affecting and desire of the goale and crowne which is in our eye as the two Disciples Peter and Iohn runne to out-runne one another through earnest desire which of them should first see Christ being risen so the Christian must hasten and strive who may enjoy Christ first and most and see him as he is But when must we runne Answ. Our whole life must be a race 1 Pet. 1. 17. Passe the whole time of your pilgrimage here in feare Now is the time to winne or lose the goale Eternall life is wonne or lost in this life Spare thy paines here and there shall bee no spare of thy paines hereafter Now therfore take the time even this day as a wise runner will set out betime and get the start if he can of his Adversary Psal. 119. 60. I made hast and delayed not to keepe thy Commandements Many foolish men in their life and health stand still and idle all the day and would same runne apace when they are sicke or dying But consider in time 1. What an unfit businesse a race is for those times a man to run had need of health and strength and not bee bound on his bed of sickenesse 2. It is very unlikely that hee should runne to heaven in his death that hath beene running to hel all his life for as the tree leaneth so commonly it falleth and lyeth 3. Wisedome will tell a man that sicknesse and death are the time to end our running not to beginne it and that Christianity is a race to heaven not a jumpe and the way is long and needs both a long time and good speed to attaine it Now if wee must runne in the Christian course we learne how to conceive of the sound Profession of Religion namely that it is a laborious and painefull course as running is a violent motion and a straining exercise wherein the whole man must runne especially when a man runneth up an hill as we doe towards heaven And therefore 1. They are deceived that thinke a sound Christian can live at ease or in security Is a garland of flowers denyed to him that loves his ease better than the toyle of the race and is the Crowne of eternall life given without labour or can it stand with the excellency of salvation to be so easily attained or is it not worth all our diligence to make our election sure 2. The lukewarme Gospeller deludes himselfe that thinkes to get heaven with good hopes and wishes but will bee at no strife either against sinne or in performance of good duties as if Christianity were such a Gentlemanly life as to have their rents come in by Stewards whether they sleepe or wake worke or play No thou must strive to enter and runne and pant and sweat and bee happy if all thy labour can attaine the Crowne But if heaven bee worth nothing take thine ease stand still or lye still meddle not with grace But if it bee worth any thing thou shalt know it is not gotten with nothing Againe if Christianity bee a race and strife then must we all strive to goe one before another in knowledge faith obedience and all graces Runners in a race strive who may bee foremost and runners in a spirituall race must contend who may first apprehend the grace of eternall life in the means and beginnings of in For 1. This is the onely holy and warrantable ambition emulation and covetousnesse to covet after the best gifts 1 Cor. 12. 31. 2. Wee see how men strive to be before others in wealth in good bargaines in pride of apparell in dainty fare and whatsoever may set forward the delights of this present life And ought wee not much more to striue to bee first in the bargaine of eternall life in the riches of grace and in the wealth of an haavenly inheritance why should the children of this world be wiser in their generations than the children of light 3. See wee not wicked men runne fast to hell and strive who may bee soonest there and which may fill up his measure first See we not how wretched and debaucht persons glory when they can out-sweare out-drinke or out-brave another and yet the issue of all is that hire that belongs to Captaine-sinners and such as being in the highest forme of sinne must also bee in the deepest dungeon of wrath and revenge And shall wee who have so faire a marke in our eye to encourage and improve all our labour suffer every one to get before us in the way of God who yet are behinde us in the meanes and encouragements These are the Motives Directions for running aright follow in the next point And so from the precept wee come to the manner So runne Not every runner or striver obtaines but hee that runs and strives lawfully which is so to runne namely with limitation Quest. Which are they Ans. They consist 1. In right preparation 2. Conditions No man can runne so as to attaine that is not rightly prepared to the race And the preparation stands in two things Putting off all hindrances Providing all needfull helpes First we must cast off all burdens and weights that preste us downe Heb. 12. 1. the Apostle enioynes first to cast off all that presseth downe and then runne the race that is set before us And thus the runner for a temporall prize will cast off such garments and carriages as he can well part withall wee much more The Scripture points us to sundry burthens which must be cast off as 1 Sinne which
in three respects First carefully watching against Satans subtilties who most usually layeth his nets to catch us with these baits Hee well knoweth that in nothing we are more prone to unbridle our affections then in these liberties The Serpent lyeth in the greene grasse And this Serpent laid his temptation in the faire apple and Eves appetite And if once we moyle our selves in this birdlime of Satan we are as unable to mount upward in divine meditations as a Bird taken by the twigs which the more she strives the surer she is Satan catcheth more by lawfull liberties than by unlawfull Secondly we must carefully watch our owne corruptions who can easily oppresse our selves by surfetting and drunkennesse and that day come on us unawares and pervert good things to bad ends Now the right ends in the use of all our lawfull liberties are 1. To be matter of Gods praise for his bounty and mercies toward us 2. To set us forward in our Christian race and sit us to the duties of piety Take heed of all that eating drinking and playing which unfits thee for Gods service c. 3. To refresh us and sweeten our labour when body or mind is likely to be oppressed with study or labour But to pursue pastimes too eagerly is utterly unlawfull or when they that need least play most and instead of surfet of labour surfet of idlenesse eating drinking and pastime 4. To put us in minde of those lasting eternall and unconceiveable pleasures reserved at the right hand of God for us For if the pleasures of our prison bee so sweet what are those in our palace and if they be superexcellent wisdome will make us watchfull that we hinder not our selves from those by these Lastly we must watch carefully against evill companies drunkards and gamesters who are principall factors for the divell For being overtaken themselves they never cease to make others the children of hell like themselves and rejoyce in evill Take heed of drinkards a kinde of divellish poysoners who have skill to poyson both soule and body together It is Saint Ambrose his comparison Thou pretendest to reach forth wine but withall thou ming lest poyson greater is the force of wine then of poyson with poyson the body is wounded with wine the soule it selfe Avoyd therefore and abhorre them And chuse such companions as may by godly admonition restraine thee and lay a bridle on thy corruption not spurre or provoke thee be they never so neare or deare unto thee THE PHYSICIAN Of SOVLES LVK. 5. 31. The whole need not the Physician but those that are sicke CHrist is bidden to Levies house hee is ready to come where he is kindly invited The Pharises carpe at his person and his fact he eateth with sinners like to like say they were he not a sinner he could not sort and suit with sinners See the disposition of an hypocriticall enemy of Christ. Neither the Doctrine of Christ can please him vers 21. Who is this that blasphemeth can any forgive sinnes but God nor his life here And both are still quarrelled at in his servants and Ministers Yet dare they not come openly before Christs face whom they knew able to defend himselfe but whisper behinde his backe to his Disciples either because they suppose them not to be so ready to answer them or to bring them into suspition of Christ of whom they conceived reverently And thus do hypocrites spitefully at this day they dare not openly assault Christ and his servants for they know they can defend themselves but shoot arrowes in secret against their Doctrine and practices to wound them in their names estates or persons For all wicked men are led by one spirit against Christ. But marke they want no faire pretences What a man professing such strictnesse and holinesse to eat and drinke and be familiar with finnes may not a man by a mans company know who and what he is A plausible reason and true in the generall but maliciously and falsly applyed to this particular So wicked men have their pretences plausible enough Oh they stand for the Church for holinesse for Gods service and piety for order for charity when all that while they intend mischiefe against Christ and his Ordinances Marke againe If they cannot accuse him of evill they can for well-doing as here for exercising his calling sometimes for casting out divels sometimes for working miracles on the Sabbath day as a man without conscience of the Sabbath And indeed what are the most accusations of enemies against Gods servants but for the performance of their duty and exercise of their calling either generall or particular Lastly these men had learning gifts authority wealth the key of knowledge but all bent against Christ and his Gospell and Religion and grace So wicked men looke whatsoever meanes wealth authority or place they have all is bent against Christ and grace and religion must-looke for no helpe there but hinderance and resistance Now Christ in this verse answereth the challenge The question was not propounded to him but to his Disciples yet he takes on him to answer for them where he shewes his readinesse to take all our causes on himselfe Oh we serve a good Lord who is able and willing to stop the mouth of Satan hell the law and all Calumniators who call in question our righteousnesse and will in the last day much more acquit us of all accusations and make our innocency shine as at noon-day Feare not accusers it is God that iustifieth If the Disciples cannot answer for themselves Christ can and will In this answer 1. He blameth them of hypocrisie who thought themselves so just as that all other were sinners beside themselves the whole need not the Physician 2. He defends himselfe and his fact by a proverbiall speech The sicke need the Physician viz. I came not amongst sinners to boulster them up in their sins but to helpe them out and heale them It is my calling being the Physician of soules to be among sinners Where should the Physician bee but amongst his Patients Thus our Lord by his answer if he can doe them no good yet doth good to the truth confirmeth his Disciples justifieth himselfe convineeth his enemies Which by Gods over-ruling power is the end of all opposition of the truth which in the conclusion must be no loser but a gainer and conquerer The Text hath three parts 1 the Patients 2. the Physician 3. the Cure The Patients are propounded Negatively not the whole Affirmatively but the sicke Quest. Is any man whole Answ. 1. No man is whole by nature in Adam all are deadly sicke No man doth good no not one God hath concluded all dead in sinne Only some are healed by grace as Simeon Ioseph Hanna Zachary and the like 2. Some are whole in conceit onely and thinke themselves found just and