for he is the iudge of the world As if our Apostle had thus prayed Now God the Father grant that Onesiphorus may find mercy of his sonne at his appearing vnto whom he hath committed all iudgement For Paul knew this that Christ must iudge the world might therefore distinguish thus in his vnderstanding when he prayed But howeuer the sense is good and sound At that day Some thinke at what time he should also be afflicted for at one time or other Paul thought he might also suffer for the Gospell though for the present he escaped Others haue conceiued at the day of death I rather would take it to be meant at the day of iudgement for then is the righteous rewarded for his workes and that is a day wherein if it goe well with vs it will be well with vs for euer And its vsuall for good men to haue their minds in trouble set vpon that obiect of the generall freedome from all misery and fruition of all felicity And in how many things or how much By things may be vnderstood money meate apparell and the like or parchment papers bookes conference encouragement c. The sense is very aboundantly liberally He hath ministred vnto me at Ephesus That is freely louingly imparted and conferred vpon me when I was personally there present Thou knowest very well Here Paul appeales to Timotheus for the truth of his testimony and confession To speake my priuate opinion This Appellation I thinke hath reference to that in the 15. verse And thus the sense seemeth to me Thou knowest how many fell from me of Asia at Rome But thou art better or very well acquainted in how many things or how much I was relieued by Onesiphorus at Ephesus For peraduenture Timothy saw not them when they reiected Paul and cast off their profession but heard it or if he did it might be but once yet he being Preacher at Ephesus and abiding there long might often see Paul releeued by Onesiphorus And this I take to be the reason why Paul saying here as in the 15. verse thou knowest doth in this adde better or very well which he omitted there For it seemes to be a comparison The one thou knowest well the other better or very well or Timothy might heare of the first yet saw the second Though it be not in my power to make requitall to my The Metaphrase good friend Onesiphorus for many his kindnesses yet my hearts desire and my prayer to God is that hee would shew him favour and mercy by the hand of his sonne in that great day when and wherein he shall come to iudge all the world And good reason haue I thus to petition the Lord for him for thou art very well acquainted how abundantly he administred vnto my necessities being at Ephesus as thou art not altogether ignorant how all Asia fell from me and forsooke me at Rome The Lord grant vnto him that he may find mercy with the Doctrines deduced Lord at that day For our better and more methodicall proceeding we will first beginne with the time when Paul would haue his friend to finde mercy whence this is the point to be collected that There is a distinct time wherein the world shall be iudged Or Doct. 1. There is a day of Iudgement Eccles 11. 9. Dan. 7. 13. Math. 24. 37. 2 Pet. 3. 10. And that for these following Reasons That the creatures might be freed from bondage and all Reas 1. maner of groning for till then they be subiect vnto much sorrow going against the proper end of their first creation whereby the Lord is much through the abuse of them by the Reprobates dishonoured They be the great Booke of God alwayes vnfolded wherein the wicked might reade his power Deitie and wonders if they would they are oftentimes punished for mans offences the earth is barren groning like a woman with childe yet cannot bring forth her fruite the Sea rageth and the springs are dryed vp the beasts of the field mourne the fish of the waters die and smell the fowles of the ayre perish and the very heauens become as brasse The good Angels are till then ministring spirits take many a iourney from heauen to earth place to place and from person to person to comfort and kill preserue and slay And some but without grounds haue conceiued that they mooue vntill that day the Orbes and celestiall spheares when as it's probable no such things be For thus I would reason 1. If there bee materiall Orbes wherein the starres as If Angels moue the Orbes nayles in a wheele be fixed then they must be either more crasse and solid or more subtill and rare then the Element of fire If they affirme that they be more solid then how can a more graue body ascend aboue that which is lighter And if they hold they be more subtill then the fire aboue which they say they are placed then how can the stars be fixed in them for wee cannot fallen them in the ayre much lesse then in a fineâ— subiect 2. We see fishes in the sea beasts placed on the earth fowles in the ayre and Angels in heauen Why then should the element of fire bee created to bee voyd since euery element is replenished with its proper and peculiar creatures Earthly bodies be on earth watery bodies in water aiery in the ayre heauenly in heauen so that by proportion method the Sunne Moone and Starres should be in the element of fire and running their circular and swift motion they cast downe the fire which otherwise of its nature would not descend participating more of fire and being without sense for otherwise the fire would consume them then any other element For if we marke we shall see the Lord doth maruailously fit euery creature for its subiect And this may seeme to bee the reason why the Moone is spotted and no planet besides in that she runnes her motion in the very ebbe as I may say and dregs of the element of fire for the purest as we see in water is highest And why the starres neerest the Poles doe twinckle and looke bright may also be in that the fire being moued there by the reflexe doth enlighten them more fully And whereas some seeme to wander it is not because they are not mooued with a circular Motion but they come short going a lesser compasse and therefore we thinke that they goe forward and backward We may see the truth of this in those people that in diuerse pathes one distant from another doe runne with a circular motion about a post or pole 3. It is the position of those that doe maintaine Orbes and Epicicles that No violent motion is perpetuall how then if the Angels or Intelligences did moue the Orbes wherein they hold the starres be fixed should this motion bee so constant permanent 4. Finally God made euery creature very good able by an internall faculty or principle to accomplish its end
at the least as the Rev. 10. 2 the Angell is said to set one foote on the sea another on the shore we haue one being in our text for the better rise borrowed a second from farre But vsuallâ— either from the scope and the connection the words generally vnited not particularly abstracted the doctrines be collected And for the heads we haue set them downe with little or noe amplification at all For to me I am sure and to the Corrector Printer and Reader I iudge it would had we done otherwise haâ—e beene more painfull chargeable and not much profitable But we haue confirmed them at large First By Precept Secondly Example Thirdly Reasons and last of all we haue mixed our whole discourse with familiar and delightfull similitudes for the better alluring out of the drouping affections and the inclining of the froward will both to embrace the truth and put it in speedy execution By Precept vnderstand some proposition equiualent to the doctrine propounded By Example that which hath in it the force of a commaund For the act is concrâ—â—e with the precept and cannot except notionally be abstracted For euery good action effected hath its rule by which it is guided And by Reason conceiue a third argument in producing whereof the point in hand is more strongly confirmed For as when two colours are controuerted we fetch a light hold that betwixt them by which the better is the better discerned by the eye of the body So When truth is in suspence in the producing of a third Argument the which we call a reason and disposing it with the doctrine in forme of a Syllogisme it s the more conspicuous to the eie of our vnderstanding And the reason we vse Reasons is in that we are to deale with men who haue reason but want faith And vntill the iudgement be soundly convinced the Wil will not be throughly reformed For as the needle guideth and maketh way for the thread so doth the act of the faculty of the vnderstanding direct the act of the faculty of the Will And we haue vsed similitudes for diuers reasons 1. For they haue great force to convince the iudgement 2. They allure the affections 3. They better the memorie And 4. They bring many things to speedy remembrance we had long forgot As the shooemaker with his skinne draweth on a close shoe the huswife with corne calleth the chickens from vnder the wings of their damme and the Dittie brings to minde the matter and author on 't so will a similitude draw doctrines into mens shallow vnderstanding call out the dead affections and bring the truth to remembrance committed to memorie long agone And this one thing would I wish the man of God to take knowledge of and to haue respect of both in writing of bookes and preaching of Sermons first throughly to informe the iudgement and then soundly to seeke to reforme the Will Lay loade on that aboue all For with more ease may a man pâ—ynt out the truth to thousands than perswade hundreds to practise it For the faculty of the Will is the most corrupt of all other and the Will is an vnwilling agent to goe to worke Similitudes therefore here be of good vse and application must soundly set it on Furthermore we haue as the matter handled would affoord vsed definitions distributions subdiuisions trialls motiues and directions all which be of great vse in their proper order Finally to our power we haue endeuoured to comfort the feeble-minded strengthen the weake raise vp the declined christian and pull downe the proud minde of man breake his flinty heart and convert him to God by a close searching and insinuating application And Gentle Reader if any phrase in this treatise seeme tart vnto thee when we come to presse a point why I must giue thee to vnderstand that our people are not like other people For it 's well knowne that in all sea-faring and hauen townes of which ours is not the least in our kingdome there is such a concourse of all kinds of people from other countries as dayly inhabitants that we haue men as of warre and worth resolution and religion fearing God honouring the king the number whereof the good Lord increase an hundred times so many as they be that the eares and eyes of all the world may heare and see them so haue we sinne and sinners of all sorts With vs if any where thou maist finde old mother Ignorance cloathed with the robes of the blacknesse of darknesse hauing two vnnaturall but to her naturall twinnes in her lappe Profanesse and Superstition and this is her daily Ditty I sit as a Queene I am no Rev. 18. 7 widdow I shall see no mourning neither let Preachers prate what they please will I euer be remoued And we haue too aged father Pride cloathed in Purple and fine linnen who being drunke with wealth as Lot with wine hath lien with his daughter Couetousnesse committed incest and she is deliuered of a monster the which some call foxe-fur'd Scarlet-robde but I mercilesse remedilesse Vsury This Ostrich can eat and digest any kinde of mettall especially money This Canniball like a pickrell in a pond or sharke in the sea the lesser fishes deuoures the poorer sort with a plausible invisible consumption The greatest Clerkes now fie in our Kingdome may seuen times more spit this strumpet in the face yet she hath a whores forehead and will not be ashamed Meager and Pale-face't enuie hath his roost with vs. He lookes like a Ghost wrapped in a winding sheete or peeping out of a coffin for with the hot pursuite of spotlesse purity innocent pietie he hath so fret his flesh and worne his spirits that he is fallen into a neuer-tobe-cured deadly consumption This insatiable cormorant feedes on the tenderest corps drinkes the purest blood and still cryes for more as Rachel did for children or else he will dye And as risibilitie is an inseparable adiunct to a reasonable creature so is damning drunkennesse to these Cinque-ports Therefore we are sure of this guest Sometimes we haue met him staggering in the streetes with long lockes red eyes wounds in his face and a stinking breath flying from his mouth and his attire with spuing falling and tumbling in the mire polluted from his felt to his foot Many times he lyes speechlesse yet when he speakes it s the very language of Hell This Chymist by a virtuall power and dayly habit can turne bodies into barrels men into beasts and then as the Diuels possessing the swine carried them headlong into the riuer so doth this Deuill soule or body wherein he resteth into the gulfe of that sea whose streames are fire and brimstone We haue now and then disorder put in who lying winde or rather wine bound falles to wooing and wedding He comes as Sathan said of himselfe from compassing the earth to and fro and Iob. 1. 7. he marryes not till death according to the iniunction of God
and man but a faire winde them depart What shall I more say We haue raging malice and blind turbulent zeale hanging like a Meteor betwixt heauen and earth that as an ill-couch't fire wâ—rke le ts fly at all But hitherto we haue spoken in the abstract we will now a little touch the concrete We haue had with a crosse winde set sometimes on our shores the vulgar Atheist who saith in his heart there is no God and if in speech he professe him yet in practice hee denies him The proud trecherous purblind Papist iust of that brotherhood it s to be fear'd who erring from the true way stumbled on treason and brake their neckes at Tiburne Yet these spread their good deedes as the Heauens ouer the North-pole and hang their saluation like the earth vpon nothing The Hominisied Godified Familist who holds himselfe if once full come to be as perfect as Adam his father was in Paradise And we say so too but then hee must be considered as hee was after his fall not before it The mutable newfangled Anabaptist who will weare no weapons haue all things common yet wrangles with his brethren whether hee is to be baptized on the head or heeles for a worthie reason Christ it s said washed his Disciples with water on the feete The strict precise Separatist censuring his equals speaking ill of them in authoritie whose vniust rent from our congregations like the diuisions of Ruben haue Iudg. 5. 15. made great thoughts of heart And to conclude for I am too prolixe we haue had the câ—mmon Protestants who lead their liues in Folio especially at that neuer-to-be-forgotten golden voyage wherein Sâ— W. R. so many went they knew not whither who carryed themselues as if their tongues had beene pieces their breath Gunpowder the opening of the mouthes the giuing of fire with the match and their oathes piercing Bullets to haue wounded their aduersaries sometimes filching and fighting whose swords like Ioabs would droppe out on the least occasion 〈◊〉 〈◊〉 〈◊〉 stepping from shoare to ship would drinke soule-slaying healths euery carowse being seconded with the report of a Cannon as if powder and shott had beene onely appointed to haue beat the aire scare Crowes make old folke to start and Cattell to runne a gadding Wee haue seene and shall againe the Dutch drinking and our English for company take their shares with them vntill they began to sle-ecke en-de sny that is stabbe and slash that their blood and bowels runne about their heeles If this then was thus as it was indeed shall not the men of God draw forth the arrowes of Gods vengeance set them in the noch and with an angry countenance let them rattle amidst the congregation whet the two edged sword of the word make it sharpe and keene to the hewing of the body of sinne and the shredding of such siewes of corruption asunder As the Prophet said Is this 2 Kin. 5. 26. a time to take bribes so may I Is this a people amongst whom to cry peace peace No verilie Wherefore good Reader out of thy ingenuous disposition beare with my rude rough and vncâ—uth style And thus I commend thee to God these labours to thine and the worlds light with my selfe to thy fauorable censure and faithfull prayers yet not without a setled resolution if the Lord will to proceede further in the publishing the remainder of this Epistle Thine in the Lord Iesus I. B. The principall heades handled in this Chapter verse 1. Doctrines page PReachers are to maintaine the dignitie of their persons 8 How a good name may be gotten 9 2. Great sinners may become Saints 9 Cautions to be vsed that grace be not abused 11 3. Any relation to Christ is of great importance 12 4. The lawfulnesse of our calling is to be iustified 13 Trials if we be lawfullie called to preach the Gospell 15 5. Promotion commeth from the Lord. 15 6. Spirituall life is procured by the Gospell 16 7. Saluation obtained through Christ Iesus 17 Verse 2. Doctrines page 1. Persons of good hopes are chieflie to be instructed 23 2. There is a spirituall kinred in the world 24 3. Preachers are chiefly to affect whom they haue begot or confirmed in the faith 25 4. Salutations are not for complement but pietie 26 The kinds of salutations 26 Who are to be saluted 27 A twofold limitation to be obserued 27 Whether we my salute him we know not 27 5. The grace of God greatlie to be wished for 27 How grace may be got 28 6. Mercie much to be desired 29 7. Peace a principall thing to be sought for 30 8. Men without grace haue no true and sound peace 31 9. The degrees of affection cannot be couered 32 10. None more need of mercy than ministers 33 10. God is a father and how manie waies 34 12. All Spirituall blessings come from God the father 36 13. Christ Iesus is a Lord. 37 14. All Christians are fellow seruants 38 15. Doctrines deduced not handled 39 Vers 3. Doctrines page 1. Good men are thankfull 42 Thankfulnes defined 43 Thankfulnes distributed 44 Impediments of thankfulnes 45 Helpes to true thankfulnes 46 2. Carnall friends will become foes if a man embrace the Gospel 47 3. Against all opposition we are to maintaine the truth of our profession 48 4. It s an honour for man to serue God 49 5. A Christians course is laborious 50 What is required in the seruice of God 52 How God may be knowne of vs. 53 What the law and Gospell require 54 Wherein spirituall power is exercised 54 6. The Church had the same faith before the comming of Christ which now it hath after him 56 7. The name of the righteous shall be had in remembrance 57 8. The seruice of God is then commendable when it is accompanied with a pure conscience 58 Conscience in generall defined 59 Corrolaries from the definition deduced 59 Conscience distributed 61 What a good conscience is 62 What an euill conscience is 62 A good conscience is legall or euangelicall 63 What a legall good conscience is 63 How it is distributed into compleat or incompleat 63 A compleat legall good conscience defined 63 How many things concurre to a compleat legall good conscience 64 What followeth from thence 64 An Euangelicall good conscience what it is 68 What needfull to the making vp of it 68 How it differs from a legall 69 What necessarie to procure it 70 It is neuer separated from the legall in a Christian 72 The effects of conscience 74 Its application 74 Consciences charge 80 9. Faithfull men are frequent in prayer 85 Prayer described 87 Calling vpon God distributed 87 In calling vpon God we must vse the tongue and why 87 Also the heart and why 88 How to procure the spirit 94 What is to be done before prayer 97 What in prayer 98 Helpes to auoyde wandring thoughts in prayer 99 Helpes to pray with feruencie 100 What is to be done after
the rule forenamed and remembred and having done so the vnderstanding takes a strict and exact view of their agreement or disagreement Now if there be a iust proportion betwixt the acts and the rule then there is excusation the effect of a good Conscience For Faith resteth on the promise for reward from the Law-giuer But if there be a disagreement then followeth accusation the attendant of a bad Conscience For beleefe giues credit to the threat and expects a penaltie And thus you see how a good Conscience excuseth a bad accuseth by reason of faith being interposed Neither need we to doubt but the Gentile had a kinde of faith the which produced these effects Rom. 2. 15. The King of great Brittaine giues a iust law for the well gouerning of his subiects promising a reward to them that obserue it threatning a penaltie to them that transgresse it I my selfe being one of the number heare vnderstand and beleeue it Well a day is appointed when my obedience must be tryed The Law is read and I giue eare vnto it If now my actions answer the Kings command I am not afraid my Conscience doth excuse me Why For I beleeue he will iudge me according to my workes But if they disagree from his Precept then I feare and my Conscience doth accuse me because I giue credit that answerable to the threat I must be rewarded But suppose I were ignorant of my Princes pleasure or knowing it did not yet credit it should I then haue excusation or accusation Not and the reason is in that I want faith to beleeue the promise or threat which are of force to accuse or excuse being credited Let vs apply it God the King of all the world hath giuen man a Law writ without him or within him that skils not to gouerne his actions he also hath passed his vnchangeable Word that the observers of it shall liue the transgressors dye All this I giue credit to Now when I apply mine actions to the Law and they are proportionable to it then my Conscience excuseth me for here is a good seeing together Notwithstanding all this Faith must credit the promise and threat for producing of these effects and is in truth the first and remote cause though Conscience be the second and nearer of accusation and excusation When the hand doth amisse we vse to say can yee not see Yet it is not the eyes fault And so in this we doe the like appropriating that vnto Conscience the which properly and immediatly springs from faith And tell me why doth the Devill tremble Is it not from faith Why are the profane fearefull Is it not from faith Why is a good Christian chearfull Why He hath kept the patterne and hath faith and why doe we sometimes doubt sometimes beleeue But from partiall obedience and an imperfect faith Yet as wee haue said Conscience doth accuse and excuse cause ioy and feare as the Precepts of Grammar the boyes Latine but not without faith And I pray you would a Scholler care at all whether his Latine answered the rule or no had he not faith to beleeue the truth of it and his Masters promise threat And thus you see our opinion let the learned iudge 2. The second effect accompanying a good Conscience is Ioy ioy I say vnspeakeable vnvtterable Davids Harpe was nothing to this yet made full pleasant Musicke A good Conscience will make the heart to leape the face to shine fill the breasts with milke and the bones with Marrow It s Prov. 15. 15. Iudg. 9. 13. a great a continuall feast Irke Wine it cheareth the spirit of God and man Let Saul want it his kingdome will augment his feare Naball may make a feast like a King Belshazzar carowse in Bowles but having not this dish their thoughts will trouble them and their hearts in the middest of all their mirth dye within them This this is the ground of all true and solide ioy the best musicke will it make that ever was heard What caused Iob to laugh at death Peter to sing in prison Paul to comfort himselfe in the angry Adriaticke Sea And Stevens face to shine like an Angell when the stones came flying about his eares Any thing but a good Conscience The gallants of these daies may seeme the onely merry men but without this they are all base wretched miserable 3. Shall we thinke that Conscience goeth alone or with one single attendant or two as Iacob to Padan-Aram Ionathan with his Armor-bearer or Nehemiah to view the walls of Ierusalem No no Ioy is on its right hand and contentation runnes with it Cast a world into the heart of man he is not satisfied when as Paul not having a penny shall rest contented If thou canst but see the face of a good Conscience in the closet of thy soule engrauen on the Tables of thine heart thou maist cry with old Israel when he saw Ioseph his sonne aliue I haue inough or with Mephibosheth when the King returned safe let the Zibaes of the world take all For Conscience is a rich Treasure a Cabinet full of precious Pearles a costly banquet I say that Bread nourisheth Drinke refresheth but a good Conscience is all in all 4. Doth not Conscience also walke with Hope and giue good evidence for time to come It s like a rich Merchant who keepeth Factors in a farre Countrey and forreigne Land Doth it not send hope to trade and barter in the India of heaven from whence she returnes with comfortable tydings and supporteth Conscience vntill all things be had in perfect vision Were it not for this the heart would burst and good mens spirits faile them for feare Hope will still be whispering Conscience in the eare bid it be of good comfort and not faint for the time of its visitation is at hand Truely a Consciencelesse man is a hopelesse man and he that wanteth that shall perish 5. Also Conscience is alwayes armed and attended with courage boldnesse And is not that worthy the right hand of fellowship A man of Conscience dares stand before Princes plead his owne cause and force Faelix a bribing Iudge to tremble What made the Prophet to giue King Ahab the lie The Apostle to call the high Priest painted wall And Iohn to tell Herod he was an Adulterer But the force that floweth from a good Conscience He that hath a good Conscience may quench the fiery darts of Sathan conquer the King of feare and shake off all terrible tydings Keepe it and it will keepe thee safe amidst ten thousand dangers Sayle thou in this ship and it will land thee in safetie when they that want it shall split the barke of their soules vpon the rocke of condemnation 6. Conscience as thou hast worthie attendants in this thy Pilgrimage on earth so thy reward shall be great in heauen For thou shalt haue thy seat in the noble house of the soule till the day of iudgement Peace shall be thy
censure others Vse 3. for in so doing wee may bee blame worthy Let a poore Christian cry out that hee is tempted of Sathan troubled with doubting and call his estate into question the which is vsuall in the Lords children shall we not haue some that will tell it in Gath that such are haunted of the Deuill brought to despaire and not of the number of the faithfull but these grieue the holy Ghost wound their own flesh or rather declare euidently that they are strangers from the life of God Let the Magistrate with Moses represse impiety suffer not the offender to goe with out penalty and if he be resolute to advance religion how many will be ready to tell that he takes too much vpon him If the zealous Preacher with Iohn put the axe to the roote of the tree lash the conscience and speake with power what exclamations will fly like vncoucht fire workes this man is without mercy damnes vs all and sends our soules to hell afore our bodies be cold When men pray in their families search the Scriptures sing Psalmes Catechize their children and frequent the house of God shall not such be counted Puritanes nick-named Precisians And yet doe but looke into Gods booke and tell me if all the faithfull haue not done these things and the profane as branded to destruction omitted them but these grunting Swine are neuer satisfied such Dogs will vomit vp their filth and every Kyte of that nest cast vp his stinking gorge And what wonder i st for corruption will follow his kind and like grace produce the contrary effects to her from opposite principles For Christ was counted a wine-bibber Iohn reputed to haue a Deuill the faithfull to be full of new wine the same censure must and shall accompany the members and cleaue to the successors Yet let vs take heed lest falling into the same sinne we one day partake not of the same punishment or the like In the last place let vs all proue our selues whether we be Vse 4. in the faith or not for by this point rightly applyed we may doe it Thou saiest thou hast faith but hast thou the effects that follow it Dost thou beare like fruit and bring forth good workes as did thy faithfull forefathers And for our better triall haue we an eye to such as haue beene before vs and haue exercised the same vocation with vs and then if our actions be proportionable to theirs wee haue the same faith vnfeigned Art thou a Magistrate and dost thou desire to take a Who haue faith vnfeigned true triall of thy faith then compare thy proceedings with some one of that condition who in the booke of God hath beene reputed faithfull And thou maist consider to this purpose Nehemiah and take a view whether thine actions paralell his What inquirie dost thou make to know the Churches state what care hast thou to reforme things that be out of order how dost thou pity the oppressed build vp the decayed wals of Ierusalem pull downe the high places and giue charge for the Sabboths-strict-sanctification Hath the Lord called thee to practice that great art of soule sauing and is thy care so to preach and practise as that thou maist saue thine owne soule and them that depend vpon thee and dost thou yearne for the gathering together the scattered Saints to build vp the body of Christ and wish might it stand with Gods pleasure that all other with thy selfe were in the path that leadeth to heauen Is thy estate to gouerne a family How then be thy seruants and children trained vp in the knowledge of God What care hast thou to haue a little Church in thine house and morning and euening to offer vp a daily sacrifice In a word in whatsoeuer calling thou art cast is thy choicest care to glorifie thy God to worke out thy saluation and to draw others with thee to eternall glorie then be of good courage comfort thine heart for thy faith is vnfeigned and shall assuredly saue thee But if these things be omitted and the contrarie committed what should I more say except I should dissemble but that thou art a cursed Ieroboam a wretched Alexander a profaine Esaw and sonne of perdition be not deceiued for if faith haue not its perfect worke in thee and good fruits proceed not from thee thou art no graffe in Christs stocke but a wild Oliue whose end is neere to cursing and burning Why wilt thou not try thy faith by its effects if it be sound seeing this is a sure rule will not cannot deceiue thee looke thy face in this Glasse weigh thy estate in this ballance and measure thy faith by this rule for it is the onely way and I cannot giue thee a better And from these words it may also be collected that The approbation of Gods people is not to be despised but much Doct. 10. respected It s good to be well reported of by the faithfull for Pauls speech tends much to their prayse Nehem. 7. 3. 1 Kin. 18. 3. Gal. 1. vlt. For the faithfull haue the best iudgements in spirituall Reas 1. things and the least subiect to be deceiued They shall iudge the world and is not their testimonie Reas 2. of great estimation who are so honoured 1 Cor. 6. Begining Againe a good name is a great thing especially when it Reas 3. proceeds from the best people Mat. 16. 15. And finally whom they giue good report of they will Reas 4. bee sure to pray for and what can bee better Phil. 1. 5. Such then vndergoe reproofe as neuer regard the good report Vse 1. of Gods people There be many who had rather haue the applause and prayse of the Gallants and good fellowes of these dayes But doth this make for their reputation can this yeelde them any ground of true and sound consolation will they haue it glory in it but a miserable thing is it For its true honour to be honoured of the righteous Therfore Paul litle regarded to be iudged of the world In the next place this must teach them that are well reported Vse 2. of by the faithfull to esteeme it a fauour and not slightly to respect it for of a truth it will comfort the hart encourage to good and strengthen the weake faith to bee well respected of the Saints and the contrarie cannot but wound and grieue the vpright in hart I Kin. 18. 9. And let all men learne so to shew forth the fruits of faith Vse 3. that they may haue with these people the like commendation Set vp the ordinances of God in your families cast How a good report may begot out the profaine person relieue the poore Saints and entertaine the men of God For for such things sake is the approbation of Gods people acquired and if you doe these things who will or can speake euill of you if men doe yet you are blessed in that you are euill
the Centurion Except these abide in the ship ye cannot be safe and not we cannot be safe Act. 27. 31 The Reason shal be a Reason of the Doctrine For otherwise his words would not haue tooke so deepe impression Reas 1. For if he had said we cannot be safe Then they would haue paraduenture obiected that Paul said so for his owne safety but excluding himselfe they might Coniecture that God though they perished would saue him Mark 11. 30. c. another way And thus did our Lord by his wisdome put to silence the Pharisees in his Reasonings Againe when we haue vsed the likeliest course in our proceedings Reas 2. for the effecting of a thing we shall haue the greater hope of the end we aime at And if we be preuented yet Ester 4. 16. the remembrance how we obserued the best and wiâ—est way wil be of great force to comfort and content vs Euery wise Christian and daily workeman know the truth of this by daily experience in their proceedings In the vse of this we are constrained to reproue 〈◊〉 Vse 1. discrâ—tion of Preachers and priâ—aâ—◠〈◊〉 〈◊〉 〈◊〉 no wisdome in their provoking of others to good duties and thereby rather hurt then helpe others with whom they haue to deale in the way of Godlines and honesty What wilde fire shall you sometime see to fly from the Altars in the Temple what indiscreet carriage and gesture incomposed and indigested phrase from the Pulpit And agreat deale of passion little compassion The same is often seene in the Auditors also in censuring the preacher condemning of his method manner of deliuery his deduction and prosecution of doctrines Is this to honour an Elder to admonish him as a father is this wise and Christian dealing And let but one once haue a little life and true light he is crying out against all men condemning blindnes to the Center of darkenes These haue forgotten what they sometime were and though they haue zeale yet it s not guided by knowledge discretion and so there Actions worke no Reformation but Deformation Let vs then get wisdome in the guiding of all our speeches Vse 2. and perswasions Imitate the thresher when thou art to deale with thy Brother who first Tappeth his Corne in the sheafe before he lay on greater stroakes for else the good graine would fly into euery corner and the straw not endure the flayle so begin by degrees with another and when he will endure Tapping then smite harder or else thou dost but labour in vaine And thus we come to the second branch of the Verse But the spirit of power and of loue and of a sound minde These words haue a three fold consideration 1. As they haue relation to the former verse 2. As they are opposed to the spirit of feare and 3. As they one depend vpon another But first we will handle them as they be absolutely considered in themselues where we collect that Gods people haue the spirit of power Doct. 5. Had not the Poastes of an house neede to be of heart of Oake Gods people should be as Gedeons children euery one like the sonne of a King or Davids worthies men of valour mighty and strong able to turne the wheele ouer the wicked to smite them with the sword of the word hippe and thigh Was not Ieremiah a defenced Citie an yron pillar a wall of brasse Ezechiel had his face made strong his forehead like the adamant harder then flint Michaiah was full of power iudgement strength Barnabas of faith Steuen of the holy Ghost Ier. 1. 18. Ezek 3. 8. 9. Acts 7. 55. First Preachers haue the spirit of power else 1. How Reasons should they studie preach watch and pray 2. Withstand all oppositions 3. Boldly reproue great obstinate sinners for sound preaching will haue much resisting Iudas will be 1 Cor. 16. 13. Eph. 6 10. Coll. 1. 11. betraying Alexander withstanding and drunkards railing balladizing 4. And will not the deuill play his part who is strong And all private persons haue this power 1. Else how should they resist all naturall weaknesse in Reasons them which hinders the cheerefull performance of good duties 2. Ouercome all outward impediments they shall meet withall 3. Support the heauie burden of affliction which is a concomitant of the Gospell and 4. Without fainting indure to the end Weake trauellers will soone bee tired feeble professors quickly foyled And here is condemned those both Preachers and people Vse 1. who haue it not themselues neither can indure it in others We commend the deep-mouthed hound the shrill sound of the trumpet the lowd report of the piece yet cannot away with care not for the spirit of power resolution in a Christian Nay is not the drunkard who is mightie to to powre in strong drinke applauded the great beasts and huge Buls of Bashan for pushing and gorering one another admired Why then should not the spirit of power in Gods people be regarded extolled Is not power appropriated Iob. 9. 4. to God Did not Christ speake with authoritie and power and not as the Scribes Is not this recorded for his praise Mat 7 vlt. then where be mens wits are they not besides themselues Wilt thou heare me or wouldest thou be reputed Gods Vse 2. then striue for this strength procure thou this power for is it not a grace of the spirit are not they that want it subiect to slauish feare what can be of more worth stand thee in greater stead another day For can a Souldier be too strong a traueller ouer well limbed then may a Christian be too well fenced armed Must he not wrestle with principalities and powers combate with the sonnes of Anak tread vpon the Lion and the aspe and who can tell what weight may be put on his shoulders for time to come will wee not provin our beast for a long iourney rigge our ships for a rough passage build them strong for a long voyage bend our staffe before wee leape and shall we neuer fortifie the inner man repair the batterd bark of our soules nor try the truth of that stilt which must helpe vs to heauen Wherefore gather spirituall greatnes striue for this strength and purchase this power by all meanes possible and that thou maist doe these things 1. Endeuour to see thine owne weakenesse when men thinke How the spirit of power may be procured they want nothing they will not care for any thing If we truly did discerne our infirmities we would then labour for strength and stabilitie But ignorance in this makes men like Peter full of presumption 2. Auoyde sinne For as the more we bleed the weaker we become so the more we sinne the lesser power haue wee hee that sinnes weakeneth this spirit of power and pineth away 3. Mortifie the flesh for that is an opposite to this spirit Weaken the weeds and the good corne will florish so crucifie
be drawne Reas 2. from Christ the Lord. 1. Hath hee not bought them and will he now not demaund his due Yes thine they were saith he to his father but they are mine Io. 17. 6. 2. Hath he not prayed for them Io. 17. 24. and doth not the father heare him alwayes Io. 11. 42. 3. He also maketh daily intercession for them 1 Io. 2. 2. And shall hee not prevaile and 4. Christ hath glory by them For if one member were lost the body would be imperfect Ioh. 17. 10. Also from the Spirit we gather reasons 1. If he should not Reas 3. perfect the worke of gracein them the word that came from him would be against him Phil. 1. 6. Againe in the 2. place his power and mercy would not equally appeare to the elect in Regeneration as the power and mercy of the father and the sonne in the Creation and Redemption if any of them were not perfectly sanctified 3. Then Christ should proue a lyer for he hath promised to send his spirit that shall lead them into euery truth and againe the Spirit should not obey the sonne which were the deepest blasphemy to conceiue Io. 16. 13. 4. They are the Temple of the Holy Ghost and shall hee suffer that to be destroyed or the vncleane spirit to thrust him out of his possession 1 Cor. 6. 19. So that on the Fathers part the Sonnes part and the Holy Ghosts part they cannot perish And we may draw reasons from the faithfull themselues Reas 4. For 1. They cannot be deceiued Math. 24. 24. 2. They neuer sinne with a full consent the new man the part regenerate cannot sinne Rom. 9. vlt. 1 Io. 3. 9. And then shall he perish for the old mans transgressions This were to verifie Note the old Prouerbe The fathers haue eatâ—â— sower grapes and the childrens teeth are set on edge 3. They will alwayes vse the meanes that will bring them to heauen Col. 3. 2. and shall not hee that walketh in the way come to the end of his iourney Ier. 6. 16. 4. They are vnited to Christ by faith loue and the Spirit and who can burst these bands asunder And we may also collect arguments from the similitudes Reas 5. in Scripture for this purpose 1. Christ is compared to a vine the faithfull to his branches 2. To a spring they to living waters that flow therefrom 3. To an head they to his real members 4. To a foundation and they to the rest of the building And who shall stop the course of this riuer Iohn 4. 14. Rent this tree vp by the rootes Io. 15. Bruise this head Io. 1. 18. Or remoue this foundation for it s said that the Gates of hell shall not prevaile against it Math. 16. 18. This is not like Abrahams well that was stopped Ionah's guord that withered the Serpents head that was bruised or the Temple of Ierusalem that was ouerturned Finally if they should not be saued what great absurdities Reas 6. would follow for 1. Grace should be ouercome of corruption the yonger serue the elder 2. The body mysticall of Christ be maimed yea in part condemned 3. We should ascribe lesse to grace and the Spirit then to Sathan and corruption both for power and priviledge and 4. Christ should be subiect to dy in vaine in 〈◊〉 or wholly for by that rule and meanes that one may fall away two may yea all the faithfull and then Christ should 〈◊〉 to loose his purpose and to he gratis for no end And by this Doctrin in hand are our Aduersaries confuted Vse 1. who maintaine that the faithfull may fall and finally parish They instance in Salomon But he fell not totally and for euer Reasons why Salomon was saued For 1. He writ a booke of his repentance 2. He had a special promise that the Lord would neuer forsake him 3. Peter stiles all holy men who penned the Scriptures of which number he was one 4. He is in the naturall I say not legall Genealogie of Christ and no doubt but Christ would giue him that honour as to saue him 5. Hee might not commit idolatry but permit his Concubines so his sin was the lesser for as he was said to build the Temple by others so might he be reputed an idolater in bearing with others 6. He was a speciall type of Christ and all this being thus who dares conclude that hee was condemned We may boldly avouch the contrary But the Papists haue reason to hold that Salomon perished Why the Papists hold he perished 1. In so doing he being a King then Kings will the sooner submit themselues vnto the Pope and seeke for a pardon 2. If as a Prophet he perished and a penman of the Scripture 1. Oh! this maketh notably for their purpose for then this 2. will follow that the Pope may be free from the spirit of error yet dle a damned person as many by their owne confession haue done 3. If as a good and private man then 3. certainty of Salvation cannot be obtained as they seeke to defend and 4. Hold this position they must or else pardons 4. and Purgatory wil be of no praise or prize but vtterly perish But you will demand why should so excellent a man fall Quest so fearefully 1. The Lord might permit him to humble him as Paul Sol. must haue a pricke to buffet him least he should bee exalted with the abundance of Reuelations and was not Salomon hauing so rare parts incident to the same and if that was a remedy for Paul why not this vnto Salomon 2. Againe if this King had liued without spott he being so wonderfully qualified and hauing so great a kingdome that none was euer like him the people peraduenture would haue taken him for the true Messiah For how many still looked for Christ at that day and after Christ was come dreamed of an earthly kingdome Many more arguments they produce but we haue answered them elsewhere therefore here omit them And this doctrine is of great comfort to all the faithfull Vse 2. for come what can they shall neuer perish Nothing shall be able to separate vs from the loue of God in Christ Iesus We should more reioyce in this then wicked men in their wine and oile and large possessions Iobs heart was glad in the remembrance and assurance that his Redeemer liued that he should see him with his eyes David reioyced that his flesh should see no corruption and the Apostle that hee should be saued Shall a King be glad that none can take away his crowne a nobleman the Ensigne of his honour the Iudge his scarlet robe the Bishop his Rochet the Captaine his Auncient the Pyrate his flag and the poore man his farme shall the certaine possession of these things breed so much mirth and shall the assurance of a kingdome not expell sorrow and mourning Art thou poore in a farre Country despised
Iudg. 17. vlt. me seeing I haue a Leuite to be my Priest And shall it not then be said of euery faithfull man and woman I am sure it will goe well with mee seeing I haue the Spirit of God in my heart And this Doctrine must teach the faithfull diuers lessons Vse 3. 1. They must take heed that they greiue not the holy spirit of God For neuer had any a better guest 2. To marry in the Lord for shall they make the Temple of the Holy Ghost the member of an harlot 3. To keepe their vessels in comelines and honour and to touch no vnholy thing For shall we defile the Temple of God 4. And finally to vse all meanes that it may be continued and preserued both from destruction and pollution Againe Let not a man disdaine to entertaine the faithfull Vse 4. When the Author of the Hebrewes would perswade the people to giue lodging to strangers he produceth this as Heb. 13. 2. an argument to moue them for saith he some in so doing haue receiued Angels into their houses Was this of force why then let the consideration of the poynt we haue in hand be powerfull to perswade to the same duty It went well with that family where Ioseph was so shall it with those that entertaine such in whom is the Spirit of God And here let man learne a lesson and wonder Is the Vse 5. Spirit of God in Paul and others where the spirit of all vncleannes not long before ruled Admire his humility that would descend so low as to dwell in so meane an habitation He that dwells in that light that none can attaine vnto now dwelleth where was a palpable darknes Salomon on this consideration broke out Is it so that the most high will dwell with the sonnes of men and shall not we doe the like from the same ground 1 King 8. 27. In the last place Let vs examine our selues whether we Vse 6. be Temples of this Spirit or not for if he dwell in the faithfull it 's reason we should proue if we our selues be not seduced And let these tryalls following decide the matter Signes if the spirit dwell in vs. 1. Where he dwelleth there is peace that passeth all vnderstanding ioy that 's vnspeakeable glorious 2. There is liberty not to sinne but to all holy actions 1. They can pray with sighes and groanes which cannot be expressed 2. Prayse God with an heart enlarged and with a willing Rom. 8. 26. minde 3. Runne all the wayes of Gods precepts chearefully and 4. Are resolute in the greatest and most desperate opposition for God his truth and their brethren 3. Where he takes vp his lodging there is holines He doth not dwell in Drunkards Epicures Vsurers fornicators or any vncleane person This fire purifieth the heart cleanseth the inward man though neuer so full of filthines in former time 1 Cor. 6. 11. Eph. 5. 18. 4. In a word where he inhabiteth he alwaies moueth the mind to doe good refresheth the soule after the performance of any holy action with a secret content and hidden approbation opposeth all evill iniections in the first apprehension as of Atheisme merit murder c. and in Conclusion he alwaies allureth that person in whom he is to bring all his actions words gestures thoughts and intentions to the word of God reuealed for that 's his owne Rule and by that we may know if he be in vs had we no other tryall We may gather another Note of great consequence out of the word Dwell which is that Where the Spirit of God taketh true and speciall possession he Doct. 5. is not cast out for euer For the word Dewll importeth not onely possession but continuance David Abraham Iacob with all the faithfull were neuer totally and finally depriued of the Spirit or the graces of the Spirit after they once were the subiects of the same Ioh. 16. 13. Math. 28. 20. First because he delighteth in his habitation and where Reas 1. that is in the inhabitant he will not be remoued from his home Who is able to dispossesse him is there any greater then Reas 2. he he it is that hath cast out the strong man Sathan and will neuer suffer him againe to reenter But it s said that Sathan findeth the house swept bringeth Obiect seuen spirits worse them himselfe and dwelleth there Math. 12. 44. c. To omit the diuers interpretations of that place this I Sol. take to be the truest Sathan is compared to a wayfaring man or traueller who wandreth vp and downe the Moores and Marshes to find water yet when his hope is frustrate it being dry land he then returneth to home his own habitation the which is garnished to his minde So the Deuill when he cannot take possession of other persons he like a sow returnes to his former muddy poole and findeth it swept but from all goodnes therefore he resteth there with greater content then he had in his progresse He hath malice enough to seeke a dwelling in all the elect temples of Gods spirit but that fire from aboue hath dryed vp the spring of sinne he cannot finde reentry therefore he makes a regresse to that person or Nation where he shall certainly enter For if the Spirit had swept and garnished the house from the power of sinne and adorn'd it with his gifts that are peculiar to the elect the Diuell might knocke at the doore but he should neuer be admitted to entrance much lesse to dwell there This might serve to confute the Papists who hold that Vse 1. the Spirit may be lost and cast out but we haue elsewhere spoken more at large of this poynt then here we will And this may confirme the salvation of Salomon as also Vse 2. teach vs what to thinke of those that began in the spirit yet ended in the flesh assuredly their gifts were generall not speciall neither did the Holy Ghost euer in a peculiar manner dwell in their hearts This may be of good vse to all the godly for their saluation Vse 3. is sure the Spirit shall neuer leaue them vntill nor then neither he hath safely conducted them to the hauen of heauen Oh that we knew the worth of salvation then this doctrine would rauish our soules and in the greatest stormes of temptations yeeld vs boldnes Were a great Merchant assured that his pilot would and could bring his ship safe to shore oh how would it reioyce his heart and glad the soule and shall we haue no ioy in the consideration of the certainty of our saluation Sure then it is because we know not the worth of heauen or misery of shipwracke at the gates of hell Would it not haue comforted David or Iacob to haue had a Ionathan in their iourney And shall it be no matter of mirth to vs that the Spirit of truth will lead vs into all truth This made the man