Reasons alleadged we omit what might be further collected from this verse and proceed to the next VERS 10. But is now made manifest by the appearing of our Saviour Iesus Christ who hath abolished death and hath brought life and immortality vnto light through the Gospell THis verse dependeth on the former For our The Logicall resolution Apostle hauing affirmed that we were called and saued in Gods purpose before the world was in these words declareth the manifestation of Gods mercy and the benefits we receiue through the same The particulars in this portion of Scripture be these 1. That the grace and purpose of God and mans saluation is manifested 2. The time in the word Now. 3. With whom or by whom it appeared and that is Christ who is described by two effects one that he destroyed death another that he brought life and the instrumentall cause whereby is said to be the Gospell Now. This word includes all times before and after the The Theologicall exposition comming of Christ Made manifest There be diuers degrees of the appearing of Grace but onely in our apprehension 1. Grace appeareth in Gods decree 2. In the darke promises at the beginning of the world 3. When the efficacy of the merit of Christ appeared in the world 4. By the application of the Spirit 5. When Christ came in the flesh 6. And lastly when hee shall returne againe in Glory Who hath abolished That is Remoued obliterated destroyed swallowed vp 1 Cor. 15. 54. c. Death By Death is meant the sting of death for all must once dye and the torments of hell hereafter called the second death Reuela 21. 8. As also the death of corruption which is in vs may also be vnderstood with all other kinds that be inflicted as curses And brought life First the life of grace here and of glory hereafter And immortalitie This argueth a further benefit that Christ hath procured for as Adam brought death and eternall death so Christ bringeth life and life that shall endure for euer Some read the word incorruption and the bodies of the Saints shall after the day of iudgement see no corruption Vnto light First openly manifestly and as cleare as the Sunne at midday vnto such as haue their eyes opened Through the Gospell First by the promises and doctrine of the new Testament written preached As the Lord from before the begining of the world of The Metaphrase his gracious and free purpose gaue through Christ Saluation to his chosen people so hath he now since the beginning of the Law and promises exhibited clearely and conspicuously vnto euery one of vnderstanding manifested the same by the bright appearing of Christ our Lord who hath blotted and rooted out death temporall in respect of the sting and torment and eternall paine in the kingdome of darkenes and hath also brought vnto light the assurance of the life of grace here and the perfection of endlesse glory hereafter and that by the writing and Preaching of the Doctrine and promises of the Gospell From the relation and dependance of this verse with the The deductioÌ„ of doctrines former we gather that Gods purpose in his appointed time shall come to passe Doct. 1. Grace was giuen in Gods resolution before the world and now manifested in former and present times Let man devise what he can Gods counsell shall stand The Lord of hâ—â—sts Prou. 19. 24. Isai 14. 24. 46. 10. hath sworne saying Surely like as I haue purposed so shall it come to passe and as I haue consulted so shall it abide He declareth the last things from the beginning and from old the Psal 33. 11. things that were not done Yea the coâ—â—sell of the Lord shall stand for euer and the thoughts of his heart from generation to generation And though Christ was long yet he came in the fulnesse of time Gal. 4. 4. For he is not subiect to forgetfulnes The Butler being Reas 1. but a man may forget Ioseph and Ioseph his fathers house yet howeuer that be the Lord alwaies is mindfull of his purpose David was in a passion when he cryed Hath God forgotten to be mercifull The Lord hath the Idea of all things in himselfe and euery thought is before his eyes so that he is not forgetfull of his purpose Psal 139. 16. He is true of his promise for it makes for his glory Shall Reas 2. the Lord purpose and not performe Sure this should argue instability and mutability in the Lord the which cannot be For the Lords purposes are founded vpon his counsell his counsell is most wise therefore hee neuer altereth or changeth his former purposes Neither doth God like man purpose any thing that he Reas 3. is not able to performe Nature may be interrupted and not produce her effects but the Maker of it cannot be hindered at all for his power is infinite and if he but will any thing it is done yea speake but a word Speech is one of the least motions yet when God said Let there be light Gen. 1. it was so This may serue for to terrifie the wicked and confute Vse 1. their Atheisme who cry out Where 's the promise of his comming haue not all things beene alike from the beginning Yet Act 17. 31. shall not the Lord appeare in his appointed tim He hath set a day wherein he will iudge the world The yong man Eccles. 11. 9. may reioyce in his youth and doe what seemeth him best in his owne eyes yâ—t let him know that the Lord will bring him to iudgement The Epicure goe in purple and fine linnen and fare delicately euery day but his sweet morsells shall be grauell in his mouth when his account is cast vp And be thou assured that as the Lord hath purposed mercy to his children so hath he iudgement without 2 Thes 1. mercy to all wicked and vngodly persons and in the time he hath purposed it shall be performed For he is Iob. 9. 4. wise in heart and mighty in power who euer waxed fierce against him and hath prospered God spared the old world long but the floud swallowed them vp at the length Iezabell had a long time of turning and Ierusalem of repenting but was not the wrath of God powred downe at the resolued time to the vttermost And so shall it be at the last with such as cry and thinke the Lord is like vs he will neither Psal 50. 21. Zeph. 1. 12. doâ— good or evill And in the second place this must teach the faithfull patience Vse 2. Ioh. 2. and to waite the Lords leysure We may not appoint the Lord a time when to finish his worke It was Maryes fault that would be directing her sonne that was God and man when to worke his miracles and be handling of him and we read that the best of Gods children haue failed in not patiently waiting for the accomplishment of
10. Not to be ashamed of the faithfull in affliction is a true signe of a sound Christian 405 Vers 17. Doctrines Page 1. When the faithfull are afflicted then they are to be refreshed 407 An obiection answered 409 Whether Ministers may visit them that be sicke of the plague 409 If Ministers may liue in a corrupt aire 409 2. The faithfull are to be sought for 409 How they may be knowne to be such 419 3. Whom or what we affect truly we will seeke dil gently 410 4. They that seeke shall find 412 Rules to be obserued in seeking 413 5. Rome heathen was better then than Rome christiā now 414 Viz. When Paul was there prisoner Vers 18. Doctrines Page 1. There is a time when the world shall be iudged 418 If Angels moue the Orbes 418 2. The day of iudgement great and wonderfull 424 3. Christ our Lord shall iudge the world 427 Motiues to prepare for the day of iudgement 429 4. The best man is not to rely on his owne merits but Gods mercy at the day of iudgement 430 Sundry of the Papists obiections answered 430 Why God commaunds good workes 431 Good workes cannot merit and why 431 For what causes the Lord rewardes the workes of the faithfull 432 5. A good mans mind is often carried to thinke on the day of iudgement 433. 6. Prayer is to be grounded on Gods promises 435 How Moses and Pauls prayer can stand with this doctrine resolved 436 Helpes for prayer 437 7. When we want wherewith to requite our friends we are to pray for them 438 8. Speciall friends in a particular manner are to be prayed for 438 9. Mercifull men shall obtaine mercy 440 Rules in shewing mercy to be obserued 440 10. They that shew mercy in an euill day shall find mercy in an evill day 440 Why Paul prayeth for mercie at that day rather than another time 441 11. In famous cities it sometimes goes hardly with Gods Saints 442 12. The worthiest Christian may be releeued of a meaner person for soule and body 443 13. A good man thinkes nothing too deare for the Preachers of the Gospell 443 Lets of liberality to Ministers 444 14. In the greatest straites the Lord remembers them who suffer for his cause and Gospell 445 Many other points and passages for breuitie wee haue omitted AN EXPOSITION OF THE SECOND EPISTLE OF THE APOSTLE St PAVL TO TIMOTHIE THE Epistles of the Apostles were directed either to Churches in generall as the Romanes Corinthians or persons in particular as Titus Gaius And they were private men as Philemon or publike as this Timotheus who was a Minister of the Gospell and as some maintaine the first elect Bishop of the Church at Ephesus Now for the more Methodicall proceeding in this our intended progresse two things necessarily are to be considered observed 1. The scope or end which our Apostle in penning this Epistle aymed at intended 2. The many weightie Motiues or Arguments he produceth to haue his purpose accomplished thorowly effected True it is that as amongst various causes there is one prime and first efficient the which is God so amids severall ends one principall and transcendent which is his glory For as Alpha and Omega are the initiall and finall letters of the whole alphabet so is God first and last beginning and end of every creature Taking therefore as granted that the choicest and chiefest marke our Apostle eyed aymed at was the glory of God as doubtlesse it was the subordinate shall be related annexed the which in this Epistle are comprehended included 1. He exhorteth Timothie to cherish stir vp and increase the gifts of God in him and to be strong in the grace which is in Christ Iesus 2. To walke vprightly sincerely and not to diuert from the expresse patterne of sound words which he had received learned 3. To doe the worke of an Evangelist Preach the Gospell in season out of season and to be faithfull and painefull in the execution of his function 4. With patience and resolution to beare the crosse suffer affliction and not to be ashamed of the testimony of the Lord Iesus 5. He foretelleth him of perilous times premonisheth him of evill workers in generall and giveth him a caveat to beware of Alexander the Copper-smith who had withstood his Preaching much in particular 6. Finally he desires him to come vnto him and bring Marke as also his Cloake Bookes and Parchments with him These be the inferiour and secondary ends of Pauls penning this Epistle The arguments whereby the Apostle would induce Timotheus to discharge and performe the forenamed particulars are many some whereof shall be mentioned 1. because he was descended of faithfull religious Parents 2. From the good opinion the Apostle conceived of him 3. In that he was well and rarely qualified 4. Forasmuch as his calling was holy and salvation certaine 5. He would allure him by his owne example being an Apostle and a man of greater note and dignitie 6. And also from the shame which befell revolters and the honour that redounded to Onesiphorus who persevered in well-doing All these are conteined in the first Chapter the rest shall be omitted except when in this Discourse speciall occasion is offered that they should be produced rolated In the two first Verses of this Chapter you haue the Preface The Analysis of the whole Chapter or Inscription in the rest which follow part of the matter or bodie of this Epistle In the Preface is conteined a double description and a salutation The former is of the Pen man the latter of the person to whom he writeth The salutation is laid downe as by the matter of it what he wisheth so by the persons who are to accomplish it and the one is God the Father the other Christ Iesus our Lord. In the third Verse where the bodie of this Epistle beginneth we haue the Apostles carriage and that toward God and his sonne Timothie Concerning God he acknowledgeth that he did serue him for extent from his elders for manner with a pure Conscience Now for his behaviour to Timothie he confesseth that he did thanke God for him and also make mention of him in his prayers for constancie without ceasing for time night and day The Apostle further declareth the earnest desire he had to see Timothie being induced from the end the increase of his owne ioy and by a twofold motiue in respect of Timothie the one was the remembrance of his teares the other from the vnfeigned faith he conceived to be in him vers 4. 5. In the sixt Verse Paul puts Timotheus in minde to stirre vp the gift which was in him where he maketh mention of the efficient cause thereof God and the instrumentall which was the imposition of hands vrging him to doe so from a twofold reason the former in that he was freed from the spirit of feare the latter having received the spirit of power c. vers 7. Moreover in the next
others 1 Tim. 4. vlt. 3. When though they preach often yet their Sermons as Gallio said of Religion are but a matter of names and words and a scraping together of fables and vaine Phylosophie Coll. 2. 8. 4. When the preacher maketh wrong application pressing that vpon Gods people which is the portion of the reprobate This is the old custome of false Prophets who Ezek. 13. 22. grieued the harts of the Godly and hardned the wicked in so doing by promising them life Wherefore often sound powerfull and plaine preaching is the way to worke vnfeigned faith in the people Lett es in the people be many yet few here shall be mentioned Let ts of faith in the people One is a vaine perswasion that all men haue it from their birth A second is in that the people thinke it not a thing of great worth or necessitie A third is a desperate idlenes which makes men negligent in the vse of the meanes The fourth is a setled resolution to liue in sinne for a season and so if they be cut off in the meane time yet they haue made this conclusion that then they will cast themselues vpon the hidden and vnsearchable mercie of God This is to hang a mans Saluation as Iob speakes of Iob. 26. 7. the earth iust vpon nothing But if by any meanes such men might be allured we will adde some motiues in the last place to perswade them to it 1. Consider how often the Lord doth intreat vs to get faith and beleeve in him Might not this moue an heart Motiues to get faith of stone to this duty who would not out of his priuate iudgement condemne such a man that will not obey him who doth begge and beseech that might command and kill 2. And is it not the onely way to get rest to our soules and to procure peace that passeth all vnderstanding What person is he that priseth not this peace that doth not wish for so great a fauour 3. Who euer came to Christ and went away vncured the verie diuels that sought vnto him sometimes had their desires and shall wee doubt or once despaire to speede if we approach to his presence Is it possible that he will not performe his promise to his people Mat. 11. 28. 4. Call to mind how cheap wee may haue this commoditie We may buy it without gold or siluer If wee bring empty hands yet honest harts we shall not goe home without it Let vs but aske it and we shall haue it Mat. 7. 7. 5. How many are the priuiledges that accompanie it By Ioh. 1. 12. 2 Pet. 1. 4. Eph. 6. 16. 1 Ioh. 5. 4. it we are vnited to Christ made the sonnes of God partake of the diuine nature quench the fierie darts of Sathan ouercome the world and are saued 6. And if nothing will moue thee to get faith vnfeigned Eph. 2. 8. and to beleeue in the Lord yet let the fearefull iudgements that are threatned against infidels preuaile with thee Shall not such be cast into the lake that burneth with fire and Brimstone for euer which is the second death Rev. 21. 8. And let me wind vp all in a short application and exhortation I say that to all which I doe to one get faith keepe faith and increase your faith a mite of this graine is worth a million of gold a stalke of this faith a standing tree of earthly fruites a soule fraughted and filled with this treasure all the coffers of siluer in the whole world What can I more say the least true faith is of more value than large demaines stately buildings and tenne thousand riuers of oyle If the Mountaines were Pearle the huge Rocks pretious stones and the whole Globe a shining Chrisolite yet faith as much as the least droppe of water graine of sand or smallest Mustard-seed is more worth than all This will swimme with his Master hold vp his drouping head and land him safe at the shore against all winds and weather stormes and tempests striue then for this fraught For the time and tyde thereof serueth but once and not for euer Vnfeigned faith Whence we gather that Our profession is not to be in Hypocrisie but in Sinceritie Doct. 2. Paul speakes here of faith that 's not Hypocriticall but sound vpright And though hee but mention faith yet he comprehends vnder it profession and truth in our dealings Mich. 6. 6. Isa 9. 17. Mat. 5. 8. 1 Cor. 5. 8. 2 Cor. 6. 6. For if it be not thus we are vnder the curse and subiect Reas 1. to all iudgements what euer How many woes doth Christ denounce against Hypocrites and the Prophets euery where in their Sermons crying Woe be vnto you Hypocrites Luk. 11. 44. Againe the Lord loueth Sinceritie in the inward parts such Reas 2. service is a delight vnto him And will not Sathan one day or other as he did Iudas arrest vs and carie vs into the kingdome of darknes Our adversaries reproch vs and our own courses condemne vs truely if our profession be in hypocrisie we can neither please God nor profit our selues Away then with the profession that is in many in our Vse 1. dayes What forme without power of Godlines may we finde what shewes without substance and shadowes that are not accompanied with the true bodie doe these men imagine that the words of God are vttered in vaine or that his iudgements shall not befall them What heart can they haue to looke God Sathan death or iudgement in the face when as their owne hearts are a strong and crying witnesse against them what if they doe shall it profit them no verily In the second place seeing we all professe the truth let Vse 2. vs keepe our feasts with the bread of Sinceritic and truth and and mixe all our actions with sincerity and integrity Let vs shunne the practise and properties of Hypocrites which be these Sixe properties of an Hypocrite 1. To be one in the face another in heart Hypocrites be like flales that seeme to haue life window cushions glorious without yet stuffed with straw flockes or some course Rubbish within 2. They straine at a Gnat and Swallow a Camell Make Luk. 11. 39. great conscience of a humane ceremonie yet are desperately negligent in the commandements of God Tithe Annise Mint and Cummin yet transgressâ— the law for a morsell of bread 3. These persons picke quarrels for moates in others and Math. 7. 3. spy not mountaines in their owne eies Censure their brethren sharply if they stumble yet iustifie themselues though they fall and tumble in the mire and ditch 4. They are wonderfull in ostentation Giue almes with the sound of a trumpet write their good workes in the 2 King 10. 16 windowes haue the least act in record and Iehu-like cry come see what zeale we haue for the glorie of God and the Lord of hostes 5. Such be inconstant in all
perswaded Iapheth to dwell in Shems tent God was both the God of Iewes and Gentiles at this season Secondly The Apostles had diuers tongues to preach to them Paul was their Apostle many of them converted the Wise men were Math. 2. 9. the first fruits And the Gospell was writ in their Dialect So that the barren wombe brought forth more children then the married wife Reas 3. Ioh. 4. 1 Tim. 2. 8. The Kingdome of God came then to mens doores they might serve the Lord in all places which was no small benefit Reas 4. And finally greater grace was giuen after Christs comming then before him Therefore the Temple Prophecied 2 Cor. 3. of in Ezekiel was bigger then in the dayes of Moses It s true that some particular persons were rare and excellent vnder Isai 6. 8. c. the law but if we looke at whole Churches they then exceeded them vnder the Gospell This serueth to confute those that of late are sprung vp Vse 1. who hold the contrary doctrine and surely they are deceiued I would know of them Why Abraham desired to see our dayes why the second Temple was more glorious then the first wanting many things that the other had why Iohn the Baptist was the greatest of all the Prophets yet the least vnder the Gospell greater then he Why Paul called Gods ordinances for so they were in former time beggarly rudiments why Genealogies were to be reputed as fables why the Patriarches without vs are not said to be perfect why Simeon desired for a time he might not see death And then cryed when Christ was exhibited in the flesh Now lettest thou thy seruant depart in peace c. If it were as they would haue it They will say that Christ was truly and as plainly seene Obiect vnder the Law in the sacrifices as now vnder the Gospel 1. I answere No for the word was made flesh he walked Sol. 1. amongst his brethren they saw him handled him heard him beheld his wounders and miracles saw him condemned crucified raised and carried into heauen and what more lyable to sense then all these things 2. We haue the same sacrifices in the letter and may make 2. vse of them and in stead thereof we haue the Sacraments of Baptisme and the Lords supper which represent Christ as clearely except we should hold that our eye sight is more darke and dimme then their was For what more lyably to sense then breaking of bread powring out of wine the which represent the crucifying of Christs body and shedding of his bloud But if any lust to be contentious wee haue no such custome neither the Churches of God And in the next place I am constreyned to reproue two Vse 2. sorts of persons the prophane and professors For the first kind notwithstanding all the great meanes which they enioy yet to see to they are very beasts Spots they be in our Markets blots in our feasts like the Dog and Sow vomiting and lapping vp the filthines of euery sinne wallowing in the mire of all vncleannes and neither fearing God or reuerencing man they speake euill of all in authority and contemne and condemne too the things and persons highly in fauour with God It s fearefull to liue in ignorance but how farre greater damnation are these worthy of seeing light is come into the world and they loue darknesse more then light Shall it not be easier for Sodom and Capernaum in the day of iudgement then for these Haue we not some that deny the Lord that bought them tread vnder foote the bloud of the new couenant and crucifie againe the Lord of Life Witnesse our swearing drunkennes and drinkings our whoredomes fornications and all manner of wickednesses Doe not some count it their grace to appeare gracelesse glory in their faithlesnes accent their words with vaine phrase make the beginning Conclusion of their sentences to be nothing else but an oath It were tolerable for men if at any time to stumble in the night but to drinke stagger and fall in the day is damnable And how shall such persons escape condemnation if they neglect so great salvation Wherefore seeing you haue the light become children of the day hence forward abandon the workes of darknesse reprouing them rather And I may not omit those of the better sort who take not as they ought notice of Gods providence over vs in these latter daies We cry out of many things amisse but see and say nothing of what is amended How many haue desired to see the dayes that we haue yet it was not affoarded them Are we awake or sleeping why then doe we not behold how the Sunne these 60. yeares hath continually shined in our Horizon What if the Papists haue sought to eclipse it haue they prevaild How many haue warmed their cold spirits at this flame whose parents neuer put finger to a sparkle of this fire Hath not this Sunne expelld many mists and clouds of darknes Doth hee not run his circular motion still and haue not many a poore soule passed through the darke night of this wildernes to the fruitfull and cleare shining day in the land of Canaan Wherefore prayse God for that you haue and pray often and earnestly that the Sunne of the Gospell may neuer set or the Candle of the word be put out so long as the Sunne and Moone endure Be not like Rahel crying for your wills as she did for children or else ye dy And be not offended to heare me speake a word more Repine not murmur not and fret not at that Manna you haue for many haue fed well of as course and little food looked fat faire and well liking and rested contented with lesse then an Homer full For Gods power is alwaies the more seene in weake meanes then stronger Yet I wish we might be sensible of what we find amisse and recommend it to God by prayer putting to also our helping hand yet wisely oportunely and euery one in his owne rancke and order And seeing that the dayes wherein we liue are better then Vse 3. the dayes of old wee must striue and be better also The more choyse dyet we feede on the fatter and fairer should we be the clearer light the cleaner must we keepe our selues from pollution contamination When trees are remoued to a more fertile soyle doe we not expect that they should spread further and be more fruitfull then before when cattell are put into a better pasture will we not looke for greater growth more labour at their hands Shall not we then grow strong worke mightily in the Lords vineyard and resolutely run the wayes of his commands Is not our light brighter our spirituall food better and our iourney shorter then why is there not some equall proportion Brethen these things must be thought vpon made vse of or else our account one day will be the greater the heauier for vnto whom much is giuen
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
giue his seruant wherewith to worke affoard time food and all things conuenient yet when he comes to see if his taske be finished he findes that the meate is wasted the time ended the Candle to the very socket burned and yet little or nothing of the worke furthered how would such a seruant excuse himselfe to his Master And is it not so with many of vs God hath giuen vs meate and drinke time and matter candle and fire But what haue we done Is not the lamp of our life almost consumed the Sunne of the Gospell about to set at the least from vs and yet we haue not finished the worke that was giuen vs to doe We are without our wedding garment polluted in our bloud and in regard of cloake or couer of grace starke naked How shall we then expect to avoyd that fearefull sentence Friend how camest thou hither without thy wedding garment Take him bind him hand and foote and cast him into vtter darkenes And is that day so great Then let vs all prepare for it Vse 2. before it come finish our worke be cloathed and not found idle or naked For blessed shall that seruant be whom his Master shall finde so and so doing Say not with the foole that there is no God Make not a league with hell and a couenant with death Beleeue not Hymeneus or Philetus that the Resurrection is past already neither cry with the scoffers and mockers Where is the promise of his comming Doubt not of the day and the certainty of its approaching For doth not the drowning of the old world declare it the deuouring of Sodom by fire and brimstone proue it the destruction of Ierusalem confirme it the curse vpon the Iew at this day ratifie it the hot plagues invndations of waters earthquakes extraordinary frosts the blazing starre and many petty iudgements that hourely haue and doe befall the wicked seale it Oh therefore as thou doest beleeue it so prepare for it Now time is present meanes at at hand the Lord allures thee But will it be shall he doe so euer No no Remember the foolish virgins get oyle in thy lampe grace in thy heart righteousnes on thy person and a good conscience to thy companion or else it had beene good for thee thou hadst neuer beene bred or borne For without these the iudge will frowne bend his browe and be a consuming fire The next instruction we gather is this that Christ the Lord shall iudge the world Act. 17. 31. 1 Cor. 1. Doct. 3. 7. Math. 28. 18. 2 Cor. 5. 10. 1 Thes 4. 15. If we vnderstand by Lord in the second place the sonne of God then the point is plaine But howeuer its a sound position For if we expound the word to be meant of God the Father yet he will shew mercy and iudgement by his sonne For he hath committed all things to his hands For by him at first were all things made by him since Reas 1. was Man redeemed therefore it s most meete they should be iudged by him The iudgement shall be visible so that its most conuenient Reas 2. the iudge should be so too Now the Fathers invisible but the Sonne in our nature is not And shall Christ the Lord iudge the world What then Vse 1. shall become of those that haue crucified him and persecuted him in his 〈◊〉 that haue trod vnder foote the Sonne of God 〈◊〉 a mocke of the bloud of his Couenant that 〈◊〉 â—â—spighted his Spirit and disobeyed his Gospell that 〈◊〉 〈◊〉 as it were betweene their teeth his flesh by their cruell oathes and would not haue him to raigne ouer them Woâ—ull and vnutterable will their condition be fearefull lamentable shall be their portion Did Moses tremble at the Mount Iohn fall downe troubled at the sight of an Angell Felix shudder before Paul and the stubborne Iewes fall at the voice of Christ backward What will the prophane men doe when he shall come to be reuenged on them and to reward them according to the number and greatnes of their sinnes Shall a man cloathed in purple or scarlet whose throne is in the dust and his breath in his nosthrills make a guilty conscience to quake and tremble shall not then the Iudge of all the world enwrapped with glory couered with iealousie and hauing the keene sword of reuenging iustice in his strong hand make the hearts of such as neuer would obey his lawes to faile them for feare shall they not wish that the Mountaines might fall on them and the hills couer and conuey them from his presence would not they be glad if they might creepe into the crannies and close caues of the earth from his reuenging and impartiall iustice And if a Lord haue mercy vpon thee a Take him away Iailor will cause such shedding of teares folding of armes and wringing of hands what will that irreuocable sentence doe Goe ye cursed into eternall fire prepared for the Devill and his Angels I could wish that those words were grauen with a pen of iron in the palmes and foreheads of euery impenitent sinner of euery dissolute and godlesse person And shall Christ iudge the world shall he that redeemed Vse 2. thee sit vpon thee then be of good comfort for it cannot but goe well with thee No man euer hated his owne flesh consumed his reall and royall members or put away a chast virgin Assure thy selfe then that thy head and husband Iesus shall neither leaue thee or forsake thee or euer be diuorced from thee This vse is worthy our best consideration and a ground to euery honest and vpright heart of vnspeakeable comfort Therefore when Sathan Death Iudgement and hell looke thee in the face thinke vpon this thing And shall Christ iudge thee Then Agree with thine aduersary Vse 3. quickly whiles thou art in the way with him least he deliuer thee to the Iudge and the Iudge deliuer thee to the Iailor and he cast thee into prison For verily thou shalt not depart thence vntill thou hast paid the vttermost farthing And when will that be Neuer neuer And might not this word breake thine heart and moue thee to doe it When Ioseph was to goe before Pharaoh he shaued his head and put vpon him another robe or change of raiment When Hester went vnto the King she cloathed her selfe with her royall apparell And shall we meete the King of Kings wrapped in the stinking weedes of drunkennes swearing and lying couered with the monstrous clouts of fornication adultery and all vncleannes Surely if we doe we shall neuer find fauour in his eyes Let him then that hath stolne steale no more but labour with his hands And that I say to one to all I say it Change your minds and turne that your sinnes may be put away when the time of refreshing shall come from the presance of the Lord and he shall send his sonne Iesus the which is now preached vnto you to
be The Iudge of all the world But in regard the most little consider this day or dreame of their latter end or if they doe vsually like Agrippa put it off vntill it be too late let these following Motiues somewhat preuaile with thee to practise it speedily 1. Remember that he may come suddenly in the dead of Motiues to prepare for the day of iudgment the night when thou little dreamest of such a matter Was it not a dreadfull summoning to the rich foole This night shall thy soule be fetched from thee Suddennes makes an evill a double curse We may die in our sleepe and what a fearefull thing would this be if we be tooke away in our sinnes for as death leaueth vs so shall iudgement find vs. 2. We cannot hide our selues or the least of our sinnes from his all-seeing eye For all things are naked and bare before him with whom we haue to deale 3. Consider his power he can send his Angells to fetch vs before him from the foure endes of the world be we neuer so strong in might or potent for number 4. Call to minde that he is strict and iust in all his proceedings not one can escape death if sinne be found vpon him 5. That there shall be no delay or bayle when he commeth iudgment shall be executed speedily 6. And last of all let it be well thought on what the iudgment is where the torments shall be with whom and how long The paine shall be in soule and body the place that darke and infernall pit the persons Sathan and all the damned from the presence of God and the spirits of iust and perfect men and the continuance for all eternity What heart so hardened conscience so seared or person so desperate reprobate weighing these things in the equall ballance of his owne minde and consideration that would goe on in a sinfull course and not amend Yet if this will moue nothing I say no more but the Lord haue mercy vpon thee for thy case is fearefull dreadfull The fourth Note we obserue is that The best man is not to rely vpon the merit of his workes but Doct. 4. the free mercy of God at the day of iudgement Math. 25. 37. 38. c. For he hath many falls into euill If we say we haue no sinne Reas 1. we deceiue our owne selues and the truth is not in vs And There is none that doth good and sinneth not no not one Even in many things we sinne all Besides our sinnes the best workes we performe be imperfect Reas 2. For as chaffe groweth vp with the corne so doth sinne cleaue to our perfectest actions Grace and corruption like fire and water mixed hinder the acts one of another from absolute perfection Away then with the Merit Mongers that plead through Vse 1. desert for saluation Had Onesiphorus neede of mercy that did so many good workes shal the Papist hold workes of supererogation We might say of Supererogation Canst thou stay the Sunne in his swiftest motion gather the wind in thy fist remoue the earth out of its center or stoppe the hot burning fornace with straw and stubble then plead afterward for merit yet these things be easier to mortall man then the other yet both impossible But they obiect Why then doth Daniel exhort the King Obiect 1. to Redeeme his sinnes by righteousnes Dan. 4. 27. 1. The Hebrew phrase is not truly turned Sol. 2. It s but an exhortation to repentance inducing him for to breake off his former cruelty he had committed the which is needfull for all persons 2 Tim. 2. 25. Christ bids the people to Make them friends of their riches Obiect 2. of iniquitie that when they want they may receiue them into everlasting habitations Luk. 16. 9. Sol. 1. They is not to be referred to the riches but to the persons as is plaine by the parable's application 2. No other thing is meant but that they would testifie of their goodnes and charitie towards them and pray for them Why then doth God command good workes Obiect 3. Sol. 1. To manifest that he approueth and alloweth them 2. That we might be prouoked to doe them 3. To comfort vs in the assurance of the truth of our faith 4. To strengthen the weaknes of our beleefe that often staggereth But God hath promised a reward to them Obiect 4. True but 1. It s of his free mercy not for our merits Sol. 2. He crownes his owne graces in vs. And we cannot Merit for 1. He workes both the will and deed of his good pleasure 2. There is no equall proportion betwixt our workes and salvation For they be finite imperfect temporall it is infinite perfect eternall 3. A worke of merit must be aboue that which is required at our hands aboue Gods due we haue none such For God hath created redeemed sanctified vs freely 4. We confesse that God might condemne the best for if he should Marke what is done amisse no meere man could abide it And he of his mercy can saue the worst Let the best therefore not presume neither the worst vtterly despaire 5. And we read of a threefold promise of reward 1. Vnder the Couenant of workes 2. Of faith 3. After we beleeue in Christ But this is all out of the Lords mercy and dignity not for our merits or desert 6. And if that be a truth that Christs merits doe not proceede from him or are procured by him without relation to the free promise of his Father the which some hold how then can man merit condignely Yet the Protestants maintaine good workes and no barren faith doe they allow as the lying Aduerâ—aries know well enough though they send vs all to hell with our fruitles faith Onely we say that by faith we are iustified without the workes of the law for were it otherwise Christ had died in vaine And this is our firme position that as fire cannot be without heate ayre without leuity water voyd of humidity or the earth be abstracted from all gravity No more can a true liuely faith be without some fruites worthy amendment of life Good workes are the way to heauen and a necessary condition if man haue time and meanes to be obserued yet they are not the sole cause of raigning When the Figtree saith our Lord puts foorth his leaues ye know that the spring draweth neere But is that a cause of the spring or the spring of that So when we bring foorth good workes we know we haue a true faith but faith is the cause thereof not the contrary and so consequently of mans salvation Bellarmine himselfe saith that in regard of the vncertainty of mans workes and our owne presumption the safest way is to depend on the mercy of God Thus by the ouerruling hand of God a second Caiphas hath once againe prophecied aright And let this doctrine reach vs to practise Christs lesson Vse 2.