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
of the world or with the Iew in Babilon haue thy parents reiected thee thy friends cast thee off and all thy familiars waite for thy halting Yet grace shall neuer leaue thee or the Lord forsake thee but preserue thee to eternall glory Let Rachel die in trauell Abel be slaine of his brother Iames be beheaded Christ crucified and Eli breake his necke yet they shall be saued And if thou be faithfull God shall deliuer thee from every evill worke and preserue thee to his heauenly kingdome Then be of good comfort for if earthly priviledges breed such ioy what should these heauenly doe Why where bee our hearts and what doe we thinke vpon And this should teach vs thankfulnes to God who hath Vse 3. now made our spirituall estate more certaine in Christ our surety then it was at the first in Adam our father The Pope gets large summes for long pardons the Landlord great fines for a lease for many yeares But we haue a pardon and lease that are of force for euer and euer ours be signed sealed and deliuered by the finger of the Spirit through the bloud of Christ Iesus and with the full and free consent and presence of God the father Then say with the Apostle vpon the same ground To whom be praise for euer and euer Amen And is our salvation certaine How then should wee be Vse 4. pricked forward to goe on in the constant and cheerefull vse of all meanes that may effect it for doth not expectation and assurance of the end set all a worke who would plow if he had no hope of a haruest crosse the dangerous seas if he were out of all heart for his returne in safety or take Physicke should hee not thereby expect recouery of some present sicknes or the remouall of some future disease feared And had we no hope then we might be out of heart But seeing not one of our haires shall perish as Paul said Acts 27. concerning corporall safetie let vs eate and drinke with gladnes be of good courage and vse all helpes prescribed for as the wicked haue no minde to vse the meanes because they haue no hope to inherite heauen so wee by the contrary ground should be stirred and enliued to cast off sinne grow in grace suffer affliction and if need be to resist vnto blood in as much that we be assured and know that our labour is not in vaine in the Lord. And with what willingnes will man and beast bauke and hunt being in hope to finde and catch the prey shall we then hauing such a prize in our hands haue no hearts surely it should not nor it must not be so Saved Hence let it be noted that The Salvation of man is a rare and great blessing Doct. 6. No doubt but Paul doth mention it as a speciall fauour from the Lord. And seeing in these words he seemeth to vse a Reason to moue Timotheus to be resolute in al good duties if he had knowne a better or more forcible argument hee would haue produced it for his purpose See Gen. 49. 18. Which place the two Caldee Paraphrasts expound not of Gedeon or Sampsons deliuery that were temporall and transitory but the salvation by Christ which is eternall and permanent 1 Pet. 4. 18. Io. 4. 5. Phil. 2. 12. Isai 45. 17. and this will further appeare by many reasons Let vs consider it in the causes 1. We were not redeemed Reas 1. with gold and siluer but with the precious bloud of Christ as of a Lambe vndefiled 1 Pet. 1. 18. 19. 2. Doth not the word the good word of God and the Spirit effect and apply it and was not the best message that euer Angels brought Saluation to mankind And are not all times meanes and things subordinate to Reas 2. the same this is the end of all ends Gods glory being excepted and yet his glory is procured by the same The more generall a thing is the better it is for begetting conceiuing bearing baptizing calling and iustifying yea Sanctification preceede it And is it not then the best thing And is it not directly opposed to damnation the worst Reas 3. thing that can be named the wicked shall be in hell amongst the damned Divells and suffer the vengeance of eternall fire on the contrary the Godly shall inherite heauen enioy the communion of the blessed Angells for ever and ever Finally consider what it is to be saued 1. Shall not the Reas 4. image of God in such be perfectly renewed Psal 17. vlt 2. Their ioy shall it not be full Psal 16. vlt Their habitation of pure gold and the fruition of all eternall and now lay all these together and will not the point be a trueth that mans chiefest blessednes consisteth in his saluation Come we to the vse Where we reprehend many that esteeme it a matter of no Vse 1. moment or estimation Is it a thing of weight to preserue a yong plant from withering a beast from drowning the body from dying and nothing of importance to saue the whole man from damning The ignorant man as hee vnderstands not the worth of it so hee neuer seeketh after it The Couetous cryeth its good to bee here gaine is great godlines The Epicure hee goeth in purple and fine linnen euery day fareth delicately drinketh wine in bowles spendeth his time in pleasure and altogether forgetteth his latter end The voluptuous man maketh merry saying The next day shall be as this we will haue our fill of loue and neuer once mindeth his salvation As for the drunkard biting vsurer and the swearer they long agone haue made a league with hell and a couenant with death boasting Tush God will doe neither good nor euil Zeph. 1. 12. and is there wisedome in the most high This poynt may iustifie the courses of such as take paines Vse 2. to worke out their saluation and to make their calling and election sure Goe yee on and the good Lord shall be with you Let it neuer be said of any of you ye began well but who did let you It s a fearefull thing to begin in the spirit and to end in the flesh This might move Parents to make their children the Vse 3. subiects of salvation for would you not haue them to bee heires of great things Say then with Abraham Oh that Ismael might live with Noah God perswade Iapheth to dwel in the tents of Sheâ— All call with David Come hearken vnto me ye little children and I will teach you the feare of the Lord. For those be the best parents that can vse the meanes to bring their sonnes and daughters to be coheires with Christ of the kingdome of God and to participate of endlesse salvation Whereas our Lord said Weepe for your selues and for your children So say I Get salvation for your selues and for your children And from this ground wee are all to be intreated and instructed Vse 4. to
pricks or keene kniues they they pierce and strike it through the heart if God shew not greater mercy with deadly wounds temporall eternall Why then weepe for your selues and doe good for your selues and for your children Yet for all our preaching and pressing of parents to piety some houses are like little hells and diuers gouernours worse then Achitophel who though he hanged himselfe had a care first to set his house in order Furthermore this doctrine should instruct vs to pray for good gouernours godly parents For woe to that society Vse 4. where the Ruler of it is ignorant profane or a child in vnderstanding Such good men are little regarded respected men esteeme of them at too small a valuation Corke is light yet it keepeth the net from sinking to the bottome of the sea so good gouernours are too little esteemed of Notwithstanding were they remoued fire and brimstone should fall downe from heauen and heapes be tumbled into the nethermost hell When good Iosiah was taken away the people as men sensible of their owne misery mourned so that it became a proverb like Hadadrimmon in the valley of Megiddo for his death did presage future and fearefull evilles to follow When Lot was gone to Zoar what befell the inhabitants and if Paul had not beene in the ship who had come safe to shore Wherefore make much of such pray often and earnestly for such mourne and spare not for the departure of such and let all the men of God in their preaching ayme especially at the conuersion of such For one good King godly gouernour holy father is worth ten thousand of the inferiour people for all the world will be tapt to imitate the Rulers and great men being good will doe the more good by their speech example and authoritie Why did King Dauid a little before his death giue his sonne Salomon a charge to serue the Lord God of Israel in such a particular and speciall manner Why for hee was to succeed him in the kingdome to build the Temple therefore he was so vrgent to presse him to piety Let vs in the like case do the same In a word if they that gouerne houses Colledges or Kingdomes be godly pray for them praise God for them but if not mourne and entreat the Lord to amend them And the higher place thy sonne is to haue in the Church or commonwealth striue thou the more to teach him the knowledge and seruice of God And may a good governour bring a blessing to he Vse 5. whole house then depart not out of such a family from vnder such a mans protection for if thou doest thou maist draw iudgements vpon thine owne pate Some cannot endure such Masters as well curbe them of vnlawfull pleasures presse them to the performance of holy duties but will like the prodigall vp and be gone These out-runne the shower of Gods grace and thinke they doe well when alas as much as they can they drowne themselues in perdition and endlesse destruction They had rather eate and drinke and deuoure beefe and garlike in Aegypt then the water of life and Manna from heauen vnder the conduct of Moses Are thou one of this minde then alter thy manners for feare a worse thing follow Finally this must teach those that liue in bad houses to Vse 6. be vp and gone Is the gouernour a Papist or Athiest a swearer or filthy person carry not with him except a forced necessity compell thee For as the Lepers said in another case if thou abide in such aâ— place some mischi of evill light vpon thee 2 King 7. 9. Thou wilt say vnto me how shall I know a godly Quest family Well enough and that by these markes Answ 1. Is there in it more good bookes and Bibles then payres of cards and tables 2. Is there more praying then playing searching of Scriptures then shufling of cards turning ouer of the holy papers then tossing of tables singing of Psalmes then obscene songs and sonnets desire and endeauour to grow in grace more then to gather goods 3. Is there constant prayer morning and euening sanctifying of the creatures before they be receiued casting out of the bad receiuing in the good And last of all Is the Sabbath strictly obserued of all strangers that rest there as of the daily inhabitants then conclude that the feare of God is in that place and if thou maist lodge and cate thy bread there That house that hath neither Bible or good booke reading praying or singing of Psalmes instruction catechising nor care to keepe holy the Lords day is that place where Sathans throne is and the Deuill dwelleth And not to belye them such filthy and infectious habitations be the families of Papists yea all that I haue beene acquainted with of which sort the Norherne parts are but too fully replenished Rome hath two much roome there amongst them Abraham did teach his family Ieremiah imprecates the Lord to poure downe his fury vpon the families that cal not on his name David did the like See Ier. 10. vlt. But passing this poynt we come to handle another which is that True affection is of a spreading nature Act. 26. 29. Rom. 2. 3. Paul loued Oresiphorus well and from the head we see it enlarged it selfe to the whole house all the members Hence it is that in the Scriptures it 's compared to water for loue is said to be shed in the heart or to oile that being Rom. 5. 5. Psal 133. 1. c. powred on the head runneth downe all the garments Certainely he that in truth loueth the parents cannot but affect the children For at the first it was so created As the vnderstanding Reas 1. was to see all truth in all things so was the affection framed to effect all things the which reason approued Those two were to be proportionable like the patterne and the thing made by it Now at our Regeneration Loue in some degree is restored to that perfection it had at the Creation therefore spreadeth Because that Loue is nimble subtile actiue therefore likened Reas 2. to fire that would conuert all contrary elements and subiects into its selfe It s hotter then the coales of Iuniper it compasseth the creatures as a garment it will dilate it selfe farre and neere For of all simple elements fire is the most actiue and spreadeth as we may see by a candle the furthest and so will true and feruent affection Againe Loue shouldreth out enuy the which a pinching Reason 3. and cold frost freezeth and holdeth things together from spreading Enuy would draw all good from others to it selfe but loue doth breake those bonds and sets the heart at liberty And is not Loue true loue one of the most sacred attributes Reason 4. in God yea God is called Loue. And did not the Lord before sin brake the condition extend his affection to all creatures Why then a sparke of that true fire in the
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
reported of for good things falsly Mat. 5. 11. Furthermore we gather this doctrine also that The infidelitie of the Father preuents not faith in the children Doct. 10. For if it had Eunice and Timothie and many moe should neuer haue beene found faithfull 1 Kin. 14. 13. 1 Cor. 7. 14. Because there is nothing that precedes the Lords election Reas 1. or that could moue him to shew mercie but according to his owne good pleasure he chooseth calleth iustifieth and sanctifieth Then this would follow that all the seede of vnbeleeuers Reas 2. should perish which were a bloody and a most vnmercifull assertion and not to bee once named among Christians This may make much for the comfort of such wiues as Vse 1. be vnequally yoked seeing it s no preiudice to the saluation of their children Were it for the possession of an earthly inheritance then this priuiledge would be highly respected But some may say how may I know that my husband is Quest 1. faithlesse and profane 1. When a man delights more in the strange woman than in his yoke-fellow 2. When he prouides not things necessarie for the wiues maintenance 3. That will not beare with her infirmities but vpbraid her 4. Who doth not teach her the wayes of Godlines 5. Which makes her a seruant rather than his companion 6. That will not pray with her and for her Eph. 5. 28. 1 Cor. 14. 35. 1 Pet. 3. 7. In the second place this serueth to instruct vs for the Vse 2. answering one of Sathans temptations who often will a buse the Scripture suggesting to trouble the weake christian that his Parents were profane and therefore they haue no part of the promise but this is an old lying shift therefore credit it not And might not all of vs learne to prayse God for this and Vse 3. to imitate him in so doing why should man be more cruel than his maker More-ouer where Paul makes relation of faiths habitation in the Grandmother mother and her sonne yet omits all other priviledges as kinred lands possessions we note that Succession of faith is the best succession Doct. 11. The others may be praised but this surmonts them all 1 Chro. 4. 9. Rom. 16. 7. For this will bring vs to a kingdome that cannot be shaken Reas 1. but eternall in the heauens Againe all others be for this and subordinate vnto it Reas 2. they be hand mards this the mistris This condemnes some in these times who neuer once Vse 1. minde this great priuiledge and prerogatiue If they may succeed their progenitors in lands and liuings offices and reuenues the other is not regarded to be of the houshold of faith is altogether forgotten but when death comes the worth of it will be vnderstood and the vanity of the other made manifest The poore faithfull person may from this point draw Vse 2. water that will refresh him in the heate of afflictions and such hony and oyle which will make his face shine and heart merry in the pangs of greatest miserie For what will it auaile to haue beene of the race of Kings of Nobles or successor to the mightiest Monarch and want this other and what can meannesse of birth weaknesse of estate or poore alliance depriue thee of so thou haue faith Let vs all be taught from hence to bee forward to be of Vse 3. Gods family and to succeed our forefathers in the faith What is a Scepter a Crowne a kingdome to this Had it not beene better for Ieroboam or Rehoboam to haue succeeded their fathers in faith than the princely throne but men will neuer be wise to see wherein true noblenesse of descent consisteth Art thou a Cobler a drawer of water a tankard-bearer yet hast thou faith then thou hast Abraham to thy father and shalt one daie inherit heauen with him Or wouldest thou be blessed for eternitie then striue to be a branch in this stocke and a point in this line then shalt thou reigne in white robes when the flesh of kings shall bee rent in pieces and take possession of the holy habitation when Princes who wanted faith shall neuer see the face of God And here I must put thee in remembrance that faith comes not by generation but regeneration neither as the Papists would gather from this place is it sufficient to be Ezek. 20. of our ancestors religion except they had beene sound in the faith for the attaining of this for euer blessed succession But we must succeed those in doctrine in renouation and faith who haue trod these steppes before vs. Yet wee deny not but 4. sorts might in the former dayes of Popery be saued 1. Infants that actually had neither done good or evill in their own persons 2. They that were aged opposed Poperie Who might be saued in the time of poperie of which number some of our ancestors might be 3. They that erred not in grosse points of Popery and 4. That liued yet at death renounced their former doctrine dyed not Papists besides that knowledge that would saue them will not saue vs we liuing in a more blessed time than they I could yet collect moe vsefull instructions both from the verse in generall and the words in particular as that Where we see signes of goodnes we are to iudge the best When we giue others instruction we are first to possesse them with the perswasion of our affection For then they will take it in good part and our words wil haue the deeper impression But I passe to the next verse VERS 6. Wherefore I put thee in remembrance that thou stirre vp the gift of God that is in thee by the putting on of my hands THese words may indifferently be handled as The logicall resolution they haue dependance on the former or succeeding verse but how euer the particulars are these 1. Paul puts Timothy in minde of a dutie 2. mention is made what it is viz. to stirre vp 3. What must be exuscitated the gift in him 4. How hee came by it the principall meanes is God the instrumentall the imposition of hands 5. The cause why it is to be stirred vp is laid downe in the first word Wherefore Wherefore this is a word of relation and when it is vsed The Theologicall exposition it doth denotate for the most part a reason of the thing done or to be perfected I put thee in remembrance That is by writing I doe declare vnto thee thy dutie and bring it to thy minde That thou stirre vp This is a metaphor borrowed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire as when sparkes be vnder the ashes or the flame begins to be quenched then there is neede to keepe it burning and from being extinguished and so it is in respect of the gifts of grace in vs. The gift of God By gift may be vnderstood his office or the graces of the spirit common to all
and maintaine it to be the mother of deuotion Why had the Apostles all tongues but to teach all nations to get sound mindes Vse 2. Also it reproueth those Preachers that take vpon them to teach others yet neuer learned the truth themselues Such saith God shall be no Priestes for me Hos 4. 6. Nay he threatneth further to forget their children And it condemneth the vulgar sort who liue in all kinde Vse 3. of ignorance neuer striuing to be made wise for their saluation to discerne betwixt good and euill when as concerning the time and meanes they might haue beene teachers of others they haue yet neede to learne the principles of religion Heb. 5. vers 12. Vse 4. In the last place let all who would be reputed Christians get sound mindes be not like children but men of ripe age Are not men without this compared to fooles madde and frantike persons Who laugh when they should weepe account friends for telling them the truth enemies kick against the prickes thinke being bastards they are borne to a kingdome and deceiue their owne soules What is a man without a sound minde but a very beast led by lust not considering of times past present or to come When these return to their wits like the Prodigal will they not be ashamed what doe such but abuse the best things to the dishonour of God and their owne damnation wherefore get knowledge striue for a sound minde for men of vnderstanding are of excellent spirits And for our furtherance herein wee will set downe what a sound mind is and wherein it consisteth A sound minde is the minde guided by the arte of Logicke A sound mind defined that is the true rules of Reason For euery good Logician hath a sound minde God hath giuen to man Reason which is the verie eie of the soule and to guide this reason hee hath appointed precepts the which if he follow hee shall doe well For as it were to no purpose to haue an eye if he had no obiect for it so in vaine to haue reason wanted he rules to guide it And God hauing made man and all things for man hath giuen him an eye to see them and how by rule to dispose of them And this must be noted that the rule of Reason Note crosse not the precepts of Divinitie for they will stand together though somethings in Divinitie goe beyond our reasonable apprehension For in the word of God there is 1. Truth 2. Goodnesse Truth is the obiect of reason Goodnesse the obiect of the will hence the will is more noble than the vnderstanding from the goodnes of its obiect And for our better proceeding in this wee haue in hand A distribution we may consider a sound minde 1. In it selfe or 2. In respect of its obiect All things in the world may be said to be primarily the obiect of Reason for as the eye hath all creatures colours visible for his obiect so all arts or the irradiations that proceed from them first reflect on the glasse of mans reason or vnderstanding And as the eye guides the hand so reason guides the will The eie in order of naturall operations directeth the foote and the finger the eie of reason in morall actions guideth affection and the wills faculty And as the hand and foote guided by a dimme eye doe often worke and moue a misse so the will and affection misled by the darknesse of reason operate and doe things not convenient And obserue further that as the eye of the body hath diverse 5. Intellectuall vertues all defined seuerall acts so hath the eye of reason the which some call Intellectuall vertues I thinke they be distinct acts of reason arising from the variety of the obiect about the which its conversant First Intelligence which is that act of reason whereby 1. we vnderstand euery particular concerning euery thing 2. Secondly Science which is that act of reason whereby we know all truth in all things Thirdly Sapience which is that act of reason whereby 3. we vnderstand and perceiue what will follow from euery thing Fourthly Prudence which is that act of reason whereby 4. we obserue the fittest opportunities for the effecting of all things Fiftly Art or Skill which is that act of reason whereby 5. we know how to effect euery thing most skilfully Or the first act of reason is to see simple arguments without any relation one to another The second act how one depends on another as cause and effect absolutely subiect and adiunct after a manner The third act is discerning of what will follow as the deduction of axiomes The fourth act is to apprehend how these are to be applyed in vse And the last act is skill how to dispose of all aright For he that doth the foure first is an artist and a skilfull artist so that wee see what is needefull for a sound minde But yet we would not ensnare the tender conscience here as though without this acute knowledge none could be saued we rather doe deliuer this doctrine that man seeing his blindnesse might be truly humbled and not boast as many doe of their iudgements that know nothing as they ought to know and consequently seeke vnto God for wisedome who giueth it to the simple for saluation And there is no good Christian but hath in some measure a sound minde 1 Cor. 2. 15. for the spirituall man discerneth all things and Christ hath promised to send them his spirit which shall leade them into all Ioh 16. 13. truth Yet the best know but in part and before they vnderstand any thing aright God must take the vaile from the eye and anoynt it with oyle that commeth from the Lampe of his spirit 1 Corint 13. 9. 1 Iohn 2. 27. Reu. 3. 18. And now we will a litle touch the obiect of a sound The obiect of a sound minde minde and so winde both vp together And to these particular heads it may be referred 1. Logick 2. Grammar 3. Rhetoricke 4. Geometrie 5. Arithmeticke 6. Philosophie and 7. Diuinitie The art of Logicke guideth Reason Grammar and Rhetoricke speech Geometrie and Arithmeticke quantitie both discrete and continued Philosophie nature and Diuinity the will And a man may be said to haue a sound mind that is skilfull in any of these arts Further that may not bee omitted that Arts may be compared to the steps of a ladder and as the lowest guideth and helpeth to all vpwards yet it selfe borroweth ayd from none so doth Logicke giue direction helpe to all the other arts yet it selfe receiueth assistance from none and this is worth our learning to see how one depends vpon another God he hath made all things liable to reason and that man might apprehend them he hath tipt the creatures as with colours for the eye so with Logicall irradiations for the vnderstanding to receiue instruction Now because all things fall
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
answered No Lord. When a poore man hath beene alwayes in his want relieued by his rich friend will it not make him the more boldly to rely on him for helpe in time to come 2. Consider how he hath giuen thee knowledge when thou wast ignorant infused faith into thine heart being before an infidell and preserued his graces in thee from perishing For the calling to minde the dayes of old is a notable helpe for this thing Is it possible that he who hath begun to doe well will now waxe weary in so doing What man planteth a tree and will not labour to preserue the same from withering And shall the Lord suffer his pleasant plants after he hath so often pruned watered and dunged them to dye and perish for want of dressing II. Call to minde the many dangers from the which he hath deliuered thee Why mightest not thou haue beene buried in thy Mothers wombe beene drowned in the waters or deuoured on the land the theefe might haue slaine thee some crumbe choaked thee or a thousand diseases beene thy death And shall not the fresh remembrance of these things worke powerfully in thee When our Apostle had beene deliuered out of the mouth of the Lyon he gathered strength thence that the Lord would deliuer him from euery evill worke and preserue him vnto his heavenly Kingdome 2 Tim. 4. 17. 18. III. Take a view how in times past he hath dealt with his children run to and fro through the stories and acts of holy Writ and as he hath done to his servants of olde so will he doe to thee assuredly I wish that this were well thought on for its a notable remedie Psal 37. 25. IV. Conferre with grounded Christians Demand of them how the Lord hath dealt with them in some particulars for they can teach thee by experience their comforts will comfort thee also A timerous patient will be encouraged to swallow the bitterest pill when another standeth by that hath beene cured of the like disease that he now is annoyed with telleth him the experiment V. Take a view of the vanitie of all other things Our Ioh. 6. fathers ate Manna in the wildernesse and are dead For in so doing thou shalt get experience of Gods constancy the Creature is changeable sometimes killing another whiles curing But the Lord is one and the same for euer VI. Finally and aboue all Consider how the Lord dealeth with thee in the vse of all his ordinances Marke what power the Word hath in working in thy soule how it weakeneth corruption strengtheneth the new man Obserue how the Lord hath heard thy prayer in time past and now how he enableth thee to call vpon him being in the like condition Dauid from this ground cryeth out The Psal 6. 9. Lord hath heard my petition for grace the Lord will receiuâ— my prayer and therefore as one refreshed biddeth the workers of iniquitie be gone Canst thou pray at this present as in times past when he heard the voyce of thy weeping then doubt not but he will deale fauourably with thee For when the Lord intendeth to conferre a fauour vpon his children he will alwayes giue them hearts for to vse the meanes whereby he doth ordinarily convey the same vnto them and wherevnto he hath annexed his promise If Hannah prevaile for a sonne or Abraham either they shall first be enabled a long season to powre out their soules by prayer vnto the Lord. And so it is in all other things whatsoeuer I wish that every one had but the experience of this engrauen in their mindes for it would be profitable for them every manner of way And true it is that this experimentall knowledge of God is the very food and spirit and life of a Christian from which all faith patience and resolution in the times of trouble spring and flow as from their proper fountaine and roote Then striue for it in the vse of the forenamed meanes and when thou hast obtained it wonderfull and vnspeakeable are the effects that it will produce and thou shalt taste of Againe in these words wee see Paul placeth knowledge before beliefe whence we may collect this doctrine that The knowledge of God precedeth faith in him Doct. 8. How can they beleeue in him of whom they haue not heard And for this cause Knowledge in Scripture is many times put for faith Rom. 10. 14. Ioh. 17. 3. Io. 4. 10. Reas 1. Because the act of faith in beleeuing followeth the act of the vnderstanding rightly guided Knowledge is like the needle which maketh the way faith the threed that tyeth and vniteth things together And as whatsoeuer by ordinary working is in the inward senses was first in the outward so whatsoever comes to the will the proper seate of faith must first be in the vnderstanding And if this were not so then might an ignorant man be Reas 2. saued and haue faith the which the whole current of Scripture runs against As My people are cut off for want of knowledge and God shall come in flaming fire to render vengeance on them that know him not Hos 4. 6. 2 Thes 1. 8. and many more to that purpose This confuteth Bellarmine and his adherents who say Vse 1. A man may better beleeue things whereof he is ignorant then those which he knoweth If he had spoken it of the things recorded in their leaden Legend I should easily haue consented with him for I thinke that when men haue heard them they more doubt of them then when they were ignorant of them To name some of thâ—ir ridiculous fables we read of one that was sicke his stomacke would vomit vp whatsoeuer he receiued so that he being willing to receiue the Sacrament yet doubting he should not retaine it if he receiued it by ordinary course it was put the consecrated Hoste I meane to his side the which opened and after the receipt thereof closed as before And there is mention made of a woman whose Bees were sicke of the Murraine who tooke also an Hoste put it into the hiue and marke this they within a few dayes were not onely cured of the danger of the disease but there was a miraculous encrease of them in number and they had built a Chappell and steeple and bells and an Altar and layd the Hoste thereon and the Bees sung their Canonicall houres about it iust as the Monkes vse to doe in their Cloysters I could relate the like of the Lady of Loretto for ther 's bookes of her too in Folio It s reported that shee sometime vnderstand the house too being discontented displaced her selfe and passing by a wood all the trees in reuerence bended and stooped with their heads to the very earth vnto her wonder it was they had not rent themselues vp by the rootes and proffered her their standings Also the Booke sayth that one being prisoner in Turkey and there having his bowells ript out by the ayde of a prayer that he made
may fall and lose his former gifts 2. By what signes he may try and know it How farre a man may fall from his former grace 1 Sam. 26. 14. For the first we must vnderstand that the gifts of God are either Common or speciall Common belong to all men elect reprobate The Reprobate may lose those generall graces which they haue had as we see in Saul For it s said The spirit to wit the gifts whereby he was to gouerne the Kingdome was taken from him The like may befall Ministers Againe the Elect themselues may fall thus farre 1. That they may call into question whether they euer had the grace of God or not 2. In so much as the Church for a time may suspect the same also 3. That they may neuer recouer their former estate and doe the same workes they haue in time past with that power delight constancie And this seemes to haue beene the estate of Asa But these neuer fall totally or finally from the grace of God And many times they come but by much adoe to their former condition and are more strong in the grace of God then they were before their declinings for experince hath taught them the worth of the gifts of the spirit and what a misery it is to the minde to haue her weapons weakened Now for the second we may know our estate by these Signes of falling from grace signes 1. When men begin to be idle and neglect the duties of their particular callings it s a sure symptome of the fall from grace He that hath no desire to worke or walke but to cast himselfe on his couch wrap himselfe in the wollen garments and there lyeth with his armes folden his eyes shut and his feete stretcht out is either weake or lazie so that man who is not diligent in the discharge of his duty is in a spirituall consumption or perilous lethargie 2. A man may perceiue it by his praying and by nothing better If thy prayers be cold short and seldome sure thou art in a decaying estate When men lie speechlesse or be vnwilling to speake we then feare death will befall that person 3. If the publike meanes be omitted and neglected it is dangerous also For weake natures haue the worst appetites They that eate little and deslike their diet cannot but be feeble persons 4. When a man will not endure reproofe with patience he is going backward If Ionah tell the Lord he doth well to be angry his condition is not as it hath beene 5. Seuere censuring of others is not the secretest signe of this thing For when our owne case is the worse we vsually are most forward that way Finally if we make lesse scruple of sinne now then heretofore this is fearefull When David can sheath his sword in the bowells of his brother that had in times past a smiting heart for touching of the lap of Saul's garment his strength is abated and his grace weakened Men in sleepe digest the hardest thing so those that be in a spirituall slumber concoct greater sinnes then in a day of waking Now by these markes maist thou proue thy condition wherefore if these things follow thee know that thou hast not held fast that power of the spirit thou hadst at the first so that it stands thee in hand to consider from whence thou art fallen to recouer thy former estate and to doe thy first workes and better Through the holy Ghost which dwelleth in vs. I haue told you that this is the meanes to keepe vs from falling and that also in these words we haue a description of the third person in the Deity 1. He is set our by his nature 2. By an effect 3. By the subiects where he inhabiteth Now we will begin with the last first then this is the doctrine that The faithfull are the Temples and habitation of the Holy Doct. 4. Ghost Where shall we find such a man in whom is the spirit of God Ye are the Temples of the holy Ghost And it s said that Steven was full of the holy Ghost Gen. 41. 38. 1 Cor. 6. 19. Act. 7. 55. For they haue the gifts of the holy Ghost and these two Reas 1. may not be separated though distinguished in a Christian for where he worketh there hee is present He forsaketh not that building no not for a season Againe he vniteth the faithfull vnto Christ and to Reas 2. speake with respect and feare as the spirit in man coupleth soule and body together so doth the holy Ghost vnite the the head Christ and all his members And this is an invincible bond But he is infinite therefore in all persons Obiect 1. Sol. True yet he is in the faithfull in a peculiar and speciall manner both by his working and presence 2. He is incomprehensible notwithstanding as wee say the Sunne is in the house though a part of the beames be but there so the Spirit is sayd to bee in man although hee be not wholy included in him Obiect 2. Sol. But wicked men haue Prophesied therefore he is in them He vseth them sometimes as instruments to tell the truth But hee neuer continueth with them neither did euer dwell in their hearts by sanctification Here all men must take heed how they wrong the faithfull Vse 1. for it were better for that man that a milstone were hanged about his necke and to be cast into the bottome of the sea then to offend any of these little ones And he that destroyeth the Temple of God him shall God destroy 1 Cor. 3. 17. We account it a fearefull thing to pull downe or batter a Princes pallace it 's death to wash or clip the Kings coyne and shall we not tremble to wrong and iniury this building for such cannot escape the damnation of hell Oh that the swaggerers of our daies did but thinke on this and such as account it the greatest manhood to stab strike and destroy their Mothers sonne Would they begin continue and defend so many soule-killing quarrells For who euer waxed fierce against the faithfull and haue prospered Abel's bloud did and so shall all others cry to God for vengeance vpon every cruell and persecuting Cain And this sentence is not yet repeal'd that Whosoeuer sheddeth Gen. 96. mans bloud by man shall his bloud be shed This is for the comfort of the faithfull For what greater Vse 2. honour then this To haue the high God to dwell in our hearts Should our Soueraigne but come into a poore mans cottage he would reioyce and good reason for that all his life long And shall the King of glory dwell with the sonnes of men make his chamber of presence in their hearts and they want hearts to solace themselues in the remembrance of that Lydia was glad when Paul was in her house and shall not we in the fellowship of the Holy Ghost Michah could say Now shall God be good vnto
which is that When we haue done all we can to confesse our selues vnprofitable seruants Let vs neuer dispute with our Maker plead perfection or by our selues iustifie our selues or expect the least reward Surely he that is well acquainted with his owne inward corruption and actuall transgressions will neuer boast of his owne worthines And no one point which the Papist doth defend hath caused me to doubt more of their finall good estate then this For if they were borne againe of the water and spirit they by their owne frailty would haue learned experience to haue beene farre from the least thought of merit Wherefore in thy best condition say Lord thy mercy is my merit thy free fauour my felicity Where Paul in the twelfth verse and now againe in this maketh mention of the last day we note that A good mans minde is often carried to thinke on the day of Doct. 5. iudgement Iob. 19. 25. Psal 17. vlt. 2 Cor. 5. 2. Phil. 3. vlt. For when they cast their eye on the poore creatures the Reas 1. which groane for our sinnes and shall not be freed vntill that time how should a good man who is mercifull to his beast but remember that day wherein they shall be deliuered into the liberty of Gods sonnes Gods children haue many false tales father'd on them and Reason 2. with strange aspersions are they besprinkled the which as vpon Eagles wings fly through towne and tauerne country and citie Gath and Ascalon vnder the great broad seale of good fellowship neuer to be reuerst or contrould vntill the Ancient of daies the searcher of all hearts that impartiall iudge haue the hearing of the case which must be at that day The faithfull feele and find in themselues many great infirmities Reason 3. of soule and body the which shall neuer be perfectly cured till Christ shall appeare So that the very losse of a tooth or of the least member will carry a good mans minde to that day wherein he beleeueth to be made perfect And he is so affected with his Sauiour he hath such a secret Reason 4. loue to all the Saints of God the which he neuer saw and a desire to behold the great possession his Father hath prepared for him the which he shall not fully behold and in soule and body absolutely pertake of and ioyntly enioy vntill Iesus come to iudge the world that his minde is often carried thither And is it not the great day of reaping the yeere of Iubilee and the marriage of the Lambe and his beloued Shall not the Diuell and all his soule spirits that haue persecuted the Saints of God be rewarded according as they haue rewarded vs and all the faithfull take possession of that glorious and immortall kingdom where they shal all with one tongue and heart with ioy vnspeakeable and glorious sing glory to God praise to the Lambe without the least inward opposition or interruption the which is their chiefe desire that heere on earth they ayme at that wherein their greatest blessednesse consisteth for euermore So that wonder not then if the faithfull haue their mindes often carryed to thinke on the day of iudgement And if this bee thus as it is indeede What shall wee Vse 1. thinke of such who neuer minde this day verily they are much affected with earthly pleasures and profits and haue little regard of the greatest good Many men in the Inne of this world are like the swaggerers and prodigals in a Tauerne who call freely eate and drinke laugh and are fat but neuer minde either the reckoning or the time of haruest for they haue sowne no good seed neither haue wherewith to discharge the shot therefore suffer these things willingly to slip and absent themselues out from their mindes because they haue or can expect no commodity by either But the faithfull man is of a contrary mind for he is sparing in expence and hath scattered much good graine the which will bring a goodly crop at his Masters appearing the great day of reaping both of which cause him often to looke vpward And by this Doctrine wee may proue whether wee bee Vse 2. like minded or not to the most faithfull person Doest thou againe and againe thinke on this day Is thy minde often carried to this obiect So arest thou on high with the wings of faith and a sound eye to this hill why then thou art a right bird truely bred and not of the bastard brood Euery crosse base imputation false report ach in the ioynts corruption in the flesh and spirit each good action faithfull prayer motion of true affection towardes Christ and his members heauen and holinesse will carry the mind of him or her that's truely religious vpright hearted to this Mountaine Marriage day and time of refreshing So that findest thou this in thy selfe then be of good cōfort for thou art of the Brides company and one that shall see the euerlasting light sit downe and reape ioy and gladnes life and glory in the largest fields of Gods goodnesse the heauenly Canaan the new Ierusalem which is aboue But if thou art destitute of these kinde of motions eleuations then striue for these properties that are the inseparable breathings and mouings of an holy heart sound minde and blessed person The very frame of nature stretcheth forth her necke and peepeth vpward to this season And shall the Eagles of the Churches owne breeding neuer flutter with their wings and cast vp their piercing eyes to this rich prey but stand a pruning that were a thing incredible Therefore haue this in thy selfe and bee blessed for euer We may further collect where Paul prayeth for mercy against that day that All our prayers are to be grounded on Gods promises Gen. 23. Doct. 6. 9. 12. 2 Sam. 7. 25. 1 King 8. 25 c. For our Apostle knew full well that such a time would come and that the Lord would reward euery good worke at that season by vertue of his former promises Because that they are all Yea and Amen in Christ Iesus Reas 1. not one but shall be performed sooner or latter Againe otherwise wee can haue no hope to bee heard Reas 2. For no faculty can or ought to extend it selfe beyond its adequate and proper obiect it is limited by its peculiar Rules The eye of the vnderstanding and foote or hand of faith may leade vs to God the first Ens and cause of all things but beyond that they cannot passe for there is nothing further to act or rest on Hee therefore that prayeth without a promise denyeth his owne request What madnes then is it for the Papist to pray to Saint Vse 1. and Angell Can they make promises in Christ or haue we any such ground giuen vs of God Vaine wishes are reprehended hence as when men pray for impossibilities and this doth meete with those that vse vnlawfull imprecations and also the blind devotion of