couetous when he hath gotten goods the Prodigall hauing satiate his soule with the huskes of pleasures the ambitious when he hath climbed to the highest pitch of honour thinke they liue the onely Iouiall life and yet all dwell and breathe in the chambers of death and as the Apostle speakes are dead while they be aliue no better than walking ghosts in the formes of liuing men Let such buy and build plow and sow marry and beget many children yet the vntimelie birth is better than they The basest life exceedes as much the best meere being as Adam the red earth whereon his body was made but this life excels all others Gods only excepted more than men do beasts or Angels Deuils Why then let the worth of it moue thee the withering of this is worse than the death of the Gourd of Ionah And will not this consideration that all thy actions are but as so many beautifull sinnes and distastfull vnto the Lord set thee a worke to obtaine it Then call to mind how it maketh all things beautifull and well pleasing to the eye Will not our flesh tremble to see a body without a soule the teeth closed the eyes open the lips shrunke and the bloud set blacke and swart in the face and members is not such an obiect odious to man Euen so yea worse are we being dead in sinne to God and good persons Yet if all that 's said will not moue thee to this then know No life here no escape of death hereafter And immortalitie We collect hence that Life spirituallis eternall Doct. 10. It is not like the Lillies that flourish to day and wither to morrow Methushelah liued long yet died at the age of 969. but he that once hath the life of grace shall see no corruption Mortality shall put on immortalitie and though the body perish yet this life is in the soule being a more excellent subiect for as he that puts off his apparell doth not leaue his naturall life in it so he that layes downe the body loseth not the life of grace and immortalitie with it For as the naturall life is in the body not in the apparell so the spirituall life is in the soule not in the dead corpse after the separation Mat 19. 29. Mark 10. 17. Ioh. 5. 24. 1 Cor 15. 53. For Christ hath purchased eternall redemption Heb. 9. 12. Reas 1. Christ was a holy person yea God aswell as man and he obeyed freely these two made the satisfaction of Christ sufficient And there is a proportion betweene Adams sinne and Christs sufferings 1. Finite sinne offending Adam Christ Adam Christ Adam Christ 1. Finite suffering satisfying 2. Finite sinne offended the infinite God 2. Finite suffering satisfied the infinite God 3. Finite sinne infinitely offended the infinite God 3. Finite suffering infinitely satisfied the infinite God So that life must be infinite because the satisfaction was infinite in value and worth and equall to the offence in remouing eternall death God hath promised eternall life and hee is faithfull and Reas 2. cannot denie himselfe 1 Ioh 2. 25. Christ from whom this life is deriued liueth for euer and Reas 3. maketh intercession Heb 7. 25. Reu 1. 18. Else it were better with the wicked than the faithfull of all Reas 4. men they were most miserable 1 Cor. 15. 19. And the word is called eternall 1 Pet. 1. vlt. And we read of an eternall house an eternall weight an eternall kingdome an eternall crowne and an eternall inheritance This 1. Confutes those heretikes that hold the soule is Vse 1. mortall 2. the Papists also who say that a man may haue true spirituall life and lose it But we see that Christ hath brought life and immortality or immortall life and if this life should end then it were mortall This makes also for the comfort of such whose friends Vse 2. are departed in the Lord why be of good cheare they are not dead but liue for God is not the God of the dead but of the liuing This vse is of great vse were it well vsed This likewise might and ought to encourage all to goe Vse 3. on with cheerefulnes and Christian resolution and not be afraid of death seeing after it followeth eternall life death like a dore le ts the soule passe a better roome of habitation And here we haue a strong motiue to moue vs to labour Vse 4. for this life Is it immortall incorruptible why then striue for it What man would not liue long why liue this life once and liue for euer and that thou maist thou must 1. Be vnited to Christ for euery branch that abideth not in Helpes to life spirituall him is cast out and withereth All spirituall life floweth from this coniunction For as the graft hath life from the vnion with the stocke so haue we from Christ Ioh. 15. 2. Heare the Gospell preached for the word of is God spirit and life and he that beares this voyce though he were dead yet shall be liue What though we cannot quicken our selues yet we may vse the meanes And the Angell may trouble the water and Christ come and heale vs when we are at the wels mouth and vnable to helpe ourselues 3. Pray often Dauid neere about 19. times in the hundred and nineteenth Psalme prayeth Lord quicken me Lord giue me the spirit of life c. Did he thus sure then it was good for him to be practised of all such as would be quickned and enliued Finally and aboue all things resist no good motion that thou hast in the vse of Gods ordinances or at any time else for this is to driue the author of all life from vs. Entertaine them therefore and kindle those sparks by obeying of them so shall thy soule liue and not dye Through the Gospell Here is manifested the instrumentall cause by which death is abolished and life brought vnto vs whence let this be noted that Though all grace come by Christ yet it is deriued vnto man by Doct. 11. meanes of the Gospell For that declareth how it may be attained and no other Reas 1. writing God giues his spirit with the Gospell not by the Law Reas 2. Gal 3. 2. and hence it is called the ministration of the spirit 2 Cor. 3. 8. This must worke in vs a loue to the Gospell and a care Vse 1. to continue it amongst vs. Had we but one herbe in our grounds that would cure all diseases would we not hedge about it water it and by all meanes seeke to preserue it it from perishing Why the Gospell is this herbe that tree whose leaues onely cure all the nations We must make much of them that bring this Physicke Vse 2. for the wounded spirit how should such men be respected Pray we that the word may runne and be scattered to the Vse 3. foure ends of the world otherwise death will reigne life
visitation to be obserued 257 3. The Church more glorious since the comming of Christ than before 258 An obiection answered 260 4. Christs appearing in the law and Gospell glorious 263 5. Iesus Christ our onely Sauiour 265 6. Death by Christ is destroyed 267 In what sense it may be said that Christ suffered the second death 268 How we may destroy death 269 How Christs death killes death in vs. 270 Whether God could or not haue saued man without a satisfaction 272 How finite man may be said to suffer infinite torments 273 7. All spirituall life is procured by Christ Iesus 273 8. To preach the same things againe is warrantable 273 Acaution 274 9. The office of Christ chiefly cònsisteth in the abolishing of death and procuring of life 274 Rules to know if death be remoued from vs. 275 Trialls if we haue life by Christ Iesus 276 Motiues to get spirituall life 277 10. Life spirituall is eternall 278 Helpes to life spirituall 280 11. Though all grace come by Christ yet not without the meanes of the Gospell 280 Doctrines Page Vers 11. 1. The Godly take delight to dwell and discourse of holy things 283 2. The Gospell principally to be preached 284 3. The dignitie of our calling to be maintained 285 4. Preachers be cryers 287 Cautions for cryers 288 Rules for auditors 289 5. The word preached a principall meanes whereby sinners are conuerted 289 How reading may be said to be preaching 290 Whether preaching is to be preferred aboue praying 291 Sundry obiections answered 291 6. When God will call a people he raiseth vp fit instruments for that purpose 293 Paul sent principally to Preach to the Gentiles 294 8. Prayers made in faith are not alwayes granted at the first 295 Vers 12. Doctrines Page 1. The goodnes of an action cannot free the doer frō affliction 299 2. Neither learning wisedome pietie or externall priuiledge can prescrue a man from persecution and affliction 302 3. Good men suffer many things 303 4. A resolute Christian is not ashamed of the Gospell 305 Helpes to endure shame 306 5. The example of others sufferings should moue vs to suffer also 306 6. As the wicked haue pretended causes to afflict the faithfull so haue they good grounds not to be ashamed of their sufferings 307 7. It is an experimentall knowledge that will make the men of God resolute in good courses 308 Rules to procure experimentall knowledge 309 8. Knowledge of God precedeth faith in him 311 How God is to be Knowne of vs. 314 Rules to know God 315 9. It is the dutie of a Christian to settle his soule in the certaintie of his salvation 316 Signes of presumption 317 Hinderances of the soules setling 318 10. The best way to secure the soule is to commit it into the hands of God 318 Helpes to commit the soule to God 319 What times especially the soule is to be committed into the hands of God 319 11. God is a God of power 321 His power defined 321 Two kinds of impossibilities that God cannot doe 321 Particulars mentioned of the first sort 321 And instances of the other kind 322 The power of God distributed 324 Differences of this power 324 A subdiuision of his externall power 325 Actuall power hath two parts 325 From all which many conclusions especiallie against our aduersaries the Papists and others 326 Rules to get experience of Gods power 327 12. As power so will may be attributed to the Lord. 328 Gods will defined and explicated 329 Gods will seuerall wayes distinguished 331 Many Corrolaries from the former propositions 333 13. Faith hath distinct degrees 335 14. The greatest faith may grow 336 How faith and infidelitie are inseperable 337 Helpes of faith to the distressed christian 337 Vers 13. Doctrines page 1. Perswasion and disswasion are to be accompanied with direction 343 2. The best way to maintaine puritie in religion is to haue a patterne 343 Adam had the law writ in his heart at the creation 343 Adam broke the morall law 344 The law was writ in Moses time 345 3. All men guided by one and the same patterne 346 An obiection answered 347 Rules to direct vs in our callings generall particular 349 Briefe notes on the Decalogue 351 When the Sabbath begins 353 Why the Sabbath was changed 355 4. The patterne of a christian is to consist of words 355 5. The words must be sound words 356 Whether words may be vsed not found in Scripture 356 6. Apostles are onely to prescribe patternes 357 7. By faith and loue the patterne of sound words is preserued 358 Properties of loue 358 What is done in faith 360 What in loue 360 Why faith is put before loue 360 Why both together 361 Seuerall doctrines collected but not prosecuted 360 Vers 14. Doctrines page 1. The graces of Gods spirit are good and worthy things 363 2. Grace being got is to be preserued 366 3. Spirituall gifts are in danger of losing 367 How far a man may fall from his former grace 369 Signes of falling from former grace 369 4. The faithfull are the temples of Gods spirit 371 How may the spirit be said to dwell in man being infinite man finite 371 In what manner the spirit may be said to dwell in the reprobate 371 Signes if the spirit dwell in vs. 373 5. Where the spirit takes possession he dwels for euer 374 How Sathan may be sayd to reenter being once cast out 374 The spirit dwels in a new hart the which hath many properties 376 In what manner the heart is made new 376 6. The Spirit of God is an holy spirit 378 Why he is or may be called holy 378 How the spirit may be procured 379 7. The graces of the spirit are preserued by the spirit 379 Vers 15. Doctrines page 1. We are to put the faithfull in mind of others falling away 381 2. To fall frō our former professiō is a great sin foule offence 382 Helpes against reuolting 383 Causes of reuolting 1. inward 2. outward 385 3. Men of great note in the Church may sometimes fall away 384 4. God doth propertion mans shame according to the offence 386 5. Great wicked men vsually fall by couples 388 6. Many may fall away together 388 Whether all that fell away of Asia neuer returned 389 Vers 16. Doctrines page 1. One good mans example is to be preferred before a multitude of wicked men 392 2. In the time of persecution few haue bin found faithfull 393 3. A good gouernour may procure a blessing vpon the whole family 394 How a godly family may be knowne to be so 397 4. Loue is of a spreading nature 398. How farre loue spreadeth 400 5. The mercie of God is to be wished especially for our friends 401 6. Want may befall Gods dearest children 402 7. The faithfull are not once but often to be relieued 403 8. Gods children are a thankfull kind of people 404 9. Good men haue beene vsed like malefactors 405
and that proceedeth daily from vs who were able to abide it Not we Christ onely excepted so that we must flee to the promise for life and cast off the precept in this respect Besides this there is another reason rendred by the Apostle Reas 2. which is that if justification and consequently salvation had beene obtained by the Law then Christ had dyed Gal. 2. vlt. gratis in vaine for nothing Indeed the Law is able to giue life for Christ was saved by it but we are weake and not able to fulfill it And though the law be said to be of no strength it is in this respect that like a iust Iudge to an offender Rom. 8. 3. it giueth a true testimony not able to set man at libertie who is a transgressor Confutation springs from this roote of the Papists who Vse 1. tye salvation rather to the law and workes than to Christ and the Gospell Reprehension too proceeds from the same ground against Vse 2. the ignorant Protestants who being demanded how they hope to be saved Reply either by their good deeds or honest meaning this is naturall Papistrie yet good workes are in no sort to be omitted For they be the true euidences of faith as childe of a father the high way to heaven though not the principall and immediate cause of raigning these may be said to bring life as the nurse to the child faith as the mother And from hence every one that longeth after life must Vse 3. 1. deny his owne workes 2. Learne to be acquainted with the promises and to discerne them from the precepts 3. Labour for faith to apply them for knowledge except mixed with faith profits nothing Heb. 4. 2. This may also direct Ministers how to teach their people Vse 4. a principall point of Catechisme as also to worke faith in them that they may beleeue not that the law is to be omitted for that reuealeth sinnes breaketh the heart setteth before the eye of the soule Gods irresistable judgement and directs the way that leadeth to justification and salvation yet in a differing manner from the Gospell It s our Schoole-master to Christ Gal. 3. 24. Might we not hence obserue further that the principall end of Preaching is to bring men to life and salvation By the foolishnesse of Preaching it pleaseth God to saue such as 1 Cor. 1. 21. beleeue Then are they farre wide that looke for life without a Preacher Why doe they not expect children without generation a crop of corne without sowing Againe we note out of the word according that There is one method or true manner or at least matter of teaching to be practised of the Preachers for every Art is guided by its owne rule precepts obiect Which is in Christ Iesus In Christ that is from him or by him Whence let it be noted that No life or salvation is to be expected but in and through Christ Doct. 7. Iesus Whether we respect the life of motion sence reason or salvation all is conveyed to man from him he is the way the truth and the life Iohn 14. 6. Ioh. 10. 10. and 17. 12. Act. 3. 15. For he created all things as he was God without him was Reas 1. made nothing that was made He is the beginning of all creatures Col. 3. 15. therefore called the Lord of life Act. 3. 15. He also as God preserveth the essence and being of the Reas 2. creature 1. In giuing nourishment fit and convenient 2. and in blessing the meanes without both which the life of man like a lampe that lacketh oyle is extinguished for man liueth not by bread onely but by every word that proceâ—deth out of the mouth of God Mat. 4. 4. Furthermore life and salvation come from Christ as he Reas 3. is our Suretie and Saviour 1. For by his death he hath destroyed death O death Where is thy sting 2. By his life he 1 Cor 15. 55. v. 22. 23. hath purchased our life as by the offence of one man came death so by the obedience of Christ came life 3. All the promises 2 Cor. 1. 20 meet in Christ and are yea and amen in him as all the lines doe in the point of a Center 4. He sends his word and spirit for to quicken vs being dead before that time in sinnes Ephes 2. 1. and trespasses In a word by his death we dye with him and through his Resurrection and Ascension we shall rise out Rom. 5. 10. of the graue and ascend and liue for ever with him From this point doe many profitable Vses spring First learne hence that the life of a Christian is no base being Vse 1. or mouing but the sweetest life of all and equalleth if not excelleth that life of Adam in the Garden because it floweth from a more pure fountaine springeth from a more honorable head and is purchased with a farre greater price Doe we not esteeme Wine by the Grape fruit by the tree Oyle by the Oliue And people by their pedigree It s called the life of God for God gaue it at the Creation Christ Ephes 4. 18. redeemed it by his Passion and it s the neerest to that life the Lord himselfe liueth and delighteth in it s a royall life for it exceedeth this life all other what ever Ther 's not a greater dissimilitude betwixt the life of a naturall man and a beast than there is betwixt this and the life of reason And it s a durable life certaine and abideth for ever and Vse 2. can it be otherwise comming from Christ Let the root liue the branches will not wither the spring flowe the rivers will be full and whilest the head is not hurt well fare the members Indeed this tree was once dead but now he is aliue Rev. 1. 18. shall dye no more death hath no longer power over him They therefore that are graffed into this stocke shall never taste of the second death For out of their branches shall flow Io. 7. 37. rivers of the waters of life And as Moses with his rod struck the rocke whence issued water to refresh the people so God with the law of his iustice strooke Christ the rocke out of whose side commeth the water of life to saue all his members Besides it also followeth from the same ground that it is Vse 3. a secret and hidden life hid in Gods bosome long before it was manifested hid in the Promise hid in the Sacrifices and Ceremonies hid from the eyes of the world hid from him that hath it for the greatest and best part of it is said to be hid with Christ in God that is in heaven Col. 3. 3. For God and heaven are often put one for the other in Scripture And it may be said truely to be a hidden life so few seeke it or find it and yet if they doe they know it not Hence
Rachell did sonnes or else we die being still Gen. 30. 1. petitioning never repaying We are like the earth that receiues many bodies but without a miracle wrought will not yeeld vp one so must God pull thankes by violence out of our hearts if he will haue any Helpes to true thankefulnesse To consider that the Lord hath chosen thee whereas he 1. hath reiected thousands before the world was and to what to inherit a Kingdome David though no small thing to be sonne-in-law to a King 1 Sam. 18. 23. Secondly take knowledge of the Lords dealing with thee 2. in giving thee a being of nothing and that in a comely maner are all creatures men and women Haue all at their birth that be eyes to see tongues to speake c Why wast thou not borne dumbe or blind Thirdly Looke backe and see what the Lord hath done for 3. thee since thy birth how comes it to passe that thou art now aliue Why was not thy bodie long agoe turned into small dust Art thou not made of the same mould Dost thou not feed on the same food and breath in the same ayre The consideration of these things like a loadstone should moue vs to lift vp our hearts to God Fourthly Thinke of thy present condition hast thou food 4. and rayment in abundance Why doe others want it who feeds thee with this Mannah that so many of thy brethren never tasted of Who brought thee into these large pastures causeth thy cup to flow over But let me come nearer thee Psal 23. 5. yet art thou in the libertie of Gods sonnes Hast thou the saving graces peculiar to the Lords chosen Hath the spirit sealed thee a Quittance for the pardon of all thy sinnes and assured thee of salvation Why Is this the lot of all the seed of Adam Doth every man enioy the like portion And are these common favours Wast thou ever wounded in spirit Then who healed and helped thee Did sin ever presse thee to the pit of hell How or by what meanes wast thou eased Beloved I haue but given you a tast of the vnsearchable and vnvaluable gifts the Lord hath imparted vpon you wherefore take words of thankfulnesse to your Hosea 14. 2. selues and say with the Prophet My soule prayse the Lord Psal 103. 1. and all that is within me magnifie his holy name yea let this alway be thy vow I will prayse the Lord while I liue for he hath done wonderfull things for my soule but if all this will not moue vs to be more mindfull of and carefull to discharge this duty I can say no more saue this I pray God that the time may not come when want shall cause thee to promise any thing and yet the Lord in mercy will giue thee nothing Whom I serue from mine elders with pure Conscience These words are inserted by the Apostle to maintaine his dignity against the scandall of such as reputed him to be an Apostata and fallen from his profession whence ariseth this Doctrine that Carnall friends will become foes if a man embrace the Gospell Doct. 2. He that in sinceritie will set himselfe to serue God shall haue his former friends to be his greatest enemies so long as Paul was a proud Pharisee his brethren and acquaintance highly esteemed him but after he became an Apostle they reputed him a plaguy fellow one not worthy to liue thus Actâ— 22. 22. did the Papists deale with Luther so true is the speech of Christ That a mans enemies shall be they of his owne house Luk. 12. 53. Acts. â—3 14. and 26. 5. c. For in so doing he condemneth his former courses and Reas 1. consequently them that professe them this is to giue testimony that their estate is miserable and that cannot of wicked men be indured Ioh. 7. 7. This hath made the Papists cry out What are all our forefathers damned because wee tread not in their footsteps of errour ignorance Because then they will cast off their societie and take part Reas 2. with the pious and that stirreth and worketh strangely when men will not runne with them to the same excesse of ryot 1 Pet. 4. 4. or be in league as in times past Learne then you that haue embraced the Gospell not to Vse 1. â—â—aâ—vaile if carnall friends be now your greatest adversaries for so it hath beene and will continue in future ages for you are not of the world therefore the world hateth you as she lulleth her owne in her lappe so she casteth out them the Lord receiveth Let such also as resolue to be truely religious and to cast Vse 2. off their former courses and companions prepare to vndergoe many taunts and iniuries he that feares the tongues of such shall never be a resolute Christian souldier whilest the bird is in the egge the Kite cares not for her but if once she be disclosed grow fledged and fly abroad beware of devouring And where Paul maintaines his owne cause from his example we may learne that The truth of our profession is to be maintained against all opposition Doct. 3. Did not Elijah this against Ahab and his foure hundred false Prophets This did the Apostles in many places and Christ himselfe when as was given iust occasion see 1 King 18. 18. Act. 5. 29. Mark 2. 10. Gal. 1. 8. 2 Pet. 3. 2. 3 4. c. Why It s the best thing we haue and what of greater Reas 1. worth in all the world It s our bread and meat life and living And so doing we approue of the truth of our profession Reas 2. and the vprightnesse of our hearts yea it may be of force either to convert or abate the rigour of our carping adversaries Acts. 16. 39. Let this condemne the timorousnesse and imbecillitie of Vse 1. the most in our dayes who haue no hearts to maintaine what they professe What would such doe if it came to fire and fagot that are dumbe in these dayes at the truths opposition Fie fie Never was this dutie lesse regarded I wonder for whom or for what men keepe their resolution Is not this worthy of it Take we then knowledge of this and let purse speech Vse 2. and person defend the truth in all contrary opposition Buy the truth and through covetousnesse or fearefulnesse sell it not for this is to set thy soule to sale to thine enemie Sathan for he that loseth the one cannot soue the other Let not the devils old scandals skare thee who more opposed than the best from the beginning was Christ free wouldst thou then These words are also a commendation to the Apostle and vttered to maintaine his reputation and dignitie whence it may be observed that It s an honour for man to be the servant of God Doct. 4. What matter of more moment Worke of greater worth or thing equall to it Moses the Lords servant is a
Word is truth both in the threatnings and promises and shall be accomplished accordingly as we keepe the conditions And by obedience I doe vnderstand a conscionable care to beleeue threat and promise aswell as to obey the precept for to beleeue is to obey and to liue by faith may be called the obedience of the Gospell 2 Thes 1. 8. Many haue some care in somethings to obey the Precept but never regard to liue by faith and if they can say they beleeue in Christ Iesus then they thinke all is sure and their dutie discharged as though a man must never vse his hand but in holding fruit in it and not in applying it to the mouth assuredly faith hath a worke in every action that we performe and that not onely in assuring vs the thing is lawfull we doe but in perswading the Lord will performe his promise to vs when wee haue kept the covenant with him And vnderstand this that if we could beleeue more wee should obey more for all life motion and spirituall action comes from faith as all naturall acts are said to proceede from the forme If then these things were looked into who dares deâ—ie that a Christians course is leborious painefull and requires great diligence on their parts that will serue the Lord For knowledge of God and of his will must be had and faith and obedience too in him and his word both in the threats and promises as well as in the Precepts else no good servants From mine elders It may here be demanded if Paul served God with a pure Conscience before his Conversion I thinke it may be vnderstood of both for so farre forth as the Letter of the Law directed he was obedient liuing after Acts. 26. 4. 5. the most strict sect of a Pharisee and what he did against the 2 Tim. 1. 13. Saints was through ignorance wherefore the Lord had the rather mercie on him but it is principally meant after his Conversion For the Pharisees of which number he himselfe was vnderstood the Law according to the Letter neither could he away with the Gospell till the Lord in a wonderfull manner had compassion Acts 9. on him The Doctrine that we gather hence vnderstanding by Elders the auncient Patriarches and beleeving Iewes is that The Church before Christ had the same faith which now it hath Doct. 6. after his comming Did they not all eate the same spirituall meate And all drinke of the same spirituall drinke For they dranke of that rocke which followed them and that rocke was Christ It differed nothing in truth but in degree as a childe and an aged person 1 Cor. 10. 3. 4. Else God should be changeable but there is no variablenes Reas â— nor shadow of turning with him Iam. 1. 17. And were it not thus man should be saved after a divers Reas 2. manner which may not be admitted And did not Christ and his Apostles confirme their Reas 3. doctrine by Moses and the Prophets This confuteth the Maniches who hold that an evill Vse 1. God writ the old Testament and a good the New but one God was the Author of them both and what was darkely included in the former is more clearely manifested in the latter And this may confirme the salvation of our forefathers Vse 2. who kept the faith and to doubt no more of them than of our selues The Papists bring in this place for their Parents wherevnto we reply 1. That they were not beleevers 2. They are degenerate and fallen from the ancient faith 3. There was a Prophecie of a generall Apostasie and so their Elders are by the streame of time corrupted 4. And the antiquitie of a few or 500. yeares is not sufficient From mine Elders That Abraham Isaac Iacob whence it ariseth that The name of the righteous shall be had in remembrance Doct. 7. What though the names of the wicked rot Shall not the memory of the iust be blessed Yes it shall grow vp and flourish from generation to generation Prov. 10. 7. Psal 112. 6. For God will honour them that honour him 1 Sam. 2. 30. Reas 1. Reas 2. Also one good man will perpetuate the name of another vnto their succeeding posteritie and tell it to his children Furthermore such leaue noble and worthy Monuments Reas 3. behind them either by doing or suffering which spread their fame into all quarters and future generations And the wicked may haue an hand in this action for Reas 4. some of them may thinke well of such and register their names others as Pilate by Gods over-ruling-hand may write the truth which shall stand for ever Doe they not then labour in vaine who seeke to blot out Vse 1. the memoriall of the iust with taunts scoffes and reproaches as men doe the engraving vpon Tombes with their foule shoes Let them doe their worst spet their venome weaue a deceitfull webbe yet shall they never effect their purpose for What is written shall be written maugre all their malice the names of the wicked are written in the earth each foot shall scatter them but for the righteous they are engraven in stone with a pen of yron and for ever shall flourish Here may a man take direction that will lead him to true Vse 2. honor eternall doe iustice loue mercie walke vprightly serue in truth of heart the Lord God of thy Fathers and thy same shall ever remaine build Bethel pull downe Babel and thy name shall be everlasting Who would haue his name to rot His memoriall perish Not any then serue God from thy elders with a pure Conscience Many like Nimrod seeke a name but they in not taking the right way lose both it and themselues What person so poore if religious but is had in everlasting remembrance And who so great if vngodly but are either forgot or their names continued to their everlasting shame For when men by indirect meanes seeke prayse they lose it and purchase perpetuall reproach With pure Conscience Here is laid downe the manner how Paul served God whence the collection is that The service of God is then commendable when it is accompanied Doct. 8. with a pure Conscience These two like Naomi and Ruth must run together What tast without salt in the white of an egge What praise in that service that wanteth sinceritie And who ever in merchandizing lost so much credit as Himeneus and Philetus that made shipwracke of faith and a good Conscience The Hebrewes still put heart for conscience having no particular word for it and so doth the Evangelist so that a pure heart and a pure conscience are equivalent termes Prov. 15. 15. 1 Ioh. 3. 20. Isa 38. 3. Iob. 27. 4. 5. Acts. 24. 16. Heb. 13. 18. For otherwise the life were led either in close hypocrisie Reas 1. or open profanenesse and can that deserue praise which hath no similitude with God Nay he condemnes that which hath not
some likenesse with himselfe whether person or action And will not a pure Conscience adorne our profession Reas 2. Giue a comely glosse to our conversation Red Purple and Scarlet adde not more glosse to a piece of fine cloth than this puritie doth to the life of a Christian It will silence our enemies reioyce our friends gaine good report Reas 3. of all persons what a commendation was this to Christ when the Prince of this world came and found no impuritie in him Ioh. 14. 30. Lastly A life attended with this companion will yeeld Reas 4. comfort in distresse afford boldnesse in danger giue hope in death plead for its owne at the last day prevaile and conduct him safe into the heaven of heavens Now because a good Conscience is little knowne lesse regarded we will first declare what it is in generall secondly set downe the kindes of it thirdly shew its office or inseparable companions and finally make application yet by the way we will deduce some Corrolaries the which may seeme to flow from the fountaine of each distinct definition Conscience is a seeing of an act with the Rule In this definition are two things first the genus of it Conscience defined which I call a seeing secondly the forme in these words of an act with the rule Neither let any quarrell with the word seeing 1. For what is the eye without the act of the soule but a dead insensible organt 2. Grant it to be a Metaphor or Tropicall speech yet is not Rhetorick a generall Art and may be every where And it is a seeing of an act with the rule For as conscience is a seeing so is it a seeing of a double Obiect at one instant time The very Etymologie of the word both Greeke and Latine signifies so much Here note that there must be first science of a rule secondly of an act done the which two being applied and the eye of the vnderstanding beholding them together make vp the full forme of Conscience for if either of these be wanting or separated it cannot properly be called Conscience For science is of one simple obiect Conscience of two laid together and then with one act of the intellect apprehended ioyntly whence likely it borrows the name Conscience which is as much as a ioynt knowledge or seeing together of the rule and the act And from this definition it will follow That Conscience is not as some hold a facultie of the I. Corrolaries deduced soule but rather as the Schoole-men defend an act of the vnderstandings facultie the which may be further confirmed by these reasons 1. Every facultie is created Conscience is not created therefore no facultie Were it created then should Adam haue a good or bad conscience before he had done either good or evill which may not be admitted True it is that Adam was indued with science so that if he had applied the frame of his person to the rule by which he was first formed in that it may be said he had a good Conscience for there was an equall proportion betwixt them but vntill he had performed some act it cannot be affirmed of him that he had any conscience at all yet science he had for he clearely vnderstood the Rule being written in his heart at the Creation by which his actions were to be guided 2. No facultie doth quit or condemne Conscience doth quiâ— or condemne therefore no facultie Wee never read that God doth accuse or excuse a man or Angel for the meere having of a facultie but for the abusing or well-vsing of it If by facultie they vnderstand by a Metonimie the cause for the effect as it seemes to me they doe then we are all of one and the same mind Also we gather this second consequence that vnreasonable II. creatures as birds and beasts fowles and fishes haue no conscience because they haue no rule given of God to guide their actions neither if they had any act of reason to apprehend it although a kind of knowledge may be attributed to them And here we may learne that taking conscience in a large III. acception it may be found in any Art as well as in Divinitie for each Art hath its Precepts and may haue his Praxis Whence it will follow that as there is science so also there may be conscience When a Boy writeth after a Coppie and taketh a view of his worke how it answers the patterne this is a kind of conscience Finally we conclude hence that in lusorie Lots there can IIII. be no conscience and the reason is because there is no rule to guide the act now no science of the rule no conscience This should teach men to vse them vpon extraordinary occasions or not at all and then the example of the godly may be their warrant For how can a man iustifie an act that hath not a rule to guide it or how can there be conscience where science precedes not For Simples in order precede Compounds as is obvious in Logicke the act of reason as also in the worke of Creation Hitherto wee haue spoken of Conscience in generall which is nothing else but a seeing together or more plainly a seeing of the act with the rule and thus wee proceed to its distribution Conscience is good or evill Conscience distributed As the definitions so the distributions of Conscience are many yet may they all be reduced to these two heades For as every Axâ—â—me or Rule is true or false so is each mans conscience good or evill Some say there is a Conscience good but not quiet quiet but not good good and quiet and neither good nor quiet Yet all these are but two and no more Consciences For rest and trouble are not essentiall but accidentall vnto Conscience A bad Conscience as wee see in Iudas and Saul may now be troubled anon quieted and this fals out from varying the Obiect of the intellect or want of the act and rules application and so may a good Conscience be attended with the same companions as in David and Peter And this may arise from the late commission of some sinne the weaknesse of faith a iealous suspition which men haue of their spirituall estate or the Lords withdrawing for a time his comfortable aspect and presence from his children and yet this Conscience is but one and the same Note further that a wicked man may haue knowledge of a true rule and act according therevnto so that the apprehension of his well-doing may breed peace But when he casteth his eye vpon his many swervings from Gods Precepts except his Conscience be seared through the Lords iust iudgement and his habituall faylings he cannot be at rest In like sort the best person in many things â—ransgresseth the Law of his God in so much that when hee considereth his many errors he is greatly disquieted so that to speake truely and properly trouble is an effect of an ill Conscience
Christians or particularly faith mentioned in the former verse We may be assured of this that Paul would haue his son to be diligent in his calling and that could not be except he stirred vp the speciall graces aswell as the common gifts of his particular vocation For as a peece furnished with shot yet wanting powder will neuer discharge it selfe of it so if the sauing gifts of God stirre not they ordinarie lye stil This gift is further amplified by the author of it God and in it are two things One is the thing giuen the other the freedome of it For gifts must be free Which is in thee by the putting on of my hands This Ceremonie of laying on of hands hath beene vsed of Parents in blessing their children Gen. 48. 14. In sacrifice Leuit. 1. 4. In healing of diseases Acts 28. 8. In conferring the excellent gift of the holy Ghost Acts 8. 17. And in making of Ministers to which time these words haue reference 1 Tim. 4. 14. Where Paul sayth this gift was in him by laying on of hands wee must avoyde the Papists grosse glosse on this place who hold that ordination or to vse their phrase holy orders confer grace for this action was accompanied also with prayer and the conferring of grace by the hands of the Apostle was extraordinarie and continued but for a time My sonne Timotheus I being so well perswaded that The Metaphrase thy Grandmother and thy mother were indued with faith vnfeigned and also assured that now it dwelleth in thee am therefore the more willing to put thee in minde that thou suffer not the gifts of God to decay or to be idle neither neglect the calling wherein thou wast established by the putting on of my hands but that thou preach and practise as becommeth thee who had so excellent parents such a good testimonie and so lawfull a call all which be great encouragements to these duties Therefore Let this word haue reference to Timotheus his Doctrines deduced Grandmother and mother as though Paul would incourage him from their fidelitie and brings them as a Patterne to be imitated then this will follow that Children are to tread in the steps of their religious Parents They must haue an eye to their Godly waies holy courses Doct. 1. and walke in them but if they be crooked then must they avoyd them shunne them Dan. 2. 23. Ezek. 20. 16. 1 Pet. 1. 18. For it will reioyce the hearts of religious Parents and induce Reas 1. them to blesse God Why did David mourne so bitterly for his sonne Absalom certainly one cause was he erred from his Parents holy pathes liuing a yong traitor and dying an impenitent sinner Againe if children imitate their Godly forefathers it s Reas 2. both commendable and profitable for they may expect the same recompence of reward from God in life death and in the great and last day else not This may make for the shame and confusion of some in Vse 1. our dayes who wander as birds from their nests from the wayes of their faithfull forefathers Can these expect the blessing promised to their holy Parents may they not looke for a curse rather You therefore that be sonnes and daughters cast your Vse 2. eyes on their pathes and if they bee good tread in their steps if bad turne the contrarie way The Romanists are are head-strong in thus doing yet runne the broad way Let vs then whose Parents professe the truth be as resolute in imitation of their truly religious courses I put thee in remembrance Timotheus an excellent man must be remembred and prouoked to discharge his function faithfully whence we note that Good men stand in neede of a memento Doct. 2. The best must be prouoked pricked in and to religious duties if not Paul here and his brethren else where might haue spared their paines 2 Pet. 1. 13. and 3. 1. Ezek. 33. 7. Acts 20. 28. Coll. 4. 17. For are not the best forgetfull vnmindfull of what the Reas 1. Lord requireth of them how often doe the actions to be performed by vs in our callings slippe out of our minds And are we not dull and slow to good duties though we Reas 2. haue them in remembrance the best haue more need of a spurre than a bridle Doth not Sathan also striue to steale away the heart and Reas 3. allure the mind to fixe and exercise it selfe on vnnecessarie obiects What if a man be willing to worke is this any let doth it Reas 4. not rather helpe than hinder as the wind doth the ship to make speedier passage notwithstanding it hath alreadie the tyde They are reproued who neglect this dutie or that scorne Vse 1. to be prouoked Some men are like kicking iades that fling out when they are spurred rather than amend their speed or not vnlike to the ouercharged cannons that when the match is put to them either burst or recoyle and so indanger the Gunner But let vs practise the contrarie putting the best in minde Vse 2. of theirs and be contented to heare of our owne duties I know the best haue neede of it and would be saued why then should they not willingly vndergoe a remembrance and indure a memorandum we count it a favour to bee awaked out of sleepe and shall we fret to be stirred vp from sinne That thou stir vp the gift of God that is in thee From this metaphor we collect that The graces of Gods spirit are of a fierie qualitie Doct. 3. Was not the Prophets lippes toucht with a cole from Gods altar did not fiery tongues sit on Christs Disciples are not the faithfull Baptized with the holy Ghost and with fire and all of vs forbidden to quench the spirit Isa 6. 6. Acts 2. 3. Mat. 3. 11. 1 Thes 5. 19. For grace doth enlighten the eye of the minde as fire doth Reas 1. the eye of the body What is vrim but fire and Paul saw a light when he was conuerted so did the Gentiles so doe all Christians For grace is fire and fire giues light Againe grace will heate like fire and make the Godly to Reas 2. burne in the spirit the more fire the more heat and the more grace the more zeale Thirdly fire giues life and motion so doth grace and Reas 3. faith When the sunne is in his Apogy or farthest from vs are not the creatures in a kind of death but being in his Perigy and neere vnto vs doe they not reviue and spring so when grace comes life comes if it be absent death is present Fourthly As fire doth congregate things homogeneall Reas 4. but segregate heterogeneall so doth faith and grace It will dissolue things of diuerse natures but vnite the other Grace will cast out the sinner but receiue the Saint yea make diuisions in a mans owne house and yet cause vnion with Gentile Barbarian Sythian Fiftly fire will convert other
set thee apart for the worke of The Metaphrase the Ministery hath also fitted thee with gifts for the execution thereof I therefore doe dehort thee from being ashamed and abashed in regard of the great and many troubles and trialls that doe accompany the preaching and professing the glad tidings of Salvation and doe further from the same grounds exhort thee for to endure with patience constancy and perseuerance such afflictions as thy fellow-labourers partake of and are incident vnto neither let thy youth or weakâ—es daunt or discourage thee for all that I desire of thee or that the Lord will inflict vpon thee is no more then that thou hast or maist receiue ability to vndergoe and beare this is all I would this is that thou oughtest to doe The deductioÌ„ of doctrines First out of the word therefore we note that Doctrine Reason and vse is a warrantable kind of preaching Doct. 1. It is not any vpstart and fantasticall but an auncient and an Apostolicall kind and way of teaching When Paul by many Reasons had proued the Resurrection and iudgement to come in conclusion hee makes vse Wherefore my beloued 1 Cor 15. vlt. be yee stedfast immoveable abundant alway in the worke of the Lord in as much as you know your labour is not in vaine in the Lord. So doth he 1 Thess 4. 14. vlt. And Peter treadeth in the same steps of method 1 Pet. 4. And you shall find it practised throughout the booke of God For saith the same Apostle Seing these things are so what manner of men ought we to be in holines of life and blamelesnes of conversation 2 Pet. 3. 11. For is it not reasonable Who can deny it wee gather Reas 1. some note that directly floweth from the Text then we confirme it First By axiomaticall propositions and Secondly By some third argument When two pieces of cloth be in controuersie we take a light and by that wee discerne whither is the better for colour substance so when two things are controuerted which of them is the truth wee produce a third argument and laying that to them as the candle to the cloth wee come to iudge the better which is false or true And Application is profitable For men naturally being Reas 2. vnwilling to receiue the seed of the word as the hard earth is the corne Application like a mallet or harrow breaketh the heart and causeth the truth to take the better and deeper impression Men therfore must not condemne this Method as though Vse 1. Obiect Sol. it were vnreasonable vnprofitable But some may say The Scripture doth not vse it I answere it doth yet not so exactly for God in wisedome and goodnes hath scattered things and often vseth an inversion of the parts that man might seeke search in the vse of his Reasons For Logickes Rules are like so many hounds beating the bush of Gods booke to find out the truth And as flowers were they layd vpon an heape would not be so delightfull to the gatherer as when in the garden they be pluckt here and there by one and one So the truth in Gods Booke being found out by seeking and searching here a little and there a little is much more acceptable and well pleasing vnto man And this I iudge is the Reason why the Scripture is writ as an history This may confirme and encourage those that vse this Vse 2. method to go on not to cast it off for the dislike of a few Notwithstanding we tye no man to our order but let euery one write and speake as he hath receiued of the Lord. Yet this I adde that it is good for memory the common people doe profit the most by that way of teaching therefore it s not amisse for their better edification to descend and stoope to the capacities of the simple vnlearned And this by experience I haue proued that the doctrine Directions in the deduction and applicatioÌ„ of doctrines and my text if rightly deduced make a Syllogisme the text it selfe alwaies being the third argument to confirme it Againe my Reason and my doctrine make a Syllogisme also my Reason being a third argument further to confirme it And last of all my vse and doctrine must be also a Syllogisme and ordinarily a connexe so that so many vses as you deduce from the doctrine if they will the doctrine being the third argument make a syllogisme you neuer misse your rule be they few or many Be not therefore ashamed Whence note that No man is to be ashamed of but resolutely to beare witnesse Doct. 2. vnto the Gospel The faithfull are called a cloud of witnesses And this is not Heb. 12. 1. without command Acts 1. 8. Matth. 10. 32. Acts 26. 16. For it is the power of God to salvation to the Iew first Reas 1. Rom. 1. 16. 17. to the Gentile both before and after the comming of Christ in the flesh this Reason Paul giues of the point Who would be ashamed of that ship that was a meanes to preserue him from drowning Because to be ashamed of it is to be ashamed of the Author Reas 2. of it Christ for he that despiseth his doctrine despiseth Heb. 10. 29. him and is neare vnto cursing and burning This reproues both Ministers and people for how many Vse 1. haue we that will not beare witnesse to it but are ashamed of it You will say who be they Quest Ans What Preachers be ashamed of the Gospel I answere for Ministers 1. Such as can Preach but doe not 2. They that giue ouer their calling and with Demas doe embrace the world 3. When men Preach without study and premeditation idlely not soundly 4. When they fill their Sermons and stuffe them with a bastard kinde of eloquence of variety of tongues Poets Authors for why should they doe this if they were not proud and had not a base conceit of the Gospell But may not a man doe this Quest Ans Yes When hee speakes to a learned intelligent and iudicious Auditory or when the point is in controuersie betwixt vs and our Aduersaries or when the end is not for ostentation but to winne dignitie to his Ministery and for edification of the people But yet cautions must bee obserued Cautions in Quotations 1. It must be done sparingly 2. Augustine Chrysostome and Ierome must not shoulder out Peter and Paul Iames and Iohn And those Ministers may be said to be ashamed of the Gospell who Preach one thing and practise another herein Peter was to be blamed Gal. 2. 12. And for People these may be said to be ashamed of the When and what people are ashamed of the Gospell Gospel 1. Who thinke that the power of godlines consists in Ceremonies beggarly and impotent rudiments as the Papists doe 2. Who if they dislike the person they will none of the doctrine these are like those
this or that fortune or chance but cast our eye on our former dealings to others and peraduenture we shall spy out the true cause why in that particular wee are afflicted And if in so doing we find out the roote from which this branch sprouâ—eâ—h why plucke it vp and let it no longer grow in our ground Lay the fault where it is for feare a worse thing follow And is this true then let vs all learne Christs lesson Doe Vse 2. as we would be done vnto another day Would the servant haue done obedience by his when hee is a Master then let him be seruiceable when hee himselfe is in subiection And they that are children must obey their parents else they shall finde theirs to prooue but vntoward tooles Speake ill of no man for if thou doest its iust with God to let one loose that shal pay thee home in the same kind And in briefe wouldest thou be releiued in want comforted in misery haue the faithfull to pray for thee and in the houre of death to close vp thine eyes then giue to the poore pitty the weake comfort the feeble minded pray for thy brethren and visit them that are a dying And though this point by me be short in pressing yet I would haue it of thee to be long and often in practising Neither of me c. Where we note that We are not to be ashamed of such persons as by suffering beare Doct. 5. witnesses to the Gospell 1. For God is not they are precious in his eyes Reas 1. Reas 2. 2. If we be we doe not as we would haue others to deale with vs. And from this branch we note one thing more that Doct. 6. Corporall bondage doth not depriue Gods seruants of Spirituall freedome For Paul saith he is the prisoner of Christ both prisoner for his cause and also respected of him in prison as his servant This is a poynt that hath or may haue his vse and is comfortable Vse to all that shall at any time suffer for the Gospell in Turkey Rome or nearer home for though such be mans bondmen yet they be the Lords freemen From this very 1 Cor 7. ground Paul comforted the poore servants of infidells But be partaker of the afflictions of the Gospel Having finished the dehortation we come to speake of the Exhortation where we first collect that We that professe the Gospell are patiently to suffer all afflictions Doct. 7. that accompany the same So haue the faithful done in former time not counting their liues deare vnto them for the truths sake For we loose nothing by it 1. If friends forsake vs Angels Reas 1. shall pitch their tents about vs. 2. If we want liberty of body we haue freedome of spirit 3. If there be no outward peace yet we haue in ward that passeth all vnderstanding And â— though our outward man perish notwithstanding the inner man is renewed daily Herein we are the likest to Christ and what greater honour Reas 2. to man then to be made conformable to his Lord and Master And is not the Gospell and the obedience of it the best Reas 3. things that we haue or can doe what were wealth without the word one drop of this balme is to be preferr'd before all the riuers of pleasure and profits in the world And one act of beleeuing in Christ will restore a man to all more too then that he lost by one offence in Adam his Father We must once die and neuer in a better cause besides all Reas 4. this Christ he hath suffered for vs and we haue the Lord on our side And heere we might reprehend some that will suffer nothing Vse 1. for the Gospels sake they neuer respect candle or candlesticke The Preacher and the Gospel are the onely things that best may be spared in the parish A word will make them cast away their weapons and be gone And like little children they hang their heads clappe their hands on their faces set their hatt in the brow and runne away at the very humming of Bees and flies In the next place let vs all in wisedome and resolution Vse 2. confesse the Gospell and professe it and partake of the smal afflictions that be in these dayes Beloued wee haue not resisted to fire and fagot neither hath our purple bloud coloured the stones in the streetes then shall wee not suffer the tongue with patience to smite vs I cannot prescribe what kind or measure we may suffer But it is the voice of heauen that in the world we shall haue many tribulations All that Act. 14. 22. 2 Tim. 3. 12. Ioh. 16. 33. will liue godly in Christ Iesus shall suffer persecutions But let vs be of good comfort for our Captaine Christ in whom we are more then conquerours hath ouercome the world Againe we obserue hence that The Gospell whether preached or professed is alwaies attended Doct. 8. with sufferings and afflictions Psal 22. 2 Chron. vlt. 15. 16. For some doe imprison the very word and would not Reas 1. haue it to run and be glorified 2 Thess 3. 1. And it must be so For 1. God hath glory by it 2. His Reas 2. children get good by it And 3. hereby the devill is proued a lyar for Iob serues not God for nought Yea and 4. The basenes of the Gospell as some esteeme it bringeth sufferings as to trust in a crucified God Those then that are Ministers must arme themselues with Vse 1. patience and resolution Private Christians must doe the same Yet here is a wonderfull mercy of God that no power or policy can prevent the liberty of the word or hinder Mat 24. 24. the salvation of one soule for its impossible that any of the elect can be deceiued condemned And this must teach vs not to thinke the worse of that Vse 2. Gospell that is accompanied with troubles or of such as doe embrace it Some cry Oh! the dayes of old were good when we had lesse Preaching we had more peace and plenty What maruell for â—ow Sathan seekes to put out the Candle that directs to heauen and wicked men labour to put out that light that doth discouer them Let Popery bring peace with it for the present yet perdition shall follow it in future time According to the power of God Taking these words in that sense we haue mentioned the doctrine to be collected is that The Lord proportioneth the sufferings of his children according Doct. 9. to their power He will not suffer them to be tempted aboue their ability 1 Cor. 10. 13. Christ would not deliuer many things for the people for the present were not able to beare them Timothy escaped prison it seemes when Paul a stronger man kist the stockes Act. 16. for God had an eye to his weakenes First he would haue vs suffer according to our power because Reas 1.