for he is the iudge of the world As if our Apostle had thus prayed Now God the Father grant that Onesiphorus may find mercy of his sonne at his appearing vnto whom he hath committed all iudgement For Paul knew this that Christ must iudge the world might therefore distinguish thus in his vnderstanding when he prayed But howeuer the sense is good and sound At that day Some thinke at what time he should also be afflicted for at one time or other Paul thought he might also suffer for the Gospell though for the present he escaped Others haue conceiued at the day of death I rather would take it to be meant at the day of iudgement for then is the righteous rewarded for his workes and that is a day wherein if it goe well with vs it will be well with vs for euer And its vsuall for good men to haue their minds in trouble set vpon that obiect of the generall freedome from all misery and fruition of all felicity And in how many things or how much By things may be vnderstood money meate apparell and the like or parchment papers bookes conference encouragement c. The sense is very aboundantly liberally He hath ministred vnto me at Ephesus That is freely louingly imparted and conferred vpon me when I was personally there present Thou knowest very well Here Paul appeales to Timotheus for the truth of his testimony and confession To speake my priuate opinion This Appellation I thinke hath reference to that in the 15. verse And thus the sense seemeth to me Thou knowest how many fell from me of Asia at Rome But thou art better or very well acquainted in how many things or how much I was relieued by Onesiphorus at Ephesus For peraduenture Timothy saw not them when they reiected Paul and cast off their profession but heard it or if he did it might be but once yet he being Preacher at Ephesus and abiding there long might often see Paul releeued by Onesiphorus And this I take to be the reason why Paul saying here as in the 15. verse thou knowest doth in this adde better or very well which he omitted there For it seemes to be a comparison The one thou knowest well the other better or very well or Timothy might heare of the first yet saw the second Though it be not in my power to make requitall to my The Metaphrase good friend Onesiphorus for many his kindnesses yet my hearts desire and my prayer to God is that hee would shew him favour and mercy by the hand of his sonne in that great day when and wherein he shall come to iudge all the world And good reason haue I thus to petition the Lord for him for thou art very well acquainted how abundantly he administred vnto my necessities being at Ephesus as thou art not altogether ignorant how all Asia fell from me and forsooke me at Rome The Lord grant vnto him that he may find mercy with the Doctrines deduced Lord at that day For our better and more methodicall proceeding we will first beginne with the time when Paul would haue his friend to finde mercy whence this is the point to be collected that There is a distinct time wherein the world shall be iudged Or Doct. 1. There is a day of Iudgement Eccles 11. 9. Dan. 7. 13. Math. 24. 37. 2 Pet. 3. 10. And that for these following Reasons That the creatures might be freed from bondage and all Reas 1. maner of groning for till then they be subiect vnto much sorrow going against the proper end of their first creation whereby the Lord is much through the abuse of them by the Reprobates dishonoured They be the great Booke of God alwayes vnfolded wherein the wicked might reade his power Deitie and wonders if they would they are oftentimes punished for mans offences the earth is barren groning like a woman with childe yet cannot bring forth her fruite the Sea rageth and the springs are dryed vp the beasts of the field mourne the fish of the waters die and smell the fowles of the ayre perish and the very heauens become as brasse The good Angels are till then ministring spirits take many a iourney from heauen to earth place to place and from person to person to comfort and kill preserue and slay And some but without grounds haue conceiued that they mooue vntill that day the Orbes and celestiall spheares when as it's probable no such things be For thus I would reason 1. If there bee materiall Orbes wherein the starres as If Angels moue the Orbes nayles in a wheele be fixed then they must be either more crasse and solid or more subtill and rare then the Element of fire If they affirme that they be more solid then how can a more graue body ascend aboue that which is lighter And if they hold they be more subtill then the fire aboue which they say they are placed then how can the stars be fixed in them for wee cannot fallen them in the ayre much lesse then in a fineâ— subiect 2. We see fishes in the sea beasts placed on the earth fowles in the ayre and Angels in heauen Why then should the element of fire bee created to bee voyd since euery element is replenished with its proper and peculiar creatures Earthly bodies be on earth watery bodies in water aiery in the ayre heauenly in heauen so that by proportion method the Sunne Moone and Starres should be in the element of fire and running their circular and swift motion they cast downe the fire which otherwise of its nature would not descend participating more of fire and being without sense for otherwise the fire would consume them then any other element For if we marke we shall see the Lord doth maruailously fit euery creature for its subiect And this may seeme to bee the reason why the Moone is spotted and no planet besides in that she runnes her motion in the very ebbe as I may say and dregs of the element of fire for the purest as we see in water is highest And why the starres neerest the Poles doe twinckle and looke bright may also be in that the fire being moued there by the reflexe doth enlighten them more fully And whereas some seeme to wander it is not because they are not mooued with a circular Motion but they come short going a lesser compasse and therefore we thinke that they goe forward and backward We may see the truth of this in those people that in diuerse pathes one distant from another doe runne with a circular motion about a post or pole 3. It is the position of those that doe maintaine Orbes and Epicicles that No violent motion is perpetuall how then if the Angels or Intelligences did moue the Orbes wherein they hold the starres be fixed should this motion bee so constant permanent 4. Finally God made euery creature very good able by an internall faculty or principle to accomplish its end
with 2 Chron. 9. 21. Which was committed to thee The word in the Greeke here vsed is the very same which is in the 12. Verse and it properly signifieth a Deposition or thing committed to our trust and faithfulnes If you say that this Exposition crosseth that in the 12. Verse where we did interpret it of Pauls soule or saluation the answere is this he that preserueth faith and loue and the graces of the Spirit in him shall be saued and they that commit their soule and saluation to God are carefull to preserue grace within them for the one is a meanes of the other And there could be no danger in expounding this good thing to be the soule for its a good thing and by Christs affirmation more worth then the whole world But the gifts of the Spirit is the truest interpretation Keepe Or hold fast that is cherish preserue haue in safetie By the Holy Ghost These words may haue a double 〈◊〉 If we read them as some doe thus That worthy thing which was committed to thee keepe by the Holy Ghost then the holy Ghost may seeme to be he that committed this worthy thing to vs that dwelleth in vs which is a truth but the other I take to be the naturall meaning for Paul informes Timothy how by whom he is to keepe that worthy thing and he tells him that is done through the holy Ghost By the Holy Ghost is to be vnderstood the third person in the Deity Which dwelleth in vs. The Spirit here is described by 3. things 1. That he is holy 2. By an effect he dwelleth 3. By the subiect place where and 't is said to be in Timotheus and Paul and in euery beleeuer also he dwelleth As I haue lately perswaded thee to keepe the patterne of The Metaphrase sound words so now I likewise exhort thee as a meanes for the performance of that dutie that thou cherish encrease and hold fast the good and worthy graces of God committed to thee and that are within thee And for thy better direction I would haue thee to know that the onely way whereby they are preserued is through the holy Spirit of God that hath his a blode and dwelling in me and thee That worthy thing The poynt hence is plaine which is that The graces and gifts of God are good and worthy things Pro. 3. Doct. 1. 14. 15. Luk. 14. 34. Phil. 1. 6 The causes of them are holy and good For the chiefe efficient Reas 1. cause is God and is not he good the instrumentall is the Word and Preachers and are not they good Indeede Heb. 6. 5. wicked Ministers for the most part beget men as Adam did after his fall in their owne image yet as he is a man sent from God and in regard of his calling he may be called good and doe good And from their effects they may be called good for they Reas 2. make him good before God in whom they be they doe stirre vp and enable a man to doe good they will weaken all euill in that person where they dwell they will make our actions good and neuer leaue vs vntill they haue brought vs to perfection of glory Here are those reprehended who neuer had any care to Vse 1. possesse these worthy things Nothing in man or out of him that is of greater worth and nothing lesse regarded We doe count that person blessed that hath his house hung with rich Arras his chests full of gold and his barnes stuffed with corne and yet we neuer haue esteeme of these excellent and rare things Truely the least degree of faith is more worth then all the gold of Ophir a remnant of true loue then all the gay garments in the world Hope of heauen will more reioyce the heart of Dauid then his scepter and kingdome But men doe not thinke so neither will they haue it so yet the day of death like an equall Ballance shall declare it to be so This may serue to comfort the poore man who like Peter Vse 2. hath neither siluer nor gold Hast thou faith and loue and hope and zeale that all the world quarrell with then thou hast cause to reioyce and be glad Many wish to be as wealthy as such and such But what Art thou a poore Christian and hast thou grace Why then except he haue it too thou art richer then he One is rich in goods voyde of grace thou hast grace but wantest riches wouldst thou change estates with him No no then be content and of good comfort Are they worthy things Then put them to the best vses Vse 3. and abuse them not Its pitty to heare how many men lay their faith to pawne and pledge their hope for every trifle crying By my faith t is thus As I hope to be saued it s not so nor so Is this well done and will our master take it well at our hands that his graces and gifts be thus employed I trow not Wee make great stirre before wee lay to pawne our chiefest Iewells yet we let our faith goe freely which is more worth then all And it is to be feared that God will seuerely correct this or we may doubt rather that they who doe thus haue no faith or hope at all for if they haue they know the worth of it and how they came by it and whatsoeuer many iudge it s not easily gotten But such play the Logicians and make a distribution saying They sweare but by their Ciuill faith not by that which iustifieth I answere first that this distinction will not iustifie them Againe how shall a man know when they sweare by their civill faith Sure they sound alike therefore they must giue another accent or tone els they may and others too be mistaken But when will such be wise Is it not the greater offence to place the meaner and baser thing and creature in the Creators roome Let them iudge And in the last place seeing these be worthy things Let Vse 4. vs all labour to possesse them for of how much more value a thing is by so much the more we should striue to obteine it And to perswade vs hereunto Let 's consider to what they be likened Grace is compared to fire to water to food to ayre and to gold and siluer Is it not a misery to want fire to warme vs water to wash and refresh vs food to nourish and to strengthen vs ayre to breath by and to coole vs and gold and siluer to enrich vs We could not but thinke him a poore man that a miserable place where all these be wanting and shall wee not see our owne woe when we doe not enioy these things All our sacrifices are to be seasoned with this salt boyled in this liquor rosted with this fire if acceptable to Christ or profitable to his members See then the worth of the one by the want of the other Haue wee not now time and
and devils who are sayd to beleeue and tremble but that which viâ—ifieth iustifieth Iam. 2. 19. purifieth conquereth and saveth For the holy image of God wherein man at the first was created is not more needfull to the acquiring of a legall good conscience then this faith we speake of is necessarie for the accomplishing of an Evangelicall For what will it profit a man to haue knowledge of the law and Gospell to be indued with such and so much faith as to giue credit to the truth of the precepts promises threats and to want that personall peculiar proper faith whereby Christ is applied in particular with all his benefits so that without this spirit of faith an Evangelicall good conscience cannot be made complete And here you may cleerly behold that there is a distinct kind of faith as there is of knowledge but the first without the second auailes nothing to our purpose For of certaine Adam had a faith which did inable him to beleeue the truth of the Law as also the accomplishment of the promises threats vpon the observation or breach of the same But how these two differ to discerne is some difficultie The Romanists affirme that there is but one kind of faith in men and devils and the reason why some are saued others perish is because the one haue charitie the other not But here they get it mist For this faith we haue in hand is of another kinde having the Gospell to worke it and Christ Iesus the chiefe obiect of it Some may then say that a good Christian hath a double faith True yet the former not accompanied with the latter is not sufficient It may further be demanded what then becomes of the first when the second is wrought in vs Answ What if we say it remaines Doth that hinder vs May not both stand together For as the knowledge of the Gospell shoulders not out the former knowledge of the Law so doth not this new faith the old as I may stile it Graunt it should yet of it selfe it hath force to doe what the other can and more too Insomuch that if we should maintaine that as purer spirits are renewed in the naturall bodie the more grosse are purged out so as this latter is increased the former is decreased there could be no danger In the last place we come to demonstrate how that a Legall and an Evangelicall good Conscience are not to be separated in him that shall be saved For he who hath the latter hath the former But obserue this that a Legall good Conscience is either personall or imputatiue and both these accompany every member of Christ Iesus For Christs obedience to the Law is wholly imputed to every true beleever so that he hath a Legall imputatiue Conscience When Adam of whom we were members brake the rule of the Law his disobedience being imputed to vs we had a Legall bad Conscience so Christs obedience wee being made bone of his bone and flesh of his flesh being also imputed to vs Ephes 5. 30. we may aâ— truely be said to haue a Legall good Conscience Whence obserue by the way these two Conclusions First that It is the righteousnesse of the Law which is the obiect matter of an Evangelicall good Conscience Thus I proue it The obedience of Christ is the obiect matter of an Evangelicall good Conscience the obedience of Christ is the righteousnesse of the Law therefore the righteousnesse of the Law is the obiect matter of an Evangelicall good Conscience The second Conclusion is That every Beleever is as truely righteous as Christ Iesus The reason is in that his obedience is our obedience being by faith applyed So that in this sence we are able to answer the strict and full iustice of the Law But this we doe further affirme that he who hath an Evangelicall good Conscience hath also a personall Legall good Conscience though not perfect and complete For the Scripture ordinarily coupleth them together See Psal 32. 2. 1. Cor. 6. 11. Rom. 8. 1. And there be Reasonâ— to confirme the Axiome 1. For doth not the Father require it We must be holy as he is holy 2. Did not Christ recover what Adam lost Came he not to establish the Law Did he not redeeme vs that we might serue him in righteousnesse and true bolinesse Shall not the head be imitated of its members Shall the fountaine be pure and the streaâ—es corrupt The root sweete and the branches bitter 3. And without holines shall any see the Lord 4. Is it not the way or rather an essentiall part of true happinesse And how can a man without it trie the truth of his sanctification Shew forth the vertues of him that hath called him Imploy well his Talent Beautifie his profession Put to silence his enemies or make his election sure But not to entangle any in a snare though our Evangelicall good Conscience be perfect our personall Legall is not For inherent holinesse being but in part our obedience to the â—ules of the Law cannot be absolutely 〈◊〉 yet as the one increaseth the other is daily better â—â— aâ—d in the kingdome of heaven when the image of God is wholly restored then shall the elect fully and perfectly obey â—â—e rules of righteousnesse and holinesse as Adam might haue done before his Apostasie Foâ— Christ and 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 â—â—â— good 〈◊〉 〈◊〉 the Father every act shall be proportionable to its rule and is not that to keepe a good Conscience This may serue to stop the mouths of our barking adversaries who cry out that we Preach a doctrine of libertie how men may be saved without good workes when as the contrary is it we defend and practise For faith in Christ is never severed from obedience to the Law no more than leuitie and grauitie from aire and water And thus we make a Progresse to speake of the office or effects of Conscience according to our former Method propounded 1. There is amongst Divines a great stirre of the effects The attendants of conscience 1. How it excuseth or accuseth of Conscience but may I herein shew mine opinion it is thus Conscience I confesse is a cause of accusation and excusation but how Not of it selfe alone as a solitary cause but by reason of a kind of beleefe which doth attend it First I am resolved by some internall principle that I should doe iustice Next I haue a rule giuen me to direct me therein Thirdly obserue that this rule hath a double concomitant 1. A promise of reward if I obey it 2. A threat of revenge if I transgresse it All this I know and beleeue Now when I would cast vp my spirituall account and see my present condition then resolues Will the beginner of this worke to try it on this manner She stirres vp the memory and cals to mind all the good and evill she hath omitted or committed then she applieth all these acts of omission and commission to
things into it selfe as we see Reas 5. by a stone cast into it or make them burst in pieces and fly about the house so let the profane dwell among the faithfull hee will either be conuerted or expelled out of dores Sixtly the nature of fire is to goe vpward and to carry other Reas 6. matter with it and this is the reason that when water boyleth it flieth out of the pot For the fire being vnited with it would carry it vpward but being not able it fals downeward so grace will ascend on high pierce the verie heauens and indeuours to draw others also though sometime it fals out with it as with the fire For meeting with a cold subiect it loseth its labour and cooleth it selfe for a season Seuenthly fire is the most actiue of all other elements Reas 7. hauing much forme but litle matter and so is grace For where it is it will be working not idle Finally fire comes downe by accident through the motion Reas 8. of the sunne that 's placed in it and were it not for the Sonne of righteousnesse grace would neuer descend from on high into this low region This informes the carnall man why hee is cold in good Vse 1. duties and others hot why he is vnwilling to worke and others so forward in the greatest opposition why can a man carrie fire and not giue light colaes and not be burned aske the Sunne why hee shineth and the fire why it heateth and they will tell thee it s their nature to doe so and so is it the nature of grace to shine like a starre in a darke night amongst the wicked and be hottest in the greatest frost of persecution and to strike the highest tower in pieces aswell as deuoure the dryest stubble And here we must all learne a double lesson First to get Vse 2. this fire and next to keepe it from quenching This is that one thing necessarie and how should we reioyce if it be already kindled For without it we are blinde corrupt cold yea starke dead We must make our harts the hearth to vphold it and our hands the tongues to build it it must lodge with vs daily send out a flame from vs and our lampes must be continually burning then shall we glorifie our God giue light to others walke safely as walled about with a defence of fire in this Pilgrimage and the Lord at length shall send vs fierie Chariots to carrie vs to heauen where our lampes shall burne day and night and shine as the Sunne in the cleare firmament for euer and euer One sparke of this is more worth than all the balme in Gilead This is that true fire that commeth from aboue which boyleth rosteth and seasoneth all our sacrifices and makes them acceptable vs also vnto God for without this fire we cannot escape eternall burning What haue I said yes I haue said that where this fire is not kindled that person cannot be saued Stirre vp the gift Note further hence that The gifts of God are to bestirred vp within vs. Doct. 4. We may not permit them to lie vnder the ashes and euer to be smoking neuer burning Did not father Isaac call for sauorie meate before he would blesse his sonnes and the Prophet a Minstrell before he would Prophesie David would cry Awake my soule why art thou so cast downe within me and Christ when he lifted vp his eies towards heauen might hee not intend the same thing Gen. 27. 7. 2 King 3. 15. Psal 42. 5. Ioh 17. 1. For if they be not will they not perish haue you not Reas 1. heard that they are of a fierie qualitie and therefore subiect without stirring blowing to decay and be extinguished And in so doing shall we not send forth the more light Reas 2. giue the greater heat want of this causeth darknes coldnesse in our conversation Here the idle seruant is reproued who wrappeth his Vse 1. Talent in a Napkin couereth this fire in the ashes and neuer vseth the bellowes to blow it vp and kindle it and yet those will stirre vp lust enuie and all the bundle of corruption that is within them to the vttermost What prouoking is there to strife and debate carrowsing and all maner of vncleannesse but this is to set wild fire a burning and to kindle a flame that will deuour to destruction and eate vp all our increase This fire needs no fewel this coale wants no blowing for of its owne nature it wil burne to the bottome of Hell O that these knew what a cooler the Lord hath prepared for them Let our Sodomites burne in lust fire and brimstone will consume them Well let vs take warning by their warning and practise Vse 2. this point so necessarie and that this fire may neuer dye but flame and ascend continually wee must first auoyd what may quench it and secondly vse the helpes that will inkindle it The things that put out the fire of the spirit in vs are What quencheth the grace of God in vs. 1. Euill cogitations as smoke weakneth the eye cold frosts nippe the tender budde and stinking smels damp and dull the purest spirits so doe bad thoughts disturb impouerish and enfeeble the gifts of God that be in vs. 2. Corrupt speech that troubleth the fountaine and stoppeth the spirits spring it shakes the yong plants of grace as the boisterous windes doe the late graffed sions this will cause the new man to dye before his time and the best fruits he beareth to become blasted 3. Wicked workes they rase the foundation and like the Boare of the wood roote vp all when these breake forth into action then fals grace suddenly into a consumption for they doe not onely wither the branches and change the complexion but also kill the body deuoure the iuice of life and destroy the constitution 4. Leud companie This doth presse downe and keepe vnder the gifts of God that they cannot shoot vp and spring as water to fire greene wood to dry this quencheth all one graine of this leauen leaueneth the whole Lump Let the Isralites liue among the Aegiptians though they hate the men yet they will learne their manners and Peter will grow cold if hee warme his fingers at Caiaphas his fire 5. The prosperitie of the wicked that will buffet the soule wound the verie spirit and make grace to looke pale and wanne how haue the faithfull fainted to see this and the strongest foote of faith reeled staggered this mudde hath made the men of God almost to turne out of the way Psal 73. 6. And finally the pampering of the flesh it will impouerish the Spirit and make it looke lanke and leane if the one be pampered the other will be starued When one of these buckets is ascending the other is descending Paul knew â—t well therefore would beate downe his body and keepe it in subiection These be the greatest impediments that hinder
the gifts of grace from stirring growing Thus hauing remoued the quench-coale from oppressing 1 Cor. 9. vlt. the fire of the spirit like an ouer-laded beast eased of his burden we will adde some incentines to blow and stirre it vp that it may kindle flame and ascend and they be either publike or priuate 1. Goe not my friend from Ierusalem to Iericho where Helpes to stir vp grace in vs. though the situation is good the waters are nought but plant thy selfe vnder a powerfull ministerie and then diligently attend to the word When Paul had said quench not the spirit hee addes immediately despise not Prophecyings Preaching will 1 Thes 5. 19. like a mightie wind cause this spirituall fire to kindle and burne within vs. 2. The sacraments The one puts vs in minde of our promise the other of the comming of our Lord in glorie Will not the least token from a friend cause our hearts to leape within vs Did not the babe spring in his mothers wombe when the mother of Christ came neere him and shall not grace bestirred vpin consideration that he is at the verie dores 3. Good companions Saul will Prophecie among the prophets and the greenest wood burne being bound with the dry one coale will kindle many and diuerse litle brands set one another on burning when Silas came to Paul did he not burne in spirit 4. Diligence in our particular callings This will constraine vs to stirre vp the grace that is in vs for the actions thereof are like so many instruments without which wee cannot set this fire a working and through idlenesse doe not our gifts lye dead rust and canker 5. Singing of Psalmes When we ioyne with others in this action how will grace flame within vs euery word will lift vp the minde and each period leaue a sweete relish behind it that will glad the spirit Loue-songs doe noe more inflame lust than the song of songs will grace in the hart 6. Lastly admonition it will worke wonderfully if it bee performed with circumstance and in season It s like oyle that makes the face shining and glorious or the morning dew that waters the tender plants Where this fals grace wil sprout and flourish The priuate helpes are 1. Reading either the scriptures or other holy writings This being done in a corner will refresh the spirit It s like foode to the fainting Passenger 2. Meditation he that sits long by the fire shall haue his body to grow hot and his cold spirits to become actiue nimble Let this be done thorowly and it will make grace to stretch it selfe beyond its ordinary wont and the Christian to be rapt out of himselfe He that viewes the sunne will soone cast downe his head so hee that thinkes seriously of the sonne of God will cry I haue ioy enough 3. Praier who euer in his secret chamber went to God by praier but hee was rauisht in minde and in the strength of that action spent all that day without wearines God giueth the greatest gifts in secret and like man reueileth himselfe a not such a one possesse the place of one that 's lawfully sent and called of God and man and make the ground of the Church barren Let them then who assume to themselues this office of dignitie Vse 1. take heed what they doe The person ordinated must be of good report well qualified For otherwise it may and will be the very bane and pestilence of the Church when men vnfit not furnished with convenient gifts are ordinated inducted What saith our Lord If the blind lead the blinde doe not both fall into the ditch Mat. 15. 14. This also from the rule of relation must teach them who Vse 2. enterprize this high calling to be carefull to enter in an holy manner at Gods doore not the deuills window Such can neither expect the protection or blessing of God They sit like a man on the toppe of a mast the least gust makes them subiect to drowning Some assume this place as a theefe an vntamed horse backe him with much a doe ride him in a sweat and come downe with a mischiefe It may be iustly said to such friend how camest thou in hither who sent thee or requireth this at thine hands Whereas Timotheus his gifts were increased by prayer Prophecy and imposition of hands wee may conclude that The ordinances of God are not without profit if rightly practised Doct. 7. Who euer vsed any in an holy manner but preuailed for a blessing Was not the plague stayed when Aaron tooke a censer put fire thereon from the altar and incense according to Moses command and did not the blood of the Paschall Lamble stay the Angel which destroyed the Aegiptians from touching the Israelites When was preaching or praier vaine in the Lord if duly performed Numb 16. 8. Exod. 12. 23. 2 Sam. 24. 16. Acts 2. 41. and 4. 31. and 16. 14. Ia. 5. 16. 2. Chro. 30. 20. Isa 38. 5. For hath not each ordinance a special promise Aske and Reas 1. ye shall haue Seeke and ye shall finde Knocke and it shall be opened vnto you And shall wee thinke that the condition on our part performed the Lord will faile on his word Let not such a thought once creepe into our minde Mat. 7. 7. What if our best actions be imperfect is not the sinne Reas 2. remoued by the blood of Christ Iesus shall he not present them to his father without spot without rinckle When our Lord hath corrected our errours cut off the superfluitie supplied the defects of our doings then shall they appeare good before God and receiue a recompence of reward Rev. 8. 3. Away then with that old and no lesse profane complaint Vse 1. Isa 58. 3. We haue fasted and thou seest not afflicted our soules and thou regardest not and what profit is there in seruing Iob 21. 15. the almightie Was not Ahabs humiliation rewarded Iehues zeale commended and in some sort recompenced Yet were they not Hypocrites reprobates Their word was the Lord of hosts but their proper scope the praise of men the safetie of themselues not the glory of God rather their proiects were an earthly kingdome Shall wee thinke then that sinceritie in Gods service is without reward that his ordinances are not being in an holy manner performed profitable euery way to his faithfull servants What stronger motiue can be in the world to induce men Vse 2. to be frequent in good duties than this consideration Humble thy selfe the Lord shall lift thee vp Preach the Saints shal then be gathered the body of Christ edified Fast and pray and thou shalt prosper Commune with the best of Gods seruants bee a companion to them that feare him Come often to the Lords table and corruption shall wither dye the fruite of the Spirit grow flourish and waxe strong within thee For is not the promise of God true doth not his word stand for euer
thing of great worth and of the Reas 2. faithfull principally desired and therefore casting the eye of their mindes vpon that they will endure any sorrow Why did not Paul and others faint Why they accounted that the 2 Cor. 4 vlt. afflictions of this life were not worthy of the weight of glory that way layd vp for them in the heauens Here we see what enemies those be to themselues Who Vse 1. are alwaies casting their eye on their present miseries but neuer looke vp to the heauens If the husband man would neuer haue thought on the day of reaping hee would haue small comfort in plowing sowing c. And this is to direct vs what to doe in the sad times of affliction Vse 2. namely to thinke on our salvation David had vtterly fainted but that hee expected to see the goodnes of God Psal 27. in the land of the living and so shall wee in troublesome times haue we no eye towards the land of Canaan the new Ierusalem He that wades through a strong and swiftriuer must looke to the shoare not downe vnder his feete For then his head would grow giddy his eyes dazell and he be in perill of drowning so when the strong streames of affliction compasse vs on cuery side if we would not faint and fall cast we our eyes on the banke and coast of heauen And this thing is worth our daily observation for we shall haue some rubs lesser or greater continually This poynt then is physicke for each time euery malady Thus we proceed to handle the words without any relatition to the verses foregoing Who. The note is that God is the Author of mans Saluation whither temporall orâ—ternall Doct. 4. totall or partiall All the Prophers beare witnesse to this David cryeth Salvation Psal 3 vlt and 27. 1. Isaâ— 12. 2. is from the Lord The Lord is my Salvation Isaiah God is my Saluation and the Saviour of all men 1. Tim. 4. 10. For he found out that new and everliuing way when man Reas 1. Gen. 3. 15. had lost himselfe into which Satâ—an could not pry and the Angels desired to peepe into And as he found out the way so he prepared the meanes Reas 2. â—oh 3. 16. for he sent his sonne made of a woman that they that beleeued in him might be saued Thirdly he was contented to take a satisfaction of the Reas 3. surety whereas he might haue required it at the debtors hands and then no flesh had beene saued for none could haue made an infinit satisfaction What shall I more say he hath sent his word law and Reas 4. Gospell he hath fitted and thrust foorth Ministers to diuide it aright and to discouer the hidden mysteries in the same finally hee hath giuen vs of his Spirit and by the finger of the Holy-ghost in some measure made vs for the present capable of his kingdome it s he and none but hee that saveth Israel For the father he saveth vs by grace Christ by Note purchase the Holy-ghost by application This serveth to confute the Papists who ascribe too much Vse 1. vnto man for the worke of his salvation but wee passe by that And is God the principall agent in mans salvation Then Vse 2. not vnto vs not vnto vs but vnto his name giue wee the praise For what power had we to giue our selues a being to preserue our selues since we were borne to worke out our saluation why were not we reiected with many borne in a land of darkenesse or strangled sucking of our Mothers brests who tooke the veile of ignorance from our eyes caused the light of the glorious Gospell to shine into our soules and made vs who sometime were fooles wise vnto salvation why then with a gratefull heart say with the Prophet It is the Lords mercy I was not long agoe consumed and hee is my God and my Salvation And would we all be saued why then seeke vnto God Vse 3. rely vpon him yet vse thou all other helpes that hee hath prescribed Doe the best thou canst but still depend vpon him not on the meanes the which without his finger as Moses rod will worke nothing And is God the author of mans saluation why then let Vse 4. the righteous be of good comfort for they shall be saued What can hinder who can prevent his resolution Let Sathan and all the Spirits of the infernall pit gather their wit power and forces together cast riuers of water out of their mouthes breath fire at their nosthrills spet venome as fast as words yet God shall plucke off their Chariot wheeles smite them in the hinder parts they shall in heapes lye dead and stinking on the shore when the waters shall giue way that all the Israel of God may safely passe and possesse heauen And though sometimes we may seeme to be in great dangers as Paul and the people were in the ship yet Act. 27. as they did to land at the length so shall we come safe to the land of the liuing For not one whom the father hath chosen and his sonne redeemed but in the time appointed they shall be saued Not one of these souldiers shall become captiues none of these children shall bee disinherited Feare not them little flocke seeing nothing can depriue you of saluation Hath Out of this word it may be gathered that The Salvation of the faithfull is certaine and not doubtfull Doct. 1. Paul speakes of it as of a thing perfected finished And it is vsuall in the Scripture to call things that are not as Num. 23. 10. though they were Balâ—â—â— made no question of thiâ— God saith he will put his feare into them and they shall never mâ—â—ke Ier. 32. 29. 40. that depart from him He hath promised to marry himselfe to them in faithfulnes that is in a couenant that shall not bee Hos 2. 19. 20. broken and to such there is no condemnation And for the Rom. 8. 1. certainty of this poynt wee may produce many worthy reasons And first from God the father thus we argue 1. Hath hee Reas 1. not chosen them 2 Tim. 2. 19. and shall he at any time reiect his people Why then doth he not make a new election why for his counsell shall stand 2. He loueth them and whom he once loueth doth he not loue them with an everlasting loue Ier. 31. 3. 3. He cannot repent of what he hath promised or faile of his word Rom. 11. 29. and 4. Is not his iustice satisfied hath not Christ paid the full debt and shall God require it againe of the debtor Rom. 5. 8. And if God hath chosen them loved them his iustice bee satisfied for them and he hath promised to saue them shall then any of them perish on Gods part I trow this is plaine to euery mans capacity that they shall not nor cannot A second maine Reason or rather many may
Gods purpose and promise But we haue need of Heb. 10. 36. patience that after we haue endured wee might receiue the promise Art thou in bondage with Ioseph there is a time to set thee free in a strange country Why Hâ—rod is yet aliue that would seeke the childes life what if thou be in want cannot the Lord feede thee in the wildernesse Art thou persecuted why one day thou shalt be blessed if it be for well doing Doe men condemne thee without cause Are the wicked set vp and they that tempt God deliuered Do Mal. 3. 15. Isai 59. 15. 1 Pet. 4. 14. such as refraine from evill make themselues a prey And because they run not to the same excesse of ryot as others are they badly reported of what of all this the day of tryall is at hand and euery secret thing that God hath in his secret counsell purposed or in his word revealed promised shall be accomplished Truly this must support thee comfort thee and create patience in thee for yet a very little while and he that shall come will come and will not tarry and reward euery man Heb. 10. â—7 according to the works he hath done in his flesh good or evill Thinke thinke thinke on this thou shalt soone see 2 Cor. 5. 10. an end of all thy troubles and thy desire accomplished vpon all the Lords enemies But is now made manifest Where let it be obserued that We are to take knowledge of Gods gracious visitation Doct. 2. The faithfull haue obserued the distinct acts of Gods prouidence from the beginning of the world vnto this day We are sent to the Crane and the swallow and the Hawke that flieth in the South shee flieth from the pinching cold of the North for the heate of the Sunne in the South or when she is in casting her feathers they doe pricke and tickle her therefore she spreadeth her wings on the South that the Sunne might ripen and further them the more in growing so she should be heated Ier. 8. 7. Iob. 12. 7. Prou. 6. 6. Gen. 32. 10. c. For in so doing it will yeeld vs matter of thanksgiuing Reas 1. why are we so barren in the praise of God we doe not consider what great things the Lord hath done for vs. David from this ground cryed out What shall I render vnto Psal 116. 12. the Lord for all his benefits It would strengthen our faith for future time worke in Reas 2. vs patience contentedly to waite the Lords leysure as we see in the Prophet Manoahs wife and many others Psal 42. 5. Iudg. 13. 1 Sam. 17. This iustly taxeth many in our times who neuer thinke Vse 1. on the dayes of old neither take knowledge of Gods gracious visitation How few dreame of this duty and rare be those men that minde it We are worse then the vnreasonable creatures who sing in the spring bathe in the summer and praise God in their kind by a secret instinct of nature yet man endued with reason the Prince of all created things for whom all other creatures were made mindeth not this duty And if this be our duty Why let vs doe it Cast thy eye Vse 2. backe as farre as the Creation take a view how often the Lord visited his people how he hath from time to time performed his promise and effected his purpose for this is worth thy labour why are we so ingratefull vnfaithfull distrustfull and alwayes repining Alas we consider not the distinct acts of Gods prouidence ouer vs. I haue woundered at Iob for he began with God and went hand in hand from his Conception with him vnto that very day obserue his words Lord thou hast powred me Iob. 10. 10. c. out like milke thickened me like curdes clothed me with skin and flesh fenced me with bones and sinewes thou hast giuen me life and favour and thy visitation hath preserued my spirit Be thou this iust mans scholler for neuer canst thou learne and practise a more comfortable and profitable poynt of doctrine For it will humble thee breed admiration in thy heart strengthen thy weake faith worke in thee loue to God and cause thee to prayse him with delight all thy life long We take a view how the beast moue vpon the earth birds flie in the ayre fishes play in the waters and the Sun and Moone run their course in the firmament and shall we haue no eye to him that created all these moveth all these and is present at and worketh daily in all these by all these Surely surely this is not well done therefore to be speedily amended and the rather in that we haue failed so long so often David forgot not that some time he kept ewes with yong Moses that he had beene a sheepheard Amos a fig-gatherer and Shaphat that he had followed the plough and shall wee forget from what pouerty we by God are advanced to great promotion All your progenitors haue not worne gownes of purple and scarlet beene Rulers in Cities and Corporations neither tasted of the powers of the world to come therefore let the gracious visitation of Gods good hand neuer depart out of your mindes The time of this appearing is to be vnderstood vnder the law but cheifly in the dayes of the Gospell whence we doe deduce this doctrine that The estate of the Church is more glorious since the comming Doct. 3. of Christ then before him And for many Reasons First in respect of the Iewes Reas 1. For first Circumcision was removed which was full of torment it made Zipporah to call Moses bloudy husband yet many Exod. 4. 25. be so ignorant that they know not this priviledge Secondly The Ceremonies and sacrifices which were chargeable were abolished we haue the body in stead of the shadow the substance for the circumstance Hence Paul stiled Gal. 4. 9. them beggerly and impotent rudiments And if we must not come into the Temples but bring our Lambs and Rams we then would see the priviledge we enioy Thirdly The Iewes before his comming were in great slauery the Romans gouerned by 70. Elders the Scepter was departed from Iudah and the Pharisees had corrupted their doctrine Herod sought the babes life for feare a King should rise vp to the Iewes of the family of David and they had heauie burdens imposed vpon them the which they were not able to beare Fourthly Christ came of their flesh and was not that an honour For many desired children and esteemed it a curse to be barren vnder the law because each one hoped to haue beene the Mother of our Lord. And did he not first preach to that Nation wrought miracles amongst them and doe many great workes there Now his first fruits were to be respected Reas 2. Math. 15. 26. Rom. 11. 17. and 3. 29. And secondly in respect of the Gentiles it was more glorious for First They were dogs before but now God
vs the earth to swallow vs Tyrants to murther vs Death to terrifie vs or hel it selfe to include vs ceize on vs Yet looke vp to Gods Omnipotency and we shall be bold as the Lyon quenching Sathans darts walking vpon the waters as vpon dry land deride death make a mocke of Hell it selfe David no doubt thought on this Psal 23. 27 46. Rom. 8. 31. Io. 10. 29. therfore he would not feare the wicked but walke in the valley of death and neuer tremble at the most terrible tidings For if God be with vs what matters it who be against vs None can plucke vs out of his hands And in respect of others this may moue vs to hope aboue hope for he can bring home the Rom. 11. 23. Iewes graffe them againe into the true Olive and make the withered branch to beare why should the Eunuch say I am and shall be a dead tree Isa 56. 3. And finally this should teach vs all to tremble before Vse 4. him and to stand in awe of his Maiestie for he can arme the least creature with power to destroy vs yea the caterpillars frogs and crawling lice to vexe and consume vs Oh that this were well considered and seriously thought vpon Would not fraile man tremble if this thing were well weighed We feare the water and fire as dangerous the Beare and Lyon least they deuoure vs And shall we not feare him that after death hath power to cast soule and body into hell Pilate thought to cause Christ to speake and answere him from this ground I am sure we should be moued to leaue sinne and to pray from the same It 's not our houses that can helpe vs our beds that will secure vs our great barnes purple and fine linnen that can protect vs For at midnight euen at midnight he can send his Angell to slay thousands and pale death who is no respecter of persons to haunt the court wither the greene branches and kill the strongest stoutest What a cry was sometimes in Egypt What fearefull newes to the rich man This night Luk. 12. 20. shall thy soule be tooke from thee Cannot he cause Achitophel for all his wit to hang himselfe and play the foole Iudas to be his owne executioner And Saul to fall on his owne sword Wherefore consider him that bindeth Kings in fetters and aduanceth the poore to great degree And the more thou shalt thinke on Gods power the stronger shall be thy faith the more firme thy hope the greater awe wilt thou stand in and be the more fearefull to sinne and forward to all good duties Then let this point take deepe impression and neuer depart out of thy mind And if thou wouldest haue experience of Gods power Psal 92. 5. 6. Rom 1. 20. 2 Cor. 12. 9. 1. Meditate on his workes of creation 2. Consider how he hath destroyed and dissolued the strong and cursed worke will is goodnes yet we adde evill for as the vnderstanding is exercised about truth and error though error be but a swerving from the truth and by accident part of the intellects obiect so is the Will conversant about good and euill in the same manner The Will may seeme to haue two contrary motions to will and nill the first embraceth good the second refuseth evill yet I haue sometimes thought that to nill is rather a cessation then an action For as the hand doth extend it selfe to apprehend what the eye iudgeth for good but moveth not at what is evill except by violence it were imposed vpon it so likewise it may seeme to be with the Will viz. acting about good resting in respect of evill And a man may be said to nill what he doth not will But we leaue this to the most learned to iudge of Goodnes may be considered either first or from a first The former is in God and indeed very good so that he willeth himselfe necessarily and primarily because he is the chiefest good and this may be said to be an internall not an externall action for so the acts of Gods will are distributed The latter is whatsoever proceedeth from God and this good is of two kindes either of nature or grace and his Will is conversant about them both as its proper though secondary obiect Finally Evill is likewise double the one the evill of sinne the other of punishment And in both the Will of GOD worketh though not directly and altogether with approbation For in no wise may we thinke that the Lord affecteth alloweth commandeth or allureth directly to sinne But forbiddeth disswadeth and punisheth it according to that These things haue I hated and the soule that sinneth shall Zach. 8. 17. Psal 5. 5. Ephes 5. 6. dye Notwithstanding the Lord though not by coaction or a forced necessitie permitteth and suffereth these things to be and doth dispose of them for good and profitable ends therefore he the rather doth suffer them then altogether prevent and hinder them For although evill as it is evill is not good yet that not onely good but also evill should be is good for the evill of sinne and affliction can the Lord turne to his glory and his childrens good and by direct opposites we the better perceiue which is the best But obserue that sinne and punishment of their owne nature are naught and become good by accident onely As we haue described the Will of God according to our power so we may in the next place vse a distinction But this must be well considered that Gods Will is but one it admitteth no diuision into Species yet as his wisedome is simple notwithstanding the Apostle calls it by reason its refracted in the creatures the manifold wisedome of God so in like fort for the same reason Gods Will may diversly be considered and distinguished Ephes 3. 10. And in the first place it may be said to be internall and The first Distinction of the Will of God externall And it s called internall because it worketh in him and hath God himselfe for his adequate and proper obiect for God willeth himselfe before he can will any other thing The externall is that whose obiect is said to be without God that is to say all created things or whatsoeuer is not himselfe The first is necessary and essentiall to God the second seemeth to be after a sort accidentall yet free and is the foundation and roote of all Contingents in the whole frame of Nature Againe Gods will is either secret or revealed We call it The second distinction of Gods Will. secret not in regard that he knoweth not before hand what he will will but in respect he keepeth it at the least for a time hid from vs As the day of a mans particular departure and the last iudgement Act. 1. 7. And this is but one and the same Will in God for the time of its manifestation and the manifestation it selfe are but adiuncts or accidentall
to the ancient Lawyers who neither entred into the kingdom of God themselues nor suffered them that would We would â—all him a blinde guide who would haue a man to draw out the portraiture or picture of a man yet will not let him take a view of his person or image that represents him and such masters be the Papists And in the next place we are all taught to haue a patterne Vse 2. if we would preach soundly or liue sincerely Notable are our Catechismes for this purpose but still the patterne of all patternes the precepts of God must be respected after which all true formes are framed But more is the pittie we liue without rule cast the patterne behind our backes and doe the most of our deeds at randon For what patterne haue we to worship Idoles to serue God after our owne inventions to take the Lords name in vaine tossing it like the tennise to profane the Lords day disobey authority to kill and murder to commit fornication and all vncleannesse to cozen filch and steale to equivocate lye and beare false witnesse Surely they who thus runne without rule at their iourneies end shall neuer with comfort see the face of God Wherfore lay a side these leaden rules cast off these crooked commaundes and walke after the onely canon so shalt Ier. 6. 16. Gal. 6. 16. thou find eternall rest to thy soule Where our Apostle saith patterne and not patternes we gather that All men are to be guided by one and the same patterne Doct. 3. One rule must guide all We read of one Decalogue Exod 20. Of one way Ier. 6. 16. of one forme Rom. 6. 17. of one rule 2 Cor. 10. 13. and of one Canon Gal. 6. 16. But mention is made of a new commaundement Io. Obiect 1. 13. 34. 1. It may be called new in regard man had forgot it 2. In Sol. respect it was renewed by Christ otherwise it was the same from the beginning For Christ came not to abolish the law but to perfect it And we vse to call a sute new when it s but renewed And hath not diuinitie the same scope as at the first But they had none or one contrarie to ours before the Obiect 2. law was giuen by Moses Neither For 1. They had a rule and the same that was afterward giuen by Moses For they did deliuer it to their children and so by tradition it was continued Gen. 10. 19. 2. The diuerse deliuery of the same thing doth not alter the nature of it For whether I sing or speake a thing it s the same though the action differ Whether I write in parchment or paper engraue in wood or stone this is but a distribution from the subiects when that I haue writ or engrauen is the same So the law deliuered by the immediate motions of the spirit by Moses preaching of it or written in stone or mans heart is the selfe same and no other Indeed we haue it more perfect in Gods booke than that engrauen in our inward parts For mans conscience though compared to a booke yet it s an imperfect writing like some bookes that here and there want a leafe a line in a leafe a word in a line or a letter in a word so that its an imperfect rule For if we had 2. patterns they are either equall or vnequall Reas 1. if equall then one would serue for it s but the same if not equall then the best is to be followed For in all things we are in Gods seruice to couet the best things 1 Cor. 12. vlt. We are to aime at one end therefore to be guided by one Reas 2. Phil. 3. 16. patterne This Reason the Apostle giueth For vs proceed by one Rule that we may minde one thing Let diuers rules produce diuers effects As if 2. Carpenters worke by a seucrall frame or 2. painters draw after contrary patternes will not the effects differ If diuers patternes then vnequall obedience and so God Reason 3. should be a respecter of persons And all men were made by one Rule therefore to be gouerned Reason 4. by one rule for otherwise they should swerue from the end of their creation But some will say Are Kings subiects Masters seruants Obiect Parents children to be guided by one patterne I answere that they are and they are not As a King subiect Sol. 1. Master seruant c are Christians they are all guided Sol. by one rule For by the same way that the poore be iustified 1. before God the Princes be and no other The water will drowne and the fire burne Kings aswell as beggars So will God both alike if they come not cloathed with the wedding garment All Kings subiects Masters seruants Parents children 2. as they be Kings subiects Masters c are to be guided by the same patterne So are Ministers as they be Ministers Paul an Apostle and Peter c had but one Rule as they were Apostles But if we consider them in their particular orders and 3. subordinations then the King is guided by one and the subiect by another For there be diuers callings and one subordinated by God vnto another therefore seuerall patternes prescribed for them Hence is that precept Let euery 1 Cor. 7. 20. Rom. 12. 4. c. man abide in that calling wherein he was called and the Lord placed him For as all the members in the body haue not one office so all the members of Christ haue not one calling This doctrine meetes with many Heretikes errors and Vse 1. heresies in our daies 1. With the Friers why are not all guided by one patterne they are all Friers therefore as Friers but one patterne For tell me haue not all Logicians to dispute by if they truly doe dispute one patterne euery Grammarian and Rhetorician the same patterne to speake by and so of all other Artists whateuer Why then haue not this Rabble the like But I will send these to lack vplands tale in Chaucer for further confutation And 2. it meeteth with the errors and heresies of others viz. such as thinke it lawfull to allow a Toleration of Religion that Papistry and Protestancy may easily be reconciled that men of any Religion may be saued that great men are not bound so strictly to serue God as the poore and many other of the like nature But let those looke into Gods booke and the truth of this doctrine and they may easily see their wandrings Here it would also thirdly refuce the Anabaptists who thinke all men may be Preachers all things should be common all persons are equall But we haue no such patterne in the word of God except Cautions be exhibited the which by them are denyed And this Doctrine is of generall vse to all Wouldest thou Vse 2. be reputed a Christian then walke after the patterne of a Christian mind no other Rule Art thou a Magistrate
Why then should not the starres haue this power by nature as well as other things So that it seemes they haue a kinde of motiue soule as all other creatures that mooue haue either a vegetatiue sensitiue or reasonable soule This that I hold is no new opinion and there be many strong reasons by learned Philosophers to proue it the which I omit only alleadging such as I my selfe haue conceiued And if it be a truth that they also hold that now the Sunne is nearer the earth by many degrees then in former time it will follow that there is a vacuity in Nature which they deny for the Orbes doe also descend and what supplieth the place But we omit this as somewhat intricate and not much edifiable and render other Reasons of the doctrine And this day must be in regard of the wicked and godly Reas 2. persons For many a man liuely here in sinne commiting many close adulteries thefts murders the like the which neuer come to light And the vpright man doth performe many a good duty in secret giue almes and pray in priuate and yet is wronged in this world Therefore God hath appointed a day wherein he will reward euery man according to his workes And as the Father finished his worke and rested the son Reas 3. his and now keepeth a rest so must the holy Ghost perfect the worke of sanctification and then keepe an eternall Sabbath For there must be an end put to the worke of Renouation as there was of Creation and Redemption Last of all this must be that the Sonne of God may be Reas 4. seene in his glory as he was in his humiliation that he with his very presence may wound the hearts of all such as in the dayes of his flesh pierced him through with many sorrowes Then shall he tread all his foes vnder foote fully breake the head of the deuill that crooked serpent render vp his kingdome into the hands of his father and ioyntly with him raigne for euer and euer This serueth to confute the opinion of the Sadduces who Vse 1. who denied the resurrection of Hymeneus and Philetus who held the resurection past already and the rabble of all such as cry where is the promise of his comming are not all things a like from the beginning 2 Pet. 3. 3. And here we must learne not to iudge any mans finall Vse 2. condition before the time Who art thou that iudgest another mans seruant for he standeth or falleth to his owne Master Euery mans fatte must stand of its owne bottome and if any erre is not his errour with him We must all appeare before the tribunall seare of Christ to receiue iust recompence of all our actions Let vs therefore brethren no longer iudge one another for he that doth this is not an obseruer of the Law but a iudge And Vengeance is mine I will pay sayth the Lord God Almighty And He that thinketh he standeth let him take heede least he fall Be not many censorious Masters for there is one that iudgeth euen the Lord. This poynt must also learne vs patience in all wrongs Vse 3. troubles and persecutions What if iust Iob be reputed an hypocrite Paul that man of God a pestilent fellow a mouer of sedition a preacher of false doctrine and not worthy to liue Iesus Christ the righteous the Carpenters sonne to haue a Deuill to be a Drunkard and wine bibber a friend to Publicans and sinners an enemie to Caesar a speaker of blesphemy Yet the remembrance of this day did cause them to endure the crosse despise the shame resist vnto bloud and neuer to deny their innocency to the death And this ought for to worke the same glorious effects in vs when we are crossed and cursed of Turke and Pope Papists and Deuills We must know that our Redeemer liueth that he shall iudge the quicke and dead and that it is vnto them a day and signe of perdition but vnto vs that be faithfull of ioy and saluation and that from God and of God Moreouer we from hence are to learne not to mourne as Vse 4. men without hope when our faithfull friends are gone hence and are not to be seene Why they are not dead but a sleepe they shall awake at this day out of the dust the Lord shall shake the earth withdraw the curtaines of the graue call by his powerfull voice and Lazarus withall that lie with him in their beds shall come foorth Paul makes 1 Thes 4. 14. 15. c. this vse of it when the people of God were puiling and would not be comforted Why saith he what doe you weepe as the Heathen that haue no hope shall not the Lord that raised vp Christ raise vp your mortall bodies send his sonne in the clouds with the voice of a trumpet and shall not you and they be gathered together come before him and then being carried into the great throne of his Maiesty for euer remaine together Wherefore comfort your selues with these words And we in these latter times are to make the same vse also For whatsoeuer is written aforehand is written for our learning that we through patience and comfort of the Scriptures might haue hope Rom. 15. 4. And from this doctrine the wicked and profane may be Vse 5. stricken with terrour and feare For what an immeasurable obiect of wrath and indignation discouereth it selfe to all such when the earth shall tremble the mountaines like men frighted shall skip out of their setled places the sea roare the waters boyle like an hot and raging cauldron the Sunne be turned into bloud the starres fall as the tree that after a pinching frost casteth her leaues and fruit from the firmament and the whole frame of Nature flame with fire yea the heauens themselues shrivle and passe away as a paper scroule and all the elements from the lowest depth to the highest ascent shall melt with heate and burne like a fornace I say when these things shall be where will the vngodly and the sinners appeare Now shall the drunkard drinke the deepest violls of the Lords vengeance spue and fall and neuer rise any more the Fornicatour and Adulterer shall burne in torment the very marrow of their bones shall frie and their proud flesh be consumed by fire the Vsurer and Couetous man shall haue their gold and siluer to eate vp their flesh like rust and their thicke clay falsly got shall presse them downe to the nethermost hell the Epicure and dainty feeding person shall be pinched with hunger and thirst and shall not haue so much as one drop of cold water to coole their tongues the swearer who hath dipt his tongue red in the wounds of Christ shall be pierced through with many sorrowes In a word that soule which hath bathed it's selfe in the pleasures of sinne without repentance shall die the second death Wherefore while it is called to day returne and cause
be The Iudge of all the world But in regard the most little consider this day or dreame of their latter end or if they doe vsually like Agrippa put it off vntill it be too late let these following Motiues somewhat preuaile with thee to practise it speedily 1. Remember that he may come suddenly in the dead of Motiues to prepare for the day of iudgment the night when thou little dreamest of such a matter Was it not a dreadfull summoning to the rich foole This night shall thy soule be fetched from thee Suddennes makes an evill a double curse We may die in our sleepe and what a fearefull thing would this be if we be tooke away in our sinnes for as death leaueth vs so shall iudgement find vs. 2. We cannot hide our selues or the least of our sinnes from his all-seeing eye For all things are naked and bare before him with whom we haue to deale 3. Consider his power he can send his Angells to fetch vs before him from the foure endes of the world be we neuer so strong in might or potent for number 4. Call to minde that he is strict and iust in all his proceedings not one can escape death if sinne be found vpon him 5. That there shall be no delay or bayle when he commeth iudgment shall be executed speedily 6. And last of all let it be well thought on what the iudgment is where the torments shall be with whom and how long The paine shall be in soule and body the place that darke and infernall pit the persons Sathan and all the damned from the presence of God and the spirits of iust and perfect men and the continuance for all eternity What heart so hardened conscience so seared or person so desperate reprobate weighing these things in the equall ballance of his owne minde and consideration that would goe on in a sinfull course and not amend Yet if this will moue nothing I say no more but the Lord haue mercy vpon thee for thy case is fearefull dreadfull The fourth Note we obserue is that The best man is not to rely vpon the merit of his workes but Doct. 4. the free mercy of God at the day of iudgement Math. 25. 37. 38. c. For he hath many falls into euill If we say we haue no sinne Reas 1. we deceiue our owne selues and the truth is not in vs And There is none that doth good and sinneth not no not one Even in many things we sinne all Besides our sinnes the best workes we performe be imperfect Reas 2. For as chaffe groweth vp with the corne so doth sinne cleaue to our perfectest actions Grace and corruption like fire and water mixed hinder the acts one of another from absolute perfection Away then with the Merit Mongers that plead through Vse 1. desert for saluation Had Onesiphorus neede of mercy that did so many good workes shal the Papist hold workes of supererogation We might say of Supererogation Canst thou stay the Sunne in his swiftest motion gather the wind in thy fist remoue the earth out of its center or stoppe the hot burning fornace with straw and stubble then plead afterward for merit yet these things be easier to mortall man then the other yet both impossible But they obiect Why then doth Daniel exhort the King Obiect 1. to Redeeme his sinnes by righteousnes Dan. 4. 27. 1. The Hebrew phrase is not truly turned Sol. 2. It s but an exhortation to repentance inducing him for to breake off his former cruelty he had committed the which is needfull for all persons 2 Tim. 2. 25. Christ bids the people to Make them friends of their riches Obiect 2. of iniquitie that when they want they may receiue them into everlasting habitations Luk. 16. 9. Sol. 1. They is not to be referred to the riches but to the persons as is plaine by the parable's application 2. No other thing is meant but that they would testifie of their goodnes and charitie towards them and pray for them Why then doth God command good workes Obiect 3. Sol. 1. To manifest that he approueth and alloweth them 2. That we might be prouoked to doe them 3. To comfort vs in the assurance of the truth of our faith 4. To strengthen the weaknes of our beleefe that often staggereth But God hath promised a reward to them Obiect 4. True but 1. It s of his free mercy not for our merits Sol. 2. He crownes his owne graces in vs. And we cannot Merit for 1. He workes both the will and deed of his good pleasure 2. There is no equall proportion betwixt our workes and salvation For they be finite imperfect temporall it is infinite perfect eternall 3. A worke of merit must be aboue that which is required at our hands aboue Gods due we haue none such For God hath created redeemed sanctified vs freely 4. We confesse that God might condemne the best for if he should Marke what is done amisse no meere man could abide it And he of his mercy can saue the worst Let the best therefore not presume neither the worst vtterly despaire 5. And we read of a threefold promise of reward 1. Vnder the Couenant of workes 2. Of faith 3. After we beleeue in Christ But this is all out of the Lords mercy and dignity not for our merits or desert 6. And if that be a truth that Christs merits doe not proceede from him or are procured by him without relation to the free promise of his Father the which some hold how then can man merit condignely Yet the Protestants maintaine good workes and no barren faith doe they allow as the lying Aduerâ—aries know well enough though they send vs all to hell with our fruitles faith Onely we say that by faith we are iustified without the workes of the law for were it otherwise Christ had died in vaine And this is our firme position that as fire cannot be without heate ayre without leuity water voyd of humidity or the earth be abstracted from all gravity No more can a true liuely faith be without some fruites worthy amendment of life Good workes are the way to heauen and a necessary condition if man haue time and meanes to be obserued yet they are not the sole cause of raigning When the Figtree saith our Lord puts foorth his leaues ye know that the spring draweth neere But is that a cause of the spring or the spring of that So when we bring foorth good workes we know we haue a true faith but faith is the cause thereof not the contrary and so consequently of mans salvation Bellarmine himselfe saith that in regard of the vncertainty of mans workes and our owne presumption the safest way is to depend on the mercy of God Thus by the ouerruling hand of God a second Caiphas hath once againe prophecied aright And let this doctrine reach vs to practise Christs lesson Vse 2.