is an order betwixt them some being superiour some inferiour wee make no question An Archangel wee find here and will make no great quaere of it whether as they haue one supreme so there may be others in their seuerall rankes one superiour to another Amongst the euill angels wee read of one called The Prince of Deuils the other inferiours and Ministers vnto him Wherefore it is sayd l Mat. 16.41 The Deuill and his Angels Neither purpose I to speake much of the Ministery of Angels in the resurrection and day of Iudgement Yee haue them briefly set downe Mat. 24. First To gather Gods children from the foure windes and to present them to their Lord Christ Secondly to be witnesses perhaps and giue euidence against the vngodly of the sinnes they haue secretly committed we doubt not but they m 1. Cor. 11.10 attend our congregations Thirdly to bee instruments of Gods n Mat. 13.41 42. vengeance vpon the wicked Lastly to serue to the greater glory of Christ the Iudge for which cause hee is said at his comming To be made o 2. Thes 1.10 marueilous in his Saints Touching the Trump of God whether we must take it in property of speach or analogically is a question Interpreters varie in their coniectures some take it analogically onely to signifie the vertue and power of Christs voice summoning vs all together to his Iudgement seat as amongst Iews their assemblies were summoned by the sound of Trumpets others otherwise For my part I see not but we may take it properly As at the giuing of the Law when the Lord came downe vpon Mount Sinai the p Exod. 19. 20. voice of the Trumpet was heard exceeding loud so it may be here Curious enquiries about the matter of it or meanes of sound let vs omit as friuolous The whole serues to expresse the terrour maiestie and glorie of Christ at his second comming to Iudgement attended with thousands euen a thousand times ten thousand of his glorious Angels with his mightie voice shaking Heauen and Earth and by the power of his Trumpe raising the dead out of their graues and presenting them all at his Seat of Iudgement No maruell if the wicked then run to the Rockes to hide them and to the Mountaines to fall vpon them his comming being with such maiestie and glorie The vses follow And first it serues for confutation of those q 2. Pet. 3.3 4 5 to 10. godlesse Mockers whom S. Peter speakes of that in regard of so long delay of his comming grow to deride and scoffe at the Promise Such Atheists all Ages haue afforded would God our owne times were free men that labour to quench in themselues those notices of a Iudgement to come that the Lord hath written in their hearts with the point of a Diamond And which passeth all measure of Atheisme and prophanenesse haue not stucke to reason against this Principle of our Christian Faith Will you heare how S. Peters Mockers thus disputed All things haue continued in like state without alteration euer since the Creation Wee see the same circumuolution of Heauens vicissitude of Times and Seasons Ergo. Ans Now first saith Peter their ground is false their owne hearts being witnesses saue that they haue wilfully shut their eyes against the light of the Truth For they cannot be ignorant that the Earth once perished by Waters that Deluge hauing testimonie not onely from Moses but euen from Heathens themselues Besides they cannot but acknowledge a sensible decay and declining of all the creatures from their originall strength and perfection we see them as Dauid r Psal 102.26 waxen old as a garment and now as it were of their owne accord growing towards a dissolution Lastly that Word of God that was so powerfull to giue them a beginning is it not as mightie to put an end to the creatures Suppose then it were true that the world stands still in the state wherein it was created the Lord by whose Word and Power it was first made and hath euer since Creation continued in this order can with the same power of his Word bring it to nothing Their second Argument against the Dissolution is as the Epicures against the Creation Quae machinae What should the instrument and meanes of Dissolution be If we say Fire it is one of the principall parts whereof it consists Ans Yet can the Lord vse it as a meanes of the Dissolution as he once did Water the common Principle of all things at the vniuersall Deluge Third Argument is from the long delay Ans Wherein saith Peter first how much forget they themselues measuring the dayes of Gods eternitie by the scantling of our time Secondly how little doe they consider the ends and reasons of the delay which are not the Lords forgetfulnesse or change of his purpose but his patience towards vs in waiting for our repentance the accomplishment of that number that he hath chosen to life of whom perhaps there are many as yet vnborne To these of Peters mockers our iudicious Atheists as they would seeme haue added an Argument as they thinke irrefragable taken from the seeming neglect of the good and euill done amongst men Quest How many see we liuing piously yet miserably How many as the vnrighteous Iudge in the Gospel without feare of God and reuerence of men and yet in the top and highest Chayre of prosperitie Answ Now what is to be peruerse if this be not That which Gods Spirit thinkes an Argument demonstratiue to proue a second Iudgement these thinke inuincible to ouerthrow it The Å¿ 2. Thess 1.5 present tribulation of the Righteous is a demonstration of a righteous Iudgement to come Whereto Salomon accords in the vse he makes of this vanitie he saw amongst others vnder the Sunne t Eccl. 3.16 17. I saw a place of Iudgement and lo wickednesse was there and the place of Righteousnesse and behold Iniquitie was there Then said I God shall surely iudge the righteous and vnrighteous for there is a time appointed for euery purpose Secondly neither is this seeming neglect so vniuersall as they would make it Some we see here punished rewarded that we may know there is a Prouidence taking notice of all some others yet respited that we might know there is a Iudgement to come Vse Leauing these Atheists all to the Iudgement of the great Day let vs see how we may profit by this Meditation And first it serues u Act. 17.31 to admonish all men in all places to repent of all their vngodly deedes which they haue vngodlily committed in as much as the Lord hath appointed a Day wherein he will iudge the world in righteousnesse by that Man whom he hath appointed as Salomon also presseth the Exhortation To x Ec. 12.12 13. feare God and keepe his Commandements seeing he will bring euery worke vnto Iudgement with euery secret thing whether it be good or euill And I beseech you
twofold drosse ouer-growing the Church in dayes of peace First of Hypocrites creeping into the body and outward face of the Church Secondly of Corruptions growing into the liues of his Saints as filth on standing waters Tribulation is Gods fanne his Furnace in times b Matt. 13.21 of persecution Hypocrites goe away the c Hos 5.15 feruour of all gifts and gracious practice is increased in his children Vse 1 d 1. Pet. 4.12 Thinke not strange of afflictions as if some new thing hapned vnto vs we are thereto appointed This way walked all Gods Saints the Cloud of witnesses that haue gone before vs into heauen The Authour and e Heb. 2.10 Prince of our saluation was consecrated by afflictions f Luk. 24.26 Ought not Christ to suffer these things and so to enter into his glorie And ought not Christians to suffer like things and so to enter g Rom. 8.17 fellowship of Christs Kingdome There are certayne h Col. 1.24 remaynes of Christs sufferings reserued for vs sweetned indeed by Christs Passion yet vnauoydable of all those that i 2. Tim. 3.12 will liue godly in Christ Iesus What euer we thinke there is no part of a Christians life more discomfortable then that which is k Luk 6.26 free from afflictions we lacke that way-marke to assure vs of our walking with a right foote to the Gospell Vse 2 Secondly when thou l Ecclus 2.1 entrest into the seruice of God stand fast in righteousnesse and feare and arme thy selfe for temptation as the wise Builder sit down and cast thy cost thus reckoning it must cost him many a reproch and vexation that resolues to liue godly in Christ Iesus they disaduantage their continuance that with other expectation make entrance into Christian courses Dauid said truly There is a reward for the righteous yet stands it not in ease and outward blessings seuered from the Crosse but first in the sweet peace of a good conscience Secondly gracious endowments of Gods Spirit Thirdly the happinesse of a better life m Iam. 1.12 promised to those that endure temptation Vse 3 Thirdly because the Ordinance seemes harsh to flesh and bloud see wee how to stablish our hearts that the bitternesse of affliction dismay not from holy practice Consider first they are all swayed by the will appointment and prouidence of our gracious God Saith Dauid n 2. Sam. 16.11 What if the Lord haue bidden him curse after he resolues The Lord had so appointed Surely with Christians acknowledging a particular prouidence reaching to all actions and accidents of this life this principle cannot but be perswasiue for patience and silence those many murmurings of our hearts against the basenesse and indignitie of the instruments Secondly in afflictions wee are neerest some blessing from God It may be said DAVID the Lord will looke vpon my affliction o 2. Sam. 16.12 and doe me some good for this euill It is past may be that all afflictions of Gods children tend to their p Heb. 12.10 profit and q Rom. 8.28 worke to the good of them that loue God and are called according to his purpose In temporall things we haue seene often experiences in others wee are sure either to haue some sinne more mortified or some grace more quickned some good or other thinke the Crosse makes way for Thirdly r 1. Cor. 10.13 The issue comes with the temptation neuer comes affliction without his grace accompanying it that the issue may be comfortable and ioyous to the children of God Fourthly God rewards vltra condiguum afflicts citra condignum that perswasion whoso carryes is acquainted with his foule sinnes willingly prayes with AVSTINE Hic vre hic sica vt in aeternum parcas Obser Wee told you before So should Gods people be acquainted as well with the hardship as with the comfort as well with the sowre as with the sweet of Christian practice as our Sauiour promising his Disciples peace in him ſ Ioh. 16.33 Matt. 10.16 17 Act. 14.22 foretells their afflictions in the world For first vnexpectednesse besides that it makes them more grieuous Secondly It disaduantageth them also in their armour and preparation to beare them praemoniti praemuniti Vse It is foolish discretion therefore that many aduise to a Minister either as false prophets to crie Peace peace all shall be well or in wisedome as they terme it to conceale from Nouices the hardship they shall meet withall in Christianitie whence it comes that meeting with the Crosse either they goe backe as missing the ease they promised themselues in Christian courses or else are found vnprouided in dayes of affliction It is meet for vs to preferre the wisdome of Gods Spirit before our owne carnall discretion if our Sauiour and his Apostles thought meete to forewarne of the Crosse who are wee that wee should thinke a contrarie course more conuenient I say then as the wise man When thou entrest Gods seruice expect affliction Obiect Lest any say If the case be thus with Gods children it is good for a man to continue as he is Answ It were true perhaps if there were no life after this or if it were possible to reioyce with the world and to raigne with Christ but consider first that endlesse life is first to be prouided for and the way to that happinesse lyes by t Act. 14.22 the Crosse Secondly it is not possible in this life and that to come to haue u Luk. 16.25 comfort as Abraham intimates to the damned Glutton Hieronym Difficile imò impossibile est vt praesentibus quis futuris fruatur bonis vt hic ventrem ibi mentem impleat vt de delitijs transeat ad delitias Lest the condition seeme hard consider the sweet fruits of bitterest afflictions First they are meanes to x 1. Cor. 11.32 exempt from condemnation Secondly to make y Heb. 12.11 partakers of the quiet fruit of righteousnesse Thirdly are attended with their z 2. Cor. 1.5 comforts Fourthly a 2. Cor. 4.17 worke to vs the incomparable crowne of glorie VERS 5. For this cause when I could no longer forbeare I sent to know your Faith lest by some meanes the Tempter haue tempted you and our labour be in vaine A Second end of Pauls sending Timothy is here expressed to know their Faith that is their continuance therein which curious care of the Apostle was furthered by a double feare First of the Tempters malice Secondly of their defection To know your Faith Quest Could Paul be doubtfull of their Faith hauing seene so excellent fruits thereof in their patience zeale conuersion Answ Charitie inclined the Apostle to firme perswasion of the best yet first he was not ignorant that mans b Ier. 17.9 heart is deceitfull and knew well what our Sauiour taught of some c Matt. 13.21 beleeuing for a time Secondly though vtter Apostasie from faith fall not
like temptations Secondly Satans vnlimited impartial malice sparing none no not the greatest when once the Lord shall say vnto him a 1. Reg. 22 2◠Goe and preuayle Lest the Tempter had tēpted you The Tempter an Epithete of b Mat. 4.1 3. Satan as some say in respect of that first tentation as others because he hath made it his proper office and it is his ordinary practice to tempt Where the question fals in whether it be the propertie of Satan onely to tempt vnderstand it not of temptations c Gen. 23.1 of tryall but of seducement which Augustine cals the noxious or hurtfull temptation There bee that thinke it so the propertie of Satan to tempt that it agrees to no person or thing besides saue as it is Satans instrument Aquin. part 1. quaest 145. art 2 that though men tempt instrumentaliter the world materialiter yet efficiently the Deuill onely is said to tempt they alledge this Text for proofe But how said IAMES A man is tempted of his owne d Iam. 1.13 concupiscence our Sauiour Out of the e Mat. 15.19 Bernard in Cantic Serm. 32. heart ascend ill thoughts though the Deuill rake not in that puddle Bernard there is morbus mentis as well as morsus Serpentis There is malum innatum as well as seminatum There are ill thoughts which are partus cordis besides those that are seminarium hostis Yet is the title in a sense peculiar to Satan because he is the Tempter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe or principall Tempter or because all sinnes and temptations come at least indirectly from the Deuill in as much as by him was procured the deprauation of Nature so that to him as to the first cause may all noxious tentations be resolued Whether the only or the principall a f Mat. 4.3 Tempter wee are sure he is See wee first what it is to tempt Secondly parts of Satanicall temptations Thirdly kindes Fourthly reasons To tempt in this sense taken intimates an endeuour g Iam. 1.13 to draw our hearts from God and to entice to disobedience The parts of temptation are three First Suggestion the casting of euill thoughts into the minde as into h Ioh. 13.2 IVDAS his heart the Deuill threw that thought to betray his Master Secondly perswasion the pressing of the suggestion with some reasons that may perswade the minde to approoue incline the will to consent to that euill as good The suggestion is after a sort the conclusion the perswasion the argument to enforce it Example i Gen. 3.5 Eate the forbidden fruit is the suggestion to Eue Ye shall bee as gods the perswasion k Mat. 4.6 Cast thy selfe downe headlong the suggestion The Angels haue charge to keepe thee the perswasion And it is vrged first sometimes by way of inticement as when by promise of some good that giuing way to the suggestion drawes with it we are allured rather then terrified as the euill spirit in the mouth of Ahabs prophets vndertakes to l 1. King 21.21 entice him by promising prosperous Voyage to Ramoth Gilead Secondly Sometimes in way of terrour as when by expounding some fearefull euill he labours to draw from vs consent to his suggestions Thirdly The last part of Satanicall temptation is instigation The instant and importunate vrging of the suggestion giuing no rest till he hath procured consent if it be possible Satan m 1. Chro. 21.1 prouoked DAVID to number the people It seemes hee was not satisfied with once suggesting or perswading that thought of Pride but with instance againe and againe renewed pressed onwards to execution So find wee often a kinde of importunitie in vrging temptations The kinds follow they are diuersly distinguished first ex modo First Some are immediate wherein Satan vseth no instrument in tempting as in that of our Sauiour Secondly Some mediate wherein men or women are vsed as his instruments so tempted he Adam by Eue Ahab by false prophets Thirdly Some mixt as wherein perhaps the suggestion is from Satan immediately the perswasion or instigation by his instruments Secondly Ex euentu by their issue some are effectuall some ineffectuall temptations Effectuall wherein he preuayles more or lesse Ineffectuall wherein he preuayles not as in our Sauiour n Gen. 39.10 Ioseph c. Reasons of tempting in respect of Satan First His enuie at mans possible felicitie through enuie of the Deuill came sinne into the World Bern. de aduentu Serm. 1. It is Bernards opinon that man was created to supply the defect of Angels in Heauen and to repayre that breach that their fall had made in the heauenly Ierusalem Satan enuying vs that happinesse labours by temptation to draw vs from it Secondly The blinde malice and spight wherein hee is carryed against God and his Christ The sense of torments which hee indures makes him oppose as much as may be whatsoeuer is glorious to God as is the obedience and saluation of his Children Reasons of GODS permission if any aske though it should suffice vs to know the Lord keepes the hooke in his nostrils and wils nothing of his Children but what he ouer-rules to their good yet probably these may bee alledged First o 2. Cor. 12.7 To humble his Children and preuent Pride and securitie Secondly That Christ not only in person but in his members may conquer Satan Thirdly That the equitie of giuing p Iam. 1.12 vs the crowne of life may appeare to all What euer the Reasons are Satan wee are sure hath his imployment in temptation Vse On this ground is our Sauiours inference To q Mat. 26.41 watch pray lest we enter into temptation The parts of the prescript are two First Watchfulnes implying First expectation of tentation It is no small aduantage giuen to Satan to promise our selues immunitie from his assaults thence is it that in the conflict wee are found vnprouided for resistence Tertull. de orat Tertullian of the Disciples Adeo tentati sunt Dominum deferendo quia somno potiùs incluserunt quà m orationi If euer we haue rest from Satans temptations it is onely to aduantage himselfe through our securitie Hee left our Sauiour r Luke 4.13 for a season but for a season to teach vs after one tentation to expect another and neuer to be secure of so dangerous and watchfull an Aduersary Secondly Circumspection diligent heed-taking to our selues that wee giue no occasion of ſ 1. Cor. 7.5 aduantage to the Tempter The second part of the prescript is Prayer aduised because of our infirmitie I dispute not the question whether it be lawfull to pray freedome from all temptations Truth is it is vtterly vnlawfull to pray generall immunitie exemption from particulars may perhaps be prayed yet with submission to the will of God Howbeit strength to resist tentation grace to support in temptation our dutie is to pray t 1. Cor. 10.13 Gods promise to grant
such prescripts are Gods in the sanction ours onely in respect of declaration As the Law of God as the Law-giuer MOSES his onely as the Proclaimer And as the Edicts of Princes are not therefore the Edicts of the Cryer because he publisheth them but the Princes whose authoritie giues vigour vnto them so the prescripts of holinesse published by vs are not ours but Gods whose Soueraigne authoritie puts life into them That we erre not this may not so be vnderstood as if the neglect of euery thing deliuered by a Minister were presently the contempt of God as Popish Doctors would beare vs in hand for what if we preach the e Iere. 23.16 visions of our owne braine Shall God be thought to be contemned The charge to heare the Church ordinarie is not absolute but to bee vnderstood with limitation Though our Sauiour commaunded to heare Pharises and Scribes f Mat. 23.2 3. teaching out of MOSES chaire yet a caueat he giues to g Mat. 16.6 beware of their leauen Therefore also hee iustifies his Disciples violating h Mat. 15.3 their tradition because if not in the matter yet in manner or ends of imposing they had exceeded their limits But where their prescripts are regular of holinesse truely so called their contempt redounds to the Maiestie of God Vse I say then Take heede how ye despise the meanest of those Ministers that speake vnto you in the Name of the Lord not only their Angels behold the face of their Father in Heauen but God himselfe beholds it and holds himselfe interessed in their contempt Strange is the delusion of men in this kinde that casting off the weightiest of Gods Commaundements deliuered by his Ministers yet think the wrong vnsufferable that contempt of God should bee charged vpon them God they reuerence and thinke highly of that Maiestie It is the beggerlinesse or base birth or lewd life or deformitie of the Minister they contemne not God But I would faine know whose message it is that beggerly base borne blemished Minister bring vnto thee when hee chargeth to sanctifie the Sabbath c. The command we are sure is Gods to him reacheth the contempt thereof And hath not God chosen the poore of this world to confound the rich The i 1. Cor. 1.28 baser things to confound the more honorable Principall Apostles were Fishermen the rest men of no great state or esteeme amongst men Onely Iudas a man of renowme therefore called Ischarioth a man of that place famous in the place where his habitation was As to outward blemishes why are we so carnall as to iudge after the outward appearance The beautie within should be most glorious in our eyes Not onely Moses whose beautie is commended But Simon k Act. 13.1 Niger whose deformitie is recorded was chosen to be a messenger of the Lord of hostes May not lewd life of the Minister warrant vnto vs contempt What of their message God forbid Heare l Mat. 23.2 3. Scribes and Pharises speaking out of Moses chaire the message is Gods whosoeuer brings it The contempt of it reacheth to his Maiestie though woe to them that say and doe not Quest How may I know that God speakes in the Minister Answ First Consider what experience will teach thee the word wee preach searcheth farther then any speech or thought of man can possibly diue Euen to m Heb. 4.12 the discerning of secretest thoughts and intentions of the heart Thine acts of euill that none eye hath seene saue his onely to whose eyes all things are naked and vncouered the thoughts and intentions of euill that neuer yet were vented to the eares of man thou shalt heare in our Ministerie discouered and reproued Canst thou chuse now but say n 1. Cor. 14.25 God is in vs of a Truth Secondly If this perswade not weigh the terror and astonishment that a weake man strikes the Conscience withall That men of Lyon-like courage like the great Leuiathan contemning Sword and Speare should be so arraigned and ouer-awed by a weake Minister as to tremble at his words argues it not a Diuine Maiestie speaking in vs Is it not a wonder to read how Paul a prisoner in bonds should strike Felix his Iudge with o Act. 24.25 trembling I doubt not but he might say as Iob He could haue made thousands afraid with his countenance yet see him now trembling at the voice of his prisoner Thirdly Consider the strange and no lesse then miraculous change this Ministerie workes in the hearts of men in whom God will haue it effectuall to saluation There is no Antipathie so great betwixt any things in Nature as betwixt Mans p Rom. 8.7 Nature and the Law of God Yet see and say at length as Pharao his Sorcerers Here sure is the finger of God when thou beholdest a man so rauished with loue of that which he most deadly hates by Nature that he preferres it q Iob 23.12 before his daily food yea holds not life deare vnto him for support of the Gospel Who hath also giuen vnto vs his holy Spirit The third reason here couched taken from the great fauour of God in bestowing his holy Spirit vpon vs. How follows the Argument Whether first from the bountie of God in bestowing vpon vs a gift of such excellencie or secondly from the abilitie ministred vnto vs by the holy Ghost to liue holily or thirdly from the great danger accompanying the neglect of holinesse after wee haue once been partakers of the holy Ghost This â—aâ—â—est I insist on And thence obserue How of all others it most neerely concernes men made partakers of Gods Spirit to be carefull of holinesse I say not onely their sinnes are greater because their abilities are more to withstand temptation but their state in case of reuolt most dangerous and irrecouerable First to such sinning wilfully r Heb. 10.26 remaines no more sacrifice for sinne secondly nor is it possible Å¿ Heb. 6.4 6. to renew them by repentance Conceiue it thus not as if euery sinne of infirmitie should cast them out of all possibilitie of pardon and repentance for in case we so sinne we t 1. Ioh. 2.1 haue an Aduocate with the Father to propitiate for our fraileties But in case such wilfully take themselues to a course of sinning and in Peters phrase u 2. Pet. 2.21 turne back from the holy Commandement giuen vnto them x Deut. 29.19 20. adding drunkennesse to thirst to them God hath threatened to shew no mercie Vse The more should be our care and caution y 2. Cor. 7.1 to purge from all filthinesse and to z 1. Ioh. 5.18 keepe our selues that the euill one touch vs not Quest Can men partakers of the holy Ghost be regardlesse of Holinesse Gods feare is so put into their hearts that they a Ier. 32.40 neuer depart from him And they b 1. Iob. 5.18 Caietan ibidem keepe themselues that the euill one
Deepest consideration of the c Heb. 6.6 10.26 2. Pet. 2.20 fearefull condition of such as fall from the Grace of God becomming more hopelesse then Infidels more profane then Atheists I doubt not but more grieuously tormented then the most sauage amongst hopelesse Heathen Thirdly Prayer vnto God by whose grace onely we stand By d 1. Pet. 1.5 whose power alone wee are guarded through faith to saluation VERS 15.16.17 For this we say vnto you in the Word of the Lord that we which liue which remaine at the comming of the Lord shall not preuent them which sleepe For the Lord himselfe shall descend from Heauen with a shout with the voice of the Archangell and with the Trumpe of God and the dead in Christ shall rise first Then we which are aliue and remaine shall be caught vp together with them in the Clouds to meet the Lord in the Aire and so shall we be euer with the Lord. THe Apostle goes on in his purpose setting downe new arguments of Consolation in respect of the dead In these Verses wee haue one taken from the order of our Glorification wherein they that are dead in the Lord haue preeminence aboue those that are found aliue at his comming And thereby takes occasion to explaine the order course of the Lords dealing at his second comming And because it is a secret strange to Reason to win it the more credit he prefaceth thereto vers 15. So that in the words we haue three things to consider first the prerogatiue of the dead aboue the liuing at the comming of Christ secondly the explication thirdly the confirmation thereof Take we the words as they lye in order Quest This we say vnto you in the word of the Lord. The question is where Paul had this from the Lord whether from some other grounds of Scripture or by speciall reuelation or by tradition Answ It matters not much to enquire what hee speakes of the e Mat. 24.31 Iob. 5.28 29. last trumpe and ministerie of Angels in the resurrection of the voyce of the Lord and his descending from heauen wee haue extant in the Euangelists What he here speakes touching the order of proceedings at Christs comming is found no where but in this Apostle whether this were amongst the speciall f 2. Cor. 12.1 reuelations he had in his extasie or at some other time discouered we need not enquire we know him of that number that spake by inspiration of the holy Ghost Whereas to win credence to this mysterie he prefaceth with mention of the word of God supposing it sufficient to procure faith to strangest secrets we learne that in strangest mysteries and secrets farthest aboue the reach of reason our inquiries must stay when once we are assured the mouth of the Lord hath spoken them Therefore we may obserue it hath bene an imputation and blemish to them that haue questioned things strangest to reason once vttered in the Word of the Lord as to g Gen. 18.23 Sarah in the promise of a sonne to be borne in her old age after so long barrennesse h Luc. 1.18 20. in Zacharie father of Iohn Baptist i Num. 11.21 22. in Moses c. Vse It teacheth vs to captiuate our Reason to the word of God and not to giue it libertie curiously to search beyond reuelations but to make this the vtmost period of our inquisition The mouth of the Lord hath spoken it To tell you how many haue fallen into errours and heresies damnable by giuing reines to reason in this kinde were endlesse We are not I thinke vnacquainted how in that great mysterie of the Trinitie some by this meanes haue bin blinded whiles willing to make that transcendent mysterie hold correspondence with the shallow conceit of their vnderstanding they haue vanished away in their apprehensions and growne to deny that mysterie so plainly taught vs in the Word of God Whence grew Arius to his heresie denying the eternall generation of the Sonne from the Father and his equalitie vnto him in power wisedome eternitie and other essentiall properties of the Godhead saue that he could not conceaue things otherwise in Gods then they are in humane generations And Porphyrie contradicting that Article of the Resurrection fell thereto by ouer-far enquirie not able to conceiue how the substance of our bodies deuoured by beasts and so by digestion incorporated into their substance could againe be seuered Brethren know we that k Deut. 29.29 things reuealed so far as they are reuealed are ours and our Childrens and that faith must go beyond reason in matters supernaturall belieuing what the Lord speakes euen because he speakes them though Nicodemus his question cannot be answered l Iohn 3.9 How can these things bee See wee now the priuiledge it selfe it s propounded first negatiuely Wee that suruiue shal not preuent them that sleepe secondly affirmatiuely the dead in Christ shall rise first Sense It is enquired how Paul reckens himself amongst those that should be found aliue at Christs second comming sith he professeth to Timothy m 2. Tim. 4.6 the time of his dissolution was at hand and after aduizeth this people n 2. Thes 2.2 not to thinke the day of the Lord so nigh as to fall within compasse of that generation A question that much troubled S. Hierome and much toyles he himselfe to find out a solution reiecting in truth better expositions of others then himselfe brings any Our later Interpreters thinke the Apostle being vncertaine of the time of Christs comming would expresse here in his practice our dutie that is to stand in cōtinuall expectation of Christs second comming to Iudgement and so to order euery day as if it were the last day of the world A duty it is needfull to o Mat. 25.13 watch continually But that the Apostle should vpon this ground performe it because he knew not whether it might fall into his life time is vnlikely by that caueat giuen 2. Thes 2. Vnlesse perhaps we may thinke that as yet it was not reuealed to the Apostle that the Lords comming should be longer deferred This once is a truth The Lord did not at once reueale all things to his seruants the Prophets but as the Authour to the Hebrewes speakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by parcils as you would say acquainted them with his secrets Instance we haue in Abraham that he should haue a seed of blessing was first reuealed whether p Gen. 15.2 by generation or adoption it seemes was not till after opened When its farther made knowne that it should be of his body by generation yet whether by Sarah or some other seemes not yet to haue bene reuealed which was in likelyhood the occasion of their q Gen. 16.2 errour in Hagar So perhaps in this particular That there should be a second comming of Christ to Iudgement and that this comming should be sudden in a time when it was least expected was reuealed
the same shall he receiue of the Lord. Thirdly We call God Father and so he is and cannot but acknowledge his Fatherly loue to vs in Christ How should we not be perswaded that what he sees b Mat. 7.11 best for vs that he will giue vs If Peace were better for thee then Trouble Riches then Want Honor then Infamie makest thou question but the Lord would giue it thee Thou knowest not then the bowels of his Fatherly loue to thee in Christ farre exceeding the loue of the tenderest father towards the sonne of his loines Lastly let that now propounded neuer be forgotten an Argument me thinkes forcible to curbe in all men carnall emulation In those things wherein wee seeme to be disaduantaged in respect of our brethren wee are sure to haue in one kind or another our prerogatiue and priuiledge to counteruaile it VERS 16. For the Lord himselfe shall descend from Heauen with a shout with the voice of the Archangell and with the Trumpe of God and the dead in Christ shall rise first THe Explication followes first by causes principall and subseruient secondly the order of proceeding then holden Vers 16.17 In the words are three things considerable first that Christ shall come secondly the manner of his comming thirdly the effects and consequents thereof That there shall be such a glorious comming of Christ to Iudgement Scriptures plentifully proue c Act. 1.11 This same IESVS shall so come as you haue seene him goe into Heauen d Mat. 24.30 They shall see the Sonne of man comming in the Clouds with Power and great Glory e Iude 14. ENOCH the seuenth from ADAM prophecied hereof Behold the Lord commeth with ten thousands of his Saints The Lord was pleased to grant some intimation hereof to the very Heathen by their Sybillae Augustine and Eusebius record the Verses of Sybilla Erythraea to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence they had it whether by extraordinarie reuelation or by some notice from Scriptures of old Testament it is not materiall to enquire The Lord it seemes would haue extant amongst the Heathen some Predictions thereof as also of other things the better to make way for entertainment of the Gospell amongst Gentiles in the fulnesse of time when they should see the Principles thereof haue consent from their owne Writers whose Authoritie was sacred amongst them Reasons of it are many amongst many take these few first to declare the iustice and equitie of Gods secret iudgement for which cause it s called f Rom. 2.5 the day of declaring the iust iudgement of God There is at euery mans death a iudgement of absolution or condemnation passed vpon their soules according to their faith or infidelitie repentance or impenitencie but to vs as yet secret The Lord therefore hath appointed a day of generall Assise wherein euery mans works shall come to examination and publique view and all the world be forced to acknowledge the equitie of the Lords secret proceedings To this tend other actions of the Lord euidencing the same truth as g Iude 15. conuiction of all the vngodly of their vnlawfull deeds which they haue vngodlily committed Though I doubt not but its true of most men they liue and dye as those heretiques Paul speakes of h Tit. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their cōscience being witnesse iudge against them yet hath it pleased the Lord so to appoint that there shal be a farther and more publique conuiction of them that if any hypocrite shall be so impudent as to obtrude vnto the Lord the formall seruice he hath done his mouth may be stopped and his face couered with confusion when his owne heart shall tell him men and Angels witnessing he hath bin a Formallist onely in Christianitie A second reason is the execution of full vengeance vpon the bodies and soules of them that haue either ignorantly or maliciously i 2. Thes 1.8 disobeyed the Gospel And this reason is furthered by two others First though they now in their soules suffer what their sinnes haue deserued yet by their bodies the instrumēts of their soules in sinning in the same state of sencelesnesse with the bodies of Gods Saints It s meet therefore that there should be such a comming of Christ that as bodies and soules haue been fellowes in euill doing so they may both partake in the punishmēt of their abominations Secōdly moreouer it s to be considered that howsoeuer the personall acts of sinne in the vngodly are as they are acts transient and seene to die with the committers yet haue many of them a propagation along euen to a thousand generations It is said of Ieroboam He made Israel to sinne It is true not onely of the time wherein he liued but the infection of that policie and example reached to many succeeding ages The same is true of other sins and sinners the poyson and stench of their abominations continue long after the death of their first Authors Saint Iude tells vs of some in his time that walked in the way of CAIN and BALAAM Themselues were long since dead but the poyson of their example remained euen to Iudes time and will doe to the end of the world And it is not to be doubted but that all the sinnes of other men occasioned by their example shal be punished in thē as well as those that in their owne persons they committed To the end therefore that they may haue a full measure of wrath according to the full measure of their sins there must be a second comming of Christ to the vniuersall Iudgement and these are some ends in respect of the wicked I might be infinite in setting down other ends that respect Gods children As first the clearing of their innocencie to the faces of them that haue loaden them with vniust slanders and accusations Secondly the recompensing of their labours that haue not receiued in this life any visible reward And what should I tell you of the vses it hath in respect of God himselfe and his Christ How often quarrell we at the dispensations of his prouidence that hee casts prosperitie vpon the wicked and exerciseth his children with continuall afflictions There must a day come when men shall k Mal. 3.18 discerne betwixt him that serues God him that serues him not and the equity of Gods present disposition shal appeare to all men when the wicked shal be forced to confesse they found the Lord liberall to them in the things of this earth and Gods children haue all their afflictions rewarded with a full measure of glory Let vs now come to the manner of his comming and then we subioyne the vses The manner is described to be with great terror Maiestie and glory With the voyce of the Archangel and with the Trumpe of God My purpose is not vpon this occasion to enter the controuersie about the orders and degrees of dignity amongst Angels That there
yea one from the dead yea an Angell from Heauen should tell him that to morrow should be his Iudgement Questionlesse it is truth Nothing teacheth such men faith but sense It is questioned amongst Schoolemen whether the faith that Iames affirmes Deuils to haue bee faith in propertie of speech or not And they resolue no for they beleeue not what God speakes because hee speakes it but because they feele it And like commonly is the faith that Reprobates haue of any truth supernaturall sense is their only reason of beleeuing and by euents only they giue credit to Diuine Predictions How often threaten wee out of Salomon The x Pro. 23.21 Drunkard shall be clothed with rags A y Pro. 21.17 louer of pastime shall bee poore The z Pro. 6.26 Where shall bring to a morsell bread Yet who beleeues our report till hee feeles his pouertie seize on him as an armed man And thinke you in case the time were reuealed the Sonne of man when hee commeth should finde faith on Earth In Reprobates little or none neuer a whit the more for the Lords reuealing the time of his comming I say then as Abraham When the Glutton thinkes so much power in a Messenger from the dead to worke faith in his brethren nay sayth ABRAHAM a Luke 16.31 If they heare not MOSES and the Prophets neyther will they beleeue though one come from the dead So if while the comming is certaine the time vncertaine they repent not neyther would they repent or beleeue though the Lord had reuealed the day and houre of his comming to Iudgement Lastly consider of this pretended expediencie but by this Reason Some hundreds of yeeres are past since Peter said b 1. Pet. 4 7. The end of all things is at hand wee see or may see a sensible decay and languishing through age in this vast bodie of the World How is the strength of the Earth worne out with long trauell to bring forth fruit for the vse of mans life the other creatures how are they feebled since their first originall Yea how many signes of Christs second comming haue beene euidently accomplished in our eyes c 2. Thess 2.3 8 Apostasie from the faith reuealing of that man of sinne his consumption in a great measure by the breath of the Lords mouth And yet who almost bethinkes him of preparation against that Day and rather liues not as if Death and Hell and Iudgement were all but Fables To conclude this point therefore as great and farre greater expediencie there is not of concealing as of reuealing the time of Christs second comming to Iudgement And the conclusion I hope is cleere The and season of Christs last comming is amongst Gods secrets knowne to no man nor possible to bee knowne by Scripture Reuelations Vse Where comes iustly to be taxed the curiositie should I say or licentious boldnesse of such as haue in this point presumed to haue an eye where the Lord hath no tongue to inquire into this secret and vpon inquirie presumptuously to determine of the time of Christs second comming and of the end of the World All Ages haue beene pestered with such wits diuerting mens mindes from preparation to meete the Lord to vaine speculations of things vnreuealed and therefore vnprofitable Amongst Philosophers serious contemplatours of of the Worlds fabrique the originals course and state thereof specially the Mathematicians and Star-gazers as the Prophet cals them tooke vpon them to determine the question as Tully sayth they conceited Magnum quendam Annum a great Yeere wherein all the Starres should returne to the originall site and position when that Yeere came should be the end Macrobius calculates this Yeere to consist of fifteene thousand Sun-yeeres Others of the same Heresie allow it thirtie sixe thousand Sun-yeeres They haue calculated belike the Natiuitie of the World as they vse to doe of men and thereby found out amongst the Starres what wee cannot find in Scriptures the precise time of the end of the World Amongst Iewes the prophecie of Elias as they say the Thisbite as we the counterfeit goes current alloting to the continuance of the World sixe thousand yeeres Sexerunt Annorum millia huius mundi Duo millia inane Duo millia lex Duo millia Christus postea finis from them it seemes Lactan. de diuino praem l. 7. c. 14. Lactantius and Hierome receiued that errour and haue added their explication to make it more plausible The sixt thousand yeere is not yet absolued that time once expired the consummation must needes be and the restoring of all things to a better state what is the Reason In six dayes God made the World rested the seuenth therefore must the World continue in this state sixe thousand yeeres and then be restored for with God a thousand yeeres is as one day one day as a thousand yeeres Within our owne remembrance Osiander Napier and sundry others haue busied themselues much in that question and determined too peremptorily of the time of consummation O curious wits of men not contented with things reuealed and necessary they must needes search into Gods secrets Cui bono was the old saying but to breed questions without end rather then godly edifying which is in faith Holily spake hee that said in this point Libentèr ignoro quod me scire Deus noluit I am willingly ignorant of what God would not haue mee know And know wee there is an holy ignorance beseeming Gods Children in things that hee hath pleased to secret vnto himselfe As holily may wee bee ignorant of what is concealed as wee can comfortably know what God hath reuealed Hereof thus thinke sith the Apostle so teacheth it is amongst those d Deut. 29.29 secrets that belong to God Vse Let vs leauing these idle and curious inquiries take notice of the dutie concernes vs in respect of the vnknownnesse and suddennesse of Christs comming as our Sauiour commends it vnto vs First e Mat. 13.35 To watch continually because in an houre when we thinke not of it the Lord shall come thus conceiue it that wee should stand in continuall expectation of it thinke of euery day as if it were the last Day of the World wherein Christ shall come to Iudgement As Hierome professed whether hee did eate or drinke or whatsoeuer hee did else hee thought he heard that terrible Trumpe sounding in his eare Arise yee dead and come to Iudgement Oh that there were such hearts in vs that the Swearer could thinke It may bee the LORD will now come if not to the Generall yet to my particular Iudgement his wrath may seize on mee euen while the Oath is in my mouth and then what shall become of my poore soule that the Drunkard would thinke the Iudgement may come euen betwixt the cup and the lip as on f Dan. 5.5 6. BELSHAZZAR in the middest of his iollitie But alas Brethren how mocke wee at the mention of that day as those in
no bodily creature or qualitie purer a fit Embleme for the sanctity that becomes Gods people wonderfull pleasing and delightfull to sense fitly signifying felicitie Children of Light by an Hebraisme such as to whom God hath granted the meanes of knowledge and sanctification and made them effectuall to your inlightning and sanctification And of the Day It is added to amplifie the blessednesse of their estate There is light in crepusculis the cleare light is that of the Day q.d. God hath beene pleased to graunt you in the meanes and power of them not a glimmering Light and obscure insight into the secrets of saluation but after a sort perfection of grace and illumination so that yee see and see cleerely the things that concerne your peace he hath freed you not onely from the night but euen from the darkenesse of ignorance For the particle of vniuersalitie thus conceiue it First either to haue reference to the meanes of knowledge Secondly or else to be spoken after the iudgement of Charitie Hitherto of the sense The points obserueable here are these First The blessed state of Gods Church now in dayes of New Testament as in other respects so for the plenty clearenes of reuelation and knowledge granted vs by the Gospel I say not God was euer wanting to his Church in a competencie of knowledge but sure it is that light the Iews had coÌ„paratiuely was but as of the dawning ours as the cleare light of the Day Propheticall Scriptures saith Peter are as the light of a o 2 Pet. 1.19 candle shining in a darke place The light we now haue is as that of the Day-starre S. Paul speaking of the mysterie of the Gospel saith It p Rom. 16.25 was hidden from the beginning of the world till these last times What is his meaning Say some From Gentiles not from Iewes Rather thus comparatiuely hidden being neuer so cleerely made knowne to the sonnes of men q Ephe. 3.5 as it is now reuealed to Apostles and Prophets by the Spirit It were long to instance in particulars How are almost all things presented vnto Iewes in cloudie Ceremonies The very maine points of Faith and Saluation taught them almost only by ceremonious resemblances As Paul sayth of them in another respect God dealt with them as with children in their r Gal. 4.2 3. minoritie and non-age not onely in loading them with a heape of ceremoniall rudiments but in the means and measure of knowledge making them all in comparison to vse the Apostles phrase but children in vnderstanding Quest And thinke wee the knowledge of Gods children in these dayes so much exceeding Answ First If we respect the meanes the oddes I dare say is as great as betwixt the Twy-light and Noone-day Secondly if we consider the fruit of the meanes as great is the difference if we shall make the termes of comparison equall I say not euery of Gods children vnder the New Testament exceedes euery of them vnder the Old not euery Minister now euery one then But compare People with People Ministers with Ministers in their seuerall Degrees so I thinke wee shall find it true Some Abraham perhaps a man of extraordinarie spirit might be found amongst them to haue exceeded our People as in Faith so in Knowledge But compare their Vulgus with our many the oddes is exceeding great So not euerie of our Ministers may be compared with their Prophets their gifts and spirit were aboue the ordinarie but compare our ordinarie Ministers with their Priests and Leuites our Apostles and Euangelists with their Prophets and Patriarchs our Light will appeare as the cleare Day theirs but as of the Dawning Vse It instructs vs to thankefulnesse whom the Lord hath reserued for these times of so cleare Reuelation vs especially of the Gentiles in diuers respects A double benefit is therein reached vnto vs. First Consider the Rocke out of which we were hewne our Fore fathers the Gentiles from whose loynes wee all descended Time was when it was the Iewes Priuiledge onely to know God by his Word Å¿ Psal 76.1 In Iurie saith DAVID is God knowne his Name is great in Israel Hee t 147.19 20. shewed his Word vnto IACOB his Statutes and Ordinances vnto Israel he dealt not so with Gentiles neither had Heathens knowledge of his Lawes God by his Creatures made knowne to them his inuisible Properties the vtmost issue and effect of that Reuelation was to u Rom. 1.20 depriue them of excuse Here then if there were no more wee Gentiles haue cause to prayse God for his Mercie Had wee liued in the dayes before Christ a thousand to one wee had perished euerlastingly for want of sauing knowledge of God in Iesus Christ Secondly But see yet a further Blessing layd vp in store for vs. Howsoeuer to Iewes hee then graunted a measure of Knowledge Reuelation and all Grace sufficient for their Saluation yet such a measure as is now vouchsafed vnto vs Iewes themselues though Gods beloued people enioyed not x 2. Cor. 3.18 We all with open face behold the glorie of God shining in the face of Iesus Christ And if this perswade not to thankfulnesse what may Sayth our Sauiour to his Disciples on this ground y Matth. 13.16 17. Blessed are your eyes for they see c. Many Prophets and righteous men haue desired to see the things that yee see and haue not seene them I say not onely in respect of the euents which they beheld onely a farre off and saluted in the Promises but in respect of the measure of Knowledge and Reuelation graunted vs vnder the Gospel Secondly A second vse generall the Apostle makes Rom. 13.12 That the Night being past and the Day at hand we should cast away the workes of Darkenesse and put vpon vs the Aâ—mour of L ght A shame it should be to vs in these dayes of so cleare Light and Reuelation to be found in the deedes of Darkenesse z Eph. 4.17 18. Walking as other Gentiles walke in vanitie of their minds hauing their Cogitations darkened being Aliens from the life of God through Ignorance that is in them And marke it well ye shall see how strongly the Inference flowes from this ground This account we may well make First Our sinnes are now all excuselesse we haue now a Ioh. 15.22 no cloake for our sinnes What will our people plead for themselues before the great Iudge of Heauen and Earth for their Infidelitie Blasphemie Disobedience in all kinds Perhaps as fooles they b Eccl. 4.17 knew not that they did euill or as Paul excuseth the Iewes c 1. Cor. 2.8 Had they knowne they would not haue crucified the Lord of Glorie Now sure if any be ignorant it is because they shut their eyes against the cleare Light of Truth shining vnto them As Paul speakes If d 2. Cor. 4.3 our Gospel be now hid it is hid to them that perish not through defect of meanes but
it is there is no sinne nor degree of sinne but the seedes thereof remaine in our Nature Secondly Sometimes they are as IONATHANS Arrowes to giue warning and preuent the sinnes in after-practice As the Lord sometimes visits his Children with afflictions not so much to punish sinnes past b 2. Cor. 12 7. as to preuent sinnes to come so doe his Ministers sometimes reprooue and threatten sinnes not so much to correct as to preuent them and make vs cautionate and watchfull against them Like thinke when thou hearest thy selfe admonished to doe what thou doest say as thou mayst say Sure it is but need A dull and drowzie Nature I carry about mee soone wearie of wel-doing or it may bee the Lord seeth me likely to faint and therefore directs the Minister to bee my Remembrancer to preuent my declinings at least say My pace is too slow the Lord vseth these c Eccles 12.11 as goades to pricke me forward to perfection VERS 12 13. And we beseech you Brethren to know them which labour among you and are ouer you in the Lord and admonish you And to esteeme them very highly in loue for their workes sake and bee at peace among your selues COnnexion The Apostle had giuen aduice to exhort and edifie one another lest any should inferre These duties being mutually performed in priuate there will bee no great vse of the Ministerie sayth the Apostle Mistake not though the duties bee enioyned you for priuate exercise yet must the publike Ministery haue its due honour and respect Know them c. Obser Priuate Christian duties of exhortation admonition c. must bee performed that in no case the publike Ministerie be neglected d Heb. 10.24 25 Prouoke one another to loue and good workes yet forsake not the gatherings together of the Saints It is their fault sayth the Apostle that are growne in that kind dissolute To the Hebrewes Paul had written a large Epistle full of heauenly Doctrines and Admonitions by reading whereof they might attaine a comfortable measure of knowledge and other grace yet I beseech you sayth he e Heb. 13.22 suffer the words of Exhortation he meanes from their Pastors ordinarie whom God had set ouer them Need I adde Reasons First I say as Iames Hee that said Admonish exhort c. in priuate said also f 1. Thess 5.20 Despise not Prophecie If then thou attend to Admonitions priuate and neglectest the publique Ministerie art thou not a Transgressour of the Law Christian dueties are all subordinate They fight not neyther may wee thinke the performance of one dispenseth for neglect of another Secondly Though no doubt a gracious blessing may be expected by priuate Admonitions c. yet a greater wee haue cause to hope for by the publique Ministerie wherewith God hath promised in a speciall manner g Mark 16.16 to be present Thirdly The Lord hath appointed the Ministerie publique to be a generall guide and direction for performance of all priuate duties and of purpose leaues the people of greatest gifts doubtfull and vncertaine in many things that there may be continuall vse of the publique Ministerie h Mal. 2.7 The people must seeke the Law at the mouth of the Priest And who of the people must not say as the Eunuch in sundrie points of knowledge vpon like question propounded Vnderstandest thou c. i Act. 8.30 31. How can I without a Guide Besides in euery dutie there is as well a Modus as the Action circumstances many to be obserued in exhorting admonishing c. euerie dutie It sufficeth not to say as the custome is they know as well as Preachers can tell them what they must doe the manner of doing must be withall attended Vse It iustly reprooues that vsuall dis-ioyning of these two in practice which God in his Prescript hath coupled together Some yee may obserue thus minded It sufficeth they say to heare in the Congregation God hath giuen Ministers to teach vs what need wee be so carefull of Conference Admonition c By this meanes we shall haue as many Teachers as men Nay euen for necessarie duties in the Familie that goes for a currant excuse They bring their people to the Congregation to heare I would that were as conscionably performed as is pretended vsually it is true of most their seruants are their owne men on the Lords day But wee must remember that God requires it as a dutie in all that he k Gen. 18.19 commends in ABRAHAM And if Paul so great an Apostle thought he might be l Rom. 1.12 comforted by the peoples Faith who are wee to disdaine the helpe of priuate men Another sort there are so highly conceited of the sufficiencie of priuate studie meditation c. that they thinke the publique Ministerie all-out as needlesse and they forsooth chuse to serue God at home But thinke you the Lord hath said in vaine Despise not Prophecie m Heb. 10.25 Forsake not the Assemblies Are thy gifts greater then were they of Primitiue Christians that continued n Act. 2.42 daily in the Apostles Doctrine Surely though I know it is true priuate helpes seasonably vsed are accompanied with a gracious blessing from God yet this I may boldly say with SALOMON Neglect of the Publique brings a Curse vpon the Priuate o Pro. 28.9 He that turnes his eare from hearing the Law his very prayer shall be abominable In the words are prescribed duties concerning them towards Ministers The particulars are first the description of the Obiect of these Duties They are first such as labour that is their Worke secondly such as are ouer vs that is their Dignitie thirdly that admonish that is a specialtie of their Office Secondly the duties the people owe to such are first Reuerence know them secondly Loue whose first measure and secondly ground is propounded It must be singular loue and that for their Workes sake To know signifies not a simple notice or knowledge of our persons but a knowledge ioyned with reuerence and high esteeme I will not p Psal 101.4 know a wicked person that is such shall be extremely contemptible in his eyes Not to know in this sence is to contemne To know is to reuerence and haue in honour Obser The first Dutie pointed at due from people to their Ministers is Reuerence and high esteeme in respect of their Calling and the Worke thereof This is that as some thinke that Paul meanes by q 1. Tim. 5.17 double honour A single reuerence and respect is not sufficient euery good office must be doubled to them The Lord hath euerie way endeuoured to make them reuerend First Giuing them Titles of highest respect r Mal. 2.7 Messengers they are called of the Lord of Hostes Å¿ 2. Cor. 5.20 Embassadours of Christ Angels of the Churches Fathers of their People Secondly Their Authoritie wonderfull To them are giuen t Mat. 16.19 the Keyes of the Kingdome of Heauen to open
and shut Heauen not as they please yet so as the Lord ratifieth their regular proceedings in the Court-of Heauen u Ioh. 20.23 Power to remit and retaine sinnes So that the Conscience vsually receiues not the assurance of Pardon but by their testimonie and declaration Thirdly Their Gifts ordinarily aboue the common rate as Knowledge Experience Comfort what not The x Psal 25.14 secret of the Lord is with them that feare him Yet a greater insight into the secrets of Gods Kingdome is giuen to Ministers Their lips the y Mal. 2.7 Treasure-house of Knowledge and Vnderstanding Fourthly What should I speake how the Lord by them as Instruments conueyeth to his children all grace that accompanies Saluation In such sort that what the people receiue not by this Hand as it were of God cause enough they haue to suspect that it is not such as accompanieth Saluation z 1. Cor. 3.5 By Ministers he workes Faith by them he conuerts sanctifieth comforteth a 1. Tim. 4.16 saueth Hence haue their persons beene euer venerable in the eyes of the Saints CORNELIVS b Act. 10.25 giues PETER more then sociall reuerence Galatians receiue PAVL as an Angell from Heauen IOASH an Idolater salutes ELISHA c 2. King 13.14 His father the Horsemen and Chariots of Israel Of Alexander the Great Monarch and Conqueror of the World Antiquit. lib. 11. cap. 8. writes Iosephus that he was so moued with the presence of Iaddus the High Priest that hee dis-mounts himselfe to doe him reuerence and in fauour of him spares the sacking of Ierusalem Thus hath God done to make them reuerend thus haue Saints and Pagans done to testifie their reuerence Vse These then are cursed times and they are cursed hearts of men to whom I dare say for the generalitie no mens Persons or Calling are more despicable then they are of Ministers A horrible Confusion it was fore-told by Isay to come vpon Israel d Isai 3.5 Children should presume against the Ancient and the vile against the Honourable no lesse that in HOSHEA The people were as they e Hosh 4.4 that rebuked the Priest This Confusion is come vpon this generation and I dare say is fore-runner of a heauie Vengeance No man almost so vile but thinkes himselfe a better to the ablest Minister yea the name it selfe wee haue cast as a terme of Repâ—och and Contempt vpon our faces Reasons some may not be denyed to sticke in Ministers First In many their slender or no gifts to discharge so high a Calling Bernard de Conuers ad Cler. cap. 29. Curritur passim ad Sacros ordines reuerenda ipsis quoque Spiritibus Angelicis Ministeria apprehenduntur sine reuerentiâ sine consideratione As in Ieroboams dayes Who would fill his hand might consecrate himselfe though hee were of the lowest of the people Woe to the hands that admit them and thereby cast contempt vpon the reuerend Calling Secondly Another the lewd life of many in place of Ministers whereby they lose all Authoritie in their peoples Conscience though gifts be otherwise neuer so reuerend The Lord in his iust Iudgement f Mal. 2.3 9. casts Dung in such mens faces and makes their persons as vnsauourie Salt to be troden vnder foot of men Through their occasion the whole Calling is exposed to contempt There are others in the people first That they see not the necessitie of their Ministerie nor therefore know to prize the worth thereof specially their no experience of the comfort and power of it Secondly It were strange the plentie of the Blessing should make it contemptible but true it is in all experience familiaritie euen with such fauours of God breeds contempt The Word of God g 1. Sam. 3.1 was precious while it was geason Now wee haue euery day Manna though it be Bread from Heauen and Food meet for Angels wee grow to loath it and with the Word the Messengers that bring it Now God be mercifull to the sinnes of this Land and pray all for mercie at Gods hand for this besides all our other sinnes The contempt and vile esteeme of the Calling and Persons of Ministers with it is entwyned the contempt of the Word of God yea of Christ himselfe And we haue cause to feare lest for it together with our disobedience the Lord send h Amos 8.11 a Famine of hearing the Word of God The second dutie inioyned in respect of Ministers is Loue. Where is first to be considered the measure of it it must be Loue in abundance in an ouer-flowing measure an ouer-ouerplus of Loue for our Worke sake The Notes here are two First That there is a lawfull preferring of one before another in the measure of Loue. They call it vsually the order of Louing Paul makes profession His Loue was i 2. Cor. 2.4 more abundant to Corinthians then to sundrie other Churches And left any thinke it might be his infirmitie what hee practised towards them hee here prescribes to be done to Ministers Gods owne Example wee haue herein for ought I know as a patterne to be imitated Hee hates nothing that hee hath made yet is his Loue k Tit. 3.4 to Man aboue many yea l Psal 8.4 aboue all Creatures celebrated Amongst men Israel is singled out with that speciall Encomium GODS m Exod. 19.5 peculiar People the People of his Loue. Accordingly the effects and fruits of Loue towards them abound in the measure If that Example may seeme transcendent that of his Sonne in dayes of his Flesh is beyond exception His owne he n Ioh. 13.1 loued all But there was a Disciple that had the specialtie of his Affection IOHN o 23. the Disciple whom he loued that is more then others In Loue are three things first Well-wishing secondly Pleasure or delight-taking in the partie loued thirdly Beneficence or actuall well-doing In all these may be a preferment giuen to one aboue another Of the first what the people speake to Dauid disswading his going to Battell must be holden of all such like publique persons o 2. Sam. 18.3 they are worth thousands of others their safetie and welfare to be preferred in our well-wishing And for Delight-taking who knowes not but though p Mat. 5.44 enemies must be prayed for yea though enemies vnto God yet must our q Psal 16.3 delight be in the Saints that are vpon Earth and such as excell in Vertue For Beneficence the place is plaine Doe good to all r Gal. 6.10 especially to them of the household of Faith To set downe particular rules of direction according whereto to guide the measures of Loue is not my purpose This once as a generall pertinent to that which followeth let be remembred Persons on whose welfare depends the common good are in all degrees and kinds of Loue to be preferred Vse It affoords answere to that common Exception of worst men against courses of Ministers and
sort willingly putting from them that fruit of the Spirit ioy in the fauour and free grace of God That though the Lord hath done wonderfull things for their soules deliuered them from power of darkenesse mortified their corruptions sanctified them by his Spirit yet macerate their soules with sorrowes and pine away in perplexed feares of the wrath of God from which they are deliuered What is it that should thus perplexe a Childe of God truely fearing his Name and desiring in all things to liue honestly Is it their past sinnes they are no sooner repented but they are forgiuen and so esteemed as if they had neuer bin committed Is it their present imperfections They are couered with the perfection of Christs obedience Is it the rebellion of their hearts That issues not from them but from k Rom. 7.20 sinne dwelling in them Is it doubt of perseuerance That is founded on how many pillars that shall neuer bee shaken Gods l Iohn 10.29 power and promise Christs merit and intercession Gods Spirits vertue and continuall subministration Is it afflictions They m Rom. 8.28 worke to our good Is it Death n Heb. 2.14 Christ hath ouercome it Is it Iudgement It is o Rom. 8.33 God that iustifieth Is it Damnation There is none to them that are in Christ To conclude thou canst thinke of nothing that can be true cause of sorrow to thee being in Christ not walking after the flesh but after the Spirit p Psal 43.5 Why art thou then cast downe my soule and why art thou so disquieted within mee Trust in the Lord he is the helpe of thy countenance and thy God q Phil. 4.4 Reioyce in the Lord alwayes and againe I say Reioyce He is not thorowly thankefull for Gods fauours whom they affect not vnto reioycing And let that bee a second point of notice from this Text that Gods fauours ought to affect vs euen to reioycing So is the Precept r Phil. 4.4 Reioyce in the Lord alwayes againe I say Reioyce he doubles the mandate to shew the necessitie of the dutie The end of Leuiticall Festiuities was this It is in truth the top of Thankefulnesse arguing not onely our sense of Gods fauour but our right prizing and valuation of his blessings Who feeles himselfe affected with Ioy for a benefit of no esteeme with him And who but a man conceiuing some singular sweetnesse in the fauours of God can bee affected with them vnto reioycing Therefore the Lord sometimes permits vs to sense of the want of them that in the restoring we might find fuller comfort Ber. in Cantic Serm. 68. Sweetly said BERNARD Placet cunctis securitas sed ei magis qui timuit lucunda omnibus lux sed euadenti de potestate tenebrarum iucundior Transsisse de morte ad vitam vitae gratiam duplicat It is his opinion that though Angels in Heauen haue their Ioy in that God was pleased to preserue them in the state of Blessednesse yet more full is the Ioy of Gods Children the sonnes of men that once fell from their happinesse and are againe restored by the death of Christ Lamentable is the coldnesse of our affections in enioying the fauours of God that howsoeuer wee can sometimes say God a thanke yet euen his prime fauours such as accompany Saluation few are so farre affected withall as to reioyce in them It were well wee did not sometimes murmure against him for the small measures of Grace bestowed on vs. It seemes little to vs to Å¿ Marke 9.24 see our infidelitie and striue against it though that argue the presence of Faith except wee obtayne full victorie against all doubtings Little we thinke it that wee haue a t Nehem. 1.11 desire to feare Gods Name though euen for that Nehemiah layes clayme to the promise of God except wee be quite rid of all securitie and euen seruilitie in our feare Little that wee haue receiued a desire in all things to liue honestly though that in Pauls acknowledgement be the u Heb. 13.18 marke of a good Conscience except also our abilities to doe good bee answerable to our will Oh Brethren consider These little gifts are great fauours if we consider our no merits at the Giuers hands yea our deseruings of the contrary Be admonished to acknowledge them according to their worth and to make euen the lest testimonies of Gods fauour occasions to thee of reioycing x Mat. 25.23 Hee shall neuer bee ruler ouer much that is not faithfull in his little Neuer let him looke for perfection that rightly prizeth not the beginnings of Grace in his heart But much more damnable is that discontentment at sundry prime blessings tending to life and godlinesse to be seene in our multitude It was in Pauls esteeme a chiefe Blessing granted vnto Iewes that to y Rom. 3.2 them were committed the Oracles of God A speciall fauour God promiseth it to his Church To z Ier. 3.15 giue them Pastours after his owne heart to feed them with knowledge and vnderstanding Saith the Euangelist of it vouchsafed to ZABVLON and NEPHTHALI It is a Mat. 4.16 as light to them that haue long sitten in darkenesse and in the shaddow of death O wretched Miscreants they that cry out vpon this blessing and fauour of God as of some great vengeance and as Gadarens preferre their swinish affections and brutish pleasures before the sacred Word of God that should bee to vs as to IEREMIE b Jer. 15.16 The very ioy and reioycing of our hearts Wonderfull is Gods patience in mens prouocation I should else wonder that hee had not long since sent vpon vs c Amos 8.11 that famine in the Prophet not of bread and water but of hearing the Word of God Quest Lastly would any know how he may prouide to haue this holy Ioy alwayes conuersant with him Answ Three Graces of God there are especially auayleable this way First Faith Secondly Hope Thirdly Constant Obedience Faith giues vs title to the promises to Christ his Merits Righteousnesse Kingdome If that faile vs in the exercise yet hope sustaines the Soule while it beholds the blessings in the promise certaine though not yet exhibited Obedience constant and vninterrupted qualifies vs after a sort to receiue the Promises and as an euidence furthers vs in expectation of the Blessings Neyther Faith nor Hope are founded on our Obedience but the exercise of both is furthered by Obedience in such sort that longer then thou holdst on conscionably thy course of holy Obedience thou canst neyther bee assured of Gods Fauour nor on any sound euidence except his Blessings promised Bernard de Verb Apost non est Regnum Dei c. ser 2. Sic fatui filij ADAM praecipiti saltu iustitiam transilientes pacem rem finalem in principium conuertere peruertere vultis Nemo enim est qui gaudere non velit Non stabit non erit istud quia
men in extraordinary grace and fauour with GOD such as their Monkes c. men sequestred from all secular imployments and as was pretended mortified and euen dead to the World By which colour of long Prayers as Christ spake of Pharises a Mat. 23.14 they deuoured Widdowes houses Now suppose them men so eminently gifted aboue the ordinary ranke of Gods people must therefore their Prayers finde more acceptance with God or might not Prayers of the people be all out as helpfull to them The greatest of Gods Saints may reape comfort by Prayers of the meanest perhaps as much as they by men of most eminent gifts and calling Let vs bee admonished what-euer our gifts be not to despise the meanest amongst Gods Saints There is none so meane in the Church of GOD but may in spirituall things bee helpfull vnto vs eyther by their example or holy monitions or experienced consolations at least by their Prayers to God for vs. Too ordinary is our base esteeme and contemptuous carriage towards the meaner ranke of Brethren occasioned often by Pride and ouer-weening conceit of our eminent gifts sometimes by disparitie of their outward estate though otherwise in spirituall indowments they bee no-whit our inferiours Saint Iames obserued such partialitie as a fault in his time and by reasons mee thinkes weightie labours to reforme it sending vs to consider First How these poore of the World God b Iam. 2.5 hath chosen and in his loue preferred them before many perhaps Kings and Monarches in his election to life Secondly Many of them he hath made rich in faith recompensed with abundance of spirituall blessings as it were to make amends for their outward pouertie Thirdly Euen these he hath made co-heires with the greatest of the Kingdome which he hath promised Fourthly If no other reason yet this may sway vs to louing respect of them that by their Prayers they may bee helpfull vnto vs. Pray for vs. Inferences of Papists hence are these First that if without impeachment of Christs mediation wee may craue Prayers of the liuing why not also of Saints departed Secondly If the Prayers of Saints liuing compassed with infirmities bee so accepted with God much more they of Saints glorified By all meanes this must affoord them one argument for inuocation of Saints departed Answ But how followes it that if wee may craue the Prayers of the liuing then also of the dead For the first wee haue Gods Precept and Promise to assure vs Saints practice to warrant that acceptable vnto God can they shew vs the like for inuocation of Saints deceased Secondly Wee haue meanes to signifie and make knowne to them our desires not so to Saints departed They tell vs indeed of a Glasse of the Trinitie wherein by I know not what reflexion they see belike whatsoeuer God himselfe knowes But First no mention find wee in Scripture of such a speculum Trinitatis Secondly Angels that c Mat. 18.10 continually behold the face of our Father in Heauen yet d Mat. 24.36 are ignorant of the Day of Iudgement And the wisedome of God in the worke of Redemption and gathering the Church of the Gentiles Angels know not by beholding Gods essence but by e Ephes 3.10 obseruing his dispensations in the Church If perhaps they say It is not speculum naturale but voluntarium and so exhibits no more then God sees expedient for them to know yet must they bee able to proue that these are amongst those expediencies which the Lord hath reuealed himselfe willing to make known to his Saints and Angels Besides what infinite oddes betwixt requesting the Sociall helpe of our Brethrens Prayers and the prostrating of bodies and soules to Saints departed out of a supposed power they haue to know our hearts and a conceit of more mercie in them then in our GOD the f 2. Cor. 1.3 Father of tender Mercies or in his Christ our mercifull Mediatour and High Priest that by g Heb. 4.15 experience of sorrowes learnt commiseration I say as that Ancient Tutâ—ùs loquor ad meum Iesum quà m ad quemuis Sanctorum Spirituum Pray for vs. The peoples dutie is withall here intimated To pray for their Ministers So is h Ephes 6.19 PAVLS frequent exhortation so was Saints i Act. 12.5 practice Gods Spirit wee haue directing what are the specialties to bee prayed for vnto them thus yee may range them First Some respect our Office Secondly Some our Persons As touching our Office Three things especially are pointed at to bee remembred in the peoples Prayers First Our abilities Secondly Right vse of abilities Thirdly Fruit and successe of labours First To the first I thinke must bee referred that of MOSES k Deut. 33.8 Let thine Vrim and thy Thummim bee with thy Holy one said Moses praying for the Tribe of Leui They are vsually rendered light and perfection that referred to our knowledge this to our life as is the common coniecture q. d. Forasmuch as thou hast separated Leuites to minister before thee in behalfe of the people and hast made them their Guides in the way to life Lord giue them Knowledge and Conscience that they may bee Guides to the Blinde Lights to them that sit in Darknesse Instructors of the Ignorant Types and Patternes to the Flocke ouer which thou hast made them Ouer-seers How necessary Prayers for this blessing vpon Ministers is appeares easily if wee consider eyther the mischiefes flowing into Gods Church by the Ignorance Errour or Prophanenesse of the Minister or that Ordinance of God in choosing them to be his Instruments and as it were hands whereby to reach vnto you all sauing Grace and Knowledge First to fill you with complaints of Prophets bewayling the misery of the people occasioned by the ignorance seducement or lewd liues of Pastors were endlesse Take view of Congregations where the misery complayned of by the Prophet may bee obserued Like Priest like people How lamentable is the Ignorance Superstition Prophanenesse of the people such that there is scarce to bee found amongst them knowledge of God so much as Heathens gathered by light of Nature and the little that is so depraued with Superstition or corrupted by Prophanenesse and Disobedience that in them is to bee found of Christians scarce any thing besides the Name nor almost of men beside the shape so sottish are they in their vnderstanding so neuer a whit lesse then brutish in their liues No maruell in want of able Pastors to feed them with knowledge and vnderstanding Secondly Them hath God made l Mat. 5.14 The Lights of the World by whom to scatter the bright beames of his Truth and to conuey all sauing Grace into the hearts of his people That though perhaps speculatiue Knowledge and Moralitie may bee obtayned by priuate contemplation yet sauing Knowledge and Faith and Conuersion is not ordinarily bestowed on any but by the Ministerie Pray therefore with Moses that God will put his Vrim and