in the Church yet is there but one Sun but one Lord. One Lord one faith sayth the Apostle Ephes. 4. 5. True it is there have been others which have been so called and owned This the Apostle elswhere taketh notice of 1. Cor. 8. 5. There be Gods many and Lords many saith he viz. so called as he there explaines himselfe Such were the Gods of Baal to which the Apostle may be conceived there to allude all which were called by their masters name Bagnatim which signifieth Lords As Baal-Zebub Zebub Baal-Peor Baal-Berith Baal-Berozim and divers others These were the Heathens Lords which they worshipped and served as their Patrons and Protectors But these were all as the name of the first of them Baal-Zebub imparts Flye-Lords Mock-Lords not unlike some of those Lords which were wonte to be set up at this season of the yeare a strange honour to such a Master Lords of misrule as they were vulgarly but truly called Lords in name nothing less in truth In truth in the Church there is but one Lord In the Church I say In the common-wealth indeed there are many Lords and those not only Titular but Reall Thus we read of the Lords of the Philistines and of the King and his Lords Dan. 5. 10. Such are all Rulers and Governours who have Authoritie and dominion over the estates liberties lives of others But in the Church but one Lord which is Iesus Christ. So the Apostle there goeth on in that Text forenamed 1 Cor. 8. 6. Vnto us there is but one God One Lord Iesus Christ. Whatever there be to others to us Christians there is but one Lord One Mediatour There is one God and one Mediatour betwixt God and men the man Christ Iesus 1 Tim. 2. 5. One Saviour Neither is there salvation in any other for there is no other name given among men whereby we must be saved Acts 4. 12. But one Sun One true Sun I mean sometimes indeed there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call them half Suns appearing in the heavens which are nothing but reflections of the Sun shining upon some thick clouds And so there are false mediatours such as those which Romish superstition hath set up as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partners with Iesus Christ as sharing with him in the office of his Mediatourship But one true Sun and one true Mediatour both of Redemption and Intercession even the Lord Iesus who upon this account is fitly resembled by the Sun Sol quia solus 2. As the Sun is but one so it far exceedeth and excelleth all the other stars Exceedeth them in Quantity excelleth them in Quality In Quantity in the magnitude of the Body which is vast and great even beyond belief being as by the masters of the Astronomical science it is voted no less then one hundred and sixty times bigger then the whole Globe of the Earth and Sea and far exceeding any other of the Stars And so in Quality in the greatness of the light which is greater not onely then the light of any one star but of the Moon and all the stars being put together And such is the transcendency of Iesus Christ above all other creatures whether men or Angels All which he excelleth in dignity and power in majestie and glory To him is given that nomen super omne nomen that name above every name Phil. 2. 9. supereminent power transcendent glory and that above all creatures Yea even above those Angelical spirits which in themselves are glorious creatures yet compared with Jesus Christ they are but as stars to the Sun So the Apostle setteth forth his transcendency and preeminence Ephes. 20. 21. where speaking of the exaltation of Christ he sheweth how God the Father having raised him from the dead set him at his own right hand in the heavenly places far above all principality and power and might and dominion and every name that is named not onely in this world but also that which is to come In the whole firmament of heaven no star to be compared with the Sun Among men and Angels in earth or heaven none to be compared with this Son of man the Lord Iesus 3. Again the Sun it is as it were Oculus mundi the Eye of the world seeing and beholding what is done upon earth As it were viewing all places and passages His going forth saith the Psalmist speaking of the Sun is from the end of the heaven and his circuit unto the ends of it and there is nothing hid from the heat thereof Psal. 19. 6. And therein is it a fit Embleme of Iesus Christ who whilest he keepeth his residence in heaven yet hath a universal inspection and oversight of all things here upon earth being absolutely omniscient taking notice of all persons in all places and of all their several transactions and actions I know thy works saith this Son of man to the Churches in the Chapters following And not onely their actions but their thoughts their counsels When he was upon earth he was able to look through the Breasts of men He needed not that any should testifie of man saith St Iohn for he knew what was in man John 2. last And elsewhere we read of his seeing and knowing the thoughts of men Matth. 9. 4. 12. 25. And this he still doth Like as the Sun looketh through the window and so as it were discovereth what is within doors which those that stand without take no notice of Even so doth the Lord Iesus he being as God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of hearts he looks into the most secret corners of them looking through whatever lattices whatever specious pretences their words or actions are glazed with taking notice of their most secret counsels and intentions seeing their thoughts yea before they arise in their hearts Thou understandest my thoughts a far of Psal 139. 2. This was the mystery of those fiery eyes of the Son of man in the verse before the Text. His eyes were as a flame of fire intimating the perspicacity and omniscience of the Lord Jesus 4. Yet again the Sun is an Emblem of Purity Being pure in it self and not capable of contracting any impurity from elsewhere Though the beams of it pass through the impurest channels yet they receive no taint but still retain their native purity And such was this Son of man the Lord Iesus in the dayes of his flesh He then passed through the womb of the Virgin which was not so pure as those that Idolatrize her would make it she being no more free from that Original contagion then others of the sons and daughters of Adam yet he received no tincture from it Whilest he partaked of her nature taking flesh from her yet he was free from the taint of that corruption which cleaved to her nature Thence called by the Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That holy thing that shall be born of thee Luke 1. 35. Such he was
savorie doctrine and holy example they season others changing and altering them for the better And on the other hand being bad themselves they infect others So as what the Lord speaks of the Prophets and people of Israel in another sense Hos. 4. 9. We may use it in this Like Preist Like people Surely it was not without cause that the Lord sending his destroying Angell to Ierusalem he orders him to begin at the Sanctuarie Ezek. 9. 6. From thence came the rise of all those Abominations that were done in the midest of that Citie of which he speakes verse 4. they began at the Preists who if they had not been first corrupted themselves the people had not been what then they were Thus are the Ministers of God like Stars for those Influences which they have upon the people To which I might add did I not feare the straining of this string as an enlargment or further improvement of this Resemblance Stars having such an Influence upon the earth they have also a power of Binding and Loosing Such are the properties of those two a foresayd Constellations Pleiades and Orion The one bindeth the earth with the hard frost the other looseth it by the warme ayre and showres And such a power hath Jesus Christ given to these Stars the Ministers of his Gospel a Binding and a Loosing power This power he gave to Peter Mat. 16. 19. I will give unto thee the keyes of the Kingdom of heaven and whatsoever thou shalt bind upon earth shall be bound in heaven whatsoever thou shalt loose upon earth shall be loosed in heaven But not to Peter alone but to the â—est of the Apostles and Disciples as well as to him So you shall finde it Ioh. 20. 23. Where explaining what he meant by binding and loosing with their solemn Mission he giveth them this Commission Whosoever sinnes ye remit they are remitted unto them and whosoever sins ye retayne they are retayned This power did Jesus Christ give unto them and their successors putting the Keyes of the Kingdom of heaven into their handes the Keye of Doctrine and the Keye of Discipline whereby they open and shut binde and loose binde the Obstinate loose the Penitent both which they doe in a Ministeriall and declarative way Even as it may be conceived of those two foresayd Constellations Orion and Pleiades the one bindeth the earth the other looseth it But how Not meerely by their owne influence as being the sole or yet principall Cause of that Change for that is to be attributed to the Sun which by his Recess and returne maketh that alteration but they by their rising notifie those changes Even so is it with these Stars the Ministers of Christ what herein they doe they doe it not by their owne power or vertue as Peter said of his healing the Cripple Act. 3. 12. but by Anthoritie from Jesus Christ in his name declaring what his will and pleasure is Here is a sixth Resemblance To which I might yet add some other which are reached unto me by other handes But I would not seeme to straine the Allegorie by drawing that from it which it will not naturally and voluntarily yield And I shall have occasion to touch upon some and diverse other in the Application Which let it be directed both to Ministers and People 1. For the former were the Audience sutable I might from hence take a just occasion to speake largly to the men of my owne Tribe minding them of their Duty and exciting them to the discharge of it But however give me leave here to present to you what more immediately and properly concerneth them Hirein I shall preach to my self and you must give us leave sometimes so to doe Whereof you may have the benefit afterwards Besides you hearing what the duties of Ministers are may be the better able to doe what you are 〈◊〉 onely allowed but in some cases required to doe viz. to say to Archippus as Paul biddeth them Col. 4. 17. take â—â—â—de unto the Ministery which thou hast received in the Lord that thou fulfill it I meane in a Christian and becoming way to excite and admonish those whome God hath or shall set over you in case they shall be found remiss or negligent in their Ministerial duty and service Upon this account I shall give an account to you of what more properly concerneth my selfe and others of my Brethren To whome the sum of what I have to say is onely thus much that seeing they are set by God as Stars in the firmament of his Church they would performe the like offices to those committed to their charge as the Stars doe to this Inferiour world But before I come to prosecute this Exhortation let me first premise one or two Premonitions Let them first see that they be Stars such as are so placed by God in the firmament of his Church Therein do true Stars differ from Comets The one is fixed by God the other ascends of it self Let not the Ministers of the Gospell doe so Let not them ascend into Mose's Chayre as that new starre is sayd to have done into Cassâ—â— pâ—â—â—s in the yeare 1572 of themselves thrusting themselves whether upon the Ministeriall function or yet particular Charge without a regular and warrantable mission So did those false Prophets in Ieremies time of whome the Lord complayns Ier. 23. 21. I have not sent these Prophets yet they ran I have not spoken unto them yet they prophesied Thus did they all on their owne heades having neither Mission nor Message from God Let it not be so with Gospell Ministers They who take that office upon them let them looke to their calling Noe man taketh this honour to himselfe but he that is called of God as Aaron was saith the Apostle of the Priesthood Heb. 5. 4. speaking not de facto but de jure not what men doe but what they ought to doe Uzziah though a King must not take upon him the office of a Preist 2 Chron. 26. 16. No more ought any to usurpe upon a Gospell ministerie taking upon them to dispence Ordinances in a ministerial way without a warrantable calling from God Let them see that they be Stars not Comets that they be set by God in the firmament of his Church 2. And being thus set let them now seeke after Illumination that they themselves may be inlightened So are the stars being set in the firmament they are inlightned without which they would be of no use And this let these mysticall stars seeke after even a supernaturall illumination God hath shined into our hearts saith the Apostle that we should give the light c. Ministers that they may inlighten others they must first be enlightned themselves And this let them seeke after And where shall they have it Why where have the stars their light but from the Sun And where should Gospel Ministers have their light but from Iesus Christ. He
them Therefore Watch. Ministers should be vigilant at all times knowing that that Roaring Lion is still walking about But when such Wolves and Foxes subtile and dangerous Seducers are abroad they had need then to look out sharp as the STARS heavens sentinels do in the dark of the night But I fear I have wearied your attentions with what I confess doth immediately concern but a few of this present Audience You have have heard what ones the Ministers of Christ ought to be But shall we now give way to an Enquiry Are the Ministers and Teachers in this our Church I mean the Church of England at this day such Such Stars Blessed be God such there are and that not a few But how many far otherwise Such as go for Stars being set in the firmament of the Church but are unworthy of that name having little light or if they have yet hiding it less zeal no purity but are rather like those spots in the Moon no small blemish in the Churches face I might go on But I have no pleasure in discovering of what I have here no opportunity to rectifie Besides these how many Meteors such as would be taken for Stars but are nothing less in truth Comets they are 1. Being first not set in the firmament of the Church ascending of themselves But meer Exhalations ascending of themselves and drawn up by some sinister respects of Honour or Profit or the like and fed with those earthly vapours I mean men taking this office upon themselves not being called thereunto by God not being set apart to the work whether Actually or yet Intentionally 2. Blazing-stars Such were the false Apostles in Saint Pauls time and such there are too many in ours Men who make a great glare a great shew and as Gamaliel once said of Theudas Acts 5. 36. they boast themselves to be some body no ordinary Teachers And thereupon they hold forth new and strange lights new and strange doctrines such as the world cannot but stand amazed at the beholding hearing of as much as in them lieth setting the Church on fire therewith By which means it cometh to pass that the truly Orthodox Ministers with their old light their old truths comes to be the less regarded and by some slighted Even as it is when there is a blazing-star flaming in the heavens the world stands at gaze at that all tcome out of their doors to look upon that whilest the true Stars in the mean time are little passed by without any observation 3. To these add in the third place Falling-stars Such are Comets they shine for a time and that it may be very brightly out-shining all the stars about them but in a little time having spent their stock of vapour they fall down to the earth from whence they came and thereby are discovered to be what they were not stars but Comets Quae cecidit stella non fuit Cometa fuit And such stars how many have we seen of late times falling-stars Time was when they shone and that brightly like Lucifers sons of the morning but now how are they fallen from heaven as the Prophet saith of the Babylonion Monarch and Empire Isaiah 14. 13 Fallen from their Principles Such a Star we read of Revel 9. 1. I saw a star fallen from heaven saith Saint Iohn which some understand of some eminent Minister of the Church who fell from the true Religion of God and turned Apostate And elsewhere he tels us of the Stars of heaven falling to the earth Revel 6. 13. Ministers falling from the truth into Errours And such stars how many have we seen or heard of Men sometime of special note in the Church shining like Stars in the firmament thereof But now are they fallen from heaven to earth I had almost said to Hell but I would be as charitable as I may hoping however desiring that God would give them repentance unto salvation that they remembring from whence they are fallen may repent and do their first works as the spirit counsels the Angel of the Church of Ephesus Revel 2. 5. fallen from the truth of God into dangerous desperate damnable Errours and Heresies some of them even denying the Lord that bought them as Saint Peter foretelleth it of some 2 Pet. 2. 1. Besides these how many fallen from their purity and how many from their zeal being with the Laodicean Angel grown remiss Luke-warme having lost their first love as the spirit chargeth it upon the Angel of the Church of Ephesus Rev. 2. 4. 4. To these I might yet add many more Among other I take notice of one star which being fallen from heaven was a bitter star Of this you read Rev. 8. 10. 11. There fel a great Star from heaven and his name was called Wormewood Of whome that is there meant I shall not now stand to enquire which if I should I should finde it verie mysterious Verely I wish there were but one such a star to be found in this our Horizon But alass how many of this kind such as being fallen from their principles do now justly deserve that name to be called Wormwood as it is for the most part with Apostates having their spirits imbittered against the truthes of God and the wayes of God and the servants of God sometimes their fellow Brethren against whome they shoote their Arrowes even bitter words as David saith his Enemies did against him Psal. 64. 3. upon all occasions letting flye bitter Invectives against them And others there are who though they be not so fallen but may be looked upon as stars still yet they have too much of this Wormwood in them too much of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle speaketh of Iames. 3. 14. Bitter Zeale Which upon all occasions they are readie to express against their Brethren who differ from them though it be but in matters of lesser concernment Now surely this doth not favour of a truly Ministeriall spirit which should be as I have showne a spirit of gentleness and meekness Not a bitter spirit But I will not wearie you and my selfe in following of this Chase any further I shall rather now come to that which may be more usefull unto you And that shall be to shew you what your duty is in reference to these starres in reference to the true Ministers of Jesus Christ. Which take in three or foure particulars 1. Take notice of them as set over you by God So are the Stars and so are these Stars both set over you by the same hand And that both to a like end viz. to overlook you and to guide you To these ends are the Stars set over this inferiour world as Ouerseers and Guides to overlooke it and Governe it which in some sense they do Astra regunt homines And to a like end are the Ministers of God set over the Church as Overseers as Guides Overseers so Saint Paul calleth
that when he shall appeare we shall be like him for we shall see him as he is 1 Ioh. 3. 2. Like him in Glory When Christ who is our life shall appeare then shall yee also appeare with him in glory Col. 3. 4. Thus is Iesus Christ fitly resembled by the Sun in regard of his illuminating property being fons luminis the fountaine of all light inlightning all that are inlightned in what kind so ever 2 And inlightning hee also enliveneth quickneth This doth the Sun in a naturall way it quickneth vegetables hearbs and plantes and trees and some other creatures which seeme dead in the winter yet by the returne of the Sun they are quickned in the spring And the like doth Iesus Christ in a supernaturall way Hee quickneth men Thence called their life in that place last mentioned When Christ who is our life shall appeare Col. 3. 4. Quickning them and that both in their soules and Bodies Their soules The Son quickneth whome he will Ioh. 5. 21. This doth he here to the soules of men Finding them dead in trespasses and sins Chap. 2. 1. hee quickneth them Which he doth by sending his spirit into their hearts as the Sun quickneth the hearbs and plants by sending his warme beames into the bosome of the earth And as the soules so the Bodies of men Having quickned the soules of his elect here he shall quicken their Bodies hereafter This is the Fathers will who hath sent me saith our Saviour that of all that he hath given me I should loose nothing but should raise it up againe at the last day Ioh 6. 39. And this shall he doe by the same spirit So the Apostle tels his Romanes C. 8. 11. If the spirit of him that raised up Iesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortall bodyes by his spirit that dwelleth in you That spirit of Christ which here quickneth the souls of his elect in the first resurrection shall by the like power also quicken their bodies in the second Upon which double account he is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Quickning spirit 1. Cor. 15. 45. The last Adam was made a quickning spirit The last Adam Iesus Christ who is the head and roote of all his elect as the first Adam was of all mankind he is ordained by God to be the fountaine and Author both of a spirituall and Eternall life unto them quickning them by the Communication of his spirit unto them quickning their Souls here and Bodyes hereafter Thus is he as the Sun vivifiying quickning 3. Quickning he also cheareth and comforteth This doth the Sun which is as it were the Ioy and comfort of the world without which there is nothing but melancholie darkness and sadness Such is Iesus Christ the joy and comfort of his Church The Consolation of Israel as he is stiled Luk. 2. 25. refreshing chearing comforting the hearts of his people Even as the Sun by the warm beams of it cheereth and refresheth the herbes and plants making them lift up the head which drooped before Even thus doth this Sun of righteousnes arise with healing in his wings Mal. 4. 2. Comforting the hearts of his people chearing up their drooping and dejected spirits comforting them I even I am he that comforteth you saith the Lord Christ to his people Isai. 51. 1. This is the proper office of Iesus Christ as the same Prophet sets it forth Isai. 91. 1. 2. The spirit of the Lord is upon me and hath anointed me to preach good tidings to the meeke He hath sent me to bind up the broken hearted to comfort all that mourn To appoint unto them that mourn in Sion to give unto them beauty for asshes and the oyle of joy for mourning the garment of gladness for the spirit of heavines Even as the Sun arising upon the earth putteth a new garment upon it instead of that sable mantle of darkness wherewith it was covered it put on it a robe of â—ight and so alters the habit of it making all things chearfull and comfortable So doth Iesus Christ coming to a dejected soule he causeth light to shine forth into it even the light of spirituall joy and comfort so changing and altering the state of it Which also he doth by his spirit Even as the sun whilst the body of it is in heaven yet by sending downe its beames it cheareth and comforteth those creatures which are here below Thus doth the Lord Iesus though he be in person in heaven yet by sending his spirit he comforteth the hearts of his people That is the Promise which he maketh unto his Apostles when he was to take his leave of them as to his bodily presence yet he would not leave them comfortles Ioh. 14. 18. I will not leave you comfortless I will come unto you viz. by his spirit Even as the Sun though at a vast distance from the earth yet daily cometh to it viâ—iteth it by sending down his beams upon it Thus â—he Lord Iesus though keeping his residence in heaven yet he cometh to his people upon earth by sending his Spirit to them which is their Comforter When the Comforter is come whom I wil send unto you even the spirit of truth c. Ioh. 15. 26. 4. Againe Thus chearing the hearts of his people he also maketh them to fructifie So doth the Sun to the earth to trees and plants by â—hining upon them it maketh them beare fruit which otherwise standing in the shade would be barren What ever fruites the earth bringeth forth it may thanke the Sun for it And thus the Lord Iesus by sending his spirit into the hearts of his people he maketh them fruitful who otherwise without him would be barren as he himself setteth it forth fully Ioh. 15. 4 c. By this meanes they who of themselves are not sufficient so much as to thinke a good thought as the Apostle hath it 2 Cor. 3. 9. come to abound in good workes and to be filled with the fruites of righteousness which are by Iesus Christ to the Praise and Glory of God as the same Apostle prayeth for his Philippians Phil. 1. 11. Which fruits are the fruites of the spirit so called Gal. 5. 22. 5. To which I might yet add As he causeth them to fructifie so also he purifieth them Thiâ— doth the Sun rising upon the earth it clarifieth purifieth the ayre freeing it from those annoyances which in the night season had fallen upon it And this doth the Lord Iesus rising upon the heart of his people by his spirit he purifieth them Thence compared to a refiners fire Mat. 3. 2 3. But I shall not give way to further inlargments Thus you see how Iesus Christ is as the Sun to his Church performing the like office to his people that the Sun doth to the world I might yet goe on and shew you how he is
was the true light which lightens every man that cometh into the world it is spoken of Christ Ioh. 1. 9. Who ever it is that is inlightned whether with a naturall or supernaturall light they receive it from Christ. And to him let his Ministers looke and that not onely for the former but the latter of these that they be inlightned with a supernaturall Illumination having not onely their heads but hearts enlightned that they may be indued with a cleare sound and affectionable knowledg of divine and heavenly Mysteries And being thus seated and thus qualified then In a third place Let them doe the office of stars holding forth that light which they have shining before those over whome they are set Which they are to doe in those two wayes forenamed By Doctrine by Example 1. By Doctrine holding forth the light of Gods truth the word of life This are all Christians to doe in a practicall way So Paul willeth his Philippians Phil. 2. 16. Holding forth the worde of Life viz. in their lives and Conversations by walking answerable to it But the Ministers of Christ in a doctrinall way Communicating that light of saving knowledg which they have received in and by the preaching of the word Which they are to doe 1. Voluntarily and freely Soe doe the stars give forth their light And so should Ministers theirs Freely you have received Freely give saith our Saviour to his Apostles willing them to communicate their guifts for the good and benefit of others and that freely And so should the Ministers of the Gospell theirs Not doing what they doe by constraint nor yet out of Covetousness or any other by and sinister respect but willingly freely So Saint Peter giveth it them in charg 1 Pet. 5. 2. Feede the flock of God which is among you or as much as in you is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Four words which I could wish all the Ministers of Jesus Christ had them written upon their hearts that remembring them they might practise accordingly 2. Doing this freely let them also do it faithfully and sincerely In doctrine shewing sincerity as Paul willeth Titus Chap. 2. verse 7. First holding forth no other light then what they have received Not their owne light Herein again true Stars differ from Comets Comets being set on fire hold forth their own light so doe not the Stars they hold forth no other light then what they have received from the Sun So ought the Ministers of Christ to doe not like those false prophets of whome the Lord complains Ier. 23. 16. that They spake a vision of their owne heart and not out of the mouth of the Lord. Comet-like being set on fire with ambition or vaineglory or some other by and sinister respects they held forth their owne light So ought not the Ministers of Christ to doe Star-like they are to hold forth no other light then what they receive from the Sun no other doctrine then what they receive from Christ. I have received of the Lord that which also I delivered unto you saith the Apostle And then secondly all that light So doe the Stars they doe not hide or hold back any of that light which they have received No more may the Ministers of God any of the light of divine truth Such was Pauls faithfulness in his Ministerie that he did not shun to declare unto the Churches all the Counsell of God so he tels the Elders at Miletum Act. 20. 27. All the Counsell viz. What was profitable for them he explains it verse 20. And such should the faithfulness of Gods Ministers be They are not to hide or hold back any part of that light which they have received That which Balaam once spake against his will Numb 24. 13. Ministers should freely and conscientiously resolve upon and practise What the Lord saith unto them that to speake Onely that all that Thirdly And in so doing let them be assiduous and vnwearied So are the Stars in their Motions and operations in giving light to the earth they are unwearied holding on their courses night after night A fitting patterne for the Ministers of the Gospell who should be thus unwearied in their Ministeriall services So was Paul who tels his Corinthians that the Care of all the Churches came upon him daylie 2 Cor. 11. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a multitude of cares which came like an Armie upon him for that is the proper signification of the word these came upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daylie So should the Care of those particular charges over which God hath set his Ministers come upon them and that daylie They should be assiduous in seeking of their good unwearied in their Gospell Ministration in the worke and services of their God This is that which Paul requires from all Christians 1. Cor. 15. last Finally my brethren be ye steadfast unmovable alwayes abounding in the worke of the Lord. And let it be directed in a speciall manner to the Ministers of Christ who are imployed in the service of the Lord after a speciall manner Let them be therein unwearied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not giving in not fainting as Paul saith of himselfe that he did not 2. Cor. 4. 1. And so doing let them now for their Incouragement take notice of what there followeth For as much as you know that your labour is not in vaine in the Lord So shall not the labour of private Christians be much less the labour of Gods Ministers Who thus shining as stars here shall shine as Stars hereafter So runs the Promise in express terms Dan. 12. 3. They that be wise Teachers saith the Margin and so the word Hammashkilim may be taken transitiuely for facientes intelligere such as make others wise shall shine as the brightness of the firmament and they that turne many to righteousness which is properly the Ministeriall worke as the Stars for ever and ever Being honoured both of God and men shining in their memories upon earth the Apostles are as twelve stars upon the Churches head Rev. 12. 1. and in their persons in heaven 2. I have done with the former and chief part of the Ministerial office which is to shine before others in Doctrine to which in the second place they are to joyn Example Which as I have already shewn you is not a little influential upon the people especially upon the vulgar common sort who are for the most part more led by Example then Precept Praeceptis ducimur Exemplis trahimur Precepts lead Examples draw And of all examples none more then of Ministers They being to some as the Sun-diall by which men set their Clocks or as the Stars to the Sea-man by which he steareth his course The consideration whereof should make them the more wary and circumspect in the ordering of
13. Thus should the Ministers of Christ in evill times in the darke night of Persecution stand by the people committed to their charge And standing by them they are then to shew themselves then appearing for Christ. That was Peters resolution and it was a good one had he not taken it up in his owne strength Though all men shall be offended because of thee saith he to his Master yet will I never be offended Mat. 26. 33. And such should be the resolution of the Ministers of Christ which they should take up in the name and strength of their Lord and Master Though all others should forsake him yet to stand by him Though Sun and Moone withdraw the Rulers and Potentates of the earth doe not appeare for him but it may be against him which too often they doe as the Psalmist sets it forth Psal. 2. 2. then let these stars shew themselves the Ministers of Christ then appearing then shining shining as lights in the midest of a froward crooked perverse generation Thus have I showne you the duty of Ministers in reference to the people over whome God hath set them Before whome they are to shine as stars as Lightes both by doctrine and Example To these I might yet add some other vsefull admonitions One in reference to themselves And two in reference to their fellow Brethren And yet one other in reference to their Flocks I shall still hold to the Emblem in hand prosecuting the same Allegory 1. In reference to themselves Let them be heavenly minded Stars are inhabitantes of heaven having their abode there not descending upon the earth nor coming near it So should it be with Gospell Ministers Our conversation is in heaven saith Saint Paul Phil. 3. 20. True it is such should the Conversation of all Christians be Being heaven-borne borne from above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Saviour hath it Ioh. 3. 3. they should minde and seeke the things which are above as the Apostle elsewhere exhorts them Col. 3. 1 2. But the Ministers of Christ in an especiall manner They should have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Converse in heaven Thither it was that Paul was once wrapt in an Extasie 2 Cor. 12. into the third heavens And thither should the Ministers of Christ frequently ascend by divine Meditation and Contemplation Entering into that holy of holies not as the High-Preist did into that Typicall one once in the yeare but often daylie nay living there having their constant abode there Not being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of the earth plunging themselves into the affaires and business of this world but so using it as if they used it not living a bove it This in reference to themselves Secondly In reference to their fellow Brethren let them take heede of two things 1. Of Clashing with them Who ever saw the Stars doe so True indeede Meteors we may see sometimes spitting and shooting and darting but not so the stars Among them what a constant harmonie and agreement doe we see And O that there were the like amongst all the true Ministers of Jesus Christ that there might be no such clashing no such spitting darting or shooting one against another whether from the Pulpit or the Press But that all of them might thinke and speake and write the same thing so keeping the unitie of the spirit in the bond of peace Which all Christians should greatly affect so the Ministers of Christ in a speciall manner In the meane time all cumbring against the common Enemie even as the Stars in their courses fought against Sisera Iudg. 5. 20. But having peace one with another as our Saviour giveth it in charge to his Apostles Mark 9. last Not but that in some cases Ministers both may and ought to reprove their Brethren So did the Apostle Saint Paul who not onely appeared against the false Brethren who went about to introduce their dangerous doctrines to whome as he saith he gave not place by subjection no not for an houre Gal. 2. 4. 5. But even Peter also When he saw that he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walke with a right and even foot but inclined to an vnwarrantable separation tending to a dangerous schisme in the Church now he with stood him to the face appeared openly against him Gal. 2. 11. 14. And the like the Ministers of Christ not onely may but ought to doe When they see the fundamentall truthes of God undermined or the peace and unitie of the Church indangered in these cases they not onely may but ought to speake who ever it be that appeares against them But in the meane time let them not affect such clashing nor yet undertake them unless it be in matters of great and weightie concernment Secondly Let them take heede of being Pragmaticall Busy-bodies As of running into other Professions which are Eccentricall to their owne of no affinitie with their Ministeriall function so of intermedling in other mens charges This is that which Saint Peter forbids all Christians Let none of you suffer as an evill doer or as a Busy-bodie 1 Pet. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word properly Signifieth a Bishop in another mans Diocess Such should not private Christians be Such let not Ministers be Being Bishops let them keepe within their owne Diocesses even as the Stars do within their own Orbs and Spheres Thirdly In reference to their Flocks Let them be vigilant watchful Hereof also as Lapide noteth it the Stars are Emblems which watch over the earth in the night season And so vigilant should Gospel-Ministers be over their Flocks Even as the story tels us of those shepheards to whom the Angel appeared with those joyful tidings Luke 2. 8. They were keeping watch over their flocks by night And such watchmen should these spiritual shepheards be To this end are they set over their flocks by God that they should watch over them Son of man I have made thee a watchman unto the house of Israel saith the Lord to his Prophet Ezekiel Ezek. 3. 17. To watch over their souls Obey them that have the rule over you saith the Apostle for they watch for your souls Heb. 13. 17. And this let them do That is the word which Saint Paul giveth to the Elders of Ephesus Acts 20 31. Watch. And this let all the Ministers of Christ do And that as at all times so specially in the night in times of danger when Foxes Wolves false Teachers Heretical seducers walk abroad seeking to make a prey of the flock Such was that time when Paul gave that watch-word to those Elders as we may learn from the verses foregoing verse 29 30. I know this saith he that after my departure grievous wolves wolves in sheeps-cloathing false teachers shall enter in among you not sparing the flock Also of your own selves shall men arise speaking pervese things broaching and venting false and Heretical doctrine to draw away Disciples after
surpassing all other Churches that ever were or shall be But I find him herein deserted by his fellows who though ready enough to crye up the glory of their mother and to lay hold upon ought that may seeme to looke that way yet in this they are not willing to owne such palpable flatteries And not without cause for as Pareus animadvertes upon it If that had been our faviours designe and meaning in this his Apparition to set forth the glorie of that Church how is it that he should be so forgetfull as not to direct aparticular Epistle to it as well as to those seven Asian Churches 3. In the ninth place our Mr Brightman looketh upon it as a representation of the spiritual Glorie of these Churches in the midst wherof this son of man now appears manifesting his presence there in the midst of his Ordinances and that after a glorious manner all things being there so constituted and ordered both for worship Dicipline as made those Churches at least some of them truly glorious There did the face of Iesus Christ shine saith he So the worship of God saith he is somtimes called his face Instancing in that of the Psalmist Psal. 105. 4. Seeke his face evermore To which that other Text answereth Psal. 27. 8. when thou saidest seeke yee my face my heart sayed unto thee thy face Lord I will seeke Where by the face of God is understood by divers Expositors the Arke where God manifested his presence in the Temple And The like he doth still in his ordinances which where they cease God may be sayd to with draw his face And where any are excluded from them they may be sayd to be banished from the face of God So that of Cain may be expounded Gen 4. 14. where he complaineth that he was driven from the face of the earth and hid from the face of God By the former understanding the place of his habitation where he had kept his former residence or the societie of men the inhabitants of the earth who would now be afraid of his company By the latter the presence of God in his Ordinances from which he was now secluded beiug under the sentence of excommunication cast out of the Church But I shall also let that pass though having somewhat more colour then the former 4. Some others in the fourth place looke upon this as a representation of the glorie of the Church under the Gospel which is a transcendent a surpassing glory for exceeding that under the Lawe A mysterie not unfitly represented by this shining of the face of this Son of man here after this manner which is sayed to shine as the Sun Under the Law we reade of the Moses's face Exod. 34. 40. Moses his face shone A passage which the Latine Enterpreters by a mistake of the word in the Originall Karan for Keren renders Cornuta erat Facies his face was horned From whence some infer that Moses's face at that time was like the Moone which in the increase and decrease appeares in that forme and fashion But here the face of Iesus Christ saith one was like the Sun Leting that gloss pass as grounded upon a false bottom In the mean time for the maine it is true Moses's face at that time did shine and that gloriously insomuch as the children of Israel could not steadfastly behold him for the glory of his countenance as the Apostle clearly expounds it 2 Cor. 3. 7. yet did it not shine like the face of this Son of man the Lord Iesus whose face shone as the Sun yea as the Sun in his strength at noon day So far doth the glory of the Gospell excell that of the Lawe There was a glory in that Legall ministration but not like the Evangelicall So the Apostle setteth forth the difference most fully by comparing one with the other in that place last named 2 Cor 3. 7 8 9 10 11. under the Gospell there is a far more glorious light broke forth then that was under the Lawe The one as the Moone the other as the Sun So the Prophet Isaiah expresseth that surpassing glorie that should come upon the Church in Gospel times as it is contained Isai. 30. 26. The light of the Moone shall be as the light of the Sun Such is the glorie of the Church under the Gospell far exceeding that which was under the Lawe So not a few expound that of the Prophet Haggai chap. 29. where he foreteleth that the glory of the Later house or Temple should be greater then the former Major erit Ecclesiae gloria quà m Synâ—â—gogae the glorie of the Church under the Gospel should be greater then under the Law And this Interpretation I confess may learne to fuit more fitly with the Text then any of the former but yet I cannot look upon it as so genuâ—ne and Proper as to fasten upon it 5. And therefore to hold you no longer in suspence what was hereby signified refer we it unto Christ himselfe looking upon this as a Representation of some Perfections and Excellencies in the Person of Christ whose face is here said to be as the Sun as the Sun shining as the Sun shining in his strength Three particulars each of which hath is severall Emphasis and will afforde us some what worth our taking notice of Begin with the first 1. His face was as tho Sun A fit Hieroglyphick or Emblem of Iesus Christ who is sometimes so called the Sun the Sun of righteousnes Mat. 4. 2. It is spoken of Christ who is fitly resembled by the Sun and that in many respects Of these Analogies and resemblances I meete with noe less then eleven reached forth by one hand writing upon this Text. But of them I finde some so far fetcht as that I shall leave them where I find them not so much as taking notice of them Take some of those which I conceive to be most genvine and Proper These I shall refer and reduce to two heads Iesus Christ is as the Sun in respect of his personal properties and in respect of his operations and effects For the former his Personall Properties Of these I might name divers 1. The Sun is but One. Thence it taketh his Latine name say some Sol quia Solus In the firmament there are many Stars but one Sun Thus in the firmament of the Church there are many Stars of severall magnitudes many Saints in earth and heaven some out shining others as one Star differeth from another in glory And in the Church upon earth there are some of more eminent place then others Such were these stars in the right hand of Iesus Christ the ministers of the Churches but in the meane time but one Sun marke the vision Seven stars but one Sun Seven stars in the hand of this Son of man but one Sun which was in his face Thus though there be never so many eniment lights
in his Conception and Birth And such he was in his Life During which he continually conversed with sinners yet he received no infection from them Being every way such as the Apostle describeth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy harmless â—ndefiled separate from sinners viz. in respect of any participation in that sin which is common to all other of the sons of men Heb. 7. 26. Thus Jesus Christ was and is as the Sun in respect of his personal properties From them come we to his operations and effects And here we shall find the like resemblance Christ being unto his Church as the Sun is to the world present with it Even as the Sun is in the midst of the Planets and being in his strength at noon day it is in the midst of the heavens and yet so as it is vertually and vigorously present in all places of the hemisphere that part of heaven and earth wherin it appears Even so is the Lord Iesus in the midst of his Châ—rches So this Son of man here appeareth unto our Apostle in the midst of the seven golden Candlesticks A representation of the presence of Christ in the midst of those seven Churches as the last verse of this Chhapter expounds it And so he is in all other his Churches in the midst of them Being present not only with his Ministers to whom he hath promised his presence after a special manner Behold I am with you alwayes to the end of the world Math. 28. 20. But also with all true worshippers That is his promise to his Disciples and in them to all believers Matth. 18. 20. Where two or three are met together in my name there am I in the midst of them Coming together in the name by Authority with commission from Iesus Christ and being occupied about the business of his worship and service there is he in the midst of them viz. by his grace and spirit Even as the Sun whilest the Body of it is in heaven yet by the beams of it it is upon earth Thus the Lord Jesus whilest his body is in heaven yet by his grace and spirit he is present with his Church upon earth and that efficaciously present not only eying and observing but acting Exercising many operations in for and upon his Church resembling those offices which the Sun performeth unto the earth Of these instance in three or four of the principal 1. Enlightning it This doth the Sun being the fountaine of light it inlightneth both earth and heaven as the dark places here below so the moone and stars above all with what light so ever they have they receive it from this great Luminary the Sun This is Iesus Christ the light of the world So he stileth himselfe once and againe I am the light of the world Ioh. 8. 12 and 9. 5. viz of the Reasonable world the world of mankinde In him was life and the life was the light of men Ioh. 1. 4. Of all men What ever light they have whether Naturall or Supernaturall they receive it from Iesus Christ. For Naturall light even that common light of reason and understanding that is a beame from this Sun So that Text is commonly understood Ioh 1. 9. where it is sayed of Christ. Hee is that true light that enlightneth every man that cometh into the world viz with that common light of Reason which as their Creatour he bestoweth upon them Much more supernaturall light And that both of Grace and Glory The light of grace where with the soules of Gods elect are inlightned it is an effluxe from this Sun The light shineth in darkness sayth Saint Iohn in the fift verse of that Chap Thus doth Iesus Christ inlighten the minds of men with supernaturall knowledg which of themselves are full of darkness of ignorance And so that ninth verse there may be read and construed That was the true light which coming into the world inlightneth every man So Grotius following Cyrill and Augustine there looketh upon it referring the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coming not to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man but to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light This Iesus Christ coming into the world inlightneth every man viz. that is inlightned Communicating the light of divine and supernaturall knowledg to the world And that as the Sun doth his light unto the earth which in a little time in the space of twentie-foure howers inlightneth the whole world So the Psalmist setteth forth both the swift motion and vigorous operation of it Psal. 19. 5. In the heavens God hath set a Tabernacle for the Sun which is as a Bridgroome coming out of his Chamber and rejoiceth as a strong man to run a race His going forth is from the end of the heavens and his circuit unto the ends of it and there is nothing hid from the heat therof Even thus the Lord Iesus coming out of the womb of the virgin his Bride-chamber in a little space by himself and by his Apostles caused the light of his gospel to shine forth through the world in so much as the Apostle saith that in his time it was and had beene preached to every creature under heaven Col. 1. 23. So as in this he was like unto the Sun So the Apostle applyeth that of the Psalmist concerning the Sun unto him Rom. 10. 18. Thus doth the light of grace come from Iesus Christ in whome as the Apostle saith are hid all the Treasures of wisdom and knowledg Col. 2. 3. And that as of Common so specially of saving grace This light cometh from the face of Iesus Christ being beheld by faith So much we may learn from that Text of the Apostle 2. Cor. 4. 6. God hath shined into our hearts that we should give the light of the knowledg of the glory of God in the face of Iesus Christ. The glory of God shineth in the face of Iesus Christ which being held forth unto Gods elect in the Glass of the Gospel and there beheld by them by faith they come thereby to be changed into the same Image from glorie to glory as the same Apostle hath it 2 Cor. 3. last By thus beholding of the face of Christ they come to be made like unto him in the glory of holiness which work is still in progress here untill it come to perfection in heaven Thus is the light of Grace derived from Iesus Christ. And so is the Misticall Glory Which is but as it were a reflex from that glory which is in the face of Iesus Christ which being beheld by the Saints of God in that beatificall vision they thereby are made partakers of the same glory Even as so many looking glasses being set before the Sun by the reflex of the Beames thereof every one is changed into the same Image and made like unto it Even so shall it be with the Saints in heaven We know saith Saint Iohn
Christ Zeale for Christ. The aforesaid Mary having had experience of the great love of Christ in forgiving her so many and great sins she returns an answerable affection she loved much Luk. 7 47. And Paul after he had seene that great light shining round about him from heaven and heard the Lord Iesus speake unto him how Zealous was he ever after for Christ Not more Zealous against him before then now for him Now he calleth out Lord what wilt thou have me to doe Act. 9 3 6. And not only do but suffer I am readie not only to be bound but to dye at Ierusalem for the name of the Lord Iesus Act. 21 13. Thus doth this Sun shining upon the heart in its strength it draweth up ardent Affections towards it self I might go on and yet instance in some other particulars wherein the Lord Iesus is like the Sun in his strength As viz. In drying up of sinful Corruption and inordinate lusts in the soule even as the Sun in the Summer season dryeth up those waters wherewith the face of the earth was before surcharged to the prejudice of it And so in diverse other But I shall harken to the Counsell which Aretius writing upon the Text giving to those that handle it which is that whilst they prosecute this Allegorie betwixt Christ and the Sun wherin he acknowledgeth there are many very apt resemblances to be found yet ne modum excedant they take heed of following it too far so as to extort that from it which it will not naturally yield Taking this advice I shall pass to Application That consisteth of many Branches but I shall graft them upon one stock reducing all to one head which shall be onely to exhort and excite every of us to seeke the face of this Son of man Seeke the face of Iesus Christ. This is that which the Lord calleth upon his people to doe in that foresaid Text Psal. 27 8. Seeke ye my face And wherefore was it that this Son of man here shewed his face in this glorious manner in the midest of the Churches but that they should be invited to seek his face And this doe wee Having heard how glorious this face of Iesus Christ is let all of us seeke it This is the Psalmists resolve there in the Text last named Hearing what God sayed unto him and other beleevers Seeke ye my face his heart ecchoeth backe againe Thy face O Lord I will seeke And let there be the like mind in every of us Hearing how Christ shewed his face here unto his servant Iohn in the midest of the Churches seeke we this face of his Q. How seeke it A. Take the Answere in two words Seeke it that we may See it and seeke it that we may feele it 1. That we may See it A sight worth the seeing His face was as the Sun saith the Text Now what more desirable sight then this Truely the light is sweet saith the Preacher and a pleasant thing it is to behold the Sun Eccles. 11. 7 How pleasant to beholde this Sun the Sun of righteousness It is so to the Saints in heaven who behold this Sun shining in his strength see Iesus Christ as he is in the fulness of his glory they are never wearie of beholding him That we may also in due season be made partakers of that beatificall vision to see Christ in his Kingdom of glory seeke we his face now in his Kingdom of grace that we may see it This was that which some were so desirous to see when he was upon earth to see the face of Christ though then to the bodily eye it was scarce worth the seing there being no beautie in him that he should be desired as the Prophet hath it Yet Zacheus gets up into a tree to see him as he passed by Luk. 19. 3. And this is the request which those Greekes which came to worship in the Temple made unto Philip Sir we would see Iesus Ioh. 12. 21. What they desired to see with the bodily eye every of us labour to see with the eye of our soules This is the vision which maketh the eye of the beholder happie and blessed Blessed are your eyes for they see saith our Saviour to his Disciples Math. 13. 16. And what did they see that should make them so blessed why they sawe Christ in the flesh But did not others so also Yes but not as they did They saw him not onely with their bodily eyes as the multitude did many of which sawe him but beleeved not in him as our Saviour tells some of them Ioh. 6. 36. Yee also have seene me and beleeve not nay multi viderunt oderunt many saw him and hated him but they sawe him also with the eye of their minde they saw his inside who he was and what he was they so saw him as that they beleeved on him which is the true seeing of Christ. This is the will of him that sent mee that every one which seeth the Son and beleeveth on him may have everlasting life saith our Saviour vers 40. of the same Chapter They sawe not only that meane out side of his as others did who were thereby prejudiced against him Is not this the Carpenter Mark 6. 3. but they saw the glorie which was hid under that veile The word was made flesh aâ—d dwelt amongst us and we saw his glory the glory as of the onely begotten sonne of the father saith Saint Iohn Ioh. 1. 14. O that all our eyes may be blessed with this vision with the beholding of the glory of Christ that wee may see this face of his shining as the Sun That so we may give unto him the glory of those Personall Properties wherein hee resembles the Sun the glory of his Sole Lordship and Mediatorship by submitting to him and resting wholly upon him the glory of his transcendent Dignitie by adoring and Worshipping him the glory of his Omnisciens by indeavouring to approve our selves unto him and that not onely our actions but our secretest Counsels and intentions â—he glory of his absolute Puritie by striving to be like him holy as he is holy Q. But where or how shall wee thus see him A. Take the Answer first Negatively Do not looke to see him as Saint Iohn here did by way of vision immediate Revelation Thus indeede Christ here shewed himselfe to this his servant but this was an extraordinary favour and so not to bee expected by us Nay thus wee cannot see him see his face When Moses desired to see the glory of God Exod. 33. 18. The Lord returnes him answere verse 20. Thou canst not see my face for there shall no man see mee and liue And our Apostle here upon the sight of the face of this Son of man fell down as dead Such is the glory of this face that no mortall eye is capable of beholding it in an immediate way Q. How then A.
so long as the Sun and Moon endureth Thus I have done with the substance of this Complaint come we now to the circumstances the Aggravations of this Evil. Which as I shewed you are two the Persons and Time Begin with the former If thou hadst known even thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si vel tu nosses Si cognovisses tu Not If thou hadst even known as the former Translation renders it putting the Emphasis upon the word Known but if even thou hadst known with reference to the Persons or Place Even thou Thou also say some thou Ierusalem as well as others as well as this poor troop of my Apostles and Disciples or as divers other lesser Cities and Villages have done or as this company now doth which acknowledgeth me to be what I am crying Hosanna or as some other places heretofore have done some of which have been so happy as timely to take notice of what belonged to their peace So did that great City Nineveh at the preaching of Ionah they repented John 3. 5. whose example elsewhere we finde propounded by our Saviour to the Jews Mat. 12. 41. The men of Nineveh shall rise in judgment against this generation and shall condemn it because they repented at the preaching of Ionah And the like had some other places and persons done And O that Ierusalem had also done the like If thou also hadst known Thou as well as others Or Secondly Thou rather then others So Calvin and divers other Expositors here conceive of it As if our Saviour did here compare Ierusalem with other Cities of Iudea Yea with all other Cities of the whole world All which Ierusalem excelled in respect of many priviledges This was the City of David the Emperial City yea the City of the great King the City of God a City beloved of God above all other places upon the earth Coeleste in terris Sacrarium as Calvin saith of it a heavenly Sanctuary upon earth where God had betrusted his Oracles his Ordinances where he had manifested his presence after a special manner dwelling between the Cherubins according to that of the Psalmist Psal. 132. 13 14. For the Lord hath chosen Sion he hath desired it for his habitation This is my rest for ever here will I dwell Such was Ierusalem Heavens favorite Earths Non-such a City paramount preferred and advanced above all other Cities and places upon earth in respect of spiritual priviledges And this our Saviour here taketh up as an Aggravation both of his Sorrow and her Sin Of his Sorrow Even thou As for other places other Cities suppose Chorazin Bethsaida Capernaum the Gadarenes or Samaria or the like for any of these to perish and miscarry as they did this were no other but a sad thing deserving to be lamented over But that Ierusalem should do so this went nearer our Saviours heart then any other Even as Brutus his stab did to Caesars which made him cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu Brute what thou my son thou Brutus Even so did Ierusalems obstinacy and ingratitude here to our Saviour And thereupon he crieth out after the same manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even thou Like as it is with a natural parent he cannot but be offended with the miscarriage of any of his children but that his darling the son of his delights whom he hath set his love upon and shewen most affection to that he should miscarry this goeth near him So was it with Iacob when he apprehended some sad disaster to have befallen his son Ioseph his dear son the son of his age to whom he had expressed more affection then the rest of his Brethren as appeared by his party coloured garment this went near his heart insomuch that he refused to be comforted resolving to go down to the grave to him mourning as we have the story Gen. 37. 3. 35. And so was David affected with his Absolon He being his darling whom he had tendered and cockered when he understood what a fatal end he by his Rebellion had brought himself unto this makes David break forth into that passionate Lamentation O Absolon my son my son c. 2 Sam. 19. 4. Thus did Ierusalems carriage and miscarriage her sin and punishment which our Saviour saw and foresaw affect him more then if it had been any other place O if even thou hadst known This was an Aggravation of his Sorrow 2. And so secondly of their Sin This also our Saviour may well be conceived to insinuate in this passionate expression If Even thou Thou which hast enjoyed such means so many mercies that hast been lifted up to heaven preferred before al places in the world in respect of spiritual favours and Gospel priviledges that thou shouldest be thus stupid thus blinde as not to see not to regard the things which belonged to thy peace and happiness this renders thee of all others most miserable and maketh thy ingratitude most superlative So he here chargeth this upon them as a heinous aggravation of their Sin calling for an answerable Iudgment And so indeed it is as Calvin maketh the observation the more means the greater mercies a people enjoy the greater is their sin and the greater shall their punishment be in case they do not walk answerably to them and in some measure worthy of them Mark it this is the Observation which this passage naturally yieldeth Means and Mercies not regarded not improved not answered are dreadful aggravations both of Sin and Judgment For this express and full is that obvious Text Mat. 11. 20. where our Saviour breaketh forth into a like Exprobration against those Cities which he had honoured with his presence and doctrine as here he doth against Ierusalem Then saith the Text began he to upbraid the Cities wherein most of his mighty works were done because they repented not verse 20. In the verses foregoing he had taxed the general morosity and frowardness of that people upon whom no means could work neither Iohns austerity nor his own Comitie this he doth vers 16 17 18 19. But now he cometh more specially to deal with those particular places where he had been most conversant taxing them as being most faulty of all the rest Their sin was greater and so should their punishment be So it followeth vers 21. Woe unto thee Chorazin woe unto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long ago in sackcloath and ashes Chorazin and Bethsaida two Cities upon the Lake of Gennezareth where Christ conversed much taught often wrought many miracles yet they repented not they were not thereby wrought upon to imbrace the Gospel What followeth you have it in the next verse v. 22. I say unto you it shall be more tolerable for Tyre and Sidon at the day of judgment then for you At the day of general
the Earth as ready to take their flight v. 18 19. 4. From thence to the midst of the City and 5ly From thence to the Mountain on the East side of the City the Mount of Olives Cap. 11. v. 23. Now what did these frequent removes import Surely a great unwillingnesse in God to depart from that people And so it is so long as there is any remedy God is not willing to forsake a people whom once he hath taken into Covenant with himself So much we may hear him passionately declaring concerning Israel Hos. 11. 7 8. My people saith he are bent to back sliding from me So was Israel yet mark what followes How shall I give thee up O Ephraim how shall I deliver thee O Israel How shall I make thee as Admah how shall I set thee as Zeboim Myne heart is turned within me my repentings are kindled together So loath is God as it were to cast off a people whom once he hath struck a Covenant with if there be any hope of teturning unto him and demeaning themselves as becommeth his people And who knoweth what his thoughts may yet be towards this sinful and most unworthy Nation Onely turn we unto him with all our hearts and soules And then as the Prophet Ioel goeth on Ioel 2. 14. Who knoweth if he will return and leave a blessing behind him And thus have I done with the first branch of the Application as is directed to the Nation in general Come we in the next place to bring it nearer home applying it to every of our selves in particular And this I shall do in the first place by way of Terrour to some Is it so that daies of grace have their dates what terrour may this strike into the hearts of all obstinate and obdurate sinners of which kind I wish there were none before me this day Despisers of Grace such as have had their Day their day of grace and mercy wherein God hath shewen unto them the things belonging to their peace but they have not known them they would not know them they have done what the Iewes did stopped their eares closed their eies hardned their hearts refusing to hearken to the counsel which Wisedome gave them to hearken to Iesus Christ speaking to them in and by his Ministers not regarding the counsel which the word held forth to them sleighting those offers of grace and mercie tendred to them in the Gospell upon their receiving of Christ but still going on in their wonted Rebellions Now to all such be it spoken how do you know but that the date of your day may be out the time of grace and mercy may be past and the dreadful doom passed upon you in heaven which our Saviour here denounceth against Ierusalem upon earth that Now the things belonging to your peace are hid from your eyes so as you shall never see what you have refused to see Certainly so it hath been with some others And why not so with you for ought that you or others know How ever a just and righteous thing it is with God God that it should be so that seeing you have closed your eyes and would not see that he should seal them so as you should not see And if so how deplorable how miserable is your condition So we loook upon a poor blind man whose bodily eyes are put out past hope of ever recovering his sight again What is it then to have the eye of the soul blinded So as it shall never see never se what belongeth to its peace hapines but is shut up under an everlasting darkness Miserable and deplorable is the condition of every such a soul in as much as it is now desperate helplesse hopelesse So is it with a person upon whom this doom is once passed Now he may call and cry for mercy with Esau seeking blessing with tears but all in vain Neither his own nor yet the prayers of any other shall be available on his behalf Though Noah Iob and Daniel the chiefest favourites of heaven should undertake to intercede for such a one yet shall they not be able to procure a revocation and reversement of that sentence which is past upon him Such was Sauls case upon whom Samuel denounceth that irrevocable sentence from the Lord 1 Sam. 15. 26. Thou hast rejected the word of the Lord and the Lord hath rejected thee A sentence not to be reversed So he tels him v. 29 Also the strength of Israel will not lye nor repent for he is not as man that he should repent No though Saul himself sought God by confessing and bewailing of his sinne as he doth v. 24. begging pardon for it desiring Samuel to go along with him that he might worship God as it followeth v 25. which accordingly he did v. 31 Yet would not all this avail No nor yet though Samuel was an intercessour for him praying and mourning for him as we find him v. last So irreversible was that sentence which the Lord had passed upon Saul that what ever he did or Samuel could do all could not change the purpose of God concerning him Rejected he was for his Rebellion and rejected he should be O fear and tremble you obstinate and rebellious sinners who stand guilty of the same sin that is charged upon him of rejecting the word of the Lord not hearkning to his voice not yeilding obedience to his Commands but doing what is good in your own eies fear ye and tremble I say least the Lord should have passed or should passe the like sentence upon you which if once done I and others may do for you what Samuel there did for Saul mourn for you but cannot help you Obj. But what is Gods decree so absolute and peremptory concerning any particular person here upon earth that what ever means shall be used by themselves or others for them shall not be able to reverse it It was not so with that barren Figtree in the Gospel upon which the owner had passed his doom that it should be cut down giving order to the dresser of his vineyard that he should execute what he had decreed Cut it down why cumbreth it the ground Yet notwithstanding at that his servants request it was reprived and spared one year longer Luk. 13. 7 8 9. A. True thus God is pleased to deal sometimes with some to exercise great long sufferance and forbearance towards them Yea sometimes reverting the sentence which is past upon them Thence it is that he is said sometimes to Repent of what he hath done or intended to do So he did concerning the Ninevites which Ionah supecting taketh up as his excuse for his not going to the City according to Gods direction to denounce that sentence against them but rather fleeing to Tarshish Jon. 4. 2. Therefore saith he I fled before unto Tarshish for I knew that thou art a gracious God slow to anger and of great kindnesse and repentest thee of
his servant Moses they hardened their hearts not regarding what was sayd to them But what was the issue Hereby they exceedingly provoked God against them This was a day of Provocation as the Apostle there calleth it Harden not your hearts as in the Provocation c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such was that day of Temptation in the wilderness the time where in the Israelites tempted their God by not hearkning to his voice it was a day of Exacerbation and Exasperation So it was not onely to Moses betwixt whome and the people there was a sharpe contention as we find it Exod. 17. 2. But also unto God who by that their not harkning to his voice was exceedingly greived as it there followeth Heb. 3. 10 yea so provoked and exasperated that he sware in his wrath that they should never enter into his rest v. 11. Now take you heede that it be not so with you that you doe not thus provoke God by hardning your hearts not receiving his word not imbracing his Gospel Which if you shall doe know that this will be a greater Provocation then that of theirs was So much you may learne from the Apostle Heb. 12. 25. Where upon this ground he exhorteth his Hebrewes to give eare to the Gospel See saith he that ye refuse not him that speaketh viz. Christ speaketh to you his word For if they escaped not who refused him that spake on earth the Israelites who hearkened not unto Moses much more shall not we escape if we turn from him that speaketh from heaven viz from Iesus Christ who came from heaven and now speakes in and by his Gospel Ministeries And upon the same ground let me perswade you Take you heede how any of you turne away from Iesus Christ thus speaking unto you turn away your eares turn away your hearts so as not to receive not to imbrace the doctrine of the Gospel held forth unto you This if you shall do how know you but that God may justly retaliate and requite this contempt of yours by turning away his face from you for ever hiding from your eyes the things which belong unto your peace Which that he may not do Know you these things And that Now in this your day Now whilest it is called to day as the Apostle there hath it Heb. 3. 13. imbracing the present time Not putting off this work till the Morrow It is the Wisemans Councel Prov. 27. 1. Boast not thy self of to morrow for thou knowest not what a day may bring forth And St. Iames speaking to men who lay out their businesse what they will do such a day and such a year not considering what crosse providence may happen Go too now saith he Ye that say to day and to morrow we will go into such a City and continue there a year and buy and sell and get gain whereas ye know not what shall be to morrow Such is the uncertainty of mans life that no man can assure unto himself the succeeding day And therefore now whilest it is called to day now harden not your hearts Novv that God is pleased to knock at the doores of your hearts to call upon you in and by the Ministerie of his word do not send him away as Foelix did Paul with a complement that you will hear him again another time What know you whether ever he will vouchsafe to speak unto you again so much as to your eares Probably here are some present before the Lord at this time who shall never hear him speak unto them again after this manner not speaking to their eares in the Ministery of his word But if he do hovv knovv you whether ever he vvill knock at the dores of your hearts by his spirit again And therefore novv hear and hearken and set open those everlasting dores the dores of your hearts that the King of glorie the Lord Jesus may enter in and take a full possession of them henceforth to rule and reign in you and that for ever Obj. But what need such haste May not old age be soon enough Do we not read of some who came into the Vineyard at the eleventh hour the last hour of the day and yet received their pennie as well as those that came in at the sixth or third or first houre Matthew 20. 6. A. True there were so But who were they Such as had not been called before That is their excuse when they were questioned by the Lord of the vineyard why they stood all the day idle They say unto him because no man hath hired us v. 7. And so it may be with those who either have wanted the means of salvation or else have had no such workings upon their hearts at to awaken them and convince them Possibly God may have mercie upon them as he had upon that penitent thief upon the Crosse calling them home at the last houre of the day in their old age But let not others promise to themselves the like indulgence Those who were brought into the vineyard at the eleventh hour were none of those that had been called at the first third or sixt houre but such as had not been hired before What ever may happen to others who have not enjoyed the means of grace or have not been acquainted with the Motions of the Spirit of God It is not for you who have injoyed the former and have been acquainted with the latter and yet withstand both to promise the like unto your selves No you that have rejected the call of God again and again in your Childhood Youth Manhood you have no ground to hope that God should come unto you and bring you home to himself in your old age but you may rather fear that if he do not cut you off before he should then hide from your eyes those things which formerly you have refused to know Obj. But is there not still hope so long as there is life And is not the day of life and the day of grace of an equal latitude and extent Doth not the Apostle say Now is the Accepted time now is the day of salvation meaning the time of this life 2 Cor. 6. 2. doth not the one last as long as the other A. Yes in some sense they may be said so to do And these two may be looked on as of an equal extent 1. Because the one is the utmost limit of the other The day of grace is bounded by the day of life not extending beyond it When the one is ended the other is ended also 2. As to others they are so to judg of it Not being of Gods counsel not acquainted with his secret decrees they are to hope well of others so long as they live Not shutting the door of mercie against any while they are here So long as private Christians both may and ought to pray for them so the Ministers of Christ are to hold forth the tenders of grace and mercie to them
things which belong to our peace should be from thenceforth hid from our eyes So it followeth But now they are hid from thine eyes In which words wee have Ierusalem's Doom or Iudgment the spirituall part of it for that onely I intend to deal with A Iudgment answearing to their sinn Their Sinn was that they had not seene they would not when they might Their judgment is that as they did not so should not see what they might have done But now they are hid from thyne eyes Q. But what was thus hid A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is hidden A verbe of the Singular number admitting say some of a two-fold reference Either to what went before or what followeth after 1. To what followeth after So it is looked upon by some as relating to what our Saviour in the subsequent verses foretelleth concerning the finall destruction and desolation of Ierusalem The daies shall come upon thee c. This was hid from their eyes A truth It was so and that through their incredulitie Often had they heard the judgments of God denounced against them as by the Prophets so by Christ himselfe but they gave no credit to what they heard Their eyes being blinded with their present temporall prosperitie and with the spiritual privileges which they then injoying looked upon as intailed upon them and their posteritie they were readie rather to make a mock of all threatnings of that nature Flattering themselves even as Babylon is said to do Isa. 47. 8. which said in her heart I am and none else besides me she was a Nonsuch I shall not sit as a Widow neither shall I know the loss of Children Thus did Ierusalem what ever was told her by whomsoever yet shee did not shee would not beleeve that ever such a change should happen unto her This was hid from her eyes And even this was a sad thing deserving to be lamented over in as much as hereby their condition was rendred the more desperate But I shal not insist upon this 2. More properly these words are conceived to look backwards relating to what went before And so much those particles doe intimate unto us But now as looking back to the words precedent If thou hadst knowen even thou at least in this thy day the things which belong to thy peace But now they are hid from thine eyes viz. the things themselves or the knowledge of those things Q. But how is this here said to be hid from their eyes A. Why it was so for the Present and it was so for the future For the present they did not see it for the future they should not see it Q. But how came it thus to be hid A. Hereof a double ground or Reason may be assigned 1. Their owne willfullnesse 2. God's righteous judgment Through the former it was that they did not see and through the latter it was they should not see what belonged to their peace Upon these two I shall insist severally 1. This was hid from their eies through their own wilfulnesse They would not see what belonged to their peace their temporal and eternal happinesse Notwithstanding that it had been clearly revealed and held forth unto them yet they shut their eies against the Light This is that which our Saviour chargeth upon this people the people of the Jews in that known place Ioh. 3. 19. Light is come into the world but men loved darknesse rather then light So was it with the generalitie of that Nation Christ who was the light of the world he was come into the world and in particular come unto them declaring and making known to them what belonged to their peace But they loved darknesse the darknesse of sin and ignorance preferring it before the heavenly light of Divine Truth which shone forth unto them Such was their obstinacie that they even closed their eies and would not see So our Saviour himself sets it forth Mat. 13. 14. where citing the prophecie of the Prophet Isaiah he sheweth how it was verified in that people of the Iews in his time In them saith he is fulfilled the prophesie of the prophet Isaias which saith Behold hearing yee shall hear and shall not understand and seeing yee shall see and shall not perceive though they daily heard the Word saw the Works of Christ with their bodily ears eies yet they did not believe him or in him How so The reason followeth in the next verse For this peoples heart is waxed gross and their ears are dull of hearing and their eies they have closed left they should at any time see with their eies and hear with their ears and understand with their hearts c. Such was the wilful obstinacie of that people that they even stopped their ears against the Word of Christ and closed their eies against his Works they would not see what belonged to their peace and in this way it came to be hid from their eies And this our Saviour here taketh up as a iust matter of Lamentation to him and Exprobration to them bewailing them for it and upbraiding them with it And so it is Wilful ignorance is a matter of just Lamentation and Exprobration to a people So our Saviour here taketh notice of it in Ierusalem But now these things are hid from thine eye Hoc non dicitur ad levandam Hierosolymae culpam saith Calvin upon it our Saviour doth not speake this any wayes to excuse or Ierusalem's fault but to aggravate and highten it Such is wilfull and affected ignorance True indeed as for simple ignorance where men are ignorant through the want of the meanes of knowledge that excuseth a tantô in part The servant which not knowing his Masters will did commit things worthy of stripes shall be beaten with few stripes saith our Saviour in the Parable Luke 12. 48. In as much as he should have known it and might have known it had he enquired after it which he ought to have done therefore his ignorance doth not wholly excuse him yet being an extenuation of his fault it is so also of his punishment Simple ignorance of the minde and wil of God as concerning what we do or beleive is no just plea for any no just excuse in as much as they are by duty bound to know it might know more of it then they do were they not wanting in the inquiry after it But wilful affected ignorance when meâ—â—refuse to know close their eyes against the light stop their eares against instruction shutting it out of their souls this is an high aggravation of the sin and punishment of those that are guilty of it R. And well may it so be looked upon in as much as it is not a meer neglect but carrieth a contempt with it Now we know wiâ—h what an eye Conten pts are looked upon in the Courts of men upon earth When men refuse to take notice of their Orders
and decrees this is highly taken as being an affrâ—nt to the Court and the offendors are severeâ—y proâ—eeded against And so is it in the Court of heaven when men shall refuse to take notice of the minde and will of God clearly intimated unto tâ—em this being a contempt an affront to heaven God cannot but take it highly at the hands of those that are guilty of it and make them know that he doth so So much we have fully expressed in those words of Wisdome Prov 1. 24. Because I have called and ye have refused c. ye have set at nought all my counsell and would none of my repâ—oof I will laugh at your calamity c. And again vers 29 For that they haâ—ed knowledge c. Therefore shall they eat the fruit of their own ways c. Of such dangerous and desparate consequence is it to shut out any beam of divine light out of the fouâ— to stop the ear against any word of God Specially when men shall close their eyes against Gospel-light stop their ears against the word of life the word of grace and salvation This was Ierusalems case here She did not she would not know the things belonging to her eternal peace notwithstanding he who was the Prâ—nce and Lord of peace the great Peace-maker the Son of God himself came to preach peace unto them to shew them what it was that was of so great concernment to them yet they would not hearken to him And by reason hereof these things were now hid from their eyes And upon this account the Lord Iesus as a tender hearted Saviour here so passionatly weepeth over them And surely of all things that can happen unto man up on earth there is no one thing more deplorable then this when men are thus wilfully blinde obstinately ignorant And to make some Application of this Branch Is not this the case of too many among our selves at this day Alass how many such poor ignorant souls are every where to be found Men and women willingly and wilfully ignorant of what concerneth their eternall peace They cannot say it is for want of light that the are blind that they do not see No the light of the Gospel hath for a long time shone forth unto them They have been born and brought up in Gospel-times and places where they have injoyed the meanes of grace and salvation in a plentiful manner So as in this respect they may be called Children of the light and Children of the day And yet for all that they walk in darkness the things which belong unto their eternall peace are hid from their eyes They do not see because they will not see They have no desire to be acquainted with the mysterie of salvation and so continue strangers to it A most deplorable state and condition So let it be looked upon by others by those whose eyes God hath opened to see what they do not Whilâ—st they see these things hid from them which God hath revealed to themselves let them blessing God for this his free grace which hath caused them thus to differ in imitation of their blessed Saviours pittie and compassionate this their wilful obstinacie and blindnesse This we may find the Lord somtimes sadly bemoaning in this his people the people of the Iewes Jer. 4. 22. my people is foollish they have not known me they are sortish children and they have no understanding And the like wee may heat the Prophet doing in the Chapter following Ier. 5. where complaining of the incorrigiblenesse of that people the generality of them under the Judgment of God how notwithstanding God hath strucken them yet they were not sensible they had made their face harder then a Rock as he speaks ver 3. he then bemoaneth and pittieth this their condition in the next verse Therefore I sayd surely these are poor they are foolish c. of all follie none like this when men do as it were sanis insanire they are wittingly mad or foolish They will not see what belongeth to their peace O pitie we them that are in this condition And O that they might be perswaded to pitie themselves to mourn over this their desperate obstinacie This they shall do sooner or later it may be when it is too late So they may hear some of their Companions doing as viz. that impure Adulterer whom the Wiseman speaks of Prov. 5. Who having given his honour unto others and his years to the cruel as the 9 ver hath iâ— having spent both his reputation and estate and strength upon Harlots who seeking nothing but themselvs care not how they make a prey of others oft-times with their honesty putting off also all kind of humanitie then he cometh to mourn at the last when his flesh and bodie are consumed as it followeth ver 11. finding nature decaied and spent and his bodie it may be seized upon by some foul and loathsome disease some of which it may seem were wont to attend this sin in those times as well as in these feeling his hones full of the sin of his youth as Zophar speaks Iob 20. 11. now he cometh rugire in novissimis as the Original hath it At his last seeing how he hath by his lewd and dissolute courses brought himself to an untimely and infamous end now he roareth roareth as a Lion as the word there properly signifieth Seeing himself ready to go to hell now his soul is filled with more horror then ever his bodie was with pleasure And mark what followeth ver 12. And say How have I hated Instruction and my heart despised reproof And have not obeied the voice of my teachers nor inclined mine ears to them that instructed me Lo here the true original of all his miserie which though before he would not yet now when it is too late he is brought to acknowledge even his not hearkning to Instruction O take heed that it may never be so with any of you that you be not at your latter ends brought to mourn upon any such account Which that you may not do not any longer what he did hate instruction despise reproof Do not stop your ears against the truth of God held forth unto you in the Ministerie of his Word discovering unto you the sinfulnesse of those waies and courses wherein you have walked and shewing you how you ought to walk so as you may please God do not shut the counsel which the word giveth you out of your hearts Do not any longer say unto God Depart from us This do all obstinate sinners who living under the means of grace do yet go on in their sins So Iob describeth some of them Iob. 21. 13 14. They spend their daies in wealth living in joâ—litie and mirth pleasure happily injoying an interrupted course of prosperitie not being acquainted with those crosses and afflictions which befall others Therefore they say unto God depart from us for we desire