if they charge not many things Why these are the last words of Christ the night before his death euen this one thing hee doth especially charge vpon vs Namely while we abide in this flesh and are hated of this world and want those glorious refreshings would come by the presence of Christ to vnite our serues in a holy bond of peace and loue to be kept and strengthned by mutuall indeauors in the performance of all the duties of holy affection Iohn 16.12 that till Christ shall gather vs vnto the glory that he hath with the Father The third Motiue may be taken from the benefites that may be gotten by loue and these are diuers First there is much comfort in loue the Lord doth vsually and graciously water the society conferences From profit Philip. 2.1 prayers and other duties performed mutually by the Saints with the deaws of many sweet and glorious refreshings by which they are daily excited inflamed and incouraged to a holy contentation in godlinesse Secondly Loue is the fulfilling of the Law not onely all the duties belonging to humane societies of which he there intreates are comprehended vnder loue as by that great band that tyeth all estates and degrees but also Rom. 13.10 How Loue is the fulfilling of the Law is the fulfilling of the Law by effect in that first it causeth astinence from doing euill to our neighbour Secondly it causeth men to make conscience of fulfilling the Law and that which is there generally spoken if it be applied to the loue of the Saints may haue his speciall truth in this that there is nothing in outward things doth more fire the heart of a man to the loue of and labour after a godly life then a daily louing societie with Gods children in whom we see godlinesse euen in an experimentall knowledge not layd before vs in precept but described vnto vs in practise with the rewards and fruits of it Yea loue may be said to be the filling vp of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word seemeth to import in this that it clotheth the duties of the Law with the glory of a due manner and seateth them vpon their due subiects with the vnwearied labours of constant well-doing Thirdly the due performance and daily exercise of the mutuall duties of loue would be a great testimonie and witnesse vnto vs for the satisfying of our consciences in the knowledge of such great things as otherwise are exceeding hard to be knowne as first it is not euery bodies case to haue the Spirit of grace or when they haue it to discerne it yet by this loue it may be discerned for it is one of the inseparable fruits of the spirit Secondly Galat. 5.22 many men follow not Christ at all and among the followers of Christ a great number are not true Disciples Iohn 13.14 Now by loue may all men know that we are Christs disciples Iohn 3. Thirdly the winde bloweth where it listeth And that which is borne of the flesh is flesh and therefore great Masters in Israell and Teachers of other men may be ignorant of regeneration 1 Iohn 4.7 yet thereby may wee know that we are borne of God and doe rightly know God if we loue one another Job 23.8.9 Fourthly if wee would seeke God to finde him behold If wee go to the East hee is not there if to the West yet wee cannot perceiue him if to the North where he worketh yet wee cannot see him he will hide himselfe in the South and we cannot behold him 1 Iohn 4.12 How much more is the way of God in the heart of man vnsearchable And yet though no man hath seene God at any time if we loue one another God dwelleth in vs. Fiftly the election of man before time is like a bottomlesse gulfe and the making of man blamelesse and holy in heauen is a dreadfull mysterie and yet those two glorious branches whereof th one sprowts foorth euen beyond time and thother reacheth vp to heauen nay into heauen are both fastned vpon this stocke of loue in respect of one way and manner of comming to know them Ephes 4.1.4 1 Iohn 3.14 To conclude Saluation it selfe euen our owne saluation is knowne by the loue to the brethren as is cleare 1. Iohn 3.14 and in diuers other places of that Epistle Zeph. 1.14 Lastly the day of the Lord is a terrible day a day of trouble and heauines the strong hearted man shall then crie bitterly then the heauens being on fire shall bee dissolued and passe away with a noyse 2 Pet. 3.10.11 1 Thessal 4.16 and the elements shall melt with heate the Lord himselfe shall descend from heauen with a showt and with the voice of the Archangells and with the trumpet of God then shall all the kindreds of the earth mourne and they shall see the Son of man come in the cloudes of heauen with power and great glory Math 14.3 And who shall be able to stand in that great and fearefull day euen all such as haue finished their course in the loue of God and his children 1 Iohn 4.17 as certainely as we now finde loue in our hearts so surely shall we haue boldnesse in the day of iudgement The fourth Motiue may be taken from the miserable state of such as finde not in themselues the loue of Gods children From the miserie of such as loue not Gods children 1 Iohn 2. 3. First it is a palpable signe they abide still in darknesse and vnder the bondage of the first death and in danger of the second death Secondly a man can neuer enter into the kingdome of Heauen without it for euery man can say a murtherer shall not be saued so continuing Now it is certaine God hates a man that loues not his children aswell as hee doth murtherers 1 Iohn 3.15 he that loueth not his brother is a man-slayer and wee know that no man-slayer can inherit eternall life Ephes 3.17 Thirdly till we loue Gods children we can neuer know what the length breadth and depth of the loue of God and Christ is to vs. God shewes not his loue to vs till we shew our loue to the Saints Lastly for want of loue in the heart and the duties of loue in conuersation the mysticall body of Christ is exceedingly hindered from growing both in the beauty and glory which otherwise would be found in the Church of Christ Ephes 4.16 Lastly to incite vs yet more to the exercise of loue I propound three places of Scripture more The first place is Ephes 4.12 to 17. where may be obserued 4. things gotten by a holy vnion with the members of Christ and Christian societie and affection Ephes 4. It furthers our gathering into the body It is an exceeding great helpe in the beginning of our effectuall vocation Secondly it furthers our edification in the building and fits vs for our roome
a speciall Law of God made accursed Vses of Christs crosse The consideration of this that Christ suffered on the Crosse should teach vs both Humiliation and humility we should bee pricked in our hearts to thinke of it that our sinnes caused him so to bee pierced i Zach. 12.12 and wee should put on all humblenesse of minde when wee see him that was equall to God abasing himselfe for vs in the forme of a Seruant to dye on a tree k Phil. 2.8 c. yea the more basenesse hee suffered the more wee should glory and reioyce in his sufferings nothing should glad our hearts more then CHRIST and him crucified l Gal. 6.14 Further Christ dyed on the Crosse to breake downe the partition wall and to slay Hatred m Ephes 2.16 1. Cor. 1.13 And shall Enmitie and Discord liue when Christ is deâ—d Shall hee be nayled and shall not our vile affections bee nayled downe with him Besides it should bee our care to see to it that the Crosse of CHRIST be not made of none effect n 1 Cor. 1.18 which is when by Faith it is not applied when the Doctrine of Christ is not GODS power in our soules when our Flesh is not crucified with the Lusts of it o Gal. 5.24 and when wee take not vp our Crosse to follow Christ p Math. 10.38 And lastly when wee are so bewitched that wee cannot obey the truth By him By him repeated for foure reasons This is repeated in the Originall though the Translation expresse it not for foure Reasons first to shew how hardly men are drawn to ascribe from their hearts their happinesse vnto Christ Secondly to shew the necessitie of it It is not possible to be saued but by the imputed righteousnesse of CHRIST Thirdly to shew that all things in Christs action and Passion were meritorious least men should superstitiously dote or dreame vpon his Bloud or the word of the Crosse or the signe of it or the like There is no merit in Bloud but as it was in him Fourthly to conclude the worshippe of Angels which abuse beganne then to grow among the Colossians Both the things vpon earth This All things by a distribution is againe repeated to medicine the doubtfulnesse of Gods Children which question it whether Christs merits extend vnto them as also to inflame vs to an admiration of the vertue of his death by considering how farre it extends On Earth Note here two things First that eternall life is begunne in this life wee should neuer see Gods face in Heauen if wee taste not of his fauour on Earth And if this must be begun on earth why doe men deferre so great a worke as their reconciliation as if it belong to heauen rather then to be done on earth yea this taxeth the slownesse of heart and discontentment of Gods Children This knowledge ioy affection c. is the same thou must haue in heauen And wee should learne hence to liue on earth like the Citizens of Heauen Citizens will not liue so rudely as the Country Swaines much more oddes ought there to be betweene Sarazens and Hagarens if I may so say much difference betweene them that dwell in SION and those that haue no portion but in SINAY Gods Children are the Sonnes of the Free-woman and Citizens wicked men are the Children of the Bond-woman and Forrainers and strangers from the Common-wealth of Israell Secondly where hee saith vpon the Earth and yet in Heauen I might note the vncertainetie of our abode on earth wee haue nothing to possesse but the outside of the earth which is ready to shake vs off daily All things in Heauen For the meaning of these words wee know Whether Angels be reconciled in Christ or no. that there are in Heauen both Angels and Saints And it may bee questioned whether Angels be reconciled in Christ or no. Though Angels sinned not yet Angels haue gain'd by Christ a more perfect adhering to God and establishing in their standing encrease of knowledge and of Ioy r Luke 15.10 yea q Ephes 3.9 the Angels are reconciled by Christ thus that is they are made friends with vs with whom they were at enmitie yet I thinke this is not meant here but the Saints onely are intended because it seemes he entreateth here of Christ not onely as head for so hee is head of Angells but as Mediator betweene parties fallen out Whence wee may note two things first that the very Saints now in heaâ—en once needed the merits of Christ none come there but were first reconciled which may be a comfort to the afflicted spirits of mourning and drooping Christians if they consider that the greatest Saints did neede remission of sins as well as they And besides it pounds to pieces merit of workes inasmuch as these Saints came not into heauen but by the merits of Christ Secondly wee may learne that Christ merited not onely our persons but our grace and glory Verse 21. And you hath hee now also reconciled that were in times past strangers and enemies because your mindes were set in euill works HItherto of the description of the Redeemer as hee stands in relation to the whole Church In these two Verses hee is described by relation in particular to the Church of the Colossians In this description consider two things First the miserie the Colossians were in without Christ Secondly the remedie in Christ Their miserie is both propounded and expounded It is propounded to stand in two things viz. Alienation and enmitie It is expounded in two things viz. that they were thus miserable first in their Mindes secondly in their Workes the remedie followes in the next Verse Before I come to consider of their miserie there are certaine wordes of Coherence to be weighed viz. And you hath hee now also reconciled where obserue first the word of Connexion And secondly the benefit repeated reconciled Thirdly the person whom you Fourthly the time when hath now Fifty the person who Hee Six things obserued from the coherence From the generall consideration of the matter contained in this Verse and the next with the Coherence six things may be obserued First that CHRIST is a true Head to euery particular Church Secondly that then is any people happy and not before when the Gospell gathers their soules to God Thirdly they cannot be miserable that cease to be strangers and enemies to God whatsoeuer their outward estate be Fourthly Doctrine must be applied For the humiliation of Gods Seruants so to Dauid For the conuincing of the wicked so to Ahab For the triall and detection of the temporary Faith so to Herod For the hardening of the reprobates and their reiection and cutting downe by the Sword of Gods seruants and for the speciall consolations and directions of Gods Seruants And therefore Ministers should imploy themselues in application and to that end should study for power of matter as well as forme of words
discerne the benefit of the Couenant of grace in freeing them from the curse and rigour of the Law The ignorance of this one point hath and doth couer the faces and hearts of millions of Gods Seruants with a perplexed confusion and feare without cause Sixtly many professors liue in much vnrest for want of discerning things that differ and the right vse of Christian liberty Seauenthly there is a kinde of luke-warmenesse in practise after hearing which is in many scourged with the withholding of this rich grace of spirituall stedfastnesse I say luke-warmenesse in practise for it may bee obserued that many heare with great affection and continue to be stirring in expressing their liking of the Word and yet are exceedingly negligent in the conscionable and daily practise of such rules as in the ministerie of the Word they seeme to receiue with admiration and great liking Eightly this comes by reason of the want of patience and a meeke spirit some Christians are froward passionate transported with violent affections either of anger or worldly griefe and these seldome or neuer gaine any long rest or continuall contentment troubled affections greatly hinder setlednesse euen in the best things To conclude many professors reuolt to the world and giue themselues to an vniustifiable liberty in following either their profits or their pleasures And therefore no maruell though Grace and true Religion thriue so slowly in them when they eate vp their hearts and liues with these cares and delights of life Hitherto of Faith Now of Hope Be not moued away from the hope of the Gospell whereof yee haue heard Though by Faith wee are interressed in Gods fauour and our soules garnished on earth with diuers graces as the fruits of Faith and our liues protected with caelestiall priuiledges yet the glory of our kingdome is neither of this world nor in this world Hope must guide vs to future things as well as Faith to present and therefore the Apostle Peter doth with great reason teach vs to blesse God for begetting vs againe to a liuely hope n 1 Pet. 1.3 our whole happinesse may be branched out into these two parts First what wee haue already on earth and secondly what wee looke to haue hereafter in Heauen The one Faith procures the other Hope assures Now in that wee haue not all our happinesse here but hope for it elsewhere it should teach vs diuers things First wee should effectually pray vnto GOD to giue such sound wisedome and reuelation by his word and spirit that wee may indeede know this hope of our calling o Eph 1.18 Secondly in all troubles wee should bee the more patient seeing wee holde our full and finall deliuerance when wee shall feele no more troubles or crosses by Hope Perfect saluation is had here onely by Hope p Rom 8. Thirdly when our friends go out of the world such as were deare vnto vs in the bonds of grace we should not mourne immoderately for them for that were to proclaime our want of knowledge or want of sense and feeling in the thoughts of the happinesse of another world q 1 Thes 4.13 Yea fourthly seeing the greatest part of our happinesse is yet to come wee should learne to place our ioyes in the contemplation of Heauen according to the Apostles direction who biddeth vs reioyce in Hope r Rom 12.12 And lastly wee should prepare for death and wait when the time of our changing should come that wee might enioy the glorious libertie of the Sonnes of God Not moued away Doct. It is not enough to haue hope but wee must get to be vnmoueable in it for as the Authour to the Hebrewes shewes wee should be diligent to get and haue a Plerophorie or full assurance of Hope to the end Å¿ Heb 6 11. Wee must holde fast the confidence and reioycing of hope t Heb 3.6 This is our sure and stedfast Anchor to which wee should in all stormes haue our refuge to holde fast by it u Heb. 6 18 19 The Vse is two-fold first it may reproue that vnsetlednesse Note and discontentment is found in men in the times of their affliction when euery crosse can moue them away from their confidence We would think him a strange man that in time of peace would walke vp and downe with a Helmet on him and when hee were to go into any battell or fray in the middest of the fight when it was at the hottest would take his Helmet and throw it off him And yet so strange are we In prosperitie wee out-bragge all men with our hope in God and our strong confidence but when the Diuell or the World beginne to deale their blowes and to molest vs with sharpest assaults then we grow heartlesse or impatient and throw away our hope when wee haue most neede of it Secondly it should teach vs to labour after this vnmoueablenesse of hope which that it may the better be done two things are to be looked to 1. that our hope be a true hope 2. that we vse the meanes to make this hope vnmoueable And for the first wee must consider three things First what hope is not true hope Secondly what persons haue no hope Thirdly what are the effects or properties of true hope Some things of many in each of these shall be instanced in First there is a hope of which men shall one day bee ashamed such is What hope is not true hope mens hope in their riches x Psal 52.7 in the arme of flesh y Ier 17 5. in oppression vanitie and sinne z Psal 62.10 in the instruments of deliuerance as the Bow or Sword c * Psal 44 6. in the deceitfull conceits of their owne braines a Esa 28 15. or in their ciuilitie of life This is to trust in Moses b Joh 5 45. Who haue not true hope All these and other such like hopes are egregiously vaine Secondly there are many sorts of men in the world concerning whom it is plaine in Scriptures they haue not hope For in the generall there is no hope in any vnregenerate man c 1 Pet 1 3. Ephes 2 12. and in particular it is cleere there is no true hope First in the ignorant Psalm 9.10 Secondly in prophane men that make no conscience of sinne Psalm 115.11 Thirdly in the presumptuous that blesse their hearts against the curses of the Law Deuter. 29.19 Fourthly in the Hypocrite for though hee haue wouen to himselfe out of the bowels of his poisonous breast a faire webbe of hope yet it shall be as the house of the Spider one swope of Gods Beesome shall easily lay him and his hope in the dust of miserie d Iob. 8.13 Lastly it is not in workers of iniquitie that make a Trade of sinne and euery day plodde about mischiefe Thirdly true hope is most stirring in affliction and then it shewes it selfe by foure things Which are the effects or
c. 1 Pet. 2.19.20 Ob. 6. But my Master is not only a froward man but a wicked man and an enemie of Christ Sol. Yet thou must honour and obey him willingly 1 Tim. 6.1.2 Ob. 7. But I am an hired seruant not a bought seruant Sol. Indeed Masters haue not that power ouer them they haue ouer bondslaues but yet all seruants are here bound to obey heartily Ob. 8. But vnmeet things are required Sol. Discerne things that differ but yet obey in all things All thiâ— reproues grudging and slow and stubborne seruants Whatsoeuer yee doe Not only faire easie cleanly and best sort of workes are to be done willingly but all or any kinde of labour whatsoeuer though neuer so base or vile As to the Lord and not to men Doct. Seruants in obeying their Masters serue the Lord. The vse is both for instruction of seruants and for comfort For instruction they must serue their Masters as they would serue the Lord with all faithfulnesse diligence willingnesse prouidence conscience c. For comfort and encouragement also is this doctrine and that three wayes First here is a limitation they must doe no seruice to men that is against the Lord. Secondly art thou a seruant care not for it thou art Christs freeman Thirdly let not the basenesse of thy worke discourage thee for in seruing thy master thou seruest God as well as if thou wert preaching or praying c. When the Apostle saith not vnto men wee must vnderstand not principally or only Thus of the exhortations The reasons follow VERS 24. Knowing that of the Lord yee shall receiue the reward of the inheritance for yee serue the Lord Christ IN this verse seruants are perswaded to obedience by a reason taken from the retribution or reward of their seruice and the matter of the verse is comprehended in this Syllogisme What faithfull men soeuer serue Christ and doe their dutie to him faithfully and cheerefully shall receiue of Christ the reward of inheritance But you Christian seruants when you performe your obsequious obedience to your Masters serue the Lord Christ Ergo you shall haue the reward of the inheritance Knowing Doct. Seruants may and ought to know and be assured of their owne saluation Vse is for confutation of Papists and vnsound men that denie certaintie of saluation for if seruants that haue not the greatest wits or knowledge that are imploied about small businesses that haue not so much libertie nor learning as other men c. yet may be assured not by coniecture or hope but by certaine knowledge by most vndoubted faith then what colour of reason can there be why other Christians the Lords people should be denied this knowledge and therefore in the second place it should teach vs to make our calling and election sure Reward Doct. The workes euen of seruants shall be rewarded Vse is for the comfort of seruants and for reproofe of the vnbeleefe that is many times in Gods children doubting of Gods acceptation of their praier and holy endeuours Shall the base and secular workes of mens seruants bee rewarded and the great workes of pietie in Gods seruice not be regarded Of the Lord. God will be pay-master vnto seruants and in that they are turned ouer to God for paiment it implies that the most masters are carelesse and vnmercifull and this they are not only in with-holding conuenient food and raiment but in sending their seruants after long time of wearie labour out of their families emptie and without meanes to liue in the world Reward of inheritance Two things are here affirmed of heauen First it is a reward and so free Secondly it is an inheritance and so sure There are foure vses may be made of this Doctrine 1. Wee should much loue esteeme and desire heauen it is the reward of God Princes giue great gifts but Gods least gift must needs be glorious 2. Wee should learne to be liberall as God is liberall giue freely giue largely 3. Here is a plaine confutation of the merit of heauen for heauen is an inheritance now the sonne doth not inherit the fathers lands hee hath not his lands in measure according to his deserts for most an end the land is purchased before the sonne be borne much lesse can we merit heauen and the rather because we cannot alleadge so much as this we came out of the loynes of the father seeing we are children but by adoption For yee serue the Lord Christ Doct. Christ is the chiefe Lord and therefore masters should be well aduised how they vse their seruants for they are Christs seruants and seruants should be carefull how they obey their masters for they must account to this Steward Thus of the first maine reason VERS 25. But he that doth wrong shall receiue for the wrong that he hath done and there is no respect of persons SOme take this twentie fiue verse to be a conclusion of the whole Doctrine before concerning Familie-duties as if hee would signifie that he would not haue this doctrine of houshold gouernment more contemned then the doctrine of piety or righteousnesse for whatsoeuer wife husband childe father or seruant shall doe wrong in the neglect or breach of these commandements for the familie shall bee sure to receiue for the wrong hee doth at Gods hand without respect of persons Some vnderstand the verse as a threatning to seruants if they doe any way wrong their masters But the commonnest interpretation is meetest viz. to vnderstand it as a reason taken from the certaine vengeance of God against all masters that wrong their seruants and so is the second maine reason to vrge their obedience In the verse I likewise obserue 7. Doctrines 1. Masters must account to God for all the wrong they doe to their seruants in word or deed 2. All Masters shall be punished of God that doe wrong if they repent not though they were otherwise neuer so great yea though they were neuer so good or righteous men for if good men wrong their seruants God will requite it and chasten them for that as well as for other sinnes 3. The soueraigntie of disposing an exact full and finall vengeance belongs to God only men administer only a part or drop of it 4. God will rise vp in the defence of the poorest and meanest Christians to right their wrongs 5. Seruants may not right their owne wrongs and returne words for words or blowes for blowes but commit that to God 6. Seruants must bee subiect not onely to the curteous and iust but to the froward and iniurious masters Lastly God is no respecter of persons or faces hee cares no more for the master then for the man all are one in Christ Iesus there is neither bond nor free Iew nor Grecian rich nor poore but Christ is all in all things as is before declared Verse 11. Thus of the duties of Seruants Thus also of the Doctrine of the third CHAPTER THE LOGICALL ANALYSIS OF the fourth Chapter THE first
whereas they giue the knowledge of all things vnto them they rob God of his glory who onely is the knower of the hearts of men 2. Chron. 6.30 and it is granted Isay 63.16 that Abraham knew them not and Israel was ignorant of them And whereas they obiect that Abraham in the 16. of Luke is said to know that they had Moses and the Prophets bookes we answer that that is spoken parabolically not historically they may as well say that Lazarus had fingers and Diues a tongue c. but were that granted yet it followeth not that because the doctrine of the Church was reuealed vnto him therefore he knew all things The second thing they giue is adoration contrary to the flat prohibition of the Angell himselfe in the Reuelation who chargeth worship me not Reuel 19.10 and without all example in Scripture or the least sillable of warrant for it besides we see here Angell-worship in expresse words condemned The third thing is inuocation praying to them which likewise is contrary to scripture for how shall we call on them on whom we haue not beleeued e Rom. 10.14 and we are exhorted to go boldly to the throne of grace with the help of our high Priest to obteine mercie and finde grace to helpe in time of need f Heb. 4.16 for Christ is the propitiation for the sinnes of the whole world g 1 Ioh. 2.2 why then should wee giue his glory to any other and inuocation is a part of the forbidden worship of Angells as well as adoration In humblenes of minde It was the practise of Satan and pretence of false Teachers to thrust in this corruption of Angell-worship vnder this colour that it tended to keepe men in humilitie and to make men to know their duties to the great maiesty of God and to acknowledge their gratitude to the Angels for their seruice this hath beene the Deuils wont to hide soule sins vnder faire pretences and vice vnder the colours of vertue This may serue notably for the confutation of the Papists about their Saint and Angell-worship for is not this their smoothest pretence to tell vs by comparison that men will not go to great Princes directly with their suites but will vse the mediation of some Courtiers and so they say they must doe to God This you see was the old deceit in the primitiue Church and therefore worthily we may say to the people let none of the popish rabble defraud you through humblenesse of minde Againe is the Deuill ashamed to shew sinne in his owne colours doth hee maske it vnder the colour of vertue Then where shall those monsters appeare that declare their sinnes as Sodome and are not ashamed of open villanies and filthinesse Such are they that will constantly to the alehouse and neuer be ashamed of it such are our damned Swearers such are those filthy persons that know they are knowne to liue in whoredome and yet neuer blush at it nor learne to repent such are these in this Citie that liue in open contention who care not against apparant right to maintaine continuall suits and wranglings though they know all men detest almost the very sight of them for their wicked prophanesse and vniust contentions yea though the hand of God be apparantly vpon them and they know not how soone the Lord may turne them into hell Such also are the open and wilfull Sabbath breakers and many more of all sorts of presumptuous offenders Againe if vice masked in vertues colours can so please and allure men how much should vertue it selfe rauish vs If counterfeit humilitie can be so plausible how should true humilitie winne to the admiration and imitation of it Lastly this may warne men to auoide counterfeit gestures and all pretended insinuating shewes of deuotion such as are open lifting vp of the eyes to heauen sighing and all pretended tricks that are vsed onely to pretend what is not And thus of their hypocrisie their ignorance followes Aduancing themselues in things they neuer saw Two things are here to bee noted First Their ignorance in things they neuer saw And secondly vaine-glorious selfe-liking which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth For the first there are some things cannot be seene with mortall eyes while we are on earth as the nature of God Angells and what is done in heauen 2. There are some things we ought not to see though we might and therefore he praied Lord turne away mine eyes from seeing vanitie 3. There are somethings wee may and ought to see as the glory of God in his workes 4. There are some things we may and so ought to see as it is a great curse if we see them not as the fauour of God and spirituall things in respect of which to be blinded in heart is a miserable iudgement Esay 6.10 of the first sort are the things done in heauen There is a contrarie waywardnesse in the nature of wicked men somtimes men are wilfull and will not be perswaded euen in the things which yet they see sometimes men are stiffe hearted and will not bee remoued in opinions about things which they neuer saw and so here Ignorance is of diuers kindes There is a naturall ignorance and that is of two sorts For there is an ignorance of meere negation and so Christ knew not the day of iudgement so it is no sinne in an Husbandman if hee be ignorant of Astronomie or Phisicke c. There is a naturall ignorance which is of corrupt disposition as to be blinde in our iudgement in spirituall things from our birth this is sinnefull but not here meant There is a profitable ignorance and that is likewise of two sorts For it is either profitable absolutely and simply or but only in some respects It had beene simply profitable and good for the Iewes if they had neuer knowne the fashions of the Gentiles so it had beene good for Sampson if he had neuer knowne Dalilah But it had beene profitable for the Pharisies but in some respects not to haue seene or to haue had so much knowledge Ioh. 9.41 2 Pet. 2.21 So the Apostle Peter saith it had beene good for Apostataes if they had neuer knowne the way of truth c. There is a willing ignorance and that is of two sorts of frailtie or of presumption Of frailtie when men neglect the meanes by which they should know either in part or in some respects Thus men faile that see a wide doore set open for comfort and direction and yet through carelesnes or willing slacknesse neglect great riches of knowledge which might haue beene attained if they had made vse of oportunities Presumptuous ignorance is when men not wittingly only but wilfully contemne true knowledge They will none of the knowledge of Gods waies Iob 21.14 Presumptuous ignorance is likewise of two sorts 1. When men refuse to know Gods reuealed will needfull to their saluation g Pro. 29.30 Luk. 19.41 2. When
the Father of our Lord Iesus Christ remembring you earnestly and constantly in our daily Prayers being exceedingly fired and inflamed since we heard by continuall and true report of your precious Faith by which you haue with firmenesse and stedfastnesse of assurance laide hold vpon IESVS CHRIST for life and righteousnesse and the rather because wee likewise heard of your holy affection to such as haue separated themselues from the prophanenesse of the world to the seruice of God especially considering that you haue not the glorious Faith of Christ in respect of persons but loue all the Saints as well as any And as a People not destitute of any sauing Grace Verse 5. For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell wee reioyce to heare of that liuely hope by which you haue laid hold on the Promise of eternall glory which God the Father hath prepared and laide vp in Heauen And the more are we confirmed in this resolution constantly to praise GOD for these excellent Graces because they are not sodaine Fancies or presumptuous Conceits raised out of the Forge of your owne braine or conceiued for some corrupt or carnall ends but were indeede begotten in you by the mighty working of the most sweet Doctrine of Reconciliation proued in it selfe and by effect to be a Word of Truth euen that word of the LORD long foretolde now truely reuealed and accomplished also begetting the true forme of pietie in you with constancie and true vprightnesse both of heart and life Verse 6. Which is come vnto you euen â—s it is vnto all the world and â—s fruitful as it is also among you from the day that yee heard and truely knew the grace of God This is the word of Reconciliation which is come vnto you as by incredible power and swiftnesse it is now to the greatest part of the world euen to people of all sorts and Nations causing them to shew the soundnesse of their Conuersion by the daily fruits of amendment of life and this increaseth continually in all places as it doth and hath done with you since the very first day that you truely heard and effectually beleeued this rich Doctrine of the grace of GOD. Verse 7. As yee also learned of Epaphras our deare fellow seruant which is for you a faithfull Minister of Christ And this very Doctrine which you haue heard of Epaphras is the selfe same diuine truth that is gone all abroad the world of Epaphras I say whom wee all reuerence as our deare fellow-Seruant being assured that he is for your best good a faithfull and most humble Minister of Iesus Christ Verse 8. Who hath also declared vnto vs your loue which yee haue by the Spirit Verse 9. For this cause wee also since the day wee heard of it cease not to pray for you and to desire that yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord please him in all things being fruitfull in all good workes and increasing in the knowledge of God Hee hath with great contentment boasted of you in reporting to vs your spirituall and heauenly affection to God and godlinesse and one towards another and for the same cause since the first time we heard of your praises in the Gospell wee haue beene importunate without ceasing praying for you and beseeching God to increase in you and make compleate your knowledge of his reuealed will not only for contemplation but for practise also with a gracious experience of the working of the Spirit That yee might carry your selues in a holy eminency of godly conuersation striuing to proportion your Obedience in a greater degree then ordinary as might become the great measure of Gods Mercies of all sorts towards you expressing a liuely kinde of pleasingnesse both in carriage towards God and man being refreshed with the sweetnes of acceptation in your seruices and that you might extend your carefulnesse to beare fruit not in one kinde or some few but in all kindes and sorts of good workes daily increasing in a holy acquaintance with the sacred nature of God which is both the effect and cause of all comfortable progresse in holy life Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnes That so growing vp to a ripe age in CHRIST in the sanctification both of soule and body and spirit in all the Graces and Duties of CHRIST and Christian life through the assistance of the glorious power of GOD in the vse of all meanes and helpes appointed of God yee might accomplish your most holy profession with singular comfort and contentment being able cheerefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you waiting for the Promise of GOD being neuer weary of well-doing And as wee haue thought good thus to let you vnderstand our loue towards you and our reioycing for the prosperity of your soules Verse 12. Giuing thankes vnto the Father which hath made vs meâ—te to bee partakers of the inheritance of the Saints in light so wee thought good to write vnto you both to put you in minde of the most holy doctrine of CHRIST as also to exhort and beseech you to be constant in the Faith and hope you haue receiued without listening to the entising speeches of false Teachers which as wicked Seducers would beguile your soules of that high prise of your most holy Calling What thankes can we euer sufficiently giue vnto GOD the Father of CHRIST and Christians that of his meere Grace and free Loue hath by a holy Calling made vs in his account meete to haue a Lot in that heauenly Canaan in that sweet and eternall fellowship with the spirits of the iust not onely reuealed vnto vs in this light of the Gospell but to be inioyed by vs in the light of Heauen And hath also already deliuered vs from that wofull estate Vers 13. Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deare Sonne in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs hath translated vs into the Kingdome of Iesus Christ the Son of his loue inrolling our names among the liuing and accounting vs as Subiects of this Kingdome of Grace and Heyres euen Coheyres with Christ of the glory to be reuealed And howsoeuer our Sanctification be as yet vnperfect Verse 14. In whom wee haue redemption through his bloud that is the forgiuenes of sinnes yet are we not onely bought with a price but effectually and truely redeemed and in some sort fully too for in our Iustification we are perfectly reconciled and all our sins absolutely forgiuen
as Testimonies of Gods fauour Obiect Oh but it seemes the Saints haue little cause of ioy or praise for they are much afflicted and that by the iudgements of God too eyther in their consciences within Solut. or in their bodies or estates or names without The Prophet answeres that the Lord endureth but a while in his anger but in his fauour is life Psal 37.28 though weeping may abide at euening yet ioy commeth in the morning And in the 37. Psalm 28. vers a charge is giuen to flye from euill and doe good in which words a Saint is desciribed by his practise Obiect Oh but what shall they get by this precisenesse Sol. They shall dwell for euer Solut. no men haue so certaine sure and durable estates as those that make conscience of their wayes hating the infection of all sinne and delighting themselues in well-doing Obiect Oh but wee see they are much maliced and hated disgraced and wronged in the world Solut. Sol. The Lord loueth iudgement if men right not their wrongs God will Psalme 7. nay it is a delight vnto the Lord to iudge the righteous and him that contemneth God euery day those spitefull aduersaries of sincerity shall neuer escape Gods hands Obiect Oh but we see not onely wicked men but God himselfe smiteth and afflicteth those that be so holy Solution Sol. Though God afflict and chastize his people as a Father his beloued Sonne yet he forsaketh not his Saints Obiect Oh but the Saints themselues are full of great doubts whether they shall perseuer Solut. or God will change Sol. It is Gods vnchangeable promise they shall be preserued for euermore Psal 85.8 Againe in the 85. Psalme though the Church be in great perplexities in respect of outward afflictions yet this comfort the Saints haue First that though Gods stroakes seeme to bee the stroakes of warre yet Gods words are the words of Peace the Word and Spirit of God are sure fountaines of rest and peace to the heart and conscience of Gods afflicted people Secondly when God smites his people hee euer hath a regard to this not to smite them so long as they should bee driuen to turne againe to folly by folly hee meaneth sinne for all sinfull courses are foolish courses The Lord by crosses intends to bring them out of sinne not to driue them in and if men finde not these priuiledges true it is because eyther they doe not hearken that is obserue and marke the Word Spirit and Workes of God or else because they are not his Saints In the 149. Psalme there is an Honour giuen to all the Saints Psal 149.5.6.7.8.9 viz. that they should with a two-edged sword execute vengeance vpon the Heathen and corrections vpon the people they should binde Kings with chaines and Nobles with fetters of iron thus should they execute vpon them the iudgement that is written So forcible and powerfull are the publike threatnings and censures of the Saints assembled in their holy ranckes as also their priuate prayers that all the swords of great Princes cannot so plague the enemies of the Church as doe the Saints by these weapons So fearefull are the corrections and iudgements which the Saints by prayers and censures may bring vpon whole troopes of wicked men as no swords or fetters in nature can be comparable to them Dan. 7.27 When Daniel had described the greatnesse and glory of the Princes Potentates and mighty States in the foure Monarchies at last hee comes to speake of a Kingdome which is the greatest vnder the whole Heauen and that is the Kingdome of the Saints of the most High So glorious is the state of the poore despised Seruants of God euen heere in this world in the Kingdome of grace Daniel 7.27 And if there bee such suing on earth to become free-men of great Cities especially to liue in the Courts of great princes how great is the felicitie of euery childe of God who is no more now a forreiner or stranger but a Cittizen with the Saints Ephes 2.20 and of the housâ—â—â—ld of God To conclude this may be a great refreshing to euery childe of God against al the discomforts of this present transitory life that in that great and last and terrible day Christ will be glorified in them and made maruellous in the Saints 2 Thes 1.10 And last of all though the Saints be here despised and trodden vnder foot iudged and condemned by men yet the time will come 2 Cor. 6.2 when the Saints shall iudge the world Oh but some one will say all the difficulty lyeth in this Qu. Who are Saints to know who are Saints Ans To this end Ans besides the foure things generally laid downe before I will for triall alleadge two or three places of Scripture first in Deut. 33.3 Deut. 33.3 When Moses had praised the loue of God to the Iewish Nation The first signe hee specially commendeth Gods speciall care towards the Saints of that Nation whom as most deare to him hee had alwaies in his hands Psal 16.3.5.6 and giueth this signe to know them by viz. They are humbled at his feete to receiue his words Secondly Dauid hauing spoken of the excellency of the Saints on earth Dauids foure signes to proue himselfe to be one of the number he yeeldeth his reasons from foure experimentall signes First the Lord was his portion though hee had hopes or possession of great things in the earth yet Gods fauour was that hee did most prize Psal 16.5.6 and spirituall things were vnto him the fairest part of his inheritance and though he had many crosses yet the line was fallen vnto him in a faire place so long as hee could see grace in his heart and the GOD of grace to loue him freely Secondly he could as heartily praise GOD for spirituall blessings viz. Counsell Knowledge Psal 16.7 and direction out of the worde of God as wicked men could for temporall Honours Riches Pleasures and such things as they loue best Thirdly his reynes did teach him in the night Some thing can wicked men learne by the Word without but God did neuer honour any with the feelings of the Spirit of Adoption but onely the Saints Obiection Obiect Oh but might not Dauid bee deceiued in that signe by illusions c. Ans Dauid giues two reasons why hee could not first Solut. Difference between illusioÌ„s the feelings of the Spirit of Adoption his feelings did not make him more carelesse presumptuous and sinfull as illusions doe wicked men but they taught him that is hee learned by them many worthy lessons and directions and encouragements to holy life and neuer did hee conceiue a greater hatred against his sinne then when his reynes taught him secondly he shewes that hee had them in the night that is when hee was alone and withdrawn from company and the things
not doubt to pronounce that this person thus prising remission of sinnes at this rate that hee would sell all to buy this Pearle did vndoubtedly beleeue not onely because it is a truth though a Paradoxe that the Desire to beleeue is Faith but also because our Sauiour Christ doth not doubt to affirme that they are blessed that hunger and thirst after righteousnesse because they shall be satisfied And to him that is a thirst Math. 5.6 Reuel 21.6 Psal 10.17 I will giue to drinke of the water of life freely And Dauid doubteth not to say The Lord heareth the desires of his poore Fiduce or Confidence in the heart is a part of Faith and shewes it selfe in this when the Soule resteth vpon Christ and the Promises of God as the only ground of all that happinesse which he must euer get vnto himselfe Perswasion or an apprehending application is the last thing in Faith and that in the beginnings of Faith is more in the power of the Spirit then in the sense and feeling of the conscience yet herein it appeares that though the Soule be tost with many temptations and feares and terrors yet more or lesse one time or other they are much refreshed with a sweet ioy arising they know not how from the very perswasion that they belong to God in and for Christ So that if wee would try our Faith we must examine what knowledge we haue gotten what Iudgement of the way of life what Desires wee haue of remission of sinnes how our hearts are setled and what it is that supports vs. There are two Degrees of Faith a weake Faith and a strong Faith The Degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a weake Faith is described before for all the former parts of faith are found in the weakest Faith that is a strong Faith hath in it a certaine and full assurance of Gods fauour in remission of sinnes so as doubts and feares are stilled and ouer-come and such was the Faith of Abraham commended Rom. 4.18.19.20.21 and this faith may be attained vnto by all sorts of the seruants of God if they liue and may vse the benefit of the ordinances of God yet a grosse fault in the definition of Faith as it is made by many must be carefully shunned and that is that they make the Genus to be a full assurance which is onely proper to a strong Faith and is not vsually found in the weake Faith and yet that Faith is such as doth iustifie for the present and will saue for euer The Benefits come by faith And that we may be affected with an holy desire after this necessary grace two things are further to be considered 1 The Benefits men might haue by Faith 2 The wofull estate of those that want it The Benefits may be ordered into fiue rankes 1 What Faith deliuereth vs from 2 What it preserues vs against 3 What the weakest Faith getteth 4 What we might get if we laboured for a greater growth in Faith 5 How it fits vs for heauen For the first Faith doth deliuer vs First from the darkenesse and blindnesse wee liued in before Whosoeuer beleeueth in mee shall not abide in darkenesse What Faith deliuereth vs from John 12.46 Isay 25.8 Wee no sooner by Faith taste of the Bread of life but the vaile of ignorance which naturally couereth all flesh is torne and rent as the Prophet Isay sheweth notably Isay 25.8 Secondly it deliuers vs from those wofull euills which as so many abhominations doe defile both the Vnderstanding and Affections Faith purifieth the heart Acts 15.9 No wonder though men bee continually surcharged with euill thoughts and most vile affections and strange euills within seeing wee are so hardly gotten to set about the earnest labour after spirituall application of the merits and righteousnesse of Christ which righteousnesse neuer can be imputed by Faith but grace is infused by the Spirit of Sanctification at the same time Neither is there any more clearer testimonie of the want of iustifying Faith then the continuall preuailing of euill thoughts and affections Thirdly it deliuers vs from the Law not onely from the Ceremoniall Law and other biggerly Rudiments but also from the Morall Law in two things onely first from the Curse of it which is wholy taken away by the imputation of Christs Passion secondly from the Rigour of it so that as it is commanded in the Gospell it may not exact of Beleeuers an impossible perfection but onely an Euangelicall and accepted vprightnes wee are not now vnder the Law Rom. 6. but vnder Grace as the Apostle shewes in the Epistle to the Romanes and Galathians at large And hence it is that the same Apostle saith that the Law is not giuen vnto a righteous man 1 Tim. 1.9 but vnto the lawlesse and disobedient meaning that so long as we continue in our naturall estate so long we haue this as one part of our miseries that wee are liable to the curses and impossible exactions of the most righteous Law but from the time that we are effectually called and gathered vnto CHRIST wee are not vnder the Law in these two respects which is an admirable mercy Fourthly Faith deliuers vs from the power of the first death being by Nature dead in sinnes and trespasses Iohn 5.29 hauing no more sense of the things that belong vnto the Kingdome of Chtist Ephes 2.2 then a dead man in nature hath of the benefits of life By the power of Faith eternall life is begunne here which is called while we liue here the life of Grace and after death is stiled by the name of the life of Glory Iohn 3.16 Lastly it deliuers men from eternall destruction for Whosoeuer beleeueth in him shall not perish Thus of the first sort of benefits Secondly Faith hath a power to preserue vs and that in three things First it preserues from many fearefull spirituall diseases in the soule hence commeth that Metaphoricall speech of being sound or whole Tit. 1.13 Heb. 10.39 or healthfull in the faith Hence that he saith Wee follow Faith vnto the conseruation of the Soule Heb. 10.39 Secondly it preserues vs against the vse of ill meanes for He that beleeueth maketh not hast Herein is a speciall triall of Faith Isay 28.16 and is a worthy testimonie of vprightnesse when men can so rest vpon God that they will not be entangled with those profits that either the time makes vnseasonable as the Sabbath or the meanes make sinfull as deceipt lying c. but can chearfully beleeue that the same God that now tries him with the occasions of profit in such time and manner can giue him as much profit at a lawfull time and by lawfull meanes It is most difficult for an vnsanctified minde to forbeare either time or meanes when profit and pleasure intise Lastly how miserable is our life here many times in respect of the temptations with which Sathan doth fire vs Ephes 6.16
among the Saints Godly society doth frame vs and square vs and many waies fit vs for our place in this building Thirdly louing affection to the members of Christ and mutuall society doth much profit vs in respect of our growth in the body and that till we become perfect men and attaine to the age of the fulnesse of Câ—â—â—st Verse 13.16 Fourthly this holy loue is a great fence to the iudgement against false and deceitfull doctrine he is not easily carried with euery winde of doctrine nor vnsetled with the vaine deceits of men that can follow the truth and the meanes thereof in a setled and well grounded loue to Gods children But on the other side how easily are such men deluded and throwne off from their purposes and comforts that did neuer ioyne themselues to Gods children The second place is 1. Peter 4.7.8 where the Apostle exhorteth to sobrietie in the vse of the profits and delights of the world in meates and drinkes riches recreations and apparell and withall to spend their time here in spirituall duties especially Prayer watching thereunto both to obserue all occasions and opportunities to pray as also noting the mercies of God wee finde in prayer with our owne corruptions in the manner and the glorious successe of praier in preuailing with God But aboue all things hee wills them to haue feruent loue and yeeldeth two reasons or motiues first the end of all things is at hand and therefore it is best louing and making much of those that after the dissolution shall be great heires of heauen and earth secondly Loue couereth the multitude of sinnes it hideth the blemishes of our natures and fitteth vs for the comforts of Society Notwithstanding the infirmities accompany euen the Saints while they are in this vale of miserie The third place is 2 Pet. 1.7 c. where he largely perswadeth men to get holy graces into their hearts and to expresse holy duties in their liues among these as chiefe he instanceth in brotherly kindnes and loue to this end he bringeth diuers reasons first it will set our knowledge aworke which else would be idle and vnfruitfull Verse 8. and where should we vnloade our selues of the fruits of knowledge which men get in Gods house better then in the houses of the people of God secondly he that hath not these things is blinde or if he haue sight and wit enough for this world yet he is purre-blinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as hee can see nothing that is farre off as eternall things are but onely things neere such as are carnall things the want of loue to Gods people is a palpable signe of a pur-blind carnall man thirdly the want of loue and the other graces there named is a signe of a spirituall Lethargie euen that a man is fallen into a forgetfulnesse of the purging of his old sinnes that is Verse 9. it is a signe that a man lieth vnder the guilt and filth of all his former sinnes and neuer feeles the weight of them or considers the danger of them Fourthly Loue with the fruits of it doe make our calling and election sure Fiftly louing society and brotherly kindnes is a great meanes of perseuerance Verse 10. if ye doe these things yee shall neuer fall Lastly by this meanes an entrance shall bee ministred vnto vs abundantly into the euerlasting kingdome of our Lord Iesus Christ both because it mightily furthereth faith and hope As also Verse 10. Verse 11. because by these meanes eternall life is begun on earth in respect of communion both with God the Saints Thus farre of the Motiues Helps follow These helpes are such as serue The Helpes both for the begetting nourishing of a holy loue to and with Gods people There are eight things that are great furtherances of holy life First the conscionable hearing of the word of God for in Gods house doth the Lord fire the heart and holy affections and teach the right ordering of them How came those Colossians by their loue to the Saints no otherwise but by hearing the word of truth which discouered vnto them who were Gods children and did daily fence them against the scornes and reproches which the world laded them withall Secondly we must get faith and hope as the coherence shewes for till wee be soundly humbled to seeke Gods fauour and find our hearts possessed with the care for and hope of a better life we cannot receiue Gods children aright into our hearts But no man was euer truely touched in conscience and had vnfained desires of remission of his sinnes Neither did euer a man seriously seeke after the things of a better life but he did loue Gods children aboue all the people of the earth and it is true of the measure that as we grow in faith and hope so we should grow in loue and in the comforts of Gods fauour 1 Pet. 1.22 Thirdly would we loue brotherly without faining and feruently then we must get our soules purified through the spirit in obeying the truth i. we must make conscience of the duties of mortification as of so many purges to clense our thoughts and affections of dwelling and raigning lusts and euills for secret sins intertained and delighted in within the affections and thoughts do exceedingly poyson affection both to God and man this is that the Apostle meaneth where he saith 1 Tim. 1.5 Loue must come out of a pure heart 2 Tim. 1.7 Fourthly we must stirre vp the spirit of loue The spirit of God is a spirit of loue and we must stirre it vp by nourishing the motions of the same putting courses or waies of expressing loue into our mindes and by prayer meditation or any other meanes that may inflame our hearts to a holy affection 2 Tim. 1.13 Fiftly it profiteth much hereunto to get and keepe in our minds a patterne of faith and loue euen a draught of the things that concerne faith in God and loue to the Saints that we might alwaies haue a frame of all holy duties that concerne this holy affection this was their care in the Primitiue times as appeareth 2 Tim. 1.13 Sixtly to be sound in these 3. things Faith Loue and Patience requires most an end Experience and a daily acquainting our selues with the things of the Kingdome of Christ When we are driuen by often crosses to seeke comfort in Gods children and by much obseruation do finde the worth of the comforts that arise from holy Society with them Many are the incredible weakenesses that discouer themselues in the hearts of yonger and weaker Christians but it is a shame for the elder men if they be not sound in loue Tit. 2.2 Tit. 2.2 Heb. 10.24 Note Seuenthly we must by all holy meaneâ— strengthen and encourage and set our selues vpon perseuerance in the profession of our hope for if once wee giue ouer profession it will be easie to see loue vanish a wauering profession
all those things that cause Hope And that we may get and increase our Hope wee must labour for First true Grace 1. Thes 2.16 Secondly sauing Knowledge Psal 9.10 and 78.7 Thirdly Experience Rom. 5.4 Fourthly Patience and comfort of the Scriptures Rom. 15.4 Fiftly the ioyes of the holy Ghost and peace of Conscience in beleeuing Rom. 15.13 Sixtly aboue all and for all these the Spirit of Reuelation Ephes 1.18 Seauenthly the often meditation of Gods Promises Thus of Hope as it is considered in relation to Faith and Loue. Which is laide vp for you in Heauen In these words Hope is described in the obiect of it Laid vp viz by God in his secret Coffers as a most worthy Iewell this Metaphore giues occasion to obserue three Doctrines Doctr. 1 First that Grace and Glory are a mans best treasures and therefore wee should labour for them more then any thing else and if we haue a comfortable euidence of them to be contented though we want other things Doctr. 2 Secondly that Hope is no common Grace in that amongst many faire vertues which are common to wicked men hee locketh vp this Grace of Hope as a speciall Iewell hee intends to keepe onely for his owne Children Doctr. 3 Thirdly that the euidence and grace of Gods Children be in Gods keeping and laid vp safe in heauen and therefore cannot be lost and besides when they die there is of theirs in heauen before they come Heauen Here I obserue two things Doct. There is a Heauen First that there is a Heauen for the Saints after this life the Doctrine of Heauen is onely proper to Religion Nature hath but a darke glimpse of immortalitie or any being after this life and is full of stronger Obiections then Answeres and as any are more lewd in life they are more sencelesse of immortalitie But concerning the estate of the blessed in heauen Nature is wholy ignorant Vses yea the doctrine hereof is so diuine that Religion it selfe doth not fully purtray it out in this world to any yet as any are more holy it is more discerned The consideration of heauen may vrge vs to many duties in generall if euer wee would haue heauen when wee die wee must get holinesse both imputed or infused while wee liue h Math. 5.16 2 Pet. 1.7 Math. 7.21 1 Pet. 2.11.14 Psal 15. Wee must bee sure wee be of Gods Familie i Ephes 3.16 and that we are borne againe k John 3.5 Luke 13 5. In particular we should therefore acquaint our selues with the Lawes and Mysteries of Gods kingdome l Mat. 13.11 52. and if we may come by the meanes to be effectually instructed in the way to Heauen we should account of this Pearle and rather then loose it sell all we haue to buy it m Mat. 13.44 45. And wee should aboue all things labour for the meate that perisheth not but endures to euerlasting life n Iohn 6.27 in as much as in the Ministerie of the word is many times found the Keyes that open vnto vs the Kingdome of heauen o Mat. 16.19 Rom. 10.6 And in as much as riches may prooue a singular hinderance we should take warning and see to it that they do not intangle vs p Mat. 19.23 And because in Heauen are our treasures we should set our affections there q Math. 6.20 Col. 3 1. and prepare for our change and departure r 2. Cor. 5.1.2 1 Thes 1.10 Giuing allowance to no sinne no not the least Å¿ Mat. 5.10 19 constantly professing and confessing Christ before men that he may not denie vs in that day t Mat. 10.32.33 5.10 Yea where God meanes to bestow heauen he bestowes heauenly qualities on men in this life they are poore in spirit u Math. 5.3 they are eager after heauen and the things thereof x Mat 11.12 they are like Children void of earthly carking and distressefull cares y Mat. 18.2 they are mercifull z Mat. 25.34.36 they loue their enemies * Math. 5.44 Secondly the meditation of Heauen serues for reproofe not only of Atheists that would deny it or Papists that claime so great glory for their base merits but also of the most Protestants for are not the most such as can discerne the face of the Skie and yet haue no discerning of the season to get Grace and Heauen to say nothing of those that by their grosse and horrible sinnes haue forfeited ouer and ouer the claime of any interest in the kingdome of heauen liuing in daily blasphemies whoredoms drunkennesses c. Yea doe not the better sort giue Heauen faire words and yet haue their excuses why they will not come to Gods Feasts when hee inuites them Luk. 14.17 And thus while men blesse themselues Gods curses vsually deuoure them Lastly it is a Doctrine of wonderfull comfort to Gods Children a Heb. 12.23 Luk. 11.20 Note neither is this the peculiar aduancement of some principall Saints as Abraham Dauid b Math. 8.11 13.31 c. neither should the miseries of this life before we come to heauen trouble vs seeing there is no comparison betweene the troubles of this life and the glory of the world to come where there shall be no sinne sorrow labour weakenesse disgrace feare death where we shall enioy the sweet presence of God Christ Angels and iust men with vnspeakeable Ioyes perfect holinesse exquisite knowledge and a totall righteousnesse and all this for euer Secondly from hence also doth plainely arise this second Doctrine viz. Doctr. 2 that the hope of Christians is in another world there is their stay and comfort When they seeke by Faith the comforts of Gods fauours and by Loue separate themselues to the communion with Gods Children they finde presently such a rent from the world and all sorts of carnall men assaulting so their rest that a little experience learnes them the knowledge of this truth that in this world and from the men of this world and the things thereof Rom. 8.24.25 they must looke for no peace or contentment The Vse is first for Instruction to teach vs therefore to vse the world as if wee vsed it not and so to care for earthly things and persons as to resolue Vse 1 that Heauen is our portion and there onely must wee prouide to find some rest and contentment yea Heb. 11.13 therefore as strangers and Pilgrimes we should seeke and prouide for our abiding Citie Secondly this Doctrine giues occasion to answere that imputation that Vse 2 is cast vpon many professors viz. that forwardnesse in Religion makes them mindlesse of their businesse and much hearing of Sermons makes them carelesse of their callings Men may here hence informe themselues that howsoeuer Religion ties men to honest cares and daily diligence to prouide for their families else the very Scripture brands such Professors to bee worse then Infidels that make Religion a maske for
Doctrines out of the whole Verses The first thing in speciall is the kinde of ordinance in which the word was effectuall viz. Hearing Whereof That is of which Heauen or Hope Doctr. It is a great mercy of God to heare of Heauen before the time come it should be enioyed or lost If we heard not of Heauen till death or iudgement wee should continue still in our slumber drowned in the lust after profit or pleasures we should be so far from finishing our mortification as wee should hardly beginne to set about the washing of our owne vncleanenesse both of hands and life wee should looke vpon Grace and Holinesse with a dull and feeble eye yea it is good euen for Gods children to heare of it before they haue it both to support them in their crosses and discouragements as also to plucke vp their mindes to holy contemplation and to weane them from the loue of base things yea to inflame them to a greater desire to magnifie and glorifie the singular grace and mercy of God in these dayes of their pilgrimage Ye haue heard No man can get eternall graces Doctr. or an enduring contentment arising from the hope of a better life without the hearing of the word of God c Math 17 5. Luk 16 29 30 John 8.47 Quest But tell vs distinctly what good shall men get by hearing of Sermons Answ Many are the singular benefits come to men thereby What good comes by hearing Sermons First the holy Ghost is here giuen Acts 10.44 Secondly mens hearts are here opened Acts 16.14 Thirdly the feare of God doth here fall vpon men Acts 13.16 Fourthly the proud and stony-heart of man is here tamed melted and made to tremble Esa 66.2 Fiftly the faith of Gods Elect is here begotten Rom. 10.14 Sixtly Men are here sealed by the holy Spirit of promise Epes 1.13 Seauenthly here the Spirit speaketh to the Churches Reuel 2. Eightly Christ here comes to suppe with men a Reuel 3.10 Let men tell of their experience whether euer their hearts tasted of the refreshing of CHRIST till they deuoted themselues to the hearing of the Word Ninthly The painefull distresse of the afflicted Conscience is heere or no where cured by hearing the bones that God hath broken receiue ioy and gladnesse Psal 51.8 Tenthly what shall I say but as the Euangelicall Prophet saith If you can doe nothing else yet heare and your soules shall liue Esa 55.4 Liue I say the life of Grace yea and the life of Glory for Saluation is brought vnto vs by hearing Act. 28.18 and 4.16 Vse 1 The vse of this point is First for instruction Let him that heareth heare b Ezech 3 27. yea let all reioyce in the mercies of their God that haue tasted of this bountie of the Lord blessed are your eares in as much as you haue heard Many Prophets and righteous men haue desired to heare the things that you heare and Vse 2 haue not heard them c Math. 13.16.17 Secondly for humiliation vnder the consideration of the lamentable estate of such people as haue not the Word preached vnto them How doe the thousands euen in Israell perish through the failing or wanting of Vision Is there not almost millions of Men and Women that haue scarce heard by preaching whether there be any holy Ghost Oh the cruell torments that abide those soule-murtherers Shall I name them I wish their repentance that so they might haue a new name but because lamentable experience shewes that the vnsauory Salt seldome findes wherewith it may be salted therefore it is the dutie of all Gods people to bowe the knees of their hearts to God beseeching him to inflame the hearts of those that are in authoritie with such bowels of compassion that they would in due time purge the Church of them that so their names may no more bee heard amongst vs. Whiles men lie sicke of the spirituall Lethargy in their owne hearts they are little troubled with the distresse of others but if men would euen in Gods sight duely waigh without shifting and preiudice these propositions viz. that the hearing of the Word is the ordinarie meanes to conuert mens soules to God Rom. 10.14 1 Pet. 1.23 c. And that except men be borne againe they cannot enter into the Kingdome of God Mourne and pray Iohn 3.3 if I say these things be weighed how should our bowels turne within vs to consider the case of some hundreds of Parishes in this famous Kingdome that in the middest of this great Light in this respect yet sit in darkenesse Thirdly for the reproofe of the disorders and vitious dispositions of men in the hearing of the Word Many are the sorts of euill hearers exceeding many are the wicked humours of men by which they sinne against the Word heard the Scripture hath noted and taxed diuers corruptions in men in hearing and fearefully threatned them For the better explication of this vse I consider two things First the sorts of euill hearers Secondly their state in respect of it The sorts of euill hearers The sorts of euill hearers may be distinguished into two kindes some are openly impious and audacious some more ciuill and restrained Of the first kinde First some are so wayward nothing can please them either the Preacher is too terrible or he is too comfortable If Iohn fast hee hath a Deuill if Christ eate he is a glutton d Mat. 11.16 c. Secondly Some heare and are scandalized e Math. 15 12. Men are so wedded to their owne conceits and stuffed with preiudice that they many times wilfully study and striue to frame scandale and offence out of the words of the Teacher Thirdly Some heare and are filled with wrath and enuie and that sometimes so as they cannot restraine the signes of their rage and fretting no not in the Sermon-time f Luke 4.24 Acts 7.54 They gnash with their teeth and their harts are ready to burst for anger And this comes many times because men cannot abide wholesome Doctrine but are giuen to fables h 2 Tit. 4.3 4. Fourthly Some heare and their mouthes make iests while their hearts go after their lusts i Ezech 33 30. they heare and mocke k Acts 17.32 Fiftly Some make the auditory of Christians the studie of all manner of base filthinesse thither comes the Adulterer the Couetous the deceiuer the accuser of the Brethren c. and there they damnably frame their dogged and swinish imaginations Sixtly Some heare and if they finde any power in the Doctrine of the Preacher they enquire whether hee be not a Puritane for they haue heard so much euill of that Sect euery where that that one colour may serue to make them cautelous and better aduised then to be much troubled with his Doctrine l Acts 28 22. Seuenthly Some will heare if he speake of this world m 1 Iohn 4.5 He is an excellent Preacher that in
The most men see no necessity of the restoring of their soules they cannot bee perswaded of the necessity of Regeneration and conuersion by the Word and when they come to the meanes they seeke not to God to lead them u Psal 23.3 5 Men are double-hearted and diuide one part to the flesh and the world and another to God the more open part of their liues some pretend to direct with some respect of holinesse but the secret and inward part is full of all rottennesse and yet men will not see that God and Sinne God and Riches God and the Flesh cannot be serued both of one man at one time 6 They are incorrigible will neyther be heal'd by the word nor bee forced by the workes of God They will not vnderstand though all the foundations of the earth be moued x Psal 82 5. What we must doe that wee might be holy Thirdly that we might attaine vnto this holinesse of Conuersation 1 Wee must grow out of liking with our owne waies and our present carnall course and forsake that way and returne from it x Prou 9.6 Ezech 18. 2 We must get out of the way of sinners for he that walketh with the vngodly will be like them y Psal 1.1 3 Wee must mightily labour for knowledge and bee much in contemplation and to this ende exercise our selues in Gods word day and night and dwell in Gods house Coherence with Verse before and Psal 1.2 Prou. 8.20 and 2.11.12 Psalm 84 4.5 Esay 2.3 yea wee should by conference aske the way one of another z Ier 51.4 4 Wee must get into Christ for hee is the way and till wee labour our ingrafting into Christ and settle our selues to seeke a Sauiour euen vnto vs by faith all our workes are in vaine 5 That our conuersations might be more holy and vnrebukeable wee should first labour to get holinesse into our hearts for if grace be within duties will be without if corruption be mortified in the Soule which is the fountaine it will haue no great sinne in the life which is the streame which flowes from the heart first we should guide our hearts into the way a Prou. 23.19 for thereout commeth life b Prou. 4.23 6 Wee must submit our selues to Gods corrections learne obedience by the things we suffer c Heb. 5.8 obey the checkes of our conscience and be contented to eate the bread of affliction d Esa 30.20 beare the words of rebuke and admonition e 1 Thes 5.13 for hee that refuseth correction will certainely goe out of the way of life f Prou. 10.17 Lastly we should commit our way to God and by constant and daily prayer beseech him that hee would shew vs the way and lead vs forth g Psal 25.4 and then that he would stay our steps in his paths that our feet doe not slide h Psal 17.5 and to this end that he would remoue out of our way all impediments and euery lying way i Psal 119.29 and that he would daily quicken vs in the way against the sluggishnesse of our owne Natures k Psal 119.37 and bend our hearts to his holy feare but especially euery morning wee should beseech God so to assist vs and guide and strengthen vs to doe the duties of the day and that hee would see to and defend the thing of the day in his day l 1 Kin 8.58.59 by the vertue of Christs intercession and his words which are neere vnto God day and night The gaine of godlinesse Fourthly thus doing and endeauouring our selues to know and doe Gods will 1 The Lord would know vs by name and take notice of our wayes euen with the knowledge of approbation m Psal 1. vlt. 2 Our liues would be full of ioy and chearfulnesse n Psal 138.5 yea they that haue tasted of the ioyes of a Crowne shall leaue the Throne and Pallace to seeke the sweet delights of the faithfull and to sing their songs 3 God would walke in the middest of vs o Leu 26.11 4 Yea hee would keepe his Couenant and Mercy with vs p 1 King 8.23 5 We should be protected against all hurtfull troubles being eyther preserued from them or in them if we walke in the day we shall not stumble q Ioh 11.8.9 yea though we went through fire and water yet Gods holy presence and strong arme would be with vs r Esay 43.3 Psal 23.3 yea we might dwell with euerlasting burnings that is within the knowledge of Gods terrible presence and sight of his great iudgments when the hypocrites of the world would be afraid ſ Esay 33.14.16 6 Or if there were sorrowes and griefes vpon vs in this world yet heauen shall come and we shall rest in the beds of eternall ease whatsoeuer betides vs we shall not lye downe in sorrow t Esay 57 2 50 vlt. 7 Thus to liue is to rule with God and to be faithfull with his Saints u Hos 11.12 8 Thus shall we scape the vigor of the Law x Gal 5 18. and the flames of Hell y Rom 8.1 Lastly if we cōtinue faithfull to the death there is laid vp for vs a crown of life z Reuel 2.10 Thus of walking or holy conuersation in the generall now in particular that we might walke in an holy eminency three things as is before noted are heere vrged First that wee should walke worthy of the Lord. That is so to know and consider the singular mercies of God in Christ as to endeauour to expresse our thankefulnesse in the obedience of our liues in such a measure as might become the mercies of God Before I open the words further I consider in the generall two things 1 That the obedience of the faithfull is raysed by the contemplation of the mercies of God which should teach vs 2 Generall obseruations as wee desire more to abound in good fruites so to be more in the assurance and often meditation of Gods loue to vs more knowledge of this kinde would worke more obedience and a confused knowledge of Gods mercy is vsually accompanied with an vnconstant obedience Besides this reprooues the dangerous and sinfull abuse of Gods mercies in the common people that vse to plead their safetie notwithstanding their sinnes by the alledging of the mercy of God to sinners whereas it is most certaine that the right knowledge of Gods mercy would make men afraid to sinne There is mercy with thee that thou maist be feared saith the Psalmist a Psal 130.4 and it is the infallible signe of a true conuert that hee doth feare God and his goodnesse b Hos 3.5 euery man can feare God and his Iustice especially in some kindes of iudgements but a childe of God doth neuer more tenderly feare God then when hee hath greatest taste of Gods mercies 2 The Papists would finde merit of workes
vers 10. Obiect Obiect But there are many wise men to whom these signes agree and may not they for their good parts otherwayes be pleasing to God Sol. No Solution so long as they are fleshly persons their wisedome bred in the flesh is so farre from pleasing God that it is enmity to God 2 Thou must let the will of God reuealed in this word be the rule of all thy actions a light to thy feete and a lanthorne to thy paths for in the Word is contayned both what he requires and what will please him 3 Thou must make conscience of little sinnes as well as great sinnes if a man breake the least Commaundement and then by doctrine or defence maintaine it to be a small matter our Sauiour Christ shewes that this is not onely displeasing to God but it will cause God to cast men out of heauen with indignation on the other side whosoeuer shall make conscience to obserue Gods Commandements in the things the world counts lesse matters and shall constantly by doctrine or profession declare his sinceritie heerein hee shall be exceeding pleasing to God and God will shew it by making him great in the Kingdome of Heauen t Mat. 5.19 What commandement could bee lesse then the commandement about the not eating of bloud and yet with many words their obedience herein was vrged and that with this reason as they would haue all things goe well with them and theirs and doe that which is pleasing or right in Gods sight u Deut. 14.24.26 4 Thou must desire and pray for the best things thou must so thinke of profits and pleasures of this world as especially thy heart must desire and thy lips request of God the wisedome and grace that is from aboue It did exceedingly please God that Salomon asked wisedome and not riches or long life x 1 King 10.3 5 Thou must get an humble and contrite spirit a hart able to see and hate sinne and mourne ouer it and with a tender sence of thine owne wants and vnworthinesse to implore Gods fauour and the renuing of his mercies 6 Thou must so professe respect of Piety as thou be carefull in all things to deale iustly and truely with men delighting in all the occasions and meanes to shew mercy hee cannot please God that doth not endeauour to please men Sacrifice is an abhomination when men doe not iudgement and iustice y Prou. 21.3 and God delights in men that will deale truely z Prou. 12.22 If a man will deale iustly and loue mercy not be mercifull onely and when hee hath occasion to come to God in the dueties of Piety and Worship will come in all humilitie and contrition of heart this is that saith the Prophet Micah that is required yea that is good that is exceeding pleasing and acceptable to God * Mich. 6.5.6 7 Thou must bee tender-hearted and mercifull to supply the necessities of the Saints for workes of mercy are Odours of sweet smell sacrifices acceptable well pleasing to God a Phil. 4.18 7 Thou must take heede of such sinnes as Gods hates with a speciall hatred for there are some euils which a man beeing guilty of God will at no hand be pleased with him as first the sinnes of the third Commandement swearing and cursing and the like for God hath told vs before that what sinnes soeuer hee will beare with yet hee will not hold vs guiltlesse if we take his Name in vaine b Command 3. Deui. 28.58 Secondly lukewarmnesse in Religion when men are neyther hot nor cold this is so exceeding loathsome vpon Gods stomacke hee cannot be at rest till hee haue spued such persons out Thirdly for a man to blesse his heart when God curseth and to pleade his hopes when God threatneth c Deut 29.19 Fourthly to feare God by mens traditions d Esay 29.13 Fiftly presumptuously to breake Gods Sabaoth e Jer. 17. vlt. Sixtly through impatience or vnbeliefe in aduersity to with-draw our selues f Heb 10.35.36 c. c. and without faith it is vnpossible to please God Seauenthly to offer vnto God the blinde the lame and the sicke the torne and the corrupt thing g Mal. 1.8.9.10.13.14 Eightly to bee found in the fashions of the world either in life or attire h Rom 12.2 Ninthly out of frowardnesse and malice to crosse and persecute such as feare God God these please not i 1 Thes 2.15.16 Thus of walking in all pleasing in respect of God What we must doe that wee may please men Quest 2. What must we doe that we may walke pleasingly amongst men Ans I consider of this first generally then more particularly That wee may please men we must obserue these Rules 1. Weâ— must be carefull to please God else it is iust with God that though we striue to please men yet we should not attaine to it because wee are not in the first place carefull to please God 2. We must get that Philanthropian loue of men into our hearts but especially Philadelphian the loue of the Brethren for this ingenders care and diligence to please and makes the labour thereunto seeme no basenesse or burthen 3. In the generall corruption of our callings wee must liue innocently Samuel is much set by and pleaseth the people when hee stands by Hophni and Phinehas men so egregiously corrupt 4. If wee would please in conuersing wee must learne to beare infirmities k Rom 15.2 5. Wee must practise those vertues that especially winne fauour as curtesie meekenesse candor faithfull dealing though it be to our hinderance wee must giue soft answeres ouercome euill with goodnesse bee slow to wrath and forgiue and not reuenge 6. Wee must hate those vices and auoid them which in conuersation appeare hatefull amongst men as back-biting l Rom 1.29 1 Tim 5.13 Pro 26.20 discouery of secrets m Pro 11.13 bitter words n Ephes 5.3.4 boasting o Pro 27.1.2 suspiciousnesse p 1 Cor 13. rashnesse in reproofes and admonition offensiue carriage q 1 Cor 10.32 and the stirring of the infirmities of others r Gen 13 8. In particular we must be carefull to please in the Familie in the Church in the Common-wealth In the Familie 1. The Gouernours must labour to walke in all pleasing and to this end they must gouerne in the Lord and cast the impression of Religion vpon the soules of their people that the reason of their obedience may be the will of God How gouernours in families may walk pleasingly they must retayne wisely their authoritie it is not the way to please to loose the reynes and lose their authoritie they must take notice of vertues as well as vices and reproue in loue not in passion and auoide that behauiour that irritates and prouokes to wrath How Inferiours in the familie may please their Superiours 2 Inferiours if euer they would please GOD must
body infinite and it remaine a body still 5. Sometimes by the condition and qualities of the Creature as Be it vnto thee according to thy Faith 6. By impossibilitie I say by that which is simply impossible for there are many things vnpossible in respect of vs which are not onely possible but easie to God And therefore the common-people reason foolishly God can saue mee therefore hee will doe it and the Papists as wilfully Christ can be present in the Sacrament therefore hee will For besides that they will neuer prooue his body can be in all places at one time truely and locally present remayning a true body they also reason but absurdly till they finde his will to be there in their manner What the glory of God is The Glory of God is taken somtimes for the signe of his presence Exod. 16.10 for the meanes of his worship 1 Sam. 4.22 for praise and honour 2 Chron. 29.11 But here it is taken for the excellencie of God aboue all creatures as it may be reuealed Wherin God excels the creature God is more excellent then all Creatures in Trinitie of Persons in one essence in perfection of Nature in infinitenesse of being in eternitie in puritie and singlenesse in immutabilitie of Nature Will and Qualities in vnderstanding in prescience which absolutely falleth to no creature in the Idea of Vertue and in omnipotencie By reason of mans fall and custome in sinne Gods glory is much darkned so as now man of himselfe cannot so conceiue of the wonderfull excellencie of his Creator Gods Glory is reuealed vnto man 1. By his Workes a Psal 104.31 How many wayes Gods glory is reuealed especially his dreadfull and great workes b Esay 24 16. 2. By the Signes of his presence c Exod. 16.10 3. By the meanes of his worship d 1 Sam. 4.22 Psal 89.7 4. By the Confession of guilty persons e Iosh 7. 1 Sam. 6.5 Mal. 2.2 5. By the Prayses of his seruants and therefore to giue glory is translated to giue thankes f Luk. 17.18 6. By Christ who is the Lord of glory g 2 Cor. 2.8 the King of glory h Psal 24. he maketh the Glory of God as it were visible in his flesh 7. By Man k 1 Cor. 11.7 8. By the Spirit of Reuelation l Ephes 1.17 9. By the Gospell m 1 Tim. 1.11 Who see Gods glory But if you aske who of all men see Gods glory I answer onely the Saints in the brightnes of it n Psal 89.7 Esay 26.10.11 to wit such as haue the Gospell shining in their hearts o 2 Cor. 4.3 c. Esay 61.1 2 3. c. such as acknowledging Gods threatnings turne vnto him by true repentance p Ier. 13.16 such as lead an holy and innocent life q Psal 138.5 c. Esay 58.7.8 9. such as haue a true and liuely Faith r Iohn 11 40. Esay 46.12.13 Foure reasons why the power of God is said to be the power of his glory About falling from grace perseuerance Proofes that Gods elect cannot fall away This doctrine doth not tend to securitie Thus of the words apart Iohn 1.14 Power of his Glory There are foure Reasons why the Power of God should bee said to bee the Power of his Glory or glorious 1. Because it will neuer leaue strengthening till it bring to Glory 2. Because the power of all the meanes of saluation is from heauen and therefore a glorious power 3. Because Gods Glory sets his Power aworke in as much as by promise it lyes ingaged to his people 4. It is a glorious Power because of the persons and things that are vsed in Gods worke as God himselfe the Sonne of God the Spirit of God ordinances that are of God and men specially consecrated by God Doctrines First the perseuerance of Gods children is most certaine so long as there is Power in God or Glory they cannot fall away by losing their happinesse This point hath abundant and apparant confirmation out of the old Testament in these places Psalm 145.10.13.14 Esay 42.3 Ezech. 36.24 25 26 27. Ierem. 32 40. Hos 2.19 Out of the Gospels Matth. 16.18 and 24.25 Iohn 4.14 and 5.24 and 6.39 and 10.28 29. and 13.1 Out of the Epistles also Rom. 6.8 9 10 11. and 8.30 and 11.29 Ephes 4.12.17 Phil. 1.6 2 Tim. 2.19 Hebr. 7.16 1 Ioh. 2.19 and 3.9 1 Pet. 1.5.13.18.20.23 Secondly there is little reason of presumption in this Doctrine for as Power will preserue so Glory will reuenge if such as are in couenant with God returne to sinne woe vnto them Gods Glory will not beare it and he hath many wayes to scourge them for by their sinnes they may bring vpon themselues crosses of all sorts Å¿ Psal 89.22 Esay 30.20 Zach. 13.7 8 9. Mich. 7.9.18 terrors of Conscience t Psal 51. losse of many gifts and want of sense of all grace Gods presence and the ioyes of his promises and Saluation u Psal 51. Cant. 3. Church censures x 1 Cor. 5. the want of many blessings y Ier. 5.24 25. sore trauell and terrours vpon their returne againe z Psal 51. Motiues to Patience terrible buffets both of the Word and Spirit c. And therefore we should worke out our saluation with feare and trembling It is a fearefull thing to fall into Gods angry and scourging hand Hitherto of the Obiect Parts Ends and Causes of Knowledge the Effects follow which in the end of the Verse are noted to be three viz. Patience Long-suffering and Ioyfulnesse Patience This is a vertue that well becomes a Christian and a blessed fruit of the tree of life much to be desired of man though it may seeme troublesome to the flesh to endure crosses and afflictions yet if all things be considered it is a vertue of great praise God himselfe is magnified of Men and Angels for his patience and forbearance a Rom. 2.4 It is the admirable glory of the Sonne of God that in the great worke of his Father about the gathering of the Churches in the middest of the oppositions of the world and euill Angels hee should not cry nor lift vp nor cause his voyce to be heard and yet hold out without failing or discouragement b Esay 42.2.4 yea as the Captaine of our saluation hee was made perfect by suffering c Heb 2.10 This is the praise of the Saints which they may remember with comfort that they haue endured many and great fights of afflictions d Heb 10.32 The Souldier cannot please his Captaine vnlesse hee endure hardnesse nor hee that striueth for Masteries be crowned vnlesse hee toyle in the Combat nor the Husbandman reape vnlesse hee patiently endure the labour of sowing and waite till haruest e 2 Tim 2.3.5.6 All that will liue godly must suffer f 2 Tim 3.12 the holy exercise of Christian
Balaam seemes a friend to Israell but hee is so farre from inheriting with them that hee is destroyed by them the sword of the Lord rootes him out this will bee the portion of all Hypocrites i Iosh 13.12 And wee should labour for a particular warrant in the knowledge of our owne portion this would incourage vs against all difficulties Caleb dares fight with the Anakins if Ioshua giue him Hebron k Iosh 14.6.11 c. and feeble and complayning Ephraim shall ouercome and inlarge himselfe if Ioshua particularly incourage him l Iosh 17. And as no Cananites ought to bee left in the Lot of Israell so no wicked workers should be suffered to remaine in the assembly of the Saints to be prickes and goades in the sides of the righteous And as they that haue their inheritance allowed them already must not rest but fight till their brethren haue rest m Josh 1.12 so they that haue comfort in their owne conuersion must strengthen their brethren And if any haue too little roome the way is not to murmure and doubt but to fight it out for more so must Dan n Iosh 19.14 so should weake Christians not giue way to discontentment but striue in the spirituall Combat till more grace and roome for the inlarging of the heart be gotten Lastly as seauen Tribes are iustly taxed and censured by Ioshua for their negligence and sloath in not seeking speedily to possesse the Land God had offered them o Iosh 18.2 so may the most of vs bee iustly rebuked for grieuous securitie about the heauenly Canaan Many rest in the probabilities and hope of a title nay the most rest satisfied in such a condition as is without title and without hope vnlesse they amend yea the better sort diuers of them haue but a title and therefore it iustly falleth out that these are buffetted by Christ as they were disgraced by Ioshua and as they must stand to the curtesie of the viewers of the Land for the report of the goodnesse of their part so must these secure Christians stand to the curtesie of their Teachers for how much knowledge and comfort they shall thinke meete to impart vnto them concerning their inheritance in heauen and heauenly things Partakers of the inheritance of the Saints in light The happinesse of the faithfull is an inheritance illustrated here first by the persons that must enioy it it is not common to all but appropriated to Saints secondly by the qualitie of it it is in light Christ is the great heyre of all things p Heb 1.1 Psal 2. the Christian is coheyre with Christ It is a doctrine that hath much comfort in it a Christian holds by the fayrest tenure and firmest and surest too for though his life be changeable and his dayes on earth must haue an end yet his inheritance endures for euer and whiles hee liues God will know him all his dayes for no worse a man then his owne heyre q Psal 37.17.18 And the consideration of the inheritance of the Saints should teach vs diuers things first to pray that God would remember vs with the fauour of his people and visite vs with his saluation and that then hee would open our eyes to see the glory of such an inheritance r Psal 106.3.4 Ephes 1.18 Secondly to honour the righteous and not despise poore Christians seeing God hath made them his heyres and rich in faith Å¿ Iames 2.5 Thirdly to endeauour with all care to walke worthy of such honour as to be made Gods heyres And lastly to be willing to suffer any thing in this world for Christ seeing in the world to come wee must raigne with him as coheyres t Rom 8.17.18 Of the Saints Onely Saints inherit and therefore be sure thou be a Saint be sure thou be more then flesh and bloud u 1 Cor 15.50 be sure thou lye in none of the sinnes God hath threatned with the losse of this inheritance x Ephes 5.5 1 Cor 6.9 Gal 5.21 bee sure of the imputation of the righteousnesse of Christ y Rom 4.13.14 Tit. 3.7 bee sure thou haue in thee the spirit of the Sonne z Gal. 4.7 Ephes 1.14 bee sure to commit thy selfe to the word of grace * Acts 20.32 In light The Christians inheritance is said to be held in light in sixe respects First because hee now obtaines it in the times of the Gospell which times in comparison with the times of the old Testament are called times of light the light of the Iewes being spread abroad among the Gentiles and exceedingly enlarged by the rising of the Sunne of righteousnesse Secondly A three-fold light in man because this inheritance can neuer be assured without the light of knowledge In the vnderstanding of man there is a three-folde light of knowledge Naturall Euangelicall and Celestiall the Naturall light is the light of Reason the Euangelicall light is the light of Faith and the Celestiall light is the light of Heauen Before we can see our inheritance in the light of Heauen wee must first see it in the light of Faith and as for the light of Reason it will do no good for any euidence in this tenure Thirdly because this inheritance is held with true ioy on earth and perfect ioy in heauen and Ioy is expressed by the word light in many places in Scripture Fourthly in respect of the admirable communion that a Christian hath with God and Christ who is light of light that true light Iohn 8.12 Fiftly because of the certainety of this inheritance it is said to bee held in light It is worthy the noting that Catharinus a Papist writing vpon this place thus vnderstands the meaning of Light and is much offended with those that pleade for vncertaintie of assurance Sixtly in light that is in Heauen and the light of Heauen in an excellent light both for the perfection of it and the continuance of it It is a perfect light for there shall be on Gods part a cleare reuelation and on mans part a cleare vision and for continuance that light shall neuer be ouercome of darkenesse nay it shall neuer admit any mixture of obscuritie in as much as Heauen is a Citie that needes not the Sunne nor Moone to shine in it for the glory of God doth lighten it and the Lambe is the light thereof Reuel 21.23 In the meane while till God translate vs to this light of heauen let vs labour to settle our heartes in the light of Faith and certaintie and glad our hearts with the light of the Spirit and ioy choosing rather to die then to forsake the face and presence of God the fountaine of all true light both in earth and heauen Verse 13. Who hath deliuered vs from the power of Darkenesse and translated vs into the Kingdome of his deare Sonne IN this Verse our redemption is considered more particularly for as it is by inchoation in
as their end as their Creator and as the first borne The first begotten of euery Creature Two things are here to be considered of Christ 1. that he is Gods Son by generation 2. that he is the first begotten For the first God hath Sonnes by Nature and by Grace Christ is borne as Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and begotten as God Things are begotten three waies 1. Metaphorically onely by comparison or in some respects 2. Corporally 3. Spiritually some things doe beget without themselues as bodies doe but this is more ignobly and basely some things beget within themselues as doth the Spirit or soule more perfectly But the most perfect and vnutterable glorious generation is the begetting of the Son of God by God The way of God in eternity who can finde out and his generation who can tell His waies are not as our waies yet a glimpse of this great work we may reach to two waies 1 By way of Negation as they say in Schooles 2 By way of Comparison First by denying that vnto God which hath imperfection in it In the generation of the Creatures we may see something into the generation of the Sonne of God There are eight things in the generation of the Creatures which are not in this begetting of the naturall Sonne of God 1. The Creatures beget in time because themselues are first begotten but this is not in God Christ is of the Father but not after the Father there is here a prioritie in order but not in time 2. The Creatures beget by affection this is imperfection but God begetteth by Nature 3. The Creature begets without himselfe so as Sons are diuers and diuided from the Father because they are finite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are of like nature to our Fathers but not the same nature but it is not so in God for Christ is not diuided from the Father as he is the naturall Sonne of God 4. The generation in the Creature is not without corruption or diminution of the nature of the Begetter but here God the Father begetteth without corruption or diminution by a way diuine inenarrable and incomprehensible 5. Our Children are lesse then their Parents but Christ is as well Coequall as Coeternall 6. The Creature communicates but a part of his substance but God communicates the whole 7. The father and sonne among the creatures are two in number one in Specie onely but in God it is not so for the Son of God is another but not another thing he is another viz. in Person but not another thing in Essence Lastly Alius but not aliud the creature begets mortal creatures propagates but a being for a time but God begets a Sonne immortall by nature such a one as can neuer die in the nature so begotten Secondly this generation is shadowed out by some comparison with creatures the riuer and the spring are two yet not diuided so is the Sun and the Beames of it the Sauor the Oyntment are together and yet the Oyntment is not corrupted but the principall comparison is in the minde the word the Minde begets the Word naturally without passion or corruption within it selfe so as the Word begotten remaines in the Minde the Word afterwards clothed with a voyce goeth into the eares of men and yet ceaseth not to be still in the Minde This in many things as you may see is like to the generation of Christ by the Father But all these are but shadowes the glory of the thing it selfe cannot be expressed by any words of man or angels The consideration of this Doctrine should inflame vs to the loue of such a Sonne who being as hee was coequall and coeternall with the Father yet was pleased to delight himselfe in Gods earth which is man Prou. 8.22.31.32 And wee should for euer hearken and attend to the words of this wisedome of God who teacheth vs the secrets of the very bosome of his Father And seeing this is the Sonne of whom GOD hath spoken to the dreadfull astonishment and wonder of Heauen and Earth woe vnto them that sinne against the Sonne and prouoke him to anger How shall they bee broken to pieces like an earthen Vessell But blessed are all they that with all feare and trembling Psal 2.5.7.9.11.12 and with all reuerence and affection subiect themselues to the Scepter of his Kingdome and trust in the loue of the Father through the merits of the Sonne Thus of the consideration of Christ as he is begotten of God it is here added that he is first begotten First begotten Christ is the Sonne of God t Iohn 1.14 Hee is the onely begotten Son of God u Iohn 1.18 hee is the naturall Sonne of God x Rom 3.8 Primogenitus and here is tearmed the first begotten Sonne of God Hee is first begotten as God two waies 1. in Time hee was before all other things Of this afterwards 2. in Dignitie he is the foundation of all that respect by which others are made Sonnes hee is first begotten as Man not in time but in dignitie and operation first in respect of the miraculousnesse and wonderfulnesse of his birth and conception so are none other borne secondly in respect of his Resurrection in which God did as it were beget him againe thus he is afterwards said to be the first borne of the dead thirdly in respect of preheminence as hee hath the right of the first borne being made heyre of all things The Vse is diuers First let all the Angells of God worship him Secondly Heb 1.6 it should kindle in our hearts godly sorrow for our sinnes If we can mourne for the death of our first borne how should we be pierced to remember Zach 12.12 that our sinnes haue pierced Gods first borne Thirdly we should neuer thinke it strange to suffer in this world Rom 8.29 seeing God spared not his owne first borne Lastly it may be a great comfort to Christians and that two wayes first because they shall be accepted with God in and for Christ who is the first borne and hath receiued a blessing for all the rest secondly because in Christ they themselues are accounted as Gods first borne in comparison of other men God will vse them as his first borne Exod. 4.22 Heb. 12.23 Psal 89. â—7 By this Gods Children are made higher then the Kings of the earth Psalm 89.27 and therefore woe shall bee to them that wrong Gods first borne Exod. 4.22 And therefore also euery Christian should so esteeme his birth-right as by no meanes with prophane Esau for any lust profit or pleasure to sell it Heb. 12.16 Verse 16. For in him were all things created that are in Heauen and that are in Earth visible or inuisible whether they be Thrones or Dominions or Principalities or Powers All things were created for him and by him IN this Verse foure things are to be
men onely Some vnderstand by Thrones the Pallace of Gods Maiestie and the seate of blessed immortality and the rest of the words they interpret of Angels But the commonest opinion and most auncient is to vnderstand all the words of Angels onely But in this there is not agreement for some thinke the Apostle speakes by way of Concession as if hee should say Be it so that Angels are Thrones and Dominions c. as the Iewes and false Apostles affirme when they go about to perswade you to Angel-worship yet if that were granted Christ onely were to be worshipped because hee made all those and what excellency they haue they had it from him Others thinke that the Apostle reckoneth vp the excellent'st things in humane gouernment and giues them to Angels to shadow out their glory and consequently the glory of Christ that made them I thinke there is no hurt in their opinion that giue all these words vnto Angels Why Angels are called by these names And they are called Thrones Dominions Principalities Powers because God by them gouernes the Nations and as some thinke moues the Heauens restraines the Deuils workes Miracles foretels things to come protects the faithfull and exerciseth his iudgements vpon the world yet so as these names may be giuen to all Angels in diuers respects and vpon occasion of diuers employments Or they may be giuen to some Angels for a time and not for euer Or if it bee yeelded that those names doe distinguish the diuers sorts of Angels The Vses of the doctrine of Creation and their order yet it will not follow that wee can tell their sorts as the bold Dionysius and the Papists haue aduentured to doe Thus of the doctrine of Creation the Vses follow and they are 1 For Reproofe 2 For Consolation 3 For Instruction The doctrine of Creation cannot but bee a doctrine of great reproofe and terrour to wicked men because those goodly Creatures being Gods workemanship will plead against them and make them inexcusable in the day of CHRIST in as much as they haue not learned to know and serue God with thankefulnesse and feare that shewed his Wisedome and Power and other the inuisible things of God e Rom 1.19 in the making of all those Creaturesr. And besides from the great power of God in the Creation of themselues and other Creatures they may see that they are in a wofull case that by sinning striue with him that made them for hee hath the same power to destroy them f Esa 45.19 And further if God made all then he knowes all and so all the sinnes of the sinner and in that hee made all hee hath at his command as Lord by creation all Armies to raise them against the wicked for their subuersion Secondly the Doctrine of the Creation may comfort Gods Children many waies first it may comfort them in the faith of the worlds dissolution it is hee that created Heauen and Earth that will accomplish it that time shall be no more I meane not times of mortalitie sinne labour infirmitie g Reuel 10.6 c. Secondly it may comfort them in the successe of Christs kingdom on earth Though it be a great thing to gather men againe into couenant with God and to open the eyes of men blinde with ignorance and to deliuer the soules of men that haue long lyne in the prisons of sinne and miserie yet wee may be assured that God by the ordinances of Christ will accomplish all the great things of this spirituall kingdome because hee was able to create the Heauens and Earth And God himselfe doth remember his power in the Creation to assure his performance in our regeneration h Esa 42.5.6 Thirdly it may comfort vs in our vnion with Christ for what shall separate vs from his loue in as much as hee is vnchangeable himselfe nothing else can for they are all his Creatures and must not crosse his resolued will i Rom 8. Fourthly it must needes bee a comfort to serue such a God as hath shewed himselfe in the Creation to worke so wonderfully Blessed is hee that can reioyce in God and his seruice and is refreshed with the light of his countenance and assured of his loue k Psal 89.11.15 Fiftly the wonders of the Creation serue to shew vs how wonderfull the workes of Grace are in the working of which the Lord vseth the very tearme of creating To regenerate a man is as glorious a worke as to make a world l Ephes 2.10 4.24 2 Cor 5.17 Gal 6.15 the protection of a Christian hath in it also diuers of the wonders of the Creation The peace that comes into the hearts of Christians as the fruits of the lippes is created m Esa 57.18 a cleane heart is a rare blessing for it is created also n Psal 5.18 Sixtly it is a comfort against the force of wicked men and their wrongs the wickedst men are Gods Creatures Hee created the destroyer to destroy and the Smith that bloweth the Coales and him that bringeth forth an instrument and therefore all the weapons that are made against Gods Children cannot prosper And it is a part of the Christians inheritance to be protected against the malice of the wicked that would destroy him o Esay 54.16.17 43.1.2.3 Lastly it may comfort Gods Children in the expectation of their saluation for God hath promised as certainely as hee hath created the Heauens he will saue Israell though it should bee as hard a worke as was the spreading out of the Heauens p Esa 45.15.17.18.19 Thirdly the doctrine of the Creation should teach vs diuers duties First the admirablenesse and varietie of Gods workes should prouoke vs to contemplation How deare are thy thoughts vnto me Psal 139 17. Secondly in affliction wee should willingly commit our selues to God and trust in him though our meanes be little or vnlikely for he is a faithfull Creatour his loue to vs affords him Will to doe vs good and the creation proues his Power q 1 Pet 4.19 Esa 45.12.7.22 Thirdly the greatnesse of the workes in Creation should imprint in vs Reuerence and Feare and force vs to the duties of the adoration and worship of God Reuel 4.11 5.13 Psal 104.31 100.13 Fourthly the knowledge of the glory and greatnesse of the Creator should inflame in vs indignation against Idols and the worship of the creature Ier. 10.3 7.10.11.12.14.16 Rom. 1.25 Fiftly the remembrance of our Creator and Creation should worke in vs an abatement of our pride and iollitie and dull the edge of our fierce appetite to sinne Eccles 12 1. Sixtly the consideration of our equalitie in our Creation should keepe vs that we transgresse not against our Brethren Wee haue all one Father and one GOD hath created vs r Mal 2.10 Iob 31.14.15 Thus of the Creation The third thing in Christs relation to the Creatures is that All things are for
Sathan who now may bite the heele but cannot touch the head And from hence we must learne if we would euer get by participation and influence any grace from Christ we must by Faith and effectuall calling get into Christ Thirdly in that hee saith this Fulnesse dwells in Christ it notes the continuance of it the personall Vnion shall neuer bee dissolued and therefore the habituall graces of Christ shall neuer bee abolished And these Graces had neede continue in him for in him rests the calling of the Elect not yet gathered and the perseuerance of the Saints Vses The Riuers must needes be empty if the fountaine be dry This is comfortable wee may now beseech him to helpe our vnbeleefe as well as the man in Gospell Wee may finde ioy and victory in CHRIST crucified as well as Paul his Grace will still bee sufficient for vs. There dwells in him still fulnesse of wisedome to keepe vs from errour fulnesse of Grace to keepe vs from Apostacie fulnesse of Ioy to keepe vs from Despayre fulnesse of power to preserue vs against all euill men and euill Angels onely refuse not knowledge when hee offers the meanes wincke not when the Sunne shines Shut not the doore when hee knockes fight when hee giues thee Weapons and cast not away thy confidence and let no man take thy Crowne Hitherto of the plenitude in the Head Verse 20. And by him to reconcile all things to himselfe and to set at peace through the blood of his Crosse both the things on Earth and the things in Heauen IN these words the Redeemer is described as a Head by influence the Apostle shewes vs the good comes from Christ as our Mediator and the summe of all is that hee reconciles vs to God In this Verse there are eight things to be noted First why or the moouing cause and that is It pleased him for that must bee supplyed out of the former Verse as the Copulatiue And sheweth Secondly by whom or the Instrument By him Thirdly what to reconcile Fourthly whom in generall All things Fiftly to whom or to what end viz. To himselfe Sixtly the effect making peace Seuenthly the meanes of merit By the bloud of his Crosse Eightly what in particular viz. things on earth and things in Heauen Reconciliation is our first step to happinesse The principall poynt in the whole Verse to bee obserued is that man hath then attayned the cheefe good when his soule is reconciled to GOD this is the summe of all that which Christ hath procured for his Church Blessed are the people whose God is the Lord. Others may bee more rich then they but none more happy for heereby man is ioyned to the fountaine of all good and not onely hath interest in his fauour but reapeth vnspeakeable benefits by communion with his Attributes Word Workes Holinesse and Glory Our reconciliation with God giues vs a title to a better happinesse then euer Adam had it estates vs in the possession of eternity and frees vs from immortall woe Vses All this should encourage with all care and constancy to seeke Gods fauour and forsake our sinnes that we may be reconciled whatsoeuer it cost sparing no labour or teares till wee se the face of God with ioy a Ier. 50.5 This shewes also the wofull estate of such men as are left to themselues and haue this peace and reconciliation hid from their eyes And of all Iudgements it should most greeue vs to be separate from God If to bee reconciled bee our greatest happinesse to misse the comforts of Gods presence and loue cannot but be an extreame affliction And to this end wee should beseech God to deliuer vs from a blinde or stony heart or a sleepy conscience or impure affections for these if they raigne in vs hinder the vision of God And. This carrieth vs to it pleased the Father in the former Verse Our reconciliation is founded in Gods good pleasure Whence wee may note that our reconciliation stands with the euerlasting good pleasure of Gods will and therefore it followes 1. That our reconciliation cannot bee hindered or altered 2. That it ariseth from no sudden motion in GOD but is anciently decreed 3. That wee are not reconciled for our merit for it was decreed before we had done good or euill 4. That the reasons of the reiection of some and the gathering of others in time are iust though not alwayes exprest because there is no decree without Gods counsell 5. That if euer wee would haue the comfort of our Election wee must make sure our Reconciliation wee can neuer know Gods eternall loue to vs till wee finde the experience of his fauour in our Reconciliation the Prisoner knowes not what fauour is in the Kings breast till his Pardon comes By him Doct. Christ is the instrument of our Reconciliation Christ is the meanes of our reconciliation the first Adam tooke God from vs the second Adam restored God to vs. Man would needes become God and therefore lost God from vs God out of his loue becomes man and restores vs againe to God The world is now restored by the same wisdome it was first made Gods Image is restored in vs by him that is the eternall Image of the Father The middle Person in the Trinity is the Mediator betweene God and Man the naturall Sonne makes men Sonnes by Adoption it is Christ that both can and ought to reconcile vs. He could not doe it if hee were not God he ought not to doe it if he were not man b 1 Tim. 2.5 Rom. 3.25 1 Cor. 1.3 1 Iohn 2.1 1 Cor. 3.11 Acts 4.13 This Doctrine yeeldes vs matter of admiration of the loue of Christ Vses if we consider what either hee was or what wee were The Lord in the forme of a Seruant procures the saluation of the Seruant hee that was the beginning of Gods workes repaires him that at best was the last of them God descended from heauen to earth that man might ascend from earth to heauen God is made the Sonne of man that man might be made the Sonne of God hee that was rich became poore to make vs rich the immortall became mortall to make vs immortall Hee is a Physician to vs sicke a Redeemer to vs sold a Way to vs wandering and Life to vs dead Secondly this should teach vs in all suits to God to seeke to Christ the Sonne of God it is he must offer vp our Prayers procure our Pardon and make our Peace yea it is hee and none other Thirdly wee should seeke the testimony of Iesus as well as his Ransome if hee witnesse to our Reconciliation wee neede neuer doubt of it if hee giue no witnesse wee can haue no assurance The Testimony of Iesus is giuen partly by the Promises of the Word hee putting spirit and life into them for our particular comfort and partly by the witnesse of the Spirit of Adoption in the vnutterable feelings and
suffer himselfe if hee were on earth or because they were layd vpon him by Christ for the Churches good or because they were for Christ and his doctrine or because they deserue nothing but all the praise is Christs or because of the sympathy of Christ with the Christian who accounts them as if they were his sufferings And in this latter sense I thinke cheefely these words are to bee taken for it is certaine Christ doth so feele the miseries of his people that hee accounts them in that respect to bee his owne miseries as these places shew Heb. 4.15 Rom. 8.17 Matth. 25.42 c. Phil. 3.10 1 Pet. 4 13. 2 Cor. 1.4 Acts 9.4 Hence grew that witty diuision of Christs sufferings into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the first should be vnderstood of the sufferings hee endured in his owne person and the latter of the sufferings he felt in his members The consideration of this Vses that Christ accounteth the afflictions of his members to be his owne may serue for diuers vses For first it shewes that they be in a wofull case that haue ought to doe against Christs Ministers or any of his Seruants They would easily graunt it that the Iewes were brought into great distresse by the wrongs they did to Christ himselfe then must it also follow that they cannot scape scot-free that despise reuile traduce or any way abuse the Messengers or Seruants of Christ since hee accounts it as done to himselfe Secondly this may bâ—e a wonderfull motiue to stirre vs vp to be industrious in well-doing and in helping and releeuing the poore Members of Christ since wee are sure to haue thankes and reward from Christ himselfe as if wee had done it to him Lastly in all our suffeâ—ings wee should striue that wee might be assured that our sufferings are his sufferings And that it might be so wee must be sure of two things 1. that wee bee found in him o Phil 1 9 10. for vnlesse wee be the members of Christ we cannot haue the benefit of this Sympathy 2. that we suffer not for ill doing p 2 Pet 4 15. c. Rest of his sufferings Doct. So long as Christ shall haue a member on earth there will rest something for him to suffer in his members and therefore wee should learne not to promise our selues rest and ease while wee are in this world To fulfill The word signifieth either to doe it in stead of another as if the Souldier fight in the Captaines roome or to doe it in his owne course or turne according to the appoyntment of his Gouernour and in such proportion as is required and thus I thinke it is taken heere It is certaine that all the Afflictions of the members of Christ come from Gods decree and the continuance and measure of them is appoynted of God q Reu 2 8 10. Esay 27 7 8 9. 1 Thess 3 3 4. And therefore it should encourage euery Christian the more cheerefully in his course and when his turne comes to take vp his crosse and follow Christ and neuer stand much vpon the malice of men or the rage of Diuels but to looke principally to God with this assurance that God will deliuer him when his measure is full In my flesh Doct. 1. God doth afflict the flesh of his Seruants hee spareth not the best of his Seruants heerein Vse is to teach vs Vses therefore not to pamper our flesh but to bee resolued to suffer it willingly to bee vsed like the flesh of Christ and the Saints But especially we should take heed of taking care for the flesh r Rom 13 vlt or seruing the flesh Å¿ Gal. 6. It is an vnseemly thing in a Chriâ—tian to make very much of his flesh but it is worse to spend his cares about t but worst of all to let hiâ— whole husbandry bee onely for his outward man Why some of Gods seruaÌ„ts are so vnmoueable in affliction Secondly great things may be suffered and yet the soule be vntouched as heere the Apostles sufferings which were exceeding great and manifold reach onely to his flesh they enter not into his soule And the reason why some of Gods Seruants are so vnmooueable in their crosses is because they conuerse in heauen and their spirits walke with God and so are without reach of these earthly perturbations Besides when a mans heart is settled and grounded in the truth and in the assurance of Gods loue what should disquiet his soule that knoweth nothing to mourne for but sinne and the absence of God and nothing ioyous but what comes from the light of Gods countenance Note Thirdly he that hath felt the troubles of the soule for sinne is not much troubled with the crosses that are but outward The vse is for great reproofe of carnall Christians that are seldome obserued to greeue but when somewhat ayleth their flesh but on the other side are not at all touched with the miseries of the soule As also wee should learne of the Apostle in all outward crosses to say with our selues why should I bee troubled or disquieted or rather why should I not bee ioyous since what I endure is but in the flesh and since the Lord doth spare my soule let him doe whatsoeuer pleaseth him Lastly we may heere note the wonderfull loue and compassion of Christ that pittieth not onely our soules but our flesh accounting what wee suffer to be as his sufferings Is it not enough that hee should accept of the contrition of our soules but that also hee should regard the sorrowes and troubles of our flesh Two kindes of sufferings 1. of the Church 2. for the Church For his bodyes sake which is the Church Sufferings are of two kindes Eyther of the Church or for the Church Of the Church are also of two kindes Eyther Chastisements or Trials Sufferings for the Church are likewise of two sorts Eyther Expiation and so Christ onely suffered or Martyrdome for confirmation of Doctrine or encouragement in practise and so the Saints haue suffered for the Church The principall Doctrine from hence is that the particular sufferings of Gods Seruants especially the Ministers serue for the good and profit of the whole body Vses The Vse is manifold First wee should heereby bee enformed to minde the good of the Church and to seeke the aduancement of Religion and the good of religious persons aboue our owne estate Our care should bee most for the body of Christ and wee should reioyce in any seruice wee could doe to the Church of God Secondly such as are called to suffer should labour to shew all good faithfulnesse zeale constancy and holy discretion seeing their sufferings concerne more then their owne persons Thirdly this should stirre vs vp to pray for such as are in trouble for good causes since their afflictions are some way for our sakes t 2. Cor. 1.11 Fourthly this may
and taken prisoner Now for the remedies of this losse of stedfastnesse Remedies for the losse of stedfastnesse they must know that there is required of them a speciall humiliation note that I say a speciall humiliation For they must in priuate afflict their soules before the view of their speciall sinnes and Gods fierce wrath with strong cries and sighes vnspeakable making their moane before God They must cry vnto God out of the deepe as the Psalmist saith Besides they must shame themselues openly by making themselues vile before the people of God so did Dauid and Salomon and Paul yea they must voluntarily resigne ouer themselues vnto Gods scourging hand being so desirous to be cleansed of their sins as to bee contented God should wash them throughly though it were with many crosses And further they must bee reuenged of their owne flesh by straitning and curbing themselues in their lawfull desires and delights Thus of their speciall humiliation Now secondly they must take speciall paines to recouer their faith in God and to get pardon of their sinnes They must crie daily vnto God they must search againe and againe in the records of Gods promises especially waiting vpon the preaching of the Gospell to see when the Lord will returne and haue mercy by reuiuing of their hearts with the comforts of his presence And for this they must be wonderfull carefull of the spirit of grace to stir it vp by daily prayer and to obserue with all watchfulnesse the stirring of it resoluing with all thankfulnesse to acknowledge any measure of the reuiuing of the spirit Lastly when they are in any measure recouered they must looke to two things 1. They must forsake all appearance of euill 2. They must vse a continuall watchfulnesse and with feare and iealousie looke to their hearts euen in their best actions least Sathan beguile them and they reuolt againe and then their case of reciduation be worse then the former blessed is the man that feareth alwayes Thus of the losse of stedfastnesse especially as it is in the cureable for there is a losse of stedfastnes and the ioy of Gods saluation euen in the Elect which in this life is incureable Of this I can say little because the Scripture is in this poynt exceeding sparing and because the iudgements of God especially of this kinde are exceeding deep who can wade into them only a word or two of it This losse is incureable two wayes sometimes in the crosse or iudgement it brought vpon the offender sometimes in the vnstedfastnesse it selfe for sometimes though the Lord restore inward ioy and assurance yet hee will not remooue the outward signe of his wrath sometimes hee drawes backe the outward affliction but doth not restore the inward comfort or not in so great a measure so as some of Gods children may die without the sense of the ioy of Gods saluation till they come to heauen yea they may die in greate teÌ„rror and despaire yet the Lord may be reconciled and they may truely repent though these terrors or iudgements be not released because God many times will thereby purge the publike scandall and cleere his owne iustice Besides such spectacles doe giue warning to a carelesse world to let them know that God hath treasures of wrath for sinne if they repent not Thus of the doctrine of stedfastnesse of faith and vnstedfastnesse also now briefely for some vses of it Vses It may serue for great reproofe of the great neglect of seeking this stedfastnesse of faith We may complaine aswell of the common Protestant as of the Papists heerein for they are alike aduersaries to the assurance of faith let such as are touched with feare of God and desire to beleeue trauell more and more for attainement heereof and to this end cleaue to the sure word of the Prophets and Apostles and labour in the practse and excercise of all holy and Christians graces And for particular consideration of the troubles and losses of Gods children we may note 1. That it is a wonderfull fearfull thing to fall into Gods hands and that the promises of God yeeld no protection to a willing offender woe vnto prophane beasts if sinne make God angry towards his owne children and make them also vile before men then where shall those beasts that wallow in sinne appeare if they be iustly abased that fall once into one sinne what shall be the confusion of face and heart in those men when all the sinnes they euer committed shall be reueled before Gods Angels and men at the last day 2. They that stand haue great reason to take heede lest they fall from their stedfastnesse and bee carried away with the errour of the wicked Psal 56.9 116.7 3. We should be wonderfull thankfull if God hath kept vs from fâ—lling it is his singular grace to keepe the feet of his Saints VERS 6.7 As yee haue therefore receiued Christ Iesus the Lord so walke yee in him 7. Rooted and built vp in him and stablished in the faith as yee haue beene taught abounding with thankesgiuing IN these two verses the Apostle concludes the exhortation begun in the 23. verse of the former chapter 3 for whereas after all these reasons and the answer of sundry obiections they might finally haue sayd tell vs then at once what it is you would haue vs to doe the Apostle answers summarily that concerning holy life hee would haue them walke as they haue receiued the Lord Iesus Christ and concerning faith hee would haue them to bee rooted and soundly edified and established in the faith especially to abound in thankfulnesse to God for their happy estate in Christ Iesus The 6. verse containes a precept concerning holy life viz. to walke on in Christ and a rule by which that precept is to be squared and determined viz. as they haue receiued Christ Iesus the Lord. As yee haue receiued Christ Iesus the Lord c. These words may bee diuersly vrged vpon them according to the diuers sences may be conceiued of them For 1. To walke as we haue receiued Christ may beare this sence namely to frame our obedience according to the measure of the knowledge of Christ we haue receiued it shall be to vs according to what we haue to whom God hath giuen much of them hee requireth much and iudgement certainely abideth for him that hath receiued the knowledge of his masters will and doth it not if our practise bee according to the knowledge wee haue this may bee our comfort God will accept of vs and otherwise they are but in a miserable case that are barren and vnfruitfull in the knowledge of our Lord Iesus Christ a 2 Pet. 1.9 2. Such a sense as this may be gathered viz. So liue with care of a godly life as ye neglect not to preserue the doctrine concerning Christ ye haue receiued Certainely it ought to bee the care of euery godly minde to doe his best to preserue the purity of
the Lord hath saued vs by so wonderfull saluation in Christ and in that our Sauiour was true God as well as man as being the second person in Trinitie Why our Sauiour vvas the second person in the Trinitie and no other therefore we should wholly rest vpon him and not distract our thoughts or faith or seruices with either philosophie or traditions or ceremonies as supposing that our saluation should be any wayes furthered by those Now in that the holy Ghost is so carefull to teach the diuinitie of Christ wee should also learne to be affected with the wisdome of God that hath designed the second person in Trinitie to be our mediator Thinke of it often and weigh with your selfe the glory of Gods wisdome herein who is fitter to restore the world then he that made it a Joh. 1.1 Col. 1.15 Incarnation is a mission now it was not fit he should be sent by another that was not of another as the Father was not It is wonderfull sutable that the naturall sonne should make sonnes by adoption b Ioh. 1.12 Who fitter to restore the image of the Father lost in vs then hee that was the eternall image of the Father c Col. 1.15 Heb. 1.3 Who was fitter to breake open the fountaine of Gods loue then hee that was the sonne of his loue d Col. 1.13 The personall word became the enunciatiue word to declare vnto vs his Fathers nature and will he that is the middle person in the Trinitie is fittest to be the middle man or mediatour betweene God and man Is our Sauiour God then then he is eternall e Reuel 1.7 omnipresent f Matt. 28.21 omniscient g Reuel 2.23 and omnipotent h Phil. 3.21 The consideration of the diuinitie of Christ may and ought wonderfully to comfort vs against the greatnesse of our sinnes and Gods wrath remembring that the Lord Iehouah is he that is our righteousnesse i Jerem. 23.6 Matth. 1.21 and iustification from all our sinnes as also against the greatnesse of the enemies and aduersaries of our soules and the truth or true grace of Christ in vs. Our Sauiour is the mightie God k Esay 9.6.7 and therefore can and will easily subdue all our enemies vnder our feet besides hereby we are assured of the supply of all our wants seeing he that hath all the fulnesse of God in him hath vndertaken to fill all things in the Church l Ephes 1. vlt. And as this may comfort so it should instruct why should we not come willingly at the time of assemblie m Psal 110.3 seeing we serue the God of heauen and haue all our seruice done in the name of the Sonne of God and presented by his mediation to the Father And further shall wee not account vnbeleefe to be a monstrous sinne considering how little cause wee haue to feare or doubt But especially shall we not learne humilitie of him that being in the forme of God humbled himselfe for our sakes to take vpon him the forme of a man and to be subiect to the very death n Psal 2. Matt. 11.29 Lastly shall wee not learne hence the hatefulnesse of sinne and the odious filth of it Wee may commit sinne but God must remit it and become a sufficient propitiation for sinne Corporally How the diuine nature can be in the humane Quest How can the whole diuine nature be said to be in the humane seeing the one is infinite the other finite Answ 1. It is no more then to affirme that the humane nature is vnited to the diuine in the fulnesse of it Or 2. That it is incorporate or made flesh incarnate or hath a body ioyned to it Or else 3. Let it be granted of the inhabitation in the flesh of Christ yet it followeth not that therefore it is there included For it is so in the flesh whole that without the flesh it is euery where For the diuinitie is not only immense that it can be euery where but also most simple that it can be and be euery where whole as the soule in the body and the light is in the Sunne and yet not included there yet truly and whole there Quest But since this text plainly affirmes that Christ had a body and so by Synecdoche a true humane nature it may be here enquired whether his humane nature was like ours and the rather since the Godhead did dwell in him bodily How Christ was like vs how vnlike Answ That this may be cleerely resolued wee must know that what is said in this verse notwithstanding Christ in his humane nature was like vnto vs. But for euidence I shew briefly in what he was like and then in what he was not like He was like 1. in that he tooke a true body not fantasticall 2. He tooke a true humane body and not a celestiall body and he was endued with a reasonable soule 3. Hee had the essentiall faculties of both 4. He had the very infirmities of our nature I meane such as were not sinfull Now Christ was vnlike vs in body in soule in both In body 1. In his conception there was a difference for we are of Adam and by Adam but he was of Adam and not by Adam for he was not begotten but made and so originall sinne was auoided and some thinke his very body had all the parts at the first conception formed 2. His body was not corruptible it saw no corruption In soule he differed two waies 1. In that it was without sinne 2. In that it was indued with gifts aboue men and Angels In both there was difference For 1. They subsisted from the beginning in the diuine nature and did not make a person of themselues 2. They are admitted vnto the grace of adoration so as now Christ-man is worshipped though not properly as he is man Thus of the natures of Christ the vnion of them followes in a double consideration 1. Of the manner in the word dwell 2. Of the measure in all fulnesse Dwell There are two kindes of vnions in Christ 1. Of the soule and body 2. Of both those with the person of the word the latter is here meant There are 2. questions about vnion in Theologie Distinctions of vnions that are wonderfull full of difficultie 1. The vnion of three persons in one nature 2. The vnion of two natures in one person This latter is in Christ he is begotten as God created in respect of his soule and borne in respect of his body There are diuers vnions 1. Substantiall in the Trinitie 2. Naturall in soule and body 3. Carnall in man and wife 4. Mysticall in Christ and the Church 5. Personall in Christ for in him as soule and body are one man so God and man are one Christ It is much easier to tell how this vnion in Christ is not then to tell how it is Negatiuely thus Things are vnited three waies Some things
so do good Angels holy motions They haue power ouer the Deuils to restrain them but worke miracles they cannot but by the power of God the Angell in the 8. of Iohn could moue the waters but hee could not of himselfe cure the sicke Thus of Angels in themselues In relation to Christ so they are implied to be of the body and Christ to be their head Now we may not maruell at it that Christ should be the head of Angels for there be diuers distinct benefits which Angels from thence do receiue The benefits Angels haue by Christ which by naturall creation they had not It is a benefit that they are vouchsafed a place in the mysticall body vnder Christ that they might be receiued as it were into the new order in Christ 2. A peace is made betweene them and man in Christ 3. The roomes of Angels falne are supplied by the elect the society of Angels being much maimed by their fall 4. They are refreshed with singular ioy for the conuersion of the elect besides the inlarging of their knowledge that they are vouchsafed the vnderstanding of the secrets of the Gospell 5. They receiue from Christ confirming grace and so assurance that they shall neuer fall which is their cheife benefit 6. Their obedience in it owne nature is vnperfect q Iob. 4. though not sinfull and therefore may need to be couered by Christs perfections Thus of the relation to Christ Now if any aske what relation they haue to the body of Christ What the angels doe for the body of Christ and what they doe vnto it I answere by propounding both what seruice they do to the body and in what manner For the first they are like Masters and Tutors to whom the great King of heauen sends out his children to nurse God out of the rabble of best men doth adopt châ—ldren to himselfe and after commit them to be kept by those most noble citizens of heauen r Psal 34. Besides they execute iudgement vpon the enemies of the Church They attend vs at the houre of death and carry our soules to heauen Å¿ Luk. 16. They shall gather our bodies together at the last day t Math. 24 Lastly for the accomplishment of all designments for our good they stand alwaies looking on the face of God to receiue commandements u Math. 18.10 Now for the manner in the old Testament they are reported to haue sometimes appeared vnto men somtimes in their dreames sometimes in visions the Prophets being rauished into an extasie without true bodies but not without the forme of bodies Sometimes they appeared in true bodies either such as were for the time created of nothing or else formed for the seruice of some preexisting matter or else they vsed the bodies of some liuing creatures for if the Deuill could speake in the Serpent why might not some good Angell vse other Creatures as some thinke the Angell spake in Balaams Asse But for this kinde of declaring themselues to men in the new Testament it is ceased especially since the primitiue times so as now we cannot describe how the Angels doe performe their seruice to the Church Now for the vse of the whole in as much Christ is the head of principalities and powers we may comfort our selues diuers waies If Christ fill the Angels how much more can he out of his fulnesse fill vs in the supplie of all our wants againe shall we not reioyce in the grace here is done to vs in that wee are vnited into communion with Angels vnder our head yea and that such glorious creatures are appointed to be our attendants why should wee feare when Christ and his Angels will be so ready about vs further this may also instruct vs we neede not be ashamed of Christs seruice seeing the very Angels follow him and depend vpon him A prince that kept great princes to be his domesticall seruants were like to be much sought to for preferment of such as would follow him Oh how should we long after Christ who is head ouer such glorious creatures as the Angels are VERS 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ HEere is the fifth reason and is peculiarly addressed against those Christians of the Iewes which ioyned the Law with the Gospell as necessarie to saluation By circumcision they were initiated to the Law of Moses and if circumcision can adde nothing to vs nor perfect vs any way in Christ then neither can the Law it selfe We haue that in Christ of which circumcision and the law were signes we are circumcised in the spirit and therefore neede not to be circumcised in the flesh and in Christ we haue the accomplishment of what was shadowed in the law Might some one say the consequence is strange Ob. we are circumcised in spirit therefore we need not be circumcised in the flesh Why Abraham was circumcised in spirit as well as we yet he needed to be circumcised also in the flesh For answere hereunto Sol. we must know that in the time of the old Testament this consequence was of no force yet now in the new it is exceeding strong For now we haue not onely accomplished what was signified by circumcision but Christ hath appointed another signe in steed of it viz. Baptisme especially this is cleare amongst the Gentiles which neuer were circumcised in the flesh There is imported vnto vs in this verse a twofold circumcision A twofold circumcision 1. The circumcision made with hands a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The circumcision made without hands b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of circumcision in the flesh The one externall in the flesh by Moses The other internall in the spirit by Christ Concerning circumcision made in the flesh there is an obseruation of a fourefold time 1. There was a time wherein it was not viz. from the creation till Abrahams daies 2. There was a time wherein it was necessary viz. from Abraham till Christ 3. There was a time wherein it was tolerable viz. for some few yeeres after Christ 4. There was a time wherein it was in tollerable and vtterly vnlawfull viz. since the Apostles times to the end of the world c Gal. 5.2 What circumcision signified Circumcision had a double signification for partly it looked to Christ and partly to the members of Christ As it looked to Christ it signified 1. That they should haue a Sauiour that was circumcised that is free from all sinne 2. That he should come of the seede of Abraham 3. That he should satisfie for sinne by effusion of bloud for all bloud in the old Testament was tipicall Now as it looked to man it signified 1. That by carnall generation we were vncleane and out of couenant with God 2. That the faithfull haue interest in the blessed seed 3. That our hearts
2 Thess 1. and Peter u 2 Pet. 3. and Iohn * Reuel and Iude x Iud. 6. Neither is the assurance of the Iudgement to come warranted by the words of Gods seruants onely but the Lord hath left many works of his owne as pledges that he will once at length for all iudge the whole world for sinne The drowning of the old world the burning of Sodome the destruction of Ierusalem y Matt. 24. were assured fore-tokens that the Lord would not put vp the infinite iniquities of the world but will most seuerely punish for sinne The pleading of the conscience z Rom. 2.15.16 foretels a iudgement to come The sentence of death pronounced in Paradise and renewed with such terror on Sinay did euidently assure that God meant to call men to an account The lesser iudgements in this life are but fore-types of that last and greatest iudgement to come And lastly the dragging of men out of the world by death is nothing else but an Alarum to Iudgement Yet as there is a necessary vse of the knowledge of this dreadfull and glorious doctrine so there is a restraint to be laid vpon vs. Be vvise to sobrietie This is one of the things wherein we must be wise to sobrietie a Rom 12.3 We must represse the itching of our eares and be content to be ignorant of what is not reuealed this is a doctrine to be inquired into more for vse of life then to feed the curiositie of contemplation Concerning the Iudgement to come if any aske Who shall iudge Who shall iudge I answer that in respect of authoritie the whole Trinitie shall iudge but in respect of the execution of that authoritie Christ onely shall iudge and that as man b Act. 17 31. It is true that the Apostles and the Saints are said to iudge the tribes of Israel and the world but they only iudge as assessors that is they shall sit as it were on the bench with our Sauiour Christ when he iudgeth And if any aske in the second place Whom Christ shall iudge I answer Who shall be iudged he shall iudge the euill Angels for they are reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day Hee shall iudge also the man of sinne c Iud. 6. 2 Pet. 2.4 euen the great Antichrist that hath made such hauocke in the Church and seduced the nations with the wine of his fornications euen him shall he consume with the brightnesse of his comming d 2 Thess 2.8 He shall iudge also all reprobates men women and children of all ages nations and conditions for though he shall not know them e Matt. 7.22 25.12 in respect of approbation yet he shall iudge them and make them vnderstand he knew their transgressions Further he shall iudge the very elect though it shall be with a different iudgement for we must all appeare before the tribunall seat of Christ that euery one may receiue the things which are done in his body f 2 Cor. 5.10 Lastly in some sense it may be said he shall iudge the whole world for the heauens and the earth that now are are kept by the word of God and reserued vnto fire against the day of condemnation and of the destruction of vngodly men g 2 Pet. 3. And the Apostle Paul saith that the feruent desire of the creature made subiect to vanitie by man waiteth for this reuelation of the sonnes of God at the last iudgement for they are subdued vnder hope and shall at that day by the sentence of Christ be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God h Rom 8.19.20.21 Where shall it be Thirdly if any aske where this iudgement shall bee I answer that seeing the Lord hath not determined it it is curious to enquire and more curious to assigne the very place as some haue that wrote it should be in the valley of Iehoshaphat or as others would haue it on Mount Sion whence he ascended This wee know it shall be neere the earth in the clouds of heauen 1 Thess 4.17 where Christs throne shall be set and further then this we need not enquire There haue beene also many opinions about the time when it should bee When shall the day of Iudgement be Some thought that as the world was six dayes in creating and then the Sabboth of rest came so the world should last 6000. yeeres reckoning a 1000. yeeres as one day and then should come the eternall Sabboth Others distribute the times thus 2000. yeeres before the Law 2000. yeeres vnder the Law and 2000. yeeres after the Law and then comes the iudgement Others thought the world would last after Christ so long as it was to the floud from the creation and that was as they say 1656. yeeres Others thought it should be as long to the iudgement after Christ as it was from Moses to Christ and that should be 1582. yeeres This experience hath proued false Other say Christ liued 33. yeeres and the world should continue for 33. Iubilies after Christ What can be said of all or the most of these opinions and such like but euen this that they are the blinde fancies of men For is there not a plaine restraint laid vpon men in this question when the Lord Iesus said It is not for you to know the times and seasons which the Father hath put in his owne power i Act. 1.7 And of that day and houre knoweth no man no not the Angels of heauen but my Father only k Matt. 24.36 Mark 13.32 And the Euangelist S. Marke addeth that the sonne of man himselfe knoweth not the day and houre Hovv it is that the sonne is said to be ignorant of the day of â—â—â—gement Not that simply Christ is ignorant of the time of the last iudgement but he was said not to know because hee kept it from our knowledge Or else he knew it not as he was man or rather in his estate of humiliation and in his humane nature he did not precisely know it But that hinders not but that in his estate of exaltation as he is now in heauen and hath all power and iudgement committed vnto him he may doth fully vnderstand it But letting these things passe the principall things for vs to be informed in as concerning the day of iudgement and this last appearance of our Lord and Sauiour Iesus Christ are these three first the signes of his comming Secondly how or the forme of the iudgement it selfe when he doth come And lastly the vse we should in the meane while make of the doctrine of the last iudgement The signes of the day of iudgement For our better remembrance the signes of Christs comming to iudgement may be briefly reduced into this Catalogue Some signes goe before and are fulfilled before he appeare Some signes are conioyned with his
appearing The signes going before are more remote or more neere The more remote signes are these First the vniuersall preaching of the Gospell to all nations Gentiles as well as Iewes Before the end come saith our Sauiour This Gospell of the kingdome shall be preached throughout the whole world for a witnesse to all nations l Matt. 24.14 Secondly most cruell persecution Euen such tribulation as was not from the beginning of the world m Matt. 24.9.10.21.29 Thirdly a generall falling away or apostasie of the Churches in Antichrist n 2 The. 2.2.3 Fourthly warres and rumors of warres famine pestilence and earth-quakes in diuers places Fiftly false Prophets and false Christs which shall deceiue many o Matt. 24.11.24 The signes more neere are First the preaching againe of the euerlasting Gospell p Reuel 14.6 Secondly the detection and fall of Antichrist and the spirituall Babell q Reuel 14.8 Thirdly the calling of the Iewes after the fulnesse of the Gentiles is come in r Ro. 11 25.26 Fourthly coldnesse and securitie in the world as in the dayes of Noah Å¿ Matt. 24.37 Fiftly the shaking of the powers of heauen the darkening of the Sunne and Moone and the falling of the starres c. t Mark 13.14 The signes conioyned are especially two First the wailing of all the kindreds of the earth Secondly the signe of the sonne of man u Matt. 24.30 Which what it shall be I cannot describe And thus wee are come to the very time and execution of the iudgement And therein consider The forme of the iudgment The preparation of the Iudge first the preparation secondly the iudgement it selfe thirdly the consequents of the iudgement The preparation is two-fold First of the Iudge secondly of the iudged Vnto the preparation of the Iudge may bee referred these things First his commission or that singular power giuen him of the Father to execute iudgement vpon all the world x Jâ—h 5.22 Matt. 24.30 and this shall be then made manifest to all men Secondly the cloathing of the humane nature with a most peculiar and vnsearchable maiestie and glory most liuely expressing and resembling the forme and brightnesse of the Father y Mat. 16. vâ—t Thirdly the attendance of thousand thousands of holy Angels in the perfections of their splendor z Dan. 7.10 Matt 25.31 Reuel 20.11 Fourthly the choice of a place in the clouds of heauen where he will sit Fiftly the erecting of a most glorious white throne which what it shall be who can vtter yet without question it shall visibly then appeare And thus of the preparation of the Iudge The iudged shall be prepared foure wayes First by citation Secondly The preparation of the iudged First by citation by resurrection Thirdly by collection Fourthly by separation First they shall be cited to appeare The world is three times cited First by the Prophets and Fathers before Christ Secondly by the Apostles and Ministers of the Gospell since Christ And the last summons is this here meant which shall be performed by a shout from heauen and the voice of the last trumpe and this shall be the voice of Christ the Archangell of God and ministred by Angels For that it shall be Christ voice is plaine The dead shall heare his voice as hee saith in Iohn a Ioh. 5.28 And the Lord himselfe shall descend from heauen with a shout with the voice of the Archangell and with the trumpe of God b 1 Thes 4.16 That the ministerie of Angels shall be vsed is manifest by the Euangelist S. Matthew who reporteth Christs words thus And he shall send his Angels with a great sound of a trumpet c Matt. 24.31 Secondly by resurrection Secondly vpon this voice shall a resurrection follow which may be two wayes considered First euery man in his owne body whether hee hath done good or euill shall reuiue and rise vp out of the graue or other places of the earth or sea or aire d Reuel 20.13 without any losse of any part that so euery man may in his very body receiue what hee hath done whether good or euill Secondly e 2 Cor. 5.13 the liuing shall be all changed in a moment in the twinckling of an eye at the last trumpet f 1 Cor. 15.52 And this change shall be in stead of death and a kinde of resurrection Not a change of substance but of qualities Our corruptible shall put on incorruption Thirdly then shall the Angels gather and collect and bring into one place g 1 Cor. 15.53 Thirdly by collection from the foure windes of heauen that is from all the foure parts of the world all that are quicke or dead now raised or changed elect h Matt. 24.31 or reprobate i Matt. 25.32 and such is their power that they will be able to driue in the mightiest wickedest vnwillingest yea though they were neuer so many millions of them Lastly when they are thus brought together Fourthly by separation there shall be made a separation for the sheepe Gods elect shall all be put on Christs right hand and the reprobate or goats shall be compelled to his left hand k Matt. 25.32 And thus of the preparation The iudgement it selfe followeth In the iudgement it selfe I consider three things First The iudgement it selfe by what law man shall be tried and iudged Secondly by what euidence Thirdly what the sentence shall be For the first the Gentiles shall be iudged by the law of nature First by vvhat lavv man shall be tried The vnbeleeuing Christians in the visible Church shall be iudged by the word or Law writ or preached to them according to that of the Apostle They that haue sinned without the law shall perish without the law and they that haue sinned vnder the law shall be iudged by the law l Rom. 2.12 And our Sauiour saith He that refuseth mee and receiueth not my words hath one that iudgeth him the word that I haue spoken it shall iudge him in the last day m Ioh. 12.48 And the faithfull shall be iudged by the Gospell euen by all those comforts and promises contained in or belonging to the couenant of grace applied to them in this life and must fully then be confirmed and accomplished For the sentence at the last day shall bee but a more manifest declaration of that iudgement the Lord in this life most an end by his word hath past vpon man Secondly by vvhat euâ—dâ—nce man â—â—â—lbâ— iudged For the second the euidence shall be giuen in principally by the opening of three bookes The one is the booke of conscience and the other the booke of life n â—euel 20.12 and the third the booke of Gods remembrance o Mâ—â— 3.16 The booke of conscience p 〈◊〉 20 12. is that word which is kept within euery man of all sorts of actions And that conscience may at that
that voice be Thou foole this night shall thy soule be taken from thee o Luk. 12.16 And thus farre of these words as they concerne the coherence with the former words Now I consider them as they are in themselues And first of the wrath of God Iustice in God considered foure vvayes Wrath of God It is apparant that wrath in God belongs to his iustice And iustice may be considered as it flowes from God foure wayes First as he is a free Lord of all and so his decrees are iust p Ro. 9.13.14 Secondly as he is God of all and so the common workes of preseruing both good and bad are iust q 1 Tim. 4.14 Matt. 5.45 Thirdly as a father in Christ and so his excellencie the God of beleeuers and thus he is iust in performing his promises and infusing his grace and in bestowing the iustice of his sonne Fourthly as Iudge of the world and so his iustice is not only distributiue but correctiue And vnto this iustice doth wrath belong Anger is properly in God Anger in man is a perturbation or passion in his heart and therefore it hath troubled Diuines to conceiue how anger should be in the most pure happie and bountifull nature of God and the rather seeing affections are not properly in God Neither is their declaration full enough that say it is giuen to God improperly and by anthropopathie for I am of their opinion that thinke anger is properly in God First in such a manner as agrees to the nature of God that is in a manner to vs vnconceiuable Secondly in such a sense as is reuealed in Scripture Wrath diuersly interpreted The wrath of God in Scripture is taken sometimes for his iust decree and purpose to reuenge r Ioh. 3. vlt. sometimes for commination or threatning to punish So some thinke it is to be taken in those words of the Prophet Hosea I will not doe according to the fiercenesse of my wrath Å¿ Hos 11.9 that is according to my grieuous threatnings Sometimes it is taken for the effects or punishments themselues as in the Epistle to the Romans Is God vnrighteous which bringeth wrath t Rom. 3.5 it is well rendred which punisheth The wrath of God is distinguished by diuers degrees and so hath diuers names for there is wrath present and wrath to come Present wrath is the anger of God in this present life u Ioh. 3. vlt. and is either impendent or powred out Wrath impendent is the anger of God hanging ouer mens heads ready to be manifested in his iudgements and so wrath hangs in the nature of God and in the threatnings of his word and in the possibilities of the creatures Wrath powred out is the iudgement of God fallen vpon men for their sinnes by which they prouoked God and so there was great wrath vpon the people * Luk 21.23 in the destruction of Ierusalem and thus he reuealeth his wrath from heauen vpon the vnrighteousnesse of men x Rom. 1.17 Wrath to come y Matt. 3.7 Rom. 2.5 is that fearfull miserie to be declared vpon the soule of the impenitent at his death and vpon soule and body at the day of iudgement in the euerlasting perdition of both But that wee may be yet more profitably touched with the meditation of this point I propound six things concerning Gods wrath further to be considered First the fearfulnesse of it Secondly what it is that workes or brings this wrath vpon vs. Thirdly the signes to know Gods wrath Fourthly the meanes to pacifie it Fiftly the signes of wrath pacified And lastly the vses of all The fearfull greatnesse of Gods vvrath shevved For the first The fearfulnesse and greatnesse of Gods wrath or anger for sinne may appeare three wayes First by Scripture Secondly by similitude Thirdly by example That Gods anger for sinne is exceeding terrible and fearfull I will shew by one place of Scripture onely First by Scripture Nahum 1.2.3.4.5.6 and that is the first of Nahum the Prophet for he saith God is iealous and the Lord reuengeth the Lord reuengeth where the repetition shewes the certaintie of it that God will be as sure to reuenge as euer the sinner was to sinne But this is more confirmed when he saith he is the Lord of anger as if he would import that his anger is his essence as if he were all made of anger and that he is the author of all the iust anger that is in the world And if the drops of anger in great men haue such terror in it what is the maine Ocean of anger which is in God himselfe And to assure vs yet further of the terror of his wrath he addeth The Lord will take vengeance on his aduersaries which signifieth that the Lord will account of impenitent sinners as a man accounts of his worst enemies and therefore the Lord will shew his displeasure to the vttermost of their deserts and his iustice And therefore if any doe obiect that they see it otherwise Ob. Sol. for the plagues of wicked men are not so many nor so great as their sinnes he answereth that and saith that the Lord reserueth wrath for his enemies hee hath not inflicted vpon them all they shall haue there is the greatest part behinde the full vials of his furie are not yet poured out And if any should reply Ob. Sol. that they haue obserued that wicked men haue prospered long and scaped for a great while without any punishments to speake of the Prophet answereth that and saith that the Lord is slow to anger that is hee is many times long before he manifests his great displeasure but he is great in power that is hee is of singular fiercenesse and vnresistablenesse when he doth enter into iudgement he will not faile nor be hindered Ob. Sol. And if any would hope that God would change his minde that also is preuented the Prophet auouching it confidently that he will not surely cleere the wicked And this is the more certaine because of the dreadfull meanes that the Lord hath to declare his anger His way is in the whirlewinde and in the storme and the clouds are the dust of his feet The meaning is that God hath wayes to execute his iudgement wayes I say that are vnresistable for who can stay a whirlewinde and terrible like the storme plagues falling thicke and threefold like the drops of the tempest and in the meanes the Lord can runne like a Giant running fiercely and raising the dust with his feet And to this giue all the creatures witnesse He rebuketh the sea and it drieth Bashan is wasted and Carmell and the floure of Lebanon is wasted The mountaines tremble before him and the hils melt and the earth is burnt at his sight yea the world and all that dwell therein And therefore who can stand before his wrath or who can abide the fiercenesse of his wrath His wrath is poured
the Image of God by grace and effectuall calling in Iesus Christ that this may bee more fully vnderstood we must know that man is the Image of God either considered more strictly as a superiour or more generally as man As a Superiour man is said to be Gods Image in Scripture two waies chiefly 1. As a husband and so in the familie the Apostle calls him the Image and glory of God Å¿ 1 Cor. 11.7 2. As a Magistrate and so Princes and Rulers are called gods t Psal 82. on earth but neither of these are meant here For this Image of God here mentioned is that likenesse of God which by the spirit of grace is wrought in euery one of the faithfull after their calling Howsoeuer the perfit vnderstanding of Gods Image belongs to God himselfe and to the vision of heauen yet in some measure we may conceiue of it as it is reuealed in the word and imprinted in the nature and obedience of man Two things I principally propound to he here considered more distinctly 1. Wherein man is the Image of God 2. The differences of the Image of God in man either from that which is in Christ and the Angels or as it is to be considered in the seuerall estates of man and then I come to the vse of all For the first man is said to beare the similitude of God or to haue in or vpon him the Image of God in 5. respects First in that in conceiuing of God man begets a kind of Image in his minde For whatsoeuer we thinke of there ariseth in the minde some likenesse of it now if wee conceiue of God amisse then we commit horrible Idolatrie and whatsoeuer seruice is done to the likenesse we so conceiue off is done to an Idoll But now when Christians taught out of the word conceiue of God according to the descriptions of the word that is not after the likenesse of any creature but in a way of apprehending of God in the humane nature of Christ or otherwise according to his nature or properties in some true measure this Idaea or forme of God as I may so call it in the minde of the faithfull is a kinde of the Image of God For to conceiue a likenesse of God is not vnlawfull but to conceiue him to bee like any creature in heauen and earth that is prohibited and vnlawfull Secondly Man is after the Image of God in his substance and therefore we are well enough said to be Gods ofspring * Act. 17.28 Now man is Gods Image both in his soule and in his body The soule is the Image of God as it is spirituall and simple and as it is inuisible and as it is immortal and as it is an vnderstanding essence hauing power to know all sort of things and to will freely And some thinke it is Gods Image as there is in it a purtraiture as it were of the Trinity for as there is in God distinct persons and yet euery person hath the whole essence so there is in the soule distinct faculties and yet euery facultie hath in it the whole soule yea is the whole soule Now that the body also is Gods Image these reasons may proue 1. Man is said to be made after Gods Image in the first creation Man I say not the soule of Man onely 2. Gods Image was in Christs body for he saith hee that seeth me seeth the Father He saith not hee that seeth my soule nor indeed could the soule be seene 3. When the Lord prohibiteth the shedding of mans bloud he yeeldeth this reason for in the Image of God made he man now it is manifest the soule cannot be killed therefore mans body is after Gods Image Now that God hath any body but in three respects 1. As mans body is a little world and so the example of the world which was in God from all eternity is as it were briefly and summarily exprest by God in mans body 2. There is none of our members almost but they are attributed to God in Scripture and so there is a double vse of our members the one that they might serue the offices of the soule and the other that they might be as it were certaine types or resemblances of some of the perfections of God 3. Because the gifts of the minde do cause the body to shine as the candle doth the horne in the lanthorne Thirdly man is after Gods Image in the qualities of the soule such as are wisedome loue zeale patience meeknesse and the rest for in these he resembleth in some manner those glorious and blessed attributes of God 4. Man is after Gods Image in respect of sanctity of actions in that hee is holy as he is holy and in that he resembleth God in his workes as in louing and hating where God loues and hates and in knowing and approuing of things as God approues or knowes of them it is plaine man resembles God in louing and shewing kindnesse to his enemies * Mat. 5. but generally by holinesse of cariage man doth resemble God I meane in the creation did so and by grace the faithfull beginne to do so Lastly man beares the Image of God in his soueraignty of dominion and that both ouer himselfe and as he is Gods vicegerent ouer the liuing creatures and the earth and thus of the first point Now for the differences of Gods Image first that Image of God in man and the Image of God in Christ differs in two things 1. Christ was the substantiall Image of the father as he was God and we are his image but by similitude 2. Christ as man by reason of the personall vnion is filled with almost infinite perfections aboue measure which are in no man else besides Againe it differs from the Image of God in Angels in three respects 1. Because they excell in nature for they are wholy spirituall and in action they performe Gods will with greater glory and power 2. They are free from all humane necessities euer since their creation 3. They enioy the vision of glory in the presence of glory in heauen in a manner peculiar to their place and natures Now for the differences of the image of God in man according to the different estates of man we must know the image of God according to the threefold estate of man is likewise threefold 1. There is the image of nature which Adam had 2. The Image of grace which the Saints now haue And thirdly the Image of glory which the blessed haue in heauen The Image of God in Adam had distinct specialties Adam was a perfect Diuine and a perfect Philosopher euen in an instant he knew the nature of all things in the instant of his creation which now is attained vnto with extreame labour and singular weaknesse 2. He had an immortall nature free from infirmities diseases death 3. Hee should haue propagated an immortall seed after the image of God whereas now grace will not be
to vpbraid censure or finde fault then we haue or can haue Besides this distempered peeuishnes and froward misconceiuing and censuring it is bred of ill causes for it comes either of malice or ignorance Of malice for loue couereth a multitude of sins especially it suspendeth doubtfull actions Of ignorance for it is certaine a wise man will keepe in till afterwards or hold it his glory to be able to passe by an offence Further this sinne may be aggrauated by the relations that are mutually betweene Christians Are they not fellow-members coheires fellow-citizens partakers of the same afflictions are they not brethren c. Besides is not this also a constant iustice that they that iudge are iudged they that censure are censured and doth not this enuying and iangling giue occasion of reioycing to aduersaries Doth it not many times so transforme Christians that it makes them very like wicked men when they grow so distempered that they reuile their owne mothers sonnes h Psal 50.20 Gal. 5.9.10.11 12.13.15 In the fifth to the Galathians the Apostle vrgeth this reproofe by diuers reasons such as this A little of the leauen of these distempers will sowre the whole lumpe and those courses tend not to any good but to the disquieting of Gods people and it is not a small matter to trouble and vexe them Besides inasmuch as Christians haue trouble enough otherwaies it doth not become their brethren to trouble them and we should be so farre from troubling our brethren as we should rather serue them by loue and if men will needes bite one another let them take heede lest they be deuoured one of another Lastly if men will not be warned then let them know the Iudge standeth at the doore i Iam. 5.9 Rules for the practise of forbearance Now that we may attaine this forbearing euen to be rightly ordered towards the infirmities or wrongs of others we must labour to get more Christian loue of others for that will endure all things and beleeue all things and makes vs able to beare and it will driue out suspition which like a wretched Beldame is the mother and nurse of all murmurings and vaine iangling and besides wee must get a greater knowledge of our owne selues and our owne ignorance and corruptions for when we seeme to our selues to be somthing deceiuing our selues we are ready with intemperance to apprehend supposed indignities when none are offered k Gal. 6.1.2.3 Or if thou must needs speak then speake the words of admonition euen Gods words if thou be sure they haue sinned insteed of thine owne vaine and passionate vpbraidings or reproches or censures One another Obserue that vsually where there is any contention or quarrell both sides are guiltie though one principally doe the wrong yet few men are so temperate but they doe wrong againe either in words or deedes or affections and therefore thou shouldest forbeare seeing thou art priuie to thy selfe that in this businesse thou hast not beene such as thou shouldest bee Forgiuing The word signifies sometimes to giue l 1 Cor. 2.12 Phil. 1.29 sometimes to giue freely m Luk. 7.21 Act. 27.24 Rom. 8.32 Gal. 3.8 Philâ—m 22. sometimes to remit freely the punishment n Act. 3.14 sometimes to deliuer vp for fauour or to pleasure others o Act. 15.11.16 sometimes to forgiue and so here Quest But can any man forgiue sinne to another Answ Man may forgiue the trespasse though not the sinne 2. Man may forgiue the punishment that by man might be inflicted so as not to require it 3. Man may pray to God to forgiue it Ob. Obiect But it is said no man can forgiue sinne but God Sol. Sol. True no man can remit the eternall punishment or the curse of the Law or take away the guilt of sinne before God But man may forgiue it as farre as concernes himselfe Now others may obiect contrariwise that 2 Cor. 2.7 They are willed to forgiue Ob. and yet the sinne of the incestuous person was not so much a trespasse that concerned them as a sinne against God Sol. Sol. This sin also was a trespasse against them 1. As it was a scandall 2. As it might cause them and their profession to be euill spoken of for his sake againe to forgiue in that place may be taken in a large sense for to be reconciled to him Quest Quest Is reconciliation necessarily comprehended vnder forgiuenesse Answ Answ Wee are tied to seeke it and desire it and to vse all humble and iust and discreet courses to attaine it But if it will not be had we are discharged if we forgiue Neither vnto obstinate offenders that will not acknowledge their sinne are we bound to remit the punishment or sometimes to notifie the pardon of the fault If any man haue a quarrell to another When he saith here if any man it imports that such Christians might be as there should be no iarres amongst them Discords might wonderfully bee preuented if there were care and discretion in men The word rendred quarrell signifies a complaint certainely it is a great weakenesse to be vpon euery occasion complaining of the wrongs are done vs and making report of them to others And it shewes too that we should forbeare and forgiue euen in such things as these And where hee saith any man it shewes no men are exempted from the practise of clemencie That it is here required of one is required of all no greatnesse of gifts or place can priuiledge any As Christ forgaue you so doe you 1. Examples in all rules of practise moue much 2. As heere the head of the Church is an example to all his members so should those that are heads of the common-wealth or familie carry themselues so as by their examples to direct aswell as by their precept not onely shew what to do by commanding but how to doe it also by example 3. Especially in forbearing and forgiuing example in great persons doth wonderfully affect the common people and therefore because there are so few on earth here is one from heauen Quest Quest But why is there added reason to this vertue and not so to each of the former Answ Answ Because the conscience is soone perswaded in the generall that the rest are good as humilitie meeknesse c. But now wee are wonderfully hardly perswaded to forgiue Secondly the Lord may well adde reasons to perswade to forgiue because of the speciall danger of not forgiuing for if a man doe not forgiue there is expresse threatnings that hee shall not bee forgiuen p Math. 6 14. â—8 25 How Christ is said to forgiue Quest But how is Christ said to forgiue Answ Remission of sinnes is attributed to Christ 1. As the meritorious cause of forgiuenesse 2. Because he applies it 3. Because the Christian in his name sues out the pardon of his sinnes and by him procures forgiuenesse Certainly it may bee a
wisdome in the prudent in euill times to be silent Amos 5.13 T is not good prouoking euill men nor safe to pull a Beare or a madde dogge by the eares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T is the true ambition of a Christian to meddle with his owne businesses 1 Thess 4.11 For conclusion as wee haue seene what it is to walke wisely in the affirmatiue so we must be informed what this wisdome hath not in it It hath not in it a relinquishing of pietie or holinesse in the whole or any part to keepe peace with wicked men Heb. 12.14 It hath not in it a forsaking of fidelitie in the discharge of our duties Amos must not leaue the Court though Amaziah tell him it is his wisest way Michaiah must not flatter Ahab because the 400. Prophets did Lastly to walke wisely is not to walke craftily and deceitfully for such wisdome of Serpents is required as may stand with the innocencie of Doues Redeeme the time To redeeme signifies either to recouer what is lost or to buy what is wanting It is vsually a metaphor borrowed from Merchants buying and selling of commodities Time signifies either space of time or the opportunitie of time both may be here retained Six things obserued concerning the redeeming of time In generall as time is taken for space of time there are diuers things may be obserued 1. That time is a commoditie 2. That a Christian is a Merchant by calling 3. That as any are more wise the more they know the worth of time Eph. 5.15.16 4. That a Christian findes the want of time 5. That if he were prouident time for holy duties might be bought 6. Not to trade for time is a great fault and yet an vsuall fault and comes to passe because men haue no stocke of grace to imploy or they haue neuer serued a prentiship to learne how to vse time or else they haue had such extraordinary losses they cannot set vp againe they haue so often made shipwracke of time by misse-spending it that they cannot now well set themselues in a course to vse it well Againe if time be taken for opportunitie we may obserue Foure considerations of the opportunitie of time 1. That there is a season an opportunitie a due time God hath his haruest for iudgement Matth. 13.30 his season for temporall blessings as for the deaw of heauen and the fruits of the earth Act. 14.17 so he hath for the manifesting of his will by preaching Tit. 1.3 for iustification Rom. 3.26 for the testification of our iustification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.6 for mercy and deliuerance and the helpe of Sion Psal 102.13 and for saluation spirituall and eternall 2 Cor. 6.2 Finally there is a season both for man to doe good Psal 1.3 and to receiue good Isa 55.8 2. That this opportunitie is not obuious not ordinary nor easie and euery where to be had Euery day in the yeere is not the Faire day nor euery day in the weeke the Market day 3. When opportunitie is offered we must not neglect it or lose it Ministers must preach while the doore is open the people must walke while they haue the light so we must all pray in euery opportunitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.11 Seruing the opportunitie Eph. 6.18 Luk. 21.36 4. We must aduantage our selues by spirituall opportunities though it be with our losse and paines We should not thinke much to be at some losse for Gods wares as well as mens and we must be content to trauell as well to the market of our soules as of our bodies In particular concerning redeeming of time consider 1. what time is lost 2. how time is to be redeemed 3. how it must be vsed when it is redeemed 4. the vses For the first all time is lost that is spent idly What time is lost or in the superfluous feeding of nature either by food or sleepe or in ill company or in the seruice of sinne and the lusts of the flesh or in the seruice of the world or superfluous cares about profits or ioyes about pleasures yea the time is lost that is spent in Gods worship where it is done idolatrously superstitiously ignorantly carelesly hypocritically c. For the second wee must distinguish of times and the persons that haue time to sell and the kindes of redeeming There is time past this cannot be brought backe againe by any price but yet wee may contract with time present for some allowance towards the losse of time past There is also time to come And here is first a time of glory to come Hovv time may bee bought againe and a great bargaine to be made and for the buying of this heauen must suffer violence and we should throng and crowde into the market to procure it by praier hearing faith almesdeeds c. For though it be onely Christs merits that deserues it yet these things we must doe for the assurance of it Besides there is a time of sorrowes to come as sure as we haue had our dayes of sinne we shall haue dayes of sorrow and torment This time is to be bought out with repentance watching fasting praying strong cries by all meanes endeuouring to make our peace and flie from the anger to come But time present is the commoditie we are with all carefulnesse to redeeme The deuill and the world haue time our callings haue time and God is a great Lord of time Time out of the deuils hands and the worlds must be redeemed by violent ablation time from our callings we must redeeme by permutation only making an exchange and allowing time for godlinesse In the first and chiefe place time of God we must buy both the space of time to repent in and the opportunitie of time both for the giuing and the efficacie of the meanes and for this we must both offer and tender the sacrifice of Christ to pacifie for time lost and procure acceptation and also wee must offer vp our selues soules and bodies vpon the seruice of opportunities humbling our soules to walke with our God 3. When wee haue bought time wee must be carefull to vse it well Hovv time must be vsed vvhen it is bought and herein a principall respect is to be had vnto the soule for all this merchandise is for the vse of the soule especially and for religious ends And thus we must spend some time in mortification 1 Pet. 4.1.2 and some part in searching the Scriptures lest that be said of vs which was said of the Iewes that whereas concerning the time they might haue beene teachers they did need againe to be taught the very principles they were so inexpert in the word of righteousnes Heb. 5.12 Much time should be spent in the workes of pietie abounding in the worke of the Lord as wee abound in time Some time should be spent in workes of mercy both spirituall instructing comforting exhorting admonishing