the wicked lest we fall from our own stedfastness If Satan double his rage let us double our guard Doctor Taylor reports of a noble Lord who was wont to say That he would never go without a sword so long as there was a Papist about the Court Never let us lay off our spirituall weapons till Satan be taken from us by judgement or we out of his reach by death Let us even taught thus much by our adversary make the shortnesse of our time a motive to lay out our selves the more for God short seasons require speedy services The nearer we come to judgement the fitter let us labour to be for it Let the sweetest part of our lives be at the bottom and as Samsons let our last prove our greatest goodnesse To conclude this Let those poor soules who are daily buffetted by Satan consider that his judgement is approaching that all conflicts with him shall then be at an end and that the fury of his assaults prove not their success but the shortnesse of continuance Thus far of the first particular considerable in the punishment of these Angels at the Bar viz that to which they are reserved to Judgement The second follows the time when they shal be brought to judgement viz. at the Great day Two things for the Explication hereof 1. Explication How the word Day is here to be taken 2. In what respect it s called a Great day For the first There are three opinions 1. Some take the day here spoken of precisely and properly as if the day of the last judgement should not exceed that space and proportion of time 2. Some conceive that by the Day is meant a 1000 years because some are said to sit on thrones and have judgement given unto them that is power of judging and to live and raigne with Christ a thousand years Rev. 20.4 But I conceive that this judgment and raign of a thousand years cannot be understood of the last Judgement because death the last enemy shall in the Resurrection be destroyed now after the end of the thousand years mentioned by Saint John Satan shall be loosed out of prison and the nations deceived by him shall compasse the camp of the Saints about Isai 27.1.2 14.3 12.1 4.1.2 2.11.17 Per quot dies hoc judicium extendatur incertum est scripturarum more diem poni solere pro tempore nemo nescit Aug. l. 20. de Civ Dei cap. 1. Mat. 7.22 Luk. 21.34 2 Tim. 1 12.18 4.8 Joh. 6.39 40. 44.46 54. 2 Pet. 3.7.12 Rom. 2.5.16 Act. 17.31 Apoc 6.17 and the beloved City and fire shall come down from God out of heaven and devour them 3. Others seem more safely to apprehend that the day here mentioned is to be taken improperly for time indefinitely it being in Scripture very ordinary to put a day for time In an acceptable time have I heard thee in a day of salvation have I helped thee Isai 49.8 If thou hadst known in this thy day Luk. 19.42 Your father Abraham rejoyced to see my day Joh. 8.56 c. There must be a day wherein that great work of judgement shall begin but the duration thereof is to be measured by the nature of the thing and the counsell of God With Augustine I determine nothing peremptorily concerning the continuance of the last judgment day For the second the greatnesse of this day The titles given it in the Scripture speak it great it being called that day the last day the day of judgment and perdition of all ungodly men The day of God the Lord The day when God shal judge the secrets of men a day wherein he will judge the world in righteousness the day of wrath and revelation of the righteous judgement of God the day of the Lambs wrath the day of Jesus Christ Phil. 1.6.10 c. More particularly this day of Judgement is called great in respect of the Judge Judged Properties of the Judgment 1. The Judge who is Jesus Christ And herein two particulars are considerable 1. That Christ shall be Judge 2 Wherein his being Judge shall make the day great The first is evident 1. From the frequent and expresse mentioning him as Judge in Scripture which assures us that God shall judge the secrets of men by Jesus Christ Heb. 10.27 Tit. 2.13 Act. 10.42 Phil. 3.20.4.5 1 Tim. 6.14.15 Rom. 2.16 that Jesus Christ shall judge the quick and the dead 2 Tim. 4.1 that the Lord Jesus shall be revealled from heaven 2 Thes 1.7 that the Son of man shall come in the glory of his Father Mat. 16.27 that they shall see the son of man coming in the clouds of heaven with power and great glory Mat. 24.30 that the son of man shall come in his glory Mat. 25.31 that hereafter we shall see the son of man coming in the clouds of heaven Mat. 26.64 that the same Jesus who is taken into heaven shall so come in like manner as he was seen to go into heaven Act. 1.11 that he cometh with cloudes and every eye shall see him Rev. 1.7 In which respect the day of Judgement is call'd The day of the Lord Jesus Christ 1 Cor. 1.8 so 1 Cor. 5.5 2 Cor. 1.14 Phil. 1.6.10 and Phil. 2.16 And the seat of judgment is call'd The judgment seat of Christ Rom. 24 10. 2 Cor. 5.10 And some understand that place Heb. 4.12 The word of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a discerner of the thoughts concerning the Hypostatical word c. Nor is the old Testament destitute of testimonies of this kind though somewhat more obscurely exprest Abraham speaks to the son of God when he said Shall not the Judge of all the earth do right Gen. 18.25 And the Father spake to the Son when he said Thou shalt break them with a rod of iron thou shalt dash them in peices like a Potters vessel Psal 2.9 And that of Isaiah chap. 45.23 By my selfe have I sworn unto me every knee shall bow the Apostle Rom. 14.11 applies to Christ and thence proves that we shall all stand before his judgement seat 2. By Gods appointment of him and giving him authority to judge He is ordained of God to be the judge of quick and dead Act. 10.42 He will judge the world by that man whom he hath ordained c Act. 17.31 Humilitas carnis no strae throno judicator is honorata est Cypr. in ser deaf Sedebit judex qui stetit sub judice damna bit veros reos qui factus est falsus reus Aug. Homil. 150. Pater dedit ei potestatem facere quia filius hominis est cum magis quasi hoc expectaretur ut diceret quo niam filius Dei est sed quia filium Dei secundum id quod in forma Dei aequalis est patri videre iniqui non possunt oportet judicem vivorum mortuorum coram quo judicabuntur justi videant iniqui Aug. lib. 1. de trin c. 13. Patrem
shall never have so much or so little as to make them unfit for service Christ loves to keep them in working case Even of outward necessaries they shall have what they want if not what they would Christ gives them all things that pertain to life and godlinesse he encourageth them 2 Pet. 1.1 4. he assisteth them in their work he gives them exceeding great and precious promises hee feeds them with his own flesh and blood 2 Pet. 1.4 he cloathes them with his own righteousnesse he directs them with his own spirit 4. By protecting his family from all dangers There 's no safety but in Christs family never are his servants in danger but when they go out of it 1. Sam 2.9 He is the keeper of his Israel peculiarly Though he sometimes suffers evils to touch Psal 105.14 15. he never suffers evils to hurt them he visits them in and delivers from all their troubles he suffers not Kings to hurt any of his servants He takes the wrongs offered to his servants as offered to himselfe 5. 1 Pet. 4.17 By correcting it for its miscarriages Judgment commonly begins at the house of the Lord. His servants are safe but must not be secure he suffers the world to do that which he will not endure in his own family His servants will never be faithfull to him nor find him faithfull to them if he did not sometimes chastise them He judgeth them 1 Cor. 11.32 that they may not be condemned with the world And whensoever the chides he doth it not because he loves it but because they want it 6. By rewarding every servant according to his service He is indeed the only Lord but he hath sundry sorts of servants He is a good master but most that call themselves his servants are unprofitable and only titular and complementall wearing his badg but refusing his work using the name of the Lord and crying Lord Lord but shunning the rule of their Lord. The reward of these is to be cast into utter darknesse Mat. 25.30 who heretofore were unprofitable under light His good and faithfull servants shall be rewarded with the joy of their Lord even the presence of him whom they served faithfully in his absence Mat. 25.21 Their labour of love shall not be forgotten by Christ but all their former toyl shall bee forgotten Their work though never so great is but small to their wages nor is the weight of their labours comparable to that of their crown Jesus Christ will pay them for every work which they have forgotten Their services are all book'd He who formerly gave them abilities to work will now give them a recompence for working 2. In what respect is Christ called Only Lord 1. Not to exclude the Father and the Holy Ghost 2d Branch of Explicat to whom with the Son all outward works are common and frequently to the whole Trinity of Persons is this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord given in Scripture Act. 4.24 Rev. 6.10 God the Father Joh. 17.3 is called the only true God not to exclude the Son and God the Son is called the only Lord not to exclude the Father who is represented in the naturall glory of the Deity as the Son in the voluntary office of a Mediatour But secondly in respect of all creatures is Christ called only Lord 1 Cor. 8.6 One Lord Jesus Christ Eph. 4.5 One Lord and that 1. To exclude the partnership of any other in the government with him The rule is not shared between him and other Lords In government he hath no copartner He is Gods only Vice-gerent There is no â—ther name under heaven given among men Act. 4.12 Mat. 28.18 Heb. 1.2 Isai 63.3 Isai 54.16 To him hath the Father committed all power in heaven and earth as Pharaoh did set Joseph over all the land of Egypt God hath appointed him heir of all things And as Christ had no co-adjutor in the work of redemption so hath he no partner in the glory thereof 2. 1 Tim. 6.15 To note his superiority and preheminency above all other Lords In which respect he is called King of Kings and Lord of Lords for 1. He is the only absolute Lord. All other Lords are subordinate to him dependent on him advanced by him receive authority lawes gifts from him are responsible for the use and abuse of these to him and are therefore punishable by him The supreme of earthly Lords are in respect of him inferiour Lords 2. Phil. 2.10 He is the onely universall Lord. To him every knee must bow The three kingdoms of heaven earth and hell never had any Lord but Christ In the first of these he doth eminently shew his glory and beauty in the second his power of ruling and directing in the third his strength and severity Angels and glorified Saints in heaven Saints sinners and every creature on earth the damned and divels in hel are all his subjects He is Lord of all Act. 10.36 3. Psal 110.3 He is the only Lord for power and might He is able to subdue all things to himselfe Philip. 3.21 and 1 Tim. 6.15 He is called the only Potentate He made and he can annihilate the world with one word He can kill the soul and throw both body and soul into hell Happy we that earthly Lords though never so tyrannicall cannot do this He can subdue the hearts of men even of his deadliest enemies unto his love and obedience Happy would earthly Monarchs think themselves if they could do thus But he who only made can only mend the heart 4. Hee is the only Lord for majesty and glory All the glory of all the Caesars Emperours Kings who ever were combined in one heap is but a black coal in comparison of the splendor of his glory Mat. 6.29 If Solomon in all his glory was not arraied like the lillies of the field how much lesse was he like the Lord of the world The glory of Agrippa and Bernice was but a great fansie Act. 25.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How easie and often doth Christ stain the pride of the glory of the greatest and even cause shamefull spewing to be upon it The glory of Kings is but a borrowed ray or spark from his Majesty When he shall appear in his glory all the nightly glow-worms of worldly splendor shall be put out and all worldly majesty shall be exstinguish'd Nay the poorest Saint shal appear with him in that glory of which all the splendor of Emperours is not so much as a shadow 5. He is the only Lord in respect of his deportment toward his servants 1. He is the most discerning Lord and Master no earthly Masters are so able to observe the wayes and workes of their servants as he is for the closest and subtilest among them cannot deceive him he spies them in every corner nay every corner of their hearts in them He now in some sort is absent
only in himselfe but as he is attended by others and so he will make the day great if we consider 1. by whom 2. by how many he shall thus be attended 1. By whom They shall be creatures of great glory and excellency The glorious Angels shall be Christs attendants at the great day in which respect Christ is said to come Luk. 9.26 in the glory of the holy Angels and Mat. 25.31 it 's said that the Son of man shall come and the holy Angels with him and Luk. 12.9 that Christ will deny some before the Angels of God and 2 Thes 1.7 the Lord Jesus shall be revealed from heaven with his mighty angels These angels that excell in strength are his heavenly hosts his Ministers to do the pleasure of Christ their great Lord and Commander If at the time of his Nativity Tentation Passion Resurrection Luk. 2.13 Ascension they readily gave Christ their attendance how much more shall they do it at the great day when all the glory of Christ shall be revealed Luk. 7.53 Gal. 3.19 Deut. 33.2 Illi in obsequio hic in gloriâ Illi in comitatu hic in suggestu illi stant hic sedet hic judicut illi ministrant Ambros lib. 3. de fid Mat. 24.31 Psal 103.20 2 Thes 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.4 1 Thes 4.17 If at the promulgation of the Law upon Mount Sinai Angels waited upon him how readily shall they serve him when he shall come to Judgment for the execution of that Law What glory shall be in that day when the very servants of the Judge who shall wait upon him run at every turne and upon every errand who shall blow the Trumpet summon to appear bring the prisoners before the Bar and take them away again when even these waiters I say shall be Angels of power the heavenly host every one being stronger then an earthly army holy Angels creatures of unspeakeable agility and swiftnesse glorious Angels who as much exceed in glory the greatest Emperour in the world as the Sun in the Firmament doth a clod of earth Nor can it be but the day must be very illustrious if we consider that the Saints shall appear also with Christ in glory that they shall meet the Lord in the air and be witnesses for nay assessors with Christ in judgement and partakers of that victory which in the last day he shall have over all his enemies That all the enemies of Christ and his Church shall stand before the Saints to be justly judged whom they in this world have judged unjustly and in a word that every one of these Saints shall in their spiritual bodies shine as the Sun Mat. 13.43 when it appears in its perfect lustre But 2 Christ as attended will make the day great if we consider by How many he shall bee attended At that great day there shall be a generall assembly a great number even all his servants waiting upon him both Saints and Angels hence 1 Thes 1.13 is mentioned the Coming of the Lord Jesus with all his Saints and Eph. 4.13 the meeting of all In this glorious concourse there shall not be one wanting If Christ will raise up every Saint from the grave then doubtlesse shall every Saint appear in glory at the last day Joh. 6.39 He will not lose his cost laid out upon them But if he bestowes new liveries upon his servants they shall all when adorned with them wait upon him Nor shall there be one Angel but shall glorifie him in that day Psal 148.2 Heb. 1.6 If all the angels of God are commanded to praise and worship him then undoubtedly will they performe this duty at that day wherein the glory of Christ shall be so eminently manifested all the holy angels Mat. 25.3 shall come with the son of man And if all the Angels and Saints must wait on Christ the number must needs be vast Heb. 12. and the multitude exceeding great of angels there must be an innumerable company Myriads ten thousands of Saints or holy ones Dan. 7.10 Jude 14. a definite number being put for an indefinite And about the throne Rev. 5.11 are said to be ten thousand times ten thousand and thousands of thousands ten thousands of Saints An innumerable company of Angels attended the solemn delivery of the Law at Mount Sinai Deut. 33.2 Vid. Rivet in loc in allusion to which the triumphant Ascension of Christ into heaven is described Psal 68. to be with twenty thousand Chariots even thousands of angels and of those who stood before the throne clothed with white robes and having palmes in their hands there was Rev 7.9 a great multitude which no man could number c. Now if the glory of one angel was so great Judg. 6.22.13.22 that those who of old time beheld it expected death thereby and if for fear of an Angel whose countenance was like lightning the keepers Mat. 28.4 did shake and became as dead men how great shall be the glory of all the millions of Angels and Saints at the great day when God shall let out his glory unto them and fill them as full of it as they can hold that he may be admired in them Who can imagine the greatnesse of that day wherein the Judge shall be attended with so many millions of servants every one of whom shall have a livery more bright and glorious then the Sun The splendor of this appearance at the great day will ten thousand times more surpass that of the attendance of the greatest Judges and Kings in the world than doth theirs excell the sporting and ridiculous acting of their more serious solemnities by children in their playes 2. This day of Judgement shall be great in respect as of the Judge so likewise of the Judged and the judged shall make the day great as they fall under a fourfold consideration or in four respects 1. In respect of the greatnesse of their company and number 2. The greatnesse of their ranks and degrees 3. The greatnesse of their faults and offences 4. The greatnesse of their rewards and recompences 1. In respect of the greatnesse of their numbers When many persons are tryed and judged many prisoners cast and condemned we ordinarily say that the Assizes or Sessions are great though the number of the persons judg'd be not so great by an hundred parts as the number of those who stand by to hear the Tryall How great then shall the day of Judgement be wherein all shall be tryed and judged It was of old prophesied by Enoch that the Lord would execute judgement upon all Before the Throne of the Son of man all nations shall be gathered Mat. 25.32 Rom. 14.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5.10 Act. 17.31 And 2 Thes 2.1 the day of judgement is call'd the time of our gathering together unto Christ We must all appear before the judgement seat of Christ that every one may receive the things done
Office not only in that he was an Apostle Perkins in Gal. 2.9 with others but also of great honour and respect among the Apostles and in the Church he being Act. 15. a principall member some say President in the Council of Jerusalem where he gave his advice in a great Controversie and it was highly esteemed and followed and in regard of his high esteem in the Church and usefulnesse he is with Cephas and John Gal. 2.9 called a Pillar for although all the Apostles were equall in degree of office yet there were some of them endowed with more eminent gifts and had greater esteem then the rest and therfore we read of Paul's comparing himself with the chiefest of the Apostles 2 Cor. 11.5 and 12.11 of which James was one And wheras Mark 15.40 he is called James the less 't is conceived it was not to distinguish him from the other James the son of Zebedee as if the Scripture hereby would denote our James lesse in respect of age calling to Apostleship or of stature much lesse of esteem but he may be called the lesse in comparison of his father Ista majoritas minoritas est inter patrem filium inter Jacobum Alphaeum Jacobum Alphaei filium Vid. Boulduc in ver 1. Jud. Videantur Epiphan Hieron Egesippus c. who as a learned man thinks was called James also as well as Alpheus which opinion of his he probably confirms in his Exposition upon this place 2. Ecclesiasticall History speaks of him also as a most worthy person both for the admirable and rare holiness of his life and his constancy in professing of Christ at his death 1. For his life Hierom in allusion to his name James or Jacob calls him the supplanter of sin and vice of those times wherein he lived preach'd and wrote And as many write most highly in commendation of him so particularly Eusebius in his second Book Chap. 1. 22. For his holinesse he was called the Just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euseb lib. 2. c. 22. one that was much in fasting and prayer for the pardon of that sinfull people the Jews with his frequent and long praying his knees were hard The Jews were generally much convinced of his holines insomuch as the enemies of Christ hoped if they could procure him to deny Christ that most of those that professed would abandon the Faith of Christ 2. For his Death The Scribes and Pharisees earnestly besought him to disclaim Christ openly and to that end they set him upon the Temple that in the sight and audience of the people he might declare that Jesus was not Christ but he to admiration profess'd his own faith in Christ telling the multitudes that Christ was in heaven at the right hand of God and that in the clouds he should come again to judg the world with which profession his enemies being enraged cast him down from the Temple and afterwards murdered him he before his death praying that God would pardon their sin unto them the same Author as also Josephus lib. 20. Antiq. cap. 8. testifying that those who were of the wiser sort thought that this detestable fact was that which shortly after drew down the judgment of God to the utter destruction of that bloody City Jerusalem that had among others butchered so holy a man Thus far Eusebius This though I relate not as Canonicall yet neither do I look upon it as fabulous it being by many famous and godly Writers testified And this for the first particular to be explained Who this James was The second Branch of Explication was Why Jude stileth himself the brother of this James Of which I finde two reasons given both probable 1. That he might difference himself from others of that name especially Judas Iscariot of which also the Scripture seems to take especiall care Hence Joh. 14.22 he is spoken of with an addition of a not Iscariot this traytors name being grown detestable in which respect 't is generally conceived Mar. 3.18 Matt. 10.3 that he had the names of Thaddaeus and Lebbaeus put upon him as was before noted and thus he wisely preserves himself and Epistle from undue prejudice and by the clearnesse of his person prevents dislike of his performance 2. He expressed this neer relation between himself and James Act. 12.17 Gal. 2.9 in regard this Apostle James being better known then himself of high estimation and reputation in the Church Jacobi celebr is ob virtutem apud omnes fama effectura erat ut hujus Apostoli doctrina apud auditores majorem haberet authoritatem libentiús que admitteretur praesertim si is qui genere sanguine cognatus esset non alienus à cognati moribus sed sub uno Domino Christo degens idem servitut is jugum cum fratre c. commonly known by the title of the Lords brother respected by Peter famous for his sanctity of life accounted a Pillar in the Church President of the Council of Jerusalem Jude might hereby win attention and credit to himself and his Epistle from those to whom he wrote And this is the reason that Occumenius gives to this effect The fame of James for his vertue would put the greater authority upon Judes doctrine especially when it should be seen that Jude was as neer him in his practices and conversation as in blood and kindred Besides by the naming of James with so much respect it could not be imagined but that he consented with him in that wholsom doctrine for which James was famous in the Church and yet though our Apostle provides for the acceptation of his doctrine neither he nor his brother James ambitiously advance their own reputation both of them though the Lords brethren yet contenting themselves with that humble though indeed truly honourable title of the servant of Jesus Christ. 2. I come to the Observations flowing from his using this title of the brother of James 1. How needfull is it for a Minister to be of an unteinted reputation Obs 1. Jude provides for it both by making it known how far he was from Iscariot and how neer unto James 1 Tim. 3.7 A Bishop must be of good report saith Paul It s necessary for his own salvation that he should be good and for the salvation of others that he should be accounted so How great was Paul's care that the Gospel should not be blamed 2 Cor. 6.3 Sometime the people are occasioned to love the Word by the worth of the Minister though we should love the Minister for the Word A crack'd Bell is not good to call men together nor is a Minister of crack'd reputation fit to perswade others to holinesse To have all speak well of us is not more impossible then suspicious Antisthenes the Athenian when he heard some unworthy men did highly commend him said I fear I have done some evill that I know not of And another would frequently say Would we know
he live how close is he in duty how fruitfull in conversing But I alass how feeble how dead how unable I am held under by a tyrant oh that I could be his death 6. By recollecting its former folly in loving of sin thinking thus Formerly I loved that which now I see would have murdered me What a deal of pains care cost time laid I out to satisfie my lusts oh that I could recall these follies as I recollect them but since I cannot make them never to have been I 'll labour to hinder them for time to come Oh that my hatred might be greater then ever my love was to them A soul that hath been mad upon sin afterward is as vehement against it This is the Apostles argument As ye have yeelded your members servants to uncleannesse Rom. 6.19 1 Pet. 4.3 so now to righteousnesse and The time past of our lives may suffice us to have wrought the will of the Gentiles 7. By with-drawing those things that have been as fuell and fodder to corruption Fire is put out as well by taking away wood as casting on of water A sin-mortifying heart forbears the using of that which it hath heretofore abused it knows that often Satan lieth in ambush behinde lawfull enjoyments He that hath taken Physick in wine afterward is ready to loath that very sort of wine in which his loathed medicine was given him he that hath been sin-sick dreads those tentations in which Satan was wont to wrap sin up he considers that he that alway goeth as far as he may sometime goeth farther then hee should he feeds not without fear Jude ver 12. but trembles in every enjoyment lest it may be an in-let to sin and his own corruption get advantage by it he fears a snare under his very trencher and poyson for his soul in every cup of wine especially if he hath been formerly bitten therby Whereas a carnall heart engulfs it self in occasions of sin if in themselves lawfull sees no enemy and therfore sets no watch he makes provision for the flesh Rom. 13. he cuts not off the food which relieveth his enemy whereas a Sin-mortifier as an enemy that besiegeth a City hinders all the supplyes and support of lusts that so he may make himself more yeeldable to holinesse 8. By re-inforcing the fight after a foyl by gaining ground after a stumble by doubling his guard after unwarinesse strengthening the battell after a blow praying more earnestly contending more strenuously laying on more strongly after sin hath been too hard thus Paul was the more earnest with God against sin he besought the Lord thrice after the messenger of Satan had buffetted him 2 Cor. 12.8 9. By a holy vexation with the constant company and troublesom presence of sin Thus was holy Paul put upon opposing of sin he complains sin was always present with him Rom. 7.21 even when he would do good And sin is call'd Heb. 12.1 encompassing easily besetting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It dwells in us It s a leprosie not ceasing till the wall be pull'd down the house of our mortality dissolved it s as neer as the skin upon the back bowels in the body it goeth along with a saint in every duty Sabboth Ordinances like Pharaoh's frogs into the Kings chambers pestering a Saint at every turn the apprehension hereof puts the soul upon endeavouring sins ruine The neerer an enemy is the more hatefull he is the closer the conflict is the quicker are the strokes the fiercer the fight To conclude A holy insulting and rejoycing in God follows if at any time he hath given the soul victory and any fore-skins and heads of these uncircumcised it blessing God as Panl Rom. 7.21 I thank God through Jesus Christ our Lord going about duty more cheerfully and yet humbly A man may read the good news of a victory in a Saints countenance Doth he not say to Christ when some lust hath been smitten as Cushi to David I would that all the enemies of my Lord were as that one young man Lord When will there be a perfect riddance of these vermin Oh how sweet will heaven be when I shall trample upon every Goliah and see every Egyptian dead upon the shore when I shall have neither tear in my eye nor lust in my soul This for the first thing in the nature of Sanctification viz. Mortification 2. The second follows which is Vivification wherby we live a new and spirituall life The Scriptures proving it are abundant I live saith Paul Gal. 2.20 yet not I but Christ liveth in me If ye be risen with Christ seek those things that are above Col. 3.1 The life of Jesus is made manifest in our mortall flesh 2 Cor. 4.11 As the death of Christ is the death of corruption so the same power of God by which he raised Christ from the dead Eph. 1.20 doth frame us to the life of Christs holinesse Christ by the power of his Deity wherby he raised himself having derived spirituall life to all his members as life is derived from the head to the other members enableth them to manifest it accordingly As Christ was raised up from death by the glory of the Father even so we walk in newnesse of life Rom. 6.4 and ver 11. Reckon ye your selves alive unto God through Jesus Christ Eph. 2.10 We are his workmanship created in Christ Jesus to good works which God hath before ordained that we should walk in them Joh. 15.5 He that abideth in me and I in him the same bringeth forth much fruit These brief considerations may shew in what respects a sanctified person lives a new life a life of holinesse 1. A sanctified person liveth a holy life in moving and acting from a principle of holy life All vitall actions are from an inward principle A body without a soul lives not moves not naturally nor without an internall principle of spirituall life received from Christ doth any one live spiritually The body of every living creature hath a heart which is the forge of spirits and the fountain of heat Joh. 3.9 Jer. 32.40 Jer. 31.33 True holinesse proceeds from an implanted seed the fear of God in the heart the Law put into the inward man Sanctity unlesse Christ be in us is but a fable Gal. 2.20 Rom. 6.11 Joh. 15.5 Gal. 4.19 Col. 1.27 Christ liveth in me saith the Apostle and so he speaks of living to God by Christ Christ must abide in us he is formed and dwelleth in us The actions of a sanctified person are from a vitall principle the spirit within the holinesse of another is but from without beginneth at his fingers ends he is drawn by outward inducements his motions are not the motions of a living creature but like those of a clock Duceris ut nervis alienis mobile lignum Hor. Ser. l. 2. or some image that move not from within but from weights and plummets without when his weights are
ibi desinis esse bonus Bern. Ep. 91. Nolle preficere deficere est Ep. 254. he that hath least grace hath enough to be thankfull but he that hath the most hath not enough to be idle We are never gotten far enough till we are gotten home he that is rich enough is nothing worth He was never good that desireth not to be better he is stark nought that desireth not to be as good as the best 10. Lastly the Apostle desireth the multiplication of grace even to the sense feeling and apprehension of those that were partakers thereof that those who had grace might know they had it The people of God do not ever know their own holinesse and happinesse these are true though not strong in grace The perceiving of our grace is an additionall happiness to our receiving it In the light of God we must see light It 's a double and a very desirable blessing to have the company and comfort of grace at the same time This of the first branch of Explication What the Apostle desired for these Christians when he pray'd for this multiplication The second followeth which was to consider Why he desired it 2d Branch of Explicat This he did 1. In respect of God 2. In respect of Others 3. In respect of Themselves 4. In respect of Himself 1. In respect of God The more grace is multiplyed the more God is 1. Honoured Mat. 5.16 Joh. 15.8 2 Cor. 4.15 Phil. 1.11 Herein is my Father honoured if ye bring forth much fruit If the servants of God do much work God will be accounted a good a bountifull Master 1. In respect of the great reward men will think there is in his service and some extraordinary benifit by it that his servants are so painfull in it And 2. In respect of the great ability that he bestows upon his to be and do good God will be admired in them that beleeve If poor servants are so rich and glorious Aestimari a Cultoribus potest ille qui Colitur Salv. what then will men say is the Master if his servants be so holy what then is he who keeps them if there be so much in a drop what is there then in the ocean if he imparts so much to others what then hath he in himself The plenty of the crop is the praise of the husbandman Luk. 15.7 Chrysostomus cxistimat glorificationem hìc poni pro exultatione Gerh. in Joh. 15.8 2. As God is honoured by the abounding of his servants in holiness so is he likewise pleased Fruitfulness upon earth is joy in heaven The Husbandman is not only praised but pleased by the fruitfulness of his grounds the barrenness whereof is both his shame and his sorrow The thriving of the child is the joy of the father If we rejoyce so much in holinesse that see it and love it so little Isai 5.6 what then must God do who is holinesse it selfe How angry was God with his barren vineyard If God be best pleased with holinesse he must needs be best pleased with them who are most holy 2. The Apostle desired this multiplication of grace in respect of Others that they may not only speak good of God but get good to themselves The whole Countrey fareth the better for a rich Christian he keepeth open house the more he hath the more he gives he labours to make all such as himselfe Acts 26.29 his bonds onely excepted Ther 's nothing more covetous or prodigall than grace A Saint ever loves to be receiving from God and imparting to others From Jerusalem round about to Illyricum Paul preached the Gospell Rom. 15.19 2 Cor. 6.10 He who was so abundantly rich himselfe made it his work to make others so What an encouragement is it to young beginners in grace to see that they who once were as poor and had as little to begin with as themselves have attained to such a plentifull spirituall estate What a joy is it to the strong Christian whose love of complacency is â—set upon the excellent Ones and whose Crown of Rejoycing it is to see the Honour of God propagated 3. The Apostle desired this Multiplication of grace in respect of Themselves and that 1. In respect of their duty they could never be too abundant in goodnesse for him from whom they were and had and did what ever was good How could God dwell too much in the house of his own building How could the Vineyard and Garden of his own planting be too fruitfull the Well of his own digging be too full In their creation they received souls bodies faculties senses with parts and members from him in him also they lived and moved and had their being and could they do him too much service In their redemption the delivery not onely from condemnation but from vain conversation 1 Pet. 1.18 and from the service and corruption of sin was aimed at by God and not only a preservation of them to Heaven but in holinesse In their profession they were Christians and followers of Christ And how could they walk too exactly that had such a guide They had in the word precepts promises threatnings examples and how could they be too precise that had such a rule 2. For their dignity Holinesse is a Christians greatest honour and therefore the greatest degree of holinesse the highest degree of honour Grace is called glory 2 Cor. 3.18 and the more grace the more glory It 's that which hath the most of Scripture-commendation What an honourable mention doth Paul make of the Romans for having their faith spoken of throughout the world Rom. 1.8 Our Saviour Mat. 8.10 15.28 that contemned the glorious buildings of the Temple when his Disciples shewed him them admired a strong faith more than once 3. For their further peace and comfort in this life There 's no abundance but that of grace which can content the possessour the more holinesse the more enjoyment of him in whose presence is fulnesse of joy Whence is a Saints trouble but from the deficiency of his graces what is it that pincheth him but the scantinesse of these spirituall garments the larger they are the greater is his ease He that hath true grace may go to Heaven certainly but he who hath strong grace onely goeth comfortably A weak faith a small degree of love patience humility will not carry a man joyfully through great troubles 4. For their future crown further felicity in the next life If any shall follow the lamb in whiter larger robes of glory than other they are those whom he hath adorned most with the robes of grace here If any shine brighter than others in heaven they shall be those who have been brightest in grace upon the earth Though glory be not bestowed for any merit in grace yet I see no inconvenience to hold that 't is bestowed according to the proportion of grace If the more grace a Saint hath
The light of knowledge without the heat of love speaks him not excellent A golden key that opens not is not so praised as a wooden one that opens the door The shining pransing and trappings of a Steed commend him not but his serviceablenesse Ministers are not made for sight but for service Sine cura cum pervenerit ad curam Bern. Nothing more unsutable than for him to live without care who hath gotten a Cure Pray the Lord saith Christ to send forth labourers into his harvest Ministers must labour for the pulpit Qui ludit incathedra lugebit in gehenna and in the pulpit there must be the labour of study before we speak the labour of zeal and love in speaking the labour of suffering must be born after preaching alwayes the labour of praying before and after Their plainest performances must be painfull Diligens negligentia There must be a diligence even in their seeming negligence Cursed is he that doth the work of the Lord deceitfully Jer. 48.10 John 4.34 No danger is so great as spirituall nor must any care be so great as Ministeriall A godly Minister must be carefull for those that do not and carefull with those that do care for themselves He should not only eat his bread in the sweat of his brows but his sweat John 4.34 his labour should be his meat and drink Love to Christ souls should constrain him His life is short his reward is eternall Short seasons require quick services The nearnesse of Peters departure made him diligent 2 Pet. 1.13 14. Seldom doth the Kingdom of Heaven suffer violence under a remisse Ministry A sleepy Preacher cannot expect a waking Auditory It 's uncomely to see a Minister weary himselfe in the world in the family in the field in Courts of Justice Omnibus avocamentis valedicat He must take his leave of other imployments He must not leave the word of God to serve tables He is a Warriour and must not intangle himselfe in the affairs of this life They who sweat in worldly imployments are commonly but cold in the pulpit 4. Observ 4. People who partake of the Ministers diligence must take heed of negligence a double negligence 1. They must not neglect themselves Nor 2. their Minister 1. Not themselves their own souls they must carefully gather up that spirituall Manna that raineth upon them in this wildernesse they must not play with that meat which the painfull Minister hath been long a dressing If he take pains to do them good what should they to do themselves good 2 Pet. 1.5 Jam. 1.19 Isai 60.8 They must give all diligence to make their Calling and Election sure In this their day knowing the things of their peace walking while they have the light They must be swift to hear flie as doves to the windows delight in the word Alphonsus King of Naples read the Bible over forty times in his life time The Bereans received the word with all readinesse of mind Acts 17.11 First They must seek the Kingdom of God not labour for that bread which perisheth but for that which endureth to everlasting life 'T is not meat on the table but in the stomack that nourisheth A Ministers care without their own will be but their curse 2. They must not neglect their Minister Double diligence deserves double honour If the Minister consume his strength they must labour to restore it It 's a shame that people should lay out more upon brooms to sweep their kennels than upon a Ministry to cleanse their souls If Ministers bring them venison their souls must blesse them It was a saying of an holy man now with God but his speech died not with him London loves a cheap Gospell Dr. Stoughton If Ministers spend their oile people must supply it They must administer of their temporals Alas they give but pibbles for pearls Since the Ministry was so slighted godlinesse never thrived This for the first Particular considerable in the second Reason Why the Apostle sent the following Exhortation viz. With what mind and disposition the Apostle endeavoured the good of these Christians He gave all diligence The second followes In what work he was imployed for or by what means he endeavoured their good viz. by writing he gave all diligence and it was to write And why would the Apostle chuse to further their salvation by the means of writing Explicat what was the advantage of a performance of that nature His writing was sundry wayes eminently advantagious 1. It was helpfull and advantagious to the absent he could not speak and therefore he writes to them Being absent saith the Apostle I write to them which heretofore have sinned 1 Cor. 13.2 Writing is an invention to deceive absence The use of Epistles is that even the separated by distance of place may be near to one another 〈◊〉 affection that there may be among the absent a resemblance of presence The pen is an artificiall tongue the reliefe of the dumb and the distant by it the former speaks plain and the later alond The rongue is as the pen of a ready writer and the pen is as the tongue of a ready speaker 2. The Apostles writing had the advantage to be diffusive of good to many He was covetous of benefiting as many as he could and his writing scatter'd holinesse Writing as it reacheth further so more than the tongue It 's like a little leaven that leaveneth a great lump even whole Countries nay after-Ages Pauls Epistles are ours though not in their inscriptions yet in their benefit Augustine was converted by reading part of that to the Romans The pen hath the greatest Auditories Rom. 13.13 14. 3. The Apostles writing had the advantage of authority and esteem Often the contemptiblenesse of bodily presence by reason haply of defects in utterance aspect life rank c. dampeth the spirit and diminisheth the esteem of the worthiest speaker Learned Doctor Fulk Master G.H. Many are famous for their writing who have been lesse esteem'd for their speaking Pauls adversaries objected the weaknesse of his bodily presence 2 Cor. 10.10 when they confessed his letters were weighty and powerfull Writing abstracts the work from sundry prejudices against the workman Many there are who build the tombs of the Prophets and garnish the sepulchres of the righteous who publish alledge adorn the books those monuments of the memories of holy Fathers and others whose persons had they lived in their times they would have as much persecuted and opposed as they now do those who are guided by the same spirit and walk in those holy wayes in which those Saints of old did Many but meanly esteem'd of in forraign Countries by reason of their common and contemptible society are most eminently and deservedly esteemed among us for their writings 4. The Apostles writing had the advantage of permanency and continuance it was a standing lasting
made them an idol which had the figure of a Calf or an Ox Exod. 36 4. Psal 106.20 was because they had often seen the Egyptians under that kinde of image to worship either their greatly adored Apis who had formerly been their King and benefactor and whom now they esteemed their tutelary god or else as other learned men think the River Nilus which by its inundation did make the land of Egypt fruitfull And very probable it is that God intended this bitter oppression of the Israelites by the Egyptians partly as a punishment for joyning with them in their idolatry formerly partly as a remedy to prevent in the Israelites that familiarity and friendship with the Egyptians for time to come whereby they might easily fall again in love with their superstitions For if after all the indignities and cruelties which the Israelites suffered in Egypt they were desirous again as they were to return thither Num. 14.4 how forward would they have been had the Egyptians alwayes favoured and loved them If they loved to be handling of thorns how would they have delighted in Roses And this may serve for the explication of the greatnesse of this deliverance from the Egyptians in this first consideration namely of what the Egyptians had done to the Israelites in abusing them during their abode in Egypt II. But secondly This deliverance will yet appear much more eminent if we consider what God did both to Egyptians and Israelites in delivering the Israelites from the abuses of the Egyptians And first What God did to the Egyptians He powred his plagues upon them he made Egypt the anvill of his angry stroaks He punish'd them 1. Powerfully 2. Justly 1. Most powerfully did God punish the Egyptians For this cause did God raise up Pharaoh to shew in him his power All the judgments which befell the Egyptians Exod. 9.17 came as soon as God called them At his command the waters run blood the frogs the lice the flies the grashoppers the darknesse the hail the thunder and all those wrathfull troops of plagues obey the will of him who commanded in chief and revenge the wrongs of their Maker The most despicable of creatures lice and flies the weakest twigs of Gods rod shall fetch blood when managed by the hand of Omnipotency Nor was his power lesse conspicuous in setting a stint to the very flies and making that winged army to acknowledg their limits and to keep at a distance from Goshen Yea let but God speak the word and frogs and flies and grashoppers depart as readily as ever they came And to shew that he could plague without them the greatest of Egypts plagues is inflicted when they are gone The strength of Egypt their first-born die and are but worms and weaknesse to the strength of Israel All this was much 't was admirable strength which broke the backs of the Egyptians but nothing but pure Omnipotency could break such rocks and oaks as were their hearts but even these also are bowed and broken None so forward now to thrust the Israelites out of Egypt yea to hire them to go as they who even now tyrannically detain'd them Their rich jewels of silver and gold are not too deer for them whom lately they spoiled of their substance Glad they are now to pay them for their old work Those who lately were detained as slaves are now sent away as Conquerors with the spoils of their enemies Still the power of God appears No sooner were the backs of Israel turned to depart but the warlike Egyptians furnish'd with horses and chariots pursue the feeble and unarmed Israelites who hereupon give up themselves for dead and are now talking of nothing but their graves They know not whether is more mercifull the sea before them or the Egyptians behind them but the sea retires and flies and the Israelites put their feet into the way that it hath made them Pharaoh thinks he may adventure as well as they he marcheth smoothly till he be come to the midst of that watery trap and would fain return when it was too late The rod of Moses is now more powerfull than the scepter of Pharaoh Gurges in gurgite The sea is now again unbridled returns in its force and devours the late devourers of Israel And therefore 2. How justly did God punish the Egyptians Was it not just that the bold blasphemer who even now askt Who is the Lord should be made to know him by feeling him and that this Lord should be known upon him to all the world The river Nilus which by its inundations made Egypt fruitfull was by the Egyptians regarded more than heaven and worship'd for a deitie and how righteously are they punished by the blood and frogs of that which they make a corrival with God They had lately defiled the rivers with the blood of infants See now their rivers red with blood and they themselves are afterward over-whelmed in the red sea He who had rather satisfie his own curiosity by the feats of Magicians than labour for humility under stroakes not more smart than miraculous is at once both deluded and hardened They who to spare themselves burdned and inslaved poor groaning Israelites are now plagued when Israel is preserved How justly doth God distinguish when they had done so before They who are hardened are at length broken by judgements They who sinned by the removall are justly punished by the renewing of plagues They who so cruely opprest Gods first-born son his Israel are now plagued in the destrustruction of their own first-born They who lately made poor Israel drudge and toyl in dirt and mire without allowing them any wages but scoffes and stripes now pay them wages for their old work with interest and with their gold and silver bear the charges of that journey which all this while they were hindering the Israelites from taking They who are not taught justly stumble by the people of God To conclude this How just was it that he who with his people hoped that the Israelites were so intangled and shut up in the wildernesse and the sea as they should not be able to make escape that he and his I say should by this bait be drawn so far to pursue the Israelites as neither to be able to go backward or forward 2. The mercy of saving the people out of the land of Egypt will yet more fully appear if we consider what God did to the Israelites He delivered them and this he did 1. Most Wisely 2. Most Graciously 1. Most Wisely did God deliver his people in raising up of Moses to be their deliverer The mother of Moses brought him forth in a time wherin she could not but think of his birth and death at once and hourly expect some cruell executioner to tear her tender and lovely babe out of those arms Admiranda est Dei providentia tam pulchrè Aegyptiis illudens ut quo tempore cogunt Hebraeos servire sine
cast into utter darknesse i. e. without the Kingdome of God which is light and a Kingdom of light In this phrase of utter darknesse according to some is an allusion to the darknesse which God sent upon Egypt Metaphoricè per tenebras scriptura horrendum maerorem designat Cal. in Mat. 8.12 Tenebrae exteriores domesticae luci opponuntur quum antiquitus nocturnae ut plurimum coenae essent quas plurimae faces lampades illustrabant qui ejiciuntur è regno Dei Christus eos dicit extra in tenebras ejici in tenebras Cal. in Mat. 25. Comprativus superlativi est loco ut sit in tenebras extimas Luc. Brug in Mat. 8. Exod. 10.23 that Egyptian darknesse being without the habitations of the Israelites in all which was light Or as Reverend Calvin conceives to the darknesse wherein they are who are excluded in the night time from places in which are suppers or feasts where they set up many lights and lamps or as others to the darknesse of prisons which were oft wont to be without the City Acts 12.10 Whatever the allusion is by this utter darknesse is intended a state of the greatest remotenesse and distance from the light of Gods presence the joy yea the heaven of heaven for as Brugensis well notes by the comparative note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outer may well be intented the superlative utmost or most without furthest or most distant from the Kingdom of light as 1 Cor. 13.13 the greater i. e. the greatest of these is charity This eternall darknesse which stands in the withdrawing of the light of Gods pleased and pleasing countenance wherein is fulnesse of joyes and pleasures for evermore is that here by the Apostle intended to be the portion of these angels in their prison of hell And most fitly is this their wofull estate of separation from Gods presence called darknesse because as the though but deficient cause of darknesse is the departure of the light so the separation from the favourable presence of God is the greatest misery of the damned as the face and comfortable presence of God is the heaven of heavens so absence from God is the hell of hell It is not heaven to be in the place of heaven but to be with God in heaven and it is not hell to be in hell but to be without Gods loving and gracious presence in heaven The misery of which condition of darknesse or separation from Gods presence is in the second place to be explained and it may be amplified two wayes 1 Considering from what this separation shall be 2 How the misery thereof shall be further heightned 1 There shal be a separation from the favorable presence of God which is 1 A full good comprehending all good that wherein all good things are assembled and combined He who hath him who is all things must needs have all things To him there can be made no addition of goodness in parting with him the damned part with whatsoever is good 2 A filling satisfying good enough and sufficient for himself and that which can fill the Ocean can undoubtedly fill the vessell God satisfies all the wants and exigences of the soul My God shall supply all your wants The favour of God is better then life The Lord is my shepherd I shall not want Every good besides God is but of a limited nature answering but to this or that exigency but one God answers to every want Bread relieves hunger water thirst cloaths nakednesse mony poverty God relieves in every want Summa mors animae est alienatio à vita Dei in aeternitate supplicii Aug. lib. 6. de civ Dei c. 12. and hath infinitely more oyl then we have vessels Deservedly therefore is this punishment of loss frequently expressed in the Scripture as the great woe of the damned Matth. 7.23 Luke 13.27 Mat. 25.10 41. The throne of iniquity shall have no fellowship with God Psalm 94.20 Needs must hell be a dismal dungeon where the sunshine of Gods presence never comes But 2. The misery of the loss of this blessed presence of God is further heightned aggravated and made intolerably tormenting Considering 1. The damned in hell know the incomparable worth of what they have lost Their Understandings are cleer though they are not changed Their knowledg increaseth their sorrow How happy comparatively would they be if their Understandings were taken from them if they could but put out their eyes Though they see not God so fully and cleerly as do the blessed in heaven yet they see enough of him to rend and grinde them with inexpressible vexation for losing him A company of wretched beggars who in a dark night stand at the door of that house where there is a Wedding feast though they see not the stately preparations the furnished tables the costly ornaments of the married Couple and Guests so fully and clearly and though they hear not the sweet Musick within so distinctly as do the guests themselves who sit at table yet by lights in the windows the voices of mirth and Musicians with the confused sound of instruments the passage to and fro of attendants with their chear they cannot but observe enough to think themselves being excluded very miserable in comparison of those who are attended at the table and in the midst of all their mirth and plenty Christ makes the Application Luke 13.25.28 Where he speaks of those who stand without and knock c. and shall see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and they themselves thrust out The rich man sees Abraham and Lazarus but a farr off see them he must though he would not get to them he must not though he would never so fain And certainly the large vessel of an Angels understanding holds more matter of this torment then can more shallow capacities 2. These damned spirits remember that this loss of the presence of God was a rod of their own making a woe of their own most wilfull procuring The door which shuts them out of heaven was pull'd to with their own hands How much will it sharpen the edg of their horror to consider that none forced them to sin that the forsaking of God was the choice of their own will that they had no enemies but themselves The treasures of glory were not stollen from them but voluntarily dissipated and prodigally mis-spent with their own hands How easily could they have prevented that losse which now is irreparable and have kept their foot out of that snare out of which they can never wind themselves The arrow which falls down upon their heads was shot up with their own hands and as it s said of birdlime that it s made of the dung of birds the destruction which hath caught them was spun out of their own bowels 3. They consider how poor a trifle and contemptible a toy it was for which they have lost the blessed presence of God How doth
it cut them to remember that they have lost all things for nothing a massy crown a weight of glory for a bubble a butter-flie the inheritance of heaven for a song What proportion is between a notion a fancy and the satisfying fruition of a reall good how do men blame themselves for lodging in a dear Inne where they are compell'd to pay as much more as their entertainment is worth How heartily have I heard men beshrew themselves for parting with great summs of mony for which they say they never drunk A minute of pleasure a poor silly slight shallow nothing may the damned say was all I had for have he cannot say to shew for my self my blessednesse my God Oh mad exchange Oh amazing disproportion deservedly miserable wretch that I am I had but a dream of delight for heaven it self Did ever any fool buy so dear and sell so cheap 4. They consider who it is that excludes them from this blessedness even God himself who is not only a God of power and therefore able to hinder them from entring for if he shuts none can open but a God of tender compassions to some This God who made them will not have mercy on them Mercy it self is now made wrath He now thunders in his fury whose bowels once made a noise which though somtimes tender are now harder then flints What shal open the door when he who is goodness and love it self shuts it 5 They are therefore hopelesse Semper cogitur ut mortem sine morte defectum sine defectu finem fine fine patiatur quatenus ci mors immortalis fit defectusindeficiens finis infinitus Greg. Mat. 25.10 Luk. 13. and utterly despairing ever to be admitted to the presence of God the anchor of hope is now broken the bridg of mercy is now drawn the gulph of separation shall never be past The heaviest rock can as easily take wings and flie and kisse the body of the Sun as can a damned spirit get up into the gracious presence of God When the door is shut it s too late to think of entring Knocking weeping entreating are altogether fruitlesse How deeply did the departure of Paul pierce the heart of the Christians with sorrow when he had told them that they should see his face no more Oh dreadfull word never the bitterest word in comparison of it is sweet OBSERVATIONS 1 Separation from God is the evil indeed Observ 1. It separates from the greatest good Worldly evils hurt the skin not the soul It s possible they may be corrective but the losse of God is destructive God in depriving men of his gifts whips them but in the final removal of himself he executes them Scourging is oft the lot of sons but separation from God is the portion of divels God may take away every thing in love unlesse it be his love Separation from God is a distinguishing judgement How much are men mistaken in their estimations of misery The most know no other hell but poverty or some such worldly woe Whereas outward evils are but appearing and opinionative and all their deformity is in the eye of the beholder if they drive us as oft they do nearer to God they are good for us and nothing is truly bad which separates not from the chiefest good There is more bitternesse in a drop of sin than a sea of suffering 2. Observ 2. How grosse is the delusion of sinners Who for the tasting of the slight and superficiall pleasures of a tentation will lose the soul-satisfying presence of the ever-blessed God! If all the delights of the earth cannot countervail one moments losse of the light of Gods Countenance in this life what proportion is there between a moments tast of worldly pleasures and the everlasting losse of the fruition of God in glory Could Satan make his promise good in saying All these things wil I give thee truly it would be but a slight performance in the esteem of that soul who knowes that the gain of the world would be followed with an eternall losse of God The eternall weight of the losse of God infinitely more weighs down all momentany delights than doth a mountain of lead a feather Could sinners part with God upon some valuable consideration their folly were not so much to be pitied but nothing can be given them in exchange for God because God whom they lose is all things 3 The wisest care imaginable Observ 3. is that of enjoying the presence of God in glory Shew your care hereof 1 By observing Eph. 2.1 2 12 Ephes 4.18 and laying to heart your distance from God by nature We all came into the world with our faces toward Satan and our backs turned upon God let no worldly enjoyments bribe your consciences into a false and fained quietnesse while you so remain If the poor Jews would not be made to sing in a strange land let not siners please themselves in this condition of estrangement from God How have the Saints mourned under the apprehension of Gods departure Their lamentations shew what sinners must do either here or hereafter 2 By making him your friend who onely admits us into the presence of God Jesus Christ is that way whereby that gulf between God and the soul is onely pass'd over There 's no seeing his face without bringing Christ along with us nor can we more endure the presence of God without an interest in Christ then can the stubble endure the flames Every Christless soul is a Godless soul The blood of Christ is the onely cement which can joyn God and us together 3 By labouring to be made fit for his presence Holiness becomes all those who shall enjoy it Heaven is no place for dogs and without holiness no man shall see God Heaven must first be in us before we can ever get into heaven God forbids his people to have fellowship with the works of darkness and much less will he himself delight in such company Sin hinders from enjoying God here Isa 59.2 much more bereafter Nor will heaven ever be sweet to that soul which here accounts not sin bitter The light of glory would dazle those eyes which only have been used to the darkness of sin filthy garments may undiscern'd be worn in the dark but not in the light It 's the happiness of heaven that all its inhabitants are of one mind The company of sinners would spoil the harmonious consort of glorified spirits 4 By delighting in the presence of and acquaintance with God while we are here upon earth How shie are men of admitting strangers into their houses and how readily do they open their doors to those with whom they are acquainted No wonder if Christ bids those depart whom he never knew Account those duties conditions companies to be but empty in and by which thou enjoyest not something of God Content not thy self with that Prayer Sabbath Ministry wherein God hath not
both advanceth the honour of his owne wisdome and provideth for the good of humane society Observ 2. Bona gens mala mens Babylon irrigua fertilis Aegyptus irrigua amaena tamen utra que quasi carcere usus est Dominus ad castigandum Israelem Sic exposcit humani ingenii corruptio ut locis amaenioribus utatur Deus non ad delicias sed ad tristem servitutem castigationem populi sui Musc in Gen. 13. 2. God often affords the richest habitations and the greatest earthly plenty to the greatest sinners Sodom for wealth and fertility is compared to the Garden of God and yet God bestowes it upon the worst of men Egypt and Babylon abounding with waters and plenty are given not onely unto those who are without the Church but who are enemies of the Church In these countries God made his people slaves and captives and truly it's safest for Israel to meet with most woe in places of most wealth God gives his enemies their heaven their portion their all in this life Psal 17.14 they here receive their good things and have all in hand nothing in hope all in possession nothing in future reversion By this distribution of earthly plenty God would have us to see how slightly and meanly he esteems it He throws the best things that this world affords upon the worst and as Daniel speaks the basest of men Who but the Nimrods the Nebuchadnezzars the Alexanders the Caesars have ordinarily been the Lords of the world These have fleeted off the cream of earthly enjoyments when the portion of Saints hath been thin and lean and poor Some observe that Daniel expresseth the Monarchies of the world by sundry sorts of cruel Beasts to shew that as they were gotten by beastly cruelty so enjoyed with brutish sensuality The great Turkish Empire is but as a crust which God throws unto an hungry Dog Luther God sometimes indeed lest riches should be accounted in themselves evill gives them to the good but ordinarily lest they should be accounted the chiefest good he bestowes them upon the bad oftner making them the portion of foes then of sons What is it to receive and not to be received to have nothing from God but what he may give in hatred to have with Sodomites a Garden of God upon earth with the losse of the true Paradise In a word To have no other dewes of blessing but such as may be followed with showrs of fire 3. The plenty of places oft occasions much wickednesse and impiety Commonly where there is no want Observ 3. there is much wantonnesse The ranknesse of the soyl occasions much ranknesse in sin Sodom which was watred with Jordan and fatted with prosperity was a nursery of all impiety She had fulnesse of bread and therefore abundance of idlenesse Neither did she strengthen the hands of the poor And they were haughty and committed abomination before me Ezek. 16.49 50. Jesurun waxed fat and kick'd Deuter. 32.15 The drunkards of Ephraim were on the head of the fat valleys Isai 28.1 Wealth unsanctified is but as oyl to nourish the flame of lust How deceitfull an Argument of Gods love is worldly abundance Not the having but the holy improvement of wealth is the distinguishing mercy God cuts his people short of bodily supplies in much love to their souls His Daniels thrive best with the diet of Pulse I never yet heard or read that prosperity occasioned the conversion of one soul Cyrus they say would not suffer his Persians to change a barren soyl for a fruitfull because dainty habitations make dainty inhabitants Rich cities have ever been the stoves of luxury Men have naturall inclinations according to the Genius of their country and it 's rare to see Religion flourish in a rich soyle In the scantinesse of earthly injoyments want restrains and stints our appetites but where there 's abundance and the measure is left to our own discretion we seldome know what moderation means Ilands are the richest soyls and Ilanders are held the most riotous people we in this City lie in the bosome and at the dugs of an indulgent mother we live in as dangerous a place for prosperity as Sodom and as the fattest earth is most slippery for footing we had need of speciall grace at every turn and of that watchfulnesse whereby in the midst of abundance we may not want temperance How hard is it with holy Paul to know how to be full and to abound How holy is that man who can be chast temperate Nullos esse Deos inane Coelum affirmat Selius probatque quod se factum dum negat haec videt beatum Mart. l. 4. Epig. 21. heavenly in Sodom Let us not only be content to want but even pray against those riches which may occasion us being full to deny God Prov. 30.8 9. It 's a most unwise choice with Lot to leave Abraham to inhabite Sodom and an ill exchange to go with Jacob from Bethel the house of God to Bethlehem though an house of bread and plenty They who for worldly advantages betake themselvs to places only of outward accommodations soon find with Lot the recompence of their inexcusable error How much more commendable was the choice of holy Galeacius who forsook all the wealth and honours of Italy to enjoy God in the purity of his ordinances in a poor Geneva It 's much better to travell to Zion through the valley of Baca then to pitch our tents in the Plains of Sodom 4. Observ 4. Sinners are not better'd by premonition They commonly remaine unreformed notwithstanding the bitter fore-tastes of judgments How soon hath Sodom forgot that shee was spoyled and wasted by Chedorlaomer and the other Kings But sinners grow worse by afflictions as water grows more cold after an heating If that wicked City had been warned by the sword it had escaped the fire But now this visitation hath not made ten good men in those five cities And as they leave not sinning so God leaves not plaguing them but still follows them with a succession of judgements There 's no greater sign of finall overthrow then a mis-improving of judgements Oh that the time which we spend in an impatient fretfulnesse under them because they are so great we would more profitably imploy in a humble mourning for our unprofitableness under them lest they be the forerunners of greater 5. The greatest Observ 5. the strongest Cities cannot keep off judgement Nor are they shot-proof against the arrowes of vengeance Great sins will overturn the foundations of Sodom and Gomorrha and the cities about them Nothing can defend where Gods justice will strike as there is nothing can offend where his goodnesse will preserve The height of a Cities proud Towers may hold the earth in awe but they cannot threaten heaven and the closer they presse to the seat of God the nearer they lie to his lightning The bars of our gates cannot keep