what else is it to see the Kingdome of God come with power than to see the enlargement and increase of the Kingdome of God by the prevailing of the Gospell bringing in men to the obedience of faith whence Rom. 1. 16. the Gospell is called the power of God to salvation But thirdly let us looke into the accomplishment of this prophecie which will notably enlighten the true meaning because wee shall here see Christ now ascended mightily declaring himselfe the King of his Church and that hee was not only exalted unto the right hand of God but that even in the dayes of some of the Apostles he came in the mighty power of his kingdome of grace As appeared 1. In the emission of his Apostles Christ immediatly before his Ascension did call and send out his Apostles with speciall promise of his presence in their Ministerie to the end of the world Mat. 28. 18. Goe and reach all nations their commission was to make Disciples every where This great worke the Apostle magnifieth Eph. 4. 11. When hee ascended hee gave gifts to men some to be Apostles c. for the gathering of the Saints for the worke of the Ministerie and the edification of the body of Christ. This was one most powerfull means for propagating his kingdom which was herein seene gloriously to come out through the world 2. In the descending of the holy Ghost fiftie dayes after his Ascension upon the Apostles when the Spirit promised came rushing upon them as a mighty winde and filled all the house whereupon forthwith they preached the Word of the Gospell to every nation under heaven at Jerusalem in their owne tongue Act. 2. 2. which was a fruit of his Ascension and Exaltation v. 33. and a comming in his kingdome with power 3. In the Apostolicall gifts we may see how powerfully the Sonne of man came in his Kingdome in their dayes as the gift of knowledge in deepe mysteries of the Kingdome without studie the gift of prophecie the gift of miracles of healing by imposition of hands of casting out devils of raising the dead and the like for confirmation of their doctrine the gift of tongues and of immunitie from errour in teaching or writing the gift of the Apostolicall rod in smiting offendors as Paul did Elymas with blindenesse and Peter Ananias Sapphira with suddaine death Which peculiar gifts were promised and given them that by the admirable use and power of them the Sonne of man should come gloriously in his Kingdome and the Church more and more confirmed in the faith and more allured in the beginning and cradle of it to the love of Christ and his truth who a little before was so hated and despised 4. In the Apostolicall diligence which was wonderfull and all to this end that the Sonne of man might come gloriously in this his Kingdome The travells of Paul alone were such as hee carried the word of the Kingdome and set up Christ as a King unto a third part of the knowne world Rom. 15. 19. 20. Yea in his time hee sheweth that the Gospell was preached not at Colossus onely as Col. 1. 16. but by the diligence of the Apostles it was fruitfull in all the world v. 23. How instant were they in preaching writing disputing and suffering and all to set up the Son of man glorious in his kingdome 5. In the successe of the Apostles in their Ministerie which if we consider wee shall see the truth of Christs speech that they did more in the means of conversion of men than himselfe did Act. 2. at one Sermon of Peters three thousand were converted this was the first famous draught of this fisher of men by which three thousand subjects were added to Christs Kingdome in one day here came the Sonne of man gloriously in his Kingdome And what wonderfull increase it took in all quarters all the Epistles of the Apostles do witnesse especially twenty yeares after Christs Ascension in which times howsoever some of the Apostles were extinct as James slaine with the sword by Herod Ast. 12. yet some other of the Apostles and of others who heard Christ speake these words were living witnesse that Synod of the Apostles which was fifteene yeares after Christs Ascension at Jerusalem wherein James sonne of Alphens was President which sheweth both the flourishing estate of the Church at that time and that many of the Apostles were then living and so this prophecie of Christ was accomplished But 6. Fortie yeares after Christs Ascension when all the Jewish â—orship and ceremonies together with the Temple were so â—olished and destroyed as one â—one was not left upon another â—e whole house and all the utenâ—ls and shadowes were burnt with fire so as none of them â—ould longer stand up against Christ the truth and substance of them Then was the sonne of man let into his kingdome most â—erspicuously all vaâ—les were â—ow rent all shadowes vanished â—ll partitions broken downe and Christ with open face triumâ—hantly conquering and prevaiâ—ing in the world And this Johnâ—he â—he Evangelist saw who dyed in the 101. yeare after Christ about â—0 yeares after the destruction of the Temple as Chronologers have collected Object Christ was come in his Kingdome before so John Baptist preached Repent for the kingdome of God is at hand and Christ himselfe said in Matt. 12. If I by the Spirit of God cast out divels then is the kingdome of God come unto you Answ. True it is the sonne of man was come in his kingdome before 1. in the beginnings of it 2. to Judea 3. in a dim obscure light in comparison But now it is come in the power of it and to all the world even in the Apostles time whereof our Saviour here speaketh Wee might adde hereto the writing of the Evangelists Matthew who wrote his Gospell eight yeares after Christ Marke ten Luke fifteene and John forty two wherein Christ came in his Kingdome apparently to all the world in all the Churches of the New Testament Yea this last of the Apostles John saw Christs comming in his Kingdome most gloriously in the undaunted confession of his Name by many thousand Christians that gave their lives for the testimonie of his truth For hee lived to see three of those bloodie persecutions of Roman Emperours as of Nero under whom Peter Paul suffered of Domitian under whom himselfe was banished into the Isle Pathmos where hee wrote his Revelation and of Trajan under whom were many thousand Christians drawne to death daily as Plinie the second testifieth writing in their behalfe to Trajan the Emperour in whose dayes John wrote his Gospell and dyed the 10â— yeare of his owne age All which hath notably cleared the sense of our Saviours prediction Now followes the observation Where the Word of God is most powerfully preached and most cheerefully obeyed there Christ commeth most gloriously in his kingdome The whole 110. Psalme
and holiest men can make attonement but onely his blood which removeth the curse of the Law by satisfying for our sins which opens heaven now shut upon us and obtaines a perfect redemption Heb. 9. 2â— Next the Vertue and Preciousnesse of this Cure Oh it was a powerfull and precious blood and that in five respects 1. In respect of the quality it is the blood incorruptible All other diseases are cured with corruptible things but this is opposed to all corruptible things in the world 1 Pet. 1. 18. Yee are not redeemed with corruptible things but with the precious blood of Iesus Christ. 2. In respect of the person it was the blood of God Act. 20. 28. and therefore of infinite merit and price to purchase the whole Church 3. In respect of the subject of it no other cure or remedy can reach the soule All others drugs conduce for healthfull life and worke upon the body but this makes for an holy life and workes upon the soule the sicknesse whereof the most precious thing in the world cannot cure Minister to a wounded spirit Aurum potabile Bezoar Alchermes dust of Pearles all is in vaine it is onely this blood which heales soules and spirits 4. In respect of the powerfull effects of it above all other cures in the world for first they may frame the body to some soundnesse of temperature but this makes sound soules according to the conformity of Gods Law Secondly they may preserve naturall life for a while but this brings a supernaturall life for ever Thirdly they may restore strength and nature decayed but this changeth and bringeth in a new nature according to the second Adam Fourthly they cannot keepe away death approaching but this makes immortall Fifthly they cannot raise or recover a dead man but this raiseth both dead in sinne dead in soule and dead in body Lastly in respect of time All other physicke is made of drugs created with the world but this was prepared before the foundation of the world 1 Pet. 1. 18. Againe all the worke of all other physicke is done in death but the perfection and most powerfull worke of this is after death By all this take we notice of our extreme misery by sinne seeing nothing else can cure us but the blood of the Sonne of God Gold enough can ransome the greatest Potentate on earth but here nothing can doe it but the blood of the Kings sonne If we had such a disease as nothing but the heart-blood of our dearest friends alive suppose our wife husband mother or childe could cure us what an hopelesse and desperate case were it it would amaze and astonish the stoutest heart But much more may it smite our hearts that we have such a disease as nothing else but the heart-blood of the Sonne of God can cure Looke upon the execration of thy sinne in this glasse If any thing can worke the hatred of sinne this may 1. To see the fire of Gods wrath kindled and nothing but this blood can quench it 2. To see the deadlinesse 〈◊〉 the disease in the price of the physicke and the dearenesse of the remedy 3. The danger of sinning against so precious a blood for if Abels blood being shed cryed from earth for vengeance much more will this blood trod under foot But those never saw their sinne in this glasse who conceive the cure as easie as the turning of an hand a light Lord have mercy or an houre of repentance at death and have lived in sinne and loved their sinne as if there were no danger in it passe away their daies and live in ignorance swearing cursing Sabbath-breaking lying covetousnesse filthinesse and all unrighteousnesse whereas had they eyes to see they might out of the price and greatnesse of the remedy gather the danger and desperatenesse of the disease For all the earth affords not any herbe or simple nor drug of this vertue but the Sonne of God from heaven must shed his blood Nay all the men on earth and all the Angels of heaven could not make a confection to cure one sinne or sinner Neither any of Salomons fooles who make a mocke of sinne ever saw it in this glasse Is it not extremity of folly to make a tush of sinne and to take pleasure and delight in it O consider in time that the sinne thou makest so light of cost Christ deare and the least sinne thou delightest in must either cost Christ his blood or thee thine in endlesse torments It is no safe jesting with edged tooles and to east darts and fire-brands and say Am I not in jest In this Cure we may observe a world of wonders First wonder and admire this Physician who is both the Physician and the Physicke Was ever the like heard of in all nature Secondly admire the confection that the Physician must temper the remedy of his owne heart-blood He must by passion be pounded in the mortar of Gods wrath he must be beaten smitten spit upon wounded sweat water and blood be trodden on as a worme be forsaken of his Father the Lambe of God must be slaine the just suffer for the unjust Doest thou not here stand and wonder 〈◊〉 there ever such a Prece 〈…〉 〈◊〉 the world that the wo 〈…〉 〈◊〉 one man should heale ano 〈…〉 〈◊〉 â—ound or that the wo 〈…〉 〈◊〉 Captaine should heal 〈…〉 souldiers The 〈◊〉 suffered darkenesse the earth quaked the rockes rent asunder the graves opened the dead arose to shew the admirable confection of this Cure and are we senslesse still Thirdly admire the power of weaknesse and the Omnipotent worke of this Cure by contraries as in the great worke of Creation there the Sonne of God made all things not out of something but out of nothing so in this great worke of our Cure by Redemption he works our life not by his life but by his owne death he makes us infinitely happy but by his owne infinite misery he opens the grave for us by his owne lying in the grave he sends us to heaven by his owne descending from heaven and shuts the gates of hell by suffering hellish torments He honours us by his owne shame he breakes away our temptations and Satans molestations by being himselfe tempted Here is a skilfull Physician tempering poyson to a remedy bringing light out of darkenesse life out of death heaven out of hell In the whole order of nature one contrary refisteth another but it is beyond nature that one contrary should produce another Wonder Fourthly admire the care of the Physician who provided us a remedy before our disease before the world was or we in it together with his bounty who bestowed on us so precious a balme when there was none in Gilead when neither all the gold in India nor all the metals or minerals in the bowels of the earth could save one soule nor all the wealth in the world oure one
Scripture must be understood with exception of repentance as all promises with exception of the crosse Peter upon his repentance saved his lost life so doubtlesse many in this land were forced under Antichrist to abjure the truth who as they fell with Peter did also rise againe with him And whosoever shall lose his life for my sake Not he that loseth his life as a malefactor as Saul Judas others nor those that for vain-glory or discontent or hope of bettering their estate bereave themselves of life But for my sake that is 1. For the profession of the Gospel as did innumerable Christians in the Primitive Church and many in Queen Maries daies who in love to Christ were prodigall of their lives if they had had a thousand lives they should all have gone 2. For discharge of duty answerable to that profession as David John Baptist the Prophets Apostles Stephen and others who suffered for righteousnesse sake Mat. 5. 10. He shall save it that is he shall have it returned to him wiâ—h advantage of a miserable and temporary life it shall bee changed into an everlasting and blessed life hee hath suffered with Christ and hee must reigne with him Object But then martyrdome meriteth eternall life Answ. No for first the sufferings of this life are not worthy the glory that shall bee revealed Rom. 8. 18. there being no proportion betweene the body and soule betweene life temporall and life eternall Secondly the promise is made not to the suffering but the sufferer being a member of Christ and performed not for any merit for it is but our duty and a thankfull returne of our lives to him who gave his for us but for the faithfulnesse of the promise apprehended by the faith of Beleevers Object But shall none save his life but he that loseth it Answ. Yes many of the Patriarkes and faithfull in all ages lived and died peaceably in a good old age But two rules must bee resolved upon 1. If occasion be offered and God call for the life in the witnesse of faith and well-doing it may not be saved and now if it be saved it is lost 2. If occasion bee not given yet there must bee an expectation a resolution a readinesse of minde to it whensoever it may bee given For we reade among the Ancient of mentall Martyrs or votary Martyrs without fire or bloud in whom the readinesse of minde to lose the life for God and his truth is accepted of GOD as the losing of the life for God accepts the will for the deed and accounts of Abraham as if hee had sacrificed his sonne and saith of him hee spared not his sonne though hee was spared And of David that he had built him an house when hee had it but in his heart to build one for this built him an house Object But it seemes if a man to save his life flye in persecution hee loseth his life by so saving it Answ. Distinguish of persons Some are bound not to flye and these by saving their lives doe lose them Others are free and may safely flye To say something of each of these For the former 1. Some are bound inwardly by an inward call and voice of the Spirit as Paul was bound in spirit to goe up to Jerusalem even to suffer Acts 20. 22. and was endued with such a spirit of courage and fortitude that his life was not deare unto him but he was ready to endure all extremitie for Christ. Such a spirit GOD gave to Luther when hee went to Wormes to dispute that though hee saw nothing but death danger before him yet so many Divels as there were tiles on the houses could not turne him off And to many of the Martyrs in Queen Maries daies God gave in silly bodies noble and stout spirits to contemne all threats and torments These may not flye in persecution 2. Some are externally bound to stand by vertue either of the generall calling of a Christian as when by a mans flight the whole Church and truth is indangered which must be dearer than a mans life or of the speciall calling as when by the worke of it GOD may bee more glorified and the Church edified I must keep mee in the way notwithstanding the perill ensuing For example If the persecution bee generall and common to the whole Church the Minister may not flye for the weak are in great danger most need the support of the strong now the duty of the calling must be dearer than his life Whereas if the persecution were personall directed against the Pastor onely hee were in his owne liberty to withdraw himself only for a time 3. Some are tyed bound not to flye by reason of their present estate especially in two cases First when God hath cut off all law full meanes and wayes of flying and a man cannot escape but by unlawfull meanes as an officious lye hearing of Masse equivocations pealing discovering the brethren or the like Here a man must abide the will of God who hath called him to stand out and do no evill to save his life Secondly when a man is in hand or hold under the custody of the Magistrate though unjustly prosecuted he may not break prison nor use violence but obey the Magistrate in unjust sufferings alwaies counting it thank-worthy to endure griefe for GOD and Christ wrongfully 1 Pet. 2. 19. Quest. But what if the prison-doore be left open as sometime it may be or hath been Ans. If God open a doore this is not a breaking of prison The Apostles Acts 5. 19. used no violence to get out but when the Angel opened the door they went away shifted for themselvs thus not themselves only but the Church was preserved in them Now all these that are thus brought by God to the wrestling-place must strive for the best game without shrinking or starting away But there are a second sort that are more free and have liberty to avoid persecution by flight in these three cases 1. If any have not attained strength sufficient to bear the extremity for Christ our Saviour would have these costs to bee fore-cast as in the Parable of the Builder of the Captain mustering his forces Only in not finding strength bewail thy weaknes use means of further strength 2. If the danger be certain and present not suspected or surmised for a man may not as Jonas by casting feares cast himself out of his calling but if hee see certaine perill to himselfe and no great hope of doing good by his stay he may flye 3. If avoiding private respects as loosing himselfe from duty or out of excessive feare shifting for himselfe hee ayme directly at the furthering of Gods glory and Christs Kingdome for it is a rule in which wisdom conscience must over-rule If it may make more for Gods glory to flie flie if to stay
of man come in the clouds of heaven 2. That was the place whither he ascended and from thence he must descend as Act. 1. 11. Yee men of Galilee why stand ye gazing into heaven this Jesus which is taken from you into heaven shall so come as yee have seene him goe into heaven 3. It is meet that Christ should come from heaven to judge because it is not meet that wicked men and Angels should come thither to him although to receive their sentence for that holy Citie can admit no uncleane thing Rev. 21. 27. 4. As it is in earthly judgements so must it be in this great Assise which must be held and the judgement set up in the same country or about the place where the facts and crimes to bee judged were committed But whither shall he come Some thinke into the valley of Jehosaphat which lyeth situate between mount Sion and mount Olivet neare Jerusalem so called from the noble victory which God gave Jehosaphat over the enemies of the Church for which they alledge Joel 3. 12. Let the Heathen be wakened and come to the valley of Jehosaphat for there I will sit to judge all the Heathen round about But allegoricall and typicall prophecies are not to be expounded according to the letter but according to the type and similitude which seemes to be this As that valley of Engeddi called the valley of Jehosaphat from the noble victory of Jehosaphat against the Moabites Ammonites and other enemies gathered against the Church was situate in the sight of the city Jerusalem and mount a type of the Church so the Lord will revenge and judge all his enemies before or in the last judgement day in the sight of all his holy people and Saints who in their manner shall judge the world And hence some godly and judicious Divines have probably conceived that the judgement-seat shall bee set up in some place neare Jerusalem both to increase the terror of the judgement and the glory of Christ to sit there as Judge where himselfe was judged But to conclude it as a resolved opinion is rash and ungrounded Others thinke it shall be upon the earth that the sentence may bee given where the facts have beene committed that Christ may shew himselfe a Conqueror where the combate was and justly condemne others where himselfe was unjustly condemned And sundry things of the Fathers sound hereunto But in vaine should wee seeke a reason of that which whether it selfe shall be is altogether unknown If the Scriptures had said it should bee on earth then the reasons were good But wherever it is the wicked shall looke on him whom they have pierced The Apostle seemes to settle the place of judgement in the aire 1 Thess. 4. 17. the elect shall be caught up to meete the Lord in the aire And as hee was carried up in a cloud so the Scripture saith hee shall come in the clouds of heaven So as it is most probable where wee shall meet him the judgement shall bee namely in the clouds of the aire neare the earth where the divells shall be conquered and sentenced in the very place where they have ruled all this while as Princes But whether over mount Olivet whence hee ascended or above the valley of Jehosaphat or the City of Jerusalem were folly to define seeing Gods wisedome hath not clearely determined The conclusion is that the Judge is of power and wisdome to set up the throne of his glory wheresoever himselfe thinketh most fit But when shall he come In the end of the world But the particular age yeare or day is not knowne to man or Angell Mark 13. 32. Of that day and houre knoweth no man nor the Angels of heaven no nor the Son himselfe but the Father onely because 1. the end of the world is fit to bee knowne to him onely who onely knew a fit time for the beginning of it 2. this secret is none of them which Christ had heard from his Father for then had he revealed it to the Apostles and so to the Church Neither 3. was it among them which the Spirit promised and sent revealed or taught the Apostles who yet were led by him into all necessary truth Joh. 16. 13. 4. Christ must come as a theefe in the night and as in the dayes of Noah when men knew nothing which could not bee if the time were knowne 5. Of what validitie were all those exhortations to watch and be warie because wee know not the houre unlesse the time were concealed Mat. 24. 42. 44. 6. Many are the reasons why God would not have us to know it as not knowing the set houre wee may bee prepared every houre our faith and patience may bee exercised and our hope upheld not limiting the Lord to times and seasons which are in his owne power The greater hath beene the sin and folly of many learned men of old and of late who have set their wits so childishly to play in so serious a businesse Augustine relates that many about his time defined the day of the Lords comming some to an hundred some five hundred some to a thousand yeares after his ascension Since that time Joachimus Abbas who set the yeare 1258. Arnoldus de villa nova the yeare 1345. Michael Stiphelius Saint Lukes day in the yeare 1533. Cyprianâ—s Leovitius Italus the yeare 1583. Johannes Regiomontanus the yeare 1588. Adelbertus Thermopedius the yeare 1599. and third of Aprill Nicolaus Cusanus the yeare 1700. Cardanus 1800. Ostander out of Cabala 1689. Picus Mirandula 1904. I will not name some worthy Writers on the Revelation but wish they had forborne that curiositie in this computation wherein I thinke they ungroundedly troubled themselves and many others The most I have named carrie alreadie the chastisement of their temeritie and have reaped onely the scorne of their errour that wee by them might learn to be wise to sobrietie Rom. 12. 3. and not seeke to know or make knowne that which the Angels and Christ himselfe was content to be ignorant of But though Christ knew it not then as man being for our sakes ignorant of many things which hee was not bound to know as of this day and the time of figs c. yet now he knoweth it and so it may now be communicated to the Angels and blessed spirits and why then may it not bee revealed to the Church True it is that Christ now glorified hath laid downe all infirmities and knowes both the day and houre and in this his exalted estate is ignorant of none of the workes of God which have beene are or shall bee his Deitie enlightning his humane soule But therefore to conclude that every such thing is revealed to the Angels and blessed spirits is frivolous For if every thing which belongs to the exalted head were necessary to bee communicated to the principall members they should bee
the path of our feet and a note of a godly wise runner to order his way with discretion And the wisdome of a man is to observe his way 3. Sincerity and uprightnesse not to run halting or dissembling Gon. 17. 1. Walke before mee and be upright Politicians runne halting betweene God and Baal betweene the Arke and Dagon betweene Protestants and Papists as Peter in policy would play on both hands betweene Iewes and Gentiles Galat. 2. but the Text saith that hee dissembled and went not the right way to the Gospell so doe these men of two hearts but of no Religion Gallio's neuters unstable in all their wayes being double-minded Jam. 1. 8. The like of formall Protestants who dis-joyne justification from sanctification and â—â—ver remission of sinne from mortification of sinne they runne crookedly and lamely and are farre from uprightnesse The fourth condition is to runne with a right motion and then is the motion â—o when it is performed humbly chearfully constantly 1 Humility quickens the soule when it considers that what progresse soever it hath made yet he hath not hitherto attained The Apostle Paul did therfore follow hard to the mark because he had not yet attained Doe thou likewise nourish low conceits in and of thy selfe as knowing 1. that thy knowledge and faith is but in part till that perfect come 2. that the high prize is not here wholly below nor the prize of immortality to be had in this mortall estate Away then with that proud conceit of merit thou hast attained enough that hast attained to merit thou art gotten farre beyond the Saints in heaven Away with the franticke conceit of perfection here the Gospell and faithfull Preachers cast downe such high imaginations against grace Who art thâ—u that art got before the Apostle Paul he forgâ—t all that he had done and pressed hard to the marke before him as good runners looke not backe to see how much they have runne which would cast them backe but their eye is on that before them by which they see how farre they are behind that they must reach Bewaile then thy slownesse stiffenesse or lamenesse in running and presse forward still 2 The motion must bee chearefully performed Wee must runne our race in earth as the Angels in heaven runne theirs now they are described with wings to flye so must we doe all our services willingly not by constraint and earnestly with all earnestnesse of affection as those that meane to attaine and of action putting forth all our speed as hee that runneth intendeth the whole force of his body to advance himselfe forward and as the Apostle presseth hard to the marke 3 Our motion is right when it is constant both without intermission and without cessation First we must not sometimes runne and sometimes sit still and rest us as being weary nor as some runne apace in the Sun-shine of the Church and stand still or goe backe in her storme nor as some that will bee good and runne apace while some sharpe affliction as a spurre or goad is thrust into their sides but afterwards grow as lazy or worse than before But our course must be as the course of the Sunne which comes forth as a Gyant to runne his course from East to West and never stands nor remits of his speed And as a man who is to runne for a great wager hyes himselfe with all speed through thicke and thinne so wee having so great a prize in our eye must hold our pace through all estates of the Church and of our selves holding it the greatest favouring of our selves not to favour our selves in any condition Secondly wee must runne constantly without cessation not making good our race a great way and then failing but to the very goale for 1. It is unsoundnesse that is a temporizer the Iewes rejoyce in Iohns light but for a season and many beginne in the Spirit but end in the flesh Much seed springs up fhoots forth and â—ladeth but never seeeth perfection nor the garner 2. Both naturall and supernaturall motion is swifter to the center-ward True piety never wants the crowne of perseverance and this never wants the crowne of eternall life 3. Vnhappy runners they are that lose all even at the goale and unhappy passengers that suffer shipwracke in the haven and harbour Obiect I have runne apace but now I cannot runne so fast Ans. With distinction 1. Art thou in temptation or wrestling with God as Iacob then though thou goest halting yet goe forward it is toward Canaan 2. Art thou weake yet a childe though never so weake will creepe when it cannot run to the fathers house bosome 3. Art thou secure oh repent doe thy first workes overtake thy selfe bewaile thy sinne and in all pray the Lord to enlarge thy heart and enable thee again to runne the way of his Commandements So of the fourth condition Lastly to run in a right manner wee must propound to our selves a right end in running and that is first and principally Gods glory 1 Cor. 10. 30. secondly the obeying of Gods Commandement the love of God must constraine us to run thirdly that we may obtaine the crowne of eternall life as here it is in our Text. Quest. But must our obedience and service be mercenary for so it seemes to bee if wee runne in expectation of the reward Answ. No it is not mercenary for first faith subordinateth our salvation to Gods glory secondly looketh on a reward freely promised and performed not merited and so thirdly beholdeth the reward as the eye of the soule is principally fixed on Christ who hath merited it by his death propounded it in his Word and now holds it in his hand in our eye to sweeten our labours and sufferings in the way unto it These cautions observed the Saints may runne in expectation of reward so Moses had respect to the recompence of reward Heb. 11. 16. so Paul pressed on as having the marke in his eye Nay our Lord himselfe for the ioy set before him endured the crosse and despised the shame And the Scripture every where holds the marke in our eye 1. To containe us in the right way to that marke 2. To maintaine and cherish in us a servent love and desire of heaven and of eternall life Faith will be wishly looking at things within the vaile 3. To encourage and sustaine the Saints in all the difficulties of the way the more easily to digest and â—verpasse them and so to hasten them to the fruition of that they beleeve That ye may obtaine From the action and the manner we come to the end As we have enquired whether wee must runne to attaine so now we must enquire whether wee may attaine by running Answ. Wee must runne for thiâ— prize which wee attaine not without running yet not for our running as the merit of
as eating and drinking all must be to the glory of God or civill authority subjection marriage and duties of the speciall calling and oeconomicall duties all must bee contained within the limits of Gods word or religious duties of Gods worship publike or private Whatsoever I command thee that doe onely all the Tabernacle the whole and parts even to the smallest pinnes must be framed to the patterne in the mount or ludicrous sports recreations Gods statutes must direct which are lawfull which not how far lawfull or not and so for circumstances of time place and persons and for manner and end all to helpe matters more serious 5. David implyes in this similitude that whosoever are out of this way and transgresse these statutes they wander from the God of peace and from life are out of Gods protection and lyable to all the curses of the Law as men out of the Kings high-way are out of the Kings protection Hence it is said of wicked men Psal. 14. 3. They are all gone out of the way and the way of peace they have not knowne And as a man having lost his way knowes not where he shall lodge so such as goe on their owne wayes following the lusts of their hearts and eies are blind-folded and carried by Satan to the lodging of death even eternall These things lye in the Metaphor Then for the singularity of this way he saith thy way not wayes for Gods way is but one but by-paths are many Many are the sciences and other knowledges worthy our labour and paines but David above all desires the knowledge of this one and onely way of God and of salvation Obiect 1. The heavenly Ierusalem hath twelve gates therfore the way is not one Ans. The place speaks not of so many wayes but that from all coasts the Israel of God enters by this one way Obiect 2. Wee read of the wayes of God Acts 13. 10. Ans. Those be so many steps in the way of God but not so many severall wayes David knew but one way of statutes which he would be taught that hee might avoyd all by-paths and so come happily to the end of his way But for the fourth generall why doth David desire to bee taught of God he had Gad and Nathan the Prophets hee had ordinary Levites hee had the Scriptures why then doth hee not apply himselfe to the means to which God tyeth him Ans. 1. David had good meanes and was most diligent in the â—â—se of them he was a diligent reader and spent nights and dayes in meditation of the Woâ—rd but yet to all these and above all these he desireth Gods teaching without which all thâ—se are in vaine Paul may pl 〈…〉 nt and Apollo water but God giveth the increase 2. Hee knowes that all other Teachers can but teach the eare God alone teacheth and openeth the heart as Lydâ—a Acts 16. 14. And whereas Satan and wicked men may have a great deale of speculative knowledge and goe to hell hee desires an inward Teacher and to bee inwardly taught by the teaching of the Spirit 3. Hee here â—raveth foure things in this one petition beyond all mens teaching First teach me to attend the way of thy statutes that I may understand them and thy word be not a clasped booke unto me neither may I by missing the right scope pervert the same to mine owne destruction aâ— many abuse many places to strengthen their owne lusts v. c. that place of providing for the familie to maintaine covetousnesse and the sinnes of Patriarkes to defend the like where the right scope and sense is not attended Secondly teach mee to affect the way of thy statutes that my heart may melt as Iosiahs at the hearing of the Law and be pricked and broken with the threats of it as were those Converts that cryed Men and brethren what shall we doe to be saved Acts 2. 37. When the Promises are preached or promulgated let my heart dilate and open it selfe as the thirsty ground and reioyce that it understandeth the Word taught as Neh. 8. 13. This must we pray that the more we know the more wee may love God that the Word of God by the worke of the Spirit may be as fire not onely for the light of knowledge but also for the heat and warmth of affection c. Thirdly teach me to beleeve thy statutes for all true and comfortable knowledge is applicatory it rests not in the understanding but is a firme assent in the Will laying hold on the thing knowne And this must we pray seeing all knowledge not mingled with faith is unprofitable And then we are taught to beleeve when according to the word of the Law we choose and worship the true God for our God and according to the voyce of the Gospel we beleeve in him whom the Father hath sent acknowledging him not onely a Christ and Iesus but mine at Thomas said My Lord and my God and as Iob My Redeemer liveth and that Iesus Christ brings salvation to me through remission of sinnes Luk 1. 7. 7. Fourthly teach mee to obey thy statutes for all sound knowledge is practicall and to know Christ as the truth is in Christ is to cast off the old man with his lusts and put on the now This must bee our prayer that the Lord would so teach us his way as we may walke in it that hee would so take us into his schoole as to become both more skilfull and more holy that seeing not hearers but doers are â—ustified our portion may bee in their blessednesse that heare the Word and keepe it This was Davids ayme in this prayer Quest. But why is he so earnest being a man of so deepe knowledge and understanding already Ans. 1. A good heart inflamed with love of God can never bee neare enough love loveth and liveth in union If it be in the way to him it would get further still 2. Though hee bee taught in part yet he seeth what a small measure hee hath attained and desireth to bee taught further No marvell if hee that hath 〈◊〉 taste of this knowledge desire â—is fill and satiety He that see 〈…〉 th but in part desireth to see more perfectly Nature abhors â—acuity and emptinesse and much more grace 3. Hee is earnest to know the way to shew that he shall never come at God who cares not to â—eepe the way to him Many desire to come to God but it must be in the way of the world or of pleasure or of custome or carnall fellowship or lusts of their owne hearts All these are dead desires leading from God David will desire the way as well as the end And wee also must not bawke the meanes if we ayme at the end This of the Exposition of our Text. Now follow the instructions Doctr. 1. In that David goeth to the Lord to be taught learne
that all true knowledge is from God whence hee is called the God of all grace and 2 Cor. 4. 6. God that commanded light to shine in darkenesse hath shined in our hearts Dan. 2. 20. the God of heaven revealeth secrets And therefore he is called light not onely essentiall in himselfe but by participation Reason 1. Gods way wants a teacher the way of sinne wants none And this teacher must not be man himselfe but God for the naturall man perceives not the things of God 1 Cor. 2. 14. nor can discerne them no more then a blinde man can judge of colours He walketh in the darke of his owne night and nature and knowes not whither he goeth Ioh. 12. 3. 5. The vayle upon the heart must be removed 〈◊〉 Cor. 3. 16. and the Father must draw or else none can â—ome to the Sonne 2. A naturall man is so farre from helping himselfe out of darknesse that hee increaseth his blindnesse every day and thickens the mist of his minde And were it a bodily darknesse â—s that of Egypt it were lesse dangerous but this is far more desperate That was on the body endangering the outward man this on the soule endangering that In that men desiâ—ed light in this they hate the â—ight and love darkenesse In that they would bee glad of guides in this refuse guides 〈…〉 orne and revile them In that they were afraid and sate still three dayes together here adâ—entrous more forward to lead then a seeing man to follow In that they were sensible of their misery in this they thinke themselves in a good case and in the way to heaven till they find themselves at the gates of hell as the Aramites thought themselves going to Elisha his house till their eyes were open and saw themselves in Samaria in the midst of their enemies So as no way can a naturall man wind himselfe out of his natural darknesse 3. True knowledge hath two things above the reach of nature First a sound Object namely holy things Prov. 9. 10. Now all the strength of Nature is too low and weake to reach them A naturall man may bee wise in naturall things or in civill actions yea wise to doe evil but to doe well in spirituall things hee is without all wisedome For nothing works beyond his ability Secondly it must have a sound Agent it must be wrought by the Spirit it is the inspiration of the Almighty that giveth understanding Job 32. 8. Flesh and blood reveales it not Mat. 16. nay the holiest men cannot reach it without Gods teaching Esa. 54. 13. they shall be all taught of God and 1 Cor. 2. 12. we have received the spirit of God that we might know the things of God Then if any want wisedome let him aske it of God with David let him goe to God for the opening of his eyes Salomon begged true wisedome and an understanding heart and obtained it of God 1 King 3. 9. And the rather ought wee to doe the like because we see in Salomon how God is well-pleased with this petition who suffers not a suit so pleasing to him to goe away unanswered And how can it bee other unto the Lord when in this request wee acknowledge the mournfull darknesse and blindnesse of our own minds the infinite depth and boundlesse Ocean of wisedome and knowledge in him and that we depend on him for knowledge which wee professe a treasure in his custody alone and that in the seeking of sound knowledge wee have an earnest desire to obey and please him And as this is a great meanes of Gods glory so also of our owne good for by this meanes as by a key wee unlocke unto our selves the rich treasury and full store-house of grace and wisdome prayer being the key of heaven Obiect But hath not God decreed unchangeably what to doe whom he will teach whom not so as our prayer or not prayer can never alter his decree Ans. 1. God hath decreed as well how to doe things as what he will doe and therefore Gods decree takes not away prayer but stablisheth it 2. God hath decreed to doe some things immediately by himselfe other things mediately by the creature Immediately by himselfe without the concurrence of the creature he decreed to create Adam Mediately by the concurrence of Adam and Eve hee decreed the being of Cain So for the effecting of many things in matters of regeneration and salvation he hath decreed that his servants shall concurre with him or else the thing shall not bee done as in this instance no prayer no teaching Never therefore seeke knowledge in the meanes without prayer to the Lord whose onely it is to give Thou commest to Church to heare the Word to get thine eyes opened to bee taught in the way of Gods statutes why now failest thou of that thou seekest but because thou seekest it at the mouth 〈◊〉 man and failest in seeking God for blessing Many heare and read a long time but the Word thrives not prospers not lives not in their hearts nor lives they are ignorant not infirmed they are prophane and not reformed And why doth that word which prevailes with others doe them no good but because one prayes for blessing and seekes higher than the Minister the other prayeth not or to no purpose And marke such as having heard the Word run out before prayer for blessing never looke the Word should prosper there ye shall never see a sound worke in such persons on whom is the brand of such prophanenesse as to flye from the face and presence of God Luther professed hee got more knowledge by praier then by all his study And thou shalt never prosper in the Word that neglectest prayer Ministers especially must pray for themselves and their people 1. For themselves as Daniel cap. 2. 17. hee and his fellowes beseeched the God of heaves for grace in those secrets and much more need we for grace to open to us the mysterie of this Kingdome Many good wits which are as laborious in study and reading are not so profitable and marvell that they cannot reach to such a gift as some other The very reason is they study read and meditate but pray not or sleightly and not craving a blessing they have none 2. For the people that God would prosper his Word to them and adde his teaching to theirs 2 King 6 20. Elisha prayed that the Lord would open the eyes of the Syrians that they might see themselves in the midst of their enemies so must Ministers be often on their knees in secret that their people may see themselves in the midst of their hellish enemies and discerne the danger so as to apprehend the meanes of their safety Thus of the first point 2. In the person praying teach mee David a man after Gods owne heart a Prophet a Teacher a Pen-man of Scripture one that had a singular measure of knowledge already yet hee
in three respects First carefully watching against Satans subtilties who most usually layeth his nets to catch us with these baits Hee well knoweth that in nothing we are more prone to unbridle our affections then in these liberties The Serpent lyeth in the greene grasse And this Serpent laid his temptation in the faire apple and Eves appetite And if once we moyle our selves in this birdlime of Satan we are as unable to mount upward in divine meditations as a Bird taken by the twigs which the more she strives the surer she is Satan catcheth more by lawfull liberties than by unlawfull Secondly we must carefully watch our owne corruptions who can easily oppresse our selves by surfetting and drunkennesse and that day come on us unawares and pervert good things to bad ends Now the right ends in the use of all our lawfull liberties are 1. To be matter of Gods praise for his bounty and mercies toward us 2. To set us forward in our Christian race and sit us to the duties of piety Take heed of all that eating drinking and playing which unfits thee for Gods service c. 3. To refresh us and sweeten our labour when body or mind is likely to be oppressed with study or labour But to pursue pastimes too eagerly is utterly unlawfull or when they that need least play most and instead of surfet of labour surfet of idlenesse eating drinking and pastime 4. To put us in minde of those lasting eternall and unconceiveable pleasures reserved at the right hand of God for us For if the pleasures of our prison bee so sweet what are those in our palace and if they be superexcellent wisdome will make us watchfull that we hinder not our selves from those by these Lastly we must watch carefully against evill companies drunkards and gamesters who are principall factors for the divell For being overtaken themselves they never cease to make others the children of hell like themselves and rejoyce in evill Take heed of drinkards a kinde of divellish poysoners who have skill to poyson both soule and body together It is Saint Ambrose his comparison Thou pretendest to reach forth wine but withall thou ming lest poyson greater is the force of wine then of poyson with poyson the body is wounded with wine the soule it selfe Avoyd therefore and abhorre them And chuse such companions as may by godly admonition restraine thee and lay a bridle on thy corruption not spurre or provoke thee be they never so neare or deare unto thee THE PHYSICIAN Of SOVLES LVK. 5. 31. The whole need not the Physician but those that are sicke CHrist is bidden to Levies house hee is ready to come where he is kindly invited The Pharises carpe at his person and his fact he eateth with sinners like to like say they were he not a sinner he could not sort and suit with sinners See the disposition of an hypocriticall enemy of Christ. Neither the Doctrine of Christ can please him vers 21. Who is this that blasphemeth can any forgive sinnes but God nor his life here And both are still quarrelled at in his servants and Ministers Yet dare they not come openly before Christs face whom they knew able to defend himselfe but whisper behinde his backe to his Disciples either because they suppose them not to be so ready to answer them or to bring them into suspition of Christ of whom they conceived reverently And thus do hypocrites spitefully at this day they dare not openly assault Christ and his servants for they know they can defend themselves but shoot arrowes in secret against their Doctrine and practices to wound them in their names estates or persons For all wicked men are led by one spirit against Christ. But marke they want no faire pretences What a man professing such strictnesse and holinesse to eat and drinke and be familiar with finnes may not a man by a mans company know who and what he is A plausible reason and true in the generall but maliciously and falsly applyed to this particular So wicked men have their pretences plausible enough Oh they stand for the Church for holinesse for Gods service and piety for order for charity when all that while they intend mischiefe against Christ and his Ordinances Marke againe If they cannot accuse him of evill they can for well-doing as here for exercising his calling sometimes for casting out divels sometimes for working miracles on the Sabbath day as a man without conscience of the Sabbath And indeed what are the most accusations of enemies against Gods servants but for the performance of their duty and exercise of their calling either generall or particular Lastly these men had learning gifts authority wealth the key of knowledge but all bent against Christ and his Gospell and Religion and grace So wicked men looke whatsoever meanes wealth authority or place they have all is bent against Christ and grace and religion must-looke for no helpe there but hinderance and resistance Now Christ in this verse answereth the challenge The question was not propounded to him but to his Disciples yet he takes on him to answer for them where he shewes his readinesse to take all our causes on himselfe Oh we serve a good Lord who is able and willing to stop the mouth of Satan hell the law and all Calumniators who call in question our righteousnesse and will in the last day much more acquit us of all accusations and make our innocency shine as at noon-day Feare not accusers it is God that iustifieth If the Disciples cannot answer for themselves Christ can and will In this answer 1. He blameth them of hypocrisie who thought themselves so just as that all other were sinners beside themselves the whole need not the Physician 2. He defends himselfe and his fact by a proverbiall speech The sicke need the Physician viz. I came not amongst sinners to boulster them up in their sins but to helpe them out and heale them It is my calling being the Physician of soules to be among sinners Where should the Physician bee but amongst his Patients Thus our Lord by his answer if he can doe them no good yet doth good to the truth confirmeth his Disciples justifieth himselfe convineeth his enemies Which by Gods over-ruling power is the end of all opposition of the truth which in the conclusion must be no loser but a gainer and conquerer The Text hath three parts 1 the Patients 2. the Physician 3. the Cure The Patients are propounded Negatively not the whole Affirmatively but the sicke Quest. Is any man whole Answ. 1. No man is whole by nature in Adam all are deadly sicke No man doth good no not one God hath concluded all dead in sinne Only some are healed by grace as Simeon Ioseph Hanna Zachary and the like 2. Some are whole in conceit onely and thinke themselves found just and