b Mat. 10.25 Christ himself drank of the brook in the way c Psal 110.7 and all his followers must drink of the same cup that he drank of But though this hath been the Lot of all Believers yet the dreggs of this cup have been usually prepared for the Dispensers of Gods Word d Mat. 20.23 the Standard-bearers of this bloody band as if to Preach were nothing else but to stir up the rage of men e Luther There is no rank or sort of men that hath been exposed to so much contempt and suffering If I were saith Jerome a Basket-maker or a Garland-weaver or any low Trade that would make me sweat for the bread I eat no man would maligne me no man would traduce me but now I give my self to the study and interpretation of Scripture now I am a Preacher a Writer I am blotted with the obloquies of men As long as Christ was working at his Fathers Trade and was employed as Justin Martyr expresseth it in making Beadsteads and Ploughs f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man opposed him but when he was Baptized and went out to preach the Gospel presently he is tempted by Satan and persecuted by wicked men as long as the Apostles were mending their Nets and following their fishing trade none troubled them but when of fishers they were made fishers of men they are forthwith made a spectacle to the world and Angels and men and so the Apostle expresseth it verse 11. We which live are alwaies delivered to death for Jesus sake there were but few of them left alive but were by the rage of Tyrants put to cruel deaths those that survived though they had not yet resisted unto blood yet daily expected when they should be offered up as a bloody sacrifice and were at present under great sufferings bearing about in their bodies the dying of the Lord Jesus ver 10. But did they hereupon repent of their engaging in the work of the Lord or sink down under discouragement and dispondency of Spirit Nothing less ver 16. for which cause we faint not * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth to shrink back as cowards in warre to sink down as a Porter under an overheavy burden As one man by the help of an Engine is able to lift up a heavy weight which ten or twenty men might in vain attempt by their own strength so the Apostles went chearfully under that pressure of Affliction which would have sunk the stoutest spirits not supported by Divine Grace For which cause we faint not if you would know for what cause what it was that supported them there are two causes rendred one respecting the Corinthians to whom he writes that is partly laid down ver 12. So then death worketh in us but life in you we dye that you might live by our death we suffer that you may be strengthned by our sufferings and partly verse 15. All things are for your sakes all the streights we are put to turn to your advantage if we dye it is to confirm you by our sufferings if God shall deliver us and restore us again to you it is for his glory and your good that the abundant grace might by the thanksgiving of many redound to the Glory of God and that is one cause why he fainted not he counted not his life dear to him so as he might be helpful to their Faith The other cause respects the Apostles themselves their great sufferings made both for their present spiritual good and for their future happiness 1. Their present Spiritual Good The cold Blasts of Persecution beating upon the outward Man by a Spiritual Antiperistasis augmented the Heat of Grace within for which cause we faint not for though our outward man perish yet the inward man is renewed day by day He was three times beaten with Rods five times received he forty stripes save one * 2 Cor. 11.24 c. But as they say the Bear is made fat with blows and the Ass battens with pricking and beating so it was in a spiritual sense with our Apostle he was once stoned but †Per tot lapides petrae conjungitur â—â—i by those stones he was knocked nearer to Christ the corner-stone he thrice suffered shipwrack but like Noah's Ark was lifted up nearer to Heaven by those floods of great waters he was in Journeyings often but every time his salvation was nearer than before 2. Their future happiness verse 17. Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory For Affliction there is Glory for light affliction a weight an exceeding a far more exceeding weight for short affliction that lasts but for a moment an eternal weight of Glory And this it was they had chiefly in their eye so in this Verse While we look not at the things which are seen but at the things which are not seen Things seen and not seen are I conceive the same with what elsewhere he calleth things present and things to come a 1 Cor. 3.22 and things above and things on the earth b Colos 3.1 and things of the life that now is and of that which is to come c 1 Tim. 4.8 and so the Apostle explaineth himself in the following words the things that are seen are temporal but the things that are not seen are eternal The whole Verse falleth under a twofold Consideration 1. Relative as they are a Reason why they fainted not under their present troubles as Moses chose rather to suffer affliction with the People of God than to enjoy the pleasures of sin because he had an eye to the recompence of reward 1 Heb. 11.25 26. and our Saviour Christ for the joy that was set before him endured the Cross and despised the shame 2 Heb. 12.2 so the Apostles having their eye upon things invisible and eternal made light of all their present Sufferings and Persecutions 2. Absolute and so they shew what the Apostles made their Aim and End that is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to look as the Archer doth at the Mark he shooteth at There were some things they made their great business which was the mark they shot at the great End they propounded to themselves and what they were is first specified then more fully explained First Specified and that 1. Negatively what they look'd not at things seen 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of this Life which are things visible to the eye 4 Objecta sensibilia 2. Affirmatively shewing what were those things which they made the matter of their choice the great objects of their desires and endeavours things not seen 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of another Life which are objects of faith and not of sense things not visible to these fleshly eyes onely apprehended by faith which is the evidence of things not
rebuke (m) Job 26.11 Therefore to them are Believers fitly likened I shall name but one more they are compared to clouds Being compassed about with so great a cloud of witnesses and Isa 60.8 Who are these that fly like a cloud (n) Heb. 12.1 the clouds are originally a thick exhalation rising out of the earth but are by the heat of the Sun rarified and drawn up toward Heaven therefore are called the clouds of Heaven (o) Mat. 26.64 In like manner though the righteous man sojourneth here upon earth yet he converseth in Heaven and sitteth together with Christ in heavenly places (p) Eph. 2.6 Thus we find it hath been with the Saints Scipio was not the first saith Ambrose that was never less alone than when he was alone it was so with the Saints long before Enoch and Noah are said to walk with God they seemed to live no other life but that of God of the knowledge of God the love of God delight in God all their thoughts all their affections were placed upon God and Heaven their whole life was nothing else but an acquainting with God a conversing in Heaven Moses in all he did had an eye to the recompense of the reward David saith He was as a Pelican in the wilderness and an Owl in the desart that he watched and was as a Sparrow alone upon the house top (q) Heb. 11.26 which though some understand of Christ who in his birth was as an Owl in the desart shut out from the company of men and born amongst brute beasts at his death like the Pelican feeding his Church with his own blood in his resurrection and ascension like the Sparrow flying to Heaven like the Sparrow to her hill yet it seemeth more properly to refer to David himself and though I apprehend it is plainly meant of a forced solitude by reason of Saul's persecution yet there are who understand it of a voluntary retirement that David like these solitary creatures frequently withdrew himself from other company and other occasions that he might with more freedom be taken up with the contemplation of God and heavenly things but though this be not the meaning of that place yet it is but what is consonant to David's practice whose affections were taken up with Heaven his soul fainted for Gods salvation his eyes failed for it he hoped for it he longed after it (r) Psal 119.81 123 166 174. with this he comforts himself In thy presence is fulness of joy at thy right hand are pleasures for evermore (s) Psal 16.11 And As for me I shall behold thy face in righteousness I shall be satisfied when I awake with thy likeness (t) Psal 17.15 Those Worthies mentioned Heb. 11. are said to look for a City that hath foundations v. 10. to live as Pilgrims and strangers on earth v 13. to desire a better Country that is a heavenly v. 16. The primitive Christians lived like men of another world â—â—egory Nyssen saith that they stood tiptoes upon the earth (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hung upon the earth but by the slender threed of natural necessity desiring to have as little to do here as might be Nay if possible to have nothing to do below it was their custom in their Congregations when they had finished their services to raise up their feet from the earth towarâ— Heaven we lift up our feet saith Clem. Alexaâ—drinus they were so much in Heaven that they desired if possible to have their bodies there beforâ— their time they were as the same Father expressetâ— it divorced and sequestred from all earthly interests (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were like the Cart-wheel it is Hilaries comparâ—son that stands upon the earth but by a little poinâ— the far greater part being above the earth like thaâ— bird which for her beauty and nobleness they câ—â— the Bird of Paradise that never comes on the earth but liveth wholly in the air upon which she feedeth when she is forced to light to un-weary her self shâ— lights upon the tops of the highest trees where shâ— is still in the air the place of her delight I mighâ— to these add Paul the Hermit Anthony Arsenius anâ— others who withdrew themselves from the world devoted themselves to a solitary life that they mighâ— better converse in Heaven Wherefore seeing we are coâ—passed about with so great a cloud of witnesses let us follow their example let the same mind be in us that 〈◊〉 in them let us with our Apostle look not to things seeâ— but things not seen the things seen being temporal but thâ— things not seen Eternal 3. A third consideration to provoke to this may bâ— taken from our selves the frame of our bodies minds 〈◊〉 of this whereas other creatures have their bodie bowed towards earth man is made with a body erected toward heaven as in the order of Creation God hath placed heaven above us and the earth under us so he hath placed our heart and head abouâ— to be fixed upon Heaven our feet below by them to trample upon the earth if we view the several parts of the body they seem to teach us this To begiâ— with the feet Ambrose well observeth that God hath not given us four feet as to the beasts that are wholly conversant on earth but only two as the Birds which are often soaring toward heaven Pass we on to the knees The great commerce a Christian hath with heaven is the duty of Prayer and the knees by reason of their bowing posture seem to be intended for this chiefly I bow my knees to the father of our Lord Jesus Christ saith the Apostle (x) Phil. 3.14 We read of the Apostle James Thrasilla Gorgonia and some others whose knees were like Camels knees hard and bereft of feeling through their long and often kneeling in prayer Some of the Ancients speak highly of this bowing of the knee (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius calleth it a posture proper to the Christians (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we look from the knees to the Hands they are not only of special service to the body but to the soul likewise for which cause some have called them the Hand-maids of the soul I will saith the Apostle that â—men pray every where lifting up holy hands (a) 1 Tim. 2.8 Solomon in that excellent prayer spread forth his hands towards Heaven (b) 1 Kings 8.22 Constantine had his Image engraven on his Coyn with his hands joyned together and lift up towards Heaven and upon several Gates of his Palace he was drawn in an upright posture praying and lifting up his hands towards Heaven (c) Os homini sublime dedit coelumque tueri jussit If we go upwards to the face God hath made the face to look upward to Heaven Solomon finds the Sun Moon and Stars in the Head of man (d) Eccles 12.2 at least according to the Chaldee
to repent deeply of those Sins and offences they before committed Beza saith That God laid the foundation of his spiritual health in a violent sickness that befel him at Paris 9. After some great Mercy conferred or some great deliverance vouchsafed which is apt to put the heart into a melting frame when the Angel minded the people of Gods mercies to them how ill they had requited him they wept abundantly (s) Eccl. 8.6 These and the like are the particular times when God works more close with man to bring back his soul from the pit to be enlightned with the light of the living but here is the great misery men that are careful to take the proper seasons in all other things yet in this which most concerns them are more inobservant than the Stork Crane other brutish creatures and this is the great cause of the miâ—carriage of many thousands of souls because to every purpose there is a time and judgment therefore the misery of man is great upon him (r) Judg. 2. It holds true in the miseries that befal men in this life because there is a nick of opportunity when every thing may best be done with most advantage and sometimes when it must be done or not done at a I men many times want judgment to discern this time this is the great cause of those evils that befal the sons of men Esau lost the blessing for want of coming a little sooner Saul lost his Kingdom for want of staying a little longer and as in the things of this life mens not timing things aright is the cause why they miscarry in their undertakings so it is more especially in spirituals because there are some particular seasons and articles of time when God draws more near to men and makes more immediate offers of mercy and salvation and men will not know the time of their visitation hence it comes to pass that the misery of men is great upon them this is that that sets open the flood-gates of damnation that makes Hell to enlarge it self and svvallovv innumerable Souls there is no one sin I think I may say not all sins put together that is the cause of the damnation of so many under Gospel-light as this one sin there are few who live under Gospel-dispensations but are convinced of the necessity of making provision for their eternal condition and have many purposes and resolutions to do it only they will not take Gods time they put it off and think it will be time enough afterward and this is that fatal Rock where millions of Souls dash themselves in pieces that great stumbling-block at which innumerable men stumble and fall and perish everlastingly Could we lay our ears to Hell hear the cries and complaints of those poor tormented creatures I doubt not but we might hear them crying out against this Sin as the chief cause of their perishing if therefore our Souls our Salvation our everlasting welfare be precious to us take heed of neglecting those seasons and opportunities which being once past can never be recalled again but let us in this our day know the things that belong to our peace Yet further though at these and the like times God worketh with men yet we may probably conceive that there may be sometimes one particular time when God above others draweth more near in this kind To every thing there is a season and a time to every purpose under Heaven There is a particular season when every thing may be best done and sometimes must be done then or not at all When Elisha desired that a double portion of Elijah's spirit might be given him Elijah answered Thou hast aâ—ked a hard thing nevertheless if thou see me when I am taken from thee it shall be so unto thee but if not it shall not be so Elisha being with him and seeing him when he was caught up had accordingly a double portion of his spirit whereas had he missed that time he had likewise missed of what he desired Some have observed that there are few meÌ„ but some one time or other in their life have an opportunity put into their hand for advantaging themselves in regard of their outward condition in the world some one opportunity more conducing therunto than they have all their lives beside and if this be neglected many times they never meet with the like again Samuel appointed Saul to tarry seven dayes he tarried six and part of the seventh Samuel not coming he forced himself and offered a Burnt-offering the Text saith As soon as he had made an end of offering Samuel came and tells him he had done foolishly for now would God have established his Kingdom upon Israel but now he tells him his Kingdom should not continue (u) 1 Sam. 13. When the people met to crown Rehoboam had he then spake good words to them as his old Counsellors advised they would have served him for ever but speaking harshly ten Tribes revolted from him he could never after regain that opportunity he then had of settling himself It is probable it may be thus with some in regard of their spiritual condition Christ telleth the young man that he was not far off from the Kingdom of God but he being unwilling to comply with Christs terms went away and we do not read that he ever came to Christ after When Paul reasoned of Righteousness Temperance and judgment to come Felix trembled but put him off at present go thy way for this time when I have a convenient season I will call for thee but we do not find that ever that season came So Agrippa tells Paul Almost thou perswadest me to be a Christian within a little (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but having thus spoken he rose up and it is likely was never after in so good a frame some upon the hearing of a powerful convincing Sermon others in the time of some great sickness much bewail their former neglects and take up strong resolutions for the future so as at present they seem not far off from the Kingdom of Heaven yet afterward repent of their very repentance and neglecting to improve this opportunity it may be feared of some that they never have the like again Some say the Panther never bringeth forth but once and the reason is because when the young ones gather strength they struggle to get more liberty and with their nailes tear the film or bag in which they are inclosed which putting the Dam to pain she casts them out while they are yet blind and deformed and the bag being torn she is uncapable of bearing after Thus many when they are under the pangs of the new birth which might if well managed be a happy preparative for forming Christ in their Souls yet growing impatient of these workings and stirrings of Conscience and not willing to stay long enough in the place of breaking forth of Children they either
done all we can instead of seeing our selves we should see God in all our Duties and look upon all we do as Gods work in us The Ciens doth not bring forth fruit by any virtue of its own but by virtue of the stock into which it is ingrafted Without me saith Christ ye can do nothing if Austin in the Agonies of his first Conversion heard as he thought a voice speaking to him Do you stand in your self and do you not stand (d) â—n te fras non stas It was to let him know in his own strength If Catharine of Sienna labouring under temptations and begging Christs help had as is reported this Answer returned I am what I am thou art what thou art not It was to make her sensible that she was nothing in her self what she was she was in by Christ the promise of the Kingdom of Heaven is made to the poor in Spirit (e) Mat. 5. Such as know they are nothing have nothing deserve nothing can do nothing of themselves we must be emptied of our selves if we would receive of Christs fulness we must be nothing in our selves if we would have have Christ to be all in all to us when we have done all we can we must deny our selves and ascribe all to free grace When Joab had overcome Rabbah he sent to David to come and take it lest if he took it it were called after his Name (f) 2 Sam. 12.28 When we have performed Duties in the best manner we should be willing that God have the glory of all When David and the People offered liberally and willingly toward the Building of the Temple David ascribeth all to God Who am I and what iâ— my People that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee (g) 1 Chron. 29.14 Paul whom Austine for this cause calleth the best Child of Grace the faithfullest Servant of his Lord whatsoever he was or had or did he ascribeth all to free grace he was in nothing behind the chiefest of the Apostles yet confesses he is nothing (h) 2 Cor. 12.11 He was what he was eminent for grace yet what he was he was by grace By the grace of God I am what I am (i) 1 Cor. 15.10 he lived yet not he but Christ lived in him (k) Gal. 2.20 he laboured abundantly yet not he but the grace of God which was with him He was able to do all things but through Christs strengthning him (k) Gal. 2.20 When we do no evil we do our own as Christ saith of the Devil (l) Phil. 4.13 (l) John 8. we walk as mens they like men have transgressed the Covenant (m) Hos 6.7 But if we do any thing that is good it is from God who worketh all our wâ—rks in us as therefore of him and through him so to him are all things 2. We must take heed of relying upon them Luther saith We must take heed not only of our sins but of our good Works n Duties can never have too much diligence used about them nor too little confidence placed in them they are good helps but bad Saviours it is necessary we â—o them but it is dangerous to rely upon them John Knox lying upon his Death-bed passed over the last night of his Life with many sighs and groans being asked What was the cause of his trouble He answered that he had in his life-life-time gone thorow many Combats endured many buffettings of Satan but now theroaring Lion set more strongly upon him before the Devil had set his sins before him and tempted him to despair and sought to work upon him by worldly allurements but now he went another way seeking to perswade him that Eternal Life was but a due Reward for the great pains and labours he had taken in the Church of God and this he looked uppon as the most dangerous temptation if the Devil cannot diswade us from performing Duties he will perswade us all he can to rely upon them and this will as much gratifie Satan and as certainly ruine our Souls as if we wholly neglected them when we have done all we are able we must say We are unprofitable Servants Rollocke when some minded him upon his Death-bed of his great Service he had done in the Church He replied I abhor my Rectorship of the University my Reader-ship of Divinity my Pastor-ship of Edenborough and all I have done that I might be found in Christ not having on mine own Righteousness And at another time There is nothing of mine which I do not account as dung that I might win Christ And again I have nothing to glory in but the merits of Christ all other things I count losse 6. We should labour for those Graces which entitle to eternal happiness I shall name only some as 1 Knowledg This is eternal to life to know thee the only true God and Jesus Christ whom thou hast sent (p) John 17.3 Though the Valentinian Hereticks had knowledg in too high estimation when they ascribed all to it affirming that as ignorance made us subject to all misery so the restauration of the inward-man must needs belong to knowledg only yet what some Philosophers said of Light that all the influences of the Sun and Stars are by light transmitted to this inferiour world so the light of Knowledg is that Conduit-pipe by which the several Graces God worketh are conveyed into the Soul as in the first-Creation light was the first thing God made so in the new Creation Josephus saith that Judas Maccabeus going about to repair the Temple and purge out the reliques of Idolatry began with the Lights placed a Light upon the golden Candlestick and ordained a Feast which they called Lights (p) John 17.3 Thus when God purifieth the heart (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes it a Temple for himself He first setteth up the light of knowledg in the Soul without this we can never hope to be made partakers of the inheritance of the Saints in light When Hamans face was covered death followed when men live in a land of Light and yet have the things of their peace hid from their eyes it is a sad Prognostick of their everlasting miscarriage If our Gospel be hid it is hid to them that are lost (r) 2 Cor. 4.3 2. Godly sorrow which worketh repentance to Salvation not to be repented of (s) 2 Cor. 7.10 If any thinks he hath no sin I would say to him as Constantine of Acesius the Novatean Let him make new Ladders to climbe up to Heaven by but if we have sinned there is no other way than by godly sorrow sin must be purged either by water or by fire saith Guericus if the water of Repentance doth not here wash away our sins Hell-fire will afterward burn our souls 3 Faith which the Apostle