were not onely almost but altogether euen such as I am Christians except these bonds But yet a more speciall loue which therefore hath a speciall name of brotherly loue is due vnto those which are alreadie effectually called and so made members of Christ This loue also commeth from faith which causing vs to loue God must needes also force vs to loue all those in whom wee shall see the very face and liuely Image of God himselfe so clearely shining First By this then once againe wee may trie our Vse faith A working faith hath laborious loue euen to our brethren annexed 1. Thess 1. 3. If then thou art of a hard and implacable nature of a memorie fastly retayning iniuries of affections vindicatiue which the Scripture cals Feet swift to shead bloud this bloudie nature of thine shewes thou hast no part in the bloud of Christ by faith The like is to be thought of those which are moued with no compassion towards the soule of their brethren sitting in darknesse and the shadow of death but can suffer them to pine and perish away in their sinnes and neuer reach forth the hand to pull them out of the ditch Certainly if thou hadst euer felt the gaine of godlinesse thy selfe thou wouldest perswade others to deale with this so gainfull a commoditie They that are conuerted of God confirme their Brethren being passed ouer the bridge they will wish others to follow them so farre will they be from plucking vp the bridge The same sentence also is to be passed vpon them that doe not feele their hearts enlarged towards Christians more then to others that are none If the Image of God by Faith were repaired in our selues wee could not but be delighted with those that are like our selues But on the contrarie if thou feelest these effects of loue in thy selfe vndoubtedly thou hast Faith For it is the loue of Christ only felt by Faith which is able to soften and melt our hard and frozen hearts When wee shall see how great a debt hee hath forgiuen vs this will make vs willingly to forgiue small ones to our Brethren yea and to bury all iniuries in the graue of forgetfulnesse neuer to reuiue againe euen as Christ hath done all ours to him though neuer so indigne and contumelious hee lodged them in his owne graue not to rise againe with himselfe the third day though many of vs raise vp our owne iniuries farre sooner out of their graues but to be left behind him in that Den of darknesse to sleepe an eternall sleepe So when Faith shall cause vs to consider how that the Lord Iesus being rich became poore that wee might be made rich this will make vs to earne in the bowells of compassion towards our poore and distressed Brethren and to reach forth our releeuing hand towards them But the most euident demonstration of our Faith is that brotherly loue wherewithall we loue a Christian as a Christian and because a Christian 1. Ioh. 3. Wee know that we are translated from death to life because we loue the Brethren for none can loue any good thing vnknowne Loue presupposes knowledge of the thing loued hee then that loues the Image of God in his Brother sees it But none can see it but by the eye of Faith He that loueth his Brother for his Faith must needs know Faith but no man can know it but hee that hath it Faith is onely knowne by our owne experience Secondly this Doctrine serueth not only for the tryall of our Faith but also of our loue to our Brethren for as that Faith which is without this Loue is an idle and emptie and imaginarie faith so that loue of our Neighbour which commeth not from Faith is blind and foolish and in the end will proue a deceitfull and vnfaithfull loue Naturall men that seeme to loue very dearly to day to morrow are at deadly feud The reason hereof is because their loue comes not from Faith Therefore amongst the true children of God yee shall neuer see such bitter fallings out as amongst worldly men In naturall men and the vnregenerate besides naturall affections which they haue as Fathers Husbands Wiues Children yee shall find further many times a kind and courteous nature to strangers a liberall and free heart to the poore But that which the Apostle speaketh of Faith void of Charitie 1. Cor. 13. is true also of Charitie void of Faith It is worth nothing before God Let vs not then deceiue our selues either trusting in the loue of others or glorying in that loue which is in our selues not proceeding from Faith for the former if wee rely too much vpon it it will giue vs a shrewd fall in the end and the latter will make vs but ashamed when it shal come to be scanned before Gods Tribunall who will esteeme most vilely and basely of all thy kind-heartednesse of all thy almes and liberalitie vnlesse Faith did wring them from thee Thus wee see how Faith when once it raigneth in the heart begetteth both these loues both to God and our Neighbour in vs and so how true that of the Apostle is Rom. 3. in the end By Faith we establish the Law For whereas the summe of the Law is loue of the first Table to God of the second to man Faith as we haue shewed very effectually worketh both Hence PAVL giueth the name of a Law to Faith calling it the Law of Faith because it succeedeth into the roome of the Law commanding the same things that the Law does and so is in stead of Law to the regenerate that are freed from the Law So farre is it as the Papists slander vs for giuing any licence to breake the Law Thirdly here it may be asked How could others Quest declare to PAVL the Loue and Faith of PHILEMON which are secret and hidden Vertues that be in the innermost corners of the heart farre from the sight of the eye They saw not PHILEMONS faith but his outward Answ works and by them they iudged and so did PAVL too of his faith discerning the Tree by the fruit Hence obserue First when we see in any the fruits of Faith and Doct. 1 Loue wee in Charitie are to iudge that there is true Faith and Loue indeed for howsoeuer Hypocrisie may Apishly counterfait the fruits of true Faith yet we are to suspend our iudgement till God shall haue vncased the Hypocrite And it is farre safer for vs to erre of Charitie then of malice and sinister suspition Secondly in that PAVL by a Metonymie of the Doct. 2 efficient giueth the name of Faith and Loue to the outward works of PHILEMON which were reported vnto him Wee learne the manner wherein euery good worke must be done namely in Faith and Loue. The very Spirits and quintessence of our Faith and Loue must be in euery good work else they are but dead works vnlesse they be built vpon the foundation of Faith and Loue easily will they be shaken First
fights to subiection vnto his owne King and so to make them fellow-subiects as himselfe So likewise here that Minister is a good Souldier of IESVS CHRIST who aymes onely at this that CHRIST IESVS may get the victory and reigne in the hearts and consciences of his enemies His victorie and not our owne must be the end of our Ministerie euen if it may be that quiet and peaceable victorie which is obtained without bloud-shed the enemies submitting and resigning themselues into the hands of the Conqueror for the end of other Warre specially this Spirituall Warre is Peace euen the peaceable and flourishing Kingdome of CHRIST established in the Conscience But if this peaceable Victorie cannot be obtained then the bloudie Victorie must be the end of our Warre According to that LVKE 19. Those mine enemies which would not haue me reigne ouer them bring them and slay them before me Ministers therefore must not be afraid to execute the Vengeance PAVL speakes of vpon the obstinate and to stab them at the very heart with the threatnings of the Law knowing that the end of their Ministerie is as well this violent Victorie ouer the Reprobate in crushing them to pieces as a Potters Vessell as the peaceable Victorie ouer the Elect in captiuating them vnto CHRIST In both these victories doth the Lord equally account them his faithfull Souldiers vnto him they are alwayes a sweet sauour as well when they are a sauour of death vnto death vnto the wicked as when they are a sauour of life vnto life vnto the godly 2. Cor. 2. 15. 4. The part of a good Souldier being as well to defend and keepe that which they haue won from their enemies as to win it the Ministers must here take notice of another dutie carefully to fence and fortifie those Holds and Castles which they haue won from Satan for though he be dispossessed yet as it is in the Gospell hee will labour to reenter And oftentimes it falls out by the negligence of many Ministers that they quickly lose that which they were long in getting Haue we then gayned any vnto the Lord O how carefull an eye should we haue ouer such that Satan steale them not from vs how wee should ply them with continuall instructions and exhortations As the Apostles did writing to those Churches that they had planted How earnestly should they striue in their prayers for them that so they may be able to say the words of our Sauiour Iohn 17. Father I haue kept those that thou hast giuen me not one of them is lost Thus much for the Ministers The vse of this Doctrine to the people is First to let them see what estate they are in naturally namely in a most miserable and wretched condition professing open enmity to Iesus Christ and fighting vnder Satans banner against him So farre are they from hauing any disposition of themselues to come and subiect themselues to Christ that they resist and rebell against him and his Ministers Therefore are the Ministers called Souldiers because they wage warre with vs labouring to subdue vs to Christ of thy selfe therefore thou commest not to Christ but the Father by the hands of his Ministers his Souldiers as it were by force of armes must draw thee This striuing and struggling of the Ministers with vs must cause vs to see and lament our owne naturall opposition against God If we were willing of our selues what needed they so Souldierlike to fight with vs Secondly since the Ministers are Gods Souldiers that doe besiege the Castle of our hearts wee must all learne not to stand out against them but to yeeld our selues willingly into their hands for being Gods Souldiers they haue his power assisting them in fighting this battaile and if we yeeld not in time but like those stiffe-necked and vncircumcised Iewes Acts 7. continue resisting the holy Ghost we shall find that the Spirit of the Lord will not alwayes striue with vs but in the furie of his anger will euen grinde vs to powder If we will not suffer them to obtayne a peaceable victorie they will get a bloudie victorie for these Souldiers alwayes returne with the victorie if not peaceable then bloudie if not in conuerting in confounding vs if not taking vs aliue and making vs the subiects of Christ in slaying vs and making vs the foot-stoole of Christ If the sword of the Spirit pricke not thy heart as those men Acts 2. and cause thee in compunction to come and fall downe at the feete of these spirituall Souldiers it shall bee sheathed in thy bowels and made drunken with the bloud of thy soule and the venemous darts of the Almightie shall sticke in thy ribs for euer This is the second death this is the vengeance which Gods Ministers haue ready against disobedience If thou be wise therefore hold out no longer open the doore of thy heart besieged by these spirituall Souldiers and entertayne into the same the King of glorie for hee is mighty in battaile and if thou yeeld not willingly while peace is offered and his Embassadours beseech thee to bee reconciled hee will hew and hacke thee in pieces and make thee fuell fit to feed the flames of that eternall fire He will quash thee with his yron rod as it is in the second Psalme And therefore as it is in the words following Be wise now O yee Kings c. Kisse the Sonne subiect your selues to him lest he teare you in pieces If Ierusalem will not be gathered vnder Christs wing her habitation shall be left desolate O thou gracelesse man who hast held out in opposition against the Ministerie besieging the Castle of thy heart a long time and hast not yet resigned and giuen it vp behold thy fearefull danger heare the Lord saying as once in the old world Genes 6. My spirit shall not alwayes striue with this Rebell Yea see him proportioning his wedge to the timber and because thou wilt not yeeld ready prepared to blow thee vp with the Gun-powder of his fearefull indignation Thirdly see how much wee are bound and beholding to the Ministers who are content to depriue themselues of many comforts and commodities of this life to attend this laborious warfare and all for our sakes shall this seeme a small thing in our eyes no if there be any goodnesse it will cause vs with al reuerence and respect to acknowledge them that be ouer vs in the Lord for this their workes sake withall it will cause vs earnestly to desire at the Lords hands the continuance of them knowing that the want of them is a farre more grieuous iudgement then the want of other Warriors which yet is threatned as a grieuous iudgement Esa 3. If they goe farewell all Who then shall fight the battailes of the Lord who then shall goe in and out before the Lords people who shall stand vp in the gap in the euil day Then may we crie after them as once ELISHA after ELIAS Our Fathers Our
for Faith it hath a speciall stroke in euery Euery good must be done in Faith and good action For first it clenseth the conscience and purifieth the heart so fitteth it for the bringing forth of a good worke for out of a defiled Fountayne no pure Riuers can come A good man brings forth good things but whence out of the good treasure of his heart Now this good treasure is a worke of Faith 1. Tim. 1. 6. Acts 15. 9. Secondly it setteth before our eyes the Commandement of God enioyning vs that which is to be done and withall perswadeth vs that the Commandement belongs to vs and bindes vs Rom. 14. Whatsoeuer is not of Faith is sinne Thirdly it sharpneth the Commandement of God set downe in that word and driueth it in more deeply into our minds by adding thereto a Commandement of her owne For as wee shewed before Faith to the regenerate is in stead of a Law Hence our obedience Rom. 1 6. is called the obedience of Faith because it harkneth not onely to the Word of God but also to Faith vrging and pressing that Word of God In euery good worke which wee doe vnto the Commandement of the Word must come the Cōmandement of our Faith The which by the apprehension of the loue of God the Commander sweetly inuiteth and gently allureth vs to performe obedience Wicked men are moued sometimes by Gods Commandement to doe some good things but yet not by the Commandement of Faith they haue none at all Vnlesse therefore when thou goest commest doest this or that thou heare thy Faith like the Centurion in the Gospel saying Goe Come Doe this or that assuredly thy comming thy going thy doing this or that though groūded vpon the Word are yet sins in thee Fourthly fiftly it presenteth to our memories the Promises First the promises more specially to that particular good work which is to be don This is a notable spur to our obedience Vnto this Commandement Apoc. 2. 10. Be thou faithfull to the death is added this Promise I will giue thee the Crowne of life Now that wee may more cheerfully obey this Commandement our Faith as MOSES his did Heb. 11. must behold the Promise annexed Secondly the Promises that are made generally to all good works concerning the couering of their defects and blemishes For the best works we do are tainted and stayned with our naturall corruption Here then is the last action of Faith the vpshot and conclusion of all namely the apprehension of the merits of Christ whereby both that euill which we haue mixt with our good works may be remoued and that good which is wanting may be supplyed In the second place when Faith shall thus haue In loue both to God and done her part comes Loue succeeding and seconding Faith in the bringing forth of euery good worke First Loue towards God For this is the difference betwixt the obedience of the godly and that shew of obedience that is to be found in the Ethnicks Papists Ciuill men and all such Iustitiaries The loue of God thrusteth forward the godly but these the loue of themselues for they thinke to demerit God to themselues by that they doe And therefore they say with that young man in the Gospell What good thing shall I doe that I may get eternall life Loe the base mind of a seruile Mercenarie they doe all like hyrelings for their wages But a child like ingenuitie drawes forth the obedience of the godly The child when hee does any thing for his Father lookes for no recompence but his intent is onely to shew his loue towards his Father The obedience of the godly is wholy Filiall and a testimonie of their thankfulnesse for benefits alreadie receiued Therefore their voice is not What good thing shall I doe for the getting of Life but for Life already gotten What shall I render to the Lord Psal 116. Secondly Loue also to our Brethren must be Our Brethren the ground of our obedience This as it is plaine in the works of the second Table wherein that of the Apostle hath place Doe seruice one to another by loue so it is true also in the works of the first Table Euen those works of obedience which concerne God immediately must be done in loue to our Brethren namely that by our example wee may doe good vnto them prouoking them to doe the like Thus PAVL in his sufferings for the Gospell had a speciall regard of the Elect 2. Tim. 2. vers 10. Thus much of these Vertues of Faith and Loue. Their obiects follow First the obiect of Faith is onely one viz. Christ. How is Christ the obiect of Faith Quest Faith is taken two wayes First properly for an Answ action of the Vnderstanding in assenting to some Christ the obiect of Faith truth Secondly improperly and Metonymically for an act of the Will in resting and relying vpon some thing which is called Confidence which way soeuer wee take it Iustifying faith hath Christ her obiect First if it be taken for assent which we call beliefe or credence Christ may worthily be accounted the obiect thereof for this is the truth whereto shee assenteth namely that Christ is hers If it be taken the second way for confidence so also is Christ the obiect of Faith for in the merits of Christ onely and nought else can wee safely repose any trust of him may wee depend onely for our saluation Here then first of all is ouerthrowne the Doctrine of the Scholemen that make God simply the obiect of our Faith without making any mention of Christ who yet is the Way by the which we goe to the Father otherwise dwelling in the light inaccessible so our Sauiour Ioh. 14. 1. You beleeue in God beleeue also in mee As if hee should say Yee cannot truely beleeue in the Father vnlesse also yee beleeue in mee so most excellently are both these coupled together Ioh. 17. 3. The knowledge of the Father and of whom hee hath sent Iesus Christ. So 1. Pet. 1. vers 21. By whom namely Christ you beleeue in God By this see then what to iudge of the faith of the Turks Iewes and all those that know not Christ yea of the Papists destroying that Christ indeed whom they grant in word The way of God is hedged vp considered in himselfe simply without Christ He only is the foundation of Faith Secondly here againe the Papists are met with that dare ioyne with CHRISTS merits of Saints for Faith to leane vpon But it is Christ onely that Faith can leane vpon In him onely can shee find that which is to be opposed to the Lawes rigour to Gods anger and iustice Therefore it is oftentimes called the Faith of Iesus Christ as Rom. 3. It is only the bloud of Christ that will stay and strengthen our hearts in the houre of death and it is only that which will choke Satan with his temptations Tell him of the merits of Saints and hee
might seeme to mitigate onely and something to extenuate the sinne of ONESIMVS and not to commend it as a thing in it selfe good Secondly because it was thus carryed in Gods secret prouidence and was no ordinarie course of conuersation otherwise if he had spoken absolutely and confidently wicked seruants would haue taken occasion hence to haue runne from their Masters that they might be conuerted Now then by the example of PAVL Ministers Doct. must learne wisedome to speake warily and circumspectly in matters that may be peruerted and wrested In such cases so should they temper their speeches that all inconuenience may be preuented This was the reason why God would haue the conditionall threatning of death to EZEKIAS and destruction to the Niniuites pronounced absolutely by ISAIAH and IONAH lest if the condition had beene vttered it might haue bred too much securitie in them and haue hindred their repentance For the matter it selfe there are two speciall things here auouched cōcerning ONESIMVS his departure First the Author of it God he was parted from thee for so the word properly is to bee translated rather then departed If hee were parted and separated from ONESIMVS then there was a Separator and that is God Secondly the end wherto God did dispose this his separation that thou mightest receiue him for euer which is amplified by the contrary opposition of his temporary absence he was parted only for a season For the first God is the Author of this separation not in that he did incite and stirre vp ONESIMVS to steale or runne away for then he should be the Author of sinne but because that in his eternall Councell he hauing decreed his euents doth now willingly suffer it withdrawing his grace from ONESIMVS and leauing him to Satan and his owne corruption that his owne righteous Decree might come to passe Here then wee haue iust occasion to consider of Doct. the infinite and vast gulfe of Gods prouidence that The infinite extent of Gods prouidence extendeth it selfe to all things euen the meanest not onely to Kingdomes but Families and euery particular member therein euen to poore bondslaues Insomuch that a bondslaue cannot runne from his Master without Gods speciall prouidence This must teach vs to admire the infinite depth of Gods Wisedome and Knowledge Wee thinke amongst our selues that in a great Family he that taketh charge of it and all therein and through whose hands all things in the Family must passe must needs be a man of speciall parts O then the bottomelesse profunditie of Gods Wisedome and Knowledge that before all Worlds did in one Act dispose of all the seuerall actions of euery particular man yea and all other creatures in the world besides How should this make vs rest and rely vpon God in our troubles looking for that euent which hee in his prouidence hath appointed If Gods prouidence reach to bondslaues how much more to others If nothing come to passe in one poore Family without it much lesse in a whole Church If in a Family a seruant be not parted from his Master without Gods appointment much lesse in the Church are Ministers taken away from their Flockes And if such thinges fall out by Gods prouidence wee must quiet our selues in Gods will Secondly The end is to be considered why God parted ONESIMVS from his Master That thou mightest receiue him for euer This word for euer sometimes signifies some sett time as oft in the Law This is a statute for euer that is during the old Couenant till Christ So we vse to say for euer that is during life And so some take it here That thou mightest receiue him for euer as long as you both shall liue But I rather take the wordes properly for euer that is for all Eternities as the wordes following a proofe of these doe cleare it Not as a seruant c. but as a brother Now this spirituall brotherhood betwixt ONESIMVS and PHILEMON was to last indeed for euer and euer and not onely the short space of this present life Here obserue first how God hath a hand euen Doct. in those actions of men which are sinfull namely How God hath an hand in sinfull actions in regard of ordination and disposing of them to good ONESIMVS had no such intent in running away to knit himselfe in a more neere bond to his Master then before no he went with a desperate mind meaning to free himselfe wholly from his Masters seruice little thought hee of conuerting but yet contrarie to his owne intent turned it to be a meanes of his conuersion So IOSEPHS brethren little thought of any good when they sold him nay they thought euill as IOSEPH told them against him but yet God turned it to good to be the meanes of the preseruation of the Church in time of Famine This must not make vs doe euill that good may come of it which we are forbidden Rom. 3. for God onely hath this skill by reason of his infinite Wisedome and Power to worke Good out of Euill to draw Light out of Darkenesse He onely hath the Philosophers Stone to turne Drosse into Gold In vaine therefore is it for vs to assay any such thing The right vse of this Doctrine is for vs to comfort our selues when wee see wicked men plotting and practising mischiefe against Gods poore Church Their heads and hands worke not so fast but God workes as fast When they goe and striue one way he sets them a worke another way as the Sunne going in his owne proper motion one way is euery day by the violent circumvolution of the Heauens turned another way nay he makes their striuing against his Glorie and his Churches good to be the meanes of furthering both As in a Boat when the Rowers goe with their faces striuing towards the East they set the Boat going apace towards the West ONESIMVS in running away from his Masters house the Church of God did as much as in him lay striue against his owne conuersion and yet it is made a meanes of conuersion IOSEPHS brethren in selling him thought to haue frustrated his Dreames and to haue made him sure for euer hauing dominion ouer them and yet their selling of him was the speciall meanes of accomplishing his Dreames Satan in Christs death thought to haue wounded the Church to the death and yet thereby we were healed of his deadly wounds Euen as the man that was thrust at with the Sword of his enemie to be killed was thereby cured of his Impostume Thus HAMANS Plots to ouerthrow MORDECAI and the Iewes were meanes to aduance them This is the worke of the Lord who knoweth how to catch the wise in their owne wyles and it must be maruellous in our eyes Let not then the Power and Policie of all the ACHITOPHELS and MACHIAVELS in the World combining themselues against the Gospell dismay vs for God hath his Oare in their Boat hee hath a speciall stroke in all actions whatsoeuer
To stop the fowle mouths of such persons that Vse 1 cry downe the Ministry for an idle calling and account Ministers of all other men to liue the most easie liues It is to bee confessed that of many Ministers it may bee sayd as our Sauiour speakes of the lillies Matth. 6. 28. They labour not But the poynt is not what is the labour of some persons but of the calling and office And yet indeede many may bee sayd to labour hard enough and yet are guilty of idlenesse wee laboured day and night viz. euen with our hands So farre goe many with PAVL that well may take vp that speech of themselues Zach. 13. 5. I am no Prophet I am an husbandman but yet they leaue him in that which followes And preached vnto you the Gospell of God 1 Thess 2. 9. They labour indeede but in their owne fields more then in the Lords We haue therfore a right to meanes and maintenance for the labourer is worthy of his hire It is vile Vse 2 iniustice to deny the labourer his wages It is a crying sinne Iam. 5. It is a sinne that brings a curse Ierem. 22. 13. Woe vnto him that vses his neighbour without wages and giueth him not for his worke Vpon the heads of how many must this woe needes light who are guilty not onely of iniustice but of sacriledge also in detaining and withholding the wages of Gods work-men and labourers Why should Gods Ministers be worse dealt with then our oxen why should they worke muzzell'd a plaine signe that men are as horse and mule in that they preferre the labour of their oxen before the labour of the Ministry 1 Tim. 5. 17. They that labour in the word and doctrine are worthy double honour the honour of countenance the honour of maintenance Some will giue their countenance to the Ministry so they may be spared in matter of maintenance Some the Law forces to giue maintenance therefore with CAIN Gen. 4. 6. they cast down their countenance Some will giue neither countenance nor maintenance How single a number is there of those that will giue the double honour of countenance and maintenance Let not such as vndertake that calling dreame of ease pleasure and of an idle life 1 Thess 3. 2. These Vse 3 two are ioyned together a Minister and a Labourer in the Gospell Prepare for and buckle to thy labour that intendest and entrest into the Ministry How many are Ministers that yet no labourers and so occasion the world to iudge Ministers as PAVL the Cretians to be flow bellies If they were so taken vp that were idle in the market place why stand yee heere all the day idle what sharpnesse must they look for that stand idle not in market-place but in the vine-yard It is ill being idle in the market-place it is worse in the vine-yard Alas for vs that wee should bee so dainty to shed a few drops of sweat for those for whom Christ sweat drops of bloud yea shed his heart-bloud Arrant shame for vs that LABANS sheepe should bee more painefully attended then CHRISTS The second part of the conclusion is in prayer The grace of our Lord Iesus c. In which prayer we may consider 1. The person prayed to 2. The thing prayed for The person praied to our Sauiour described by three titles 1. Our Lord. 2. Iesus 3. Christ The three titles which were in the glad tidings of the Angell Luk. 2. 11. A Sauiour which is Christ the Lord. 1. Of the title Lord before verse 3. 2. Title IESVS that is a Sauiour The reason of which name we finde Matth. 1. 21. Thou shalt call his name IESVS for he shall saue his people from their sinnes Quest How is he our IESVS and how saues hee vs Answ 1. By satisfying GODS wrath and iustice Christ is our Iesus and Sauiour in fiue respects for vs and vndergoing that curse which was our due Acts 20. 28. CHRIST hath purchased his Church with owne bloud By his death and bloud-shed hee hath saued redeemed vs from the curse Gal. 3. 13. Christ hath redeemed vs from the curse of the Law when he was made a curse for vs. 2. By his obedience to the Law and fulfilling of it And thus CHRIST may be sayd to bee the end of the Law Rom. 10. in regard of that perfect obedience he yeelded thereunto And so hee tells IOHN that it became him to fulfill all righteousnesse Matth. 3. for saluation stands in two things 1. In a freedome and deliuerance from hell 2. In the possession of heauen and eternall life CHRIST by his death merits the first and by his obedience in fulfilling the Law merits the second For though CHRISTS death had deliuered vs from death yet if obedience had not been yeelded to the Law still the curse would haue beene vpon vs excluding vs out of heauen in regard of the Lawes transgression Wheras now the Law being translated from our persons to the person of our Mediatour he hath perfectly fulfilled it and so is our IESVS by his obedience both in his sufferings and in our doings 3. By the remission of our sinnes He saues vs by pardoning vs 2 Cor. 5. 19. and Col. 1. 14. In whom we haue redemption by his bloud that is the forgiuenesse of sinne 4. He saues vs by destroying the Kingdome of sin in vs and by dis-throning our corruptions so that wee are no longer seruants to sin but to him Hee saues vs from the commanding power as well as from the condemning power of sinne Hee saues vs from the dominion and seruice of it See Rom. 6. 11. 12. and 8. 2. 5. Hee saues vs not only from the dominion of sinne in this life but from the very presence and inhabitation of it in the life to come Heere hee saues vs that it raignes not there hee will fully saue vs that it shall not so much as haue a dwelling in vs. All these may be reduced to two heads namely that CHRIST saues vs. 1. By his merit he meriting by his death freedom from the curse and remission of sinne and by his obedience eternall life for vs. 2. By his efficacy whereby in this life hee daily mortifies the body of sinne and wholly in the life to come abolishes the same Acknowledge we then CHRIST for our IESVS The Papists are like the Iewes they trust in Moses Ioh. 5. 45. They would come into Canaan by MOSES as well as by IOSHVA and so make themselues their owne Iesusses while they will be saued partly by CHRIST partly by themselues CHRIST will bee IESVS alone or not IESVS at all The third title is CHRIST a Greeke word the same with the Hebrew MESSIAH signifying Annoynted So that IESVS CHRIST is as much as a Of the name Christ and what it signifies Sauiour annoynted And so this name comprehends all his three offices of King Priest and Prophet inasmuch as all these three vnder the Law were inuested into their offices
may comfort our selues in GOD to whom we commended both our selues and our actions Gratias Domine Iesu THE SCHOOLE OF AFFLICTION OR A SERMON OF THE benefits and blessings of AFFLICTION By the same Author Schola crucis schola lucis LONDON Printed for Robert Millburne 1618. A Table of the lessons taught in the Schoole of Affliction Affliction teaches 1. The vnconuerted Conuersion 2. The Conuerted 1. The right bearing of afflictions in Faith Obedience manifested in Patience Cheerefulnesse 2. The right vse of afflictions which is in regard of Knowledge of our Corruptions Graces Practise in Renewing graces decayed which are Generall Faith in Gods Prouidence Promise Repentance in the acts concerning Sinne past which are foure Sight of sinne vpon examination Humiliation Inward in the Iudgement Affections Outward in our carriage to God Man Inuocation Reformation Sinne to come Wisdome in preuention Speciall which are Thankefulnesse Compassion Preparation for death Desire of the life to come Encreasing graces renewed THE SCHOOLE OF AFFLICTION PSAL. 94. 12. Blessed is the man whom thou chastizest ô Lord and teachest in thy Law AFTER that the Prophet had preferred his complaint to the Lord against the aduersaries of the Church from the first verse to the eighth hee leaueth God and in a sudden conuersion of speech turnes himselfe from the party complained vnto to the parties complained of the cruell oppressours of the Church terrifying them by those iust iudgements of God which in fine must ouertake them and so consequently cheering and comforting the distressed Church But because the distresse of the Churches enemies of it selfe could be no sufficient matter of comfort vnto her therefore a second argument of further and that farre more effectuall consolation is added in this twelfth verse drawen from the happy condition of the Church euen whilest she is thus ouerborne with these tygerly and tyrannicall persecutours And the argument is propounded by the Prophet not directing his speech to the Church but rather in his own person bringing in the Church suddenly turning her speech from her enemies with whom she was expostulating to God himselfe and breaking forth into this patheticall exclamation Blessed is the man whom thou chastizest ô Lord and teachest in thy Law From the coherence of which words with the former we may obserue That the outward miseries of our enemies is but Doct. 1 colde comfort vnlesse withall we haue a perswasion of our owne inward happinesse The practise of the world is to reioyce at the euills of those that haue done euill to them Comforting themselues for all the euill they haue sustained at their hands with that recompence of the like or greater euills which diuine Iustice maketh But this reioycing is not good for alas what good can another mans misery doe vs when our owne consciences shall tell vs that we are euery way as miserable our selues It would doe the childe little good to see the rod cast into the fire if he himselfe should be cast in after it Therefore the Church hauing in this place meditated of the iust iudgements of God which should in due time befall her aduersaries and not finding sufficiency of comfort therein heere in this verse proceedeth to a further meditation of her owne case and condition Wherein she seemeth thus to reason with her selfe What though these mine enemies shall at length be brought to their deserued ends what though I know they be reserued for shame and confusion what ease can this bring to my minde now deiected and cast downe in it selfe and happily thinking it selfe as miserable as these my foes now these doubtful thoughts something disquieting her further comfort is ministred vnto her by the Spirit of God in this verse whereby she is enabled to answere that obiection shee made against her selfe namely that she is assured that as her aduersaries case is wretched so is her owne most happy and blessed Let no man then rest in that comfort which the ruine of his and Gods enimies ministreth vnto him but rather in that which his owne conscience assuring him of happinesse affordeth vnto him that so to vse the words of the Apostle Gal. 6. 4. though in something a diuers sense he may haue reioycing in himselfe and not in another Yet I deny not but great comfort may be taken out of the confusion of the Churches wicked enemies The righteous shall reioyce when he seeth the vengeance hee shall wash his feete in the bloud of the wicked Psal 58. 10. But yet this ioy which arises from the seeing of Gods iustice executed vpon others as it is nothing so full and so perfect as that which proceedeth from the feeling of his mercy in our selues because it is something curbed with griefe in seeing the destruction of our owne flesh so neither of it selfe without this latter is it any thing sound or sincere as not being able to vphold and sustaine the wearied and feeble knees of our fainting soules Therefore it followes in the eleuenth verse of that former Psalme So that a man shall say verily there is a reward for the righteous verily there is a God that iudgeth in the earth The righteous could not so heartily and sincerely reioyce if there were not a reward for him as well as vengeance for the wicked Againe it is worth our obseruation to consider Doct. 2 the manner wherein this second argument of comfort is propounded The Prophet doth not turne his speech to the afflicted Church and speake to her but he turnes his speech to the Lord saying Blessed is the man whom thou chastisest ô Lord. What may be the reason of this Did the Lord stand in neede of his comfort why doth he not rather direct and addresse his speech to his owne soule and the rest of his brethren and fellowes in affliction to whom this comfort belonged Surely hereby to teach vs That comfort is then most sweetely and sensibly felt and apprehended when we lift vp our hearts in holy meditations to him who is the Father of mercies and God of all consolation Otherwise though arguments of neuer so great comfort offer themselues vnto vs yet hardly shall wee stay and quiet our troubled mindes by them vnlesse in thinking on them we doe withall thinke on God breaking our mindes to him in prayer and meditation and familiarly communicating vnto him what bee those points of comfort wee haue thought vpon Haue we therefore in our afflictions furnished and fortified our hearts with arguments of consolation and meditations of comfort out of the word let vs poure them forth into the Lords bosome in prayer and then wee shall feele the sweetnesse of them indeed then shall wee finde our former comforts doubled and tripled vpon vs euen as the beames of the sunne receiue an increase of heate by reflexion It being the Lords vsuall manner in this holy exercise of prayer and comming with him to shed abroad his loue abundantly into the hearts of his children thereby reuiuing and raising vp their
Behold I am vile and abhor my selfe in dust and ashes Iob. 42. Then with the Prodigall child though before thinking our selues to be too good to be sonnes wee iudge our selues scarce worthy the roome of a seruant Then with Dauid though before blessing our selues vvith the pompe and pride of our glorious estate we said we should neuer be moued yet then by experience seeing our former vanitie we despise all the glory and greatnes of this world saying with Dauid Psal 39. 11. When thou with rebukes doost chastise man for iniquity thou as a moath makest his beauty to consume surely euery man is vanity Secondly this inward Humiliation is also in the afflictions whē in the sight of our sins we haue broken 2. In affliction brused and bleeding hearts This humiliation also hath affliction alwaies wrought in the hearts of Gods children Iere. 31. 18. I heard Ephraim lamenting Lam. 3. 20. My soule hath them namely the gall and wormewood of affliction in remembrance and is humbled in mee 2. Outward Which is declared in our outward 2. Outward cariage both towards God and man This also affliction will wring frō vs for it will bring vs downe vpon our knees before God and make vs confesse our owne vnworthinesse as in Iob the Prodigall in Ephraim Iere. 31. 18. confessing his owne vntamednes with teares And Lam. 3. It makes a man to put his mouth in the dust It makes vs also to be of an humble and lowly carriage towards men doing nothing that may sauour of pride contempt or disdaine but rather abasing our selues to our inferiours and Lam. 3. giuing our cheeks to the smiters and patiently meekly without desire of reuenge enduring many opprobrious indignities Hereof we haue a notable example in Dauid who though the King yet beeing throughly humbled by that grieuous affliction of Absaloms treason most quietly and contentedly suffered the base pesant Shimei to be myre him with the durt of his filthy tongue restraining his seruants from reuenge 3. The third act of Repentance which affliction 3. In vocation teacheth vs to renue is after that we haue seen our sinnes and in some good measure haue been humbled for them to pray earnestly as for life death for the pardon of them and for power ouer them In prosperity we pray heauily drowsily as thogh we had no life but in our affliction this lazinesse is shaken off The sense of our present misery sets an edge vpon our prayers puts life and spirit into them yea it giues wings vnto them and causeth them to ascend aloft wheras before they lay groueling on the ground Oh! how sauourly do we pray in affliction how feelingly feruently forcibly Esay 26. 16. Lord in trouble how they visited thee they poured out a prayer when thy chastening was vpon them So fit and seasonable a time is affliction for prayer then it flowes from vs and we can poure it forth but alas how droppingly it comes from vs in prosperity Iam. 5. Is any man afflicted let him aboue any other pray For he most of all feeles his wants and he most of all hath the presence of the Spirit the onely Schoolemaster of prayer to help his infirmities and to stirre vp strong sighes and cryes and groanes vnvtterable Rom. 8. 26. 4. The last and principall act of our Repentance 4. Reformation which afflictions call vpon vs for is reformation of those our sinnes for the which after we had found them out by examination we humbled our selues and prayed earnestly for the pardon of them Iob 36. 10. Elihu hauing set downe the first act of repentance for sinnes past namely the discerning of thē as a fruit of affliction addeth also this last of reformation as another Hee openeth their eares to discipline and commaundeth them to depart from iniquitie So likewise Esay 27. 9. By this namely the afflictions formerly spoken of shall the iniquity of Iaacob be purged and this is all the fruit the taking away of his sinne So then afflictions when by Gods Spirit they are made powerfull Teachers they wil not let vs rest in seeing our sinnes in humbling our selues for them in praying against them but they will commaund vs as Elihu speakes to depart from iniquity to leaue and forsake our sinnes to learn the contrary graces and vertues This Dauid felt in his owne experience Psal 119. who before he was afflicted went astray but hauing been nurtured in this Schoole acknowledges that it was good for him that he had bin afflicted because thereby he had learned to keep the cōmandements The blewnes of the wound saith Salomon serues to purge out euil Pr. 20. 30. when we haue felt the smart of sinne by our affliction then like burnt children will we dread the fire In this respect affliction is compared in Scripture to a Furnace into which gold being cast loses his drosse and comes forth pure and purged 1. Pet. 1. 9. In prosperity we contract and gather together much soyle and drosse which the Lord is fayne to driue out of vs by the heate of this scorching fire that so we might be pure and refined metall for himselfe being made partakers of his holinesse Heb. 12. 10. Therefore Lam. 3. are afflictions compared to a yoake It is good for a man to beare the yoake in his youth because it tameth and mortifies our wilde and vnruly corrupt natures and makes vs in all things plyable to the will of God This Purgatory therefore we willingly acknowledge the Purgatory of afflictions whereby God scowres and cleanses vs from the draffe of many noysome and vnsauory corruptions and as it were by a strong Purge empties and euacuates those superfluities of malice enuie pride security wherewith we were before surcharged Let vs all therefore examine our selues in this one point whether our afflictions haue brought the quiet fruit of righteousnesse vnto our soules whether the Niter and Fullers sope thereof hath washed out our Leopards spots whether the rawnesse of our corrupt and fulsome humours haue beene taken away after that we were sodden and soaked in afflictions For this is the maine vse of our afflictions And that which our Sauiour said to the man healed Ioh. 5. do all our afflictions say to vs both at their comming as also and that more especially at their departure and farewell Go your wayes and sinne no more lest worse things come vnto you The want of this fruite is lamentable in many who howsoeeuer in the extremity of their affliction purpose and promise yea and solemnely vow this reformation yet no sooner is the hand of God off them but with the dog comming out of the water they shake their eares and do againe with the Sow returne to the wallowing in the mire And these be the acts of our Repentance in regard of Sinnes past 2. There is another Act respecting sinnes to 2. Wise preuention of sinnes to come come which affliction also stirreth vp in vs