that we might from the sweetnesse of the taste here vouchsafed vnto vs frame this kind of reasoning to our selues If the taste of this happinesse be so sweet Oh what shall the fulnesse be If this glimmering light of Heauenly knowledge when we see but as in a Glasse darkely be so delightfull what shall it be to see the Lord face to face and to know him as hee is If our weake obedience and the first fruits of the Spirit be so comfortable that wee highlier prize it then all the treasures of the World what shall the perfection of Holinesse be When there shall be no Deuill to tempt no Concupiscence to entice no Flesh to lust against the Spirit no Law in our members to rebell against the Law of our mind If the communion we haue here with Christ in his Word and Sacraments be so ioyous that we are of Dauids mind x Psal 84.10 One day in the Lords House is better then a thousand in the Tents of vngodlinesse and thinke it more honour to bee a Doore-keeper in the House of God then to reigne in the Tabernacles of the wicked what shall it be to enioy the immediate Presence and Glorie of God our Father Christ our Redeemer the holy Ghost our Comforter c. To which if wee adde the consideration of the vnchangeablenesse of that estate what can be added to that measure of happinesse We shall sayth the Apostle be euer with the Lord. Obser So then the blessed state of Gods children after this life is vnchangeable and euerlasting That inheritance y 1. Pet. 1.4 is incorruptible vndefiled and that fadeth not away That life is z Dan. 12.2 euerlasting that Sabbath a Isai 66.23 is perpetuall that glory is eternall that ioy lasts for euermore There be three things eminent in the state of glory aboue that of Gods children in this life First perfection Secondly perpetuity Thirdly immutability We see now but in a glasse imperfectly b 1. Cor. 13.12 then face to face wee haue now c Rom. 8.23 the first fruits onely of the spirit the d 2. Cor. 1.22 earnest penny of our redemption then the full measure according to the measure of such creatures We haue now peace of Conscience but alas how often interrupted with vnspeakeable horrour Now reioyce we with e 1. Pet. 1.8 ioy vnspeakeable and glorious but times fall out as with Dauid that we need pray f Psal 51.12 Restoring the ioy of the Lords saluation There is peace without trouble ioy without sorrow Foelix securitas secura foelicitas saith BERNARD foelix aeternitas aeterna foelicitas saith Augustine Vse 1 Herewith g 2. Cor. 4.16 18. solace wee our selues in all afflictions yea though they seem to threatē vs with death It is a blessed change we make by dying in the Lord or for him Giue hopelesse men leaue to tremble at death whose portion is in this life Let Gods children sealed with his Spirit lift vp their heads for ioy in their dissolution as Simeon sings his Nunc dimittis * Ambros de bono mortis cap. 2. quasi necessitate quadam teneretur in hâc vitâ non voluntate saith Ambrose Vse 2 Secondly Leaue to moderate mourning for the dead though neuer so neare Hicron that die in the Lord. Lugeatur mortuus sed ille quem gehenna suscipit quem tartarus deuorat in eius poenas eternus ignis aestuat saith Hierome intending to put measure to a mothers sorrow Vse 3 Thirdly h 2. Tim. 4.8 Loue and long for and i 2. Pet 3.12 hasten vnto the second appearing of Christ Fourthly Know hence that the miserable estate of the Vse 4 damned in Hell is also vnchangeable and euerlasting It was Origens errour and the Chiliasts that within one thousand yeeres after the resurrection there should bee a yeere of Iubile for the damned in Hell a yeere of release out of their torments I maruell then why Abraham said They k Luk. 16.26 cannot come from you to vs. Why our Sauiour said That l Mar. 9.44 worme dies not that fire goes not out why hee calls that fire m Mat. 25.41 euerlasting * Bernard meditat cap. 3. Procul à beata Paradisi patriâ exulati cruciabuntur in gehennà perpetuâ nunquam lucem visuri nunquam refrigerium adepturi sed per millia millium annorum in inferno cruciandi nec inde vnquam liberandi vbi nec qui torquet aliquando fatigatur nec qui torquetur aliquando moritur sic enim ignis ibi consumit vt semper reseruet sic tormenta aguntur vt semper renouentur Bernard And I wonder how else their punishment answeres to their sins they sinned saith THOMAS in aeterno suo Iust therefore that they should be tormented in aeterno Dei Their desires to sinne were euerlasting saith Gregorie is it not iust their punishment should be euerlasting Euen now in hell continues their impenitency and can we thinke the sinnes may bee pardoned that are not repented Lastly the Maiestie they offended is infinite some infinitenesse then there must be to answere the violation of that infinite Iustice it cannot be in the weight lest the creature be abolished It must bee therefore in the continuance VERS 18. Wherefore comfort one another with these words THe inference out of this whole Treaty touching the state of the dead in Christ wherein consider first the duetie inioyned Comfort one another the meanes of comfort with these words The points obserueable are these First The duety we owe to the afflicted that is comfort n 1. Thes 5.14 Comfort the feeble-minded Man that is in miserie o Job 6.14 should be comforted of his friends but that men haue forsaken the feare of the Almighty Reasons 1 First compassion Sympathy that should be betwixt vs in respect of our neere linking together in the body of Christ If a thorne be in the foot the backe bowes the eye is busie to prie into the hurt the hands doe their best to plucke out the cause of anguish euen we are p Ephe. 4.25 members one of another therefore said PAVL q 2. Cor. 11.29 Who is afflicted and I burne not Reasons 2 Secondly We our selues are r Heb. 13.3 yet in the body and may suffer what others now feele Reasons 3 Thirdly ſ 2. Cor. 2.7 Sorrow saith the Apostle is a gulfe how many swallowes it vp for want of comfort Example see in Iobs friends Barzillai c. Defectiue in this duty are first all men insensible of others sorrowes whom the afflictions of Gods children touch not They drinke wine in bowles saith AMOS but t Amos. 6.6 8. no man is sorry for the affliction of IOSEPH Therfore the Lord hath sworne by himselfe that he doth abhorre the excellency of IACOB and hate the Palaces thereof How can we be assured we are quickened by the Spirit of Christ that haue u
aboue all other is eminent similitude of manners and affections without sight As we are all quickened by one Spirit so wee are sure what gracious affections are in our selues the same are in all others partakers of the same Spirit what care we haue of others the same we know all Saints to haue of vs c. This is the preeminence of Christian Amity aboue all other Friendship whatsoeuer Augustin Saint Augustine notes of Friendship foure kinds First Naturall where the bond is Nature Secondly Carnall where the glue is flesh Thirdly Mundiall where the tye is profit Fourthly Spirituall where the linke is Grace and the Spirit of God To this last belongs eminence in the point of indissoluble continuance Naturall affections some Monsters haue put off want of presence diminisheth Carnal affection euery little vnkindnesse discontinuance in euill abateth Mundiall Friendship where gaine and profit makes the vnion want of fruition vnlooseth Spirituall Amity nothing dissolueth no not that which dissolues all others lacke of societie Vse So that the out-cry of carnall men against the Gospell in this behalfe is groundlesse loue they say and good Neigh-bourhood is by it banished out of the Country Religion changeth our loue destroyeth it not knits affection so neere as no other bond can possibly conioyne them And what I wonder is the loue men lacke except what Peter cals neighbourly running to the d 1. Pet. 4.4 same excesse of Ryot what brotherhood but as Moses reports of Simeon and Leui e Gen. 49.5 brotherhood in euill No other Amity I dare say is hindered by the Gospell then Saint Iames saith is enmitie against God Endeuoured more abundantly c. and with great desire Obser Gracious affections the more they are opposed the more feruent they grow by opposition their feruour is increased the Spirit suppressed in Elihu is f Iob. 32.18 as Wine that hath no vent The Word in IEREMIE as g Ier. 20.9 fire in his bones As Lime is inflamed by Water as a streame growes more furious by obstacles set against it as cold in winter increaseth heat in the stomake so doe oppositions gracious affectiōs As corruption in carnall men becomes more sinfull by the Commandement so Grace in Gods Children by that that would suppresse it First In temptation Faith vsually claspes closer to Christ Prayer is most feruent vigilancy greater against the Aduersary meanes with more diligencie attended Secondly Afflictions increase Patience excite to seeke the Lord more diligently Thirdly Euen sinne it selfe occasionall encreaseth Grace Gods Children rising againe become sollicitores timoratiores circumspectiores feruentiores as it were to make amends for former remissenesse Whether the Lord would shew his Grace to bee no whit inferiour to corruption that as corruption in Nature stormes most when it is opposed by the Commandement so Grace growes more feruent by Satans oppositions Or whether Gods Children begin to thinke there is some extraordinary excellencie in that whereof Satan labours to depriue them and therefore striue the more to maintaine it How it comes to passe I determine not but vsually wee see it true gracious affections are increaby oppositions This discernes Counterfeits from current graces these are inflamed those quenched by oppositions There is something like faith that is but shaddow of it wouldest thou know it from that faith that saues when h Mat. 13.21 persecution ariseth for the Gospell such beleeuers goe away There is something like loue that is not loue to Gods Ministers and Children wouldest thou know it from that Cognisance of CHRISTS Disciples Any thing crossing to corrupt affections turnes that loue into enmitie Plaine rebuke changeth it into hatred There is something like obedience that is not conscionable obedience thus thou shalt discerne it when any thing is to be lost by obedience rebellion is rather embraced How many Counterfeits masking vnder colour of Christianitie are here discouerd Generally men loue to sayle secundo flumine the streame must be with them if the current runne to prophanenesse that way they follow It is not Grace that is thus delicate to bee quelled with euery storme of opposition Grace is rather inflamed by what opposeth it But Satan hindered How Is a question frequent but not determinable whether by sicknesse or by imprisonment or tempests at Sea who can resolue But here may be noted Satans enmitie to Communion of Saints that part of it especially that stands in amiable conuersing and holy societie one with another On this occasion was raysed the persecution against Stephen thereby i Acts 11.19 to disperse the Church of God so great encrease and propagation he perceiued it to haue by brotherly fellowship and sociall conuersation The excellent fruit and comfort of brotherly fellowship thereby appeares vnto vs. The rule is good what Satan specially opposeth therein is some speciall excellency for our comfort Well weighed this shall be found next to publike ordinances the most profitable First for Comfort Secondly Prouocation Thirdly Encrease Fourthly Confirmation Loue brotherly fellowship forsake not gatherings together of Saints thinke not vncharitably the times are so euill as to inhibit vs meeting for religious conference Walke wisely and cut off occasions of speaking euill from the Aduersary VERS 19.20 For what is our hope or ioy or Crowne of reioycing Are not euen yee in the presence of our Lord Iesus Christ at his Comming For yee are our glory and ioy THE Apostle makes probable his desire of their presence by that esteeme hee held of them and that benefit hee expected from them They were his hope c. No maruell if their companie was so longed for Quest How his Hope Ioy Glorie Answ The Greekes Scholiast and Theodoret suppose the Apostle to put on him the affection of an indulgent Father and in such like passion of loue thus to stile them Secondly There are that thinke he so stiles them materialiter the matter of his hope the proofe of whom hee conceiued hope Thirdly What if hee entend to teach that from their conuersion he conceiued hope of that glory which the Lord hath promised to thee that turne others to righteousnesse that the sense may be the meanes of his hope and glory Obser Certainly the gayning of soules to Gods Kingdome is no small piller to support our hope of saluation and a pledge to vs of our glory so runnes the promise They that k Dan. 12.3 turne others to righteousnesse shall shine as starres How should this animate vs to be instant in season out of season to bend our forces to rescue our people out of the snare of the Deuill First their conuersion no small l 1. Cor. 9.2 seale of our sending Secondly a secondary euidence of our owne Renouation Thirdly a pledge of our sharing in the highest degree of heauenly glory Therefore said Salomon m Prou. 11.30 He that winneth soules is wise he if any layes vp for himselfe a good foūdation against the World to come
but this to restore the Law to his full sense wherein it had beene scanted by the Pharises Belike then the loue of enemies was comprized in the Law and therefore is no matter of Euangelicall counsell Fiftly Mee thinkes it a matter of necessity in Charitie to goe r Luk 6.34 35. one step beyond Publicans and sinners Except wee reach this strayne to loue euen enemies Publicans Sinners Heathens in Charitie haue equalled Christians But leaue them The prescript is apparantly touching matter of dutie It is I confesse a Lesson harsh to flesh and bloud thus louingly to require an enemies euill with goodnesse but the more difficult it is to Nature the more earnest should bee our gracious endeuours and I dare say the more comfortable shall bee the practice And let mee exhort all GODS people to striue for this perfection in their Charitie Excitements wee haue heard many let this bee added The experience our selues haue had of Gods bounty toward vs euen while wee were enemies vnto God Euen Å¿ Rom. 5.8 10. when we were enemies wee were reconciled vnto God by the death of his Sonne Hee spared not his owne Sonne but gaue him to dye for vs that were enemies vnto him To speake of his other inferiour fauours in bearing our frowardnesse and daily prouocations yea t Lam. 3.23 renewing his mercies vpon vs which euery morning were infinite This onely I say If GOD so loued vs we ought also so to loue one another But where may the man be found amongst a thousand that thus farre proceedes in Charitie They are prime Christians in their own opinion that ascend to Sauls measure I will doe thee no more harme and they haue gone exceeding farre that haue gotten so much power ouer their wrathfull affections that they breake not out to retayling of wrongs They are generally of opinion this measure of Charitie is as much as Angelicall not here to bee attayned while wee carry about vs flesh and bloud till in Heauen wee bee made like and equall to Angels Now I confesse in degree of louing there will be imperfection while wee liue in this World Yet this I am sure may bee obtayned in this life Charitie may bee perfect extensiue and except it be so there is no truth of loue in vs. Let vs be exhorted to endeuour it To former Reasons adde these First There is something in worst men and most malicious that is amiable and should draw not our beneficence onely but our louing affection the Nature of man indued perhaps with some speciall gifts of Wit Fortitude or the like let these be cherished Secondly Consider their possibilitie of returning to better state Strange alterations wee haue read and seene Gods grace to haue made in many Paul was taken out of heat of persecution and became a Preacher of that truth which before hee persecuted as Austine thinkes by Stephens Prayer as one meane Si Sanctus STEPHANAS non sic orasset Ecclesia PAVLVM non haberet Lastly what euer the issue of our kindnesse is in them to vs we are sure it shall be comfortable and no question find reward with God u Psal 35.13 I wept saith DAVID and prayed and fasted in their aduersitie no benefit came to them in their amendement but my Prayer shall turne into mine owne bosome VERS 16. Reioyce euermore WE haue here two things First The act or dutie Reioyce Secondly The continuance of the dutie euermore Of ioy wee finde foure sorts according to the seuerall grounds and manners of reioycing First Ioy Naturall arising from presence and fruition of something good to Nature as health strength cheerefulnesse and the like The second they call secular or worldly ioy such as riseth from presence of things good according to the state and esteeme of the World such as Dauid intimates When x Psal 4.7 Corne and Wine and Oyle are increased As Esay y Esay 9.3 The ioy of Haruest The third is as some call it Criminall Ioy which Dauid taxeth in the wicked as a marke of a hellish disposition They z Pro. 2.14 reioyce in doing euill and as SALOMON Delight in the frowardnesse of the wicked The fourth is that which is called holy or spirituall ioy in Pauls phrase The a Rom. 14.17 Ioy of the Holy Ghost It differs from the former in two things especially First In the ground or matter of reioycing which in spirituall Ioy is the fauour of God and the fruites and pledges thereof in pardon of sinnes Sanctification hope of Glory Secondly In the manner of reioycing in things naturall or secular For sinnes are griefe to the Spirit of God In these things there may be a kind of holy and spirituall reioycing as when wee ioy in them not simply as good to Nature and state of this life but as pledges of Gods fauour and furtherances of a better life So were the Israelites commanded to b Leuit. 23.40 reioyce before the Lord in all they put their hand vnto And had their annuall Festiuities to procure and manifest their reioycing in Gods fauour testified euen in temporall blessings The Text must bee vnderstood of this holy and spirituall Ioy which the same Apostle cals c Philip. 4.4 reioycing in the Lord that wee haue him gracious and good vnto vs and testifying his fauour by temporall or spirituall blessings Quest It is questioned here in great earnest by Interpreters how Ioy so constant and vninterrupted is required of vs Is there not d Eccles 3.4 a time to mourne Answ The toyle is much to assoyle the doubt amongst those that moue it This first they lay for ground That the speech is directed onely to GODS Children this also may be added to Gods children demeaning themselues as his children That yeelded the answeres are various Alwayes that is to say say some in all States aduerse or prosperous whatsoeuer condition God is pleased to place them in they haue constant cause of ioy and reioycing There bee that thus interprete Reioyce euermore Si non actu saltem habitu I must confesse Caietan that distinction in this câ—se is to me a riddle except perhaps they would so be vnderstood that we should alwayes haue a disposition to reioycing A third thus Reioyce euermore that is haue alwayes matter of reioycing so demeane your selues that you may haue continuall ioy of the holy Ghost through sence and assurance of Gods fauour Sure it is Gods children alwayes haue or may haue cause of reioycing The promise is Their e Ioh. 16.22 ioy none shall take from them to this end is the Comforter giuen to abide with them for euer amongst the plenty of fruits he brings with him f Gal. 5.22 ioy hath not the meanest place The constant causes of their ioy Bernard referres to these two heads First exhibita Secondly promissa Things exhibited and already giuen Bernard as the writing of our names in Gods Booke of life by so vnchangeable a Decree
l 2. Tim. 3 25 26. his time giue them repentance if at any time we should not thinke our patience fruitlesse Secondly their bondage hard vnder Satan that easily leaues not his hold Thirdly their miserie by meanes of that bondage should make vs meekely compassionate To Titus like duetie is enioyned vpon other reasons First m Tit. 3.2 3 4 remembrance of our owne forlorne estate Secondly of the power and grace of God in our rescue Such meeknesse beseemes vs all towards the people of God that no waywardnesse except hopelesly obstinate should preuaile to make vs surcease paines in vsing meanes to gaine vnto Christ That hastie hot spurre-humour of many Ministers and people so soone wearie of weldoing because they see not present successe of their endeuours sorts not with Christian meeknesse or compassion It hath I confesse great examples but none without checke Thus let vs thinke First many a wholesome admonition holy Sermon sweet motion of Gods Spirit neglected wee in dayes of our vanitie had the Lord beene as carelesse of vs as we are of our Brethren we had still continued in that damnable estate of disobedience Secondly the purchase is excellent if at any time God giue oportunitie to gaine it such as we should thinke cheape rated at any paynes we can take to procure it n Iam. 5.20 Thou shalt saue a soule and couer a multitude of sinnes Thirdly perhaps the cause of so little good doing by the meanes sticks in our selues through First lacke of prudence to obserue circumstances or secondly neglect of prayer to God for his blessing vpon our endeuours The second branch of gentlenesse is Placiditie a pleasing kind of carriage fitted to yeeld all good contentment to our Brethren so far as may stand with good conscience So Paul professeth to haue become a o 1. Cor. 9.20 22. Iew to Iewes weake to the weake all things to all men in things indifferent that by all meanes he might winne some so runnes his iniunction to all Gods people not to p Rom. 15.2 please themselues but euery man another in things that are good to edifying The ancient Caueat must here be remembred that this rule leads ad Aras onely permits not to gratifie another with violation of our owne conscience In things lawfull become all to all to winne some but take heede how thou inferre the good fellowes Conclusion therefore to become mate for euery pot-companion to runne with the intemperate to the same excesse of ryot so doe good to others that thou destroy not thy owne soule by clogging it with the guilt of sinne q Ephes 5.11 haue no fellowship with the vnfruitfull works of darknesse saith this Apostle that in things lawfull commends to vs by Precept and practice care to gratifie and yeeld contentment to our brethren Vse 1 They are therefore too quarrelsome censures of rigorous people that taxe as breach of duetie in a Minister all sociable ioyning with their people in matter of honest and lawfull recreation and would exact all after the rule of some more austere in that behalfe It is not vainly noted by our Sauiour r Matt. 11.18 19. IOHN BAPTIST came neither eating nor drinking the Sonne of man came eating and drinking the one by austeritie the other by more familiaritie laboured to gayne to Gods Kingdome he is ouer-rigorous that interdicts to any sociable conuersing either with Nouices or Aliens as in things indifferent or tempering his demeanour in things of that nature so as vpon reasonable obseruance he shall finde to bee fittest for their gayning vnto Christ Vse 2 Secondly no lesse blame-worthy is that neglect of brethren in vse of Christian libertie in things indifferent thinking he benefit lost if either loyaltie or charitie must limit the vse of it Thus did not Paul As a Nurse vnderstand not a Nurse mercenarie but a nursing mother whose affections are most tender therefore it is added her owne Children Obser With what tendernesse of affection a Minister should bee deuoted to his people is the note If any more tender then another that affection should a Minister expresse In similitudes thus haue we our Predecessors professing their loue ſ 1. Cor. 4.15 As Fathers t Gal. 4.19 As Mothers here as nursing Mothers Timothie his great commendation was that hee would euen u Philip. 2.20 naturally care for the welfare of Gods people To naturalize this tendernesse of louing affection these meditations are forcible First of their miserable state in nature Secondly dangerous station in grace When our Sauiour saw the people as sheepe without a shepheard x Matt. 9.36 he had compassion the word signifies the yearning of the bowels such as is in the most tender pitie and compassion Thirdly of the deare price they were purchased withall y Act. 20.28 the bloud of God Fourthly the comfort accrewing to vs by their happinesse though the people by vs haue their saluation yet we by them our Crowne z Dan. 12.3 encrease of our glorie But that which wil most affect is experience of sorrowes remembrance of our owne miserie in nature Compassion is best learnt by experience wherefore our high Priest a Heb. 4.15 that hee might be mercifull tastes of our infirmities and temptations And the Lord seemes to haue said enough to procure from Israelites pitie of strangers for that themselues had beene Pilgrimes b Exod. 23.9 and knew the heart of strangers So being affectionately desirous of you c. for farther amplification of his loue towards them he mentions the effects and fruits of his loue which he felt in himselfe especially his liberall disposition and kind-heartednesse as we may call it so great that hee professeth hee could haue found in his heart to impart vnto them with greatest contentment the dearest things not the Gospell onely but his owne Life Obser So liberall is loue if not prodigall of the dearest things to those that are deare vnto it c 1. Cor. 13.4 Loue is bountifull this franke disposition see in Loue. First of God to Man Secondly of Man to God Thirdly of Man to Man In loue d Rom. 8.32 God spares not his owne Sonne but giues him to die for our sinnes that Sonne of GOD in like loue communicates himselfe his Life his Soule his Spirit his Prerogatiues his Kingdome In some answerablenesse of affection the Saints e Heb. 10.34 suffer spoyle of their goods with ioy f Reuel 12.11 loue not their liues vnto death no g Exod. 32.12 32. not their saluation in cōparison of Gods glorie For their Brethrens sake h Act. 4.32 34 35. sell their possessions and expose them to common vse yea lay downe their liues for the Brethren If this be the propertie of loue where is that vertue to be found amongst men with the Lord himselfe we are desirous to indent mincing the matter with niggardly limits when he calls any thing from vs for support of his
such an Ordinance points not at the cause Vse And it shewes vs the riches of the loue and grace of God to vs whom hee hath pleased to exempt from that Ordinance vnto wrath and to include within his Decree of election to life S. Paul seemes to make it one chiefe ayme of the Lord in his Decree of Reprobation to d Rom. 9.23 shew the riches of his mercie towards the vessels of Mercie And weigh it well we shall see it addes maruellous amplification to the exceeding loue of God Had he ordained all men and Angels to life euen so his mercie had beene exceeding great to the sonnes of Adam But see the specialtie of his loue and the priuiledge hee hath giuen vs in his fauour Millions of men and women he hath ordained to destruction whose state in Nature was no more miserable then ours whose strength in Nature was as great as ours to exempt them from condemnation whose liues no more abominable then ours whose care to be reconciled no lesse then ours till God was pleased in mercie to preuent vs. How should this sweeten the fauor of God to vs in this respect and euen rauish vs with admiration of his loue And yee may obserue the Lord in Scripture loues to amplifie his loue by this circumstance He e Heb. 2.16 assumed not Angels but the Seed of ABRAHAM Was not ESAV IACOBS brother f Mal. 1.2 3. yet I loued IACOB and hated ESAV Whose Soule that hath tasted of this mercie of God can expresse the measure of it and saints not rather in admiration of it Hath God in his loue preferred me before Angels before so many thousands of men and women many of them more noble wise wealthie perhaps more ciuill and kept from many abominations wherein I liued Did he single me out from the common masse of Mankind to make a vessell of Honor prepared to glorie Oh the vnsearchable depth of his loue to my Soule How passeth it knowledge How impossible is the comprehension of it What measure of thankfulnes and obedience can I thinke sufficient for so rich grace and vnspeakable loue vouchsafed me so freely in Iesus Christ Obser Followeth the meanes resolued on for execution of this Decree touching our saluation By Iesus Christ. By Christ then and him alone saluation is determined to be giuen vs. Him hath g Ioh. 6.27 God the Father sealed h Act. 4.12 No other Name giuen vnder Heauen whereby we can be saued i Rom. 3.25 Him God hath propounded to be the Propitiation If any aske Reason this may suffice him thus God determined to saue It may be other means might haue occurred to Gods Wisedome auaileable to saluation But this was resolued on as most conuenient for the ends intended as first the manifestation of k Ioh. 3.16 his endlesse loue towards man secondly that euen in forgiuing sinnes he might shew himselfe l Rom. 3.25 26. as iust as mercifull What greater loue then to send his onely Sonne out of his Bosome to assume our Nature to vndergoe our Curse What stricter Iustice hauing mixture of Mercie then to punish his owne Sonne vndertaking our sinnes with that seueritie Malice it selfe though more then deuillish knowes not how to quarrell at the Truth and Iustice of God or to crime his Mercie as vniust in forgiuing Iniquitie Transgression and Sinne so fully expiated by the death of the Sonne of God Quest The greater question is how Christ saues Answ First Merito secondly Spiritu By his Merit in paying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and price of Redemption that Gods Iustice required for satisfaction By his Spirit applying that satisfaction and making it ours euery way qualifying vs by mortifying our sinnes c. to partake in the glorie of his heauenly Kingdome Vse Whence the inference is sound that to whom God neuer reuealed Christ Iesus the Mediator of Righteousnesse and Saluation them he neuer determined to saue Out of which Ground flowes Confutation of two palpable Errors First of them that thinke no Religion or Sect in the World so alienating from God but that such as liue honestly therein may become heires of saluation First What then I wonder is the great Priuiledge of Gods Church so much amplified in Scripture in hauing m Rom. 3.2 the Oracles of God and reuelation of Christ vouchsafed vnto it Secondly What haue n Rom. 11. Iewes lost by their reiection Or what shall they o 2. Cor. 3.16 gaine by their restauration Thirdly What is the reason Paul so presseth necessitie of the p Rom. 10.13 14. 1. Thess 2.16 Gospels preaching to the Gentiles if without this Gospel reuealing Christ the meane of saluation they may be saued Thus iudge of the Opinion as the high way to Atheisme A second Opinion there is much of kin to the former That euen to men out of the Church all euery of them there is helpe sufficient graunted for saluation Cont. Belike then the knowledge of Christ without which what may we imagine to be sufficient Of it speakes Paul and sayth There were Nations amongst which the q Rom. 15.20 Name of IESVS was neuer heard of Euen at Athens the Name was new and for the noueltie of that r Act. 17.18.20 strange God they desired to heare Paul further Will they say Though they knew him not by Scripture or Preaching yet notice secret they had by inspiration Audio But first What means Paul to say They were ſ Eph. 2.12 without Christ till they had him preached vnto them Secondly Is it likely the Lord denying them the meanes ordinary would make it so ordinary to teach by immediate and extraordinary reuelation Thirdly It is a wonder to me this being so vniuersall a grace it should be taught by none of the Gentiles to their posteritie but they should all vanish away in the darknes of their Cogitations As touching those few Sentences of the Sibyllae extant in Augustine Lactantius first neither were they vniuersally knowne secondly and were full of obscuritie and doubtfulnesse thirdly as most thinke not vnderstood of them that vttered them Leauing these Dreames proceed we to enquire how and in what sort Christ is means to vs of saluation There is of late sprung vp in the Church of God an Heresie strange to Christian eares That Christ no otherwise saues vs then by Doctrine and Example teaching vs the way to Life and by his owne practice guiding vs so therein that if we follow his steps we are made partakers of Saluation Me thinks they thinke of this second Adam much what as Pelagians of the first As he hurt not his Posteritie otherwise then by the poyson of his euill example so neither doth Christ helpe vs but by his Doctrine and holy Example Now First It is strange the Lord should so farre demit his Sonne and send him downe from Heauen in t Philip. 2.7 the forme of a seruant for this end only to trace
that it is as possible for God to cease to be God as to alter his Decree of Election To which adde those other blessings appendent pardon of sinnes in iustification the continuall supply of his Spirit to sanctifie and renew vs. These and the like are blessings already exhibited affecting Paul with ioy no lesse then g Rom. 8.37 38 triumphant in the middest of tribulation Obser If any say The ioy we speake of ariseth from sense and assurance of our sharing in these blessings which sense may h Psal 51.12 be lost Answ If lost as I confesse it may be the fault is much what our owne Secondly where sense failes faith should make supply Beleeuing aboue yea against sense that i Psal 73.1 yet God is good to Israel to such as are of a cleane heart They are sound conclusions Whom the Lord once loues he euer loues and his k Rom. 11.29 gifts and calling are without repentance God sometimes withdrawes the sense of his fauour whether for chastisement or for triall or for preuention alwayes in loue to his children From Dauid for chastisement yet 〈◊〉 loue and fatherly care lest he should perish in his sinne through impenitencie from Iob for triall yet in loue of purpose to iustifie his sinceritie against the imputation of mercenarinesse charged on him by the Deuill From Paul for preuention that he should not be l 2. Cor. 12.7 puffed vp through abundance of Heauenly Reuelations But if in things exhibited perhaps our ioy may faile vs yet in things promised wee haue constant cause of reioycing The blessings promised not yet reached vnto vs Hope especially hath eye vnto and that fils the heart with ioy vnspeakeable and glorious amids neuer so seeming causes of sorrow Be it that the Lord hath with-drawne the sense of his fauour yet hope there is such as makes not ashamed that he will yet lift vp the Light of his countenance vpon vs. Be it that he permits vs in some particulars to fall yet hope there is that m Psal 37.24 he will put vnder his hand Suppose wee feele a rebellious nature resisting against the power of Gods Grace Hope we haue built on Gods promise that a day shall come when the whole body of sinne shall bee destroyed and in the interim that n Rom. 8.35 nothing shall separate In a word against all euils that may assaile vs three things there are that we may with ioy behold in the promise First protection Secondly restitution Thirdly deliuerance In defects of good things and the small measures thereof First preseruation Secondly growth Thirdly perfection of Grace and Glory Doth the Lord permit vs to temptation His o 2. Cor. 12.9 grace is sufficient to support vs. Doth he suffer vs to bee ouercome in temptation Yet promiseth he restitution by a new act of grace raysing vs And at length to set vs out of the reach of all temptations Enioy we any good grace of God though in neuer so weake measure First hee assures vs that little is p 2. Cor. 1.22 a pledge of more Secondly euen that little he will enable q Reue. 3.8 to get finall victory Thirdly and to perfect it to the day of the Lord Iesus and after this life to make vs pure as he is pure perfect as our heauenly Father is perfect So many causes of constant ioy are there to all Gods children Where are they then that charge on Gods Spirit such a depth of sorrow and sadnesse-working in the hearts of his children and for this draw backe from entring Religious courses because their ioy which as Epicures they make their Idoll they thinke all lost applying that prouerbiall scomme taken vp I thinke amongst the cups of Germanie to Gods Spirit Spiritus Caluinianus est spiritus melancholicus What doe they lesse then blaspheme while they thus speake What when Gods Spirit promiseth r 1. Pet. 1.8 ioy vnspeakeable and glorious when Christ tels vs of ſ Ioh. 16.22 ioy that shall neuer be taken away PAVL that as well ioy as holinesse is the t Gal. 5.22 fruit of the Spirit shall wee dare thus to speake And is it no ioy that Gods children feele in pardon of sinnes peace of Conscience hope of glory See them u Rom. 5.3 ioying in afflictions triumphing in death professing more x Psal 4.7 sweetnesse in experience of Gods fauour then Epicures find in all pleasures the world can afford them This I adde more A profane Epicures heart is neuer free from sorrow either in sense or expectation or in the cause Salomon said not for nothing y Prou. 14.13 In the middest of laughter the heart is heauie Suddenly they are surprised with the z Dan. 5.6 terrours of death and iudgement or if they feele not yet they feare or if any haue so put from him all sense and feare of euill so much the more cause of sorrow and lamentation hath he because God hath hardened his heart that he may destroy him I say as DAVID a Psal 34.8 Oh taste and see how gracious the Lord is make experiment but a while in holy Religious courses I am deceiued if thou change not thy mind and say as SALOMON Of all other laughter and ioy b Eccl 2.2 it is madnesse Sure it is the ioy of Gods Spirit is not knowne but by experience which made Paul say c Phil. 4.7 It passeth all vnderstanding none but he that feeles it knowes the comfort of it Something wicked men imagine thereof partly by that they see in Gods children partly by sense of the contrary in themselues which made BALAAM d Num. 23.10 wish to die the death of the Righteous But the thorow vnderstanding of it is not gotten but by experience I beseech you seriously thinke of it and let not Satan by this idle suggestion depriue you of saluation It is a true saying of that Ancient Religio is lata though not dissoluta And as true that by changing our courses we lose not our ioyes but exchange them Transitory fading earthly ioyes for e 1. Pet. 1.8 ioy vnspeakeable glorious and that fadeth not away Or if this mooue not thinke of him that said A time will come when they must f Luk. 6.25 waile and weepe that feared not before the Lord and what Iob hath The g Iob 20.5 reioycing of the Hypocrite is but short they spend their dayes in wealth and iollitie and h Iob 21.13 in a moment goe downe to Hell What weeping and wailing shall there be amongst Epicures at the last day when they shall see ABRAHAM ISAAC IACOB and all the Prophets and righteous men i Luk. 13.28 admitted into Gods Kingdome and themselues shut out of doores Secondly As it serues to animate Gods children to continue their holy courses attended with ineffable ioy so withall to checke their needlesse framing of griefe and perplexitie to themselues after a