if they charge not many things Why these are the last words of Christ the night before his death euen this one thing hee doth especially charge vpon vs Namely while we abide in this flesh and are hated of this world and want those glorious refreshings would come by the presence of Christ to vnite our serues in a holy bond of peace and loue to be kept and strengthned by mutuall indeauors in the performance of all the duties of holy affection Iohn 16.12 that till Christ shall gather vs vnto the glory that he hath with the Father The third Motiue may be taken from the benefites that may be gotten by loue and these are diuers First there is much comfort in loue the Lord doth vsually and graciously water the society conferences From profit Philip. 2.1 prayers and other duties performed mutually by the Saints with the deaws of many sweet and glorious refreshings by which they are daily excited inflamed and incouraged to a holy contentation in godlinesse Secondly Loue is the fulfilling of the Law not onely all the duties belonging to humane societies of which he there intreates are comprehended vnder loue as by that great band that tyeth all estates and degrees but also Rom. 13.10 How Loue is the fulfilling of the Law is the fulfilling of the Law by effect in that first it causeth astinence from doing euill to our neighbour Secondly it causeth men to make conscience of fulfilling the Law and that which is there generally spoken if it be applied to the loue of the Saints may haue his speciall truth in this that there is nothing in outward things doth more fire the heart of a man to the loue of and labour after a godly life then a daily louing societie with Gods children in whom we see godlinesse euen in an experimentall knowledge not layd before vs in precept but described vnto vs in practise with the rewards and fruits of it Yea loue may be said to be the filling vp of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word seemeth to import in this that it clotheth the duties of the Law with the glory of a due manner and seateth them vpon their due subiects with the vnwearied labours of constant well-doing Thirdly the due performance and daily exercise of the mutuall duties of loue would be a great testimonie and witnesse vnto vs for the satisfying of our consciences in the knowledge of such great things as otherwise are exceeding hard to be knowne as first it is not euery bodies case to haue the Spirit of grace or when they haue it to discerne it yet by this loue it may be discerned for it is one of the inseparable fruits of the spirit Secondly Galat. 5.22 many men follow not Christ at all and among the followers of Christ a great number are not true Disciples Iohn 13.14 Now by loue may all men know that we are Christs disciples Iohn 3. Thirdly the winde bloweth where it listeth And that which is borne of the flesh is flesh and therefore great Masters in Israell and Teachers of other men may be ignorant of regeneration 1 Iohn 4.7 yet thereby may wee know that we are borne of God and doe rightly know God if we loue one another Job 23.8.9 Fourthly if wee would seeke God to finde him behold If wee go to the East hee is not there if to the West yet wee cannot perceiue him if to the North where he worketh yet wee cannot see him he will hide himselfe in the South and we cannot behold him 1 Iohn 4.12 How much more is the way of God in the heart of man vnsearchable And yet though no man hath seene God at any time if we loue one another God dwelleth in vs. Fiftly the election of man before time is like a bottomlesse gulfe and the making of man blamelesse and holy in heauen is a dreadfull mysterie and yet those two glorious branches whereof th one sprowts foorth euen beyond time and thother reacheth vp to heauen nay into heauen are both fastned vpon this stocke of loue in respect of one way and manner of comming to know them Ephes 4.1.4 1 Iohn 3.14 To conclude Saluation it selfe euen our owne saluation is knowne by the loue to the brethren as is cleare 1. Iohn 3.14 and in diuers other places of that Epistle Zeph. 1.14 Lastly the day of the Lord is a terrible day a day of trouble and heauines the strong hearted man shall then crie bitterly then the heauens being on fire shall bee dissolued and passe away with a noyse 2 Pet. 3.10.11 1 Thessal 4.16 and the elements shall melt with heate the Lord himselfe shall descend from heauen with a showt and with the voice of the Archangells and with the trumpet of God then shall all the kindreds of the earth mourne and they shall see the Son of man come in the cloudes of heauen with power and great glory Math 14.3 And who shall be able to stand in that great and fearefull day euen all such as haue finished their course in the loue of God and his children 1 Iohn 4.17 as certainely as we now finde loue in our hearts so surely shall we haue boldnesse in the day of iudgement The fourth Motiue may be taken from the miserable state of such as finde not in themselues the loue of Gods children From the miserie of such as loue not Gods children 1 Iohn 2. 3. First it is a palpable signe they abide still in darknesse and vnder the bondage of the first death and in danger of the second death Secondly a man can neuer enter into the kingdome of Heauen without it for euery man can say a murtherer shall not be saued so continuing Now it is certaine God hates a man that loues not his children aswell as hee doth murtherers 1 Iohn 3.15 he that loueth not his brother is a man-slayer and wee know that no man-slayer can inherit eternall life Ephes 3.17 Thirdly till we loue Gods children we can neuer know what the length breadth and depth of the loue of God and Christ is to vs. God shewes not his loue to vs till we shew our loue to the Saints Lastly for want of loue in the heart and the duties of loue in conuersation the mysticall body of Christ is exceedingly hindered from growing both in the beauty and glory which otherwise would be found in the Church of Christ Ephes 4.16 Lastly to incite vs yet more to the exercise of loue I propound three places of Scripture more The first place is Ephes 4.12 to 17. where may be obserued 4. things gotten by a holy vnion with the members of Christ and Christian societie and affection Ephes 4. It furthers our gathering into the body It is an exceeding great helpe in the beginning of our effectuall vocation Secondly it furthers our edification in the building and fits vs for our roome
2 Thess 1. and Peter u 2 Pet. 3. and Iohn * Reuel and Iude x Iud. 6. Neither is the assurance of the Iudgement to come warranted by the words of Gods seruants onely but the Lord hath left many works of his owne as pledges that he will once at length for all iudge the whole world for sinne The drowning of the old world the burning of Sodome the destruction of Ierusalem y Matt. 24. were assured fore-tokens that the Lord would not put vp the infinite iniquities of the world but will most seuerely punish for sinne The pleading of the conscience z Rom. 2.15.16 foretels a iudgement to come The sentence of death pronounced in Paradise and renewed with such terror on Sinay did euidently assure that God meant to call men to an account The lesser iudgements in this life are but fore-types of that last and greatest iudgement to come And lastly the dragging of men out of the world by death is nothing else but an Alarum to Iudgement Yet as there is a necessary vse of the knowledge of this dreadfull and glorious doctrine so there is a restraint to be laid vpon vs. Be vvise to sobrietie This is one of the things wherein we must be wise to sobrietie a Rom 12.3 We must represse the itching of our eares and be content to be ignorant of what is not reuealed this is a doctrine to be inquired into more for vse of life then to feed the curiositie of contemplation Concerning the Iudgement to come if any aske Who shall iudge Who shall iudge I answer that in respect of authoritie the whole Trinitie shall iudge but in respect of the execution of that authoritie Christ onely shall iudge and that as man b Act. 17 31. It is true that the Apostles and the Saints are said to iudge the tribes of Israel and the world but they only iudge as assessors that is they shall sit as it were on the bench with our Sauiour Christ when he iudgeth And if any aske in the second place Whom Christ shall iudge I answer Who shall be iudged he shall iudge the euill Angels for they are reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day Hee shall iudge also the man of sinne c Iud. 6. 2 Pet. 2.4 euen the great Antichrist that hath made such hauocke in the Church and seduced the nations with the wine of his fornications euen him shall he consume with the brightnesse of his comming d 2 Thess 2.8 He shall iudge also all reprobates men women and children of all ages nations and conditions for though he shall not know them e Matt. 7.22 25.12 in respect of approbation yet he shall iudge them and make them vnderstand he knew their transgressions Further he shall iudge the very elect though it shall be with a different iudgement for we must all appeare before the tribunall seat of Christ that euery one may receiue the things which are done in his body f 2 Cor. 5.10 Lastly in some sense it may be said he shall iudge the whole world for the heauens and the earth that now are are kept by the word of God and reserued vnto fire against the day of condemnation and of the destruction of vngodly men g 2 Pet. 3. And the Apostle Paul saith that the feruent desire of the creature made subiect to vanitie by man waiteth for this reuelation of the sonnes of God at the last iudgement for they are subdued vnder hope and shall at that day by the sentence of Christ be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God h Rom 8.19.20.21 Where shall it be Thirdly if any aske where this iudgement shall bee I answer that seeing the Lord hath not determined it it is curious to enquire and more curious to assigne the very place as some haue that wrote it should be in the valley of Iehoshaphat or as others would haue it on Mount Sion whence he ascended This wee know it shall be neere the earth in the clouds of heauen 1 Thess 4.17 where Christs throne shall be set and further then this we need not enquire There haue beene also many opinions about the time when it should bee When shall the day of Iudgement be Some thought that as the world was six dayes in creating and then the Sabboth of rest came so the world should last 6000. yeeres reckoning a 1000. yeeres as one day and then should come the eternall Sabboth Others distribute the times thus 2000. yeeres before the Law 2000. yeeres vnder the Law and 2000. yeeres after the Law and then comes the iudgement Others thought the world would last after Christ so long as it was to the floud from the creation and that was as they say 1656. yeeres Others thought it should be as long to the iudgement after Christ as it was from Moses to Christ and that should be 1582. yeeres This experience hath proued false Other say Christ liued 33. yeeres and the world should continue for 33. Iubilies after Christ What can be said of all or the most of these opinions and such like but euen this that they are the blinde fancies of men For is there not a plaine restraint laid vpon men in this question when the Lord Iesus said It is not for you to know the times and seasons which the Father hath put in his owne power i Act. 1.7 And of that day and houre knoweth no man no not the Angels of heauen but my Father only k Matt. 24.36 Mark 13.32 And the Euangelist S. Marke addeth that the sonne of man himselfe knoweth not the day and houre Hovv it is that the sonne is said to be ignorant of the day of â—â—â—gement Not that simply Christ is ignorant of the time of the last iudgement but he was said not to know because hee kept it from our knowledge Or else he knew it not as he was man or rather in his estate of humiliation and in his humane nature he did not precisely know it But that hinders not but that in his estate of exaltation as he is now in heauen and hath all power and iudgement committed vnto him he may doth fully vnderstand it But letting these things passe the principall things for vs to be informed in as concerning the day of iudgement and this last appearance of our Lord and Sauiour Iesus Christ are these three first the signes of his comming Secondly how or the forme of the iudgement it selfe when he doth come And lastly the vse we should in the meane while make of the doctrine of the last iudgement The signes of the day of iudgement For our better remembrance the signes of Christs comming to iudgement may be briefly reduced into this Catalogue Some signes goe before and are fulfilled before he appeare Some signes are conioyned with his
day of Christ they haue Quest 2 not now Answ Answ First they shall haue freedome from all the former bondage and vanitie Secondly they shall bee deliuered into the libertie of the sonnes of God that is they shall haue a most excellent estate when the children of God are glorified Wherein the Lord shewes his iustice in that the creature shall haue restitution for what is lost by man Ob. Ob. But shall there bee a resurrection of creatures as well as men Sol. Sol. No for this restitution shall be made in specie not in indiuiduo 1. Not to euery particular of euery kinde or sort but to the sort or kinde of all creatures and that shall be done to the creatures then found in their seuerall sorts The fourth consequent of the iudgement shall be the possession of the glory of Christians appointed by the sentence of the Iudge But of this afterwards in the end of this verse The fift consequent of iudgement shall be the deliuering vp of the kingdome to the Father and so the laying downe of Christs office for when Christ hath finally and fully subdued Sathan death and wicked men and hath fully reconciled the elect to God then will there be no word of any such gouernment in heauen as was on earth Hee shall not neede any longer to rule them either by ciuill Magistrates or by his need and discipline or by any other way which onely did agree to the times of the Churches warfare and pilgrimage but he shall neuer cease to liue and triumph with them in all perfections of happy contentment and glory Thus of the consequents of Iudgement And thus also of the doctrine of Christs last appearance The vses follow The Vses The consideration of the doctrine of the last Iudgement may serue for three principall vses First for terror Secondly for comfort Thirdly for instruction First this is iustly a wonderfull terrible doctrine to wicked men that heape vp wrath against this day of wrath and by their wilfull impenitencie prouoke this glorious Iudge How can it but be terrible when the holy Ghost giues warning that the Lord Iesus will then shew himselfe from heauen with his mighty Angels in flaming fire to render vengeance on all those that know not God and haue not obeyed the Gospell How can it bee but terrible when wicked men shall be punished with euerlasting perdition from the presence of the Lord and from the glory of his power How can it but be terrible when they shall feele their conscience exquisitly griping them and gnawing vpon them and when they shall see the deuils to torment them and hell to deuoure them when they shall see the world burning about them and the good Angels forcing them away and all both men and Angels applauding their Iudgement and knowing all their sinnes they must not thinke that the Iudge will deale then as he doth now Now he iudgeth them secretly euery day but it is many times insensibly or with lesser plagues but then he will most openly poure vpon them the full vials of his wrath Heere they are iudged that they may be amended but there their iudgement shall be that they may be confounded for there will be no place of repentance Deceiue not thy selfe Christ will not come the second time as he came the first hee came then to be iudged but now to iudge hee shall then be seene with terror that was before looked vpon with contempt hee shewed his patience in his first comming but now he will shew his power he appeared then in the forme of a seruant but now he will appeare in the forme of a King greater then all Kings Then hee professed not to iudge any man but now he proclaimeth hee will iudge all men It was commonly thought if any man saw God he should die alas alas how then shall these wofull wretches doe that must see him in the vnutterable fiercenes of his irefull indignation If the powers of heauen shall be shaken at his pleasure oh how shall the miserable heart of the guiltie sinner be rent into 1000. peeces with vnmedicinable sorrowes If Foelix tremble to heare tell of iudgement what will poore Foelix doe when he must feele iudgement both in the sentence and execution If the word of Christ on earth had such power as it had in the garden to strike stubborne hearted men to the earth what power thinke wee will it haue when be speakes as the Lord from heauen When Ezechiel Daniel and the Apostle Iohn and others saw but one Angell in a lesser manifestation of his glory comming as a Messenger of good tidings they fall downe and are full of singular feare if the sight of one Angell bee so terrible what will the sight of all the thousand thousands of Angels be especially when they come cloathed with all their brightnesse of glory And if good men that had good consciences were so frighted what shall become of euill men with their euill consciences And if the messengers of good tidings doe so amaze how shall the executioners of a most terrible sentence compasse them about with confusion both of face and heart If the drowning of the old world the burning of Sodome the opening of the earth to swallow vp Dathan and Abiram and such like iudgments haue so much horrour in them how then can any tongue expresse or heart now conceiue the horror of this day when all the millions of wicked men shall be deliuered vp to those eternall and remedilesse torments If it be such a shame to doe penance for one fault in one congregation where men will pray for the offender What a shame will it be when all thy faults shall be discouered before all the whole world without all hope of pittie or helpe Nor is it possible for them to escape this fearfull iudgement the Iudge will not be vnconstant nor will he take reward he will not be ouerlaid with confusion of businesses he will no way be corrupted in iudgement Not to appeare is impossible and to appeare is intolerable here will be no respect of persons nor will the Iudge care how it be taken nor will he be deceiued with colours and circumstances Hee hath tarried so long hee cannot be charged with rashnesse nor can there be a hiding of any particulars from him Euery inclination thought desire word and worke shall surely come to iudgement And lastly there can be no impediment to hinder execution But here a question may arise viz. Who are they that are in danger hereof Quest 1 I answer All impenitent sinners Answ But yet there are some kinde of sinners that are expresly named in Scripture and therefore if thou be any of that number preuent thine owne ruine by repentance or else thou shalt certainly perish I vndertake not to reckon all it shall suffice to mention some of the chiefe sinners that Christ will be sure to remember at that day The Beast and the false Prophet
Sunne how fearefull then is the case of many of vs Rom. 11.20 that can haue no other standing then by Faith Fiftly Nothing is pure to the vnbeleeuing Sixtly If we beleeue not we cannot be established Titus 1.15 Seuenthly if men refuse to beleeue when they haue the meanes of Faith their sentence is already gone out He that beleeueth not is condemned already Isay 7 9. Eightly It is a matter of ease and profit and pleasure to liue in sinne John 3.18 especially some sinnes but what is it to die in them Except that yee beleeue that I am hee yee shall die in your sinnes Iohn 8 24. Ninthly consider the contrary to the benefits before if we get not faith we abide in darkenesse we are vnder the rigour and curse of the Law subiect to the dominion of heart pollutions dead in sinne full of spirituall diseases hasting to euill meanes pierced through with fierce temptations wicked in Gods account not iustified neither the Seede of Abraham nor of GOD without Christ without hope of immortall blisse without peace with God comfort in afflictions without Grace without communion with God The Scriptures while we are in this estate are but as a dead Letter wee are easily ouercome of the World vnconstant in friendship without the Couenant of Promise entangled with euery pleasure and baite and as Bondslaues abiding in the guilt and power of sinnes past Lastly how fearefull are those threatnings Marke 16.16 Reuel 21.8 Heb. 3.12 There remaine yet foure things to be considered The incouragements to beleeue 1 The Incouragements to beleeue 2 The Lets of Faith 3 How Faith may be knowne 4 How farre short the Faith of the common Protestant is For the first we haue many incouragements to beleeue First because wee haue a Sauiour in respect of merit both in suffering and dying able to deliuer vs his Redemption being both precious and plentifull Secondly hee is ready to make Intercession for vs at the right hand of God when we set our selues in any measure to seeke Gods fauour Thirdly wee haue certaine and sure ordinances vnto which if wee seeke we may finde Fourthly what greater ioy to Angells or Saints then the comming home of the lost Sheepe none greater in the house of the Father then the Prodigall Sonne returned Fiftly there is no difficulty so great either in respect of sinne or the meanes c. but it hath beene ouercome by euery one of the Saints to shew that we may be cured and get Faith Sixtly Esay 55.1 Iohn 3.16 God maketh a generall Proclamation without exception of any in particular that will beleeue but he may be saued Seauenthly Christ himselfe most graciously inuites men Obiect Oh but he doth not call mee Answ He cals all Mat 11.28.29.30 Reuel 3.18 Iohn 7.37 Obiect Solut. Obiect Solut. Obiect therefore he excepteth not thee but least men should encourage themselues in sinfulnes he addeth a limitation All that are weary and heauy laden If we can once finde that sinne is the greatest burthen that euer our soules bare and that once wee could come to be weary of them we might haue comfort in Christ Obiect Oh but if I should take that course I should lead a dumpish and Melancholy life Ans It is a false imputation cast vpon Religion and Christ for the promise is I will ease you Obiect Oh but to exercise such a communion with God and Christ requires so many graces that I can neuer get them Solut. Ans Learne of mee that I am lowly and meeke as if he should say Get this one grace which I my selfe haue laboured in and thou maist continue in the case and comfort once had from Christ without interruption If men still thinke this improbable he wils them to put it to triall and they should certainely finde rest to their Soules Obiect 3. Solut. Obiect Oh but to be thus yoaked is a most irkesome and impossible seruitude Ans This he reiects as most false and saith My yoake is easie and my burthen light both in respect of the power of the meanes and the secret comforts of God able to support the Soule Eightly we are commanded to beleeue and therefore it is a heauy sinne to disobey 1 Iohn 3.23 Ninthly God doth beseech men to be reconciled Wonder at this admirable Clemencie in our God 2. Cor. 5.20 Nay then perish and that iustly if so great and infinite goodnesse cannot perswade These things should the rather affect if we consider who it is that proclaimeth inuiteth commandeth beseecheth namely GOD who is able to doe it and speakes out of his Nature If a couetous man should offer vs any great kindnesse wee might doubt of performance because it is contrarie to his nature but it is not so with our God his name is gracious and his nature is to be faithfull in performance where he hath beene true in offer or promising Thus much of incouragements The lets of Faith Le ts in the Minister Rom. 10. The hinderances of Faith follow to be considered of The lets of Faith are sometimes in the Minister sometimes in the People Ministers are guilty of the want of Faith in their Hearers First when they teach not at all because Faith cannot be had without hearing Secondly if wee teach not Faith and that plainely if they intend not the chiefest part of their labours to informe men in the doctrine of Faith vnder which is contained the whole doctrine of the Sinners conuersion with his God though they informe manners both for Pietie and Righteousnesse and busie themselues in other contemplatiue Diuinitie yet haue they not answered their Calling but are wofull hinderances of Faith in the hearers Le ts in the People Secondly in the People Faith is letted three wayes 1 By errors in their Iudgements 2 By corrupt affections in the Heart 3 By certaine things that befall their Conuersation There are fiue especiall Errors with any of which whosoeuer is infected Faith is letted First when men thinke they are bound to follow their Callings and to mind their worldly imployments and therfore cannot spend the time about thinking of Sermons Luke 14.16 c. Our Sauiour Luke 14.16 in the Parable showes that though men giue Heauen faire words yet they take not a course to get it but what lets them Is it Whoredome Drunkennes Idolatry Murther breach of Sabbath c. No such matter but onely the abuse of lawfull profit and pleasures What more lawfull then a Farme what more honourable of all pleasures then Marriage onely obserue that the voluptuous person saith flatly He cannot come and the worldly man I pray you haue me excused Obiect Obiect Oh but I confesse it were a great fault to leaue minding heauenly things to get superfluity and more then needes as Farme vpon Farme But I want necessaries if I had but sufficient my minde should not bee so taken vp Solut. c. Ans
all those things that cause Hope And that we may get and increase our Hope wee must labour for First true Grace 1. Thes 2.16 Secondly sauing Knowledge Psal 9.10 and 78.7 Thirdly Experience Rom. 5.4 Fourthly Patience and comfort of the Scriptures Rom. 15.4 Fiftly the ioyes of the holy Ghost and peace of Conscience in beleeuing Rom. 15.13 Sixtly aboue all and for all these the Spirit of Reuelation Ephes 1.18 Seauenthly the often meditation of Gods Promises Thus of Hope as it is considered in relation to Faith and Loue. Which is laide vp for you in Heauen In these words Hope is described in the obiect of it Laid vp viz by God in his secret Coffers as a most worthy Iewell this Metaphore giues occasion to obserue three Doctrines Doctr. 1 First that Grace and Glory are a mans best treasures and therefore wee should labour for them more then any thing else and if we haue a comfortable euidence of them to be contented though we want other things Doctr. 2 Secondly that Hope is no common Grace in that amongst many faire vertues which are common to wicked men hee locketh vp this Grace of Hope as a speciall Iewell hee intends to keepe onely for his owne Children Doctr. 3 Thirdly that the euidence and grace of Gods Children be in Gods keeping and laid vp safe in heauen and therefore cannot be lost and besides when they die there is of theirs in heauen before they come Heauen Here I obserue two things Doct. There is a Heauen First that there is a Heauen for the Saints after this life the Doctrine of Heauen is onely proper to Religion Nature hath but a darke glimpse of immortalitie or any being after this life and is full of stronger Obiections then Answeres and as any are more lewd in life they are more sencelesse of immortalitie But concerning the estate of the blessed in heauen Nature is wholy ignorant Vses yea the doctrine hereof is so diuine that Religion it selfe doth not fully purtray it out in this world to any yet as any are more holy it is more discerned The consideration of heauen may vrge vs to many duties in generall if euer wee would haue heauen when wee die wee must get holinesse both imputed or infused while wee liue h Math. 5.16 2 Pet. 1.7 Math. 7.21 1 Pet. 2.11.14 Psal 15. Wee must bee sure wee be of Gods Familie i Ephes 3.16 and that we are borne againe k John 3.5 Luke 13 5. In particular we should therefore acquaint our selues with the Lawes and Mysteries of Gods kingdome l Mat. 13.11 52. and if we may come by the meanes to be effectually instructed in the way to Heauen we should account of this Pearle and rather then loose it sell all we haue to buy it m Mat. 13.44 45. And wee should aboue all things labour for the meate that perisheth not but endures to euerlasting life n Iohn 6.27 in as much as in the Ministerie of the word is many times found the Keyes that open vnto vs the Kingdome of heauen o Mat. 16.19 Rom. 10.6 And in as much as riches may prooue a singular hinderance we should take warning and see to it that they do not intangle vs p Mat. 19.23 And because in Heauen are our treasures we should set our affections there q Math. 6.20 Col. 3 1. and prepare for our change and departure r 2. Cor. 5.1.2 1 Thes 1.10 Giuing allowance to no sinne no not the least Å¿ Mat. 5.10 19 constantly professing and confessing Christ before men that he may not denie vs in that day t Mat. 10.32.33 5.10 Yea where God meanes to bestow heauen he bestowes heauenly qualities on men in this life they are poore in spirit u Math. 5.3 they are eager after heauen and the things thereof x Mat 11.12 they are like Children void of earthly carking and distressefull cares y Mat. 18.2 they are mercifull z Mat. 25.34.36 they loue their enemies * Math. 5.44 Secondly the meditation of Heauen serues for reproofe not only of Atheists that would deny it or Papists that claime so great glory for their base merits but also of the most Protestants for are not the most such as can discerne the face of the Skie and yet haue no discerning of the season to get Grace and Heauen to say nothing of those that by their grosse and horrible sinnes haue forfeited ouer and ouer the claime of any interest in the kingdome of heauen liuing in daily blasphemies whoredoms drunkennesses c. Yea doe not the better sort giue Heauen faire words and yet haue their excuses why they will not come to Gods Feasts when hee inuites them Luk. 14.17 And thus while men blesse themselues Gods curses vsually deuoure them Lastly it is a Doctrine of wonderfull comfort to Gods Children a Heb. 12.23 Luk. 11.20 Note neither is this the peculiar aduancement of some principall Saints as Abraham Dauid b Math. 8.11 13.31 c. neither should the miseries of this life before we come to heauen trouble vs seeing there is no comparison betweene the troubles of this life and the glory of the world to come where there shall be no sinne sorrow labour weakenesse disgrace feare death where we shall enioy the sweet presence of God Christ Angels and iust men with vnspeakeable Ioyes perfect holinesse exquisite knowledge and a totall righteousnesse and all this for euer Secondly from hence also doth plainely arise this second Doctrine viz. Doctr. 2 that the hope of Christians is in another world there is their stay and comfort When they seeke by Faith the comforts of Gods fauours and by Loue separate themselues to the communion with Gods Children they finde presently such a rent from the world and all sorts of carnall men assaulting so their rest that a little experience learnes them the knowledge of this truth that in this world and from the men of this world and the things thereof Rom. 8.24.25 they must looke for no peace or contentment The Vse is first for Instruction to teach vs therefore to vse the world as if wee vsed it not and so to care for earthly things and persons as to resolue Vse 1 that Heauen is our portion and there onely must wee prouide to find some rest and contentment yea Heb. 11.13 therefore as strangers and Pilgrimes we should seeke and prouide for our abiding Citie Secondly this Doctrine giues occasion to answere that imputation that Vse 2 is cast vpon many professors viz. that forwardnesse in Religion makes them mindlesse of their businesse and much hearing of Sermons makes them carelesse of their callings Men may here hence informe themselues that howsoeuer Religion ties men to honest cares and daily diligence to prouide for their families else the very Scripture brands such Professors to bee worse then Infidels that make Religion a maske for
him For him In diuers respects first as it is hee onely All things are for Christ in diuers respects in whom the Father is well pleased and so the loue of God to the World is for his sake Secondly as all the Creatures doe serue to point out the Sonne as well as the Father and that because they shew Christ as the wisedome of the Father And be sides their changes and corruptions doe cry for the libertie of the sonnes of God in Christ and further they are all at commaund for the propagation and preseruing of the kingdome of Christ Thirdly as he is heyre of all thingss they are for him that is for his glory so as hee is not onely the Efficient but the finall cause of all things The Carpenter makes his House perhaps fot one more honourable then himselfe but not so Christ in making this great House the World The consideration of this point that all things are for Christ should teach vs diuers things First wee should lesse dote vpon the world and the things thereof Vses in as much as these things were principally made for Christ and not for vs. And secondly wee should vse all these things as helpes to lead vs to CHRIST Thirdly in the vse of the Creatures wee should be carefull to expresse the glory of Christ by giuing thankes by magnifying his Wisedome Power Goodnesse c. and by distributing them according to his appointment as to the poore and to the maintenance of the worship of God for seeing they are his and for him wee should despose of them as hee requires Lastly it should keepe vs from the vse of all ill meanes for seeing it is for Christ wee should not lye deceiue vse false weights runne to Witches or take any other vngodly course for hee needes not our lye nor desires to bee helped by any sinnefull course The fourth thing which Christ is commended for is his Eternitie Hee was before all things Eoure things in the immensitie of Christs diuine nature The Immensitie of Christs Diuine Nature hath foure things in it First infinitenesse in respect of it selfe Secondly incomprehensiblenesse in respect of our sense and vnderstanding Thirdly incircumscriptiblenesse in respect of place Fourthly Eternitie in comparison of time That Christ is eternall these places proue Prou. 8.22 c. Mich. 5.2.4 c. Reuel 1.8.11 and 21.6 and 22.13 The Eternity of Christ may be thus defined it is a pleasant and at once perfect possession of endlesse life The Eternity of Christ described and explained And hereby may the eternitie of Christ appeare to differ from the eternity of all other things The Heauens haue an endlesnesse of Essence but they want life The Diuels haue an endlesse not onely being but life but it is not a pleasant life The Saints in Heauen haue a pleasant life till the day of Iudgement but they haue not whole possession The Angels in Heauen haue a whole possession but it is not at once but successiuely both in reuelation and ioy I say it is whole in them because their whole Nature or Essence is possessed of pleasant and endlesse life And lastly Christs eternitie differs from all eternitie of all the Creatures because no creature hath the former things absolutely perfect that is such a possession of endlesse life as vnto which nothing is wanting for they want many of the perfections that are in Christ though they bee perfect in their owne kinde Seeing Christ was before all things wee should preferre him before all things wee should acknowledge his Title as heyre of all things as the eldest among all things wee should willingly heare him speake and honour his words wee should trust in him and liue by faith c. And in him all things consists That is hee vpholds rules and gouernes all things by his prouidence and this is the fift thing by which our Redeemer is described in relation to the World That prouidence is giuen to the Son as well as Creation these places proue Heb. 1.2.3 Prou. 8.15 Iohn 5.12 Christ is not like the Carpenter that makes his house and then leaues it or like the Shipwright How al things consist in Christ Conseruando Prescribendo Mouendo Ordinando Disponendo that frames his Ship but neuer after guides it All things are said to consist in him in respect of Conseruation in that he keepes all things in their being in respect of Precept in that from him are prescribed the Lawes by which Nature Policie and Religion are gouerned in respect of Operation in that all things moue in him in respect of Ordination in that hee appointeth all things to their end in respect of Disposition of the meanes to the end and lastly as the vniuersall cause of Nature and naturall instincts in all Creatures by which they further their owne preseruation Obiect But we see the meanes by which all things are wrought and preserued as by their causes Sol. The meanes notwithstanding all things consist in Christ first because Christ vseth not the meanes necessarilie secondly hee ordaines the meanes as well as the end thirdly the meanes is many times euill in matter or forme yet the worke is made good by Christ fourthly he is not tied to the meanes but he can worke either with without or against the meanes fiftly all meanes hath his efficacie from Christ But the words would be particularly weighed As Christ is God al things consist in him foure wayes In him All things consist in Christ both in generall as hee is God and in speciall as he is Redeemer Foure waies all things consist in or by CHRIST as hee is God first in respect of Vbiquitie hee comprehends all things and is comprehended of nothing The Nations are but a droppe of his Bucket and time it selfe is but a drop of his Eternitie secondly in respect of power in his power this whole frame stirreth thirdly in respect of Omniscience and Wisedome for all is within his knowledge and receiueth order from his Wisedome fourthly in respect of decree for the world to be made did from euerlasting hang in the fore knowledge and pre-ordination of Christ As Christ is Redeemer all things consist in him three wayes first And as he is Redeemer three waies because he is that attonement which kept the world from being dissolued for Adams sinne secondly because the respect of him and his Church is that that keepes vp the world to this day if his body were once compleat the world would not stand one houre thirdly because the promise made to man concerning his prosperity in the vse of all Creatures are made in Christ All things Euen all things which are or are done in Earth or Heauen Act 17.25 things visible or inuisible which haue either being life sense or reason past present or to come aduersitie as well as prosperitie c. Consist This word notes foure things Order Continuance Cooperation The word Consist notes foure things
in this work beares the Image of Christ and in him Christ riseth before our eyes not onely because the Lord Iesus doth in this gracious worke giue vs a daily and fresh remembrance of his resurrection by renewing such fruits of it but also because he imprinteth a secret kinde of heauenly mindednesse the Christian in some weake measure liuing as Christ did in the interim betweene his resurrection and ascension waiting alwayes for his exaltation into heauen Now the consideration of this worke is heere vsed by the Apostle to perswade vnto the meditation of heauenly things and that fitly for if wee bee risen as Christ was then we must bee minded as hee was now wee know that after hee was risen againe hee was not encumbred with this world nor did he conuerse with the men of this world but liued with the Lord as it were immediately in a heauenly manner waiting for Heauen so should a Christian doe he should euery day bee striuing to get vp his heart by faith and prayer and meditation and voluntary abnegation by all meanes begging and seeking the vertue of Christs resurrection that being enabled to forsake the world and the vnnecessary society with worldly men he might haue his heart and conuersation in heauen euery day waiting when the time of his changing should come Quest How may a man know whether he be risen with Christ Ans Hovv a man may knovv vvhether he be risen vvith Christ Who are not risen vvith Christ This question may bee resolued both negatiuely and affirmatiuely For first they are not risen with Christ that are in bondage to traditions as the coherence with the latter end of the former chapter shewes nor they that are drowned and made sencelesse with the cares of this life or the pleasures of voluptuous liuing i Luk. 21.34 nor they that confirming themselues in a dead presumptuous common hope plead the abounding of Gods grace to auouch their continuance in sinne k Rom. 6.1.4.5 1 Pet. 1.3 For the Apostle in the Epistle to the Romans vseth a reason taken from our conformity to the resurrection of Christ to confute this vicious and prophane plea of carelesse men Further they that worship the Beast the great Antichrist of Rome and receiue his marke vpon their foreheads or their hands are reckoned among the dead men that haue not their part in this first resurrection l Reu. 20.4.5.6 Also the Prophet Esay seemes to say that such men as will not see Gods high hand of Iudgement nor will learne to doe vprightly in the land of vprightnesse nor can bee allured to godlinesse though mercy be shewed them are to bee accounted among the dead men that shall not liue m Esa 26.9.10.14 Lastly they are not risen with Christ that doe not beleeue in Christ n Joh. 11.25 Now for the affirmatiue They may haue comfort in the first resurrection that haue felt a diuine power in the voyce of Christ quickning their hearts with effectuall desire and endeauour to rise out of the graues of sinne o Ioh. 5.25 and to stand vp from the world of the dead p Eph. 5.14 2. That are constantly affected with an holy estimation of the knowledge of Christ crucified and risen againe an effectuall knowledge I meane valuing the meanes and signes of it aboue all earthly things q Phil. 3.9.10 3. That finde their hearts changed from the cares and delights of this life to a constant desire of the second comming of Christ to translate them to the presence of glory in heauen 4. That shew a daily care to walke in newnesse of life yeelding their members as weapons of righteousnesse striuing to crucifie the olde man and destroy the body of sinne as they that are aliue vnto God r Rom. 6.4 5.6.13 2. Againe in that the Apostle saith if yee bee risen againe with Christ seeke those things that are aboue wee may note that it is as hard a thing to get vp the heart of men to the study of heauenly things as to lift vp a massie corps out of the graue and to inspire it with the desire of life As easie to reuiue a dead man as persvvade a carnall man there is neede of the spirit and power of Iesus to doe it And therefore wee should not wonder to see naturall men so heartlesse nor should we attribute it to any inefficacy in the meanes if carnall men bee not perswaded for a man may long perswade a dead man to rise before he will get vp and it should touch vs with all thankfulnesse to acknowledge Gods mercy if he haue giuen vs a minde to heauenly things to desire them and delight in them Thirdly in that he saith if yee bee risen speaking not onely conditionally but doubtfully it imports that one should bee exceeding carefull to search and trie whether they haue their part as yet in this first resurrection and withall implyes that many a man may seeme to himselfe and others to bee deliuered from the kingdome of darknesse and yet lie buried still in the graues of sinne Seeke thâ—se things which are aboue Heere the Apostle enters vpon the proposition of the first maine exhortation or rule of new life Now before I bring in the Apostle vrging this duty imagine with thy selfe how farre the Christian thus now to bee instructed for order of life hath already proceeded by faith for before a man can bee truely capable of direction of life there bee diuers things requisite in the preparations of faith The preparations of faith before a man can be capable of directions of life And these things are necessarily to be presupposed 1. That faith hath plucked him out of the world of sinners or dead men so that hee is already withdrawen from the society of the wicked 2. It hath shewed him Gods fauour and ioyned him to Christ 3. It hath shewed him in some measure such things in the Kingdome of Christ as his naturall eare neuer heard nor his naturall eye neuer saw nor his naturall heart neuer conceiued Å¿ 1 Cor. 2.9 4. It hath ioyned him to the liuing Saints so as he now with great desire delight conuerseth with them 5. It hath made him to suffer in the flesh for his sins and withall hath refreshed his spirit and cured him of his distrustfull and solitary sorrowes 6. It hath garnished his soule with new budding graces and opened for him a fountaine and spring of grace within him euen in his bowels t Ioh. 7.38.39 7. It hath raised in him a true and constant desire of new obedience of life with a secret resolution not to depart from any thing the Lord shall command all the dayes of his life Now presupposing the Christian to bee thus farre proceeded the Apostle comes in and to beginne his institutions of manners hee first chargeth him with this rule Doct. Seeke those that are aboue teaching vs that the first maine thing to be
it should continually draw vp our thoughts to thinke of heauen whither so louing and so glorious a Sauiour is gone before Yea it should doe vs good to looke vp towards these visible heauens remembring that one day we shall be carried to that blessed place of rest and holy ioyes that is aboue them euen to the heauen of heauens to raigne with Christ for euermore And thus of the proposition VERS 2. Set your affections on things which are aboue and not on things which are on the earth THe exhortation in the former verse propounded is in this verse illustrated and expounded first by repetition seconly by the contrary The repetition is in these words Set your affections on things which are aboue The contrarie from which he doth dehort is in these words and not on things which are on earth Repetitions in Scripture are not without their vse The vse of repetitions in Scripture For thereby the holy Ghost vsually imports our slownesse and dulnesse of capacity in conceiuing and backwardnesse in practise and besides thereby enforceth both the necessity and the excellency of the matter so repeated And surely all three may be applyed to this repetition For the contemplation and desire after heauenly things is a most gracious ornament to a religious life and without some measure of holy affections it is vnpossible to get rid of the power of sinne or to practise with any successe or acceptation the duty of a renued life and if in any thing we are backward or wanting or decaying or languishing it is in this rule here giuen by the Apostle Set your affections The originall word varieth in signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes it is rendred to studie and it is out of question our dutie to study and contemplate of heauenly things Sometimes it signifieth to trie by tasting and it is sure that if carnall people had but once tasted of the sweetnesse of godlinesse and religious duties they would not so securely neglect the prouision for eternity but especially they would see that they haue spoken euill of what they knew not Sometimes it is translated to bee wise about a thing and certainely a Christian should bee wise in the matters of his religion and profession and shew it by forecast and diligence to compasse what may bee gotten of this true treasure and by serpentine discretion in the manner and circumstances of welldoing and by staydnesse in a Christian course voyd of passion rash zeale and fickle inconstancie growing more and more skilfull and cunning in the soundnesse of knowledge how with more power and spirituall aduantage to practise euery dutie or exercise euery grace Sometimes it signifieth to sauour of a thing and it is true that all the carriage and dealings of Christians should sauour of the things aboue but I take it as it is heere rendred Set your affections and so it manifestly teacheth vs that wee Vses 1 must get not mindes or thoughts onely but sound affections to heauenly things which may both serue for reproofe and comfort for reproofe I say both of the loathsome lukewarmensse of the most k Reu. 3.19 and of the dangerous Vses 2 losse of first loue in the better sort l Reuel 2. For comfort for it is certaine if thou canst finde thy heart vpright in affections and constant desire after heauenly things Three benefits of tender affections thou mayst bee assured of three things 1. That God will accept thy will for the deed He will beare with many wants and weaknesses where hee sees a man or woman come to his seruice with hearts desirous to doe their best and tenderly affected 2. That thou art not in danger of falling away for Apostasie neuer discouers it selfe to hurt vs or endanger vs till it hath stollen away our hearts and the care of affections in holy duties 3. That to that thou hast Matth. 13. more is and shall bee giuen as thy affections grow and continue so doth true knowledge grace and godlinesse grow also And thus of the repetition And not on the things that are on earth from the coherence and generall consideration of these words three things may be obserued Obs 1 1. That a man cannot both at once seeke and affect earth and heauen for they are heere disioyned and opposed Matth. 6. a man cannot serue God and mammon the loue of the world is the enmitie of God but this is thus to bee vnderstood Lam. 4.4 if the world be sought in the first place and with cheefe affection and care Obs 2 2. Nay more this dehortation implies that it is hard for a man to deale with the world but a mans affection will too much runne after it it is hard to bee much employed about profits and recreations but a man shall loue them too much Note Not that it is simply vnlawfull to vse the world but that wee should be very iealous of our selues to watch our owne hearts that our affections be not set on the world Obs 3 3. To be crucified vnto the world able to neglect and contemne the glory and pleasure of it is a notable signe that one is risen with Christ Thus in generall Three sorts of things on earth The things on earth The things on earth heere meant by the Apostle are either traditions mentioned in the former Chapter or worldly things in themselues lawfull or the workes of the flesh simply in themselues vnlawfull Traditions are for three reasons called things on earth Traditions and mans inuentions which the Apostle hath before taxed may well bee called things on earth 1. Because they spring from the earth and earthly minded men they were neuer inspired from God nor deuised by heauenly minded men 2. Because they hinder them that are deuoted to them from looking vp or attaining any insight in things that are aboue 3. Because these by effect make men more earthly and sensuall but of these in the former chapter The workes of the flesh and the corruptions of life to bee auoyded and not affected are the third sort of things on earth but of that also afterwards in the second part of the generall duties especially in the fifth verse So that the second sort of things on earth remaineth to bee more largely considered those are profits honours pleasures friends health and long life There be eight reasons to perswade not to affect earthly things Eight generall reasons to disswade from affecting things on earth The first may bee taken from the condition of man on earth For wee are heere but pilgrims and strangers m Heb. 11.13 and therefore being but in a strange place to what purpose should wee trouble our selues with more then what will serue our present need and the rather knowing that when wee come into our owne countrey these things will serue vs for no vse Besides our present lot lyeth not in those things but the Kingdome of God and righteousnesse is
appearing The signes going before are more remote or more neere The more remote signes are these First the vniuersall preaching of the Gospell to all nations Gentiles as well as Iewes Before the end come saith our Sauiour This Gospell of the kingdome shall be preached throughout the whole world for a witnesse to all nations l Matt. 24.14 Secondly most cruell persecution Euen such tribulation as was not from the beginning of the world m Matt. 24.9.10.21.29 Thirdly a generall falling away or apostasie of the Churches in Antichrist n 2 The. 2.2.3 Fourthly warres and rumors of warres famine pestilence and earth-quakes in diuers places Fiftly false Prophets and false Christs which shall deceiue many o Matt. 24.11.24 The signes more neere are First the preaching againe of the euerlasting Gospell p Reuel 14.6 Secondly the detection and fall of Antichrist and the spirituall Babell q Reuel 14.8 Thirdly the calling of the Iewes after the fulnesse of the Gentiles is come in r Ro. 11 25.26 Fourthly coldnesse and securitie in the world as in the dayes of Noah Å¿ Matt. 24.37 Fiftly the shaking of the powers of heauen the darkening of the Sunne and Moone and the falling of the starres c. t Mark 13.14 The signes conioyned are especially two First the wailing of all the kindreds of the earth Secondly the signe of the sonne of man u Matt. 24.30 Which what it shall be I cannot describe And thus wee are come to the very time and execution of the iudgement And therein consider The forme of the iudgment The preparation of the Iudge first the preparation secondly the iudgement it selfe thirdly the consequents of the iudgement The preparation is two-fold First of the Iudge secondly of the iudged Vnto the preparation of the Iudge may bee referred these things First his commission or that singular power giuen him of the Father to execute iudgement vpon all the world x Jâ—h 5.22 Matt. 24.30 and this shall be then made manifest to all men Secondly the cloathing of the humane nature with a most peculiar and vnsearchable maiestie and glory most liuely expressing and resembling the forme and brightnesse of the Father y Mat. 16. vâ—t Thirdly the attendance of thousand thousands of holy Angels in the perfections of their splendor z Dan. 7.10 Matt 25.31 Reuel 20.11 Fourthly the choice of a place in the clouds of heauen where he will sit Fiftly the erecting of a most glorious white throne which what it shall be who can vtter yet without question it shall visibly then appeare And thus of the preparation of the Iudge The iudged shall be prepared foure wayes First by citation Secondly The preparation of the iudged First by citation by resurrection Thirdly by collection Fourthly by separation First they shall be cited to appeare The world is three times cited First by the Prophets and Fathers before Christ Secondly by the Apostles and Ministers of the Gospell since Christ And the last summons is this here meant which shall be performed by a shout from heauen and the voice of the last trumpe and this shall be the voice of Christ the Archangell of God and ministred by Angels For that it shall be Christ voice is plaine The dead shall heare his voice as hee saith in Iohn a Ioh. 5.28 And the Lord himselfe shall descend from heauen with a shout with the voice of the Archangell and with the trumpe of God b 1 Thes 4.16 That the ministerie of Angels shall be vsed is manifest by the Euangelist S. Matthew who reporteth Christs words thus And he shall send his Angels with a great sound of a trumpet c Matt. 24.31 Secondly by resurrection Secondly vpon this voice shall a resurrection follow which may be two wayes considered First euery man in his owne body whether hee hath done good or euill shall reuiue and rise vp out of the graue or other places of the earth or sea or aire d Reuel 20.13 without any losse of any part that so euery man may in his very body receiue what hee hath done whether good or euill Secondly e 2 Cor. 5.13 the liuing shall be all changed in a moment in the twinckling of an eye at the last trumpet f 1 Cor. 15.52 And this change shall be in stead of death and a kinde of resurrection Not a change of substance but of qualities Our corruptible shall put on incorruption Thirdly then shall the Angels gather and collect and bring into one place g 1 Cor. 15.53 Thirdly by collection from the foure windes of heauen that is from all the foure parts of the world all that are quicke or dead now raised or changed elect h Matt. 24.31 or reprobate i Matt. 25.32 and such is their power that they will be able to driue in the mightiest wickedest vnwillingest yea though they were neuer so many millions of them Lastly when they are thus brought together Fourthly by separation there shall be made a separation for the sheepe Gods elect shall all be put on Christs right hand and the reprobate or goats shall be compelled to his left hand k Matt. 25.32 And thus of the preparation The iudgement it selfe followeth In the iudgement it selfe I consider three things First The iudgement it selfe by what law man shall be tried and iudged Secondly by what euidence Thirdly what the sentence shall be For the first the Gentiles shall be iudged by the law of nature First by vvhat lavv man shall be tried The vnbeleeuing Christians in the visible Church shall be iudged by the word or Law writ or preached to them according to that of the Apostle They that haue sinned without the law shall perish without the law and they that haue sinned vnder the law shall be iudged by the law l Rom. 2.12 And our Sauiour saith He that refuseth mee and receiueth not my words hath one that iudgeth him the word that I haue spoken it shall iudge him in the last day m Ioh. 12.48 And the faithfull shall be iudged by the Gospell euen by all those comforts and promises contained in or belonging to the couenant of grace applied to them in this life and must fully then be confirmed and accomplished For the sentence at the last day shall bee but a more manifest declaration of that iudgement the Lord in this life most an end by his word hath past vpon man Secondly by vvhat euâ—dâ—nce man â—â—â—lbâ— iudged For the second the euidence shall be giuen in principally by the opening of three bookes The one is the booke of conscience and the other the booke of life n â—euel 20.12 and the third the booke of Gods remembrance o Mâ—â— 3.16 The booke of conscience p 〈◊〉 20 12. is that word which is kept within euery man of all sorts of actions And that conscience may at that
day giue in fuller euidence it is certaine that after the resurrection it shall be almost infinitely extended by the power of God to expresse this last testimony both in the good and in the euill The booke of life is Gods sacred and eternall record of all those persons that were fore ordained into life of all ages and nations The booke of remembrance will exactly expresse without all failing or mistaking all the inclinations thoughts affections words and deeds with all circumstances or occasions and whatsoeuer else may illustrate either the goodnesse of good men or the transgression of the wicked What the sentence vvill containe For the third The sentence will bee vpon either the godly or the wicked The sentence vpon the godly will containe first the opening of Gods eternall counsell and his vnsearchable loue wherein he hath resolued and begunne to declare his will to blesse euery one of the Elect q Matt. 25.34 Secondly a manifestation of all the righteousnes desired thought vpon spoken or done by the godly r 2 Cor. 5.10 and that with such feruency of affection in Christ that he will see and remember nothing but goodnesse in good men Å¿ Matt 5.34 to 41. Thirdly a finall and generall absoluing and redeeming of them from the guilt and power of all sinne from the beginning of the world t 1 Cor. 1.30 in Adam or themselues So as there shall neuer be either sinne in them or accusation of sinne against them Fourthly ordination to glory by appointing euery one of them to inherit the kingdome prepared for them before the foundation of the world Contrariwise the sentence of the wicked shall containe first a declaration of Gods eternall and iust hatred of them u Matt. 25.41 Secondly a full manifestation and ripping vp before all men and Angels of all their sinnes both of nature and action both against God or men or their owne bodies and soules secret and open of what kinde soeuer x Rom. 2.15 Thirdly a most terrible denunciation of Gods eternall curse and horrible ordination to those eternall torments prepared for them 2 Cor. 5.10 together with the deuill and his Angels Hitherto of the iudgement it selfe The consequents of the iudgement follow and they are fiue first the firing of the world that is the dissolution of the world by a wonderfull fire that shall inclose all so as the world shall not appeare till it be renewed againe and come out of that fire as out of a fornace for as the Apostle Peter saith The heauens being on fire shall passe away and be dissolued with a noise and the elements shall melt with heat and the earth with the works thereof shall be burnt vp y 2 Pet. 3.10.12 And there shall be then new heauens and new earth that is as it were a new refined And the Apostle Iohn saith the heauens and the earth shall flie away from the face of him that sitteth on the throne z Reuel 20.11 21.1 The second consequent shall be the chasing of the wicked to hell execution being speedily and fearefully done vpon them with all horror and haste by the Angells Rom. 8.19 to 23. The third shall be the libertie of the creatures I meane the rest of the creatures besides men and Angels But because this is a point somewhat obscure I will Quest 1 endeauour in a few words to resolue a doubt or two Que. First how are the creatures now in bondage that they shall need then any liberty Ans Answ They are in bondage in diuers respects The creatures in bondage in seuen respects For first they are fraile and corruptible and so in bondage to corruption Secondly they are subiect to confusions and inconstancy as may appeare by the almost infinit mutations in the ayre earth seas fire Thirdly they are now forced to serue wicked men The sunne shines vpon the vniust as well as the iust The heauen makes fruitfull with her shewers and influence the field of the wicked as well as the iust The earth is driuen to feed and to receiue into her bosome the vngodly as well as the godly and this is a bondage Fourthly the visible creatures are Gods greate booke to proclaime the inuisible things of God now they stand alwaies ready and reading too and men will not learne by them And so these good masters lose all their labour and this is a bondage to bee tied to teach such as will not learne Fiftly the creature is made not only the instrument but many times the subiect of mans punishment for his sinnes As the earth is made iron and the heauens brasse for mans sake and this is a great bondage Sixtly the creature intends immortalitie which while it failes of in the dying or expiring of the particulars of euery sort it would supply for the preseruation at least of the kindes by a perenniall substitution of new particulars in euery kinde and yet loseth all this labour because all things must be dissolued and must be restored by another way knowne to God and not now to nature But especially the creatures may be said to be in bondage because since the fall the more illustrious instincts and vigors of the most of the creatures are darkned decaied dulled and distempered in them Oh but might some one say Ob. how can this bondage be ascribed vnto the heauens Sol. Sol. The heauens are not so perfect but they may admit enlargement of their excellencie Besides they serue now promiscuously to the vse of bad as well as good neither are the very heauens without their feeblenesse and the manifest effects of fainting old age And therefore by a prosopopoeia they may be said to groane together with the rest of the creatures vnder the common burden and vanitie vnto which they are subdued It is obserued that since the dayes of Ptolomy the Sunne runnes neerer the earth by 9976. Germane miles and therefore the heauens haue not kept their first perfection Ob. Ob. But how can this vanitie or bondage bee in any sense ascribed to the Angels Sol. Sol. There is no necessitie to include the Angels in the number of the groaning creatures and yet it will bee easie to shew that they sustaine a kinde of bondage for they are now made to serue earthly things men haue their Angels to attend on them And it is thought they haue a kinde of regencie or presidencie either ouer nations or in mouing the orbes of heauen Besides they are put to inflict punishments on wicked men as on Sodome Further they performe seruice sometimes not attaining their owne ends And lastly comparatiuely at least their felicitie in the creation was not so absolute as it shall be in Christ for if his comming adde not vnto them a more excellent condition of nature yet out of all question it addes a fuller measure both of knowledge and ioy Qu. 2. But what shall the creatures haue in the
and all that worship his image and renew his marke shall then bee cast aliue into the lake that burnes with fire and brimstone a Reu. 19.20 False teachers which priuily bring in damnable heresies or speake euill of the way of truth haue their condemnation long since determined and agreed vpon b 2 Pet. 2.1.2.3 All Atheists that make a mocke of religion and the comming of Christ shall haue a principall portion of the fierce furie of Christ c 2 Pet. 3.3 c. All couetous worldlings and greedie rich men shall then be in a wofull case for the very rust of their cankred gold and siluer shall witnesse against them and shall eat their flesh as it were fire d Jam. 5.13 All mercilesse men shall then haue iudgement without mercy e Jam. 2.13 All whoremongers and adulterers and all that defile the flesh God will be sure to iudge f Heb. 13.4 A fearfull looking for of iudgement and violent fire shall deuoure all those Apostataes that sinne willingly after they haue receiued and acknowledged the truth g Heb. 10.27 How sure doe yee suppose shall his punishment be that doth despight the spirit of grace by which hee was sanctified h Heb. 10.29 All those that haue troubled Gods seruants shall beare their condemnation whosoeuer they be i Gal. 5.10 O man thou art inexcusable that iudgest another man wherein thou art guiltie thy selfe for the iudgement of God must needs be in truth against such as commit such things k Rom. 2.1.2.3 Especially if men grow master-like in censuring it will increase to greater condemnation l Iam. 3.1 All goats or vnruly Christians that will not be kept within Gods fence that is will not be ruled by Gods ordinances and ministers shall be separate in that day from Gods sheepe and as a people accursed to be cast into an vnauoidable fellowship with the deuill and his angels m Mat. 25. All hypocrites that say and doe not or doe all their worke to be seene of men take Gods couenant into their mouthes and hate to be reformed how shall they escape the damnation to come n Psal 50. Mat. 6. 23. All wicked men with their scant measure and deceitfull weights and wicked ballances shall neuer be iustified in the day of the Lord o Mich. 6.10.11 What shall I say It were too long to proceed to reckon all and it is a short labour to conclude with the Apostle No wantons nor drunkards nor railers nor extortioners nor theeues nor wrathfull persons nor gluttons nor idolaters nor iesters nor filthy talkers nor fearfull persons nor liers nor any that loue lies shall be able to stand in the day of Christ but shall be shut out of the kingdome of heauen and cast into the lake that burneth with fire and brimstone And thus of the vse for terror Secondly vpon the meditation of this last iudgement diuers lessons for Vse 2 our instruction are inforced First it should restraine vncharitable iudging and censuring one of another for lesse matters especially for things indifferent Who art thou that iudgest another mans seruant he standeth or falleth to his owne master Christ is the Lord of quicke and dead And therefore why doest thou condemne thy brother or why doest thou despise thy brother for we shall all appeare before the iudgement seat of Christ Inasmuch as the Lord Iesus Christ will iudge the secrets of all hearts and giue a iust triall to the actions of all men why should wee forestall his iudgement or in doubtfull matters b 1 Cor. 4.5 arrogate to our selues this honour of Christ If wee could consider that we shall then euery one giue accounts vnto God for himselfe c Ro. 14.12.13 wee should finde worke enough to doe to looke to our owne score Let vs not therefore brethren iudge one another any more Secondly are there any matters of difference amongst vs Let the Saints iudge them and end them d 1 Cor. 6 2. God will be contented to put his cause to them at the last day for we know the Saints shall iudge the world and therefore why should we refuse their arbitration Thirdly it should order and moderate our sorrowes for our dead friends Wee should not sorrow as people without hope seeing we beleeue that all that sleepe in Iesus God will bring with him e 1 Thess 4.13.14.17.18 Wee shall meet together againe in that day and afterwards liue with the Lord together for euer And therefore wee should comfort one another with these words Fourthly this summons to iudgement giues a dreadfull warning and admonition to the world euen to all men euery where to repent Inasmuch as God hath appointed a day wherein hee will iudge the world in righteousnesse by the man whom he hath appointed whereof he hath giuen an assurance in that he raised him from the dead f Act. 17.32 woe will be vnto vs if that day come vpon vs vnawares before wee haue made our peace and humbled our selues before God and by vnfained repentance turned from all our euill wayes It is an vnsearchable compassion that God shewes when he offers vs this mercy that if we will iudge our selues we shall not be iudged of the Lord in that day g 1 Cor. 11.34 And it will on the other side excessiuely incense his wrath when hauing such grace offered wee neglect it and death and iudgement finde our sinnes both vnremitted on Gods part and vnrepented on ours Fiftly seeing all these things must be dissolued how should it fire vs and daily quicken our dead and drowsie spirits to a constant care of all possible holy conuersation and godlines h 2 Pet. 3.12 vnlesse we would discouer our selues either to be Atheists that mocke at the iudgement to come or men giuen to a spirit of slumber that in soule sleepe it out and will not consider our latter end Seeing wee are all Gods stewards let vs arme our selues as they that must then giue accounts of our stewardship And since wee haue all receiued some of Gods talents and gifts in our seuerall places let vs be carefull to approue our selues to be good seruants and faithfull such as can returne them with aduantage lest the portion of the seruant that hid his masters talents in the earth fall vpon vs. Lastly since the day of iudgement is the day of our full and finall redemption and since he shall come as a theefe in the night euen in the houre that we thinke not let vs therefore watch i Mat. 24.44 and be ready alwaies carefull and diligent sighing and groaning longing and praying k Reuel 22. hasting to and looking for l 2 Pet. 3. this glorious appearance and reuelation of our Lord and Sauiour Iesus Christ Vse 3 Thirdly this may be a singular comfort to all mortified and penitent Christians they may lift vp their heads and reioice with ioy vnspeakable and
glorious for the Lord shall then come to be glorified in his Saints and made maruellous in all them that beleeue m 2 The. 1.10 Ob. Ob. But the terror of the day may amaze a Christian Sol. Sol. There is no sparke of terror in this doctrine to a godly minde For what should he feare if he either consider the fauour of the Iudge or the manner of the iudgement For the Iudge is he that hath beene all this while their aduocate n 1 Ioh. 2.1 to plead their suits by making intercession for them And therefore when he comes to sit in iudgement he cannot goe against his owne pleading He is their brother and carries a most brotherly affection and will hee condemne his owne brethren He is their head and hath performed all the offices of a head vnto them and can hee then faile them when they haue most need of him nay it is he that hath beene iudged for vs on earth and will hee iudge against vs in heauen What shall I say He died for vs to shew his vndoubted loue euen that he might redeeme vs as a peculiar people to God and will hee faile vs in the last act when he should once for all accomplish his redemption for vs Besides he hath already promised to acquit vs in that day and it hath beene often confirmed both in the word and the Sacraments and praier he hath left many pledges of his loue with vs and therefore it were shamefull vnbeleefe to doubt his terror What though he be terrible to wicked men yet by iudging in seueritie he hath not nor cannot lose the goodnesse of his owne mercy what should wee feare him iudging in his power when wee haue felt saluation in his name Besides the maner of the iudgement shall be in all righteousnesse and mercy Thou shalt not be wronged by false witnesses nor shalt thou be iudged by common fame or outward appearance the Iudge will not be transported with passion or spleene nor will hee condemne thee to satisfie the people and besides there shall bee nothing remembred but what good thou hast sought or done and not the least goodnesse but it shall be found to thy honour and praise at that day And if it were such a fauour to a base subiect if the King should take notice of him to loue him and should in an open Parliament before all the Lords and Commons make a long speech in the particular praises of such a subiect what shall it be when the Lord Iesus in a greater assembly then euer was since the world stood shal particularly declare Gods euerlasting loue to thee and recite the praises with his owne mouth of all that hath beene good in thy thoughts affections words or workes throughout all thy life or in thy death especially if thou adde the singular glory he will then adiudge thee to by an irreuocable sentence And so wee come to the second appearance viz. the appearance of Christians in glory Then shall yee also appeare with him in glory The glory that shall then be conferred vpon Christians may be considered either in their bodies or in their soules or both The glory of Christians first in their bodies The glory of their bodies after the resurrection is threefold for first they shall be immortall that is in such a condition as they can neuer die againe or returne to dust for this mortall then shall put on immortalitie o 1 Cor. 15.53 Secondly they shall be incorruptible that is not only free from putrefaction but also from all weaknesse both of infirmitie and deformitie for though it be sowne in weaknesse yet it shall be raised in power though it be sowne in dishonour and corruption yet it shall be raised in honour and incorruption p 1 Cor. 15.42.43 Thirdly they shall be spirituall not that our bodies shall vanish into ghosts or spirits but because they shall be at that day so admirably glorified and perfected that by the mighty working of Gods spirit they shall bee as able to liue without sleepe meat mariage or the like as now the Angels in heauen are and besides they shall be so admirably light and agill and swift that they shall be able to goe abroad with vnconceiueable speed in the aire or heauens as now they can goe surely on the earth q 1 Cor. 15.44 The glory vpon the soule shall bee the wonderfull perfection of Gods image in all the faculties of it Then shall we know the secrets of heauen and earth And then shall our memories will and affections be after an vnexpresseable manner made conformable vnto God The glory vpon both soule and body shall be those riuers of ioyes and pleasures for euermore And thus shall the man be glorified that feareth the Lord. The consideration of this glory may serue for diuers vses First let vs all pray vnto God vpon the knees of our hearts from day to day that as hee is the father of glory so he would giue vnto vs the spirit of reuelation that the eies of our vnderstanding might be inlightned to know in some comfortable measure and that we might be able with more life and affection to meditate of the exceeding riches of this glory r Eph. 1.17.18 and inheritance to come Our hearts are naturally herein exceeding both dull and blinde maruellous vnable with delight and constancie to thinke of these eternall felicities and this comes to passe by the spirituall working of Satan and the deceitfulnesse of sinne and too much imployment and care about earthly things But a Christian that hath so high a calling and hopes for such a glorious end should not allow himselfe in that deadnesse of heart but as he gaineth sense by praier in other gifts of grace so should he striue with importunitie and constancie wrastling with God without intermission so as no day should passe him but he would remember this suit vnto God till he could get some comfortable abilitie to meditate of this excelling estate of endlesse glory Secondly this should make vs to be patient in tribulation Å¿ Rom. 5.2.3.4 and without murmuring or grieuing to endure hardnesse t 2 Tim. 2.3 and temptations in this world for they are but for a season u 1 Pet. 1.6 though they be neuer so manifold or great and the afflictions of this present life are not worthy of the glory to bee reuealed x Rom. 8.18 Though wee might be dismaied while we looke vpon our crosses and reproaches and manifold trials yet if the Lord let vs haue accesse vnto this grace y Rom. 5.2 to be able soundly to thinke of the glory to come wee may stand with confidence vnapalled and with vnutterable ioy looke vp to the glory wee shall shortly enioy when the triall of our faith being more pretious then the gold that perisheth shall be found vnto honour and praise through the reuelation of Iesus Christ z 1 Pet. 1.7 Yea
what were it to lose not some of our credits or our goods but euen our liues seeing wee are sure to finde them againe with more then a hundred fold aduantage Mat. 16.24 vlt. at the time when Christ shall come in the glory of his Father to giue vnto all men according to their deeds Besides wee must know that there is no talking of sitting at Christs hand in glory till we haue asked our selues this question whether wee can drinke of the cup he dranke of and be baptized with the baptisme he is baptized with a Mark 10 â—7 c. And then if we can suffer with him we shall raigne with him b 2 Tim. 2.12 and shall be glad and reioice with exceeding ioy when his glory shall appeare And in the meane while the spirit of glory and of God resteth on you c 1 Pet. 4.13.14 Thirdly seeing Christ will receiue Christians into such glory it should teach vs to receiue one another d Rom. 15.7 into both our hearts and houses Why shouldst thou be ashamed or thinke it much with all loue and bountie and bowels of affection to entertaine and welcome the heires of such eternall glory Oh if thou couldst but now see but for a moment how Christ doth vse the soules of the righteous in heauen or will vse both body and soule at the last day thou wouldst for euer honour them whom Christ doth so glorifie and make them now thy only companions whom thou shouldest see to be appointed to liue in such felicitie for euer Fourthly the thought of this glory should win vs to a care to be such as may be capable of it Qu. What must we doe that we may haue comfort that wee are the men shall partake of this glory and speede well in the day of Iesus Christ What vvee must doe that vvee may be assured of the glory of heauen A. First Euery one that would haue this hope must purge himselfe as Christ is pure e 1 Ioh. 3.3 we must be much in the duties of mortification For no vncleaue person can enter into the kingdome of glory And vncleane wee are all till we be washed in the bloud of Christ by iustification and bathed in teares of true repentance by mortification It hath beene obserued before that if we would not haue the Lord to iudge vs we must iudge our selues f 1 Cor. 11.34 And if we would not haue Christ to take vnto him words against our soules we must take vnto vs words g Hos 14.3 against our sinnes to confesse and bewaile them in secret Secondly we must labour for the assurance of faith T is faith that is the euidence of the things not seene h Heb. 11.1 T is faith that shall be found to honour and praise in the reuelation of Iesus Christ i 1 Pet. 1 7. It is faith to which the promise of eternall life is made k Ioh. 3.18 Thirdly wee should labour to get vnto our selues the benefit of a powerfull preaching ministerie for thereby our hearts may be wonderfully stirred vp to see the glory of sincerity on earth and it will open a wide doore to behold as in a mirror the glory to come with an open face changing vs into the same image from glory to glory by the spirit of God I say not that this is of absolute necessity as the former are but it is of wonderfull expediency Fourthly we must be circumspect and watchful in speciall manner attending to our owne hearts that wee be not at any time oppressed with the cares of this life or voluptuous liuing l Luk. 21.34.36 if euer wee would be able to stand in the day of iudgement and escape the fearefull things that are to come especially we must looke to our selues in these things least that day come vpon vs at vnawares Fifthly Doe we looke for the mercy of our Lord Iesus Christ into eternall life then we must as the Apostle Iude sheweth edifie our selues in our most holy faith praying in the holy Ghost and keepe our selues in the loue of God m Iud. 20.21 we must be afraid of whatsoeuer may estrange the Lord from vs or any way darken the sense of his loue For we may be assured if we haue his fauour and walke before him in the sense of it we shall haue glory when wee die Likewise praying in the holy Ghost with constancie and frequency doth maruellously enrich a Christian both with the first fruits of glory euen glorious ioy on earth with the assurance of fulnesse of glory in heauen Sixthly the Apostle Iohn seemes to say if loue be perfect in vs wee shall haue boldnesse in the day of iudgement n 1 Ioh. 4.17 As if he would import that to be inwardly affectionately acquainted with Christians on earth is a notable meanes to procure vs gracious entertainment with Christ in heauen especially if we perfect our loue and grow to some Christian ripenesse in the practise of the duties of loue in a profitable fellowship in the Gospell It is good discretion to grow as great as we can with Christians that so wee may winne the fauour of Christ Lastly the Apostle Paul shewes in the second to the Romanes that they that seeke glory and honour and immortalitie and euerlasting life must be patient in well doing For they shall be rewarded according to their workes And to euery man that doth good shall be honour and glory and power to the Iew first and also to the Graecian o Rom. 2.6.7.10 For all that haue any tydings of saluation in the Gospell or looke for that blessed hope and appearing of that glory of the mightie God must liue soberly righteously and godly in this present world p Tit. 2.11.12.13 Without holinesse no man shall see God q Heb. 12.14 And therefore we should be abundant in the worke of the Lord forasmuch as we know that our labour shall not be in vaine in the Lord r 1 Cor. 15. vlt. And thus farre of the glorious appearance both of Christ and Christians And thus also of the first rule of life namely the meditation of heauenly things VERS 5. Mortifie therefore your members which are on earth fornication vncleanesse the inordinate affection euill concupiscence and couetousnesse which is idolatrie THese words with those that follow to the tenth verse The diuision of this part of the Chapter containe the second principall rule of holy life and that is the mortification of euill These euills to be mortified are of two sorts for either they are vices that concerne our selues most or else they are iniuries that concerne the hurt of other also Of the mortification of vices he intreats v. 5.6.7 of the mortification of iniuries he entreats v. 8.9 In the first part viz. the exhortation to the mortifying of vices I consider first the matter about which he deales and the reasons The matter is in verse
thoughts and desires of a man Secondly carnall confidence when man placeth his felicity and chiefest stay and trust in the things he either possesseth or hopeth for I adde yet vaine because let the couetous person bestow neuer so much care or attaine to neuer so much successe of his cares yet as Salomon saith He that loueth siluer shall not be satisfied with siluer and he that loueth riches shall be without the fruit thereof k Eccles 5.9 And after all his trauell his riches may perish whiles he lookes on or if they were more sure to continue yet he shall not continue with them himselfe For as he came forth of his mothers belly he shall returne naked to goe as he came 14. and shall beare nothing away of his labour which he hath caused to passe by his hand 15. In all points as he came so shall he goe and then what profit hath he that he hath trauelled for the wind The obiect of this care and desire is earthly things for if it were a couetousnesse or desire of the best things or spirituall gifts that were both commended and commanded l 1 Cor. 14.1 These words for his owne priuate good note the end of the couetous mans care For if all this care for earthly things were for Gods glory or the good of the Church it might be allowed And I say for his good because that he propounds to himselfe though many times when hee hath gotten much together the Lord will not let him haue the vse of it Note the best thing in the description is the effect of couetousnesse The effects of couetousnesse and that is the singular detriment of the soule which may appeare diuersly For first couetousnesse doth infatuate and besot the minde of man that it cannot vnderstand The Prophet Esay saith of those dumbe greedie dogs that they could not vnderstand and he giueth the reason For saith he they all looke to their owne way euery one for his aduantage and for his owne purpose and profit m Esay 56.11.12 And Salomon seems to say that if couetousnesse be in the heart of a Prince it will make him destitute of vnderstanding n Prou. 28.16 And it is certaine marke it worldly minded persons are the most dull and incapable persons in spirituall things almost of all other sorts of men For though they would get a little vnderstanding while they are hearing yet the cares of life presently choakes all Secondly couetousnesse pierceth the soule through with many a sorrow o 1 Tim. 6.10 The couetous person is seldome or neuer free from one notable vexation or other His heart is troubled and he will trouble his house also as Salomon saith he that is greedie of gaine troubleth his owne house p Prou. 15.27 All is continually in a tumult of haste and hurrie what with labour and what with passion and contention the couetous man and his household neuer liue at hearts ease and rest Thirdly couetousnesse and the desire to be rich bring into the soule a wonderfull number of temptations and noisome lusts enough to damne him if he had no other sinnes q 1 Tim. 6.9 Fourthly it is here added that couetousnesse is idolatrie it makes a man an idolater Mammon is the idoll and the worldling is the Priest that sacrificeth to Mammon Now the couetous man serues his mammon with a two-fold worship for with inward worship he loues desires delights in and trusts in his wealth and for his outward seruice he spends all his time vpon his idoll either in gathering or keeping or increasing or honoring it Lastly what should I number particulars Couetousnesse why the Apostle saith it is the root of all euils For there is almost no kinde of sinne but the sap of couetousnesse will nourish it If the Lord had but the ripping vp of the heart and life of a couetous person and would describe his vices before vs oh what swarme of all sorts of euils could the Lord finde out Well let vs be assured of this generall that howsoeuer couetous persons may colour matters yet indeed they are wonderfull vicious persons Neither are their sinnes the fewer or lesser because they discerne them not for the dust of earthly profits hath put out their eyes they cannot see nor discerne as was before shewed Q. But who is couetous For all men while they crie out against the sinne denie that they are couetous T is rare to finde any couetous person that will confesse that he is couetous And therefore for answer hereunto it will not be amisse out of the word of God to shew the signes of a couetous man The signes of a couetous man The first signe of a couetous man is the desire to haue the Sabboth ouer that hee might be at his worldly affaires A couetous man thinkes all the time set apart for Gods seruice exceeding tedious and long and hee hath a great inward boiling of desire to haue such times and imployments past The Sabboth is wonderfull burdensome to a worldly minde especially if he be restrained from worldly imploiments The Prophet Amos bringeth in the couetous men of his time saying thus in the discontentment of their hearts When will the new Moone be gone that wee may sell corne and the Sabboth that wee may set forth wheat Prou 28.16 1 Thess 4.6 The second signe of couetousnesse is oppression and fraud When men to compasse gaine care not how they vex and racke the poore or such as liue vnder them or in buying or selling out of greedinesse of gaine circumuent and pill and defraud others by customary lying or false weights measures or ballances or any other fraudulent course this is an euill couetousnesse Vsury also that is a desire to increase riches by interest is a palpable signe of couetousnesse especially in these times when the sinne of vsury is so vniuersally condemned for if men were not besotted with the loue of riches they would not dare to liue in such a damned sinne But I thinke all men easily know that Vsurers are couetous and therefore I need not proue it The third signe of couetousnesse is greedy and distracting care I meane such a care as deuoures a mans thoughts that euery day will keepe possession in a mans soule and run in his minde continually both sleeping and waking plodding and carking cares And this may be discerned by comparing these cares with our care for eternall things When we haue more care for this world then for heauen we need goe no further but resolue vpon it couetousnes hath deceiued vs. Neither doe I meane that they only are couetous that immoderately disquiet themselues with continuall cares for getting of treasures and the superfluities of abundance for it is sure that couetousnesse may bee in vs in a high degree though our cares be but about things that are necessary as about the things we must eat or put on as the comparing of the
of Gods ordinances filling more and more by the influence of Christ till it come to be brim-full Hence we may see cause to be greatly humbled because our workes are not full before God Now if any shall thinke this doctrine of fulnesse to bee a doctrine of discouragement he may note these things for remoouall of that obiection 1. That it is a kingdome men labour about and therefore should not think much if much be required of them 2. We may fill spiritually though we do not discerne it 3. God requires not fulnesse at first but by degrees 4. That the Lord hath in many Scriptures promised to help vs against all tentations and impediments whether arising from our owne weakenesse or from without vs. In all the will of God Caietan a Papist makes a stop at all and reads it in euery thing by the will of God and deliuers the sense thus That ye may be consummate in respect of your selues and full in respect of others in euery spirituall thing by the will of God that is not by your owne merits note that but by the grace of Gods will But I thinke it should be read as ordinarily it is read and so I obserue that we should take counsell for the informing of our faith and reforming and perfecting of our liues at the will of God Which serues for great reproofe of the course of the most men who are aduised and guided either by carnall reason or by the lusts and wils of their carnall friends or the lusts and tentations of Satan himselfe l 1 Pet 4.2 Ioh. 8.44 or the inclination of their owne flesh how are worlds of men swayed by these or some of these almost in all matters of religion if reformation and the practise of the sinceritie of the Gospell may not get the consent of their owne carnall reason or of such and such friends c. then it must neuer be gone about But contrariwise we should learne to sticke to Gods will in all things yea we should pray earnestly that we might neuer be beaten from this Anchor hold but that in all estates in prosperitie and aduersitie in life and death we might constantly exalt the glory of Gods will to yeeld it for euer our acknowledgement of soueraignty ouer vs m Psal 40.8.10 Secondly note here that wee must respect all Gods will and thus wee are tyed to respect all the will of God both in respect of knowledge in respect of practise for we should labour to be made rich in all things in all kinde of vtterance and in all knowledge n 1 Cor. 1.5 we should be expert in the word of righteousnesse accustoming our selues continually to exercise our wits about discerning of good or euill out of the word o Heb. 5. vlt. in practise we must haue respect to euery commandement of God and as Dauid did we must labour to doe all Gods will and not bee like Saul or Herod This may serue first for confutation of the Papists that will not allow the will of God to be the onely rule though they grant it to be a perfect rule But let vs detest that subtle distinction and in the simplicitie that is in Christ Iesus acknowledge that there is a will of God for euery opinion and worke of euery man of God sufficient to make him perfect in all knowledge and euery good worke p 2 Tim. 3.16 Againe if this doctrine were soundly vrged thorough euerie commandement it would ransack the hearts of carnal men and then manifestly let them see The arraignment of the ciuill honest man the vanitie of their false and wilde presumption of ciuilitie and Gods liking of them and their honest meanings It is true they dare not say with their tongues there is no God but is there not such talke in their hearts or could they not wish there were no God * Psal 14.1 They worship not Sunne Moone nor Stars but is there in them that warmth of loue to the true God that they can loue him with all their hearts and all their soules q Deut. 6.5 where is that liuely knowledge of God r Io. 17.3 where is that trembling feare of God Å¿ Hab. 3.16 where is that glorying in God t Jer. 9.24 where is that cleauing vnto God u Act. 11.23 doe these men euery day commit their waies and their workes vnto God * Psal 37.5 Pro. 16.3 These men vse to wonder at Hereticks but what formes of God do they conceiue in their heads euery day They will not blaspheme God to his face it is true but will they not murmure from day to day at the worke of his hands x 1 Cor. 10.10 They place no diuinitie in the signes of heauen but will they not feare them neither yet this is condemned as well as the other y Ier. 10.2 It is true popish Images are gone out of their sight in the Churches but are the pictures of the Trinitie gone out of their houses They thinke indeed it is too bad neuer to come to Church or to giue God no worship but do they make conscience of cold seruice of God or luke-warmnes z Reuel 3.15 and continued hypocrisie For may it not be truly said of them their hearts almost neuer come to Church a Esa 29.13 sure their soules will be indited in the day of Christ and conuicted too for obstinate Recusants witchcraft coniuring and charming is naught they say but is going to witches and coniurers and charmers naught too in their opinion b Leuit. 20.6 Esay 8.19.20 To forsweare a mans selfe they hold it somewhat vile if it may be discerned but what conscience make they of swearing in their common talke especially by petty othes and that which is not good c Math. 5.34.37 They dare not curse God but they dare curse the creatures of God by the name or iustice of God they dare not talke directly against God but they dare vse Gods titles without reuerence d Deut. 28.58 They say they know all comes from Gods blessing but doe they daily seeke the sanctification of their callings and the creatures by the word and prayer e 1 Tim. 4.4 Wee all say the Sabbath must be sanctified but who makes it his delight we condemne labour on the Sabbath but where are those Nehemiahs that will restraine this monstrous abuse in the Citie of hyring labourers on the Sabbath Though for many Sabbaths one after another they trauell hither many hundreds of all sorts from all parts round abount and fill the streets almost with tumults on the Lords day from the morning till neere the euening yet none seekes the reformation of this matchlesse abuse or if any would restraine it how are they opposed The Lord giue repentance to those that haue sinned this way and lay not the toleration of this damned abuse to their charge Men say at length it is naught to