which the same Apostle elsewhere explaining himself holdeth forth 1 Cor. 11. 1. Be ye followers of me as I am of Christ. Thus do fixed stars move all following the motion of the primum mobile the first mover And thus should the Ministers of Christ follow him making him their Example I have given you an example saith our Saviour to his Apostles that ye should do as I have done unto you John 13. 15. And so far as they follow him let their Example be followed by those committed to their charge And thus have I done with the former of these particulars here held forth in the Text which informs us that Gospel Ministers are Stars Come we now to the second Obser. 2. Gospel Ministers are in the right hand of Iesus Christ. So were these seven Stars the Angels of the seven Churches they were in the right hand of this son of Man in the hand of Iesus Christ. And so are all other Ministers of the Gospel Where let our enquiry again be concerning the Mystery what was hereby signified To which take the Resolution in three or four particulars First Hereby we may conceive to be intimated that Interest and Propertie which the Lord Iesus hath in the Ministers of the Gospell They are his Ministers Though Ministers to the Church yet not properly of the Church But the Ministers of Christ. Let a man so account of us as of the Ministers of Christ saith the Apostle 1 Cor. 4. 1. And so they may be called upon a threefold Account In as much as they have their Office Mission Commission all from him from his hand First Their Office is from him their Ministeriall function Which was given by Christ unto his Church When he ascended upon high saith the Apostle speaking of Christ Ephe. 11. 8. he led Captivitie Captive and he gave gifts unto men Even as Kings somtimes upon the day of their Coronation and solemn installment use to scatter their donaria giving gifts unto their Subjects Even thus the Lord Iesus upon this day of his Coronation entring upon his Kingdom he gave gifts unto his Church But what Gifts why among other a Gospell Ministerie So the 11. verse there informs us He gave some Apostles and some Prophets and some Evangelists and some Pastours and Teachers All Ministers offices the three former Extraordinarie and temporarie to continue but for a time during the Infancie of the Church the two latter if they be two Ordinarie and perpetuall to continue to the end of the world Thus did the Church receive the Ministeriall function as a Gift from the hand of Jesus Christ. And that from his Right hand There were these Stars in the Right hand of this Son of man Now Right hand blessings are the twice blessings The wise man speaking of the Gifts and blessings which Wisdome as a Queene bestoweth upon her servants and followers saith Length of days is in her right hand and in her left hand riches and honour Prov. 3. 16. Length of days a long life being of more value then riches or honour is placed in wisdomes right hand And such is this gift which Christ hath given to his Church the Gospell Ministery a right hand gift a choice blessing And so it may well be looked upon if we doe but consider the end wherefore it was given and for which it serveth which the Apostle also there sets down in the following verse Eph. 4. 12. He gave some Apostles c. But wherefore For the perfecting of the Saints for the work of the Ministerie for the edifying of the Bodie of Christ This is the proper worke of the Ministerie even the compleating and perfecting of the Saints and edifying of the Bodie the Mysticall bodie of Christ building up of the Church in Knowledg faith and Holyness untill it be made a compleat and perfect Bodie perfect both with perfection of Parts and Degrees as it there followeth verse 13. Till we all come in the vnitie of the faith of the Son of God unto a perfect man c. Now considering this worke and the high import of it well may this be looked upon as no common no ordinarie Gift that Christ should give unto his Church those who may be instrumentall in this service The Gospell Ministerie is a right-hand-blessing To pass on 2. In the second place Gospell Ministers as they have their function from Christ so also their Mission As their Office is instituted and appointed by him so their Persons are designed and sent by him for the executing of this Office So were his Apostles As my father hath sent me even so send I you saith he to them Ioh. 20. 21. Thence was it that they were called Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messengers persons sent by Christ as Extraordinarie Embassadours Such were the twelue And such was Paul Am I not an Apostle 1 Cor. 9. 1. Being sent by Christ. Christ sent me saith he not to Baptize but to preach the Gospell 1 Cor. 1. 17. Understand it Compartively not so much to intend the one as the other cheifly to apply himselfe to that which he looked at as the principall part of the Ministerial service to preach the Gospel And thus are other Ordinarie Ministers sent Though not in such an immediate way as they were yet sent by Christ as by his Ordinance so by his speciall Providence He is that Lord of the harvest which sendeth forth Labourers into his Harvest Ministers into his Church Mat. 9. last These are of Christs sending have their Mission from him Thirdly And as their Mission so their Commission Hence tearmed his Ambassadours Now then we are Ambassadours for Christ saith the Apostle speaking of himselfe and other Gospell Ministers 2 Cor. 5. 20. And elswhere he calleth himselfe an Ambassadour in bonds Eph. 6. 20. Ambassadours are speciall Messengers sent with Commission from their Masters to act in their names And such Messengers are the Ministers of Jesus Christ they are sent by him with a Commission with Authoritie from him to act in his name As though God did beseech you by us we pray you in Christs stead be ye reconciled unto God so it there followeth 2 Cor. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi nomine in the name of Christ as being deputed and authorized by him So are all true Gospell Ministers being sent by Christ they are also impowred by him having the Keys put into their hands Even as Eliakim who was made High-Steward of the Royall family is said to have the Key of the house of David laid upon his shoulder Isaiah 22. 22. Importing that power and authoritie which should be given to him for the executing of his Office Even so the Ministers of Christ are said to have the Keyes put into their hands I give unto thee the Keyes of the Kingdome of heaven saith our Saviour to Peter Matth. 16. 19. that is a Ministerial power and authoritie And this he gave not
of the mouth of Jesus Christ his word it hath a double yea a contrary operation being both a killing and a qâ—ickning word Both these doth the Lord in a literal sense The Lord killeth and maketh alive saith Hannah in her song 1 Sam. 2. 6. And both these doth the Lord Jesus in a Spiritual sense and that by his word So the Apostle setteth forth the two-fold property of it 2 Cor. 3. 6. The letter killeth but the Spirit giveth life The letter The letter of the Law which is litera occidens a killing letter in as much as it requireth part from man which in his now corrupted estate he is no wayes able to perform and so is a sword at his heart giving him a deadly wound Whence it is that is called in the verses following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministerie or Ministration of death vers 7. and in the 9 th verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministration of condemnation Because it layeth men under the sentence of eternal condemnation Such is the Ministery of the Law But now the Spirit and the Ministery thereof in the preaching of the Gospel that giveth life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it quickneth maketh alive First putting a new life into a dead soul raising it up from the death of sin to the life of holinesse to the life of grace here and glory hereafter Whence it is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of life Phil. 2. 16. And then reviving and chearing it with the sweet promises thereof Thy word hath quickned me saith David Psal. 119. 50. Thus hath the Word like a two edged sword a double and contrary operation upon the soul. And so it hath to prosecute this point yet a a little further both upon different subjects and upon the same First In different subjects or persons it hath a different opperation So it hath upon beleevers and unbeleevers Elect ones and Reprobates Working upon both but in different yea contrary waies This the same Apostle setteth forth most clearly in the chapter there foregoing 2 Cor. 2. 15 16 For we saith he speaking of himself and other Gospel Ministers are unto God a sweet savour of Christ in them that are saved and in them that perish Their service in preaching of the word is acceptable unto God through Christ though it do not produce the same effect in those that hear them but have a contrary work according as it needeth with different subjects So it followeth To the one we are a savour of death unto death and to the other the savour of life unto life Such contrary smels and savours there are in nature as Grotius notes upon it some poysonous and deadly as of those Lakes Avernus and Asphalties others again so recreating and refreshing that being put to the nose they will revive the spirits of a fainting person And of such a contrary operation is the sword in the preaching of it Meeting with persons of different dispositions it is to the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the one a sweet savour a savour of life So is it to Gods Elect to whom believing it it is made the power of God to their salvation as the same Apostle elsewhere saith of it Rom. 1. 16. A savour of life unto life quickening them up as I said before to the life of grace here and glory hereafter But on the other hand to unbelivers it becometh a savour of death unto death A deadly savour Not that the Gospel is so of it self being in its own nature as I said even now the word of life but accidentally it becometh so to them through their rejecting of it Now it is to them not onely an occasion but a cause of their just and greater condemnation Even as it is with the Proclamation of a Prince which he maketh to his rebellious subjects wherein he maketh offer not onely of pardon but of grace and favour to those that will lay down their armes and forthwith come in shewing themselves loyal and obedient but on the other hand threatneth extremity of punishment to those that shall yet stand out This Proclamation with the same breath breatheth both life and death Life to those which will hearken to it which is the proper end and intent of proclaiming it but death to those that oppose themselves against it Even so it is with the Evangelicall Proclamation the Doctrine of the Gospel it preacheth life and death after the same manner Life to penitent believers who readily accept the offers of grace and mercy there tendered Death to obstinate and rebellious sinners who reject them Thus is Iesus Christ who is the proper subject of the Gospel according to Simeons Prophesie at his Birth Luk. 2. 34. Behold saith he this childe is set for the fall and rising again of many in Israel Even as the same Star as our new Annotators glosseth upon it is at the same time both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both morning Star and evening Star To some the morning Star bringing the light and day to them To others the evening Star bringing darknesse and night Thus is the Lord Iesus that Star of Jacob being held forth in the Gospell to some those that believe on him he is what he calls himsel Rev. 22. 16. The bright morning Star bringing to them the light and day of Grace here and Glorie hereafter But to others such as reject him will not receive him as their Saviour and Lord as the evening Star bringing to them a night of everlasting darknesse Such is the different and contrary operation of the word upon different persons 2. And in the second place such is the operation of it in and upon the same Persons A different nay a contrary operation So it hath in and upon Gods Elect upon all true believers of whom it may be said not onely that they were dead and are alive This my sonne was dead and is alive again saith the Father of his Prodigall sonne being returned home Luke 15. 24. And you hath he quickned who were dead in trespasses and sins saith Paul of his believing Ephesians Eph. 2. 1. But also that they are dead and alive both at the same time So that the Apostle tels his Romanes Rom. 6. 11. Likewise reckon ye your selves to be dead indeed unto sin but alive unto God And both these they are the effects of the word Which first killeth them which it may be said to do two wayes First by showing them their naturall state which is a state of death Such effect it had in and upon the Apostle as he sets it forth Rom. 7. 9. I was alive without the Law once but when the â—ommandment came sin revived I died Whil'st he was a Pharisee he thought well and highly of himself that he was in a happy condition he apprehended himself to be in perfect health as
life and of Gods grace is but a day This your day A Day is of no long continuance specially a winters day A few houres the Sun is above the Horizon but then it setteth and leaveth a sable darknesse upon the face of the earth Such is the life of man a day and that to make the best of it a winters day stormy and short Brethren the time is short saith the Apostle speaking of the time of mans life upon earth 1 Cor 7. 29. How short who knoweth oftimes doth the Sunn go down upon man before it be well up Oh therefore now up and be doing The day is a time for Action the night for rest Man goeth forth unto his work and to his labour untill the evening Psal. 104 23. And so is the day of this life This is the time for the working out of our salvation And therefore now set upon this work I must work the works of him that sent me whil'st it is day saith our Saviour in that Iohn 9. 4. the night cometh when no man can work The night of death There is no worke nor device nor knowledge nor wisedome in the grave whither thou goest saith the Preacher Eccles. 9. 10. And therefore as he there maketh the use of it whatsoever thy hand findeth to do do it with thy might Thus do we the work of the particular calling much more of the generall the working out of our salvation the making of our Calling and Election sure This do we and that in this our day To day if you will hear his voice harden not your hearts whil'st the day of life and the day of grace lasteth Behold now is the accepted time now is the day of salvation saith the Apostle to his Corinthians 2 Cor. 6. 2. And therefore as he there presseth it upon them ver 1. Let not us receive the grace of God in vain This do they who injoy the outward meanes of salvation but are not bettered by them like the earth which receiveth the seed which is cast into it by the hand of the Husbandman and drinketh in the former and latter rain and yet remains barren Let not us so receive the grace of God tendred and held forth unto us in the preaching of the Gospel But let it into our hearts that taking root there it may bring forth Gospel-fruits in our lives And this do we now Now whil'st it is called to day Remembering that the time of grace and of our life is but a day 2. And secondly remember that this is our day In this thy day This was Ierusalems day the Iews day wherein grace and mercie was offered unto them The next was the Gentiles day or the next was Gods day wherein he would visit them after another manner in judgment not in mercy And therefore saith our Saviour here Oh if at least in this thy day And hear we him speaking the like to every of us this day Oh that you in this your day The time of this life is our day A day that hath no morrow And the time of grace is our day Shall we let slip this day then expect we God's day even that diem ultionem the day of vengeance Such days our Saviour foretelleth were coming upon the Iewes Luke 21. 22. These be the dayes of vengeance speaking of the time of Ierusalems destruction wherein the Lord would severely revenge all those indignities offered to his Son And such dayes of vengeance God hath for all obstinate sinners It may be in this life If not yet at that last day which wil be a day of blacknesse and darknesse a day of wrath and revelation of the righteous judgment of God Now knowing the terrour of that day Oh! that all of us would be perswaded now in this our day to look out to take notice of what belongs to our peace and comfort at that day This is our day a time allotted us by God for this purpose to husband for the good of our souls And 3ly this is but one day As for the Labouring-man he hath many dayes allowed him to do his work in And so if he have lost one he may yet recover it get it up again at another time But as for us we have but one day If that day be past there is no recovery Soles occidere redire possunt The Sunn setteth and riseth again upon the earth But if the Sunn of our life and the Sun of God's graee be once set upon us never look that it should rise upon us again O! therefore in the fear of God be wee all of us awakened and stirred up that we may not sleep nor trifle away this our day either in doing of nothing or that which is worse Remember that upon this our day depends our Eternitie And therefore now whil'st it is called to day all of us look out to what belongs to our eternall peace Behold at this day the Lord Iesus is riding in triumph in the midst of his Ordinances as here he did to Ierusalem in the midst of his Apostles and Disciples O that there were such a heart in every of us that wee might now Lift up set open those everlasting doors the doors of our souls that this King of Glorie might enter in that the Lord Iesus might come and take a full possession of all our hartes so as to rule thereby his Word Spirit Then quà m faelices beati how blessed and happie shall wee be Such use make wee of this Generall day this day of Grace Wherein there are also particular days particular times and seasons in which Christ cometh unto men as here he did to Ierusalem offering himselfe to them after a more speciall manner This is that which he tells the Laodicean Angel Rev. 3. 20. Behold I stand at the doore and knock So he doth at the doors of mens Consciences where he knocketh both by Outward means by his Word by mercies Chastisements every of which is a knock at this door and by inward motions of his Spirit Now is it so that Jesus Christ thus knocketh at any of our hearts at this or at any other time let us forthwith open unto him That is the meaning of every such knock It is the voice of my beloved that knocketh saith the Spouse saying open unto me Cant. 5. 2. And this doe we receiving him into our hearts by Faith that he may dwel theare as a Saviour a Lord. And this do wee forthwith Not knowing but this may be the last knock as this was the last time that ever our Saviour knocked at Ierusalem's gates which if it be and shall be sleighted then what remaines but a just retaliation even that which we meet with Luke 13 25. That the doore being shut wee should stand without and knock receiving no other Answer but that which is there returned I know yee not whence ye are Or that which wee finde in the close of the Text that ihe
onely to him as Romanists would have it but to other his Apostles and Disciples and in them to their Successours even to all the Ministers of the Gospel as I touched before Into whose hands he hath put a double Key The Key of Doctrine and discipline of Doctrine giving them not onely leave or allowance but power to preach the Gospel Go teach all Nations Matth. 28. 19. Go preach the Gospel to every creature Mark 16. 15. And that in measure as himself is said to have done Matthew 7. last with Authoritie These things speak and exhort and rebuke with all Authoritie saith Paul to Titus Tit. 2. last And as the Key of Doctrine which is elsewhere called the Key of Knowledge Luke 11. 52. because it openeth the door and letteth men into the saving knowledge of God in Christ so of Discipline and Government Jesus Christ having given a Ministerial power to them partly by the Application of that Doctrine to the consciences of men and partly by the censures of the Church as it were to open and shut the Kingdome of Heaven the Kingdome of Grace and Glorie to open it to penitent believers to shut it against obstinate sinners Whatsover ye bind on earth c. Whose sins ye remit c. Thus have Gospel Ministers their Office from Christ their persons also being sent by him with Authoritie from him And upon this account are these stars here placed in the hand of this Son of Man to intimate the interest and propertie that Iesus Christ hath in the Ministers of the Churches who are his Ministers Here is a first thing hereby signified Pass we to a second Secondly As they are Ministers his Officers so they are ordered and governed by him And upon this account again they may be said to be in his hand in as much as they are disposed of and directed by him As are Ambassadours by their Masters that send them together with their Commission they receive particular directions and instructions both whither they are to go and what they are to say and do Even so it is with the Ministers of Christ being sent by him they are also directed by him As whither to go so were the Apostles whose Commission was first restrained to one particular Nation viz. to the Jewes Go not into the way of the Gentiles Matth. 10. 15. afterwards inlarged Goe teach all Nations Matth. 28. 19. And so was S. Paul sent to the Gentiles by Christ who appeared to him Acts 26. 18. And so are ordinarie Ministers though not in so immediate a way yet still they are directed by Christ viz. by his special Providence whither to goe where they are to be imployed It is this hand that fixeth these Stars in their several Orbes that placeth Ministers in their particular charges where also he continues them during his good pleasure disposing of them both for life and libertie as he seeth fitting So also what it is that they are to speak in his Name To which end he as it were putteth his word into their mouths So the Lord is said to have done into that fals Prophet Balams Numb 23. 16. The Lord met Balaam and put a word in his mouth And so he did in the mouths of his true Prophets Behold I have put my word into thy mouth saith the Lord to the Prophet Ieremy Jer. 1. 9. And the like doth the Lord Jesus into the mouthes of his Ministers he putteth his word into their mouthes sending them to preach he ordereth them what they are to preach Goe preach the Gospel Thus he giveth them directions and instructions from his Word the Scriptures whereby the Man of God cometh to be perfect as the Apostle telleth Timothie 2 Tim. 3. last And with his word he giveth them his Spirit This is that which our Saviour maketh promise to his Apostles and Disciples John 14. 16. 17. I will pray the Father and he shall give you another Comforter even the Spirit of Truth which Spirit he afterwards tells them should guide them into all Truth chap. 16. 13. And this Spirit Christ giveth in measure to all their Successours the true and faithfull Ministers of the Gospel whereby their Heads and Hearts come to be enlightned with those saving and usefull truths which they are to hold forth uuto others God hath shined into our hearts saith the Apostle in that place forenamed Thus are they in their ministerial work and service disposed of ordered governed by Christ. And upon this account again may be said to be in his hand Thirdly They are in his hand his right hand being powerfully supported and upheld defended and maintained by him In this sense all the Saints of God are said to be in his hand All his Saints are in thy hand saith Moses Deut. 23. 3. Gods Saints in the hand of Jesus Christ under his custody and protection But so are his Ministers after a special manner They are in his right hand under his powerful and gracious protection and support So the Psalmist often useth this phrase Thy right hand upholdeth me Psal. 18. 35. v. 63. 8. O thou that savest by thy right hand them that put their trust iâ— thee Psal. 17 7. The right hand is a member strong and active whereby a man sheweth and putteth forth the whole strength of his body And thence is it that Gods power manifested in the protection or deliverance of his people is called the strength of his right hand The Lord saveth his anointed with the saving strength of his right hand saith the Church speaking of David her king Psal. 20. 6. And such is the salvation which the Lord Christ sheweth unto his servants his faithful Ministers First maintaining their office which he will do in despite of all opposition to the end of the world I am with you alwaies to the end of the world And then so far as he seeth it expedient defending their persons continuing their lives and liberties Thus was this Son of man with those stars the Ministers of the Asian Churches He held them in his right hand protectiug them keeping them either from or in the hour of Temptation That is the promise which he maketh to the Philadelphian Angel Revel 3. 10. I will keep thee from the hour of temptation which shall come upon all the world Such was the state of the Church then under the reign of that cruel Tyrant the Emperour Domitian it lay under a general persecution yet the Lord Iesus promiseth to the Church and in particular to the Ministers thereof an exemption and immunitie And thus doth Iesus Christ hide his Ministers sometimes as it were in the hollow or shadow of his hand Thus was he himself hid by his Father as the Prophet Esay saith of him Isai. 49. 21. In or with the shadow of his hand hath he hid me So protecting him against all the might and malice of his capital enemies that they could not lay hold upon him or do ought
which he there reduceth to those two heads Faith and Love in Christ Iesus which are as the 2. hings upon which all Religion turneth like the Vrim and Thummin in the breast-plate of the high Priest this will not now content many unlesse there be some other mixtures with it O far be this itching humour from all you who hear me this day You see what sword it is that is held forth to us the Ministers of Christ to make use of that and no other but that which cometh out of the mouth of Iesus Christ. And let this content you being assured that this will sufficient to all intents and purposes which either you or we shall have occasion to make use of it for And Secondly Let them also be exhorted to take unto themselves this sword Take the sword of the Spirit which is the Word of God saith Paul to his Ephesians Ephes. 6. 17. Take it and make use of it I do not mean in a publick way as too many at this day do who will be medling with this sword having no skill to handle it I mean such as take upon them to teach being no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no wayes fitted for and so not called to that service For first I could wish that they would but take notice what kind of sword this is which they thus meddle with a sharpe and a two edged sword and therefore not fit to be put into every hand to use in such a way It was not for nothing that the Apostle giveth that charge to Timothy which he doth 2 Tim. 2. 2. The things which thou hastheard of me even that form of sound words which he had spoke of in the chapter foregoing the same commit thou to faithful men who shall be able to teach others also The word being a two edged sword he would not have it put into every hand nor left loose for every one that would to take it up but he would have it put into choice hands such as might have some skill how to welde and use it It is not for every one to make use of this sword in a publick way But in a private way they both may and ought This is that which the Apostle not onely allowes but injoynes in that place even now named Ephes. 6. 17. where he willeth private Christians to take the sword of the Spirt to themselves This is one and a principal piece of that Christian panoplie that compleat Armour wherewith every private souldier of Jesus Christ ought to be furnished The word of God which all Christians are to make use of as a sword to defend themselves with against all their Spiritual enemies And such use do you all make of it Seeing Christ hath provided this sword for yoru eâ—â—heth it forth unto you take it and make use of it for the killing of your own corruptions the wounding and mortifying of your own sinful and inordinate lusts therewith repelling all the assaults the temptations of your grand adversarie Satan This was the sword which Christ himself made use of in that combate with this enemy of his in the wildernesse He maketh use of no other weapon but a scriptum est It is written It is written Matth. 4. And with this sword did he foil that enemy Such a tryed sword is this never did it fail any that made right use of it And therefore let it in this way be useful unto you First girding this sword about you In dangerous places which use to be haunted with Theeves and Robbers travellers will not ride without their swords Much lesse will the Souldier go into the field without his sword by his side Truly such is this world whilest you are here you are in the midst of enemies I mean those spiritual enemies the world the flesh and the divel whereby you are in danger of being assaulted every moment And therefore do not go without this sword Get the word into your hearts and directions promises threatnings thereof And then draw it forth and make use of it as occasion is offered Which if you do going out against your enemies under the conduct of this your Commander in the Name and strength of Iesus Christ fear not the successe This is a sharpe two edged sword Divers other duties yet there are which Christians from hence may learn in reference unto Christ and his word Take some few of them In the Third place Let them all stand in awe of him and it This is that which the Psalmist calleth for at the hands of all Psal. 33. 8. Let all the earth fear the Lord let all the inhabitants of the earth stand in awe of him And David speaking of himself saith My heart standeth in awe of thy word Psal. 119. 161. And such respect let all that professe the Name of Christ yeeld unto him stand in awe of him and him words To this end among other he here sheweth himself in the midst of the Candlesticks with the sword in his mouth to teach the Churches both Ministers and People all to stand in awe of him This will men do of the Magistrate seeing the sword in his hand or the hand of his officer they will stand in awe of him not daring to trangresse the Law in his prefence And this respect let all both Ministers and people give unto Iesus Christ who hath his sword in his mouth Let all stand in awe of him not daring to sin against him Stand in awe and sin not saith the Psalmist Psal. 4. 4. which who so shall willingly dare to do let them fear this sword which the Lord Iesus beareth not in vain So saith the Apostle of the civil Magistrate Rom. 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He beareth not the sword in vain It is not onely an ensigne of honour and dignitie to his person but of his Authoritie and Power over offenders giving all to take notice if they shall dare to transgresse the Law what it is they must expect So it there followeth For he is a Minister of God a revenger to execute wrath upon him that doth evil And to a like end is this sword put into the mouth of Iesus Christ to shew his Authoritie and power which he hath over the sons of men and to intimate unto them what they must expect from him in case they shall stand out against his word carrying themselves stubbornly and disobediently against him now this sword shall go forth of his mouth he will now fight against them with it So he threatens those Sectaries the Baâ—lamites and Nicolaitans which were not tolerated in the Church of Pergamus Rev. 2. 16. Repent or else I will come unto thee quickly and will fight against them with the Sword of my mouth Taking vengeance upon them as it is by some expounded And thus will this Son of man the Lord Jesus Christ sooner or latter come forth against all his enemies specially those that have rejected his word
surpassing all other Churches that ever were or shall be But I find him herein deserted by his fellows who though ready enough to crye up the glory of their mother and to lay hold upon ought that may seeme to looke that way yet in this they are not willing to owne such palpable flatteries And not without cause for as Pareus animadvertes upon it If that had been our faviours designe and meaning in this his Apparition to set forth the glorie of that Church how is it that he should be so forgetfull as not to direct aparticular Epistle to it as well as to those seven Asian Churches 3. In the ninth place our Mr Brightman looketh upon it as a representation of the spiritual Glorie of these Churches in the midst wherof this son of man now appears manifesting his presence there in the midst of his Ordinances and that after a glorious manner all things being there so constituted and ordered both for worship Dicipline as made those Churches at least some of them truly glorious There did the face of Iesus Christ shine saith he So the worship of God saith he is somtimes called his face Instancing in that of the Psalmist Psal. 105. 4. Seeke his face evermore To which that other Text answereth Psal. 27. 8. when thou saidest seeke yee my face my heart sayed unto thee thy face Lord I will seeke Where by the face of God is understood by divers Expositors the Arke where God manifested his presence in the Temple And The like he doth still in his ordinances which where they cease God may be sayd to with draw his face And where any are excluded from them they may be sayd to be banished from the face of God So that of Cain may be expounded Gen 4. 14. where he complaineth that he was driven from the face of the earth and hid from the face of God By the former understanding the place of his habitation where he had kept his former residence or the societie of men the inhabitants of the earth who would now be afraid of his company By the latter the presence of God in his Ordinances from which he was now secluded beiug under the sentence of excommunication cast out of the Church But I shall also let that pass though having somewhat more colour then the former 4. Some others in the fourth place looke upon this as a representation of the glorie of the Church under the Gospel which is a transcendent a surpassing glory for exceeding that under the Lawe A mysterie not unfitly represented by this shining of the face of this Son of man here after this manner which is sayed to shine as the Sun Under the Law we reade of the Moses's face Exod. 34. 40. Moses his face shone A passage which the Latine Enterpreters by a mistake of the word in the Originall Karan for Keren renders Cornuta erat Facies his face was horned From whence some infer that Moses's face at that time was like the Moone which in the increase and decrease appeares in that forme and fashion But here the face of Iesus Christ saith one was like the Sun Leting that gloss pass as grounded upon a false bottom In the mean time for the maine it is true Moses's face at that time did shine and that gloriously insomuch as the children of Israel could not steadfastly behold him for the glory of his countenance as the Apostle clearly expounds it 2 Cor. 3. 7. yet did it not shine like the face of this Son of man the Lord Iesus whose face shone as the Sun yea as the Sun in his strength at noon day So far doth the glory of the Gospell excell that of the Lawe There was a glory in that Legall ministration but not like the Evangelicall So the Apostle setteth forth the difference most fully by comparing one with the other in that place last named 2 Cor 3. 7 8 9 10 11. under the Gospell there is a far more glorious light broke forth then that was under the Lawe The one as the Moone the other as the Sun So the Prophet Isaiah expresseth that surpassing glorie that should come upon the Church in Gospel times as it is contained Isai. 30. 26. The light of the Moone shall be as the light of the Sun Such is the glorie of the Church under the Gospell far exceeding that which was under the Lawe So not a few expound that of the Prophet Haggai chap. 29. where he foreteleth that the glory of the Later house or Temple should be greater then the former Major erit Ecclesiae gloria quà m Synâ—â—gogae the glorie of the Church under the Gospel should be greater then under the Law And this Interpretation I confess may learne to fuit more fitly with the Text then any of the former but yet I cannot look upon it as so genuâ—ne and Proper as to fasten upon it 5. And therefore to hold you no longer in suspence what was hereby signified refer we it unto Christ himselfe looking upon this as a Representation of some Perfections and Excellencies in the Person of Christ whose face is here said to be as the Sun as the Sun shining as the Sun shining in his strength Three particulars each of which hath is severall Emphasis and will afforde us some what worth our taking notice of Begin with the first 1. His face was as tho Sun A fit Hieroglyphick or Emblem of Iesus Christ who is sometimes so called the Sun the Sun of righteousnes Mat. 4. 2. It is spoken of Christ who is fitly resembled by the Sun and that in many respects Of these Analogies and resemblances I meete with noe less then eleven reached forth by one hand writing upon this Text. But of them I finde some so far fetcht as that I shall leave them where I find them not so much as taking notice of them Take some of those which I conceive to be most genvine and Proper These I shall refer and reduce to two heads Iesus Christ is as the Sun in respect of his personal properties and in respect of his operations and effects For the former his Personall Properties Of these I might name divers 1. The Sun is but One. Thence it taketh his Latine name say some Sol quia Solus In the firmament there are many Stars but one Sun Thus in the firmament of the Church there are many Stars of severall magnitudes many Saints in earth and heaven some out shining others as one Star differeth from another in glory And in the Church upon earth there are some of more eminent place then others Such were these stars in the right hand of Iesus Christ the ministers of the Churches but in the meane time but one Sun marke the vision Seven stars but one Sun Seven stars in the hand of this Son of man but one Sun which was in his face Thus though there be never so many eniment lights
in the Church yet is there but one Sun but one Lord. One Lord one faith sayth the Apostle Ephes. 4. 5. True it is there have been others which have been so called and owned This the Apostle elswhere taketh notice of 1. Cor. 8. 5. There be Gods many and Lords many saith he viz. so called as he there explaines himselfe Such were the Gods of Baal to which the Apostle may be conceived there to allude all which were called by their masters name Bagnatim which signifieth Lords As Baal-Zebub Zebub Baal-Peor Baal-Berith Baal-Berozim and divers others These were the Heathens Lords which they worshipped and served as their Patrons and Protectors But these were all as the name of the first of them Baal-Zebub imparts Flye-Lords Mock-Lords not unlike some of those Lords which were wonte to be set up at this season of the yeare a strange honour to such a Master Lords of misrule as they were vulgarly but truly called Lords in name nothing less in truth In truth in the Church there is but one Lord In the Church I say In the common-wealth indeed there are many Lords and those not only Titular but Reall Thus we read of the Lords of the Philistines and of the King and his Lords Dan. 5. 10. Such are all Rulers and Governours who have Authoritie and dominion over the estates liberties lives of others But in the Church but one Lord which is Iesus Christ. So the Apostle there goeth on in that Text forenamed 1 Cor. 8. 6. Vnto us there is but one God One Lord Iesus Christ. Whatever there be to others to us Christians there is but one Lord One Mediatour There is one God and one Mediatour betwixt God and men the man Christ Iesus 1 Tim. 2. 5. One Saviour Neither is there salvation in any other for there is no other name given among men whereby we must be saved Acts 4. 12. But one Sun One true Sun I mean sometimes indeed there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call them half Suns appearing in the heavens which are nothing but reflections of the Sun shining upon some thick clouds And so there are false mediatours such as those which Romish superstition hath set up as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partners with Iesus Christ as sharing with him in the office of his Mediatourship But one true Sun and one true Mediatour both of Redemption and Intercession even the Lord Iesus who upon this account is fitly resembled by the Sun Sol quia solus 2. As the Sun is but one so it far exceedeth and excelleth all the other stars Exceedeth them in Quantity excelleth them in Quality In Quantity in the magnitude of the Body which is vast and great even beyond belief being as by the masters of the Astronomical science it is voted no less then one hundred and sixty times bigger then the whole Globe of the Earth and Sea and far exceeding any other of the Stars And so in Quality in the greatness of the light which is greater not onely then the light of any one star but of the Moon and all the stars being put together And such is the transcendency of Iesus Christ above all other creatures whether men or Angels All which he excelleth in dignity and power in majestie and glory To him is given that nomen super omne nomen that name above every name Phil. 2. 9. supereminent power transcendent glory and that above all creatures Yea even above those Angelical spirits which in themselves are glorious creatures yet compared with Jesus Christ they are but as stars to the Sun So the Apostle setteth forth his transcendency and preeminence Ephes. 20. 21. where speaking of the exaltation of Christ he sheweth how God the Father having raised him from the dead set him at his own right hand in the heavenly places far above all principality and power and might and dominion and every name that is named not onely in this world but also that which is to come In the whole firmament of heaven no star to be compared with the Sun Among men and Angels in earth or heaven none to be compared with this Son of man the Lord Iesus 3. Again the Sun it is as it were Oculus mundi the Eye of the world seeing and beholding what is done upon earth As it were viewing all places and passages His going forth saith the Psalmist speaking of the Sun is from the end of the heaven and his circuit unto the ends of it and there is nothing hid from the heat thereof Psal. 19. 6. And therein is it a fit Embleme of Iesus Christ who whilest he keepeth his residence in heaven yet hath a universal inspection and oversight of all things here upon earth being absolutely omniscient taking notice of all persons in all places and of all their several transactions and actions I know thy works saith this Son of man to the Churches in the Chapters following And not onely their actions but their thoughts their counsels When he was upon earth he was able to look through the Breasts of men He needed not that any should testifie of man saith St Iohn for he knew what was in man John 2. last And elsewhere we read of his seeing and knowing the thoughts of men Matth. 9. 4. 12. 25. And this he still doth Like as the Sun looketh through the window and so as it were discovereth what is within doors which those that stand without take no notice of Even so doth the Lord Iesus he being as God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of hearts he looks into the most secret corners of them looking through whatever lattices whatever specious pretences their words or actions are glazed with taking notice of their most secret counsels and intentions seeing their thoughts yea before they arise in their hearts Thou understandest my thoughts a far of Psal 139. 2. This was the mystery of those fiery eyes of the Son of man in the verse before the Text. His eyes were as a flame of fire intimating the perspicacity and omniscience of the Lord Jesus 4. Yet again the Sun is an Emblem of Purity Being pure in it self and not capable of contracting any impurity from elsewhere Though the beams of it pass through the impurest channels yet they receive no taint but still retain their native purity And such was this Son of man the Lord Iesus in the dayes of his flesh He then passed through the womb of the Virgin which was not so pure as those that Idolatrize her would make it she being no more free from that Original contagion then others of the sons and daughters of Adam yet he received no tincture from it Whilest he partaked of her nature taking flesh from her yet he was free from the taint of that corruption which cleaved to her nature Thence called by the Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That holy thing that shall be born of thee Luke 1. 35. Such he was
Christ Zeale for Christ. The aforesaid Mary having had experience of the great love of Christ in forgiving her so many and great sins she returns an answerable affection she loved much Luk. 7 47. And Paul after he had seene that great light shining round about him from heaven and heard the Lord Iesus speake unto him how Zealous was he ever after for Christ Not more Zealous against him before then now for him Now he calleth out Lord what wilt thou have me to doe Act. 9 3 6. And not only do but suffer I am readie not only to be bound but to dye at Ierusalem for the name of the Lord Iesus Act. 21 13. Thus doth this Sun shining upon the heart in its strength it draweth up ardent Affections towards it self I might go on and yet instance in some other particulars wherein the Lord Iesus is like the Sun in his strength As viz. In drying up of sinful Corruption and inordinate lusts in the soule even as the Sun in the Summer season dryeth up those waters wherewith the face of the earth was before surcharged to the prejudice of it And so in diverse other But I shall harken to the Counsell which Aretius writing upon the Text giving to those that handle it which is that whilst they prosecute this Allegorie betwixt Christ and the Sun wherin he acknowledgeth there are many very apt resemblances to be found yet ne modum excedant they take heed of following it too far so as to extort that from it which it will not naturally yield Taking this advice I shall pass to Application That consisteth of many Branches but I shall graft them upon one stock reducing all to one head which shall be onely to exhort and excite every of us to seeke the face of this Son of man Seeke the face of Iesus Christ. This is that which the Lord calleth upon his people to doe in that foresaid Text Psal. 27 8. Seeke ye my face And wherefore was it that this Son of man here shewed his face in this glorious manner in the midest of the Churches but that they should be invited to seek his face And this doe wee Having heard how glorious this face of Iesus Christ is let all of us seeke it This is the Psalmists resolve there in the Text last named Hearing what God sayed unto him and other beleevers Seeke ye my face his heart ecchoeth backe againe Thy face O Lord I will seeke And let there be the like mind in every of us Hearing how Christ shewed his face here unto his servant Iohn in the midest of the Churches seeke we this face of his Q. How seeke it A. Take the Answere in two words Seeke it that we may See it and seeke it that we may feele it 1. That we may See it A sight worth the seeing His face was as the Sun saith the Text Now what more desirable sight then this Truely the light is sweet saith the Preacher and a pleasant thing it is to behold the Sun Eccles. 11. 7 How pleasant to beholde this Sun the Sun of righteousness It is so to the Saints in heaven who behold this Sun shining in his strength see Iesus Christ as he is in the fulness of his glory they are never wearie of beholding him That we may also in due season be made partakers of that beatificall vision to see Christ in his Kingdom of glory seeke we his face now in his Kingdom of grace that we may see it This was that which some were so desirous to see when he was upon earth to see the face of Christ though then to the bodily eye it was scarce worth the seing there being no beautie in him that he should be desired as the Prophet hath it Yet Zacheus gets up into a tree to see him as he passed by Luk. 19. 3. And this is the request which those Greekes which came to worship in the Temple made unto Philip Sir we would see Iesus Ioh. 12. 21. What they desired to see with the bodily eye every of us labour to see with the eye of our soules This is the vision which maketh the eye of the beholder happie and blessed Blessed are your eyes for they see saith our Saviour to his Disciples Math. 13. 16. And what did they see that should make them so blessed why they sawe Christ in the flesh But did not others so also Yes but not as they did They saw him not onely with their bodily eyes as the multitude did many of which sawe him but beleeved not in him as our Saviour tells some of them Ioh. 6. 36. Yee also have seene me and beleeve not nay multi viderunt oderunt many saw him and hated him but they sawe him also with the eye of their minde they saw his inside who he was and what he was they so saw him as that they beleeved on him which is the true seeing of Christ. This is the will of him that sent mee that every one which seeth the Son and beleeveth on him may have everlasting life saith our Saviour vers 40. of the same Chapter They sawe not only that meane out side of his as others did who were thereby prejudiced against him Is not this the Carpenter Mark 6. 3. but they saw the glorie which was hid under that veile The word was made flesh aâ—d dwelt amongst us and we saw his glory the glory as of the onely begotten sonne of the father saith Saint Iohn Ioh. 1. 14. O that all our eyes may be blessed with this vision with the beholding of the glory of Christ that wee may see this face of his shining as the Sun That so we may give unto him the glory of those Personall Properties wherein hee resembles the Sun the glory of his Sole Lordship and Mediatorship by submitting to him and resting wholly upon him the glory of his transcendent Dignitie by adoring and Worshipping him the glory of his Omnisciens by indeavouring to approve our selves unto him and that not onely our actions but our secretest Counsels and intentions â—he glory of his absolute Puritie by striving to be like him holy as he is holy Q. But where or how shall wee thus see him A. Take the Answer first Negatively Do not looke to see him as Saint Iohn here did by way of vision immediate Revelation Thus indeede Christ here shewed himselfe to this his servant but this was an extraordinary favour and so not to bee expected by us Nay thus wee cannot see him see his face When Moses desired to see the glory of God Exod. 33. 18. The Lord returnes him answere verse 20. Thou canst not see my face for there shall no man see mee and liue And our Apostle here upon the sight of the face of this Son of man fell down as dead Such is the glory of this face that no mortall eye is capable of beholding it in an immediate way Q. How then A.
own others neglecting to come out of an irreligious prophanesse and among those that do come yet how few constant conscionable attendants upon this Ordinance A plain evidence that this ordinance hath lost much of that respect as also of that power that sometimes it hath had And what I say of the word I may also apply it to the Sacrament the Sacrament of the Lords Supper Which though held forth in the purest and most comfortable way of Administration according to Christs Institution the Churches primitive practise yet how is it by many fleighted and neglected So as those who heretofore were wont to come as it now seemeth for fear or fashion being now left to themselves will not come for love The feast is prepared and the Guests invited but they find some excuse or other to keep them away A thing which I wish there were not too just cause to complain of even in this place Now surely among other this is also a sad token 4. To which let me add those other which I have also made mention of Gods blinding the Eyes and hardning the hearts of many sending so many false Teachers with strong and strange delusions amongst us giving up many to the believing of them All sadly remarkable in this Nation at this day I think never more in any And what may we conceive these to portend Surely sad Omens they are giving us too just cause to fear lest God should be about to depart to take away his Kingdom his Gospel from us which meeteth not only with such sleightings but such affronts and oppositions as it doth 5. To which let me yet subjoyn that which bodes as ill as any of the former our not profiting by Iudgments but rather being made worse by them This is that which the Lord complaines of against Israel Isai. 1. 5. why should ye be stricken any more ye will revolt more and more Gods judgments had a contrary effect upon them to what they were intended He corrected them for their amendment thereby to bring them home to himself but they took occasion thereby to go further away from him so as his Corrections were in vain to them as elswhere he complains Ier. 2. 30. In vaine have I smitten your children they received no correction viz. so as to be bettered by it but rather waxed worse worse And would to God that this did not lie as too just a charge against this sad Land and Nation wherein we live That God hath stricken us I suppose there are few but are in some kinde or other sensible But what effect have these Rods these Judgments had upon us Are we better by them Are we thereby reclaimed reformed brought home to God Are we made the more humble the more careful the more watchful the more fruitful O that these effects were to be found amongst us But is it not clean contrary Are we not grown more proud a sin I think never so visible in this Nation as at this day more remiss more loose more barren and unfruitful then ever And if so what just cause have we to fear lest the Lord in his most righteous judgment do unto us as there he threatens unto Israel give us over striving no longer with us but leaving us to our selves letting us alone as elswhere he threatens unto Ephraim Hos. 4. 17. to go on in our sinful provocations until there be no remedy These are some of those grounds upon which we may build our too just fears To which I might yet have added some other But I forbear any further charge Coming rather to enquire Q. What shall we now do for the Land of our Nativity A. 1. Do what our Saviour here doth for Ierusalem Mourn over it weep over it with compassionate and affectionate tears laying to heart the sad state and condition thereof This doth he knowing how it was with that City that the things belonging to her peace were now hid from her And this do we over England fearing lest it should be so with it 2. But tears alone will not help When Ioshuah was fallen upon his face mourning for the discomfiture which had happened unto Israel Iosh. 7. 10. the Lord takes him up with these words Get thee up wherefore lyest thou upon thy face Intimating unto him that it was not his humbling and afflicting himself without somewhat else that would heal that breach which Israels sinne their violating and transgressing the Covenant of their God had made upon them as it followeth in the next verse There must be some other course taken for the reconciling of them unto God and making their peace with him And what was that Why the people must be sanctified and the Accursed thing must be taken from among them as the 13. verse hath it And O that England might take the like course It is not all our falling upon our faces before the Lord all our daies of publick Humiliation though that be a sacrifice acceptable unto God that will serve to appease his wrath and to procure his favour that alone will not do it unlesse also the people be sanctified and the Accursed thing removed from among us This then let every of us in our several places indeavour Beginning first with our selves Every one searching and trying our own waies that we may find out the Action in our own hearts and lives our own personal sinns Which having found out now take them away putting away the evill of our doings from before the eyes of our God by serious and unfeined repentance and reformation renewing our Covenant with our God cleaving unto him with full purpose of heart Then indeavour we the like for others every of us in our places as I said Magistrates in their places Ministers in theirs Masters of families in theirs private Christians in theirs contributing what we may towards a reall and National Reformation that so the Accursed thing even all kind of wrath provoking abominatious may be taken away from the midst of us and that we may be a people sanctified dedicated and consecrated unto the Lord. So doing now know we for our Comfort that we have to deal with a God gracious and mercifull slow to anger and of great kindnesse ready to repent of what ever evill he intendeth against a people Especially his own people not willing to reject and cast off a people that are in Covenant with him So much he expressed to this people the people of the Iewes before the Captivity by making so many removes before his final departure from them so the Prophet Ezekiel saw it in his Visions in which the glory of the Lord removed not lesse then five several times before it took its leave First from the Cherub to the threshold of the house the Temple Ezek. 9. 3. 2. It removed higher standing over the door cap. 10. 4. 3. From the threshold it returned and stood over the Cherubins which were mounted up from
his servant Moses they hardened their hearts not regarding what was sayd to them But what was the issue Hereby they exceedingly provoked God against them This was a day of Provocation as the Apostle there calleth it Harden not your hearts as in the Provocation c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such was that day of Temptation in the wilderness the time where in the Israelites tempted their God by not hearkning to his voice it was a day of Exacerbation and Exasperation So it was not onely to Moses betwixt whome and the people there was a sharpe contention as we find it Exod. 17. 2. But also unto God who by that their not harkning to his voice was exceedingly greived as it there followeth Heb. 3. 10 yea so provoked and exasperated that he sware in his wrath that they should never enter into his rest v. 11. Now take you heede that it be not so with you that you doe not thus provoke God by hardning your hearts not receiving his word not imbracing his Gospel Which if you shall doe know that this will be a greater Provocation then that of theirs was So much you may learne from the Apostle Heb. 12. 25. Where upon this ground he exhorteth his Hebrewes to give eare to the Gospel See saith he that ye refuse not him that speaketh viz. Christ speaketh to you his word For if they escaped not who refused him that spake on earth the Israelites who hearkened not unto Moses much more shall not we escape if we turn from him that speaketh from heaven viz from Iesus Christ who came from heaven and now speakes in and by his Gospel Ministeries And upon the same ground let me perswade you Take you heede how any of you turne away from Iesus Christ thus speaking unto you turn away your eares turn away your hearts so as not to receive not to imbrace the doctrine of the Gospel held forth unto you This if you shall do how know you but that God may justly retaliate and requite this contempt of yours by turning away his face from you for ever hiding from your eyes the things which belong unto your peace Which that he may not do Know you these things And that Now in this your day Now whilest it is called to day as the Apostle there hath it Heb. 3. 13. imbracing the present time Not putting off this work till the Morrow It is the Wisemans Councel Prov. 27. 1. Boast not thy self of to morrow for thou knowest not what a day may bring forth And St. Iames speaking to men who lay out their businesse what they will do such a day and such a year not considering what crosse providence may happen Go too now saith he Ye that say to day and to morrow we will go into such a City and continue there a year and buy and sell and get gain whereas ye know not what shall be to morrow Such is the uncertainty of mans life that no man can assure unto himself the succeeding day And therefore now whilest it is called to day now harden not your hearts Novv that God is pleased to knock at the doores of your hearts to call upon you in and by the Ministerie of his word do not send him away as Foelix did Paul with a complement that you will hear him again another time What know you whether ever he will vouchsafe to speak unto you again so much as to your eares Probably here are some present before the Lord at this time who shall never hear him speak unto them again after this manner not speaking to their eares in the Ministery of his word But if he do hovv knovv you whether ever he vvill knock at the dores of your hearts by his spirit again And therefore novv hear and hearken and set open those everlasting dores the dores of your hearts that the King of glorie the Lord Jesus may enter in and take a full possession of them henceforth to rule and reign in you and that for ever Obj. But what need such haste May not old age be soon enough Do we not read of some who came into the Vineyard at the eleventh hour the last hour of the day and yet received their pennie as well as those that came in at the sixth or third or first houre Matthew 20. 6. A. True there were so But who were they Such as had not been called before That is their excuse when they were questioned by the Lord of the vineyard why they stood all the day idle They say unto him because no man hath hired us v. 7. And so it may be with those who either have wanted the means of salvation or else have had no such workings upon their hearts at to awaken them and convince them Possibly God may have mercie upon them as he had upon that penitent thief upon the Crosse calling them home at the last houre of the day in their old age But let not others promise to themselves the like indulgence Those who were brought into the vineyard at the eleventh hour were none of those that had been called at the first third or sixt houre but such as had not been hired before What ever may happen to others who have not enjoyed the means of grace or have not been acquainted with the Motions of the Spirit of God It is not for you who have injoyed the former and have been acquainted with the latter and yet withstand both to promise the like unto your selves No you that have rejected the call of God again and again in your Childhood Youth Manhood you have no ground to hope that God should come unto you and bring you home to himself in your old age but you may rather fear that if he do not cut you off before he should then hide from your eyes those things which formerly you have refused to know Obj. But is there not still hope so long as there is life And is not the day of life and the day of grace of an equal latitude and extent Doth not the Apostle say Now is the Accepted time now is the day of salvation meaning the time of this life 2 Cor. 6. 2. doth not the one last as long as the other A. Yes in some sense they may be said so to do And these two may be looked on as of an equal extent 1. Because the one is the utmost limit of the other The day of grace is bounded by the day of life not extending beyond it When the one is ended the other is ended also 2. As to others they are so to judg of it Not being of Gods counsel not acquainted with his secret decrees they are to hope well of others so long as they live Not shutting the door of mercie against any while they are here So long as private Christians both may and ought to pray for them so the Ministers of Christ are to hold forth the tenders of grace and mercie to them