of wicked men then was of euill Angels that kept not their first estate Their destruction abolished not their Nature but destroyed their ioy they are d Iude v. 6 7. kept in chains vnder darkenes vnto the Iudgement of the great Day and with them goe the wicked to euerlasting fire to torture them not to consume them Saith Peter of Sodomites whose destruction came from heauen They suffer now the vengeance of eternall fire What should I tell you of those Arguments which out of Reason Naturallists haue drawne shewing of the soule at least it must be immortall First Because they say it hath in it no principle of corruption or dissolution being incorporeall as some of them taught immateriall At the death of the body they wondered not for they knew it consisted of contrary Natures and therefore carried in it principles of its owne dissolution but for the soule they thought the originall thereof was Heauenly made not of any elementarie matter but if of any of the Quintessence of the Heauens Secondly Moreouer they obserued in the soule a kind of infinitenesse of desiring which nothing that this world affoords was euer able to satiate and that desire being Naturall they thought could not alwayes bee vaine but should at least after separation from the body find some infinite good thing in fruition whereof it should find rest and full contentment Thirdly Besides they obserued in the most desperate mainteiners of the soules mortality towards death vnspeakeable feares wherewith their consciences were surprised Whence should they grow from perswasion of vtter destruction and abolishment It could not be For as Tullie said The dead if they be not cannot be miserable No question therefore from impression of that principle fastened in the hearts of al men It is appointed to all men once to die and after that comes Iudgement ZENO was wont to say he had rather see one Indian willingly of his owne accord go into the fire to be burnt their custome see in Valerius Maximus Lib. 2. cap. 1. then heare all the Philosophers in the world dispute of the soules immortality His meaning was that the cheerefulnes they shewed in death was to him a more binding Argument that the soule was immortal then all Philosophical speculations thinking there could be in no man such alacritie in death without a strong impression of immortality So certainely the feares that Atheists are surprised withall in death is an Argument strong as any that there is a life of the soule after it is seuered from the body What should I speake of that perfection time that weares out all things corruptible brings to the reasonable soule and vnderstanding The body the elder it growes the more feeble the senses that are exercised by bodily Organs haue all their decay by age whereas the mind and vnderstanding is perfited by age e Iob. 12.12 With the ancient is Wisedome and in length of dayes vnderstanding I spare the testimonies of Ancient Heathens that euery Reader may find frequent in their writings That of DIDYMVS King of Brackmans to Alexander I cannot let passe Nos non sumus incolae huius mundi sed aduenae Nec ita in orbem terrarum venimus vt in eo libeat consistere sed transire properamus enim ad larem patrium Epist 102. SENECA Cum venerit Dies ille qui mixtum hoc Diuini humanique seceruat corpus hoc vbi inueni relinquam ipse me Dijs reddam Apud Galenum Porphyrie Non est mirum animam quae substantia incorporea est posse separari à corpore cum ignis qui est substantia corporea corruptibilis à lignis quibus est coniunctus possit separari reuertiin suam materiam sine sui corruptione The summe is this that neither death nor Iudgement brings to any man destruction of his Nature or abolishment of being Quest What then is the destruction here spoken of Answ Not of their Nature but of their ioy and seeming felicitie that in this life they inioyed The amplifications follow First it is sudden comming in a time when it is least thought of and lesse expected as trauell vpon a woman with child sometimes while they are eating drinking sleeping laughing and thinke of nothing lesse then of the paines of trauell thereof before Secondly as trauell painefull The anguish and paine of it who may conceiue The Scriptures the better to fasten the impression in our hearts haue bene pleased to make choice of such comparisons as best serue to expresse it to our apprehension Here it is set out by the paines of womens trauell the bitternesse whereof that sexe can witnesse in other Scriptures it is expressed by the paines of fire Nothing more painefull to the sense then fire of fires none more scalding or noysome then that of Brimstone such and more painefull are the torments that Day brings vpon the world of the vngodly Diuines haue referred all to these two heads First they call poenam damni Second poenam sensus The good things whereof they are depriued as the presence of God the ioyes that neither eye hath seene nor eare heard nor the heart of man conceiued The torments they feele are such as all earthly things are too little to expresse the Brick-kills of Aegypt the Furnace of Babel or if there be any thing a man can conceiue more torturing are all but Flea-bites to the anguish and horrible torment they then suffer To this if we adde the last circumstance that it is ineuitable what can bee added to declare the horror The Creatures are all then seruiceable to the will appointment of the Iudge f Reuel 20.13 Graue and Sea giue vp their dead Angels as Gods Ministers present them to Christs Tribunall They are brought in indeed g Reuel 6.15 16. flying to the mountaines to fall on them and to the rockes to couer them from the presence of him that sits vpon the Throne But all in vaine The power of God his Iustice and truth all glorifie themselues in their destruction His mercy then in respect of the effects thereof towards them ceaseth that Day h Rom. 2.15 is a day of wrath and declaration of the iust Iudgement of God Lord Lord open vnto vs say the foolish Virgins What heare they but Depart from me ye cursed into euerlasting fire Thus sudden painefull and vnauoydable is the destruction that great Day brings vpon the world of the vngodly And I beseech you brethren seriously and betimes thinke of it and lay it to heart Pray saith our Sauiour and by all meanes labour that yee may escape the feares and tortures of that great Day and with comfort stand before Christ at his comming Wonderfull prodigall wee are generally of our soules for the base profits and pleasures of this life exposing them to the bitter paines of eternall death Alas what is it to gaine the world and to lose thy soule What to fare deliciously euery
is it of Man that sleepeth Some Heretiques made question and at length resolued the separate soules cast into a dead sleepe to remaine without action till the generall Resurrection which if they would limit to the organicall actions of the Soule that without commerce with the bodie cannot be exercised the strife were ended But Experience hath taught vs the Soule hath her immateriall acts which without bodily organs shee is enabled to exercise First wee see it in the streightest tie of the Sences by Sleepe Thinking Meditating Discoursing Secondly yea the most perfect actions of the mind are what time it hath least commerce with the bodie In f 2. Cor. 12.3 4. Extasies Paul had his greatest Reuelations and Iohn in his g Reuel 11.10 rauishment saw his most heauenly Visions Thirdly perhaps also that h Reuel 5.12 place of Iohn implyes that separate Soules haue their imployment in lauding and praysing God and the Lambe Limit therefore this sleepe to the Bodie whence I thinke it is that our Graues are called i Isai 57.2 our Beds wherein our Bodies not our Soules rest from their labours Reasons of the resemblance are thus conceiued first for that it rests from all toyle and trauell and sense of euils secondly because it riseth againe by the power of God thirdly and is as easily reuiued by the voice of God as the liuing man is awaked out of his shallowest slumber So that they erre not knowing the Scriptures nor the power of God that teach the Bodie to be resolued by death into its first principles without hope of restoring to life What then trow we is the Resurrection promised They say Tertull. de Resurrect Carnis of the Soules But Tertullian well obserued They fall not being immortall therefore haue no need nor are capable of Resurrection And that the Bodies also shall rise againe that same societas operarum as hee termes it is abundant conuiction Partners they were with Soules in doing good or euill must therefore participate in the reward or punishment Secondly And how fitly hence flowes Pauls exhortation To keepe meane in mourning As men without hope He meanes of Resurrection to glorious life and a better condition after death The Periphrasis of Gentiles and all aliens from the Church of God accorded by the like Eph. 2.12 how fittingly applyed to their state iudge by these Reasons first they were without Christ the ground of hope secondly out of the Church the place of hope thirdly without the Couenant the reason of all our hope and beleeuing Vse So that the Opinion sauours of more pitie then iudgement that giues Gentiles out of the Church hope of saluation whether by light of Nature as some or by secret and extraordinarie Inspirations as others haue dreamed First I wonder then the Prophets Dauid and Moses so much magnifie Gods grace to Iewes before Christs comming in k Psal 147.19 20. giuing to them his Statutes and entring with them Couenant of Peace and Saluation Secondly And why is that Blessing so much amplified to vs Gentiles since Christ l Act. 14.27 that to vs also God hath opened the doore of Faith and made vs m Ephe. 2.13 neere by the bloud of his Sonne I say rather as the Apostle n Rom. 15.9 Let vs Gentiles of these times prayse God for his mercie whom he hath regenerated to a o 1. Pet. 1.3 liuely hope in Christ Iesus hauing left desperate so many Generations of our Fore-fathers VERS 14. For if wee beleeue that Christ died and rose againe c. THe last reason pressing moderation of sorrow is here couched taken from certainty of resurrection to life Of it hee layes two grounds First the resurrection of Christ Secondly the Power of God withall limits out the persons to whom this blessing belongs The Article of resurrection I meane not here to insist on but so farre onely as it receiues strength from the resurrection of Christ Christ is risen Therefore vs also shall God bring againe from the graue Quest How followes the Argument It might be his priuiledge as being the Sonne of God and hauing in himselfe Diuine Vertue to quicken his body Answ First Probable at least it is made by the resurrection of Christ p Heb. 2.17 Man like to vs in all things sinne onely excepted Gods power in raysing Christ from the dead hath made manifest a possiblity of returning from death to life Secondly if withall wee consider our vnion with Christ by the Spirit whose heauenly influence and Diuine Vertue in raysing our soules to spirituall life all liuing members in his body haue experience of a necessitie wee shall see of our being raysed from death to fellowship of his glory Thirdly his resurrection is vndoubtfull pledge to vs of our q Rom. 4.25 Iustification and full discharge from guilt and punishment of sinne that alone keepes vs vnder the Dominion of death and debarres from entring the glorious presence of God So strangely followes the Argument from the resurrection of Christ to the rising againe of Christians euen as many as are by the Spirit members of his body So that if any desire to know himselfe a sharer in the resurrection of the Iust this let him first learne to know whether hee bee one with Christ that vnion death dissolues not yea shall force the graue to render vp the bodies of Saints that where the Head is r Ioh. 17.24 there may the members be also Signes of this Vnion First Experience Å¿ Phil. 3.10 Rom. 6.5 of the vertue and power of Christs resurrection enliuing our soules to all gracious and holy conuersation Secondly the Sympathie and fellow-feeling we haue of t Rom. 12.15 the weale and wo of our fellow-members in the body of Christ u 2. Cor. 11.29 Who is afflicted and such burne not They haue no fellowship with Christ whom IOSEPHS afflictions touch not neerely and to whose greatest merriments the remembrance thereof puts not a pause The persons to whom belongs fellowship in this blessed resurrection are described Such as sleepe in Iesus that is That continue in that blessed vnion and fellowship with Christ vntil death and in death To such is the blessing pronounced To that condition x Reuel 14.13 Reuel 2.10.26 are the promises limited In such y Heb. 10.38 as withdraw themselues Gods soule hath no pleasure their former righteousnesse is forgotten z Gal. 3.4 their passiâ—ns and patience all become vaine vnto them Vse Our care let be a Reuel 3.11 to hold fast what we haue receiued the beginning of our subsistence in Christ Helpes auaileable First Feare of our owne infirmity in which respect we may say as SALOMON b Pro. 28.14 Blessed is the man that feareth alway Such feare first how carefull makes it to flie all occasions that may withdraw our hearts from God! Secondly how conscionable to vse all holy meanes of preseruation in that blessed condition Secondly
and full deliuerance from sinne and miserie Well therefore may wee make this hopefull expectation of Christs comming to Iudgement a worke and fruit of Faith See we the second branch wayting the Lords leysure and that with heartie contentment This is apparently a fruit of Faith whether we consider First the generall description of it as it is in practice of Saints Secondly or the great opposites of contentment which onely Faith masters He that beleeues i Isai 28.16 makes not haste that is is contented to wait the Lords leysure for deliuerance proportionally for all blessings that he hath promised but weigh especially the many impediments of contentment wee shall confesse it is a worke of extraordinarie faith comparing the miseries Gods children here feele with the freedome Christs comming brings with it First what a vexation is it to Gods children to dwell in the world as k 2. Pet. 2.8 LOT in Sodome where what they see and heare is welnigh nothing but vanitie and vexation of Spirit l Psal 120.5 6. Wo is me said DAVID that I am constrayned to dwell with MESHECH and my Soule hath too long dwelt with him that hateth peace When withall a man considers what accompanies Christs second comming separation m Mat. 25.32 of Goates from the Sheepe gathering all that n Matt. 13.41 offends out of his Kingdome must it not be acknowledged great faith that works contentment Secondly adde vnto this consideration of other afflictions the portion of Gods children in this life though when we compare them with the glorie that shall be reuealed we cannot but say with AVGVSTINE Hic vre hic seca vt in aeternum parcas yet when we meditate the promise of o Apoc. 14.13 resting from our labours and p 21.4 hauing all teares wiped from our eyes doe we not sometime wish in our weaknesse that Will of GOD for protracting our troubles altered and what but Faith can calme our discontentment Thirdly but that miserie of miseries the remaynes of sinne the rebellion of nature against grace whom doth it not in a holy manner discontent who blames Paul if hee q Rom. 7.24 crie out for deliuerance or any for hastening of our full deliuerance who had not rather if the Will of GOD were so presently exchange necessitie of sinning for necessitie of obeying infirmitie for power imperfection for perfection of righteousnesse yet Faith teacheth to rest contented with this Will of God and what but Faith can doe it and this perswasion that euen this delay workes some way to our good Thirdly the last thing in this wayting is Continuance in Gods seruice notwithstanding afflictions be our portion and the promised recompence so long delayed I should haue faynted in my affliction but that r Psal 27.13 I verily beleeued to see the goodnesse of the Lord in the Land of the liuing And looke to the present condition of GODS Saints it shall be found oft such that they must beleeue one contrarie in another that there is a reward for the righteous when they feele nought else but miserie that God forsakes not when hee forsakes What can make vs in that state hold out our holy courses but Faith and perswasion of GODS Truth and loue and power to doe exceeding abundantly aboue all that wee can aske or thinke yea contrarie to all that wee can see or feele And this made Paul say Wee Å¿ 2. Cor. 5.7 walke by faith not by sight Vse Let vs by this as by former euidence examine truth of our faith It is a precious vertue where it is in soundnesse but in opinion of it how many are deceiued In the last particular let vs lay our search Let mee say to you as Paul to AGRIPPA King AGRIPPA beleeuest thou the Prophets Beloued Christians beleeue you in the Lord Iesus I would I could answere my selfe for you as Paul doth for Agrippa I know you beleeue But this once I know as SALOMON Euery man will boast of his owne righteousnesse of his faith t Prou. 20.6 but where may wee find a faithfull man a true Beleeuer I will tell you how you shall know them Seest thou a man holding his course steddy in Christian practice though hee meet with afflictions neuer so many for the hope sake layd vp for vs in Heauen say of him in thy Charitie That man hath faith feelest thou in thy selfe that stedfast and vowed resolution though the Lord should prolong thy life to the Comming of his Sonne to Iudgement and in all that time presse thee with afflictions yet for that hope sake so farre from enioying thou resoluest to cleaue to thy God blesse God for the gift of faith to thee I dare say it is u Philip. 1. vlt. giuen to beleeue in the Lord Iesus Search euery man his heart how in this particular it is affected Infirmities in practice wee shall find many resolution in the mayne if wee finde Lord what comfort haue wee I leaue it to euery mans serious examination wishing to you all this peoples measure of Faith in hopefull expectation patient wayting for Christs Comming firmest resolution to breake thorow the temptation of long delay notwithstanding afflictions that accompanie Gods seruice Obser The place is whence Christ expected to come where he yet resides is next intimated from Heauen Obser Belike then this Iesus is now resident in Heauen and so shall be in respect of his humanitie till x Act 3.21 the time of consummation The Heauens must contayne him till the time that all things bee restored y Col. 3.1 Aboue Christ now sits at the right hand of his Father from z Phil. 3.20 Heauen wee looke for the Sauiour And is it not strange men in so many things orthodoxe should dreame of Christs bodily presence perpetuall vpon Earth And that his humane Nature as his Deitie fils Heauen and Earth what then is become of that himselfe spake in the dayes of his flesh The poore yee shall haue alwayes with you a Mat. 26.11 Me not alwayes And It is expedient for you that I b Iohn 16.7 goe away How is it that the Scriptures send vs to seeke him in Heauen and thence to expect him Forsooth visibly hee is in Heauen inuisibly euery where Belike then his Ascension into Heauen is nothing but his vanishing out of our sight hee neuer left the Earth but only vanished like some Phantasme out of his Disciples sight Let vs bee content with the simplicitie of Scriptures and seeing they teach vs to looke for him from Heauen thence let vs exact him His description followes First by his adioyned raysing from the dead inserted as an establishment of that hope notwithstanding his death Secondly but specially by his effect as comfortable as any is or can be to vs naturally the Children of wrath Wherein consider wee First his action deliuerance or rescue Secondly the propertie he hath in it Iesus who deliuereth Thirdly the persons
Christs sake is not worthy of him VERS 15.16 Who both killed the Lord Iesus and their own Prophets and haue persecuted vs and they please not God and are contrarie to all men Forbidding vs to speake to the Gentiles that they might bee saued to fill vp their sinnes alwayes for the wrath is come vpon them to the vtmost THE Apostle occasionally mentioning the Persecutions raysed by Iewes against the Church digresseth a little to a description of their manners yet so as he hath still respect to his principall purpose His ayme seemes this to preuent the scandall might aryse to Gods people in respect of Persecutions raysed by Iewes It might seeme strange the Lords only people in time past hauing such knowledge in the Law and Prophets should persecute the Gospell some weakling might perhaps thinke there was something amisse in the Doctrine when Iewes did so eagerly oppose it That scandall the Apostle would here preuent shewing it to be no new thing in that Nation Such crueltie was become hereditarie to them and persecution after a sort their Nationall sinne To this end hee remembers them how they dealt with our Sauiour and their owne Prophets That the Conclusion in this digression may bee this Crueltie in Iewes may to no man seeme strange First from their former facts Secondly Reasons their malignant nature Thirdly Gods wrath vpon them Who killed the Lord Iesus and their owne Prophets Quest Meanes he the same persons Answ Not the same particulars but men of the same Nation Quest How are they said to haue killed the Lord Iesus when it is certaine by the Story he was put to death by Authoritie of the Roman Empire and the Executioners seeme to haue beene Romane Souldiers Answ Though their hands slew him not yet their malicious accusations and slanders procured his death wherefore they are said to haue killed him The note thence is Obser Sinnes committed by others through our instigation become ours by iust imputation and participation What sinne thou excitest another to commit that thou committest the guilt of it redounds to thee in as high a nature as to him that is the immediate Executioner In Naboths death the Iudges and false witnesses were the next Agents l 1. King 21.7 13 23. IEZABEL the plotter only and instigator she is punished for sheading Naboths bloud though her hand was not vpon him Euen in mens courses it seemes iust that not only the Executioner but the Plotter Abetter Instigator Concealer of Treason be punished with death Yea see how a farre lesse degree of participation brings guilt vpon our soules The Rulers among the Iewes that but tolerated the breach of Sabbath are charged to m Neh. 13.17 haue broken the Sabbath Yea least countenance giuing to Idolatry n 1. Cor. 10.18 21. makes culpable of Idolatry Vse I say then as PAVL Communicate not with other mens sinnes beware how thou prouoke another to euill lest the guilt of his sinne yea of his soule redound to thy Conscience There is a rule that most men walke by o Gal. 6.5 Euery man shall beare his owne burthen smart for his owne sinne A true rule but misinterpreted Thine owne sinnes are they not only which thy selfe actest but what thou prouokest others to commit AHAB wrought euill in the sight of the Lord c. o 1. King 21.25 whom IEZABEL his Wife prouoked AHABS sinnes are Iezabels sinnes because shee prouoked to commit them Thy childes impietie and vncleannesse are thy sinnes if thou giue him countenance to commit them Thy Neighbours Persecution is thy Persecution if thou encourage him to persecution To which end consider Gods Commandements bind not only to our own personall performance of duties but to further their performance in others Turne and p Ezech. 18.32 cause others to turne They enioyne not only to flye sinne in our owne persons but to hinder it in others within our compasse Thou shalt q Leu. 19.17 not suffer thy Brother to sinne Obser Againe see here how sinnes once set on foot by Parents practice are oft-times continued in the Posteritie to many Generations Crueltie beganne amongst Iewes in the dayes of Prophets continues in that Nation till destruction of their Citie Isay cals them r Isai 1.4 a seed of the wicked as if their Fathers had propagated their Cruelty with their Nature IOHN BAPTIST Å¿ Mat. 3.7 a generation of Vipers as if it had beene as naturall to Iewes to receiue crueltie from their Parents as for Vipers to receiue Poyson from their Dam. So Ahabs Posteritie resemble his manners and all that come neere him or his Race taste of his malice Hence see we in all Ages sinnes spreading ouer Nations therefore called of some Nationall sinnes so passe they along in euery Generation as t 2. King 5.27 GEHEZI his Leprosie to his Posterity The question is oft mooued whether as Adams first sinne passeth to his Posterity so other actuall sinnes of immediate Parents The resolution is generall they doe not because say some their actuall sinnes are personall and singular whereas Adam stood as a publike person in whom the whole Posteritie was to stand or fall As others conceiue in termes In the precept giuen Adam was the whole Posteritie bound mans whole nature was in Adam obliged to preserue that rectitude wherein they were created whereas in immediate Parents Children are not bound Though this be truth yet may we not denie but the sinnes of other Parents though not the indiuiduall acts yet the same in kinde passe after a sort from the Parent to the Posteritie Thus conceiue There are some fleshly and as they are termed sensuall sinnes as Drunkennesse Adultery c. there are other more spirituall Those sensuall haue a kind of propagation from Parents to Children a stronger inclination and pronenesse to them they deriue from Parents through temper and constitution of the body by customary practice of such sinnes wrought in the Progenitors For others more spirituall as Pride Idolatrie Swearing c. wee see them oft continuing in the Posteritie but by other meanes as First cursed example of Parents which it is naturall for Children to imitate Secondly Education when they are nuzzeled and trayned vp therein Thirdly Chiefly by Gods iust Iudgement vpon the Parents thus visiting their sinnes by giuing ouer the Posteritie to walke in the steps of their cursed conuersation How it comes to passe we cannot so distinctly explaine but find in experience such a lineall descent of sinnes from Predecessors to Posteritie Vse It serues to admonish vs all whom God hath made Parents of Children or but Precessours to the Generation that shall come after vs to beware how wee become Ring-leaders or On-setters to any prophanenesse that we draw not on our selues the bloud of their soules that shall come after vs. It is easie to set a house on fire not so easie to quench the flame The beginnings of the inflammation we see the stop who
aduanced in Gods fauour the heauier vengeance lights on them in case of their vnthankfulnesse and disobedience Capernaum lift vp to heauen t Matt. 11.23 is brought downe to the lowest Hell iustly for their rebellion and abuse of Gods high fauour this makes the state of an Apostata more fearefull then of a simple Alien because his taste was more of Gods grace and fauour How great are the prerogatiues of GODS fauours vouchsafed to this Kingdome libertie of the Gospell peace in the profession and practice of Pietie such as Aduersaries haue long enuyed vs other Churches of God neuer yet so fully enioyed Let vs not be high-minded but feare Euery disobedience is in vs more haynous Gods vengeance will bee more extreme if perhaps wee proue vnthankfull and rebellious Vse Let euery man obserue his specialties in Gods fauours vse their meditation to excite to more obedience Is thy knowledge more see thy obedience be more also else shall u Luk. 12.47 thy stripes be more Is thy wealth greater see thy x 1. Tim. 6.18 works of mercy be more abundant Haue we more power and plentie of preaching see that wee more abound in knowledge practice euery grace of God more tolerable else shall be the state of Sodom and Gomorrhe at the day of Iudgement then ours VERS 17.18 But wee Brethren being taken from you for a short time in presence not in heart endeuoured the more abundantly to see your face with great desire Wherefore we would haue come vnto you euen I PAVL once and againe but Satan hindred vs. THe coherence seemes this the Apostle had occasionally mentioned their afflictions and professed his loue because he saw they might haply question his loue as pretended only sith he so soone left them was so long wanting to their comfort hee makes Apologie professing First his departure was enforced his absence grieuous no other then when a Father is bereft of his children Secondly in body not in Spirit Thirdly striuen against Fourthly but hindred by Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word intimates a separation such as Death makes twixt Father and Child that looke what griefe a Father sustaynes when hee is bereft of his children or poore fatherlesse Orphanes depriued of Parents such and no lesse grieuous was that occasioned by his separation and absence Obser So grieuous to a Pastor sincerely affected to Gods people is euen enforced absence from the Flocke the kindest Father takes not more tenderly the want of his dearest children Reading the storie of Pauls departure from y Act. 20.18 ad 36. Ephesus me thinks I see the behauiour of a dying Father in his last farewell to his children so pithy and passionate are the Exhortations and Counsels euery word enough to make the hardest heart to melt Vers 37. in the hearing and such relenting wrought they in the people No maruell First the dangers wherein they are Secondly and z Act. 20.28 29 30. price of their soules considered Vse First they are of mercenarie disposition that are not thus affected Secondly and they haue cause to feare the vengeance threatned to men mercilesse to fatherlesse that enforce such separation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle is by some conceiued to intimate the separation and absence to be but for a short time supposing him so to speake according to his hope and opinion by others to signifie the suddennesse of his enforced separation whereto agrees the storie Act. 17. ad vers 11. Obser That sense standing occasions vs to note how Satan specially insidiatur initijs nascentis Ecclesiae and is most turbulent in the first planting of Churches At Ephesus when a 1. Cor. 16.9 the doore is opening Aduersaries are multiplied Hence in Primitiue Church grew those bloudie persecutions that plentie of Heresies wherewith the world was pestered At first rising of Luther what vprores was the whole Christian world filled withall and still as the Gospell spred it selfe newly from Kingdome to Kingdome so grew tumults more frequent and outragious Particulars of Gods children may obserue temptations most frequent and vehement in their first retyring from the world and turning to their God then conscience becomes a Lyon persecutions arise all the power and policie of Hell combine to detayne or worke a rescue The reason is euident It is the Deuils obseruation from much experience it is easier to hinder a Church from planting to hinder the rising then to destroy it once settled vpon the foundation Paul for this is fearefull to admit b 1. Tim. 3.6 Nouices to the place of Pastors knowing that as their fals are most dangerous because they are Ministers so most easie because Nouilions Vse 1 To me it is strange how to men conuersant in Scriptures and Church Storie it should seeme strange to see preuayling Ministeries accompanyed with popular tumults There is no building without noyse of hammers nor child-bearing without grones and outcryes Our Sauiour then whom the Sunne neuer saw man more peaceable harmelesse and inoffensiue scaped not the clamours and oppositions of gracelesse men in his Ministerie Paul whose courses tended all to peace so as no mans more parting with many rights for peace sake tempering himselfe in things indifferent to euery mans infirmitie yet meets with tumultuous contradictions Vse 2 Secondly I say as SYRACH My sonne c Ecclus 2.1 2. when thou entrest Gods seruice stand fast in righteousnesse and feare and prepare thy soule for temptation The beginnings are most violently assaulted Arme therefore against Satans incursions First especially against that of Pride the vsuall ouerthrow of Nouices which made Bernard aduise in our beginnings specially to labour for Humilitie though graces be then small yet as small is experience of infirmitie in temptation Secondly Remissenesse and temper though vsually beginnings are most feruent yet as no violent thing is of long continuance so sodainly is that feruour and heate of deuotion slaked Bernard And then as BERNARD Contrahitur animus subtrahitur gratia protrahitur longitudo vitae deferuescit nouitius feruor ingrauescit tepor fastidio sus blanditur voluptas fallit securitas reuocat consuetudo Thirdly diuerting the streame of affection from substance to circumstance from the mayne foundations of Faith to the nice impertinences of humane ceremonies by which wile of Satan how many haue beene transported into faction carryed to an vnbrotherly separation from the Church of God! In person not in heart In Christian amitie our persons may be sundred affections can neuer be diuided Brotherly fellowship may increase loue separation quencheth it not What maruell First presence is not necessarie to procure it nor therefore to perserue it It comes to passe said Austine by this meanes that wee loue those whom wee neuer saw that whereas all other loue growes specially from societie and familiaritie Loue Christian is procured by bare consideration and report of Graces wee heare of others neuer so farre distant from vs. Besides in this friendship
Affections Their vertues Morall are exercised all about moderating the appetite and affectuous part of the Soule Vse Our Christian endeuour should be hither bended that rectified Reason or rather Grace and Religion may bridle our turbulent and head-strong Affections Wherefore Gods Spirit is pleased so highly to commend this temper He that ruleth his spirit saith Salomon is better q Pro. 16.34 then he that winneth a Citie and Contra Whoso hath no r Pro. 25.28 gouernment of his spirit is like a Citie broken downe that hath no walls A Meditation if any other meet for vs this part of Sanctitie being so generally neglected insomuch that we see many hungring and thirsting after knowledge of God in other parts of their life walking holy and blamelesse yet I know not how pleasing themselues and almost iustifying the inordinate motions of their tumultuous Affections In Wrath especially it is obseruable how small occasions kindle it and when it is growne to a flame no place left for Right Reason or Religion to sway it nor is the gentlest remembrance admitted though it be as that of the Lord to Ionah Å¿ Ion. 4.4 Doest thou well to be angrie Remember wee whose prayer it was that our t 1. Thess 5.23 whole spirit and soule and bodie might be kept holy and blamelesse And of these generalls thus farre Obser The particular wherein this prudent moderation is required is sorrow for the dead in Christ and it is so carried in the Apostles Exhortation as if he would teach Immoderate mourning for the dead in Christ to be for Christians most vnseemely The Saints before vs laboured herein to set bounds to Affection and to cut off occasions of excesse in that kind Abraham mournes for Sarah euen vnto weeping yet fearing lest hee should forget his measures desires to burie u Gen. 23.4 her out of his sight Aegyptians mourne for IACOB seuentie dayes Ioseph his naturall sonne x Gen. 50.3 10 onely seuen dayes Not that hee was lesse kind but more Christian-like prudent The Lord interdicts his Israel those Heathenish Rites of y Deut. 14.1 Balding and Cutting themselues for the dead And our Sauiour intimates dislike of Iewish z Mat. 9.23 Minstrelsie for increase of Sorrow Affection he thought in that case needed not the spurre but the bridle rather Indeed we read of some Saints excessiue in this kind Dauid weeping for his Absolon as Rachel for her children and would not be comforted But first both it is noted as his infirmitie and secondly in Austines iudgement August de doct Christ lib. 3. c. 21. contr Faust Manich. lib. 22. cap. 66. he bewayled not so much his sonnes death or his owne Orbitie as the punishments whereinto his soule so incestuously adulterous so vnnaturally murtherous should in likelyhood be plunged Non orbitatem doluit in eius interitu sed quia nouerat in quas poenas tam impiè adultera parricidalis anima raperetur And Bernard Bernard Planxit meritò Dauid super parricidâ filio cui perpetuo sciret obstructum exitum de ventre mortis mole criminis Thirdly And what if Dauid thus mourned for Absolons damnation Better hopes haue Christians of Christians that sleepe in the Lord. Such as make excesse of sorrowing for them most vnseemely For first how argues it ignorance in that point wherein a Christians ignorance is most shamefull the blessed state of Gods children after death And how giues it occasion to Gentiles to traduce vs when we bewayle as vtterly lost and extinct those whom we professe to liue with God Cyprian de Mortalitate Spâ—â— nostra ac fidei praeuaricatores sumus saith Cyprian Simulata ficta fucata videntur esse quae dicimus Secondly And what ods in this behalfe betwixt hopefull Christians and hopelesse Heathens while wee equally giue reines to sorrow and macerate our selues with like comfortlesse griefe Vse Our wisdome it shall be to set some reasonable limits to our sorrow for those of whom we haue reason to be perswaded that they sleepe in the Lord. Let not the Monition seeme vnnecessarie Affections are violent especially hauing shew of lawfulnesse to set them forward More frequent are the slips of Saints in things for their matter lawfull then in those that are simply vnlawfull Conscience euen of good men sets it selfe loose hauing plea of lawfulnesse for the action Herein Affection growes no lesse then tumultuous being able to warrant it selfe by instinct of Nature practice of Christ and his Saints Truth is the custome of Mourning but Stoickes none condemned howbeit saith Bernard the spirituall man that iudgeth all things Bernard de considerat lib. 3. and is iudged of no man preuents all his attempts with this three-fold consideration first whether it be lawfull secondly whether decent thirdly whether also expedient Secondly And we are not ignorant things lawfull in their kind may through neglect of due circumstances proue sinfull in the doer Eating and drinking are lawfull and necessarie yet excesse therein is censured of Gluttonie No wise man euer condemned Recreations as euill in their whole kind yet immoderate vse of Sports is little lesse then Epicurisme And sorrow for the dead hath example of Saints yea of our Sauiour to warrant it Pauls Mandate is more a Rom. 12.15 Flere cum flentibus howbeit excesse in lamentation makes it sinfull in Christians And here also hath place that Caueat of the Apostle b 2. Cor. 2.7 lest any be swallowed vp of ouer-much sorrow Meditations auaileable this way are these First of the blessed state of Gods children deliuered from the burthen of the bodie Cyprian de Mortalitate who thinks it not his gaine Saeculi laqueis non teneri nullis peccatis vitijs Carnis obnoxium fieri exemptum pressuris augentibus venenatis Diaboli faucibus liberatum ad laetitiam salutis aeternae Christo vocante proficisci Who is not of Pauls mind To be dissolued and to be with Christ is c Phil. 1.23 best of all such d Reuel 14.13 rest from their labours and their workes follow them Thus thinke as S. Cyprian aduised Desiderari eos debere non plangi nec accipiendas esse hîc atras vestes quando illi ibi instrumenta alba iam sumpserunt Secondly That argument which with Ephesians in like case preuailed why should it not sway with vs c Act. 21.14 The will of the Lord be fulfilled Let vs not make such Idols of our selues or ours as for their deaths so comfortable to grow discontented at the Lords appointments Thirdly And if that Heathen could say Praemittimus non amittimus Why thinke not Christians much more Seneca They lose not their friends but send them before Thus of the maine matter in the Text. In our passage let vs notice the Epithete giuen to the death of Gods Saints they die not but sleepe their death is a sleepe Vsuall in Scriptures See Ioh. 11. Act. 7. What
the same shall he receiue of the Lord. Thirdly We call God Father and so he is and cannot but acknowledge his Fatherly loue to vs in Christ How should we not be perswaded that what he sees b Mat. 7.11 best for vs that he will giue vs If Peace were better for thee then Trouble Riches then Want Honor then Infamie makest thou question but the Lord would giue it thee Thou knowest not then the bowels of his Fatherly loue to thee in Christ farre exceeding the loue of the tenderest father towards the sonne of his loines Lastly let that now propounded neuer be forgotten an Argument me thinkes forcible to curbe in all men carnall emulation In those things wherein wee seeme to be disaduantaged in respect of our brethren wee are sure to haue in one kind or another our prerogatiue and priuiledge to counteruaile it VERS 16. For the Lord himselfe shall descend from Heauen with a shout with the voice of the Archangell and with the Trumpe of God and the dead in Christ shall rise first THe Explication followes first by causes principall and subseruient secondly the order of proceeding then holden Vers 16.17 In the words are three things considerable first that Christ shall come secondly the manner of his comming thirdly the effects and consequents thereof That there shall be such a glorious comming of Christ to Iudgement Scriptures plentifully proue c Act. 1.11 This same IESVS shall so come as you haue seene him goe into Heauen d Mat. 24.30 They shall see the Sonne of man comming in the Clouds with Power and great Glory e Iude 14. ENOCH the seuenth from ADAM prophecied hereof Behold the Lord commeth with ten thousands of his Saints The Lord was pleased to grant some intimation hereof to the very Heathen by their Sybillae Augustine and Eusebius record the Verses of Sybilla Erythraea to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence they had it whether by extraordinarie reuelation or by some notice from Scriptures of old Testament it is not materiall to enquire The Lord it seemes would haue extant amongst the Heathen some Predictions thereof as also of other things the better to make way for entertainment of the Gospell amongst Gentiles in the fulnesse of time when they should see the Principles thereof haue consent from their owne Writers whose Authoritie was sacred amongst them Reasons of it are many amongst many take these few first to declare the iustice and equitie of Gods secret iudgement for which cause it s called f Rom. 2.5 the day of declaring the iust iudgement of God There is at euery mans death a iudgement of absolution or condemnation passed vpon their soules according to their faith or infidelitie repentance or impenitencie but to vs as yet secret The Lord therefore hath appointed a day of generall Assise wherein euery mans works shall come to examination and publique view and all the world be forced to acknowledge the equitie of the Lords secret proceedings To this tend other actions of the Lord euidencing the same truth as g Iude 15. conuiction of all the vngodly of their vnlawfull deeds which they haue vngodlily committed Though I doubt not but its true of most men they liue and dye as those heretiques Paul speakes of h Tit. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their cōscience being witnesse iudge against them yet hath it pleased the Lord so to appoint that there shal be a farther and more publique conuiction of them that if any hypocrite shall be so impudent as to obtrude vnto the Lord the formall seruice he hath done his mouth may be stopped and his face couered with confusion when his owne heart shall tell him men and Angels witnessing he hath bin a Formallist onely in Christianitie A second reason is the execution of full vengeance vpon the bodies and soules of them that haue either ignorantly or maliciously i 2. Thes 1.8 disobeyed the Gospel And this reason is furthered by two others First though they now in their soules suffer what their sinnes haue deserued yet by their bodies the instrumēts of their soules in sinning in the same state of sencelesnesse with the bodies of Gods Saints It s meet therefore that there should be such a comming of Christ that as bodies and soules haue been fellowes in euill doing so they may both partake in the punishmēt of their abominations Secōdly moreouer it s to be considered that howsoeuer the personall acts of sinne in the vngodly are as they are acts transient and seene to die with the committers yet haue many of them a propagation along euen to a thousand generations It is said of Ieroboam He made Israel to sinne It is true not onely of the time wherein he liued but the infection of that policie and example reached to many succeeding ages The same is true of other sins and sinners the poyson and stench of their abominations continue long after the death of their first Authors Saint Iude tells vs of some in his time that walked in the way of CAIN and BALAAM Themselues were long since dead but the poyson of their example remained euen to Iudes time and will doe to the end of the world And it is not to be doubted but that all the sinnes of other men occasioned by their example shal be punished in thē as well as those that in their owne persons they committed To the end therefore that they may haue a full measure of wrath according to the full measure of their sins there must be a second comming of Christ to the vniuersall Iudgement and these are some ends in respect of the wicked I might be infinite in setting down other ends that respect Gods children As first the clearing of their innocencie to the faces of them that haue loaden them with vniust slanders and accusations Secondly the recompensing of their labours that haue not receiued in this life any visible reward And what should I tell you of the vses it hath in respect of God himselfe and his Christ How often quarrell we at the dispensations of his prouidence that hee casts prosperitie vpon the wicked and exerciseth his children with continuall afflictions There must a day come when men shall k Mal. 3.18 discerne betwixt him that serues God him that serues him not and the equity of Gods present disposition shal appeare to all men when the wicked shal be forced to confesse they found the Lord liberall to them in the things of this earth and Gods children haue all their afflictions rewarded with a full measure of glory Let vs now come to the manner of his comming and then we subioyne the vses The manner is described to be with great terror Maiestie and glory With the voyce of the Archangel and with the Trumpe of God My purpose is not vpon this occasion to enter the controuersie about the orders and degrees of dignity amongst Angels That there
Phil. 2.5 not his affection To count the afflictions of his Church after a sort our x Act. 9.4 owne Secondly They that make themselues merry with the miseries of their brethren count it a chiefe melody to see and heare the maladies of others when y Hest 3.15 SHVSHAN is in greatest perplexitie HAMAN is in the height of his iollity How many of the same spirit amongst vs triumph in the greatest miseries of their brethren that miserie of miseries a wounded spirit there are that can sooner make matter of exprobration then means of compassiō it is the fruit they say of following Sermons How euer it be true It is a z Heb. 10.31 fearefull thing to fall into the hands of God and wonderfull intolerable to wrestle with his wrath in the Conscience yet farre more heauy token of his implacable displeasure is it to liue senslesly in sin and not to be remembred with some afflictions Truely said HIEROME Magna ira est quando peccantibus non irascitur Deus It is cause of trembling when the Lord comes to a Psal 89.32 visite our offences with the rod and our sinnes with scourges but much more grieuous that he threatens by HOSHEA I will not visite their daughters when they are harlots Medicus si cessabit curare desperat Yea see how the Scripture teacheth vs from the afflictions of Gods children to inferre a farre more miserable estate of the wicked If Iudgement begin at the house of God b 1. Pet. 4.17 what shall be the end of them that obey not the Gospel I begin to plague the c Iere. 25.29 Citie where my name is called vpon and shall yee goe free If the d Prou. 11.31 righteous bee recompensed in the earth how much more the wicked and the sinner doth he so chasten the infirmities of his children what will hee doe to the presumptions of his enemies c. Remember what Salomon aduiseth in this case e Prou. 24.17 18. Reioyce not no not when thine enemie falleth neither let thy heart be glad when hee stumbleth lest the Lord see it and it disple se him and so he turne away his hand from him to thee Thirdly They that adde affliction to them whom the Lord hath wounded Giue gall for meat and vineger to quench thirst as the Iewes to our Sauiour make more bitter the afflictions of Gods children first by insolencies secondly f 2. Sam. 16. exprobations thirdly questioning sinceritie Let all such barbarous and inhumane natures remember what Dauid prayes vnto such not out of a reuengefull affection but by propheticall instinct g Psal 69.24.26 27. Powre out thine indignation vpon them and let thy wrathfull anger take hold vpon them Adde iniquity to their iniquity and let them neuer come into thy righteousnes For they persecute him whom thou hast smitten Heare what Obadiah threatens to such a people h Obad. 15. As thou hast done so shall it be done to thee thy reward shall returne vpon thine owne head Let Gods people be exhorted to beware this inhumanity and as we desire to partake comfor from God so not to withhold it from the afflicted Reasons hereto inducing First it is the end why the Lord hath beene pleased to Minister comfort to vs that we i 2. Cor. 1.4 might be able to comfort others with the same comfort wherewith our selues haue beene comforted of God Secondly The comfort we Minister to others is reflected vpon our owne soules In spirituall things no man is a loser by communication No man loseth knowledge by instructing the ignorant nor abates his owne zeale by inflaming the zeale of others nor impaires his owne comfort but increaseth it by Ministring comfort to the distressed Thirdly God himselfe becomes our debter by promise to k Psal 41.1 2. recompence it into our bosomes Fourthly The soules of the afflicted l 2. Tim. 1.16.17 shall blesse thee The matter or meanes of comfort followeth with these words Obser The best comforts are they that are drawne from doctrines of the Scriptures m Rom. 15.14 Scripture-comforts are the comforts indeede Scripture-comforts exceed all others in three specialties First they are more solid because more true the very pith and marrow of comfort is contained in Scripture there is that the weary soule may rest and build vpon This saith DAVID is my n Psal 119.50 comfort in mine affliction o Psal 119.52 Thy word hath quickned me I p Psal 119.92 remembred thy word O Lord and receiued comfort Secondly more vniuersall Some miseries there are for which the Heathen found out and penned some shallow comforts But how many be there which they could neuer find salue to cure that miserie of miseries a wounded spirit how miserably do they comfort No maruell they knew not the storehouse of comfort the Mediatour Christ Iesus q Rom. 5.10 that died to reconcile vs vnto God Thirdly More effectuall What words but these haue the Spirit of God promised to make them effectuall to the consolation of the afflicted This r Isai 59.21 Word and the Spirit goe together The holy Ghost the Comforter seales it vp to the Soule and ſ Rom. 5.5 sheads Gods loue abroad in our hearts And if we shall a little enter comparison betwixt the Comforts extant in the writings of Men and those propounded in the Scripture wee shall see how vtterly vaine and of no worth those are in comparison of these To speake to the point Paul here treats of Tully and Seneca haue many large Discourses tending to yeeld comfort in the death of friends The summe of all they say is this Eâ lege nascimur Death is ineuitable none can auoid it foolish therefore for a man to grieue for it Againe it is exitus communis none scapes it and here they lay on load with histories of Cities Kingdomes Monarchies that haue come to ruine Thirdly sometimes they demurre whether any thing of Man remaine after death imagining no other Immortalitie but in the mouthes of men by commendation either they are not and then are not miserable or if they bee yet herein stands their blessednesse their soules are ridde from the prison of the bodie What are the comforts Scriptures affoord in this case t Rom. 8.3 39. Death separates not from the loue of God brings u Reuel 14.13 rest from Labours leades to the x Phil. 1.23 presence of Christ yea of the very bodies teach truly their death is but a sleepe See in another particular Outward afflictions and vexations what comforts haue they Forsooth either they are fatall and cannot be auoided or else fortuitous and therefore to be contemned Compare the Scriptures they are swayed by the prouident hand of a louing Father that first y 1. Cor. 10.13 tempers them to our strength secondly vseth them as meanes to z Heb. 12.11 mortifie our sinnes to a 1. Cor. 11.32 preuent damnation Thirdly they
b 2. Cor. 4.17 worke to vs an incomparable weight of eternall glory In infamie and contempt they shew vs the vanitie of popular applause What is fame but aura popularis the breath of the people And honour they say is in honorante not in honorato Heare Scriptures God hath chosen c 1. Cor. 1.28 the vile things things of no esteem to cōfound the mighty these that now are counted the off-scouring of the earth shall one day d Mat. 19.18 sit on thrones iudging the tribes of Israel and e Mat. 5.12 great is their reward in Heauen I might be infinite in this kind but whereto who maruels if the comforts of men be not comparable to those that proceed from the Father of mercies God of all consolation He that made mans heart best knowes the maladies thereof and what cordials to Minister thereto for medicine Vse 1 What then may we thinke of them to whose soules no comforts are more vnwelcome then those the Scriptures affoord that forsake this fountaine of liuing waters digge them pits that can hold no water in deadliest sickenesse when now the soule drawes neerest to the pit delight most in the company and presence of the most profane and ignorant of their cursed acquaintance The Minister whom God hath made f Iob 33.23 his interpreter and messenger of comfort to the weary soule is last sent for and lest welcome as if they thought of all comforts they were lest precious that the word of God affoordes Will you heare the forme of comforting that so much delights them Be of good cheare neighbour you shall doe well enough by grace of God I haue seene many as low brought and yet haue recouered or if the worst come it is but a dying We owe God a death and there is an end As Iob speakes to his friends Miserable comforters are these to the afflicted It is indeed appointed to all men once to die But heare what followes g Heb. 9.27 After death comes Iudgement Where is that should support the soule against it be presented to the Lords tribunall When euery man h 2. Cor. 5.10 receiues according to things done in his body To such distresse alas what comfort can they minister that haue neither experience nor so much as knowledge of the meanes of reconcilement vnto the Iudge know not to reueale vnto men that righteousnesse of Christ wherein who is not found perisheth in euerlasting horror and torment of conscience Secondly Learne we all diligently to conuerse in the Vse 2 Scriptures that we may store our selues with sound comfort against the euill day commeth Certainely it is a truth either in this life for a time or in the world to come for euer thou shalt finde conscience an accuser a witnesse a Iudge against thee It will be too late to seeke comfort when the misery commeth Be exhorted therefore to let this Word i Col. 3.16 dwell plentifully in you if not for the pleasantnesse of heauenly reuelations therein contained if not that you may know how to direct your liues according to the will of God though whoso makes it not his Counseller shall neuer find it his comforter yet for your necessity sake that ye may haue comfort wherewith to support your soules in the euill day of temptation Strange is the contempt of this knowledge comfort of the Scriptures amongst men Insomuch that euen idle Ballads profane Play-bookes and lying Fables are with more delight conuersed in then the sacred Word of God able to saue or destroy our soules k Hos 8.12 God hath written vs the great things of his Law but they are become a strange thing vnto vs caused the Scriptures to be written for our comfort and therein affoorded vs consolations such as no writings of men deliuer Iustly let their soules perish in horrour and euerlasting discomfort that neglect so great saluation offered to them in the Scriptures The end of the fourth Chapter THE FIFTH CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1.2 But of the times and seasons Brethren ye haue no need that I write vnto you For your selues know perfectly that the Day of the Lord so commeth as a Thiefe in the Night THe Apostle in the former Chapter hath spoken of the last Resurrection comming of Christ and state of the dead shewing what shall be the blessed condition of men dying in the Lord especially after Resurrection Now because hee saw mans curiositie would bee readie to inquire as the Disciples of Christ a Mat. 24.3 When shall these things be and in likelihood there were such questions on foot in the Church of God he preocupates that inquiry shewing that it is altogether curious and both in it selfe and in respect of them vnnecessarie because they perfectly knew that Day of the Lord should come suddenly The summe of Doctrine here taught is that the Day of the Lords second Comming is vncertaine sudden and vnreuealed and that vncertaintie and suddennesse thereof is set out in a double similitude the one of a Thiefe comming to spoyle the other of a womans trauel The passage to this point is by way of Prolepsis q. d. It may bee inquired when these things shall bee Sub. The question is impertinent and needlesse in it selfe because the thing is vnreuealed in respect of you because you know it shall be sudden The points of obseruation are these It is an ancient policie of Satan to diuert our studies and inquiries from things reuealed and necessary to matters of secrecie and meere curiositie That the Lord shall come to Iudgement is a point reuealed and of necessary vse to the Church of God when hee shall come God hath secreted to himselfe But mans curiositie is made vpon secrets in stead of meditating making vse of that reuealed it would be informed of the times and seasons The Disciples had beene informed of the Lords purpose to restore the Kingdome to Israel that sufficeth them not to know but they must be acquainted with the time b Acts 1.6 7. Wilt thou at this time restore the Kingdome to Israel Of this curiositie the Apostle else-where complaines there were that doted and euen c 1. Tim. 6.4 languished about questions needlesse that had no possible determination by the Word of God no maruell if they macerate perplexe thēselues that are intangled therein In after-times remayned the same euill in the Church Saint Austine tels of some that hearing the Doctrine of Creation taught in the Churches of God left the meditation and holy vse of that Article of faith and fell to busie inquiries Where the Lord was What he did How he bestowed his time before he made the World Another sort that gaue some credence to the Doctrine of Originall sinne and could not but acknowledge the deprauation of Nature but it tortured them to know how it should be conueyed from Adam to his Posteritie A fitter inquiry it had beene
out the way to Heauen and teach it vnto vs. Sufficiently in all times taught he it to his Church before euer Christ was incarnate inspiring the Prophets Quest If they shall say Christs liuely voyce was more effectuall Answ Let that bee granted yet was it onely to them that heard it His teaching by liuely voyce reached not to vs for whose saluation notwithstanding hee descended equally as for theirs Secondly Besides this whereto serued the death of our Sauiour hauing in his life abundantly manifested the way that leades into Heauen Thirdly What oddes betwixt Christ and his Saints in their life and death excepting only some more perfection in Christ then in them Euen their deaths afforded vs exempla Patientiae saith Leo but not dona Iustitiae There is a second opinion partly Popish placing the mayne of Christs mediation in this that hee merited for vs Grace to fulfill the Law and so to merit saluation at Gods hand That Christs merit hath purchased vnto vs Grace to liue holily we deny not but that such Grace as whereby wee might merit saluation is in Scripture vnheard of This we find First That our u 1. Pet. 2.5 Sacrifices are acceptable to God by Iesus Christ Secondly That our seruices shall bee rewarded for the promise sake of the Father and the merits of his Sonne But that his merit hath transferred such dignitie to our workes that they should become x Rom. 8.18 worthy of the glory that shall be reuealed we find in no Scripture This still wee find our best workes haue First Their blemishes Secondly Their interruptions Thirdly The most eminent amongst the Saints y Psal 143.2 not daring to present their best workes to be iudged without mercy How then by meanes of Christ The Apostle answeres In that he dyed for vs. In which words we are to consider first their Scope secondly Christs Fact He died for vs thirdly the end and fruit of his Death That we might liue together with him Obser The Scope is to perswade to care of holinesse by this as a second reason because Christ died for vs. The Obseruation is this Christs death is as well an instruction to holinesse as meritorious of saluation Paul learned from thence to liue not to himselfe z 2. Cor. 5.15 but to the glorie of him that died for him and propounds it as matter a Rom. 6.11 of mysticall imitation to all Gods people Well weighed how forcible incentiues affoords it to holinesse First It most liuely sets out the horror and haynousnesse of sinne and the fiercenesse of Gods wrath against it more then all Iudgements God euer executed vpon the world of the vngodly They are fearefull Iudgements and to be trembled at that we are remembred of by Peter and Iude the downe-fall of Angels drowning of the old World firing of Sodome and Gomorrhe c. and such as seriously meditated cannot me thinkes but make vs tremble and quake But of all euidences of Gods wrath against sinne none like this the death of his Sonne if we consider first how deare he was to his Father secondly how excellent his Person thirdly how bitter and full of agonie his Passion fourthly how holy harmelesse separate from sinners himselfe was in himselfe knowing no sinne by experience or personall practice but vnder-going onely the punishment due to sinnes of his Chosen Euerie of these circumstances in the death of Christ set forth Sinne to vs in his colours and should make vs sweare our selues enemies to the workes of Darkenesse Secondly In it we see the wonderfull b Eph. 3.19 and vnmeasurable loue of Christ to our soules which passeth knowledge a c 2. Cor. 5.14 compulsorie argument to PAVL to liue to the glorie of his Redeemer Vse How fearefull then is the abuse of Christs death amongst our people making it their greatest encouragement to licentiousnesse So that we may truely say the abuse of Christs Death damnes more then the Death it selfe saues Saith PETER To you that beleeue Christ crucified is a stone elect and precious but vnto the disobedient d 1. Pet. 2.7 8. a stone of stumbling and rocke of offence A stone of stumbling indeed and rocke of offence especially through abuse of the meditation of his Death The Iewes indeed stumbled at it but by another occasion and the Gentiles thought it foolishnesse the one expecting a glorious estate of the Messiah in the World the other deeming it a foolish and absurd thing to expect Life out of Death Glorie to issue out of such extreme Contempt But our people perswaded as they would seeme of the validitie thereof to procure remission and saluation stretch the vertue of it farther then euer it was intended in such sort that the enforcement of holinesse seemes absurder from no ground then this Because Christ died for vs. Rather sith Christ died for vs what needes such nicenesse Let vs feed our selues without feare our sinnes are expiated by the Death of Christ To whom me thinks I may say as Moses to Israel e Deut. 32.6 Doe you thus requite the Lord O people foolish and vnwise and protest with Paul to men of that spirit f Gal. 5.2 Christ shall profit them nothing Let all Gods people be exhorted so to vse the Meditation of Christs Death that it may be to them an incentiue to holinesse It is a blessed Soule that so vseth it and reapes as comfortable assurance as any can be that he hath share in the merit of it when the Meditation is thus powerfull to g 1. Pet. 4.1 worke Mortification and care to depart from euill It is said of Dauid hee once in an effeminate humour longed to drinke Water of the Well of Bethleem three of his Worthies breake thorow the hoast of Philistims to saue his longing But when it is brought hee trembleth to taste it because it was the bloud of them that fetcht it h 2. Sam. 23.15 17. Be it farre from me O Lord that I should doe the Is it not the bloud of the men that went in ieopardie of their liues So it may be thy licentious nature may long to taste of the pleasures of sinne but me thinkes when thou shalt consider as DAVID It is the bloud of thy Sauiour that that cost him his dearest bloud to expiate and kill it in thee thou shouldest say as hee Be it farre from me O Lord Is it not the bloud of the Sonne of God that made his Soule an offering for sinne to purge me to be of his peculiar people zealous of good workes As touching the Fact it selfe Christs dying for vs because it falls fitlyer to be largely treated in another Text I spare to insist on it The fruit and end of it followes That we might liue together with him that glorious life which hee now liues at the right hand of his Father and that whether wee sleepe or wake that is liue or die So then Obser How-euer God disposeth of