while you haue the light and because a man can neuer sincerely seeke the comforts of God in Iesus Christ or constantly loue the word of the Kingdome the fountaine of light but that there will be great opposition from Sathan and the World Therefore euery one that is a weary of this darkenesse of Ignorance and Vnbeleefe and feeles what darkenesse of Aduersitie his sinnes haue brought vpon him and feares the darkenesse of Death and Hell must arme himselfe resolue and prepare and fight for his owne deliuerance putting on the whole Armour of light vsing all the meanes with Faith and diligence and then shall Gods power be made knowne in his weakenesse and the strong man armed which is the Diuell shall be cast out by him that is stronger then hee euen by Iesus Christ. At the time when this deliuerance from the power of darknes is wrought there are at the least these nine things in euery one that is truely deliuered First hee seekes knowledge with great estimation of it Secondly hee is carefull to amend his wayes and to auoid sinne Thirdly hee feeles and resists temptations Fourthly hee renounceth the world as being neyther besotted with vanitie nor swayed with example Fiftly hee fights against his owne flesh Sixtly hee loues the word of God Seauenthly he forsakes euill company Eightly hee mournes ouer and prayes against some speciall sinnes Ninthly he loues all the children of the light These are not all things that are wrought in man in the day his heart is changed and he deliuered but lesse then this can be in no man nor woman that is truely deliuered from the power of darkenesse Who. Doct. It is God onely that deliuers vs from darkenesse This is needfull to be considered of both that carnall men might know they can neuer see the light if they vse not the meanes God hath appoynted and that godly men might not dispayre vnder the sence of their wants for as God hath called them to the light and giuen them meanes so he is able to create light at his owne pleasure Vs. Doct. The Saints euen the dearest of all Gods Children haue beene ignorant sinfull and miserable as well as any other Hath A Question may here be asked how it can be said that Gods Children haue beene deliuered seeing they are ignorant sinfull fleshly full of afflictions and subiect to dye still Ans. They are deliuered in respect of Inchoation though not in respect of Consummation though they be ignorant yet the vayle is not whole but many pieces are torne off though they be in a dungeon in this world yet a great window is broken downe and much light appeares though there be sinne in them yet it raignes not though they must dye yet the sting of death is pulled out though they endure the same afflictions that wicked men doe for the matter yet they are not the same for nature and vse they are not curses or punishments but onely chastisements and tryals or preuentions The consideration of this that wee are not all at once deliuered from the power of darkensse may defend often preaching and the frequent vse of all good meanes publike or priuate This darknesse will not away with one dayes shining these clouds will not be dispelled with one blast what 's the light of one candle when the night hath inclosed the whole ayre And translated vs into the kingdome of his deare Sonne Or as it is in the Originall of the Sonne of his loue These words contayne the second part of our Redemption on earth in this world the redeeming of vs is the translating of vs and this translation is amplified by the condition of life into which wee are translated which for the excellencie of it is into a Kingdome and for the author of it is into the kingdome of Iesus Christ the Sonne of Gods loue Translated The word is a Metaphor and the comparison is taken from Plants in nature and there are diuers things signified vnto vs concerning our Redemption in the similitude of translating Plants As trees are translated in Winter not in the Spring so commonly our Redemption is applyed in the dayes of speciall affliction and sorrow and as the Plant is not first fruitfull and then translated but therefore translated that it may beare fruit so wee are not therefore redeemed because God was in loue with our fruits but therefore translated out of the kingdome of darkenesse that wee might bring forth fruit vnto God And as a tree may be truely remoued and new planted and yet not presently beare fruit so may a Christian be truely translated and yet in the first instant of his conuersion hee may not shew forth all that fruit he doth desire c. In particular translating hath two things in it first pulling vp secondly setting againe The pulling vp of the tree shadowes out three things in the conuersion of a sinner First seperation from the world hee cannot be in Christ that hath his heart rooted in the earth and keepes his old standing amongst these trees the wicked of the world Secondly deliuerance both from originall sinne in the raigne of it which is the moysture of the old earth and also from hardnesse of heart for translating hath remouing of the mould and stones that were about the roote Thirdly godly sorrow raised by the sense of the stroakes of the Axe of Gods threatnings and by the losse of many sprowts and branches that were hidden in the earth A Christian cannot scape without sorrow for hee hath many an vnprofitable sprowt of vanitie and sinfull profit and pleasure hee must part with The setting of the tree notes both our ingrafting into Christ by the Spirit of God through Faith and our communion with the Saints the fruitfull trees in Gods Orchard as also it notes our preseruation by the infusion of the sappe of holy graces And it is worthy to be noted that he saith translated vs to teach vs that there remaines in man the same nature after Calling that was before for our natures are not destroyed in conuersion but translated there remaines the same faculties in the soule and the same powers in the body yea the constitution and complexion of man is not destroyed as the melancholy man doth not cease to be so after conuersion onely the humour is sanctified vnto a fitnesse for godly sorrow and holy meditation and the easie renouncing of the world c. and the like may be said of other humours in mans nature Into the Kingdome The kingdome of God is eyther vniuersall ouer the whole world or spirituall ouer the faithfull Soules on earth or blessed soules in heauen till the day of Iudgement or it is both spirituall and corporall ouer all the Saints after the day of Iudgement for euer It is the Kingdome of Grace by Inchoation in the way present here below that is here meant not the Kingdome of Glory by Consummation in our Country aboue The Kingdome of
as can see in secret Hitherto our Redeemer is described as he stands in relation to God now in the second place he is described as he stands in relation to the Creatures And Christ is in relation to the Creatures fiue wayes 1. as the first begotten among them 2. as their Creator 3. as the end of them all for him 4. in respect of Eternitie as he is before all things 5. as all things in him consist All things depend vpon Christ as their preseruer as their auncient as their end as their Creator and as the first borne The first begotten of euery Creature Two things are here to be considered of Christ 1. that he is Gods Sonne by generation 2. that he is the first begotten For the first God hath Sonnes by Nature and by Grace Christ is borne as Man and begotten as God Things are begotten three wayes 1. Metaphorically onely by comparison or in some respects 2. Corporally 3. Spiritually some things doe beget without themselues as bodies doe but this is more ignobly and basely some things beget within themselues as doth the Spirit or soule more perfectly But the most perfect and vnvtterable glorious generation is the begetting of the Son of God by God The way of God in eternity who can finde out and his generation who can tell His waies are not as our wayes yet a glimpse of this great worke we may reach to two wayes 1 By way of Negation as they say in Schooles 2 By way of Comparison First by denying that vnto God which hath imperfection in it In the generation of the Creatures vve may see something into the generation of the Sonne of God There are eight things in the generation of the Creatures vvhich are not in this begetting of the naturall Sonne of God 1. The Creatures beget in time because themselues are first begotten but this is not in God Christ is of the Father but not after the Father there is here a prioritie in order but not in time 2. The Creatures beget by affection this is imperfection but God begetteth by Nature 3. The Creature begets vvithout himselfe so as Sons are diuers and diuided from the Father because they are finite we are of like nature to our Fathers but not the same nature but it is not so in God for Christ is not diuided from the Father as he is the naturall Sonne of God 4. The generation in the Creature is not without corruption or diminution of the nature of the Begetter but here God the Father begetteth without corruption or diminution by a way diuine inenarrable and incomprehensible 5. Our Children are lesse then their Parents but Christ is as well Coequall as Coeternall 6. The Creature communicates but a part of his substance but God communicates the whole 7. The father and sonne among the creatures are two in number one in Specie onely but in God it is not so for the Son of God is another but not another thing he is another viz. in Person but not another thing in Essence Lastly the creature begets mortal creatures propagates but a being for a time but God begets a Sonne immortall by nature such as can neuer die in the nature so begotten Secondly this generation is shadowed out by some comparison vvith Creatures the riuer and the spring are two yet not diuided so is the Sun and the Beames of it the Sauor the Oyntment are together and yet the Oyntment is not corrupted but the principall comparison is in the Minde and the Word the Minde begets the Word naturally without passion or corruption within it selfe so as the Word begotten remaines in the Minde the Word afterwards clothed with a voyce goeth into the eares of men and yet ceaseth not to be still in the Minde This in many things as you may see is like to the generation of God by the Father But all these are but shadowes the glory of the thing it selfe cannot be expressed by any words of man or Angels The consideration of this Doctrine should inflame vs to the loue of such a Sonne who being as hee was coequall and coeternall with the Father yet was pleased to delight himselfe in Gods earth which is man And we should for euer hearken and attend to the words of this wisedome of God who teacheth vs the secrets and the very bottome of his Father And seeing this is the Sonne of whom GOD hath spoken to the dreadfull astonishment and wonder of Heauen and Earth woe vnto them that sinne against the Sonne and prouoke him to anger How shall they be broken to pieces like an earthen Vessels But blessed are all they that with all feare and trembling and with all reuerence and affection subiect themselues to the Scepter of his Kingdome and trust in the loue of the Father through the merits of the Sonne Thus of the consideration of Christ as he is begotten of God it is here added that he is first begotten First begotten Christ is the Sonne of God He is the onely begotten Sonne of God hee is the naturall Sonne of God and here is tearmed the first begotten Sonne of God He is first begotten as God two wayes 1. in Time he was before all other things Of this afterwards 2. in Dignitie he is the foundation of all that respect by which others are made Sonnes he is first begotten as Man not in time but in dignitie and operation first in respect of the miraculousnesse and wonderfulnesse of his birth and conception so are none other borne secondly in respect of his Resurrection in which God did as it were beget him againe thus hee is afterwards said to be the first borne of the dead thirdly in respect of preheminence as he is the right of the first borne being made heyre of all things The Vse is diuers First let all the Angels of God worship him Secondly it should kindle in our harts godly sorrow for our sinnes If we can mourne for the death of our first borne how should we be pierced to remember that our sinnes haue peirced Gods first borne Thirdly we should neuer thinke it strange to suffer in this world seeing God spared not his owne first borne Lastly it may be a great comfort to Christians and that two wayes first because they shall be accepted with God in and for Christ who is the first borne and hath receiued a blessing for all the rest secondly because in Christ they themselues are accounted as Gods first borne in comparison of other men God will vse them as his first borne Exod. 4.22 Heb. 12.23 Psal. 89.27 By this Gods Children are made higher then the Kings of the earth Psal. 89.27 and therefore woe shall be to them that wrong Gods first borne Exod. 4.22 And therefore also euery Christian should so esteeme his birth-right as by no meanes with prophane Esau for any lust profit or pleasure to sell it Heb. 12.16
Colossians were in without Christ Secondly the remedie in Christ. Their miserie is both propounded and expounded It is propounded to stand in two things viz. Alienation and enmitie It is expounded in two things viz. that they were thus miserable first in their Mindes secondly in their Workes the remedy followes in the next Verse Before I come to consider of their misery there are certaine words of Coherence to be weighed viz. And you hath hee now also reconciled where obserue first the word of Connexion And secondly the benefit repeated reconciled Thirdly the person whom you Fourthly the time when hath now Fiftly the person who Hee From the generall consideration of the matter contained in this Verse and the next with the Coherence sixe things may be obserued First that CHRIST is a true head to euery particular Church Secondly that then is any people happy and not before when the Gospell gathers their soules to God Thirdly they cannot be miserable that cease to be strangers and enemies to God whatsoeuer their outward estate be Fourthly Doctrine must be applyed for the humiliation of Gods Seruants so to Dauid for the conuincing of the wicked so to Ahab for the tryall and detection of the temporary Faith so to Herod for the hardening of the reprobates and their reiection and cutting downe by the Sword of Gods seruants and for the speciall consolations and directions of Gods Seruants And therefore Ministers should employ themselues in application and to that end should study for power of matter as well as forme of words and turne themselues into all formes requesting beseeching reprouing c. with all diligence and sinceritie The People also must know that their profiting lyes in application and to this end they should attend meditate repeate pray striue against Securitie and Obiections keeping aliue the sparkes that are kindled in their soules When a man can conscionably apply the Word it shewes hee truely hates sinne and is a true hearer Fiftly men may know particularly they are reconciled which both checkes Securitie in not labouring for this knowledge and confutes Papists and drowsie Protestants that say it is presumption to thinke so Sixtly Experience giues sure testimony to the Doctrine of the Gospell then wee know profitably when wee know the doctrine in our owne case as the Colossians here their Reconciliation Wee neede not wonder then if wee see that the most powerfull parts of practicall Diuinitie haue little or no testimonie or if it be it is darke and seldome from the most men yea from many Church-men The cause is they neuer had experience themselues And we should learne to esteeme their iudgement most that doe draw Religion most into practise for God will shew the humble his way And you In the gathering of Soules God workes beyond desert and many times beyond probabilities If wee respect the men they were Gentiles hardened by hundreds of yeeres in custome of sinnes if wee respect the meanes it is Epaphras none of the greatest of the Apostles Which should teach vs to liue by Faith and vse Gods ordinance with confidence As in the businesse of conuersion so in matter of preseruation knowing that God is not tyed to desert or meanes Also Doct. The Church and Kingdome of Christ is in this world still in progresse Christ hath not done when hee hath conquered Rome spiritually that had conquered the world before corporally but here is a fresh increase and a new You also And thus it will be still till the end of the world and therefore wee should euery one doe what wee can to helpe forward the Kingdome of God and the adding of such soules as yet belong to the vocation of Christ. And this wee may doe both by furthering the Gospell preached and by seeking a holy seede getting within the Couenant our selues and by education labouring to mend that which by propagation wee haue marred Yea the consideration hereof should much encourage vs in the combate against Sinne and the World for in the warre Souldiers vse to gather spirit and valour vpon the tidings of new supplies Now. Men are not reconciled till redemption be applyed Christ dyed before but they were not reconciled till now It is not safe for men to rest in the Historicall beliefe of Christs death eyther learne to dye to sinne to crucifie thy flesh and to take vp thy Crosse daily or else forbeare to mention CHRIST for it is in vaine thou hast no part as yet in Christ. Hath Though Sanctification while wee tarry in this world be vnperfect yet Reconciliation is past so soone as a man is turned to GOD. Gods rich fauour may stand with the many wants and infirmities of man but then we must remember it is free and gracious for if we be perfectly reconciled and yet not perfectly sanctified then it must needes follow wee are not reconciled from our owne workes Hee That is Christ which being againe mentioned shewes 1. that hee is God seeing Reconciliation is here giuen to him which was before ascribed to the Father 2. It proues that in the one essence of God are more Persons then one 3. It proues that Christ dyed willingly hee is not onely the meanes but the vndertaker of our Reconciliation hee is not onely the Sacrifice but the Priest also Reconciled The repetition or application of this word and worke to the Colossians shewes that there is one constant way that God holds vnalterably with all his people No sort of men can be happy vntill they be reconciled if men will not minde their peace and sue out their pardon in Christ their hope will fayle them there is no other way to be saued Thus of the words of Coherence There remaines both their misery in this Verse and the remedy of it in the next Verse Strangers and Enemies c. In generall wee may first obserue that it is profitable for men to know and meditate of their naturall misery though men be neuer so vnwilling to it yea though they be already deliuered from it For the consideration hereof shewes men the neede of a Sauiour and as a Schoole-master traynes them vp to Christ it mollifies the stony hearts of men it breedes watchfulnesse ouer our nature when wee know it is so poysoned and corrupted it makes vs compassionate ouer others in their distresse or infirmities it sets an high price vpon spirituall things and makes vs account Gods fauour our greatest ioy it makes vs cleaue to God in a perpetuall Couenant To omit many other commodities that arise hereof it reproues the seldome teaching and learning of the doctrine of mans naturall miseries Strangers Vnregenerate men are strangers in fiue respects 1. in respect of Heauen not onely pilgrimes here but without promise of a better life so continuing 2. In respect of God without God in the world 3. In respect of Gods people not fellow-Citizens but Forrainers 4. In respect of the speciall prouidence of God Strangers to
Ephes. 4.13.14 Sixtly he presseth after perfection forgets what 's behinde and lookes to the marke of the high price of his calling labouring to finde out the vertue of Christs death and Resurrection Phil. 3.13.14.15.10 9. Seauenthly hee hath a Plerophory or full assurance of the will of God towards him Col. 4.12 Eightly hee can digest the stronger Doctrines of Religion Heb. 5.14 Ninthly patience hath in him her perfect worke Iames 1.4 Tenthly he sinnes not in word Iames 3.12 Eleuenthly hee keepes the word 1 Iohn 2.5 Twelfthly he is setled in the loue of God and hath not feare but boldnes 1 Ioh. 4.18.17 Euery man Euery true Christian might be made a strong Christian which may serue for great humiliation to such as hauing the meanes haue neglected so great grace or measure of it What knowledge what power of gifts what abundance of faire fruit we might haue had and borne if wee had attended the meanes and seriously laboured to redeeme the time wee might many of vs haue beene Teachers that now need to be Catechised In Iesus Christ. All that supposed perfection that is out of Christ Iesus is not worth seeking after whatsoeuer carnall men propound vnto themselues concerning the worth of their owne proiects yet all in the end will proue vanitie that is not in Christ Iesus And contrariwise all true perfection is in Christ which should so much the more comfort fearefull Christians seeing their perseuerance and the perfecting of grace begunne is in him it is his office to see it performed and it will be accomplished by his power as it is giuen for his merits and it should teach all the faithfull to make much of communion with Christ to keepe their hold and not let goe their confidence to preserue by all meanes tendernesse in an holy intercourse with Christ for if once Christ absent himselfe the worke of grace will stand still Thirdly this shewes how perfection can be attributed to Christians namely as in Christ Iesus the euill of their workes is couered by him and what is good is presented by him to the Father Lastly it should teach vs in all our wants to seeke to Christ in the vse of all meanes appointed by him to giue or confirme grace waiting vpon him with Faith and Prayer Verse 29. Whereunto I also labour and striue according to his working that worketh in me mightily IN this Verse is contayned the seauenth reason to inforce the Exhortation and it is taken from the great paynes and strife of the Apostle and the great successe the Lord was pleased to giue to his paines Whereunto Some reade in whom viz. in which Christ that is by whose assistance and blessing and protection c. But I take it as it is here Whereunto and so it may be referred eyther to the Exhortation in the three and twentieth Verse or to perfection in the Verse before It is sure that the perfection of Ministers labours should be the perfection of their hearers It is not enough to know how to preach Sermons but it must tend not onely to beget men vnto Christ but also to build them vp which is a wonderfull hard worke and few Ministers are well skilled herein and therefore Ministers should much consult with God and the people should pray constantly and earnestly for their Teachers Labour An effectuall Ministery is a painfull Ministery the Lords worke must not be done negligently which may iustifie continuall and daily preaching Quest. But what needes all this preaching Ans. It is exceeding needfull for it is the ordinary meanes to saue mens soules and to beget Faith and in as much as there are daily still to be added to the Church therefore still the meanes is to be vsed besides the secret iudgement of God in the induâ—ation of the wicked and leauing them without excuse And as there needes daily food for the body so doth there for the soule and the Lord by his word doth heale the daily infirmities of his people Men thinke it needfull the Exchequer should be open all the yeere that their Law-cases may be determined and more neede it is the Lords spirituall Exchequer should stand open for the daily determining of the Cases of Conscience which arise in the soules of Gods people and we need a daily light for our paths and Lanthorne for our feete What shall I say our very Calling needes direction out of the word and our crosses and temptations cause vs to feele a daily neede of the comforts of the word to be applyed to vs the godly are to be incouraged in well-doing and that continually and wee all neede to be called vpon daily for reformation and preuention of sinne Grace will not hold out without meanes and Knowledge must be encreased and a daily Ministerie is of singular vse to prepare vs for death and weyne vs from the world These and many other be the reasons of daily preaching which should greatly reproue such Ministers as labour not eyther for want of gifts or pluralitie of places or distraction of businesse or for very idlenesse or vnwillingnesse to take paines Woe vnto them for as they prouide euill for peoples soules so they reward euill to their owne soules According to his working that worketh in mee mightily Before I consider particularly of these words I note how feelingly the Apostle speakes of Gods Prouidence and with what affection hee sets out the obseruation he made of it which greatly shames the most of vs that are so excessiuely dull in apprehending and so affectionlesse in the thought of things Now if any would know what should be the reason wee are so dull and the Apostle so tenderly sensible of Gods power and prouidence I may answere that a number of vs are not throughly perswaded of Gods particular prouidence besides hee was excellently acquainted with the word of God and thereby hee saw liuely how euery promise or threatning came into execution there could hardly any thing fall out but hee remembred some Scripture that fore-told or fore-shewed it And no question he knew how vnable the meanes was to worke without Gods blessing he knew what vnfitnesse was in man now wee giue too much to the meanes Further it is certaine that such holy men as hee sought Gods blessing by prayer and therefore now they were affected when they obserued what followed their prayers And besides the Apostle did walke with God in a great measure of sanctitie and holy care in all things to keepe his communion with God whereas wee are estranged by our corruptions and for the most part negligent in a daily walking with GOD. Lastly hee was humble and not conceited of his owne gifts and had consecrated himselfe and deuoted his life to Gods glory and therefore hee was sensible of the glory of God in his working prouidence But the maine particular Doctrine is that in the Ministery of the Gospell there is Gods speciall working for it is Gods worke to
I meane christian loue to Gods children and such a loue as hath both affection and society and spirituall imploiment in the furtherance of the Gospell When the Apostle would charge the Ephesians to auoid fornication and all vncleannesse he doth first aduise them and that seriously to walke in loue as knowing that the exercise of true christian loue breeds such contentment and desire of holinesse that it mightily fenceth the heart against all base lusts whatsoeuer For they cannot stand together and vsually such as are withdrawne by concupiscence are likewise withdrawen from all profitable fellowship with Gods children The fift preseruatiue is watchfulnesse in the daily obseruing of the first motions of lust and in carefulnesse in directing the heart into Gods presence deuoting in our couenants and desires our thoughts and affections to God Thus Salomon when he would giue direction against the whorish woman aduiseth My sonne giue me thy heart and let thine eies delight in my waies The last preseruatiue is to auoide the causes and occasions of lust and vncleannesse The first is idlenesse This was one of the causes of the detested vncleannesse of Sodom as the Prophet Ezechiel shewes And contrariwise diligence in our callings is a notable helpe to keep out inordinate desires and vain thoughts and commonly persons ouertaken with vncleannesse abound with idlenesse The second is fulnesse of bread that is by a synechdoche excesse in meats and drinkes either for the measure or daintinesse of them And contrariwise to beate downe downe our bodies either by abstinence or sobriety in the vse of the creatures is a notable meanes to quench and abate those flames if they be risen and to keep them also from that speciall aptnesse to rise The third is the high estimation of earthly things and the too great liking of them for this loue secretly brings in lust Thus the Apostle to Timothie saies that the loue of mony and riches breeds noisome lusts which in short time drowne man in perdition The like may be said of the estimation and too much viewing of apparell beauty c. The fourth is ignorance and hardnes of hart For thus it was in those the Apostle mentions in the fourth to the Ephesians That greedinesse to defile themselues with all sorts of vncleannesse arose and increased in them by reason of the insensiblenesse of the heart and the blindnesse and emptinesse of their minds And on the other side lust cannot get such a head so long as any sound measure of knowledge is stirring in the mind or tendernesse remaines in the heart lust desires both a darke house and a darke mind The fift is euill company And therefore the holy Ghost giues this rule to those that would not be ensnared with the strange woman walke thou in the way of good men and keepe the way of the righteous The last is care for the flesh It is the liberty men take not only to feed themselues in contemplatiue wickednesse but also to plod and cast about how to satisfie fulfil their lusts that doth so much confirme them in the custome of vncleannesse And therefore the Apostles counsell is take not care to fulfill the lusts of the flesh Thus farre of the sinnes of the seuenth commandement The sinne against the tenth commandement followes Euill concupiscence This vice containes all sorts of euill thoughts and inclinations and desires after any kind of pleasure profit honor but especially lustfull inclinations or thoughts And it differs from inordinate affection because inordinate affection hath in it principally the burning of lust and a kind of effeminatenesse the soule being ouercome and inthralled with the power of lust Now I thinke this concupiscence notes lust as it is in inclination or euil motion before it come to that high degree of flaming or consent and it is well called euill concupiscence for there is a good concupiscence both naturall and ciuill and spirituall Naturall after meate sleepe procreation c. ciuill which is an ordinate desire after lawfull profits and pleasures Spirituall and that is a lust for and after heauenly things And so the spirit lusts against the flesh Now that we may know the Apostle hath great reason to counsell men to mortifie euill thoughts though they neuer come to consent these reasons may shew First concupiscence in the very inclination and first thoughts is a breeder it is the mother of all sorts of wickednesse if it be not betimes killed in the conception The Apostle Iames shewes that concupiscence will be quickly enticed yea it will entice and draw away a man though from without it be allured with no obiect And when it hath drawne a man aside it will conceiue and breed with very contemplatiue pleasures and when it hath conceiued and lien in the wombe of the minde and laine there nourished from time to time vnlesse God shew the greater mercy it will bring forth bring forth I say a birth of some notable externall euill action and when it hath gone so far like an impudent beldame it will egge on still vnto the finiishing of sinne by custome in the practise and so indeed of it selfe it will neuer leaue till it hath brought foorth as a second birth death and that both spirituall and eternall death and somtimes a temporll death too Secondly if these lusts goe no further then the inward man yet sinne may raigne euen in these There may be a world of wickednesse in a man though he neuer speake filthy words or commit filthy action There is a conuersing with the very inward lusts of the flesh which may proue a man to be meerly carnall and without grace as well as outward euill life Thirdly this secret concupiscence may be a notable hinderance to all holy dutie This was that the Apostle so bitterly cries out against in the seuenth to the Romanes This was it that rebelled so against the law of his mind and when he would doe any good it would be present to hinder it This is it whereby the flesh makes war and daily sights against the spirit t is the lust after other things that enters into mans hart and choakes the word and makes it vnfruitfull What is the reason why many pray and speed not is it not by reason of their lusts that sight in their members Qu But is there any man that is wholly freed from these Ans. There is not Euery man hath in him diuerse kinds of euill thoughts but yet there is great difference for then is a mans estate dangerous when these lusts and euill thoughts are obeied serued fulfilled and cared for For those are the termes by which the power of them in wicked men are exprest but so they are not in a child of God that walkes before God in vprightnesse The consideration of all this may break the harts of ciuill honest men For hence they may see that
5. The feruencie of his praiers striueth 6. The constancie of his praiers alwaies 7. The matter he praies for 1. their perseuerance that yee may stand 2. their perfection amplified by the measure full and by the extent of the subiect in all the will of God Praier Doct. Praier is the vsuall remedie and refuge for Gods children in their griefes and desires a remedie I say for all times persons and places As for griefes and feares it is of force and auaileable 1. against the troubles and cares of the world Phil. 4.6 2. against the stings of secret tentations and preuailing sinnes 2. Cor. 12.9 Matth. 9. 3. against the shame of euill workes past both the blushing and gnawing of the conscience inwardly and outwardly the reproach of name Zeph. 3.11 4. against sicknesse Iames 5.15 5. against ill tongues Psal. 119.4 6. against the feare of apostacie 2. Tim. 2.19 And these are the most vsuall things that need to trouble any childe of God And as for desires it is a plaine proposition that God is rich to all that call vpon him Rom. 10.12 This shewes the felicitie of euery childe of God to whom God hath giuen the spirit of his sonne into his heart as a spirit of praier for wee see he cannot be miserable that can pray and it should teach vs that if we would be counted Gods people to shew that we trust God by pouring out our hearts before him in all places and at all times Psal. 6.2.8 1. Tim. 2.8 For you Doct. 1. Ministers must pray for their people as well as preach to them And as this may humble ministers vnder the sense of the neglect hereof so it should teach the people to requite their labour in the Lord by praying for them againe but especially they should take heed they send not their teachers with hearts full of griefe to complaine of them Doct. 2. Praier for others is a principall signe of our loue to them Heereby ministers may trie whether they loue their people and parents whether they loue their children c. Doct. 3. In that Epaphras praieth for them absent he is therein a patterne of a true pastor no distance of place can make him forget the loue of his people Praiers There be diuers kinde of praiers for they are varied first by the place for there is publike praier and there is priuate praier either with our families or alone by our selues Secondly by the manner and that either for forme or affection for forme there are not only ordinary set praiers but eiaculations short requests or desires cast out vpon sudden opportunities these be praiers and accepted of God though the words be few or abrupt For affection in praier there is praier vnto which is required the vsuall deuotion of the heart and there is supplication which is with speciall instance and importunitie Phil. 4.7 Thirdly by the instrument there is the praier of the mouth and the praier of the heart Fourthly by the matter for there is deprecations for turning away of iudgements and confessions with acknowledgement of sinne and petition in matters of request and thankesgiuing for benefits receiued Striueth But why must we striue in praier Because of the greatnesse of our owne wants necessities and because it is a great losse to lose our praiers Quest. But what doth striuing import It imports earnestnesse as it is opposed to coldnesse when we draw neere to God with our lips but our hearts are farre from him or to spirituall fainting in praier Luk. 18.1 Secondly tendernesse of affection both sorrowing and reioicing in praier according to our occasions and the matter of praier Thirdly a resolution to take no deniall Fourthly difficultie for fighting imports opposition Quest. But what must we fight against in praier Answ. 1. Carnall counsell 2. Distractions by the lusts of the flesh or cares of the world 3. The obiects of our owne flesh 4. Our owne vnskilfulnesse to pray striue to learne to pray better 5. Hardnesse of heart 6. Sleepinesse oâ— our body 7. The temptations of Satan 8 Wee must striue against God himselfe as Iacob did by wrestling to get the blessing Vse For reproofe of such as neuer complaine of any impediments in praier nor care how they speed their condition is as farre from happinesse as their practise is from dutie And they are to be blamed that complaine of their lets and discomforts in praier but yet they striue not But wee should learne to harnesse our selues and conscionably striue against all that might hinder vs and to this end set our selues in Gods presence and beseech God to heale our infirmities and helpe vs against all the lets of praier and stirre vp in our hearts the promises made to praier obseruing fit times and watching to all opportunities to be importunate when any doore is opened Lastly would one be feruent in spirit They must then looke to 4 things First they must serue the Lord for a profane person can neuer be feruent Secondly they must labour to reioice their soules with the hope of a better life for such comfortable meditations inflame the spirit Thirdly wee must get patience vnder worldly crosses and tribulations else the cares and vexations of the world will choake all true feruencie Fourthly wee must continue in praier for vse and experience breeds feruencie Alwaies We must be constant in praier 1 Thess. 5.16 Luk. 21.36 To pray alwaies is to keepe a constant order in the daily performance of this dutie and besides to pray vpon all occasions and opportunities The profit comes by this constancie in praier appeares by the proofes to bee 1. much ioy 1. Thess. 5.16 2. they that pray continually shall escape the last terrible things and be able to stand in the day of Christ Luk. 21.36 Heere wee may see the difference betweene a godly minde and a carnall heart The godly minde is alwaies praying but the carnall heart is seldome without a sense of tediousnesse with a desire to be rid of the burthen of it The reason why Gods children be so willingly imploied in much and often praier is partly because God commands them to pray alwaies partly because they finde vnutterable benefit and refreshing in praier and partly they daily get heereby what they desire Mark 11.24 If any take vnto them the words of those wretched Iewes Mal. 3.16 and say what profit is it to keepe Gods Commandements or to walke humbly and that they could neuer finde any good by it I can soone answere that in their praiers and obedience there was no profit for indeede they did not walke humbly nor in the power of godlinesse did they keepe Gods Commandements Ob. But haue not the best of them all their sinnes distractions and wants as well as others how then can they be so bold and frequent in praier Sol. The children of God haue priuiledges others haue not for their wants are couered by Christs intercession and their suits are
to labour for spirituall strength in Grace and to search so carefully into the euidence of Faith for what wee haue and Hope for what wee want as neuer to giue ouer to examine our selues by the signes and promises of Gods Loue till our hearts were setled and stablished in Grace Lastly Gods Children should solace themselues in the feeling and experimentall knowledge of Gods grace so as their hearts should neuer carry them away to make them account the Consolations of God small or to despise the Grace giuen them but rather in the middest of all combats with temptations within or afflictions without to support their Soules with that gratious Promise My Grace shall be sufficient for you and my Power made knowne in your weakenesse Peace The second thing here wished for and to be desired of all that loue their owne good is Peace that is tranquilitie of heart with other spirituall blessings accompanying it with outward things also so farre as they may further our happinesse but the Scripture layes a restraint vpon the getting of this peace and giues rules for the vse of it For if euer wee would haue Peace wee must first be righteous persons that is men that are broken in heart for our sinnes humbled at Gods feete for forgiuenesse and such as hang vpon the Word of GOD to receiue the certaine meanes of our soules reconciliation and the righteousnesse of CHRIST imputed vnto vs such as to whom there is a way and their path is holy But on the otherside vnto the wicked is no peace and they are taken by the Prophet for wicked men that are neuer humbled in the duties of Mortification for sinne that in the hardnesse of their hearts frustrate the power of Gods Ordinances so as they cannot worke vpon them these haue no peace neyther with GOD Angels Men the Creatures or their owne Consciences Againe hast thou gotten peace and tranquilitie of heart euen rest and ease from CHRIST then let this peace preserue thy heart and minde and let it rule Be carefull to reiect all matters in thoughts or opinions in affections or desires in words or actions that might any way interrupt thy peace but by all meanes nourish it delight in it and let it guide to all holy meditations and affections and gainefull practises and endeauours Let the peace of thy heart and Gods spirituall blessing be a rule for all thy actions And lastly with all good Conscience and holy conuersation hold out that when Christ shall come eyther by particular Iudgement to thee in death or by generall Iudgement to the whole world in the last day thou maist be found of him in peace so shall Christ be vnto thee a Prince of Peace and guide thy feete for euer into the way of peace And thus farre of the good things hee wisheth vnto them now follow the efficient causes viz from God the Father and our Lord Iesus Christ. Diuers things may be here obserued First a proofe of the Trinitie or at the least a plaine proofe of two persons the Father and the Sonne vnited in one essence Secondly GOD is here plainely affirmed to be a Father and that hee is in diuers respects first to all by Creation secondly to all the faithfull by Adoption thirdly to Christ by the grace of Vnion as man and a naturall Father as God Thirdly here wee may obserue that grace and blessings must not be looked vpon without some honourable meditation of God and Christ the giuers Fourthly seeing beleeuers haue a God a Father a Christ a Sauiour a Lord they are sure to be in a happy case and may haue what is needfull if they will seeke for it Fiftly wee may obserue we can haue no comfort in the enioying or hope of any fauour or blessing spirituall or temporall vnlesse first God be our Father secondly wee be in Christ. Lastly if GOD be a Father and CHRIST a Lord it stands vs vpon to looke to it that wee performe both honour and seruice And thus of the Salutation The Preface followeth Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you THE Salutation hath beene handled already the Preface followeth and is contayned in this Verse and those that follow to the 12. Verse in which the end and drift of the Apostle is to winne affection to the Doctrine afterwards to be propounded and this hee doth by shewing his exceeding great loue to them which he demonstrates by two things which he did for them viz. he both gaue thankes vnto God in their behalfe and also made many a prayer for them which spirituall duties are better kindnesses and signes of true affection and respect then all ciuill curtesies or outward complements are or can be These things in the Preface are first generally set downe in this Verse and then particularly enlarged in the Verses afterwards first the Thankesgiuing from ver 4. to the 9. secondly Prayer v. 9.10.11 In this Verse hee doth two things first hee giues thankes secondly he prayes In the Thankesgiuing consider first what hee doth in these words Wee giue thankes secondly to whom he doth it in these words To God euen the Father of our Lord Iesus Christ. Thus farre of the order of the words The Doctrines follow which must be considered generally from the whole Verse and specially from the seuerall words The first generall Doctrine is this that it is not enough to salute others kindely but we must doe and performe the sound duties of loue this is from the coherence and condemnes the sinfull barrennesse of many that know a necessitie of no duties of loue vnlesse it be to salute curteously Secondly wee see heare that Tyrants may take away the benefit of hearing reading conference and such like but they cannot hinder vs of praying PAVL can pray and giue thankes in prison for himselfe and others as well as euer before Let wicked men doe their worst Gods Children will still pray vnto God And looke how many promises are made in Scripture to the prayers of the Saints so many consolations are inuiolably preserued vnto them against the rage of whatsoeuer extremitie wicked men can cast vpon them this is a singular comfort Wee Doct. Miserie breedeth vnitie The Apostle that in more prosperous times iarred with Peter and Barnabas can now hold peace and firme vnitie with meaner men and therefore hee saith Wee not I. And thus wee see it was in the times of persecution in Queene Maries dayes the Bishops and Pastors that could not agree when they were in their Seates and Pulpits willingly seeke agreement when they are in prison and must come to the Stake And so it many times fals out in common Iudgements as the sword and pestilence in such times the words of the Prophet are fulfilled Like People like Priests like Seruant like Master like Buyer like Seller like Borrower like Lender like Giuer like
shew at our pleasures but they are necessary such as if they be wanting a sin is committed nay grieuous sins euen against the commandement of Christ Ioh. 13. As I said to the Iewes whither I go can ye not come so to you also I say now a new commandement giue I you that ye loue one another euen as I loued you He shews here that whereas they might be grieued that they should loose Christs bodily presence he had appoynted them a course for their solace and that was instead of Christ as fellow-members in Christs absence in the world to striue by all means to delight themselues in louing society one with another And this Commandement he calls a new Commandement not in respect of the matter of the duty for that was alwayes required but in respect of the forme of obseruing it for the old generall rule was That thou shouldest loue thy neighbour as thy selfe but now that forme as I haue loued you hath in it something that is more expresse and for the incomparable sufficiencie of the president is matchlesse and more full of incitations to fire affection Againe the person that giues it and the time is to be considered I now giue this commandement Men are vsed that haue any sparks of good nature in them to remember and carefully to obserue the last words of their dying friends especially if they charge not many things Why these are the last words of Christ the night before his death euen this one thing he doth especially charge vpon vs Namely while we abide in this flesh and are hated of this world and want those glorious refreshings would come by the presence of Christ to vnite our selues in a holy bound of peace and loue to be kept strengthned by mutuall indeuors in the performance of all the duties of holy affection and that till Christ shall gather vs vnto the glory that he hath with the Father The third Motiue may be taken from the benefites that may be gotten by loue and these are diuers First there is much comfort in loue the Lord doth vsually and graciously water the society conferences prayers and other duties performed mutually by the Saints with the deaws of many sweet and glorious refreshings by which they are daily excited inflamed and incouraged to a holy contentation in godlinesse Secondly Loue is the fulfilling of the Law not only all the duties belonging to humane societies of which he there intreates are comprehended vnder loue as by that great band that tyeth all estates and degrees but also is the fulfilling of the Law by effect in that first it causeth abstinence from doing euill to our neighbour Secondly it causeth men to make conscience of fulfilling the Law and that which is there generally spoken if it be applied to the loue of the Saints may haue his speciall truth in this that there is nothing in outward things doth more fire the heart of a man to the loue of and labour after a godly life then a daily louing societie with Gods children in whom we see godlinesse euen in an experimentall knowledge not layd before vs in precept but described vnto vs in practise with the rewards and fruits of it Yea loue may be said to be the filling vp of the Law as the word seemeth to import in this that it clotheth the duties of the Law with the glory of a due manner and seateth them vpon their due subiects with the vnwearyed labours of constant well-doing Thirdly the due performance and daily exercise of the mutuall duties of loue would be a great testimony and witnesse vnto vs for the satisfying of our consciences in the knowledge of such great things as otherwise are exceeding hard to be knowne as first it is not euery bodies case to haue the Spirit of grace or when they haue it to discerne it yet by this loue it may be discerned for it is one of the inseperable fruits of the spirit Secondly many men follow not Christ at all and among the followers of Christ a great number are not true Disciples Now by loue may all men know that we are Christs disciples Thirdly the winde bloweth where it listeth And that which is borne of the flesh is flesh and therefore great Masters in Israell and Teachers of other men may be ignorant of regeneration yet thereby may wee know that we are borne of God and doe rightly know God if we loue one another Fourthly if wee would seeke God to finde him behold If wee goe to the East hee is not there if to the West yet we can not perceiue him if to the North where he worketh yet we cannot see him he will hide himselfe in the South and we cannot behold him How much more is the way of God in the heart of man vnsearchable And yet though no man hath seene God at any time if we loue one another God dwelleth in vs. Fiftly the election of man before time is like a bottomlesse gulfe and the making of man blamelesse and holy in heauen is a dreadfull mysterie and yet those two glorious branches whereof th one sprowts forth euen beyond time and thother reacheth vp to heauen nay into heauen are both fastned vpon this stocke of loue in respect of one way manner of comming to know them To conclude Saluation it selfe euen our owne saluation is knowne by the loue to the brethren as is cleare in diuers other places of that Epistle Lastly the day of the Lord is a terrible day a day of trouble heauines the strong hearted man shall then cry bitterly then the heauens being on fire shall be dissolued and passe away with a noyse and the elements shall melt with heate the Lord himselfe shall descend from heauen with a showt and with the voyce of the Archangells and with the trumpet of God then shall all the kindreds of the earth mourne and they shall see the Sonne of man come in the cloudes of heauen with power and great glorie And who shall be able to stand in that great and fearefull day euen all such as haue finished their course in the loue of God and his children as certainely as wee now finde loue in our hearts so surely shall wee haue boldnesse in the day of Iudgement The fourth Motiue may be taken from the miserable state of such as finde not in themselues the loue of Gods children First it is a palpable signe they abide still in darkenesse and vnder the bondage of the first death and in danger of the second death Secondly a man can neuer enter into the kingdome of Heauen without it for euery man can say a murtherer shall not be saued so continuing Now it is certaine God hates a man that loues not his children aswell as he doth murtherers he that loueth not his brother is a man-slayer and wee know that no man-slayer can
to trumpet out victorie by shewing the glory of heauen and to set on the Crowne of Hope as the assured pledge of full and finall victory it is Hope that pluckes vp the heart of man to a constant desire of vnion with God by Faith and of communion with man by Loue. And the true reason why so many men vtterly neglect the care to get a iustifying Faith and an inflamed Affection to Gods Children is because they haue no taste of the comforts of the euidence of a better life by Hope Secondly Faith and Hope are two distinct things Faith beleeues the Promise to be true with particular application of the Promise to ones selfe and Hope waites for the accomplishment of it Faith vsually is imployed about reconciliation and a godly life Hope for the most part is taken vp with the retyred and affectionate contemplation of the glory of Heauen the comming of Christ the resurrection of the body and temporall blessings and deliuerance as they are shadowes and types of the last and great saluation Thirdly Hope is no more naturall then Faith and Loue the carnall man is without Hope in the world not that wicked men are cleane without all profession of Hope for few men are so vile but they professe and stoutly auouch their hope in God but this Hope is vaine emptie without euidence or promise such as can neuer profit them and therefore in the eight of Iob hee saith that the Hypocrites Hope shall perish his confidence also shall be cut off and his trust shall be as the house of a Spider It is to be obserued that hee cals wicked men euen all carnall and vnconuerted people Hypocrites and that fitly for euery Sinner is an Hypocrite in some degree and if there were nothing else to proue it their very Hope and wilfull Confidence in the mercies of God without all warrant from the Word or testimonie of Gods Spirit or their owne Conscience would vndoubtedly proue it and for the vanitie of their hope it is fitly expressed in the comparison of the Spiders webbe The silly Spider with many dayes labour weaues her selfe a Webbe in appearance able euery way abundantly to couer her and fit her turne but at the end of the weeke the Maid with a Besome sweepes all downe This poysonfull Spider is euery vnregenerate man or woman this Webbe is their Hope in the framing of which they daily busie themselues and in the couerture of which they vainely repose themselues but when any Seruant comes out of the Lords armie to sweepe with the Besome of Iudgement or Death the whole building of these imaginarie hopes come sodainely and totally downe In the 11. of Iob and the 20. verse it is said The eyes of the wicked shall faile and their refuge shall perish and their hope shall be sorrow of minde In which words the holy Ghost shewes that the time shall come when those vaine hopes shall be driuen out of the soules of the wicked and in stead thereof they shall be filled eyther with desperate sorrowes on earth or with eternall sorrowes in hell What hope hath the hypocrite when hee hath heaped vp riches if God take away his soule Iob 27.8 Noting that if carnall men againe called Hypocrites will not forgoe their fond presumptions while they liue yet by too late experience they shall finde them vaine when Death comes Obiect But then they meane to pray God to forgiue them and hope by their repentance then to finde mercy for their soules Sol. In the 9. verse it is answered thus Will God heare his cry when trouble comes vpon him Quest. But will not God heare mens prayers in the troublesome time of death Ans. Not the prayers at that time made by such men for they are Hypocrites hauing vpon them but the names of God and godlinesse and will neuer in sinceritie pray vnto God at all times neyther in their death doe they pray vnto God because they delight in the Almightie and therefore he shewes Verse 10. that seeing they delight not in God and godlinesse and will not pray at all times that is as well in health as sicknesse in prosperitie as in aduersitie while they might yet sinne as well as when they can sinne no longer therefore their hope of mercy in death shall faile them Quest. But if true Hope be not naturall what is the difference betweene the Hope of the faithfull and this common Hope that so ordinarily goeth vp and downe the world vnder the colours of it or how may wee try our selues whether we haue a right Hope or no Ans. The true Hope is described in seuerall Scriptures by diuers properties which are no where to be found in carnall men First the true Hope layes fast hold vpon the merits of Iesus Christ onely and striues constantly to be established and assured But the common Hope is neuer emptied of carnall confidence and presumption that God loues them for some good things or parts that are in them neyther doth it brooke assurance for with one breath carnall people are absurdly confident of Gods mercy and encounter the Doctrine of infallible assurance Secondly true Hope makes a man more humble but the common Hope makes men more wilfull and obstinate against God and his Ordinances Thirdly true Hope makes a man chearefull vnder all sorts of Crosses by vertue of the very reasons grounded vpon Hope but the common Hope of it selfe will not yeeld a mans heart support against any Crosse. Fourthly the faithfull man can suffer for his Hope but a wicked man can shew no chaine vnlesse it be for his sinne Fiftly true Hope rests vpon Gods promise though neuer so vnlikely to be performed by outward and ordinarie meanes but wicked men with their common Hope are perhaps able to beleeue they shall liue well so long as they see and feele meanes but without meanes they are without Hope Sixtly true Hope will acknowledge as well as know but the common Hope cannot abide profession of Religion it is enough there be a good heart to God Seauenthly true Hope is industrious in the vse of all meanes to come to the end hoped but the common Hope is singularly sloathfull it boasts of a sufficiencie of knowledge and yet neglects the sincere vse of all Gods Ordinances it affirmes deepely of going to heauen and yet cannot tell of one teare for sinne nor one houre truely spent in mortification but trust thou in the Lord and doe good Lastly the true Hope seekes Gods presence and striues in sence to draw neare to God but the common Hope is then at best rest when the heart is furthest off from the care desire or sence of Gods presence eyther in Gods house or abroad The fourth thing that I obserue from the Coherence concerning Hope is the worth of the Grace It is one of the three golden abiliments to adorne a
become God man in person These Natures are personally vnited this vnion is personall but not of persons and it is a vnion of Natures not naturall In these words the Apostle speakes of the Nature assumed viz. his Humane Nature And there are two things to be noted in these words First that hee saith that body not the body Secondly that he saith not simply his body but that body of his flesh That body Heere hee points out a speciall excellency in the body of Christ aboue all other bodies in Heauen and Earth for his body was without sinne formed by the ouershadowing power of the holy Ghost so is no mans else 2. It is assumed into personall vnion with the diuine Nature 3. It was honoured with speciall Prophecies Types and Sacrifices 4. This body was offered vp as a full expiatory Sacrifice 5. It is to be remembred to the end of the word in the Sacrament Body of his flesh To note that it was a true Body like vnto ours and to distinguish it from his Sacramentall and misticall body In two things Christ body was not like ours and in three things it was like It was not like first in the manner of subsisting it was not independent or a person of it selfe 2. In the vitious actions of the substance of it no sinne eyther could or ought to infect it Could not because originall sinne was restrained by the Holy Ghost Ought not because in it a purgation for our sinnes must be made In three things it was like ours first in substance he tooke our whole Nature he was the seed of the Woman of Abraham of Dauid the Sonne of man c. And hee tooke the parts of our Nature both soule and body 2. In properties and thus hee assumed both the properties of the whole Nature in that hee was finite and create And in the parts as in the soule hee assumed Vnderstanding Will Memory and in the Body Figure Quantitie and Circumscription c. 3. In infirmities for hee assumed not onely our Nature but the infirmities of Nature But wee must know that hee tooke the defects or infirmities they call miserable not those they call damnable Thus of the Doctrine of his Nature his Sufferings follow Through death The death of Christ doth reconcile vs in as much as it ratifies the couenant and takes away the guilt of the sinnes of the former Testament and the vertue of it eats downe the power of present sinnes and destroyes the power of our naturall death Christs death differs from the death of all the Elect in three things First in that in death he sustained not his owne person but dyes as our suretie and so is a sacrifice for sinne Secondly he was in death a whole burnt offering for as hee died in body so his soule was an offering for sinne in as much as he sustained the sence of the infinite wrath of God in his Agonies Thirdly in that his death was the death of him that was the Sonne of God Hitherto of the doctrine of the Nature and sufferings of CHRIST the Vses follow First for Instruction The consideration of all this should teach vs 1. to vallew reconciliation with all the graces that flow from it according to the worth of the meanes by which they are procured If there were no other way to know the worth of Gods Fauour Knowledge Spirituall refreshings and Graces yet by the price paid for the purchase of them we may discerne they are worth more then all the world 2. It is not possible for vs to hate sinne vpon the consideration of so pregnant an example of the odiousnesse of it when the imputation of sinne brought the Sonne of God on his knees to his death O the soule Lethargie that hath ouergrowen vs 3. That wee may haue the profit of the Incarnation and Passion of CHRIST in his naturall body wee must be carefull to get into his misticall body 4. The Apostle vseth the Meditation of Christs humiliation to the death as an argument to perswade vs to Compassion Mercy Fellowship in the Spirit Vnitie Humilitie Clemency and meekenesse of minde Phil. 2.1 to 9. Secondly wicked men may here see what smart they are like to feele from the vnpartiall iustice of God Doth hee not spare the body the flesh the bloud the life of his owne Sonne when he became but a suretie for sinne How shall vngodly men euer enemies and neuer sonnes that themselues haue committed sinne escape when the day of wrath shall come Thirdly godly men may heere see great reason of comfort not onely by considering the great loue of Christ and the great benefits must needes flow from his death but if but two things be weighed 1. the honour done to our Nature in that in the humanitie of Christ it is ioyned to the diuine Nature This makes amends for that breach that is made by the damnation of millians in our nature 2. The great certainty of Gods couenant of Grace and Mercy For a mans couenant if it be once confirmed no man abrogates it or addeth or taketh from it therefore much more Gods Couenant shall stand vnchangeable being ratified and confirmed by the death of Christ. Thus of the Meanes The end followes in these words To present you holy and without spot and vnblameable in his sight And in these words is both the presentation and the sanctification of Christians to be considered To present you The originall word is very significant and diuersly accepted it signifies to restore so Asts 9.41 to assemble Acts 2.26 to make present so Acts 23 33. to make ready furnish purge or make cleane Acts 23.24 to make acceptable 1 Cor. 8.8 to make manifest 2 Tim. 2.15 to proue euidently Acts 24.13 to assist and stand too Rom. 16.2 2 Tim. 4 16. to offer by way of dedication or gift to God 2 Cor. 11.2 Luke 2.22 Col. 1.28 It is true that Christ restores vs collects vs brings vs into Gods presence clenseth vs makes vs acceptable assists and defends vs and manifests vs to be holy But I take it principally in the last sence he presents vs by dedication to God Thus Christ shall present vs wholy both at the day of iudgement and in the day of death when he shall deliuer the soule to God Thus also Christ doth present vs in this life 1. When by the preaching of the Gospell he seuers and segregates vs from the world and brings vs into Gods household 2. In Iustification when clothing vs with his owne righteousnesse hee becomes our Iustification 3. in new obedience and that two wayes first when hee presents our workes couered with his intercession Secondly when hee causeth vs to present our selues to GOD both by Prayer consecration of our selues to Gods Seruice and holines of life It must be euery mans care then to seeke his presentation from Christ and to that end by Couenant Prayer and practise deuote himselfe to
with his life the other with his death But some would haue it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à seculis i. à filijs seculi huius from the men of this world sometimes the word notes the state of things in the world as Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not conformed to this World and Ephes. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the course of this world but other render it Ages and so from ages may note the time of the Gentiles or the time since the world began so that it is well rendred in the last Translation Hid from ages and from generations And if any will haue the two words distinguished then it may be from ages quoad Tempora from generations quoad successiones hominum but howsoeuer it is it fully imports the great antiquitie of the Gospell If the Papists will plead antiquitie let them haue recourse to the Word or if their Trumperie will not beare the tryall of this antiquitie it is because there is no truth in them and let this be a sufficient stay to all godly mindes that our Doctrine is grounded vpon the Doctrine of the Prophets Patriarkes and Apostles which are the best auncients but this is generall Ages and generations From the particular consideration â—f these words diuers things will arise First the transitory estate of the world may here be noted the things of the world in their best frame are so mutable that they expire and are altered with varieties and the men of the world haue but their short time and then they goe out and leaue their roomes to their succeeding generation which may serue for diuers vses if it be seriously thought on First it should cause vs to feare him that cannot onely change vs but mowe downe with his Sithe whole generations of men before whom the nations are but as a little dust of the ballance or drop of the Bucket and we should also magnifie and adore that God that is of himselfe subiect to no change and liues for euermore Secondly it should make vs in loue with the world of worlds and to admire the blessed estate of such as shall be accounted worthy to obtaine that world and the resurrection from the dead to such an Angelicall and vnchangeable condition and to this end we should be quickened to a serious preparation for the world to come seeing we haue but our turne and course vpon earth wee should not fashion our selues to this world wee should refuse to square our actions according to the lusts and humours of men let vs serue not the time nor the fancies of men but the King of times Secondly wee should looke to it that neither the cares of this world choake nor the God of this world hide or take from vs the word of the kingdome Thirdly and if wee must not serue the men of the world nor the things of the world much lesse may we serue sinne for if any man be a seruant to sinne hee shall not abide in the house to the next world Fourthly this may abate the great opinion of the wisedome of this world for what shall it profit mee to haue great skill to get money and meanes for this life if I haue no skill or wisedome for the sauing of my soule What shal it aduantage me to haue a nature and carriage tilled and fitted for the winning of friends for this world if I know not how to make me friends for a better world what auaileth it to haue gifts for an eminent place in mans Common-wealth and for want of grace be not acknowledged of the Common-wealth of Israell to what purpose is it to be a Disputer of this world and in the day of Christ to be swallowed vp with amazed silence as not hauing a word to â—ay for thy poore soule And yet prouidence for our future estate may be learned from these Children of this world For if the Children of sinne be so industrious to make shift for their time how much more should the hearts of the Children of eternitie be enlarged to an inflamed care of large prouision for their mortall estate Fiftly this should embolden vs to a willing forsaking of our selues in the worst of all outward trials which is to forgoe euen all for Christs sake and the Gospels if wee be put to it What great thing is it to part with that little All that wee haue in this world seeing it could serue vs but for a little time and at length wee must leaue all and besides by a voluntary abregation wee shall be aduantaged in the gaine of an eternall recompence of reward a hundred-fold better Againe in that the Gospell is hid from whole Ages and Generations of men wee may see that whole multitudes may bee in a miserable estate and that it is no priuiledge for any in sinning that many are such sinners Neither is multitude or succession of men in one minde for matters of Religion any note of the true Church For here are whole ages and many successions of men that all liued and died without the knowledge of the Gospell it is a slender prop for faith to rest on to say our Fathers and forefathers liued and died in this or that minde or opinion Further wee may obserue hence the infectiousnesse of sinne how naturally it will spread euen to the poisoning of whole Worlds of men If sinne but once get a fountaine if the Lord stoppe it not into what riuers of contagion will it defuse it selfe Also we may see how fearefull a thing it is to fall into the hands of an angry God since the liues of so many millions cannot finde pitty or pardon with him And the insensiblenesse of sinners may hence be noted also When would those ages and generations of men haue awaked out of their idolatrous sleepe if the Lord by the voyce of his Sonne and his Seruants had not awaked them Moreouer it may be manifest from hence that the Lord in dispencing his grace is not moued by any outward things for what can any person or people haue to commend them by to God which those Nations had not Lastly we may here see it verified that Gods iudgements are like a great deepe it is not for man to conceiue that hee should be able to search into them Yet least any should stand still and be swallowed vp with amazement at the fall and ruine of those worlds of men let him consider of these things following First that these people were instructed by the Creatures and had a Law written in their hearts Secondly that these terrible desertions and exquisite iudgements were deserued by an infinite measure of horrible â—innes which if wee could soundly considerâ— of our Obiections about their fals would be much dulled Thirdly that it is God that prescribes and describeth Iustice and therefore things are iust because hee doth them not that first man must pronounce them iust and then
by the signes of Gods fauour and markes of saluation And for the worser sort they shun triall because they know before hand their state is not good and besides they liue in some one master sinne or other which they cannot be perswaded to forsake and therefore resolue at least for a time to liue at a venture and referre all to the vnknowne mercie of God 4. If we would be established in beleeuing 1. we must be much in the meditation of the promises of God 2. we must be much in prayer and the acknowledgment of secret sinnes obseruing the comforts of Gods presence and keeping a record of the wonders of his presence and striuing to retaine constantly the assurance wee sometimes feele in prayer 3. wee must cast about how to be more profitable in well doing An orderly life especially fruitfulnesse in our places doth maruellously though secretly establish and settle a mans heart in faith 1. Cor. 15.58 whereas it is almost impossible that a barren life should haue much stedfastnes of assurance againe would wee yet further know how it comes to passe that some men get such a stedfastnesse aboue many others Obserue then and you shall finde that when they finde the pearles of grace and the meanes they will sell all to buy them Now the loue to the meanes is like death or Ielousie that cannot be resisted there is in them a constant coueting of the best things with a true hunger and thirst after them and if they offend God they cannot be quiet till they returne and confesse their sinne and get fauour they will not liue dayes and weeks in a voluntarie neglect of communion with God and therefore reape this vnmoueablenesse as the fruit of their daily conuersing with God Thus of stedfastnes in it selfe Now in the contrarie concerning an vnstedfast faith I propound two things to be considered 1. The effects or consequences and concomitants of it And then the kinds of vnsetled faith Not Scripture onely but vsuall experience shew the many inconueniences that attend such as are not stablished in the faith 1. They want the many comforts the stedfast faith feeleth 2. They are disquieted with euery crosse 3. They are tost with the winde of contrarie doctrine yea the very truth is sometimes yea with them and sometimes nay sometimes they are perswaded and sometimes they are not 4. They finde a secret shunning of the ordinances of God when any approach should be made vnto God 5. The feare of death is almost inseparable 6. They are sometimes frighted with feares of perseuerance besides their daily danger to be foyled by the baites of Sathan and the world Vnstedfastnesse may be considered three wayes 1. as faith is weake 2. as faith is weakned 3. as stedfastnes is lost For the first in the first conuersion of a man vnto God while they lye yet in the cradle of godlinesse They are assayled with much doubting and many feares c. Quest. But what might some one say How can faith then be discerned in the midst of so many doubts and feares Answ. The truth of their faith and grace appeares 1. By their earnest and constant desire of Gods fauour 2. By the tendernes of the conscience in all their actions and their daily feare of sinning 3. By their frequent complaints of vnbeleefe and secret mourning for it 4. By the lowlinesse of their cariage euen towards the meaner sort of those that truly feare God 5. By their desire after the sincere milke of the word Lastly by their indeuour to walke inoffensiuely Quest. But seeing their faith is true what is the cause of the vnsetlednesse of it Answ. They are vnsetled partly because they haue yet but a small measure of sauing knowledge and partly because they discerne not the consolations offered to them and partly for want of application of particular promises that belong vnto them and sometimes it is for want of some of the meanes and in some it is because they see a greater power in some of their corruptions then they thinke can stand with true grace Now for the remedies of this vnsetlednes This weake faith will grow setled more and more if they continue vpright in the vse of the meanes especially as their reformation and victorie ouer sinne increaseth and as they grow more and more confirmed in the diuorce from the world and carnall companie and they grow more expert in the word of righteousnesse especially after the Lord hath refreshed them with the frequent comforts of his promises and presence besides conuersing with the faithfull and established Christians And all this the sooner if they doe propound their doubts and by asking the way seeke daily direction especially if they resigne ouer their soules to the ministerie of some faithfull and mercifull man of God who as a nurse shall daily feed them with distinct and particular counsell and comfort Thus of the vnstedfastnes that accompanieth faith weake Now there is an vnstedfastnes accompanieth faith weakned that is such a faith as was sometimes stronger For the clearer vnderstanding hereof I consider three things 1. The causes of this weaknes of faith 2. The signes to discerne it 3. The remedies There may be diuers causes or meanes to weaken strong faith 1. Losse of meanes 2. secret sinnes ordinarilie committed not lamented not reformed 3. Presumptuously to vse ill meanes to get out of aduersitie 4. Relapse to the loue of the world The signes to discerne it are 1. the sleepinesse of the heart 2. feare of death 3. constant neglect or secret contempt of fellowship with the godly 4. The ceasing of the sensible working of Gods spirit within 5. Raigning discontentment 6. Securitie vnder knowne sinne The remedies are 1. A serious and sound examination of the wants and faults which by this weaknes they are fallen into 2. A constant and daily iudging of themselues for their corruptions till they recouer tendernesse of heart and some measure of godly sorrow for them 3. It will be expedient that they plant themselues vnder the droppings of a daily powerfull ministerie 4. The meditation of their former feelings 5. The vse of the Sacrament of the Lords Supper this is a meanes to confirme faith both weake and weakned Lastly they must hold a most strict watch ouer their hearts and liues till they be re-established in a sound course of reformed life Thus of faith weakned 3. Stedfastnes may be lost note that I say stedfastnes of faith may be lost I say not that faith may be lost that is true faith this stedfastnes was lost in Dauid Salomon and it is likely in Iob too The causes of this losse of stedfastnes are diuers in some it is the invndation of afflictions violently and vnresistably breaking in vpon them especially raising the fierce perturbation of impatiencie thus it was in Iob. 2. In some it is some horrible sinne I say horrible sinne either because it is
to signifie that he died for other mens sinnes Now for the second viz. the buriall of Christians they may be said to be buried euen whiles they liue for of the buriall of the bodie he cannot meane here in diuers respects 1. In respect of disgrace and reproch the throats of wicked men are often an open sepulchre into which if the names of the godly fall they are buried for the extremitie of disgrace and reproch with which they couer them 2. In respect of abnegation or the deniall of the loue and care for earthly things and so we are buried to the world when like dead men we care not for it but deuote our selues to the contemplation of heauenly things 3. In respect of mortification of our sinnes the scripture by diuers metaphors expresseth the diuers degrees of mortification For first there is the wounding of sinne when the sinner is pricked with remorse by the law Secondly the condemning of sinne when the sinner keeping a spirituall assise doth examine confesse and iudge himselfe guiltie before the Lord. Thirdly the crucifying of sinnes when the sinner racks his owne soule by godly sorrow driuing in the nailes of Gods threatnings with acknowledgment of his owne deserts and restraining his flesh through a spirituall reuenge not caring to expose himselfe to the shame of the world so that in Christ hee may finde atonement for his sinnes Fourthly the killing of sinne when the sinner puts off the bodie of sinnes and forsaketh his euill waies Now then after this followeth the last degree and that is here the buriall of sinnes Certainly there remaines euen after true repentance in the very godly a great deale of hidden corruption of nature inward waÌ„drings distractions after the world sudden euill propositions against God or his word or prouidence or presence or promises or peoplei mpatience secret pride and somtimes hypocrisie a frequent rebellion within against good duties vnthankfulnes frequent omissions eâ—ther of holy duties or the care of the power of them hastines or anger impure desires thoughts of reuenge besides a great deale of disorder he may finde in desires thoughts of reuenge besides a great deale of disorder he may finde in himselfe both at home and abroad Now it is not enough nor may he rest in the former repentance but he must proceed euen to the remoouing of these remainders of corruption death commonly ariseth out of the disease of someone part but buriall couers all The worke of reformation and repentance many times begins at the care of some few principall sinnes but wee must neuer be quiet till we burie the whole old man with his works so that in one sense the buriall of sinnes is nothing else but the progresse of mortification Againe after we haue forsaken our sinnes to burie them is to keep a diligent watch ouer our nature and to take downe our flesh yea sometimes with refraining of lawfull delights or pleasures Further the buriall of sinne it may import our care after we haue left our sinnes to remoue them out of sight both out of Gods sight by suing out our pardon and out of the sight of our consciences by quieting them in the application of the bloud of Christ and the promises of grace and out of the sight of others so farre as our sinnes were scandalous also by shewing forth our repentance and care to auoide all appearance and occasions of like sinning Great is the glory and happinesse of Christians that haue attained to this buriall of sinne for these serue God in a neere acquaintance with him these haue ouercome the world these can stand before death and iudgment vnapalled these are mightie in the power of Gods ordinance these know the secrets of the kingdome of God these are without the reach of the Law and feele not the sting of crosses these are had in singular honour with God and the holy Angells of heauen and the prouidence of God is vsually eminent towards these Now for the third might someone say what hath the Christians buriall to doe with Christ how is there any relation between them Answ. Our spirituall buriall in the progresse of mortification depends vpon Christ diuers waies 1. In that he hath required and made gratious promises to it 2. In that the efficacie of the meanes by which it is wrought comes from Christ. 3. In that it is accepted of God onely for Christ and through his intercession 4. In respect of example he was buried as well as we But chiefly in respect of vertue our buriall of sinne is wrought by a vertue arising from Christs buriall in the graue The Vses of all this followes First for information here we may see how God stands vpon mortification and that men must not thinke alwaies they haue done inough when they haue left their faults and withall wee may see how dangerous a course they take that so soone giue ouer the exercises of mortification for by this meanes we cause the old sinnes many times to breake out againe and their consolations are small and seldom crosses daily trouble them and the heart is often grieued and griped with feare and terrible doubts or else they are quickly ouergrowne with a spirit of slumber Secondlie for instruction to be carefull to bury our sinnes but here take heed of the dissimilitude for in some things the comparison cannot hold as here in two things for first when we bury the bodies of our friends we bury them in hope they shal rise againe And secondly we mourne because we must part with them but both these must be denied here It is the propertie of the wicked to part with their sinnes with sorrow because they must leaue them or else with hope that at length they may returne to them againe But let all such as feare God be otherwise minded especiallie let vs learne from this comparison of buriall to aduantage our selues in what we may in mortification if the master be buried we know all his seruants will attend the funerall so is it with vs in the mortification of sinnes if wee light vpon the master sins and drag them to the graue we shall be sure of all the attendants they will follow to the funerall The Iewes manner was to bury with odours so should we our odours and sweet smelling praâ—ers offered vp in the mediation of Christ. And howsoeuer this worke may seeme difficult yet God many times strangely releiues our infirmities After Iezabel was cast downe and dead â—hey had not been long within but sending out to bury her they found nothing but the skull and her feete and the palmes of her hands so many times would it be with vs if we cast downe the Iezabels our sinnes when wee come â—o finâ—sh our mortification we may by the strange help of God finde the body of the master gon we know not how so as wee shall not be troubled vnâ—esse it be with some skull or
and quickned in Iesus Christ godlinesse in generall hath the promises of this life and the life to come In speciall first great is the honor of their birth greater then if they were borne of the greatest blouds of men These prolong the daies of Christ vpon earth being gotten by the trauell of his soule 2. They are sweetely comforted and tenderly vsed in the healing of all their sorrowes Ier. 31.25 Hos. 14.5 Esay 57.15.16 61.1.2.3 Micha 7.18 Ezec. 11.19 Esay 50.4 Act. 3.19 3. All their sinnes are forgiuen as the coherence shewes and these scriptures further confirme Esay 44 22. Ephes. 1 7 6. Rom. 3.25 1. Cor. 6.11 Heb. 8.12 1. Ioh. 1.7 4. They are in great account with God 5. They are deliuered from this present euill world euen from bondage vnder the custome of it from the practise of the vices of it from the fellowship with the men of it and from the plagues that belong vnto it 6. They are blessed with the seedes of all spirituall blessings in heauenly things 7. They are happie in their heauenly relations to God to Iesus the mediator to the Angels of God to the spirits of the iust and to the faithfull euery where 8. They are assured of the successe of all the meanes of saluation Esay 12.3 65.15.23 56. 1. Cor. 3.21.22.23 Esay 55.6 9. They haue great promises of comfort audience protection and deliuerance out of all their troubles Esay 4.5.6 Rom. 8.17 c. 2. Cor. 1.3.4 Esay 41.12 42.13 49.14 10. The spirit of God is powred vpon them to assure them of Gods louing presence To bring them forth into libertie To enlighten them To sanctifie them To make intercession and that by making them pray And by producing mightie successe in praier And to make them fruitfull both in graces and duties And to be their seale and earnest of the inheritance purchased Lastly they haue an assurance of a most glorious inheritance reserued from them in heauen prepared from the foundation of the world Now if any enamoured with these priuiledges aske how we may know whether we be conuerted and quickned or not I answere it may be knowne by diuers signes of these signes some ageee to the weake Christian and some to the strong Christian. The first signe that vsually breaks out in a conuert is affliction of conscience which is such an inward pricking in the heart as causeth him voluntarily to remember his euill waies and iudge himselfe daily for it mourning for his sinful life confounded in himselfe for his waies which were not good The second is affection to the word such an affection it is as esteemeth the word aboue all treasure and longs daily after it it makes them flie as the doue to Gods house and as doues to the windowes yea their affections to it are such as heauen suffers violence They feele a sauor of life in the word Christs words to them are spirit and life Yea such is their affection to the word they can be content to receiue it with patience and much afflictions And if they obtaine a sanctuarie of God they will endeauour their owne daily sanctification by it They will practise the word and be exercised by it The third signe that discouers it selfe in them is their loue to such as feare God which they shew by their admiration of them and by their delight in their fellowship and by a willing communicating to them in all readie seruice and well-doing The fourth signe is their ceasing from sinne euen their daily endeauor to subdue and forsake all sorts of sinnes inward aswell as outward secret aswell as open lesser aswell as greater yea not sparing their most pleasing gainfull or beloued sinnes The fift signe is a holy constant desire after Gods fauour and remission of sinnes as the greatest happinesse reioicing in all the hopes and signes of it The sixt is that they can loue and forgiue their enemiese. Now there are other signes in stronger Christians such as these 1. A full assurance of faith in Iesus Christ. 2. A longing and constant desire of death and loue to the appearing of Iesus Christ in a sensible and ardent measure and that in prosperitie 3. A great conquest and victorie in ouercomming the world and the flesh 4. The spirit of praier and such like The vse of this point concerning the quickning of the godly by true conuersion to God is diuers First since this is the first and common worke without which we can neuer get out of our naturall miserie here may the cursed and damnable waiwardnesse of the most be reproued who liue snorting in sinne as if they needed no conuersion to God How hath a very spirit of spirituall fornication intoxicated men and besotted them that they cannot minde to returne Three sorts of men greiuously trangresse against this doctrine 1. The carelesse that freeze in their dregges and consider not whether God will doe good or euill 2. The inconstant whose righteousnesse is as the morning dew that by flashes and fits only thinke of turning to God 3. The profane scoffer that speakes euill of the good way of God and reprocheth by consequent the very bloud of Christ without which he can neuer be saued 2. Here is an excellent comfort to weake Christians note that the text saith quickned nor borne to assure the weake that though their strength be but as the childs when it lieth in the wombe and is first quickened and not so much as the strength of a childe new borne yet they are accepted with God The first springings in the wombe of grace is precious before God â—hough euery thing be not yet so cleerely performed yet if grace be but conceiued in them God knowes them and owes them and will not denie his owne workes but annexeth here forgiuenesse of sinnes euen to this first sprouting and forming of true grace 3 How should the consideration of this worke and the glorious priuiledges belonging to it euen compell all men to awake and stand vp from the dead 〈◊〉 neuer giue ouer till Christ be formed in them labouring aboue all things to be made new creatures resoluing to begge this quickning at Gods hands till by his word he be pleased to beget it in them Lastly how should they walke in newnesse of life that are borne againe of God there is a path and it is called holy and they must walke in it seeing this grace hath appeared how should they deny vngodlinesse and worldly lusts for euer resoluing to liue soberly and godly and righteously in this present world And they should giue all diligence to make vp their assurance of their holy calling and election Girding vp the loines of their mindes that they might trust perfectly on the grace that
ministery of his angels to translate the blessed soules to their place of peace rest and ioy And lastly hee shall appeare in the end of the world in glorious Maiesty to iudge all men and Angels and this is the appearance heere mentioned There is noted to be a threefold Iudgement The first Iudgement and that was accomplished on man and Angels at their first fall then there is a middle Iudgement and so God iudgeth the wicked and the righteous euery day And there is a last Iudgement and that is this Iudgement about which Christ is heere sayd to appeare The doctrine of the last Iudgement is in a manner onely to bee found in the Church They were darke and vncertaine things the Philosopher could see by the light of nature And the Lords messengers haue in all ages from the first beginning till now mightily vrged the terror of this day to awaken the secure worlde Henoch prophesied of it so did Moses and Dauid and Solomon and Daniel and Ioel 〈◊〉 â—â—lachie so did Christ himselfe and Paul and Peter and Iohn and Iude Neither is the assurance of the Iudgement to come waranted by the words of Gods seruants onely but the Lord hath left many works of his owne as pledges that he will once at length for all iudge the whole world for sin The drowning of the old world the burning of Sodome the destruction of Ierusalem were assured foretokens that the Lord would not put vp the infinite iniquities of the world but will most seuerely punish for sinne the pleading of the conscience foretels a iudgement to come the sentence of death pronounced in Paradise and renewed with such terror on Sinay did euidently assure that God meant to call men to an account The lesser Iudgements in this life are but foretypes of that last and greatest Iudgement to come And lastly the dragging of men out of the world by death is nothing else but an Alarum to Iudgement Yet as there is a necessary vse of the knowledge of this dreadfull and glorious doctrine So there is a restraint to be layd vppon vs this is one of the things wherein we must be wise to sobriety We must represse the itching of our eares and be content to be ignorant of what is not reuealed this is a doctrine to be inquired into more for vse of life then to feede the curiosity of contemplation Concerning the Iudgement to come if any aske Who shall iudge I answer that in respect of authority the whole trinity shall Iudge but in respect of the execution of that Authority Christ onely shall iudge and that as man it is true that the Apostles and the Saints are sayd to iudge the tribes of Israel and the world but they ony iudge as assessors that is they shall sit as it were on the bench with our Sauiour Christ when he iudgeth And if any aske in the second place Whom Christ shall iudge I answer hee shall iudge the euill Angels for they are reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day He shall iudge also the man of sinne euen the great Antichrist that hath made such hauocke in the Church and seduced the nations with the wine of his fornications euen him shall he consume with the brightnesse of his comming He shall iudge also all reprobates men women and children of all ages nations and conditions for though he shall not know them in respect of approbation yet he shall iudge them and make them vnderstand he knew their transgressions Further he shall iudge the very Elect though it shall be with a different Iudgement For we must all appeare before the tribunall seat of Christ that euery one may receiue the things which are done in his body Lastly in some sence it may be sayd he shall iudge the whole world for the heauens and the earth that now are are kept by the word of God reserued vnto fire against the day of condemnation and of the destruction of vngodly men and the Apostle Paul sayth that the feruent desire of the creature made subiect to vanity by man waiteth for this reuelation of the sonnes of God at the last iudgement for they are subdued vnder hope and shall at that day by the sentence of Christ be deliuered from the bondage of corruption into the glorious liberty of the sonnes of God Thirdly if any aske where this iudgement shall be I answer that seeing the Lord hath not determined it it is curious to enquire and more curious to assigne the very place as some haue that wrote it should be in the valley of Iehoshaphat or as others would haue it on Mount Sion whence he ascended This we know it shall bee neere the earth in the clouds of Heauen where Christs throne shall be set and further then this we need not enquire There haue beene also many opinions about the time when it should be Some thought that as the world was sixe dayes in creating and then the Sabaoth of rest came So the world should last 6000. yeares reckoning a 1000. yeares as one day and then should come the eternall Saboath Others distribute the times thus 2000. yeere before the Law 2000. yeeres vnder the law and 2000. yeers after the law and then comes the iudgement Others thought the world would last after Christ so long as it was to the flood from the creation and that was as they say 1656. yeers Others thought it should be as long to the iudgement after Christ as it was from Moses to Christ and that should be 1582. yeers this experience hath proued false Other say Christ liued 33. yeeres and the world should continue for 33. Iubilies after Christ. What can be said of all or the most of these opinions and such like but euen this that they are the blind fancies of men For is there not a plaine restraint laid vpon men in this question when the Lord Iesus said it is not for you to know the times and seasons which the father hath put in his owne power And of that day and hower knoweth no man no not the Angells of heauen but my father only And the Euangelist S. Marke addeth that the sonne of man himselfe knoweth not the day and hower Not that simply Christ is ignorant of the time of the last iudgement but he was said not to know because he kept it from our knowledge Or else he knew it not as he was man or rather in his estate of humiliation and in his humane nature he did not precisely know it But that hinders not but that in his estate of exaltation as he is now in heauen and hath all power and iudgement committed vnto him he may and doth fully vnderstand it But letting these things passe the principall things for vs to be informed in is concerning the
day of iudgement and this last appearance of our Lord and Sauiour Iesus Christ are these three First the signes of his comming Secondly how or the forme of the iudgement it selfe when he doth come And lastly the vse we should in the meane while make of the doctrine of the last iudgement For our better remembrance the signes of Christs comming to iudgement may be briefly reduced into this Catalogue Some signes goe before and are fulfilled before he appeare Some signes are conioined with his appearing The signes going before are more remote or more neere The more remote signes are these First the vniuersall preaching of the Gospell to all nations Gentiles as well as Iewes Before the end come saith our Sauiour This Gospell of the kingdome shall be preached throughout the whole world for a witnesse to all nations Secondly most cruell persecution Euen such tribulation as was not from the beginning of the world Thirdly a generall falling away or apostasie of the Churches in Antichrist Fourthly warres and rumors of warres famine pestilence and earthquakes in diuerse places Fiftly false Prophets and false Christs which shall deceiue many The signes more neere are First the preaching againe of the euerlasting Gospell Secondly the detection and fall of Antichrist and the spirituall Babell Thirdly the calling of the Iewes after the fulnesse of the Gentiles is come in Fourthly coldnesse and security in the world as in the daies of Noah Fiftly the shaking of the powers of heauen the darkning of the Sunne and Moone and the falling of the starres c The signes conioined are especially two First the wailing of all the kindreds of the earth Secondly the signe of the sonne of man Which what it shall be I cannot describe And thus we are come to the very time and execution of the iudgement And therein consider First the preparation Secondly the iudgement it selfe Thirdly the consequents of the iudgement The preparation is two fold First of the Iudge Secondly of the iudged Vnto the preparation of the Iudge may be reserred these things First his commission or that singular power giuen him of the father to execute iudgement vpon all the world And this shall be then made manifest to all men Secondly the cloathing of the humane nature with a most peculiar and vnsearchable maiesty and glory most liuely expressing and resembling the forme and brightnesse of the father Thirdly the attendance of thousand thousands of holy Angels in the perfections of their splendor Fourthly theÌ„ choice of a place in the clouds of heauen where he will sit Fiftly the erecting of a most glorious white throne which what it shall be who can vtter yet without question it shall visibly then appeare And thus of the preparation of the Iudge The Iudged shall be prepared foure waiâ—â— First by citation Secondly by resurrection Thirdly by collection Fourthly by separation First they shall be cited to appeare The word is three times cited First by the Prophets and fathers before Christ. Secondly by the Apostles and ministers of the Gospell since Christ. And the last summons is this here meant which shall be performed by a shoute from heauen and the voice of the last trumpe And this shall be the voice of Christ the Archangell of God and ministred by Angells For that it shall be Christs voice is plaine the dead shall heare his voice as he saith in Iohn And the Lord himselfe shall descend from heauen with a shoute with the voice of the Archangell and with the trumpe of God That the ministery of Angells shall be vsed is manifest by the Euangelist S. Matthew who reporteth Christs words thus And he shall send his Angells with a great sound of a trumpet Secondly vpon this voice shall a resurrection follow which may bee two waies considered First euery man in his owne body whether he hath done good or euill shall reuiue and rise vp out of the graue or other places of the earth or sea or aire without any losse of any part that so euery man may in his very body receiue what he hath done whether good or euill Secondly the liuing shall be all changed in a moment in the twinckling of an eie at the last trumpet And this change shall be in stead of death and a kind of resurrection Not a change of substance but of qualities Our corruptible shall put on incorruption Thirdly then shall the Angells gather and collect and bring into one place from the foure winds of heauen that is from all the foure parts of the world all that are quicke or dead now raised or changed elect or reprobate and such is theâ—r power that they will be able to driue in the mightiest wickedest vnwillingest yea though they were neuer so many millions of them Lastly when they are thus brought together there shal be made a separation For the sheepe Gods elect shall all be put on Christs right hand And the reprobate or goates shall be compelled to his left hand And thus of the preparation The iudgement it selfe followeth In the iudgement it selfe I consider three things First by what law man shall be tried and iudged Secondly by what euidence Thirdly what the sentence shall be For the first the Gentiles shall be iudged by the law of nature The vnbeleeuing Christians in the visible Church shall be iudged by the word or law writ or preached to them According to that of the Apostle they that haue sinned without the law shall perish without the law and they that haue sinned vnder the law shall be iudged by the law And our sauiour saith He that refuseth me and receiueth not my words hath one that iudgeth him the word that I haue spoken it shall iudge him in the last day And the faithfull shall be iudged by the Gospell euen by all those comforts and promises contained in or belonging to the couenant of grace applied to them in this life and must fully then bee confirmed and accomplished For the sentence at the last day shall be but a more manifest declaration of that iudgement the Lord in this life most an end by his word hath past vpon man For the second the euidence shall be giuen in principally by the opening of three bookes The one is the booke of conscience and the other the booke of life and the third the booke of Gods remembrance The booke of conscience is that word which is kept within euery man of all sorts of actions And that conscience may at that day giue in fuller euidence it is certaine that after the resurrection it shall be almost infinitely extended by the power of God to expresse this last testimony both in the good and in the euill The booke of life is Gods sacred and eternall record of all those persons that
dote on it with his heart Thirdly the nature of couetousnesse it will neuer be satisfied and how should it for the desire of the couetous is not naturall but against nature Naturall desires are finite but vnnaturall desires find no end And therefore cannot be filled with the finite things of the world Besides earthly things are vaine and empty Now the vessell that is only full of wind is empty still for all that So is the mind of the couetous His heart will be no more filled or satisfied with gold then his body with wind Hereupon it is that a couetous man is alwaies poore and hath not what he hath But hath his wealth as the prisoner hath his fetters viz. to inthrall him Fourthly the nature promise and prouidence of God He is a heauenly father is he a father why then do we doubt of his willingnesse to helpe vs and is he a heauenly father why then doe we question his all sufficiency to prouide what we need besides hath he giuen vs life and and will he not giue vs food to preserue life doth he daily prouide for thousand thousands of foules that are base creatures and will he not prouide for man whom he created after his owne image and made him Lord of all creatures doth he cloath the grasse of the field which is to day and to morrow is cut downe and will he not cloath man oh the weaknesse of our faith Besides is not the Lord engaged by promise neuer to leaue vs nor forsake vs Fiftly the condition of the couetous All his care cannot adde a cubit to his stature And besides the poore and the vsurer meet together in many things One God made them both One sunne lights them both One heauen couers them both and one graue of earth shall hold them both Sixtly the gaine of godlinesse it is betâ—er thrist to couet after godlinesse For it hath the promises of this life and the life to come And who can count the gaine of godlinesse seeing God is the godly mans portion and his exceeding great reward The third preseruatiue is the daily practise of piety If we would seeke the kingdome of God first both in the first part of our life and in the first part of euery day of our life as well in our houses as in Gods house these religious duties constantly performed would be a great and continuall helpe against worldly cares they would cleanse our hearts of them and daily prepare our hearts against them But how can it be otherwise with a man then it is they must neeeds liue and die the drudges of the world seeing they haue no more care of holy duties at home or abroad they liue like swine without all care of any thing but rooting in the earth The fourth preseruatiue is the due preparation for Christs second comming For when our sauiour Christ had dehorted men from the cares of this life he adioines this exhortation let your loines be girded about and your lights burning and ye your selues like vnto them that waite for their master when he will returne from the wedding that when he commeth and knocketh they may open vnto him immediately blessed are those seruants whom the Lord when he commeth shall find waking c. One great reason why couetous men doe so securely continue in the immoderate cares for this world is because they do so little think of death and iudgement Whereas on the other side Christians doe with some ease withdraw their hearts from the world when they haue inured themselues to die daily by the constant remembrance of their latter end and by holding fast the euidence of faith and hope waiting when Christ will call for them The fift preseruatiue is to shunne the meanes and occasions of couetousnes And to this end it is good not to conuerse much with couetous persons or to get our selues liberty to conceiue the hope of any long prosperity and rest in the world and generally we should labour to obserue our owne hearts and other mens liues and what we find to be a meanes to kindle or inflame couetous desires that we should auoide and betimes set against it or mortifie it And thus farre of couetousnesse and thus also of the catalogue of sinnes from which he doth disswade The reasons follow Ver. 6. For the which things sake the wrath of God commeth on the the children of disobedience Ver. 7. Wherein ye also walked once when he liued in them These words containe two reasons to enforce the exhortation in the former verse Th one is taken from the euill effects of the former sinnes ver 6. The other is taken from their owne experience while they liued in the estate of corruption ver 7. in laying downe the reason from the effect two things are to be noted First what sinne brings viz. the wrath of God Secondly vpon whom viz. vpon the children of disobedience Before I come to intreat of the wrath of God a part I consider of it as it stands in coherence with the former reason For in these words we are assured that man liuing and continuing in filthinesse and couetousnesse shall not escape Gods wrath For they incurre both his hatred and his plagues both which are signified by the word wrath And if any aske what plagues filthy persons and couetous persons shall feele I answer briefly and distinctly that neither of them shall scape Gods wrath as the Scriptures plentifully shew The filthy person brings vpon himselfe Gods curse temporall corporall spirituall and eternall temporall for whoredome and any kinde of vncleanenesse brings vpon men many temporall plagues in their estate the fire of Gods iudgements consuming many times their whole increase as hath beene shewed before Corporall for God many times meetes with the sinnes of the bodie by iudgements vpon the body so that many filthie persons after they haue consumed their flesh and their body by loathsome diseases which follow this sinne in the end say with the foolish young man Oh how haue I hated instruction and despised correction now I am brought almost into all euill in the middest of the assembly Spirituall for vncleanenesse breeds in many a reprobate sence and finall impenitency Many also for their filthinesse are pursued with secret and fearefull terrours of conscience and sometimes frensie and desperate perturbations Eternall for the adulterer destroyes his owne soule and is shut out of the Kingdome of Heauen As hath beene also before declared Neither let the couetous person thinke he shall speed any better For God hates him wonderfully and therefore the Prophet Ezechiel sayth that the Lord smites his fists at the couetous which is a borrowed phrase to expresse most bitter and sharpe threatnings Now least the people should obiect that those were but great words the Lord would not do so they would deale well enough with the Lord. He preuenteth it and sayth can thy heart endure or can
3.1 and all this they haue done with great successe for their reines haue taught them in the night and their soules haue beene full as with marrow But we may iustly complaine and take vp the wordes in Iob 35.10 But none saieth where is God that made me euen the God that giueth songs in the night But it is spirituall watchfulnesse that is here specially required and it is nothing else but a Christian heedfulnesse obseruation and consideration both for preuention of euill and imbracing of the meanes waies and oportunities of good And thus wee must watch first our owne hearts to spie out where any spot of spirituall leprosie in thoughts or affections breakes out to heale it in time Secondly the practises of Sathan that we be not insnared with his spirituall baites and methods Thirdly the waies of God if any mercy appeare or fountaine of grace open to snatch vp our incense and runne presently to Gods Altar and offer with our sacrifice the calues of our lippes or if any threatning arrest vs or iudgement befall vs to make our peace speedily and flie from the anger to come Fourthly the comming of Christ either by death or iudgement specially we should watch vpon whom the ends of the world are come But that which is here principally meant is watching vnto praier and thus wee had neede to watch 1. to the meanes to get abilitie to pray 2. To the opportunitie and occasions of praier 3. To the successe of it to take notice of Gods answere and our speeding waiting vpon God till he giue a blessing or if God hide himselfe to sue out an attonement in Christ. Thus of Watching With thankesgiuing D. 1. When we haue any suites to God for what wee want we must carefully remember to giue thankes for mercies receiued and particularly for all Gods mercies in praier 2. In that the Apostle so often vrgeth the dutie of thankesgiuing it shewes that naturally wee are exceeding vnthankefull for the mercies of God and that few of vs are carefull to yeeld God constantly this sacrifice 3. There are diuers kindes of thankesgiuing or diuers waies of thanking God For men giue thankes 1. By receiuing the Eucharist which is called the cuppe of blessing 2. By obedience of life for he that will truely offer praise vnto God must order his waies aright 3 By opening our lippes to sound forth his praise and thus Gods name is honoured both by the thankes or praise 1. Of celebration when we tell of Gods mercies to others 2. Of inuocation when we speake of Gods praises to God himselfe in praier this is heere specially meant and of this I haue intreated before at seuerall times out of other places of this Epistle Thus much of the manner how we must pray The matter followes and first of the persons for whom we must pray Praying also for vs. In Generall I obserue three things 1. That wee ought to pray one for an other 2. That one great meanes to get a large heart in praier and the perseuerance in the practise of it is to endeauour after tender and affectionate desires to helpe others by praier 3. That Christians should desire the praiers of others as carnall men make vse of their friends to get their helpe for wealth offices c. So should Christians improue their interest in the affections of their friends by seeking prayer of them Also It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together and so notes that it is not enough to pray for others but we must pray with others and mutually help one another by faith knowledge and praier For vs Here I obserue 4. things 1. That the greatest in the Church need the praiers of the meanest 2 That in hearing praier God is no accepter of persons he is aswell willing to heare the Colossians praiers for Paul as heare Paul pray for the Collossians 3. It is the dutie of the people to pray for their ministers 4 It is to be obserued That he wisheth them to pray for other Preachers aswell as for himselfe there may be a spirituall pride in desiring the praiers of others he did not enuie that others should haue roome in the hearts of others aswell as hee Thus of the persons for whom The things for which are two waies to be considered 1. As it is briefly laid downe 2. As it is more largely explicated It is laid downe or propounded in these words that God would open to vs a doore of vtterance and is explicated in these words that follow by the subiect reason and end A doore of vtterance There are diuers doores in the Scripture in the metaphoricall acceptation of the word There is the doore 1. Of admission into the functions of the Church Ioh. 10 1. 2. Of life and the doore of life is the wombe of the mother Iob. 3.10 3. Of protection and so to be without doores and barres is to be without defence and protection Ier. 49.31 4. Of grace and regeneration Ioh. 10.7.9 Psal. 24. vlt. Reuel 3.8 5. Of death and iudgement Iob. 38.17 Act. 5 9. Iam. 5.9 6. Of glory Reuel 21.12 Lastly there is a doore of guifts as of knowledge Reuel 4.1 Prou. 8.33 Of faith Act. 14.27 Of vtterance 1. Cor. 16.9 So heere the doore of vtterance comprehends 5. things 1. Libertie and free passage to preach the Gâ—spell 2. Oportunitie 3. Power of preaching 4. Courage and boldnesse with full vent to rebuke mens sinnes and reueale all Gods counsels without feare of any mans face 5. Successe euen such vtterance as will open a doore into the hearts of the hearers so that to pray for the opening of the doore of vtterance is to pray for libertie oportunitie power courage and successe Vse Is first for ministers and then for the people Ministers may see heere what it is that specially makes a happy Pastor not liuing countenance of great men c. but libertie courage power c. And it greatly taxeth foure sorts of Ministers 1. Dumbe Ministers that vtter nothing 2. Fantasticall Ministers that vtter the falshood of their owne braines that speake their owne dreames and from the vanity of their owne hearts and seeke out for the people only pleasing things dawbing with vntempered morter 3. Idle Ministers that vtter not all Gods counsell for matter or for time speake but seldome to the people preach not in season and out of season 4. Cold Ministers that seeke not the power of preaching striue not to approue themselues in the sight of God and to the conscience of men The people also should make conscience of their dutie they may learne from hence what to pray for and should daily with importunity beseech God to giue this wide doore of vtterance to their Teachers Before I passe from the matter he praies for I must note a doctrine lies secretly lodged within the same we may finde in the end of this verse that the Apostle was in prison and yet he doth not
desire to haue the doore of the prison open but the doore of his heart open to vtter the mysterie of Christ Noting that it is a greater want to want the liberty of his ministry in respect of vtterance then it is to want the liberty of his body in respect of the prison We should take notice of this for diuers vses 1. For thankfulnesse if there be a doore of vtterance opened in Gods house 2. For preuention of all things as much as lieth in vs that might stop the mouthes of Gods faithfull ministers There are fiue things that stop the mouthes of ministers in generall 1 Ignorance and presumptuous sinnes in the ministers themselues for polluted lips are no lips of vtterance the lips of the minister should be touched with the coales of knowledge zeale and mortification 2. The sinnes of the people many times put the Teachers to silence the rebellion of the house of Israel made Ezechiel dumbe that he could not preach Ezech. 3.26.24.27 3. The violence of persecutors preuailes often to shut the wide and effectuall doores of powerfull preaching 1. Cor. 16.9 and therefore we should pray that God would deliuer his faithfull ministers from vnreasonable and absurd men 1. Thess. 3.2 4. Discouragement and feare silence many a minister in respect of the life and power of preaching 1. Cor. 16.9.12 Heb. 13.17 Lastly humane wisdome not only lets the people from the profit of hearing but likewise it lets the minister from the power of preaching God would Doct. 1. The hearts of ministers yea of the best ministers are naturally shut they haue no gift to profit withall but they haue receiued it and who is sufficient of himselfe for these things Doct. 2. T is God only that opens vnto men the doore of vtterance t is hee that makes the heart of the Priest fat and creates the fruit of the lips to be peace he openeth and no man shutteth and shutteth and no man openeth and it should teach them lesse to feare men and their rebukes and the lesse to care for the rage of the oppressor for if he will giue libertie who can restraine it and if he will silence who can inlarge Euen vnto vs. This manner of speech notes either his humilitie or his restraint in prison or the difficultie of vtterance His humilitie it may note in this sense that howsoeuer he hath beene a blasphemer or persecuter c. yet that God would be pleased to honour him and his worke so much as giue vtterance euen to him and such as he is His restraint in prison it may import also and so his desire is they should not pray onely for ministers that were at large and enioied peace but also euen for him and such others as were in prison for a godly Preacher will not be idle no not if he come into prison and thus also it notes that the wisest men of themselues are not able to teach with power and profit the simplest and meanest men an Apostle cannot teach a prisoner without Gods speciall aid and blessing These words may note also the difficultie of vtterance as if he should say you had need to pray not only for ordinarie but extraordinarie ministers Thus of the thing praied for as it is briefly propounded Secondly it is inlarged 1. by the subiect 2. by a reason 3. by the end The subiect of the vtterance is the mysterie of Christ. To speake the mysterie of Christ. Christ is a mysterie to the Gentiles to the Iewes to Heretickes to Papists to carnall men yea to godly men It is a mysterie to the Gentile that there should be a Sauiour To the Iewes that saluation should be in the Carpenters sonne To the Papists that he should be the Sauiour alone To the Heretickes that hee should be a Sauiour in both natures To the carnall man that he should be a Sauiour in particular to him And to the godly man that he should be such a Sauiour But to expresse this more particularly Christ is a mysterie fiue waies for there are mysteries 1 In the person of Christ for what tongue can describe the supercelestiall vnion of his natures or the treasures of wisdome and knowledge or the fulnesse of the Godhead that dwels in him bodily 2 In his life and death The world could not comprehend the bookes that might be made of the wonders of his birth life and death We may see in that that is written what to adore for in this world a perfect knowledge we shall neuer attaine 3 In his body which is the Church for who can declare his generation or expresse the secrets of his power and presence in filling her who himselfe is her fulnesse and filleth all in all things or describe the manner of the vnion betweene Christ and his members Is not this a great mysterie 4 In the Sacraments of Christ The holy inuisible presence of God is a mysterie the communion of the body and bloud of Christ not locally or by contact and yet truly is a mysterie the seale of the holy spirit of promise vpon the hearts of beleeuers in the due vse of the Sacraments is a mysterie The spirituall nourishment that comes to the soule by such secret and hidden passages inuisibly is a great mysterie 5 In the Gospell of Christ. And by the mysterie of Christ in this place I thinke is meant the Gospell of Christ and it is called a mysterie because of the hiding of it If you aske me where the Gospell hath beene hidden I must answer it hath beene hidden 1. in the breast of God from all eternitie 2. in the shadowes and types of the ceremoniall Law which was the Iewes Gospell 3. in the treasurie of holy Scriptures 4 in the person obedience and passion of Christ who was the substance of the Mosaicall Ceremonies and the quintessence of all Euangelicall doctrine 5. in the hearts of Christians If you aske me from whom it was hidden I answer not from the elect for God by preaching reuealed it vnto them in due time but from wicked men but with great difference for to some there is no Gospell at all giuen as to the Gentile to some not giuen plainly as in those congregations of Israel to whom this euangelicall loafe is not diuided though in the whole lumpe it bee giuen to some not giuen in the power of it for though they heare the preaching yet by reason of mixtures carnall wisdome or ignorance and confusednesse in the Teachers there is little power in it to some not giuen internally though externally they haue meanes in the plentie and power of it If you yet aske me what causeth this hiding of the Gospell from such as liue euen in the light of it I answer it is either 1 The vaile of their owne ignorance 2 The powerfull working of the God of this world to blinde them 2. Corinth 4.4 3 The custome in sinne and customarie abuse of pleasures and profits 4 The
he was without forme and despised among men Thirdly his life was hid in the graue Fourthly it was hid in respect of the horrors he felt in his soule the Lord as it were hiding his louing countenance from him for the time Fiftly his glory in Heauen is hid from the world and the Saints on earth haue but a glimpse of it All this may comfort vs seeing nothing can befall vs but what hath befallen our head and if the world will not acknowledge our glory and the beauty of the profession of sincerity it matters not it could not see the excellency of Christ when he was on earth In God our life is hid in God either in respect of obiect because it principally consists in the vision of God or causally as God is the first cause to beget it and still to preserue it or els with Christ in God that is with Christ who incomprehensibly rests in the bosome of the Father Or lastly in God that is apud Deum in the power of God to dispose of it at his pleasure which should comfort vs seeing none hath power ouer our life but God and teach vs to commend our spirits into his hands Ver. 4. When Christ who is our life shall appeare then shall yee also appeare with him in glory These words containe the second motiue to perswade to the meditation of heauenly things if men would consider of the certaine and glorious appearance of the Lord Iesus Christ when hee shall come to take account of all the actions of all men and put an end to all the earthly felicities which man hath with so many inuentions sought and withall but thinke how vnauailable all earthly things will be at that day either to deliuer from the terror of the Iudgement or the horror of the euerlasting misery will certainely follow if men bee not more carefull to prouide for their soules beforehand by following the study of better things but especially if men would consider the great gaine and profit that godlinesse at that day will bring and the incomparable glory that all heauenly minded Christians shall then bee exalted vnto The thought of these things daily and truely layd vnto mens hearts would much excite and stirre vp to a constant care of preparing our selues against that day and would greatly weane vs from the cares and delights in these transitory and earthly things heere below that will so little auaile the owners in they day of death and will be of so little vse in that immortall estate vnto which after this Iudgement the godly shall be translated So that these words offer two things to be intreated of First the glorious appearance of Christ. Secondly the glorious appearance of the Christian in the day of Christ. But before I enter vpon the particular and full discourse of those two glorious appearances some things may be briefly and generally noted 1 That the knowledge of those last things is not a curious or vnprofitable knowledge but contrariwise ought to be searched after as exceeding vsefull in the life of man 2 That the doctrine of the glory of Christ and Christians in that last day is now but little knowen or discerned and that the word appeare imports so as the fulnesse of Christs Maiesty or of the Christians glory will not appeare till the very Iudgement day the better sort know but in part and the worser sort are so blinded by the diuell and besotted with sensuality and the loue of earthly things and withall are so conscious to themselues of the euils they are guilty of that they haue no desire to discerne or to be taught to know the doctrine of Christs comming 3 Those words which is 〈◊〉 yoâ— are not to bee altogether passed ouer they plainely aâ—â—irme that Christ is our life and this is an honor that the Lord challengeth to himselfe and therefore as he would be acknowledged to bee the way and the truth so also he addeth I am the life and to to this end hee came that men in him might haue life And with great reason is Christ sayd to be our life for he formed vs at first when we were not and quickned vs when we were dead and hath prouided a better life for vs and doth preserue vs vnto eternall life and daily renew life and power in the hearts of his people and will raise our bodies at the last day The consideration heereof may both teach vs and trie vs it may teach vs as to acknowledge that we haue receiued life from Christ so to dedicate what remaineth of our life to the honour and seruice of him that is the Authour and sole Lord of our liues and withall to runne vnto him for the daily preseruation and renuing of life and louelinesse in vs. And it may trie too For till we can trulie say out of feeling and experience Christ is the life of our liues we shall hardly finde reason of comfortable hope in our appearance before him at the last day And they onely may truely professe that Christ is their life that first can liue by the faith of Christ accounting themselues to haue enough if they may see comfort in Gods promises made in Christ and feele the ioyfull fruits of Christs fauour and presence howsoeuer it goe with them for outward things Secondly that doe continually sacrifice and deuote vnto Christ their best desires and endeauours and that with resolution to cleaue to his seruice all the dayes of their life And thirdly that can bewaile his absence or displeasure as the most bitter crosse so as they could feele and out of affection say of such times and such a condition that the true life of their life was absent or remooued from them Now I come to the appearance of Christ. I haue not heere to doe with the appearance of Christ as it is considered in the fore ordination of God before the foundation of the world but of the accomplishment of it and so christs appearance is of diuerse kindes For first he hath appeared vnto the whole world as the true light that made the world and lightneth euery man that commeth into the world and thus he appeared in the light of nature Secondly he appeares to the whole Church consisting both of good and bad by the genenerall light of doctrine and Scripture but many receiue not his testimony Thirdly he hath appeared corporally in the daies of his flesh once in the end of the world to put away sinne by the sacrifice of himselfe and to dissolue the worke of the diuell then was fulfilled that great mystery God was manifested in the flesh Fourthly he hath and doth daily appeare in the hearts of all the faithfull by the manifestation of the spirit of grace whereby hee doth not onely shine but also dwell in them Fiftly he hath and doth appeare in the day of death by the