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MATTH. 16. 24.Then said Jesus unto his Disci∣ples, If any man will come after me, let him deny himselfe, and take up his crosse and follow me,
25. For whosoever will save his life, shall lose it: and whosoever will lose his life for my sake, shall finde it.
26. For what is a man profited, if hee shall gaine the whole world, and lose his owne soule? Or what shall a man give in exchange for his soule?
27. For the Sonne of man shall come in the glory of his Father, with his Angels, and then hee shall reward every man according to his workes.
28. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man comming in his King∣dome.
THe occasion of these * 1.1 words was the of∣fence that the Apostle Peter took, when our Lord Jesus Christ had preached the doctrine of the Crosse, & had fore-told his own passion and suffering shortly at Jerusalem. Hereupon Peter (as a Politician, turning himselfe to carnall counsels) draweth his Ma∣ster aside, and wisheth him to look better to himselfe, and wise∣ly to prevent these troubles, Ver. 22. Our Saviour now per∣ceiving
that hee went about to disswade him from that great worke, for which hee came into the world, & on which the salva∣tion of the whole world depen∣ded, most sharply reproves him, as a most speciall agent of Sathan, though hee were his Disciple a thousand times, Ver. 23. And yet, not forgetting his wonted com∣passion, taketh occasion thence to instruct him, and all the rest of the Disciples; yea, and with them all Beleevers, that they also after his example must bee in a readi∣nesse to deny themselves, and take up his crosse and follow him.
The words containe in them * 1.2 the institution of a Christian man, or of a Disciple of Christ; who is here, 1. Informed: 2. Confirmed in the first Principles of his holy profession.
The Information is in Ver. 24. * 1.3
The Confirmation in all the rest to the end.
The former is an universall Ca∣non for all that meane to give their names to the profession of Jesus Christ, consisting of three branches, wherein they must bee soundly initiated:
If any man will bee my Disci∣ple, or, will follow mee.] Which words concerne us all, not excep∣ting or exempting any that inten∣deth soundnesse in Christianity: and no calling, no sexe, no age, nor condition of life can free any Christian from the rules follow∣ing.
Object. Christ spake them only to his Disciples, as the words be∣fore. * 1.5
Answ. 1. Saint Mark saith (cha. 8. 34.) Christ called the people * 1.6 or multitude, and said. Hee spake it to all, as concerning all. 2. By a * 1.7 Disciple or Follower of Christ
in our Text, is not meant onely those twelve Apostles, who are * 1.8 so called in a peculiar manner, be∣cause they were chosen to bee trained up & instructed in Christs own family in the future service of the Church: Nor onely those faithfull men and women, whom Christ honoured to follow his owne person in the daies of his flesh; but all faithfull ones that shall learne, beleeve, and practise holy doctrine, and follow his holy life to the end of the world: for these himselfe hath honoured with this name, Luke 14. 26. If * 1.9 any man come to me, and hate not all for me, hee cannot be my Disci∣ple. Act. 11. 26. the Christians and Disciples were all one.
If any will follow mee.] The Papists gather, that it is in our free-will to follow, or not. But
1. Christs scope is not here to shew how we come to him, but
who they be that come; and not from the cause of their com∣ming, but from the effects.
2. If wee will learne from * 1.10 Christ the cause of our comming to him, he will not have us find it in our selves, but without us. Joh. 6. 44. None comes to me, unlesse the Father draw him: his free-will drawes him not, Nature drawes him not, but the grace of the Fa∣ther: And Ver. 45. Hee that hath heard and learned of the Father, comes unto me: Where this com∣ming is not ascribed to the will or study of him that is taught, but to the excellency of the Tea∣cher.
But a more pertinent question is, how wee may know that wee * 1.11 are Disciples and Followers of Christ. And beside the signes in the Text, wee shall discerne it by sundry markes: as
1. The Disciples were called by Christs owne voice, and de∣pended * 1.12
on the mouth of Christ. * 1.13 By the word of Christ must thou also bee made a Disciple; thou must be called by his voice in the Ministery. Doest thou then cleave to the means of growth in grace, & listen attentively to the word of Christ? so did the Disciples, and so wilt thou. But if thou carest not for the preaching of the word, if thou desirest not to grow in knowledge, but conten∣test thy selfe in thy ignorance, or with some confused knowledge: If the word bee neere thee, thou runnest from it; if it bee absent, thou runnest not after it: thou hereby shewest thy selfe to be no Disciple.
2. The Disciples being called, * 1.14 left all for Christ, and acknow∣ledged no Master but him, be∣cause he had the words of eternall life. If thou also bee a Disciple, thou renouncest all other Ma∣sters, and all employments that
will not stand with Christianity. If thou be a Disciple, thou know∣est the truth, and the truth hath set thee free, Joh. 8. 31. Of a ser∣vant of sin, thou art a freeman in grace. The Disciples walked in a course of mortification; they sought not the world nor them∣selves: they were no swearers, gamesters, deceivers, usurers, ha∣ters of grace, lyers, or slanderers; and if thou be so, thou art no Di∣sciple.
3. The Disciples were called to be neere Attendants of Christ, * 1.15 to abide and continue with him, and performe all his commande∣ments. John 8. 31. If yee abide in my word, yee are verily my Disci∣ples: that is, if yee continue both in the faith and obedience of my word. Art thou a neere friend un∣to Christ? so were they. Yee are * 1.16 my friends (saith Christ) if yee doe whatsoever I command you. The best triall of thy friendship to
Christ is in difficult, costly, and dangerous commandements: So * 1.17 the Lord tried Abrahams friend∣ship. Otherwise, Why callest thou him Lord, as if thou wert a Disci∣ple, and doest not the things hee commands thee?
4. The Disciples were glad of Christs presence; and when hee * 1.18 was absent, their hearts were full of sorrow. If thou likewise be a Disciple, thy soule rejoyceth in the presence of Christ, in his or∣dinances, in the directions and consolations of his Spirit: thou art alive when his sweet word drops upon thy soule, and thou droupest when Christ hath with∣drawne * 1.19 himselfe from thee in any of these meanes of his presence. But canst thou be a Disciple (ex∣cept a Judas) that findest as much sweetnesse in the word of Christ, as in the white of an egge? that professest thou hast no comfort in the word, but it is a perpetuall
dropping and molestation? that risest up against Christ for his word (as Judas) because the word of Christ detecteth thy co∣vetousnesse, pride, deceit, treache∣ry, other wickednesses?
5. The Disciples had commis∣sion and commandement to make * 1.20 other Disciples, and so did: They were diligent in their callings, & exercised therin the love of God, and love of men; were sober, godly, humble, walking in the steps of Christ their Lord & Ma∣ster, spending themselves in do∣ing good to others, departing with dearest things, their names, their liberty, & life for Christ & his Church. So the generall cal∣ling of a Christian is, to make Di∣sciples, to bring men to Christ, by instruction, admonition, reproofe, comfort; herein expressing love to Christ and his members: And to walke beseeming the Gospel; for the honour of Christ, making
him our patterne, and walking as he walked; of which afterward. * 1.21 In a word, to be all that wee are for Christ, that Christ may bee magnified by us, whether by do∣ing * 1.22 or suffering; whether by life or death.
6. A speciall badge of a Disci∣ple * 1.23 is charity: John 13. 35. By this shall all men know yee are my Disciples, if yee love one another. Every mans disciples are known by some speciall badge or cogni∣sance: Moses disciples by cir∣cumcision, feasts, and sacrifices. The Scribes and Pharisees disci∣ples by fastings, watchings, phy∣lacteries, long praiers, & the like. But a true note, whereby a Disci∣ple of Christ may be knowne, is christian love; being an immedi∣ate fruit of christian faith: where * 1.24 that fire is, it will appeare in this heat and light; for faith worketh * 1.25 by love: and hee that walketh by faith, walketh in love; and hee * 1.26
that is joyned to the Head by faith, is united to the members by * 1.27 love.
But art thou a Disciple, and li∣vest * 1.28 in uncharitablenesse, envie, malice, slandering, lying, or any the like sin? Know,
1. A Disciple is borne of God, * 1.29 and beares the image of his Fa∣ther, who is love, 1 John 4. 8. this then is a birth from hell, and an issue of him, who is a man-slay∣er * 1.30 from the beginning.
2. The Disciples had the pre∣sence, * 1.31 leading, and inhabitation of the Spirit of God, and conse∣quently, the bond of the Spirit, which is love, the fairest fruit of * 1.32 the Spirit, by which Christians are knit together, & made of one spirit. But is the uncharitable wretch led or inhabited by this Spirit, or by the spirit that lusteth * 1.33 after envie? Such may say to Christ, as the Jewes, We are none of thy Disciples, but Moses disci∣ples; * 1.34
or rather, wee are neither thy disciples nor Moses, but of Jannes and Jambres, and Judas, * 1.35 who resisted both Moses and Christ.
3. A Disciple is a member of * 1.36 the Church, a chiefe subject in the Kingdome of Christ; but a malicious man is none of Christs Kingdome: for when a man is brought into the Kingdome of Christ, the Lion and Lambe feed * 1.37 together, the childe and cocka∣trise: Now he puts off his fierce nature, his lionish, aspish, waspish and poysonfull disposition; he is now of a wolfe and devourer made tame and tractable, as a Lambe of Christs fold, and as a childe of God his Father: inuni∣on both with head & members, and acknowledgeth all the tyes and bonds between himselfe and his fellow-members: They are children of one Father and Mo∣ther, God and the Church; bre∣thren
of the same elder brother, Jesus Christ; of one houshold of * 1.38 faith; sit at the same table, clo∣thed with the same suits, heires of the same inheritance; and can * 1.39 these live as Jewes and Samari∣tans?
4. The Disciples respected all Christs commandements; but * 1.40 that which above all Christ was so earnest in, they would not for∣get, his new commandement of lo∣ving one another: Col. 3. 13. and 1 Pet. 4. 8. Above all things put on love. What, above faith, confi∣dence, prayer, and the like? No; faith is the parent of love: but above all graces that binde man to man, of which the Apostle there speaketh. It is the sinewes in the body, the cement in the house, without which all were but cobling and confusion. He is no Disciple, no living stone, who is not coupled with this cement, called the bond of perfection. * 1.41
Well, get those graces in truth, and be not discouraged for their weaknesse. (For how weak were the Disciples while Christ was with them?) Christ will yet acknowledge thee a Disciple, if men doe not, and owne thee when thou darest scarce owne him.
[Let him deny himselfe.]
Here our Saviour propounds * 1.42 the first note and tryall of a Di∣sciple, the renouncing or forsa∣king of himselfe: Where
For the first of these. By him∣selfe * 1.44 are meant,
1. Things outward: that is, concerning the outward man, yet so neere him, as they are after * 1.45
a sort himselfe: Not onely his ri∣ches, which a man is willing to hold as fast as his life; nor onely his friends, which are most dear, as a second selfe: but even his name, his liberty, his life it selfe, all which must be willingly and cheerfully given up to God, and denied rather than Christ and his truth; that a man may say with Peter, Master, wee have left all to follow thee, Mat. 19. 27.
2. Things inward, which can * 1.46 hardly bee distinguished from himselfe, and which yet come neerer the quicke; as namely, a mans whole corrupt nature: And here, taking it to peeces,
First, hee must deny all the wisedome of the flesh, which is * 1.47 enmity to God. And till this be done, there is no savouring of the things of God, no relish in Gods word, wisdome, or waies.
2. Hee must deny his owne * 1.48 corrupt will, which is contrary
to Gods will, and onely seeketh how it may please it selfe. And till this bee denied, well thou maist say, Thy will be done, but it shall be by others, not by thy selfe.
3. He must deny all his owne * 1.49 corrupt, carnall, and unmortified passions and affections; as carnall love, feare, hatred, anger, and the like: for even all these branches must bee stocked up with the root.
4. He must deny all his owne * 1.50 wicked inclinations, the streames and incessant stirrings of naturall corruption, as apt to bee kindled as any Gunpowder by the least sparke: whether more common to the nature of man, or more proper to a mans owne person, as hastinesse, pronenesse to revenge, to hatred, injustice, or the like.
5. Hee must denyall wicked * 1.51 habits and sins, the acting of lusts and vices; as all intemperance, rotten speech, uncleannesse, cove∣tousnesse,
wrath, envie, pride, idlenesse, and the like; that a man live not now to himselfe, but * 1.52 wholly to Christ whom he pro∣fesseth to follow.
In a word, all selfe-respects, * 1.53 selfe-seeking, selfe-aymes must be renounced, and the Christian wholly vanish into nothing, and all things in the world become drosse and doung in comparison of Christ.
Next, of the difficulty. Who seeth not by this time what a dif∣ficult precept our Saviour hath enjoyned every one of his fol∣lowers? even the cutting off of hands, and plucking out of eyes, * 1.54 the most necessary and tender parts, and casting them away. To discerne which difficulty a little more distinctly:
1. Consider the neernesse of things to be denied. Were it on∣ly * 1.55 in things without us, as to part with friends and riches, this
were a difficult commandement to flesh, as appeares in the exam∣ples both of him that must first * 1.56 bury his father, and bid his friends farewell, as also of the young man that left Christ because of his possessions. But when it comes * 1.57 so close to us, as to lead us out of our owne reason, wisedome and judgement, what an hard province proves it? For, who thinkes not his reason neerer him than his re∣ligion? what worldly-wise man can yeeld to that of the Apostle, That he must become a foole to bee * 1.58 wise? To advise a man to despise lands, liberty, and life for his pro∣fession, were to wish a man to hate his owne flesh, which no man in his wits ever did. To per∣swade to the keeping under of lusts, and to the forgoing of dear∣ling sinnes, is, to cut them short of meat and drinke: these are sweet morsels, which they hide under * 1.59 their tongues, & will not let goe.
2. Naturall pride and selfe∣love * 1.60 is such, that it is with us as with Solomon in the dayes of his folly, Eccles. 2. 10. Whatsoever mine eyes desired, I withheld it not. Nay, wee wish so well to our selves, as wee could not offer the least wrong to our least & lowest joynt, nor endure it of others. We are so far from crossing our selves, that wee endure not any other should crosse us, or deny us in our persons or corrupt lusts. Haman is sicke on his bed, be∣cause Mordecai denies him obey∣sance. If John deny Herod his Herodias, hee shall dye for it. If Jonas lose his gourd, hee will be angry to the death. If a man touch Lamech, hee will revenge seventy times seven times. Such impatiency and impotency is in our nature, if wee bee crossed in our wils.
3. Distrust in God, and trust * 1.61 in the meanes, maketh the pre∣cept
yet more difficult. We see not easily how wee can do well without friends, wealth, liberty, favour, preferments. Wisedome (wee say) is good with an inheri∣tance, Eccles. 7. wee would be on the sunny side, and on the gathe∣ring hand; and it is a sore thing to forsake all; which makes the young man goe sad away from * 1.62 Christ himselfe. God in his crea∣tures wee can better content our selves withall, than either in himselfe or in his Son. Our un∣beleeving hearts see the gift bet∣ter than the giver. Wee cannot live by promises; something we would have in hand, and are loth to let all our hold go.
Ye see the necessity of selfe-de∣niall. * 1.63 Our Lord was not igno∣rant how this precept is an hard saying, able to discourage any from once thinking to follow him, or become a Disciple: And therefore his great wisedome
would not have laid this ground for a foundation, if it had not bin so necessary, as without it the whole frame of profession would prove ruinous: For,
1. The Context affirmeth a * 1.64 twofold necessity of this selfe∣deniall; * 1.65 both in the words imme∣diately going before (for with∣out it a man cannot bee a Disciple of Christ;) and in the words im∣mediatly following: for where∣as every Christian must bee ac∣quainted with the crosse, no man can take up his crosse patiently, who hath not first denied him∣selfe; and therfore that is rightly set after this.
2. The corruption of nature is * 1.66 such before grace, as that a man in every thing is wholly tainted, and contrary to the image of God. Now all that vicious dis∣position must bee renounced, be∣fore Gods image can bee renew∣ed, even as all old rubbish must be
carried away, before a new frame can be reared.
3. All true wisedome is lost by the fall, and an infinite lumpe * 1.67 of folly bound up in the heart of e∣very * 1.68 naturall man. Now though true wisedome be offered againe in the word, yet can it never bee embraced before the other bee displaced, no more than light can be manifest, before darknesse bee chased away.
4. The Gospel offereth Christ * 1.69 as a Physitian only to the sicke and diseased, and as a Saviour to the lost sheep of the house of Israel. And therefore necessarily must a man deny all the meanes hee can make or devise to help himselfe, before hee can come to see what need hee hath of Christ. Hee must come first to discerne his mise∣rie and lost estate, before hee can beleeve and relye on Christ for salvation.
5. The whole scope of the * 1.70
Word is that golden rule of all the Law and Prophets; namely, to teach us to love God & Christ above all, and our neighbour for * 1.71 his sake as our selves. And there∣fore that corruption of nature, whereby every man loveth him∣selfe, and seeketh himselfe & his owne profits, rather than Gods glory and his neighbours good, must bee denied before wee can take out any lesson of the word.
6. No obedience can be accep∣tably * 1.72 performed to God without selfe-deniall: for many comman∣dements are hard and difficult, as that to Abraham of killing his son: many are dangerous that may cost a man his life, as Johns Ministery did: many are costly, and may cost a man his whole e∣state. Now never can any of these bee cheerfully and willingly un∣dertaken, till these strong holds of flesh in man bee demolished. A man may professe himselfe a
servant of Christ: but little is the service he shall do him, till this be done.
As wise master-builders there∣fore * 1.73 are most carefull in laying the lowest and first stone, so must wee begin the building of Chri∣stianity where our Lord enjoynes us; namely, in the deniall of our selves. Faile in this foundation, * 1.74 and the whole frame of Christi∣anity tottereth, and falleth to the ground: For,
1. Can a servant please his Master, or a wife her husband, who denies not her selfe, and sub∣jects not her will to his? And canst thou bee wedded to Christ, and not subject thy will to his?
2. Whence doe men follow the course of the world, and will be taught no better? (they must sweare, and lye, and drinke, and raile, and serve the times, and persons, and pleasures:) but be∣cause they think it folly and pre∣cisenesse
to deny themselves or their ordinary liberties to follow Christ: And,
3. Is it from any other cause * 1.75 that men thrust themselves into Gods chaire of estate, to revenge their own wrongs, and challenge, & take challenges into the field, to the perpetrating of horrible murders; or else basely stabbe and wound; but because they thinke it disgrace and cowardise to de∣ny a mans selfe, and to put up the least wrongs?
4. Whence is it else, that ma∣ny pretend to follow Christ, but * 1.76 upon condition they may not de∣ny themselves? for they must be gainers by their religion, which must be another Diana, to bring profit to the Crafts-Masters. Have * 1.77 those learned selfe-deniall, that measure their religion by their gettings, but will be sure to bee no losers by it? like the Swal∣lowes, that will take their Sum∣mer
with us, but not our Win∣ter.
5. Whence is it, that some in * 1.78 case of necessity can cast no part of their superfluity into the Treasury, when the widow can cast in all that ever she had? And Ananias & Sapphira that had not denied themselves, could give three parts of their estate away to pious uses; and how farre are most behind them, who professe selfe-deniall? Nay, it is the sin of many great professors, that what need soever Christ in his mem∣bers hath, they must remit no∣thing of their costly apparrell, full diet, and following of fashi∣ons; which shew them lovers of * 1.79 pleasures more than of God. Crumbes now and then they can part withall, but endure no de∣••riment, no abatement. These certainly have not yet denied themselves.
6. Whence is all the deniall * 1.80
of Christ at this day, but for want of selfe-deniall? Why did Peter * 1.81 deny his Lord, but because hee could not deny himself? Whence are so many Apostates & Demas∣ses in our age, that fall to Popery, to novelties, to false or no wor∣ship, but for want of self-deniall? They must please, & rise, & serve the times & themselves, and the appetites of Patrons, and then farewell Christ and his truth.
This was the cause, that many Disciples walked no more with him, John 6. 66. for they could not deny their own wisdome to sub∣scribe to his. And many among the Rulers beleeved in him, but durst not confesse him, because they loved the praise of men more than the praise of God, chapt. 12. 42. 43.
Quest. But the duty being so necessary, as without it can be no Christianity; and so difficult, as scarce one of a thousand is wil∣ling
to undertake it; what are * 1.82 the helpes and meanes, by which wee may be forwarded herein? for the Lord hath not left us de∣stitute of meanes, if wee bee not wanting to our selves.
Answ. True: And therefore,
1. Wee must not conceive it naturall for a man to crosse his corrupt nature; for nature forti∣fies it self in all the holds: It must be therefore a superiour fire that must descend to make a man hate himselfe for the love of God & Christ. Regeneration is a worke of the Spirit, and strength to o∣vercome our selves is not from our selves. And therefore wee must pray for the truth of this grace of Regeneration; and never bee at rest till wee finde it in our selves in some degree of it, en∣couraging our selves in that pro∣mise that the Spirit is given to those that aske him, & is powred * 1.83 on the thirsty grounds.
2. Consider what an advantage * 1.84 it will bee to take our selves in hand before our lusts be growne strong in us, and how they are farre more easily denied in the first motion and rising of them, than when they have seated themselves with delight in the affections and members, and are growne from motions to acts, from acts to customes, from cu∣stomes to habits, and from habits to another nature, that is, after a sort become the man himselfe, that hee can as soone leave to bee himselfe, as leave these. And therefore wee must subscribe to the wisedome of Jesus Christ, who enjoynes it as the very first worke of Christianity, fit to bee first set upon.
3. As it must be the first, so al∣so * 1.85 the continued act of a Christi∣an, to stand in the deniall of him∣selfe, seeing the enemy continu∣ally useth our owne naturall in∣clinations
against us to our owne hurt: he plowes with our owne heifers, even those lusts in any kind which he finds not through∣ly denied. Wee must therefore instantly watch them, and try them, and finding them corrupt, presently cut them off, and deny them.
And because they are not de∣nied, * 1.86 till the contrary bee practi∣sed, our care must bee that the roome of our hearts bee taken up with good desires and motions, and the lustings of the Spirit, which being contrary, will keep out, and keep under the lusts of the flesh. And indeed this is the strongest deniall of our selves, when we are strongly resolved in our selves, rather to bee sufferers than doers in any wicked motion; and retaine with us a stedfast pur∣pose to please God in all things, though it be with the displeasure of our selves, and all the world.
4. Whereas the high moun∣taines of pride resist this selfe-deniall, * 1.87 wee must labour for the grace of humility, which onely can bring these mountaines into a plaine. To which end consider thy owne estate,
1. What it is by nature; and that is such, as thou hast no cause * 1.88 to be proud of it: as, what cause hath a condemned rebell to bee proud in going to execution?
2. That it can bee no better by grace, till thou bee humble: * 1.89 God gives grace onely to them; and the raines of grace fall off the mountaines, and water onely the vallies to fruitfulnesse.
3. What it ought to bee by grace. Still humble and lowly. * 1.90 Grace is as the light in the soule, that discovers all our defects and spots, and all the nasty corners in our hearts, to keep us low.
4. What thou art restored to * 1.91 in Christ, both in grace and glo∣ry,
but all upon condition of self-deniall: for neither Christ nor the Christian have any other way to the crowne, but by the crosse; and no reigning with Christ, but upon condition of suffering with him.
So of the fourth meanes.
5. Whereas distrustfulnesse of heart wedgeth and rivetteth us * 1.92 into the world, so as a man can∣not easily command his heart off the least unlawfull gain of it (and much lesse the whole) for Christ; Labour daily for the strengthe∣ning of faith in the providence of God, and bring thy heart to leane upon that, and not upon thy self, or any inferiour meanes. For which purpose,
First, consider what a base fol∣ly * 1.93 it is, to seek after vaine and earthly contents, and in the mean time neglect and despise heaven∣ly. What other is it, but to catch at shadowes?
Secondly, set the promise e∣ver * 1.94 before thee: that to them that seek the Kingdome of God first, every good thing shall bee * 1.95 ministred in due season. And what an high indignity is it, to trust an honest man on his word, but not God without a pawne?
Thirdly, observe his speciall * 1.96 providences to thy selfe & thine for time past, in all things, and thou shalt not find cause to di∣strust him for time to come. So Abraham raised that Proverbe, God will provide in the Mount, * 1.97 and in the Mount God will bee seen. David can deny himselfe * 1.98 and his owne strength, leaning on the assured experience of Gods strength in the Lion and Beare.
Quest. But this duty being so difficult, we had need have good encouragements to excite our dulnesse, and provoke our back∣wardnesse unto it. What spurres therefore or motives have wee
to quicken us thereunto?
Answ. Looke what way wee will, wee want not motives un∣to it.
1. Look at Christ; he denied * 1.99 himselfe for us: hee forsooke all, father and mother, lands and li∣berty, and life it selfe, yea hea∣ven and happinesse for us. Wee cannot deny so much for him; * 1.100 and all ours is but a thankfull re∣turne to him.
2. Looke to the world, which * 1.101 hath us in such bands, and is so hardly denied: It will leave us, and deny us; the fashion of the world passeth away: it denies us any continuing city here, denies us a resting place, and all that we should deny it. It is as Egypt to the Israel of God, full of burdens and oppressions: as Mesech to David; and it should bee their woe, that they are forced to dwell in Mesech. But this is the folly of men: Every one complaines
of the badnesse of it, but none are willing to leave it, neither in af∣fection nor action.
3. Looke on the right hand: * 1.102 we want not clouds of examples of the Saints, who have denied themselves for Christ. Moses de∣nied * 1.103 the honours and profits of the Court, desplsed the treasures of Egypt, refused to bee called the son of Pharaohs daughter, and chused to suffer with Gods peo∣ple. Abraham denied himselfe in * 1.104 his owne bowels, in his only son Isaac. Others left all to follow * 1.105 Christ, as the Disciples. Others have followed him out of Jerusa∣lem, * 1.106 even to the crosse. Others sold all to buy the pearle. Others loved not their lives unto death, for * 1.107 the testimony of Christ. Neither fire, nor sword, nor any torment could hinder the Martyrs from Christ; they would fetch him out of the fire, and exchange all their peace and outward content∣ments
with most exquisite tor∣ments.
4. Look on the left hand: we have hypocrites forsaking much * 1.108 for Gods favour: we have Baals Priests lancing and tormenting themselves, to uphold their Ido∣latry: And Micah 6. 6. Where with (say the hypocrites) shall we come before the Lord? they will bring thousands of rams, and ten thou∣sand rivers of oyle: they will part with the first-borne of their bo∣dies, for the sin of their soules.
Besides these, we have the Pa∣pists charging us, that wee will forsake nothing for our professi∣on,
while they give all to the Church, and betake themselves to voluntary poverty, and beate downe their bodies with fa∣stings, whippings, and watch∣ings: Wee are enemies to fa∣sting, we feed and fat our lusts, and our religion is an enemy to all charity and good workes.
Wherein although they be lyers and deceivers, as well in that they do themselves, as that they say of us; yet indeed they have too much ground of our reproach, in the filthy, loose, carnall, and cove∣tous life of a number of profes∣sed Christians. But shall hypo∣crites and Idolaters get before us in selfe-deniall? &c.
5. Looke to the end of our * 1.109 selfe-deniall: there meetes us Gods promise with a full horne and hand, and will not let us bee losers by the bargaine. All the losse shall be made up with an in∣finite returne and advantage. For, Whosoever shall forsake house, bre∣thren, sisters, father or mother, wife or children, or lands for my sake and the Gospels, he shall receive an hundred fold for the present, houses, and brethren, and sisters, and mo∣thers, and children, and lands with persecution; and in the world to come eternall life: Here is usury
enough, above ten in the hun∣dred, yea an hundred for ten, yea for one, Mar. 10. 30.
Quest. But what are the signes or markes of selfe-deniall?
Ans. One is in regard of God: * 1.110 it will cast a man wholly out of himselfe upon God, as David, Psal. 73. 25. Whom have I in hea∣ven * 1.111 but thee? and there is none upon earth that I desire besides thee. It will looke directly at God in all things. In doing things it will doe all by Gods rule; it will doe all for his glory: the love of God * 1.112 constrains it to duty. In duties of piety or charity it seekes not the owne things, not private profit, nor is carried by the aymes that flow from selfe-love; but aymes at the Kingdome it selfe, and the promoting of Gods glory in his owne salvation.
The second is in respect of * 1.113 Christ: for whom hee esteemes all things losse and doung, Phil. 3. 8.
These inferiour comforts are but as the star-light in respect of the brightnesse of the Sun, which is in his eye: for Christ he can want as well as abound, bee empty as * 1.114 well as full, yea be nothing, that Christ may be all in all.
The third is in respect of the word of God; selfe-deniall be∣wrayes * 1.115 it selfe sundry wayes:
1. It goes with an open heart to heare, learne, and obey whatso∣ever God shall please to teach: Hee cannot bee a Disciple, that brings not selfe-deniall. Can he that stickes to his owne reason, and denies not his owne wise∣dome, ever beleeve that life must be fetched out of death, that one man can bee healed by another mans stripes and wounds, that heaven must bee fetched out of hell, and a glorious resurrection out of dust and ashes? Hee will never bee a Disciple, that will re∣ceive the word no further than
he seeth reason to do it. But a true Disciple is described, Isa. 32. 3. The eyes of the seeing shall not bee shut, & the ears of them that heare shall hearken: And David desires but to be taught, and promiseth to obey, Psal. 119. 33.
2. It is willing to be acquain∣ted * 1.116 with every part of Gods wil, that he may frame his owne will unto it, as knowing that every truth of God concerneth every one of Gods people, and is profi∣table for them to know, 2 Tim. 3. 15. 16. and Rom. 15. 4. And hence selfe-deniall loveth reproofes, and likes that Ministry best, which most searcheth the conscience, and in which is the most power of God, judging and rebuking his owne sinne: there if he be woun∣ded, he is sure to be cured. But farre is he from the deniall of his sinne or himselfe, that hates and stormes against him that dislikes and censures his sinne. Ahab had
sold himselfe to wickednes: and therefore hates Micaiah, because he never prophecied good unto him.
3. Having heard the word, it * 1.117 subscribes to it, and dares not ca∣vill or dispute against it, be it ne∣ver so contrary to nature, or cross to our desires. Selfe-deniall al∣lowes every thought to be brought into the obedience of Christ, 2 Cor. 10. 5. It checks the stubbornnesse of heart, and saith as Rom. 9. 20. O man, who art thou that disputest against God! who art thou that risest against the truth of God? See Job 6. 24.
4. Selfe-deniall in love to the * 1.118 truth of the word resolves to suffer any thing, rather than to re∣nounce any part of that it is per∣swaded to bee the truth of God: so did the Martyrs. And without this readinesse to suffer disgrace and losse for the truth, if wee be called, we can neither be Martyrs
nor Disciples; wee can have no acquaintance with Christ here, nor bee saved hereafter, Luke 14. 26.
So of the third note.
The fourth is in respect of himselfe: Hee that hath denied * 1.119 himselfe, will desire no way of prosperity but Gods owne, nor relye upon his owne meanes, strength, policy, diligence, nor sacrifice to his owne net in suc∣cesses; but ascribe all his prospe∣rity unto God: it is he that gives him power to get substance, it is hee that gives the fruit of the * 1.120 wombe, the dew of heaven, the fat of earth, that spreads his ta∣ble, fils his cup, &c. Inadversity * 1.121 hee will be willingly what God will have him to bee, sicke or poore, pained or disgraced; hee will not carve for himselfe, but suffer his father to chuse his rod, and not limit him for the manner or measure of correction; and all
this without murmuring or im∣patience: and dares avoid no e∣vill by any evill meanes.
The fift note is in respect of o∣thers: * 1.122 He that hath denied him∣selfe, lives not to himselfe, but procures the good of others, and advanceth to his power every mans wealth and good; as being now a publike good, though a private man. He can do good to his enemies, and pray for them that curse him, and wrong him. He lookes not on men, as they are affected to himselfe, but as hee ought to be affected to them. And he that cannot deny and displease himselfe, can never please his neighbour for good and edificati∣on; which is the Apostles argu∣ment, Rom. 15. 2. Let us not please our selves, but our neighbour for edification: for Christ pleased not himselfe, &c.
The sixt and last note of selfe-deniall * 1.123 is the life of faith, beyond
and without all meanes of helpe. Abraham, denying himselfe, di∣strusted * 1.124 not when meanes failed. Faith leanes not upon meanes, but upon God; and is not tyed to meanes, but to God, and will say, Our God is in heaven, and doth whatsoever hee will, bee there meanes or no, Psal. 115. 3. The Prince could not deny his reason, 2 Kin. 7. 19. If God should make windowes in heaven, could this come to passe? but it cost him his life. And good Zachary could not de∣ny himselfe, but doubted of Gods word; and God denied him his speech for forty weekes, Luke 1. 30.
As nothing gives more glory to God than faith, so nothing takes so much from man. No∣thing makes him so little in him∣selfe as faith, which acknowledg∣eth God so great.
By these signes wee may exa∣mine what measure of selfe-de∣niall
we have attained, and there∣by know what fitnesse wee have to be Disciples.
[Take up his crosse.]
This is the second branch of the Precept, to take up the crosse, * 1.125 and as Saint Luke saith, daily. Where, for the meaning, consi∣der;
For the first of these. By the crosse is not meant any affliction * 1.126 which belongeth to the common calamities of nature, to which all men of all sects and professions are subject; nor any thing suffe∣red by evill doers: But properly the crosse of a Christian is that affliction and suffering, which is inflicted upon any for the profes∣sion of Christ and his truth, and for well-doing: Called the suffe∣ring
of a Christian, 1 Pet. 4. 16. and Paul cals it the sufferings of Christ, 2 Cor. 1. 5. and bearing of his reproach, Heb. 13. 13. that is,
But why is it called the cross? * 1.127
1. Because of the union be∣tween Christ & the Christian; so it is a part of Christs own cross: for, as all the members suffered with Christ on the crosse, as their head and surety; so hee suffers with them as his members, and after a sort hangs still on their crosse. The head and members of this body are inseparable.
2. That we should never think of the troubles for Christ, but cast our eyes also upon the crosse
of Christ, where wee shall see him sanctifying, sweetening, and conquering all our sorrowes, and behold him a companion, part∣ner, and yoke-fellow, bearing for us the heavie and ponderous end, and the greatest part off us.
3. That in all our sufferings for Christ wee should support * 1.128 our faith & patience in beholding what was the end of Christs crosse, and so expect the same happy end and issue of our crosses for Christ; that as he passed from the crosse to the Crowne, so will hee in the end admit us into the fellowship of his crowne and glory, whom he hath vouchsafed as Simons and companions in the bearing of his own crosse, which is an unspeakable helpe and sup∣port to our perseverance.
Next, what is it to take up the * 1.129 crosse?
It is not to devise a voluntary * 1.130 affliction for a mans self: as Baals
Priests lanced themselves, and * 1.131 Popish Priests and Proselytes at set times afflict and torture their bodies by whipping cheare, to merit thereby.
Neither is it to run into affli∣ction, or pull the crosse upon our shoulders, or thrust our selves in∣to danger, no not for Christ, as Peter thrust himselfe into Caia∣phas hall.
For first, Christ did not carry his crosse, till it was layd upon * 1.132 him. Secondly, our rule is, to use all good meanes for the preserva∣tion of our bodies, health, wealth, strength, and comfort. Christ himselfe did flye persecu∣tion, * 1.133 till the time was come; and * 1.134 commanded his Disciples if they were persecuted in one city, to flye into another. Thirdly, every bearing of affliction must bee an * 1.135 obedience of faith; and therefore must bee grounded upon a com∣mandement of God. No souldier
must of his owne head raise war against his owne peace, nor set fire upon his owne house; this is not the part of a good souldier, but of a mutinous and seditious fellow: So no souldier of Christ must be superfluous in suffering, but see hee be prest into the bat∣tell by the great Generall and Commander. Fourthly, we may * 1.136 not tempt God by running afore him, but follow him going be∣fore us. If without sin, and with good conscience wee may escape danger, and do not, we run upon it, and it becomes our own crosse, and not Christs.
It is enough to suffer wrong; wee must not offer wrong to our owne persons. We are not bound to seek the crosse, nor make it, but to beare and take it up: Nor to fill the cup for our selves, but to drinke it when God reacheth it. Our afflictions must not be a cup of our own brewing, or a potion
of our owne providing, but the Father must give it us: John 18. 11. Shall not I drinke of the cup, which my Father hath given?
To take up the crosse therefore * 1.137 is, When a crosse meets us in our way, which wee cannot without sin and breach of conscience escape, wee must now take knowledge of Gods will, Gods hand, Gods time, and Gods voice calling us to suffer: And as Christ, when his crosse was layd upon him, tooke it upon him, and bare it willingly, meek∣ly and cheerfully; so must wee by enduring the crosse declare our obedience to God, our love to Jesus Christ, and our zeale to his truth. This is to take up the crosse. Now God laying on the crosse, wee must not pull away the shoulder, nor hide our selves from the crosse under the covert of sinfull shifts, nor avoid it by any unlawfull meanes, but take it up, and buckle to the burden.
And this (saith Luke) must be * 1.138 done daily: that is, 1. Every Chri∣stian must be in a daily expectation of the crosse: 2. He must not pre∣scribe unto God how long or * 1.139 how much to exercise him; no, * 1.140 though it were all the dayes of his life. 3. That wee should re∣new our strength daily to the dai∣ly * 1.141 conflict; seeing it is the tryall of soundnesse, to abide with Christ * 1.142 in tentation, and the fruit of it shall be to abide with him in his glory.
Two points may here bee no∣ted.
1. No Christian but hath his * 1.143 crosse; it being the very badge and marke of a Disciple: and, Christ and his crosse are insepara∣ble.
For first, the word is passed, All that will live godly in Jesus Christ, * 1.144 must suffer persecution; and if eve∣ry one, none certainly is excep∣ted, 2 Tim. 3. 12. Act. 14. 22. Heb.
12. 6. Rev. 3. 19. And, what be∣fals the whole, the parts cannot avoid: Isa. 54. 11. he saith of the whole Church, O thou that art tossed with tempests, &c.
Secondly, there must be a con∣formity * 1.145 between Christ and the Christian, as between the head and the member. But it behoved Christ first to suffer, and then to enter into his glory: and our te∣nure is the same, the Disciple is not above his Master; if they call him Beelzebub, what shall wee be called? if they did so to the green tree, they will never spare the dry; if all his innocency and wisedome could not fence him, no more will ours fence us: if they persecuted mee, they will persecute you also.
Thirdly, if wee consider the causes of the crosse, this truth * 1.146 will be better cleared. One, the rage of Sathan against Christ and his truth, who incessantly temp∣teth,
buffetteth, and terrefieth the godly. Whom he cannot hinder of salvation, he will of comfort, so much as he can. If there can be hope, that hee will cease to bee malicious, so may there be of the ceasing of our vexations. The o∣ther, the wicked of the world, * 1.147 carried by the spirit that rules in the world, will see the godly shall want no exercise: For no Christian, as a Christian, can please the wicked world. No communion can be expected be∣tween light and darknesse: Nay, there cannot but bee separation, fight, and persecution. Ye shall be hated of all men for my Names sake, Mat. 10. 22. And, Prov. 29. 27. The just is an abomination to the wicked. Hence are they pro∣claimed enemies, as traitors, he∣reticks, and the off-scouring of the world; even as Christ on the crosse was accounted the most ••lagitious fellon of all other, and
farre worse than Barrabas: Yea, he was thought so unmeet to live in Jerusalem, that hee was thought unworthy to dye in Je∣rusalem, but must bee carried without the gate. Hence also is all that cart-load of reproaches and invectives, yea bonds and banishment, stripes and con∣tempts, fire and sword, and all the most exquisite torments, which rage is witty to devise a∣gainst the innocent lambes and sheep of Christ.
Fourthly, the crosse is necessa∣ry, both in regard of the godly, * 1.148 and of the wicked.
1. To the godly, afflictions * 1.149 are often as necessary as meat and drink. For prosperity is as a dead sea, and ease slayeth the foolish, Pro. 1. 32. Standing waters contract mud, and breed vermine. A still body fils with bad humours. Fal∣low and unstirred grounds are fruitfull in weeds. And therefore
God in great wisdome by tryals shakes them out of security, and makes them more watchfull of themselves, more fit to do good and to comfort others. Scowring makes metals brighter, and more usefull.
2. In regard of the wicked the crosse is necessary, that it may be as a fanne and plain distinction * 1.150 between the godly & them. The working Oxe is continually bound; but those that are reser∣ved for the slaughter have scope in fat pastures: So this difference the Lord appointed, when hee made the way narrow, and the gate strait that leads to life, and few to find it.
Another reason why the Lord hath yoked the Christian to the * 1.151 crosse, is, because he will thence fetch a strong argument to con∣found Sathan, who will be ready to alledge against the Christian as against Job, that he serveth not * 1.152
God for nought. But he will have it appeare, that his servants love Christ and Religion for it selfe, not for ease, wealth, or any out∣ward respect. And, greater or more sincere love cannot be testi∣fied, than by suffering for him.
Of all this it followes, that the * 1.153 crosse is no signe God hates a man, but rather is a signe of his love, and a proofe of our legiti∣mation: for, if you be without cor∣rection, whereof all (sonnes) are partakers, yee are bastards, and not sonnes, Hebr. 12. 8. Neither our selves nor others may give false witnesse of us for our sufferings: but still say as Job in the midst of his abasement, God forbid that e∣ver I should take away mine inno∣cency from my selfe: untill I dye, I will keep my righteousnesse, Job 27. 5. And when, we have Satan assailing us, and his instruments aggravating Gods hand against us, our owne hand had not need
be on our selves too: but now we must stand to our selves, and gather conclusions for our selves; and see love in stripes, and a fa∣therly affection lurking even in sharpe correction.
Againe, let no man thinke hee * 1.154 can get to heaven so easily, but hee shall well know how hee comes there. All the way is thick strawed with crosses, and there is no shunning of them. For, seeke to shift them by evill meanes, or laying downe duty, thou hast slipped out of the way to hea∣ven, and Christ is not before thee, who himself got not the crown, but by the crosse. How vaine is it then to expect a paradise of de∣light, in the time of our prison or pilgrimage? &c.
3. If the crosse bee the badge * 1.155 of every Disciple, let us bee wise to expect the crosse aforehand. The Church is compared to a campe: look not to be in a campe
without warre and blowes, and the ordinary hazzards of it. To a ship, and Noahs Arke: thou canst not be in a ship, nor in the Arke without a world of waters, waves, windes, and dangers. To the Lords corne standing in the field: think not then to escape the sickle, floore, flaile, milstone, o∣ven, and such like. To the Lords Vineyard: let never a cluster look to escape the presse. To Christs fold: and not one of the flocke but must looke for shearing and shambles. To the Lords building: and every living stone laid in this house must bee hewen and squa∣red; the axe or hammer must fit them. Never is the Paschall Lambe eaten, but with ••owre herbes; and, Christ and his crosse are never separated.
4. Is our suffering a part of * 1.156 Christs crosse? here then is ex∣ceeding comfort to the Saints in their suffering: three waies,
1. In that we have such a part∣ner, * 1.157 Heb. 12. 2. Rev. 1. 9. It will bee a singular encouragement, when we conceive our selves but as Simons, helping Christ to beare his crosse. If Christ were on earth, and wee saw him fain∣ting under a burden, hee would think himselfe happy that might lend him an hand to ease him. We are indeed like Simon, who willingly beare not, but must bee compelled to beare his crosse: For * 1.158 violence must bee offered to na∣ture, and the flesh will bee resi∣sting the spirit. Peter, when hee was an old Disciple, must bee gir∣ded and led whither he would not, John 21. 18.
2. In that wee have Christ * 1.159 himselfe at the other end of the crosse, helping and supporting us. He is of power to carry the hea∣vie end, and beare off the weight from us. Hee hath promised his presence, and cannot be absent; but
as our Head, condoleth and com∣passionateth our griefe.
3. In that wee have all the Saints our companions, even the * 1.160 whole Church, either going be∣fore us, or with us, or comming after us in this way. How can we sinke, having so many shoulders under our burden? or how can we miscarry in a way beaten by the feet of all the Prophets, Apo∣stles, and faithfull Pastors and Be∣leevers in the world? Discou∣rage not thy selfe: say not, never any suffered such hard things as I doe; thy sufferings are no other, than such as befall the rest of the * 1.161 brethren. So of the former point.
2. Christians must not onely * 1.162 beare the crosse, but take up the crosse: For it is not the taking, or bearing, but the taking up of the crosse that is here a note of a Disciple. The worst and wic∣kedest have often as many mise∣ries
as others, but cannot take them up, and christianly carry them. And indeed the nature of man is unwilling, and prone to impatience, grudging, and com∣plaints of suffering the least trouble, and cannot easily take up any: And in taking up a crosse is more difficulty, than all the strength that is in nature can con∣quer.
Quest. Why? what is requi∣red in taking up the crosse?
Answ. Five things.
1. A continuall expectation * 1.163 and a standing unfearfully in the station wherein God hath set us, with a strong resolution not to be discouraged therefore, though crosses come never so thicke. Ex∣pected evils smart lesse. Job wai∣ted for changes, and evils expe∣cted * 1.164 came upon him; and how stoutly were they borne?
2. A contentednesse to abide under a great burden, which is * 1.165
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word for patience: as a man stands under the burden he hath taken up. Hereto unmor∣tified flesh is very impatient; but where faith is, there is not haste-making, Isa. 28. 16.
3. Love of GOD still, not∣withstanding * 1.166 the crosse: as an in∣genuous childe loves his father, even when hee correcteth him; and this keeps him from murmu∣ring and discontent, and frames him to stoupe under his fathers smiting hand contentedly. That is true love, which I shew to him that deales hardly with me.
4. Humility and silence; not * 1.167 disputing the matter with God, much lesse charging him foolishly; * 1.168 but as David, Psal. 39. 9. I held my tongue, and said nothing because thou, O Lord, diddest it.
5. Joy and rejoycing, not in * 1.169 the smart of the crosse, but in waiting the sweet fruit of it: Act•• 5. 41. the Disciples rejoyced,
that they were counted worthy to suffer ••or the Name of Christ. So in Luke 6. 23. and Jam. 1. 2.
A difficult thing to corrupt na∣ture: Yet the Scripture presseth it upon us with strong reasons: as,
1. No crosse is laid upon us, * 1.170 but by the will and appointment of God: nothing fals out, but by his speciall providence; not a * 1.171 Sparrow can fall to the ground, not an haire of the head, and much lesse the head it selfe.
As our Lord Christ himselfe had not the crosse laid on him, but by the determinate counsell of God, Act. 2. 23. Herod, Pilate, the Gentiles, and the people of Israel did nothing against him, but what the hand of God and his determinate counsell appointed to * 1.172 be done: So is it in the members, no crosse is laid on them but by Gods determination. And as Christ told Pilate, Thou couldest * 1.173
have no power over me, if it were not given thee of the Father; so may the members say to their persecutors. And therefore those▪ that are to suffer according to the will of God, must submit to his * 1.174 will, and commit themselves in well-doing to his revealed will: for, shall not both the head and member drinke of the cup which the Father hath given?
2. We must therefore take up * 1.175 the crosse, because this is the time and place of taking it up: John 16. 33. In the world yee shall have tribulation. God hath ordai∣ned this world to bee a dripping and watery seed time; and hee must be content to sowe in teares, * 1.176 that would reape in joy: and God can wipe away no teares hereaf∣ter, but such as are shed here. The world to Christians is Gods fur∣nace and fining pot, to purifie his gold, whereof hee will frame his golden vessels: and while wee
are earthly vessels, hee will by crosses scowre us from the rust and filth of sin, that stickes so fast to our natures.
3. Wee must willingly take * 1.177 them up, to shew our selves both conformable to Christ, and ser∣viceable.
Christ willingly tooke up his crosse for us, and endured wounds, scarres and markes in his body * 1.178 for us: And so wee must for him willingly beare his markes and scarres in our body, and fulfill the rest of the afflictions of Christ in our flesh, Col. 1. 24. and this made the Apostle rejoyce in his suffe∣rings, and glory in his persecution for Christ, Gal. 6. 17. I beare in my body the markes of the Lord Jesus. And indeed it is the glory of a * 1.179 Christian souldier to shew the markes and scarres of his forti∣tude and valour in a good cause, in his Princes quarrell, and for the honour of his Country. See
Luke 24. 26. and 2 Tim. 2. 11.
Againe, to shew our service * 1.180 and love to him. Hee became a servant, and was obedient to the death, and took up his crosse to endure a meritorious suffering, the price of our redemption. We cannot so suffer for him, but must * 1.181 in way of thankfulnes endure the service of suffering, and not love our lives to the death for him: Acts 20. 24. My life is not deare to me, so that I may fulfill my course with joy. And wherein can a man more clearly expresse himselfe a servant of Christ, than by suffering for righteousnes sake, and by maintaining his Lords honour and just quarrell to the death? 2 Tim. 2. 3. Suffer affliction as a good souldier of Jesus Christ.
4. We may chearfully take up * 1.182 the crosse, because wee know it shall not overburden us: for it is Christs crosse, and he puts under his shoulder, and beares the
weight-from us, and supplies strength to us, to carry the light end of it: for he did suffer, to suc∣cour * 1.183 them that suffer. Beside, we know that no afflictions can sepa∣rate us from the love of God in Christ, Rom. 8. ult. When Christ was on the crosse, our sins separa∣ted between God and his sense, and made him cry out, My God, * 1.184 my God, why hast thou for saken me? But his promise hath tyed his aide and presence to us in sixe troubles, and in seven, in passing through fire and water, &c. A∣gaine, * 1.185 wee know the sting is ta∣ken out of our crosse, by Christ taking it on him: and therefore we may cheerfully take it up, as Moses tooke the Serpent by the taile, and it was turned into a rod in his hand, and threatens only a loving correction.
5. We must willingly take up the crosse, because of the present * 1.186 blessed use, & future issue of it.
For the present: It is of use for * 1.187 the tryall of our faith, much more precious than gold: 1 Pet. 1. 7. for the exercise of our patience, Jam. 1. 2. and manifestation of all graces. Perfumes smell sweetest, when beaten in a mortar. Starres shine brightest in the darkest night; so the graces of the Saints disappeare often in the noon-day & sun-shine of prosperity, & are most shining in the darke night of affliction.
For the future issue: These * 1.188 temporary & short afflictions cause an excellent and eternall weight of glory, 2 Cor. 4. 17. This was Jobs argument, not to refuse the Lords chastening: for, Blessed is the man whom God correcteth, Job 5. 17. This was Moses his argument, to chuse the crosse and afflictions: Heb. 11. 25. for, Hee had respect to the recompence of reward. What if the way be rough & asperous, & as a fowle lane? yet it leads to
heaven, and brings into a glorious mansion. Care not then so much * 1.189 what way thou goest, as whither it leads. A fairer way were more pleasant, but perhaps not so safe. Elias is not affraid (nor hurt) to be carried in a fiery chariot to his rest and glory. And glad may we be, if by the doung-gate, or any posterne gate wee may get within the heavenly Jerusalem.
Thus seeing both the necessi∣ty, * 1.190 difficulty, and utility of this precept of Christ, and seeing it may be and must bee attained of every Disciple, let us frame to the obedience of it, and get neere us such helpes as may hold us in a fitnesse and preparednesse to take up our crosse daily.
Quest. What are they?
Answ 1. Before crosses come, make account of them, and store * 1.191 thy selfe with patience, even for the sharpest, and for one after an∣other, not prescribing the time
or measure; but account him a slight servant, that gives up his worke, and makes holy-day at his pleasure. This wisedome we may learne from the wise Pilot, who in a calme looks for a storm; so must wee in our peace for a storm of adversity: And the wise souldier will keep sentinell in time of truce and peace.
2. When they doe come and * 1.192 smart, wee must not be senslesse of▪ sorrow, nor yet overwhelmed, but labour to overcome the sense of flesh by the power of the spirit: For which end religion looketh not on the crosse, as it is in it own nature, a fruit of sin, or as a scourge in the hand of an offended father; but as it is over-ruled by Gods providence, & altered by Christ. Religion looketh not so much on the crosse, as beyond it, and on the happy fruits and issue of it: As a woman in sorrow of travell gets over it in hope of a birth: Or as a
stout souldier, who fixeth his thoughts on the hope of victory and glory; and forgets, and feeles not for the present the griefe of his wounds: so should the Chri∣stian souldier.
And indeed, if the husbandman endures so much losse and mise∣ry, in hope of an harvest, whereof he may faile by many accidents; with what patience and resoluti∣on should wee endure paines and sorrowes, and digest all difficul∣ties for Christ and his truth, and for such riches and durable sub∣stance, as are not subject to losse or end?
3. Get sound judgement, to e∣steem aright of the crosse. Moses * 1.193 therefore chose to suffer with Gods people, because he esteemed * 1.194 the rebukes of Christ greater ri∣ches, than the treasures of Egypt. The Apostles more gloried in chaines for the Gospel, than if they had beene chaines of gold.
What an honourable thing to have Christ a companion in our suffering? or that the Lord should honour himselfe by us? that hee should advance his owne wise∣dome, power, and goodnes in the constancy of his servants? that hee should spread and seale the truth of the Gospel by their bloud? that their bloud should be the seed and watering of the Church? and that by suffering they should conquer as their Head did, and helpe to batter downe the Kingdome of the Di∣vell? Finally, what a comforta∣ble thing is it, to beare Christs crosse? the wisedome of God will let us see to what it is that God now calleth; namely, to such sufferings as have hope, pa∣tience, and light in them, that we may never suffer those that are hopelesse and desperate.
4. Be much & often in the use * 1.195 of the Word and Prayer.
First, heare & reade the Scrip∣tures * 1.196 diligently; for whatsoever is there written, is, that wee may have patience and hope, Rom. 15. 4. These are the Wels of consolation, that informe of all things, the au∣thour, * 1.197 matter, end, and use of the crosse, and of the comfortable manner of bearing it. These are as the strong Tower of David, & minister much strength and revi∣ving to the weak & languishing spirit of man: as David confes∣seth, Had it not been for thy Word, I had perished in my trouble. * 1.198
Secondly, be frequent in Pray∣er, both before the crosse and un∣der * 1.199 it: for it is a gift of God, that we are able to suffer as well as beleeve, Phil. 1. 29. and chap. 4. 13. I can doe all things through Christ that strengthens mee: And the way to get this strength from Christ is fervent prayer: Coloss. 1. 11. the Apostle prayes, that they might be strengthened with
all might according to his glorious power, unto all patience and long∣suffering with joyfulnesse.
[And follow me.]
This is the third duty of every one that meanes to bee Christs * 1.200 Disciple; namely, the holy imita∣tion of Christ: where are to bee considered,
In two things we must follow
1. His doctrine was as the * 1.202 sun-shining from heaven, by di∣rection where of hee leades us in pathes of righteousnes. It is the Starre that leads wise men after Christ. It is the pillar of the cloud and fire, to guide the Israel
of God by day and night in all their journies. If this pillar move not, wee must not move. Christ must be before us in every thing; in necessary things by precept, in indifferent by rule, speciall or ge∣nerall.
2. Follow him in his holy life: * 1.203 walking as he walked, and making his life an example and copy to imitate, so far as hee propounded himselfe a rule of imitation: be∣cause some kindes of actions of Christ were not imitable; as,
First, those that he did as God; namely, his miraculous workes; * 1.204 these are not exemplary: for, 1. they are impossible to any crea∣ture, but God alone: 2. by these he was separated as the Sonne of * 1.205 God from all the sonnes of men; for hee effected them all by his owne power, as no Saints did: 3. we have no commandement to follow him in these.
Secondly, some workes he did * 1.206
as Mediatour between God and us: as suffering for the sinnes of the Elect, satisfying Gods ju∣stice, justifying the sinner in the sight of God. And these are too high workes for men or Angels. And if Papists will needes merit salvation, or satisfie Gods justice, they must needs be Mediatours, meriting persons, even gods as well as men.
But the things wherein wee must follow Christ, are such as whereof himselfe said, I have gi∣ven * 1.207 you example, that as I have done, ye may do also: as,
His piety shined forth as the * 1.208 brightnesse of the Sunne many wayes; we will instance in five.
1. In that he never sought his owne praise and glory, but the * 1.209 glory and praise of God that sent him, John 7. 18. and 17. 4. Fa∣ther,
I have glorified thee in earth. So every Christian must doe all things, even the least, for the glo∣ry of God, 1 Cor. 16. 31. not hun∣ting after praise of men, nor en∣during that the glory of GOD should bee turned into shame by sinfull men.
2. In that hee contemned his * 1.210 owne will for his Fathers, to drinke even the dregges of the bitter cup of death: Not my will, but thy will bee done, Mat. 26. 39. He would lose his life, before he would lose his obedience. In no temptation would hee start aside frō his Fathers wil. Oh how hap∣pily might we passe our dayes, if wee would give up our wils to Gods, according to our daily prayer, that there might bee but one will between God and us, Thy will be done!
3. In daily and frequent pray∣er to his Father: early in the * 1.211 morning, late at night, long time
together, sometime whole nights, Marke 1. 35. and Luke 5. 16. Hee kept himselfe apart in the wilder∣nesse, and prayed. Nothing he un∣dertook without prayer: at the calling of his Disciples, at the entrance into his passion, and upon the crosse, Father, into thy hands I commend my spirit, &c. Here should every Christian tread in * 1.212 his steps, upon every occasion sending up prayers, before any businesse of the calling, generall or speciall, and sanctifying every thing by the Word and Prayer. Christ could not pollute any thing, and yet did thus: A good motive to thee for performing this duty.
4. In fervent zeale to his Fa∣thers house, which even consu∣med * 1.213 him. Hee was daily in the Temple, reading, praying, preach∣ing, conferring▪ confirming, re∣forming. If hee withdrew from his Parents who had lost him,
there you might finde him. Herein should Christians imitate his piety, in a burning zeale to Gods glory. How zealous was Phinehas for God! How was Pauls spirit troubled within him! Acts 17. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word signifies he was almost besides himselfe, to see the Idolatry of the Atheni∣ans.
Alas, where is our zeale? wee are generally key-cold, as Gallio * 1.214 was, in Gods causes. Christ his zeale was inflamed for the refor∣mation of his Fathers house; but much of our zeale is against zeale and reformation. And such was his zeale, that whatsoever hee saw, it affected him deeply, ei∣ther with griefe, if evill; or joy, if well done; or pity and com∣passion in the misery of others. Wherever hee was, he was well∣doing: in the City and publike places hee was teaching and in∣structing;
in solitary & desolate places hee was praying, medita∣ting, preparing himselfe, or endu∣ring temptation: in porches and high-wayes he was curing, hea∣ling, helping: He went about doing good, Acts 10. 38. Our zeale also to Gods glory should move us to watch, and take all occasions of doing good, of promoting Gods glory, furthering mans good, and fitting our owne reckoning.
5. In his faith and confidence: His whole life was an obedience * 1.215 of faith; his death likewise an o∣bedience of faith. In that dread∣full desertion of his Father, that we had deserved, he cryed, My God, my God: hee could trust in his Father, killing him. Herein a rare patterne of imitation, in all deeps by faith to give the Lord the honour of salvation, and leane upon his love and promise. Thus of the piety of our Lord.
His charity and love of man
shined likewise many wayes. * 1.216
1. In his humility, meeknesse, patience, and gentlenesse beyond all example. For first, being in the forme of God, and equall to his * 1.217 Father, yet he came to serve, and not to be served. So lowly, that he disdained not to wash his Di∣sciples feet, even Judasses, John 13. and hee will have every one look on this glasse: If I have wa∣shed your feet, you must wash one anothers feet, that is, stoup to the lowest services one of another: and, Learne of me: for I am lowly and meeke, Mat. 11. 29. and Phil. 2. 5. Let the same minde be in you, which was also in Christ Jesus. But alas! we strive to go one be∣fore another in pride, and taking honour, because the minde of Christ is not in us. Secondly, so patient was hee, that when hee could have revenged his ene∣mies, who came to apprehend him, hee strucke them all to the * 1.218
ground with a word, but let them rise againe. Hee hurt none of them, but cured Malchus his eare whom Peter had hurt. Hee deli∣vered himselfe into their hands. He blessed them that cursed him, and prayed on the crosse for his tormentors. All to teach Christi∣ans, to moderate their anger, to suffer wrong, to offer none, to re∣turn good for evill, blessing for cur∣sing, as being heires of blessing, 1 Pet. 3. 18.
2. In his beneficence & good∣nes * 1.219 to every one: Hee healed all diseases, dispossessed Divels, rai∣sed the dead, gave to his enemies food to eate, health to their bo∣dies, salvation to their soules. So must every Christian do good to all, especially to the houshold of faith, Gal. 6. 10. yea, doe good to enemies and ill deserving, thus either winning them, or heaping coales on their heads.
3. In that hee was an admira∣ble * 1.220
patterne of civill righteous∣nes, in word and deed. Never was guile found in his lips or hands; no nor ever in the thoughts or desires of his heart did hee detaine any mans right, but gave every man his due, and taught others so to do: To his Pa∣rents obedience: to the Magi∣strate subjection: to Caesar hee payd tribute for himselfe and his. Hee never impaired the estate or good name of any man. Thus must Christians give to every one * 1.221 his owne, in word and deed, ho∣nour to whom honour, tribute to whom tribute pertaineth; and dispensing to every one all offices of justice and love: Labouring to live, though not without sin, yet without just blame; out of the testimony of a good conscience able to challenge the Adversary, which of you can accuse mee, though I can easily accuse my selfe? but whose Oxe or Asse have * 1.222
I taken, that I may recompence him?
4. In that hee never transgres∣sed * 1.223 the rule of love, but left a transcendent patterne of it, in lay∣ing down his life for his enemies. Never was there such a copy. And this for our imitation, who must walke in love as hee loved us, Ephes. 5. 2. and 1 John 3. 16. If he layd downe his life for us, we ought also one for another.
Quest. Doth Christs example bind us to dye for our brethren?
Answ. Yes: not onely that Scripture proveth it, but the ex∣ample * 1.224 of Moses, Exod. 32. 32. and Paul, Rom. 9. 3. and chapt. 16. 4. Priscilla and Aquila laid downe their neckes for Pauls life.
The reason is this: The mem∣ber of the naturall body will save a fellow-member with the losse of it selfe; as the hand will save the head, though it bee stricken off for it. So in the mysticall
body, the Church.
The rules these: 1. Christians must ayme at such sincerity in love, as to bee willing to give their lives, 1. for God, 2. for his image, and stand in a readinesse to undergoe any danger for GOD and his image sake: for, love seekes not her owne. 2. Wee must intend the salvation of our bre∣thren * 1.225 before our owne lives; for their soules are better than our lives: so did Christ, and so did the Apostle Paul, 2 Cor. 12. 15. I would most gladly bee bestowed for your soules. 3. Not rashly, and * 1.226 without calling; for, Christ died not for us, till he was called to it. Which when we have, we must part with our lives, even for their bodies, much more for their soules.
Thus of the matter, wherein we must follow Christ.
Next of the manner of follow∣ing * 1.227 him.
Object. How can wee follow Christ, seeing he is in heaven, and we on earth?
Answ. Not having his bodily * 1.228 presence on earth, wee cannot make any pilgrimage to follow him with the feet of our body: but,
1. Wee must follow him in * 1.229 faith; move after him with the feet of faith: which to do, know that faith hath a threefold worke in this businesse.
First, it causeth us to know & acknowledge our Captaine, and * 1.230 the way wherein hee is gone be∣fore us: for it tels the Christian, that he being now set into Christ, and become a member of him; If hee now live, hee must live unto him: If he dye, he must dye unto him; he is not his owne, but at his Lords command wholly, and must follow him close in the meanes of his presence, especially in searching the Scriptures, which
testifie of him, John 5. 39. as also in listening to the inward teach∣ing and guidance of the Spirit; & taking the benefit of his own ex∣perience by the change and fiuits in himselfe, since hee had Christ afore him.
Secondly, faith will hold us in our way, and keep our leader in * 1.231 sight. It will not bee led by the opinions of men, or customes of the world, but by the comman∣dement and will of the Captain. It will not looke a squint to ap∣prove it selfe to Christ and the world too; but it knits the heart undivided to Christ alone, as an only perfect Saviour and Pattern. Yea, because he now liveth, and moveth, & hath beeing in Christ, he can no more be without him, than a member without the head, and, as a member followes him through fire and water, perils and torments, most earnestly and cheerfully.
Thirdly, faith causeth a man, * 1.232 whensoever he is slipt out of his way, to return back by a new act of repentance: as when Christ looked backe upon Peter, & exci∣ted his faith, he wept bitterly: &, saith the Church, Cant. 3. 3. Saw ye not him whom my soule loveth? And thus faith is crowned with perseverance. This of the first way to follow Christ.
2. We must follow him in love * 1.233 & ardent affection, by which faith alwaies worketh. No other thing must constraine us, but love: as a wife out of love follows her dear husband. And this wil be stronger than death: nothing can separate us, neither height, nor depth, nor sword, nor death, nor a sea of the waters of affliction can drown it. Yea, zeale & fervency of spirit is required to exclude hypocrisie & lukewarmnes: for dissemblers and halters can never follow Christ in the rugged waies wherin he go∣eth before us.
3. Wee must follow him sin∣cerely; * 1.234 for love of himselfe, not for selfe-love: for selfe-deniall must goe before the imitation of Christ. This will make us follow him into Jerusalem, and out of * 1.235 Jerusalem, unto the Consistory, unto the Crosse; as well when they cry, Crucifie him, as when they cry, Hosanna. And not as many, who follow the times, and not Christ.
It will make us follow him for right ends: not for loaves or * 1.236 perishing bread, as the Jewes: not for curiosity, as Herod, to see a miracle: nor as Peter, to gaze and get newes in the high Priests hall; but as the Disciples, John 6. 68. Master, thou hast the words of eternall life, and whither shall we goe?
It will make us follow him wholly, not lamely, as on one legge, * 1.237 as such who profess his doctrine, but deny his life, live carnally,
covetously, uncharitably; all this religion is naught and vaine, and opens the mouth of Adversaries, to say from the loose lives of Pro∣fessors, that our religion is an e∣nemy to good works.
Where did Christ teach thee, that professest to follow him, to sweare, to lye, to deceive, to profane the Sabbath, to raise slan∣der, to revenge, to spend thy time in gaming, idlenesse, or the like? where learnest thou this of Christ?
4. We must follow him con∣stantly, * 1.238 without wavering or de∣sisting, not for a brunt or a start, not as the young man that came hastily, but departed heavily: He loves no lookers back. Know that Christ is best at last: and, though thou mayest bee some∣times weary, yet Christ will re∣fresh thee, and lead thee to rest.
This is the manner of follow∣ing him.
Now let us see the reasons or * 1.239 motives thereunto.
1. One is the equity of the precept: We are sheep, he is the great Shepheard of the flock, and * 1.240 all the sheep must follow this Shep∣heard, John 10. 27. The hundred forty and foure thousand follow the Lambe wheresoever hee go∣eth, Rev. 14. 6. that is, the multi∣tude of the faithfull follow Christ their Captaine, and obey him in all things. Besides, we are * 1.241 Christians, our very name per∣swades us how equall it is to fol∣low him, else deny our name if we deny this duty. Againe, the equity appeares, because here is nothing required or requested of us, but our Master hath done it before us, and commended it to us by his owne example: Our Joshua saith to us his souldiers, What you see mee doe, that doe you; and shall a common souldi∣er recoile or start back from that
he seeth his Captaine doe before him? If we see our Generall de∣ny himselfe, take up his crosse, o∣bey his Father, love his brethren, is it not equall that wee doe the like? shall Christians live like Jewes, Heathens, Worldlings?
2. Great is the danger of not * 1.242 following Christ our guide:
First, if we look at our selves. Wee would faine be leaders and devisers, which Christ knew wel enough: and, as we easily stray of our selves, so wee are easily mis∣led, either by our owne lusts, or by other perillous guides: Some∣times one; as the people, who in simplicity followed Absalom, not knowing whereabout hee went, 2 Sam. 1••. 11. thus sometime we follow some wicked counseller, as a drove follow the Butcher in stead of the Shepheard. And sometimes many: how easily fol∣low we a multitude unto evill? and therefore have great need of
this precept of Christ, both for prevention and direction.
Secondly, if wee looke at the * 1.243 justice of God, who gives over men to follow dangerous guides, when they refuse Christ by his Word and Spirit to lead them: See it in a number of instances.
How many are given up, as the Heathens were, to their own harts lusts, Rom. 1. 26. that it were bet∣ter they were given up to the Divell to buffer, or any tyrant to torment, than delivered to fall by their owne hand; and all because they will not have Christ to lead them, nor will follow him! Nay, seeing the Divell ruleth in lusts, to be given up unto lusts, is, to be left into the hands of the Divell, the Prince of the ayre, to bee ru∣led at his will: And how just is it, that a sheep that will not fol∣low the Shepheard, should fol∣low the Butcher?
How many others who will
not follow Christ in the Word, are given up to follow the world, and the course of the world? Some follow their covetousnesse, as Jer. 8. 10. every one from the greatest to the least: tormenting themselves and the world in it; give no rest to it or themselves, allow neither GOD nor them∣selves any rest on the Sabbath, &c. Others walke after the course of the world, Ephes. 2. 2. and fashion themselves unto it, contrary to Rom. 12. 2. as appeares in many, who have sold themselves over to voluptuousnes, delicacy, pride in apparrel, tiring out all the tires and fashions of all countries. O∣thers spend their time in idle∣nesse, or gaming, or sports, and other calling have they none. But all the world knowes, Christs life was humble, painfull, sober, heavenly, holy, fruitfull, and cleane contrary to these who re∣ceive onely a name of Christ, but
follow the world, a sworne ene∣my to Christ.
Numbers are given up to fol∣low evill company, & evill coun∣sell, because they despise Christs counsell. Hee that refuseth the counsell of wisedome, it is just that folly should lead him: See Prov. 1. 30. 31. Some follow idle fellowes (Prov. 12. 11.) because they are destitute of understan∣ding. Some, drunken company, to whom the woe is directed, Isa. 5. 11. Some, whorish company, as the Prodigall, who rejecting good counsell, spent himselfe, and came home by weeping-crosse.
Thus dangerously are men gi∣ven over to perillous guides, who will not have Christ to guide them. And this is the se∣cond motive.
3. Argue from the safety of * 1.244 following Christ our guide: for,
First, he propounds us no croo∣ked patterne nor false rule to fol∣low;
but himselfe a perfect and expresse idea and patterne of all grace and vertue, and an unfailing patterne, unening, inflexible.
Object. But must wee not imi∣tate the Saints?
Answ. Yes, so farre as they follow Christ, 1 Cor. 11. 1. an A∣postle himselfe must be followed no further.
Secondly, he leads us not into * 1.245 crooked or by-pathes, but into the pathes of righteousnesse, Psal. 23. 3. pointing us out our way by his holy doctrine, guiding us in it by the example of his holy life, comforting us in our wearinesse, supplying us in this way with bread of life, ope∣ning to us in this way the fountain of living waters; revives us with new strength, guides us out of by-paths, and so carries us in the strict, but strait way to the happy end of our journey.
Thirdly, hee leades us not in * 1.246
darke and desolate waies, but himselfe, being the light of the world, (John 12. 35.) while wee follow him, wee cannot walke in darknes, & having light to disco∣ver the dangers in the way, wee walk safely. How safe was Israel under the pillar in the wildernes? so safe are we under the conduct of this pillar. How safe were they from enemies under the guidance of Joshua, leading them to Canaan? but a greater than Jo∣shua is here: Josh. 1. 5. A man shall not bee able to withstand thee all thy dayes: nor man, nor Divell shal make us fall short of the hea∣venly Canaan. Follow Christ, thou followest the Angel, as Lot out of Sodome. Follow this Joshua, and thou followest him to Canaan, to thy country, to bee ever where hee is, who is both the guide and the end of the way.
Lastly, consider, if Christ had * 1.247
only given us a precept, wee were bound to obey; but adding * 1.248 his example, we shall be answe∣rable for neglect of his holy ex∣ample, as for his holy doctrine. We never want good example, in the midst of many bad examples, of Rulers, Preachers, and private men: Christ hath said, Follow mee. And, thou hast not done thy duty, to see him go before thee in holy example, but in following him; nor to admire a good example as many do, but imitate none.
For whosoever will save his life, shall lose it: and whosoever shall lose his life for my sake, shall find it.
OUr Lord having informed his * 1.249 Disciples in these difficult principles, doth now confirme them, and addeth strong argu∣ments to enforce them: three,
The first in the words, drawne * 1.250 from the danger of failing in the
duties. The failing in them brings the certaine losse of ones life; which is amplified by the con∣trary: But if any will rather lose his life than his obedience, he shall certainly gaine and save it.
The second reason is drawne from the unprofitablenesse of win∣ning * 1.251 the world with the losse of the soule, which losse can never be repaired or made up, Ver. 26.
The third is drawn from the consideration of the last judge∣ment, * 1.252 in which they shall find the accomplishment of this whole doctrine: for the Son of man shall come in the glory of his Father, &c. Ver. 27.
This first is very forcible and * 1.253 pressing: for it is a matter of life & death; as Moses to his people, so I propound life and death this day unto you, chuse life, do good, deny your selves, take up your crosse, and follow me.
Whosoever shall save his life] the * 1.254
word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifies the soule, which by a Metonymie is put for the life or the person him∣self, because the soule is the cause of life: &, Anima cujus{que} est quis{que} the soul of a man is properly him∣self: the saving of the soul is like∣wise the saving of ones self; cha∣rity to the soule is the chiefest.
To save the life] is taken some∣time * 1.255 in good sense, as to preserve it from famine by food, from sicknes by physick, from danger by flight; as Jacob from Esau, Da∣vid from Saul, Christ from the people that would have throwne him down the hill: but this is not here meant. Sometime in the evill sense: that is, to save & preserve the life by evill means; as Saul by sorcery, David by dissembling, Pe∣ter by a lye: so is it taken here, He that will save his life, namely, by denying Christ, by renouncing the truth, abjuring the pure reli∣gion, or falling to the world, or
false worship: For Christ doth not condemne the saving of life, but the manner and unlawfull meanes of it.
He shall lose it.] Atheists would * 1.256 find a contradiction in the speech of Christ, that a man at the same time should find & lose the same life; and naturall reason cannot reconcile it. It is a riddle to flesh and bloud, that the same life should bee both saved and lost: For the resolving whereof wee must know,
1. That there is a two-fold tri∣bunall, * 1.257 Forum coeli & soli, the court of the world, & the court of heaven: and as he that saves him∣self in the common Law, may be cast in the Chancery; so hee that saves himselfe here in the Consi∣stories of men, may elsewhere lose himselfe, namely, in the court of heaven.
2. There be two sorts of Judges: * 1.258
A man may by indirect meanes save himself from the sentence of the former, but not of the latter. Joab may escape David, but shall not escape Solomon. And, as him who escapeth the sword of Ha∣zael (1 Kings 19. 17.) shall Jehu slay; so he that by denying Christ and his truth shall save himselfe from a Beare, shall meet with a Lion, and be devoured.
3. There is a two-fold danger, * 1.259 temporall & eternall. A man by e∣vil means may save himself from the former, but by no means from the latter. If the silly fish leap out of the pan, it fals into the burning coales. A man loseth that which above all he would save. And this losse is amplified; 1▪ by the dear∣nesse of the thing lost, his most precious soule and life: 2. by the duration, it is lost eternally: 3. by the certainty, the sentence is pas∣sed, and cannot be repealed.
Object. Peter saved his life by denying and abjuring his Lord, and yet lost it not.
Answ. All the threats of Scrip∣ture must be understood with ex∣ception of repentance; as all pro∣mises * 1.260 with exception of the crosse. Peter upon his repentance saved his lost life; & so doubtlesse many in this land were forced under Antichrist to abjure the truth, who as they fell with Peter, did also rise againe with him.
And whosoever shall lose his life for my sake.] Not he that loseth his life as a malefactor; as Saul, Ju∣das, others: nor those that for vain-glory, or discontent, or hope of bettering their estate bereave themselves of life: But for my sake, that is, 1. For the profession * 1.261 of the Gospel, as did innumera∣ble Christians in the Primitive Church, and many in Queen Ma∣ries * 1.262 daies, who in love to Christ were prodigall of their lives; if
they had had a thousand lives, they should all have gone. 2. For * 1.263 discharge of duty, answerable to that profession; as David, John Baptist, the Prophets, Apostles, Stephen, and others, who suffe∣red for righteousnesse sake, Mat. 5. 10.
He shall save it:] that is, he shall have it returned to him wi••h ad∣vantage; of a miserable and tem∣porary life it shall bee changed into an everlasting and blessed life: hee hath suffered with Christ, and hee must reigne with him.
Object. But then martyrdome meriteth eternall life.
Answ. No: for first, the suffe∣rings of this life are not worthy * 1.264 the glory that shall bee revealed, Rom. 8. 18. there being no pro∣portion betweene the body and * 1.265 soule, betweene life temporall and life eternall. Secondly, the promise is made, not to the suf∣fering,
but the sufferer, being a member of Christ; and perfor∣med, not for any merit (for it is but our duty and a thankfull re∣turne of our lives to him, who gave his for us) but for the faith∣fulnesse of the promise, appre∣hended by the faith of Beleevers.
Object. But shall none save * 1.266 his life, but he that loseth it?
Answ. Yes: many of the Patri∣arkes and faithfull in all ages li∣ved and died peaceably in a good old age. But two rules must bee resolved upon:
1. If occasion be offered, and God call for the life in the wit∣nesse * 1.267 of faith and well-doing, it may not be saved: and now if it be saved, it is lost.
2. If occasion bee not given, yet there must bee an expectati∣on, * 1.268 a resolution, a readinesse of minde to it, whensoever it may bee given. For we reade among the Ancient of mentall Martyrs,
or votary Martyrs, without fire or bloud, in whom the readi∣nesse of minde to lose the life for God and his truth, is accep∣ted of GOD as the losing of the life: for, God accepts the will for the deed, and accounts of A∣braham as if hee had sacrificed his sonne, and saith of him; hee spared not his sonne, though hee was spared: And of David, that he had built him an house, when hee had it but in his heart to build one: for this built him an house.
Object. But it seemes, if a man to save his life flye in per∣secution, hee loseth his life by so saving it.
Answ. Distinguish of persons. Some are bound not to flye, and these by saving their lives doe lose them. Others are free, and * 1.269 may safely flye. To say something of each of these.
For the former: 1. Some are
bound inwardly, by an inward call and voice of the Spirit; as Paul was bound in spirit to goe up to Jerusalem, even to suffer, Acts 20. 22. and was endued with such a spirit of courage and fortitude, that his life was not deare unto him; but he was ready to endure all extremitie; for Christ. Such a spirit GOD gave to Luther, when hee went to Wormes to dispute, that though hee saw no∣thing but death & danger before him, yet so many Divels as there were tiles on the houses could not turne him off. And to many of the Martyrs in Queen Maries daies God gave in silly bodies no∣ble and stout spirits, to contemne all threats and torments. These may not flye in persecution.
2. Some are externally bound to stand, by vertue either of the * 1.270 generall calling of a Christian, as when by a mans flight the whole Church and truth is indangered,
which must be dearer than a mans life: or of the speciall calling, as when by the worke of it GOD may bee more glorified, and the Church edified, I must keep mee in the way, notwithstanding the perill ensuing. For example: If the persecution bee generall and common to the whole Church, the Minister may not flye; for the weak are in great danger, & most need the support of the strong: & now the duty of the calling must be dearer than his life. Whereas if the persecution were personall, & directed against the Pastor onely, hee were in his owne liberty to withdraw himself, only for a time.
3. Some are tyed & bound not * 1.271 to flye, by reason of their present estate, especially in two cases:
First, when God hath cut off all law full meanes and wayes of flying, and a man cannot escape but by unlawfull meanes; as an officious lye, hearing of Masse, e∣quivocations,
pealing & discove∣ring the brethren, or the like. Here a man must abide the will of God, who hath called him to stand out, and do no evill to save his life.
Secondly, when a man is in hand or hold under the custody of the Magistrate, though unjustly pro∣secuted, he may not break prison, nor use violence; but obey the Magistrate in unjust sufferings, al∣waies counting it thank-worthy to endure griefe for GOD and Christ wrongfully, 1 Pet. 2. 19.
Quest. But what if the prison∣doore be left open, as sometime it may be, or hath been?
Ans. If God open a doore, this is not a breaking of prison. The A∣postles (Acts 5. 19.) used no vio∣lence to get out; but when the Angel opened the door, they went away & shifted for themselvs: & thus not themselves only, but the Church was preserved in them.
Now all these that are thus brought by God to the wrestling∣place, must strive for the best game, without shrinking or star∣ting away.
But there are a second sort, that * 1.272 are more free, and have liberty to avoid persecution by flight, in these three cases:
1. If any have not attained * 1.273 strength sufficient to bear the ex∣tremity for Christ: our Saviour * 1.274 would have these costs to bee fore-cast, as in the Parable of the Builder, & of the Captain muste∣ring his forces. Only in not find∣ing strength bewail thy weaknes, & use means of further strength.
2. If the danger be certain and * 1.275 present, not suspected or surmi∣sed: for a man may not (as Jo∣nas) by casting feares cast himself out of his calling; but if hee see certaine perill to himselfe, and no great hope of doing good by his stay, he may flye.
3. If avoiding private respects (as loosing himselfe from duty, * 1.276 or out of excessive feare shifting for himselfe) hee ayme directly at the furthering of Gods glory, and Christs Kingdome: for it is a rule, in which wisdom & consci∣ence must over-rule. If it may make more for Gods glory to flie, flie; if to stay, stay: thus seeking Gods Kingdom in the first place.
Quest. But how prove you, that such may flye?
Ans. By the commandement & practice of Christ himselfe, Mat. 10. 23. If they persecute you in one city, flie into another: and so him∣selfe did. Hee could by miracle have saved himselfe; but for us he would rather humble himself by flying, Matth. 12. 15. And, he was now as strong in spirit, & as ready to dye, as he was afterwards: but Gods time was not yet come.
So did the Apostles. Paul be∣ing persecuted at Damascus, was
let downe by a basket, and sent to Tarsus, Acts 9.
The commandement (Rev. 18. 4.) flie out of her my people, is of force hereunto. He would rather have commanded to stand out the persecutions of Antichrist, if it had been unlawfull to flye.
After Christ wee reade of A∣thanasius * 1.277 that great light of the world, how being infinitely ha∣ted & pursued by the Arrians, he was forced to hide himselfe for sixe yeers in a deep pit, where he saw no sun; which he would not have endured, but to have preser∣ved the Church in himselfe, wai∣ting the time which God after∣ward gave him at Alexandria ma∣ny yeers to bee the only hammer of Arrians.
The same of many faithfull men in Queene Maries daies fly∣ing beyond sea, who were happi∣ly revoked to the great glory of God, and use of the Church, in
the most happy daies of Queene Elizabeth.
Ob. But this is to deny Christ, and not c〈…〉〈…〉sse him before men.
Answ. 〈◊〉〈◊〉: to flye friends and countrie is an inferiour confessi∣on and suffring for Christ, though in dying is a greater perfection and degree in suffering.
Ob. But we must not fear them that can kill the body: therefore not flye.
Ans. That is, not fear them more than God; not feare so as to apo∣state or deny faith & good consci∣ence, which is not the feare of them that flye: for, would they deny Christ or his faith, they need not flye at all.
Object. But we must preach & counsell the greatest perfection.
Answ. Yes: but in the severall rankes of beleevers God hath not set all his children in the same degree of grace; some are babes, some young, some old men. It is
not greatest perfection for a childe, to offer to run before hee can goe; but boldnesse, which costeth him many knockes and falls. Neither for those of a lower stature in Christ, to cast themselves into danger, before, or further than need shall re∣quire: for, when times come that GOD seeth fit for any by death to glorifie himselfe, and edifie his Church, his provi∣dence will find meanes without a mans owne presumption to call him thereto.
Now the point issuing out of the words thus expounded, is this:
Whosoever undertaketh the pro∣fession * 1.278 of Christ, must take his life in his hand if need be, and give it for the Name of Christ: Revel. 2. 10. Bee thou faithfull unto death. Luke 14. 26. If any man come to me, and hate not all, yea even his owne life, he cannot be my Disci∣ple: by hatred hee meanes not
that affection simply considered, but in comparison, namely, if the love of God and our selves, the love of Christ and our friends cannot stand together: all natu∣rall affection must give place. Hebr. 12. 4. Yee have not yet resi∣sted unto bloud: as if hee had said, Yee have resisted sinne unto re∣proach, unto losse of substance, unto bonds, and other evils; but yet it remaines to resist unto bloud, as Christ did. Revelat. 12. 11. they that overcame by the bloud of the Testimony, and the bloud of the Lambe, loved not their lives to the death, that is, doubted not to hazzard them for the truth and faith: so as no torment could drive them from it.
Hebr. 11. 35. Wee have the cloud of witnesses before us in this duty: they were racked and slaine, and would not bee delivered, but refused the offer of life and
liberty upon condition of re∣nouncing the Gospel. The Ec∣clesiasticall History mentioneth one Phileas, a Noble man and Martyr, who going to execution, seemed as one deafe at the per∣swasions, and blinde at the teares of his friends, moving him to spare himselfe: As the waters use to breake themselves on a rocke, so was hee altogether in∣flexible. And when one Philoro∣mus defending him, said, How * 1.279 can hee bee moved with teares on earth, whose eyes behold the glory of heaven? hee also was taken in, and both presently beheaded.
Amongst our owne Martyrs, when at the stake many of them had letters of pardon offered, they would not looke at them, nor would bee delivered on their conditions. Others absolutely re∣fused them. One said shee came not thither to deny her Lord. Not one of them accepted them,
neither would buy deliverance so deare.
For first, if wee looke at Christ, hee is to be loved best * 1.280 of all, and all things must bee accounted drosse and doung in comparison of him, Phil. 3. 7. 8. My welbeloved is the chiefe of ten thousand, Cant. 5. 10. And with∣all, hee is such a Lord, as hath ab∣solute command and power of * 1.281 our life and death: for wee are not our owne, but his; and if hee call and command us to seale our profession with our bloud, wee must bee ready to magnifie Christ in our bodies, by life or death, Philip. 1. 20. not fearing those that can kill the bo∣dy. Againe, if wee looke on his merit and desert, hee loved not his life to death for us, but readily offered it up on our behalfe, Luke 12. 50. How then should wee hold our selves bound in way of thankful∣nesse,
if wee had a thousand lives, to give them up for him? shall the Just for the unjust, and not the unjust for the Just?
Secondly, if wee looke to the * 1.282 truth and Gospel: it is far more worthy than all wee can give in exchange for it; it cost Christ deare: hee thought it worthy of his life, and bought it with his precious bloud, which was the bloud of God, Act. 20. 28. & should wee thinke much to buy it with our last bloud? Remember the precept, Pro. 23. 23. Buy the truth and sell it not, no not at any rate. God hath magnified his truth a∣bove all things, and so must wee: Shall not Christ shrink from the truth to save his life, and shall we, being called to witness, leave it in the plaine field?
Thirdly, looke on our selves: * 1.283 1. We are souldiers under Christs colours: A souldier in the field sels his life for a base pay, & is rea∣dy
for his King & Country to en∣dure * 1.284 blowes) gashes, and death it selfe: How much more ought the Christian souldier for the love of his Captain, & honour of his pro∣fession, contemne fears & perils, and thinke his life well sold in so honourable a quarrel and cause as Christs is?
2. This is indeed rightly to love our selves, when wee can rightly hate our selves. We must learn to love our selves by not lo∣ving our selves, who indeed hate our selves by loving our selves too well: And this is, if wee be∣leeve our Lord, to save & preserve our life by thus casting it away. A man that will save his seed, & not cast it away into the grrund, lo∣seth it by such saving; but if hee sowe it, he reneweth it, & multi∣plies it somtime an hundred fold: So to lose thy self for Christ, is to save thy selfe, and to reap an hun∣dred fold: for it is but sowne to
spring out unto the eternall har∣vest. Ever remember, that the right love of a mans self is in and for Christ.
Ob. You speake of nothing but hindrance & loss, & as if a Christi∣an may not have riches, friends, life, and comforts of it.
Ans. 1. Yes, he may have them, & must save them; but not in Christs cause, when hee is called from them. 2. Divorce not the parts of the text: as there is losse in the text, so there is a greater gain by it; as the harvest makes him a gainer, who in seed-time seemed a loser.
Ob. But that is a long day: we would have something in hand.
Answ. So thou hast in hand, an hundred not for ten, but for one, in this life, with persecution, Mar. 10. 30. for thy father forsaken, thou hast God to thy father; for thy mother, Gods Church; for thy goods, Gods rich graces; for thy
friends lost, the favour of God, of his Angels, and all Saints; for thy trouble without, peace of consci∣ence within; for thy lands, the deeds & assurances of an heavenly inheritance; and for thy life tem∣porall, life eternall. Wouldst thou have more in hand?
Ob. Oh but this is a very hard thing to rowe thus against the streame, and do as no body doth.
Ans. Indeed few enter into this narrow way: but it is good going to heaven, although without company. And yet thou wantest no good company, but hast the Prophets, Apostles, Martyrs, and Christ himselfe before thee, who also suffereth and smarteth in all the sorrowes of the Saints.
Object. But is it not hard to be counted & die for an hereticke?
Ans. Not of hereticks: & Christ was counted no lesse for thee.
Ob. But I have wife, children, and friends depending on me.
Ans. The case indeed is heavie, as Christ implied, saying, Wo be to them that give suck in those dayes: but, 1. thou art a saver, if thou sa∣vest nothing but Christ: thou lo∣vest well enough, if in case of con∣fession thou lovest nothing but Christ: 2. cast thy care on the Lord, who is wont to save his a∣gainst all appearance: And, speake not one word for them that de∣pend on thee, and two for thy selfe.
Ob. But it may be I have a flock which will be scattered.
Ans. But thy bloud shed for the truth which thou hast preached, preacheth with much more fruit and furtherance of the Gospel, than all thy life and labours: as in Abel, Stephen, and the Martyrs, whose bloud yet speaketh.
Let all of us therfore, who are * 1.285 pressed under this banner of Christs holy profession, resolve to do our Master saithfull service, e∣ven
to the death, and strive to beleeve the words of our Lord, that to lose the life in this cause, is, to winne it in everlasting glory.
Object. But the dayes (thankes bee to God) are peaceable, and there is no great need nor use of this doctrine.
Answ. Yet, 1. a wise Pilot will in peace provide for a storme. 2. Wee know not how soon wee may have use of it; one powder∣blow from under-ground may shake all our foundations. Little did the Christians in King Ed∣wards daies thinke of such a sud∣daine change as Queene Mary brought in. 3. Never were Gods people neerer danger, than when they thought themselves fur∣thest off, and cried, Peace, peace. 4. No Christian is well furni∣shed, but hee that in peace hath attained a ready disposition to lay down his life at any warning
for the Name of Christ.
Object. But who would not give his life for Christ? all say they are ready.
Answ. Yet first if times should change, would they indeed, who now in daies of protection are a∣shamed of the Gospel of Christ? would they stick to Christ, crow∣ned with thornes, who when hee weares a golden Crowne, thinke it good policie not to bee seene with him?
Secondly, is it to bring mens lives in their hands, to Christ and his profession, to shrinke now for feare at the name of a Professor, and bee ready to faint to heare a damosell say, Surely thou art one of them?
Thirdly, would they suffer for the profession, that now scoffe & scorne at Professors, under re∣proachful titles, that now are per∣secutors themselves, & goe as far in persecuting as they can, and
the lawes wil suffer? No, no: those that now robbe them of their good names, while the Gospel is publikely professed & protected, would easily bereave them of their lives, if times would afford them lawes and liberty.
So as the great part of the world is not resolved of this truth, that to lose the life for Christ is to save it; and those that now deny him in the peace of the Gospel, are farre from dying with him in the triall.
Now because this is a building, which requireth great fore-cast, and is above naturall strength, we had need furnish our selves with all the helpes to set it forward, and fit our selves well to the o∣bedience of so difficult a com∣mandement.
Quest. What are they?
Ans. 1. Begin with God: pre∣sume * 1.286 not of thine owne strength, as Peter. It is a worke of sound
conversion, and of mighty power by that Spirit of fortitude, by which of weake wee become strong. And therefore wee must pray earnestly, that hee would please to stablish us unto this tri∣all, & strengthen us with all pati∣ence, long-suffering, and joyfulnesse, Col. 1. 10. For none have more cowardly lost the field, than such as have most boasted of their va∣lour and strength at home. Pray also for that eye-salve, which may let thee behold the glory of Christ, and thine eternall feli∣city hid with him: this wil make thee forget thy self (as the Disci∣ples did at Christs Transfigurati∣on) & long after him; and indeed a little taste of his glory wil make us valiant to take the Kingdome by force, as himselfe did for the glory that was before him.
2. Then take thy selfe in hand, * 1.287 and strive daily in thine owne mortification and deniall of thy
selfe; beware of self-love, love not * 1.288 the world, nor the things in it: account not of riches & wealth above their worth. If thy life bee too deare to thee, or the world swell in thine eye, or if thou min∣dest earthly things, or settest too fast a hand on any thing, wert thou never so wise, learned, civil, nay, didst thou follow Christ at heeles, & wert able to worke mi∣racles, and cast out Divels; yet at length thou wouldst play false, & prove an Apostate; as Judas and Demas, who forsook the truth to embrace the present world. * 1.289
3. Get sound judgement in mat∣ters of Faith, firmly and distinctly * 1.290 to beleeve the truth of Religion: for this must be the ground of un∣daunted profession, 2 Cor. 4. 13. I beleeved; and therefore I spake. He hath begun well, who hath begun in truth, and laid a sure ground. It was soundnesse of Faith, that car∣ried 〈…〉〈…〉ent Beleevers through
such extremities. They endured racking, & burning, & hewing a∣sunder, & all by faith. The just in * 1.291 trouble must live by faith, Hab. 2. 4. And every house not founded upon a rocke, when flouds beat & * 1.292 stormes blow, must fall, and the fall shall be very great.
4. Get sound affection, & grow * 1.293 up in the love of God and Jesus Christ, & then all torments shall be sweet for his sake; as Jacob for Rachel. 1 Cor. 13. 7. love suffereth all things. Cant. 8. 6. love is strong as death: the coales therof are fie∣ry coales, and a vehement flame; much water cannot quench it, nor flouds drown it. Nay, where this love is fervent, it kindleth a flame of zeale, by which if God cannot otherwise be glorified, or rather than God should lose his glory, the Saints would endure even the torments of hell: Mo∣ses would rather bee razed out of the Booke of life, and Paul
separated from Christ, rather than God not glorified.
5. Christian resignation notably conduceth hereunto. Learne to * 1.294 commit thy soule unto God in well∣doing, as into the hands of a faith∣full Creatour, 1 Pet. 4. 19. Thus did Paul, 2 Tim. 1. 12. I know whom I have beleeved, and am per∣swaded that he is able to keep that which I have committed to him, till that day. A childe that hath any precious thing given him, the best way to keep it, is, to put it into his fathers hands to keep. Thy soule is the most precious thing thou hast, let thy Father keep it, & it shalbe safe whatever befall the body & outward man.
6. Christian confirmation, or corroboration unto all long-suf∣fering * 1.295 and patience with joy, Col. 1. 11. Wee must daily out-grow some weaknesse, and bee ad∣ding to our strength, and laying up something to animate and en∣courage
our selves in enduring with Christ, that by no meanes in triall▪ we be wonne to deny Christ and his Name.
Now for our daily strengthe∣ning * 1.296 it will be usefull to meditate daily on some of these things.
1. On Gods eternall decree, who hath appointed an houre for the power of darkness to work; before which time not an haire can fall from the head: Till it bee come, Christ shal withdraw him∣self from danger; but when it is come, he is not affraid to meet his enemies, to tell them hee is the man whom they seeke, & deliver himselfe into their hands. The e∣nemy can do nothing that God is not aware of, nothing beyond his just and wise permission, nothing but what shall glorifie himself, e∣difie the Church, and turne to the best, even to us particularly.
2. Meditate on the Word of * 1.297 God, predicting and fore-telling of
persecutions for the Name of Christ, Ye shall be hated of all men for my sake: all that will live god∣ly in Christ Jesus shall suffer per∣secution; and, the time commeth, in which they that kill you, will think they doe GOD good ser∣vice. Which are good admoniti∣ons, to keep us in some prepared∣nes, to drink of the same cup with Christ our Lord. Commanding: to hold fast what wee have, and let none take our crowne, Rev. 2. 25. as if hee had said, Hold fast with both hands that faith and grace which is the pledge of a crowne. Promising, and fencing the heart with assurance of his presence, mi∣tigation, deliverance, & honoura∣ble recompence, which are all strong & sure foundations groun∣ded in his owne truth and faith∣fulnesse.
1. He hath promised his presence * 1.298 in sixe troubles, & in seven, in fire and water; and, that for their
strength & consolation the Spirit of grace and glory shall rest upon them, 1 Pet. 4. 14. And then he doth more for his Saints when he stan∣deth by them, strengthening their faith, to suffer the pangs of death, than when he opened the prison∣doors & iron gates to let Peter and Paul goefree. Nay, the same blessed Apostles were as deare to God, and God as neere to them, when they were behcaded by Nero, as when the one by an An∣gel was led out, & the other had the foundations of the prison shaken, and the gates cast open.
2. He hath promised mitigati∣on: & it is much more, that Chri∣stians * 1.299 can with joy clap their hands and sing Psalmes in the flames, & professe as some of the Martyrs, that the fire was to them as a bed of Downe, or sweet Ro∣ses, than to be led out of prison by an Angel.
3. He hath promised an happy * 1.300
deliverance: for the fire shall not hurt the gold, but fine it: the flaile shal not hurt the wheat, but cleanse it: the black sope seems to foyle and fowle the cloth, but in∣deed makes it whiter & cleaner. There is no danger when Gods Battledore come on his children; it serves but to whiten them, and parts them from their foulnesse. All the enemies cannot hinder thy glory, no more than they could Christs: they may sever soule and body asunder, but nei∣ther of them from Christ. They may take our soules from our bo∣dies, or our hearts out of our bo∣some; but cannot take us out of the hand or bosome of our hea∣venly Father.
4. Hee hath promised a most * 1.301 ample recompence to him that o∣vercomes. I will give him power over the Nations, he shall be a pil∣lar in the house of God, and shall go no more forth: and Christ will * 1.302
confesse him before his Father in heaven, Mat. 10. 32. Oh now look often upon this happy end, if thou shalt give thy life in Christs quarrell. Great shall be thy reward in heaven, when a mi∣serable life shall bee exchanged with eternall blessednesse. This of the second meditation.
3. Consider, that thou hast Christ thy companion in suffering; * 1.303 yea, thou hast him an example al∣so, who for the joy set before * 1.304 him, endured the crosse: Nay, he endured thy crosse, & all thy suffe∣ring is but an honest duty of thankfulnesse, and a gratefull part to stick to him in trouble, whom we have followed in prosperity. Polycarp the Martyr at his death said thus, I have served Christ 86. yeeres, and hee never hurt mee, why should I speake evill of him?
Yea, it is but duty to main∣taine his cause to death, who
by death maintained our cause, & now pleadeth it in the sight of God. Neither is it an unglorious service, but a precious gift, and an honourable advancement, 1 Pet. 4. 14. The Martyr that sate downe with Christ at a bitter breakfast, expected a better din∣ner, and found it.
Oh thinke with thy selfe, what had be∣come of mee if Christ had kept his life so fast from mee, as my corruption would hold my life from him! If I would keep it from him to day, he may snatch it from me to morrow. If I will not give it now to glorifie God, he may take it unto punishmēt. If I give it freely once, it is not to lose it, but to receive it for ever. I see when God called A∣braham to sacrifice his Isaac, A∣braham by offering him preser∣ved him: The way to preserve my Isaac, my joy, my life, is, to offer it to Christ: for, then it
shall not perish, but live and be increased; and for my Isaac and joy, a Ram shalbe sacrified, that is, only my corrupt affections & concupiscence, but my joy shall none take away.
For what shal it profit a man if he gain the whole world, and lose his owne soule? Or what shall a man give in exchange for his soule?
IN this Verse our Saviour enlar∣geth the former doctrine by a * 1.305 second reason, drawn from the un∣profitablenesse of winning the world with the losse of the soul; & seems to prevent an objection, which might rise up in the minds of his hearers, thus: But wee see that this is not to provide for the * 1.306 safety and comfort of life, for those that care not for following thee, live at hearts ease, in plen∣ty and fulnesse, they are on the ri∣sing hand, & are the only gainers
in the world, only wee are losers, and have left all, and betaken our selves to an afflicted & despicable condition for following of thee; why might not wee looke to bee gainers too? To which our Savi∣our directs his answer; They are indeed gainers in the world, but if they were gainers of the world, there is a greater loss neer them, than all that gaine, even the loss of the soul, which as it is the most incomparable loss, so is it the most irrecoverable loss of all, but a just punishment of that man, who by losing Christ wil save his own stake. For the meaning of the words.
What shall it profit a man?] That is, What shall it any way better a * 1.307 mans estate? The English is some∣what too short for the Greeke, the word profit being amongst us * 1.308 commonly used for the increase of riches; but the Greeke com∣prehends also the gaine of ho∣nours,
preferments, pleasures, or any other thing, whereby the e∣state is bettered, either indeed or in appearance.
To win the whole world.] This is spoken by way of supposition: for no man ever wonne the whole world. Alexander won much of it. Ahasuerus was Lord over 127. Provinces. But never any could win the whole: yet suppose a man should winne the whole world, this would fwell to a great bulk, if wee consider both what is in∣cluded in the word world, & what in the word gaine the world.
1. By the world is meant, not * 1.309 only the frame of heaven & earth, & the creatures, but all that a na∣turall mans heart can desire in the world, or can wish for his full contentment, such as honours, pleasures, & all the delights of the sons of men: In which sense Paul saith (Gal 6. 14.) I am crucified to the world, & the world to mee, that
is, I have weaned my selfe from the desire of all such worldly contents, as naturall men make their only portion; yea, I am ever dead to such desires. This then is the meaning: Suppose one man could gain all the world, and ho∣nours, & pleasures that all men on earth joyntly or severally have, yet what is it to the soules losse?
2. In the gaining of the world is * 1.310 included, 1. A right & title. 2. Pos∣session & hold. 3. Fruition & con∣tent. ••4. A certainty of holding the whole. For all these goe to a cleare gain: yet were all this, no∣thing to the losse of the soule.
And lose his soule.] That is, and lose himself: for so S. Luke expres∣seth it, ch. 9. 25. If he destroy or lose himselfe. And so by an ordinary Hebraism the soule is put for the whole person: Seventy soules went * 1.311 downe into Egypt, that is, seventy persons. And the soule cannot bee * 1.312 lost, but the whole person must
perish. And the soul cannot be but lost, when he is offended, who can cast both soul and body into hell. * 1.313
Or what recompence shall a man give in exchange for his soul?] That is, no exchange can countervaile the losse, nothing in the world can redeeme the soule: as if hee had said, Devise what you can, all the world cannot, nor can a thousand worlds redeeme a lost soule: And therefore, as the losse is the greatest, so it is most irre∣coverable, and impossible to bee made up againe.
Now something is observa∣ble: * 1.314 1. Out of the manner of pro∣pounding: 2. Out of the matter propounded.
The maner of propounding is by a continued interrogation: which not onely carrieth in it more strength than an ordinary negati∣on, but stirreth up the hearer to ponder & wel weigh the matter, as if he were to give his judgment
and answer: As if the Lord had said in larger speech,
Tell mee out of your own judgments & best understanding, let your owne consciences bee Judges whether the whole world were a reasonable gaine for the loss of the soul, or whether the whole world could recover such a loss, or no.Wherin note,
1. That the Ministers & Prea∣chers * 1.315 of the Word, after the ex∣ample of Christ, must not only be carefull of the matter, what they teach, but also of the manner of teaching, so to instruct, as to shar∣pen & set an edge on the word, so as men may bee brought to com∣mune with themselves, and enter into their owne hearts, to whet upon themselves things delive∣red, to embrace that which is good, and hate the contrary.
Jer. 6. 27. the Prophet must try their wayes: the Lord set & sent him, that hee might know and try
their waies. To try metall, is, to bring it to the touch; so Gods Minister must bring men to the touch, & so touch upon their sins and drosse, as the guilty person may feele himselfe touched, and tryed with the reproofe.
Thus did Nathan in the Name of the Lord with David his King, Thou art the man, 2 Sam. 12. 7.
Thus the Lord himself (Deut. 10. 12.) after he had made rehear∣sall of manifold benefits confer∣red on his people, askes them∣selves the question, And now Is∣rael, what doth the Lord require of thee? as if he had said, Think with thy selfe, and say, if he deserve not the love, feare, trust, and obedi∣ence of thy heart and life.
Isa. 5. 4. after the Lord had shewed, how he had chosen, plan∣ted, hedged, and dressed his Vine∣yard, hee summons them to give answer to this question, What
could I do more to my Vineyard? As▪ if hee had said, Say within your selves, and be Judges your selves, whether your wild grapes pro∣ceed not from your selvs, & from your own naughty disposition, & not from my want of manuring.
One reason hereof is taken from * 1.316 the love of the Minister: Our love must direct particular doctrine to him, whom we would profit and help toward heaven: Colos. 1. 28. Pauls affection caused him to ad∣monish not all men, but every man, & to teach every man, and to pre∣sent every man perfect in Christ.
The other from the fruit & pro fit of the Ministry, wherein God * 1.317 gives the learned tongue, that by * 1.318 speciall application the doctrine may bee brought home to every mans heart, and the heart may bee taught in wisdome. It is the life & excellency of preaching, to be an able Minister of the Spirit; by the shril trumpet of the Word to
awaken the drowsie consciences, and set mens sins in order before them. And otherwise, let a man teach generally, without appli∣cation, long hee shall teach, and his people remaine untaught: the bellowes shall be burnt in the fire, but the drosse remain still. A garment fitted for all bodies, is fit for no body; and so is it with doctrine: Or as a loafe of bread set among the children, but none can they get cut and given them.
Which teacheth people how to esteem of such Preachers as la∣bour * 1.319 in application, and hold the glasse of the Law before mens fa∣ces to see their spots: namely, not as the world doth, troublers of Israel, or spy-faults, or invective Preachers; nor as our Libertines hold them, Legall Preachers. No: but Ministers of Gods rich mer∣cy, whose wonderful favour it is, to send us a Nathan that will say,
Thou art the man, This hast thou done. Were not the Disciples of Christ Preachers of mercy, and the best Evangelicall Preachers? yet what sharp points had their doctrine to pricke and pierce the hearts of men, to make them cry out, Men and brethren, what shall we doe to be saved? Act. 2. 37.
Be also contrary to the practice * 1.320 of the world, who most distaste that word which comes neerest to the conscience, and neerest the bad customes and fashions of times and persons: Whereas in∣deed a good heart honours the Word for nothing more, than discovering the thoughts, secret speeches, and practices: in no∣thing more can it be like to God; an Idiot, an Infidell now can ac∣knowledge it to bee the Lords, 1 Cor. 14. 24. 25. God is in you of 〈◊〉〈◊〉 truth. What difference between Gods word and mans, if it should not reach the conscience? Where
were the Spirit in it, if it should not discerne the spirits, and di∣vide * 1.321 between the marrow and the bone?
Lastly, it discovers the practice * 1.322 of wicked men, who shrink more at the curse, than at their sin; and when they cannot blame or deny what is said, then to flie upon the Preachers purpose and affection: So ranking themselves among those wicked ones, who rebuke the Priest, Hos. 4. 4. Such a one wil not appeare an Atheist, therefore will approve the doctrine: but he remaines an hypocrite & enemy, therefore reviles the person, and in effect rejects the doctrine. This of the first note.
2. In the manner note another * 1.323 point of wisdome, namely, in mat∣ters of much importance, as is the losing of the soule; or else of great danger, as is the winning of the world, to use more than ordinary vehemency. The wisdome of God
speakes not of tything Mint and Cummin, as of the weighty points of the Law. Neither hath every Verse in the Bible a verely, or a behold in the beginning, or a Selah in the end. But in matters of greater intention or excitation some star is held over them, that he who reades, may consider.
Our Lord expressing such vehe∣mency here, shewes it the grea∣test matter in the world, the gain∣ing of heaven, and saving of the soule: And that the greatest dan∣ger in the world is, the gaining of the world by the losing of the soule. Can a man grapple thornes together, and not feare pricking? Can a man walk on snares safely? and such is the gain of the world, Mat. 13. 22. and 1 Tim. 6. 10.
And therefore, as the end of the whole Ministery is to draw men * 1.324 from earth to heaven; so if in any argument, we the Ministers could be more earnest & perswasive, we
had need lay weight upon this (as in this our Precedent) in ha∣ling men from the gaine of the world, to the gain of themselves, from the care of the body to the care of their soules, and from the eager pursuit of all false profits, to the purchase of the best and surest commodity, which shall eternally enrich them to life e∣verlasting.
3. Our Saviour in the manner * 1.325 teacheth, how naturally wee are all of us inclined to the world, to seek it with all greedinesse, and so have need of many and strong back-byasses: In that this care is implied here to be, 1. the first care of a naturall man, because it is of a sensible profit & benefit: 2. the most vehement care, in that a na∣turall man sets his soule light for it: 3. the most insatiable, in that a man would gaine (if it were possible) the whole world: for, hee that sets his heart on silver,
cannot be satisfied, Eccles. 5. 9. And this unmortified desire for the unsatiablenesse of it is compared to the Hors-leach, which is never full till he burst. Neither indeed can the round world (if a man had it all) fill the corners of a covetous mans heart.
Ob. Oh but many naturall men have despised the world: Some Philosophers have cast away ri∣ches; * 1.326 and this, some orders of Pa∣pists professe: and therefore eve∣ry man is not naturally carried af∣ter the world.
Answ. I answer: 1. It was not hard for many to despise riches, when they saw they could not attaine them. 2. Some by com∣mon grace, above nature, are re∣pressed and restrained: for many such common gifts are bestowed on wicked men, for the common good of mankinde, and upholding of humane society; and other∣wise every man would bee a
wolfe and devourer. 3. The vow of voluntary poverty in hope of merit is blasphemous, a fruit of pride, a grosse hypocrisie, and no∣thing lesse than poverty indeed. Well said one, The purse is easier left than the will; and if you will, * 1.327 you may hold it, and yet leave it.
Every covetous man then is a naturall man: where covetous∣nesse reigns and commands, there nature swayes; and they are not only under this, but all their sins▪ A covetous man, & a godly man, are incompatible; no more than a man can be in heaven and earth at one time. Findest thou thy heart bowed downward, and fixed on earth with full desires? never de∣ceive thy selfe with profession of religion or godlinesse: for, reli∣gion entertained as well as pro∣fessed, 1. would shew thee better * 1.328 things: 2. affect thee with them as with thine owne: 3. order un∣quiet and unsatiable desires. True
contentment with food & raiment, * 1.329 if God give no more, is the daugh∣ter of godlines. 4. It would make thee and all thy wealth servants of grace, employed for God, and thought best saved when well laid out. Consider, and deceive not thy selfe.
Againe, even professors of Re∣ligion, and those that in part are * 1.330 gotten out of the world, must espy flesh and nature still at worke, and returning upon them in this behalfe. It is a common, and too just an imputation on many, who make their profession heare ill, & their Religion doubt∣ed of, that they binde up their hands from doing good, & from furthering their own reckoning, yet all this while professe a farre degree in mortification; when, for any thing a man can see, there is little difference between them and worldlings: you may ob∣serve them in their trading and
calling, as intent, as untrusty, as griping, as ordinary in the my∣steries and crafts of their trade, as the ordinary worldling: Move * 1.331 them to pious or charitable du∣ties, you finde many of them as barren, as grudging, as penurious; you would thinke you had a flint in hand to fetch out water. Pence are pull'd from them as their joynts; and silver out of their purses, as bloud out of their veins. Here is a faint profession of god∣lines; but the life, the power, the spirits are oppressed. May we not say now, their riches & cares are thorns to them? Oh that we were wise to discern how these thorns supplant and unroot the Word, & while they root themselvs, under∣mine the counsels & exhortations of it! how they draw away this moisture, that should preserve the growth and greennesse of Chri∣stians, and keep the comfortable heat and shine of the Sunne of
grace from us, as thorns do! Oh see and bewaile the curse of our sin, that our earthly hearts should bring forth thorns and thistles to the choaking of the seed of grace! and then be ever cropping or un∣rooting them.
This of the maner of propoun∣ding these truths.
The matter affordeth sundry in∣structions.
1. The more a man is addicted * 1.332 to gaine the world, the greater is the danger of losing his soule. They that will be rich, fall into ma∣ny temptations and snares, 1 Tim. 6. 9. and surely, hee that walketh on snares, and on many snares, walketh not the safest. Ecclus. 5. 12. Solomon observed an evill sicknesse under the Sun, riches re∣served to the hurt of the owner. Pro. 1. 17. In vaine is the net laid before the bird: for, she is so gree∣dy of the bait, that shee forgets the danger, and loseth her life:
So is every one that is greedy of gaine, which takes away the life of the owners thereof (as in our New Translation.) Yea so strong a snare the Divell thought this, that he assaulted Christ himselfe with it, and kept it for his last & most violent on-sett, if all other should faile him: All these will I give thee, Matth. 4. 9. and when this would not worke, hee departed hopelesse. And what else doth our Lord affirme, in saying, How hard is it for a rich man to be saved?
For first, the gain of the world * 1.333 commonly estrangeth the heart from God, from heaven, from thoughts and desires of it. The love of the world is an Idolatry * 1.334 and spirituall Adultery, whereby the heart goeth a whoring from God: and as the adulterer gives the strength of his body to a stranger; so the worldling gives the strength and confidence of his soule to a strange god, the god of
the world, & saith to the wedge, Thou art my confidence, Job 31. 21. As the Idolater sacrificeth to his * 1.335 Idoll; so the worldling is the Priest that sacrificeth to the world and Mammon. And as the Idolater serves his Idoll, & wor∣ships it; so the lover of gain be∣stowes his love, affection, ser∣vice, honour, and time upon the world, to get or increase it, and thinkes all the time set apart to Gods service exceeding tedious and burdensome. And is not the Idolater in danger of perdition? or else an Adulterer?
Secondly, desire to be rich and * 1.336 gaine the world stuffeth the soule with a thousand damnable lusts, every one able to sinke it to hell. This one sin brings in a band and army of wickednesses; swels the heart with pride, deads it with security, begets a licentiousnesse and boldnesse in sinning, fils the hands with wickednesse & rob∣bery,
the mouth with oaths, cur∣ses, lyes, against God and consci∣ence, the house with bribes and riches of iniquity, the belly with bread of deceit, usury, and oppres∣sion. In one word, it is a fruit∣full root of all evill. 1 Tim. 6. 10. and a covetous person is a most * 1.337 vicious person; no sin will he for∣bear, that may bring him in gain: he is a fit anvile for the Divell to forge & hammer out any mischie∣vous device upon; as in the ex∣amples of Ahab, Balaam, Judas, Demas, all carried in the violent stream of this sin to hainous acts against their consciences. And doth not so cursed a root endan∣ger the soule?
Thirdly, desire of gaine threa∣tens * 1.338 danger and singular detri∣ment to the soul; because it brings it almost to an impossibility of repentance and solvation: Matth. 19. 20. It is easier for a Camell to passe through the eye of a
needle, than for a rich man to be sa∣ved: the reason is, because it com∣monly frustrates the meanes of repentance and salvation. Our Sa∣viour noteth it in those two Pa∣rables, Mat. 13. that all the seed cast among thornes of worldly cares is choaked: the thorns hin∣der the sun-beames from shining on the blade and stalke, and un∣root it within. And, what was it else, that kept men from the sup∣per of the great King, but buying of oxen, marrying of wives, and other worldly occasions? What pulled good Martha from the feet of Christ, and from hearing his gracious words, but distracti∣ons about many things, which * 1.339 made her forget the one thing ne∣cessary?
Doth not our experience shew us, that of all other men, world∣lings, who are in their thousands and ten thousands, are most dull and uncapable persons in spiritu∣all
things? Call them to workes of justice, piety, mercy, neigh∣bourhood, to uphold the wor∣ship of God, to exercise bounty and beneficence, wee speake to deafe men, and shall as soon per∣sw ade the pillars they sit by. If they come to Church, and heare, and get a little understanding, and be convinced, and prick't a little, the cares of the world choake all presently, and their covetousnesse suffers them not to profit by any preaching; as the Prophets, Ezek. 33. 31. Of all men the bitterest e∣nemies, and scorners of their tea∣chers, are covetous men. If Christ himselfe should come and teach them, they would scorne him. These things heard the Pharisees, and mocked him: for they were co∣vetous, Luke 16. 14. they preten∣ded other things against Christ; but it was their covetousnesse that kept alive their malice.
Fourthly, as it keeps ou•• grace
in all the meanes of it, so it eates out & casteth it out of the heart; as the lean Kine ate up the fat, and were leane and ill-favoured still. How many Apostates and Revol∣ters confirme this truth, who in their lower estate could reade, pray, keep the Sabbaths, and their private watches with God, could instruct their families, and use di∣ligence in good waies & meanes; but now resemble the Moone, which never suffereth eclipse but at her full, and that is by the earths interposition between the Sunne and her selfe? Better had it been, that these had never seen penny of their wealth, than to have exchanged such things for it. And is not the soule now in danger?
Quest. Is it not then lawfull to labour for riches, for our selves and ours to live well and honest∣ly in the world?
Answ. God hath enjoyned man
to labour, and consequently, per∣mitteth him the reward of it for the sustaining and upholding of himselfe and his family. Againe, there is an honest care for the family, which is part of a mans calling enjoyned by the Apostle, if any man provide not for his family, hee is worse than an Infi∣dell, 1 Tim. 5. 8. But the thing condemned is the seeking of the
1. The former, when we seek it in the first place, as that which * 1.341 wee can worst want; when the unbeleeving heart saith in it selfe secretly, I must attaine this and that profit, and pitch of estate, I must compasse such and such a project, and then I will become religious and devout: contrary to our Saviours counsell, Mat∣thew 6. 33. First seeke the King∣dome of God.
2. Out of measure: both seeking * 1.342
more than is sufficient, and with more care and affection than is warrantable: when for the mat∣ter, nothing is sufficient for their desire, but they are as the grave and Horse-leach, and say ever, * 1.343 Give▪ give, Eccl. 5. 9. he that loveth silver, shall not bee satisfied with it. And for the manner, their care is immoderate, cutting, distra∣cting the heart, engrossing the thoughts and desires from better things, extinguishing faith, con∣suming the time, deadning pray∣ers, cutting off testimonies of love, resolving to part with no∣thing for Christ, and to suffer▪ lesse for him if it were possible; and in a word, not knowing any moderation.
Object. But then we are in good case, and none of us so bad.
Ans. It is hard to find a man not entangled for wealth, or by wealth; and the lesse the danger is seen, the more it is.
All which may lead us into our selves, to take notice of our * 1.344 pronenesse and propensity to this sin, which no man willingly con∣fesseth, and those that are deepest in it, and swarm with all sorts of evils flowing from it, doe least discern it in themselves. For why? 1. The Apostle (1 Thess. 2. 5.) cal∣leth it coloured covetousnesse: it * 1.345 maskes and hides it self by many subtle evasions. 2. It is an inward sin, lurking in the spirit of a man. 3. The dust of earthlinesse putteth * 1.346 out the eye of the minde, or at * 1.347 least darkneth the understanding, * 1.348 that it doth not easily discerne it. Yet,
Must we be convinced of it in our selves, and of our danger by * 1.349 it: for first, while we have more care for earth than heaven: se∣condly, * 1.350 while wee more joy and * 1.351 trust the meanes than Gods pro∣mises or providence: thirdly, * 1.352 while we can compasse our gain
by fraud of speech or deed: fourthly, while we are remisse in * 1.353 meanes of salvation for love of * 1.354 the world: fiftly, while wee are distracted and discontented with the things we have. All the world may see our conversation is not without covetousnesse: and * 1.355 where is he that can say his heart is cleane? Let us therefore be∣waile our selves, who thrust our selves into such dangers by so base a vice as should bee found in none but Heathens & Infidels. * 1.356
Also it may moderate our de∣lights in these outward things: * 1.357 We think our selves happy & be∣loved of God, when wee prosper in the world. We rejoyce in our wealth & in-comes, and beare up our head aloft, because wee have gotten more than many others. But may not many see in their wealth, how they have endange∣red & hazzarded their souls? How many do highly conceit of them∣selves,
& are well conceited of by others, because they are rich? but if either themselves or others should see how farre off salvati∣on they are by means of their ri∣ches, they would soon change their note and minde: And why may they not see this? Is not the Word a dead letter to them, or choaked in them? Is not Christ kept out, & his Spirit beaten out by the god of the world? Are not religious duties laid aside? & they so much the more forgetfull of God, as he is more bountifull to∣ward them? Is there not as much crop of the seed sowne in a thic∣ket, or a thorne hedge, as of fruits of grace from them?
Likewise it may moderate our * 1.358 sorrows in afflictions, in losses, & in the bitter suffrings here below: seeing thereby the Lord weaneth us from the world, and from the love of those things which are so dangerous to our selves. Well we
may as children cry, when the fa∣ther takes away a knife from them: but it is our safety to want what may hurt us so much.
Lastly, let it moderate our de∣sires, to use the world weined∣ly, * 1.359 even as the Mariner the sea, he cannot leave the sea, only he must avoid the rockes and dangers.
Quest. How?
Answ. By foure rules.
1. Labour to descry those * 1.360 rockes: note the fearfull atten∣dants of this sinne, how easily it swalloweth unlawfull things, what mischiefes usher it, and are perpetrated for mony; the poore shall be sold for shooes, their fa∣ces ground, justice perverted, lit∣tle and false measures, great and unjust prices: Balaam will curse, Gehazi will bribe, Demetrius will cry downe Paul for his Ima∣ges, Judas for a little mony will sell his Master, and Christians will deny their profession for a
vile price: here is Mammon of * 1.361 iniquity, the next odious name to the Divell himselfe.
2. Consider the distance of * 1.362 that we desire, and that we haz∣zard for it: in the vanity of this life, and the eternity of that wee expect; in the basenesse of earth which we covet, made to tread under our feet, and the precious soule of man, which is from hea∣ven, and hath no earth in it: Nay, God hath made the body of man upright, and his face lifted up from the earth, that hee might conceive how high his soule should be elevated from it. And why should he take that into his heart, which the Lord hath cast under his feet?
3. Labour to esteeme of the * 1.363 world, as Israel of Manna, and that wealth is but for the day; and if this dayes gathering or la∣bour will serve this daies food, so shall to morrowes labour sup∣ply
for to morrowes meate: E∣steem it a moveable, but God is the portion: Esteem it a meanes, but man lives not by bread onely, Mat. 4. 4. God is our life, and the maintainer of it: Why then doest thou not cast over thy care to him, and confine it to the day? Hee gave thee thy body, will hee not give rayment also? Hee gave his Sonne for thy soule; will hee then deny food for the body? He made the mouth; and will he not give meat? Doest thou trust him for the salvation of thy soule, and not for the provision of thy body? for heaven, and not for earth?
4. Pray to finde the extreme * 1.364 need of Christ and his righteous∣nesse, and that all other things are but conditionally necessary. Pray that GOD would incline thine heart to his testimonies, that it may be so much the more drawn from covetous cares which are
opposed to all Gods commande∣ments, Psal. 119. 36. Pray for wis∣dome to conceive thy selfe a stranger and pilgrime here, so to intend principally thy departure * 1.365 hence: for ere long, gather as fast and as dangerously as thou canst, the poorest mans Omer shall be as full as thine.
So of the former point of in∣struction.
2. Many Christians do not on∣ly * 1.366 endanger, but even lose their soules for the world: so our Savi∣viour implyeth: Numbers of men, to winne the world, do lose their soules. And though a man would thinke, that no man were or could be so mad, as to part with his soule on such base termes; yet millions of men ex∣change heaven for earth, and barter away their soules (not for the whole world, but) for an handfull of earth. As for example: * 1.367
1. He that loseth Christ, loseth
his soule. But for the winning of the world many lose and forgoe Christ. The yong man left Christ, because hee had great possessions, Mat. 19. 22. Many of the Jewes heard Christ, knew him, and beleeved in him, but durst not confesse him, for that they feared to be losers in the world, Joh. 12. 42, 43. And thus doe all they, who being convinced in them∣selves, and having some good af∣fections joyned to illumination, yet give the day to the world, and the night to Christ. Great and rich men dare not be seene in the profession; when poore fisher-men come by day, they dare not come by night.
2. Hee loseth Christ for the world, that giveth priority to the * 1.368 world above Christ: as the Ga∣de••ens preferred their hogges be∣fore the presence of Christ: and as Esau preferred the broth be∣fore the blessing. He onely hath
wonne Christ, that esteemes all▪ things as drosse and dung in com parison of Christ, Phil. 3. 7, 8. The wise Merchant that found the pearle, lost all to buy it. The Disciples left all for Christ. But easily may we see, how millions of men undervalue Christ in comparison of the world: for,
First, what is the chiefe la∣bour, * 1.369 studie, time, costs and paines of men employed upon? is it not for the food that pe∣risheth, and profits of the world? in the meane time the labour for * 1.370 that durable food, and the Manna that came downe from heaven, is either none or formall, sleight, seldome.
Secondly, how are the affecti∣ons of men generally bent? is * 1.371 Christ their chife joy, or trea∣sure? hath. Shee gained their thoughts? delight they in his love, more than in life? Or see we not the multitude preferre the
world before their chiefe joy, set their hearts upon it, doat upon it, their thoughts runne first and last, and all day long after it, with unwearied delight and comfort? when in the meane time they banish thoughts of Christ, of their treasure, portion, and coun∣try in heaven. How doe most men feare the losse of the world, more than the losse of Gods fa∣vour, their soules, and salvation? How doe they more grieve and sorrow in a trifling losse of the world, than when by sinne Gods favour and the grace of Christ is forfeited?
Thirdly, how do the speeches * 1.372 of men bewray them to bee worldlings? and if the speech be according to the abundance of the * 1.373 heart, Christ hath small roome there. Esa. 32. 6. the niggard speaks of niggardlinesse: and 1 Joh. 4. 5. They speake of the world, and the world heareth them. But how
long should a man watch in vaine for a ••avorie word concerning Christ, or the salvation of their soules? or speake to them the language of Canaan, it is He∣brew? or thrust in a savory speech, of God, his word, or grace, how strange and unwel∣come is it? their pennes tell us, that their hearts indite no good * 1.374 matter. Is not this to underva∣lue Christ in comparison of the world? or is this to be a pilgrim, or to possesse, or rather to bee wholly possessed of the word?
Object. There is no man, whose ordinary theme is not more of the world, than of GOD or Christ: and will you therefore * 1.375 conclude, that there is no man but loves the world better than Christ?
Answ. 1. Wee are all more carnall than spirituall, and there∣fore * 1.376 our thoughts and speeches, will be wandring: but wee must
not please our selves herein, but mortifie and subdue carnall words as well as desires, and groane under this corruption: for, is it not a wofull and won∣derfull errour, that earth and pe∣rishing things should more af∣fect and possesse us, than the great things given us of God in Christ?
Secondly, I grant wee have callings, and earthly affaires, * 1.377 which tye us ordinarily to speak and thinke of such things: but the speciall calling of a Christian must bee ever subordinate to the generall, and in all earthly busi∣nesse a man must carry an heaven∣ly minde. God gives no leave to be earthly-minded, even while a man is earthly-employed.
Thirdly, the speaking and thinking more of a thing upon * 1.378 necessitie doth not ever argue more love unto it, but the spea∣king and thinking of things out
of the valuation of judgement: for instance, A workeman thinkes more of his tooles, and an hus∣bandman speakes more of his husbandrie, than of his wife or children, because these are the object of his labour; but it fol∣lowes not, hee loves them better, because he doth not in his judge∣ment esteeme these better. Now let a Christian preserve in his judgement a better estimate of Christ, and heavenly things, and his speeches in things earthly will still preferre that, and runne upon it.
So of the two former proofes.
Thirdly, he loseth his soule for * 1.379 the world, that for wealth or by wealth hinders his owne salvati∣on: as numbers doe by unlaw∣full getting the world, falling downe before the divell for it: wealth is even the divels wages for some sinne committed, being either gotten or kept by evill
meanes, or against good consci∣ence, viz. either in the use of an unlawfull calling, or by the abuse of a lawfull.
Of the former sort are such as live by dicing houses, filthy * 1.380 houses, and the like places of hel∣lish resort, which may be right∣ly called the divells houses of office. And those that live by unthriftie gaines, by usury, ma∣gicke, making the instruments of pride and sinne, or a calling to which they are not fitted, as in∣sufficient Ministers, who runne but are not sent, because they are not gifted: God need not send a message by the hand of a foole.
Of the latter sort are, first, those * 1.381 that enrich themselves for doing a dutie which they doe not, as grosse Non-residents, that feed * 1.382 themselves, but not the flocke: or for doing that they ought not to doe, as Lawyers, who take re∣ward for pervertings equity and
right, or perhaps are fee-ed on both sides, by one to speake, by the other to hold their peace, or as good.
Secondly, tradesmen that use false weights, measures, words, * 1.383 wares sophisticall and insuffici∣ent: as many who rise by couse∣nage, and the craft of their trades, by lying or swearing: or by trickes in bargaining abuse the simplicitie or necessitie of men: especially by promise breaking, and slipperinesse in contracts; and by breaking up their estate to de∣fraud men, and cheate their Cre∣ditors: an horrible theft, and an arrow shot lately from hell to the overthrow of many: they wil be sure of a rich bootie, that shall make them Gentlemen-theeves ever after, when their poore fel∣lowes, who never did halfe so much hurt, goe to the gallows.
Thirdly, in the same sort and ranke are Painters, that make ido∣latrous
or filthy inflaming pi∣ctures, as so many wanton and alluring harlots: Stationers that sell filthy and lascivious pam∣phlets, the divels trumpets to spread his poyson and unclean∣nesse: All these will one day prove heavie gains, when the eye is open to see the soule lost for getting such an handfull of the world. Here is a great deale of the Mammon of iniquitie, as pro∣fitable as Judas his thirtie silver∣pieces.
We come now to the lastproof.
Fourthly, hee loseth his soule for the world, that by the world * 1.384 casteth himselfe back in the way and meanes of salvation: as,
First, when his wealth blocks up the way of salvation, becom∣ming thornes to choake the * 1.385 word, or as water to quench zeale, or as weights oppressing the motions of the Word and Spirit: when riches distract the
owners, not suffring them to keep watches with God in reading, prayer, meditation, and the like godly exercises: when they are incentives to pride, and back∣byasses to repentance, &c.
Secondly, when they are per∣verted * 1.386 to hold men, and uphold them in a course of sinne and damnable lusts, as riot, gaming, drinking, whoring, pride, idle∣nesse, or the like: or when men waste them in contentions and quarrels needlesly, as some penu∣rious snake that cannot finde a groat in many yeares to uphold the ministry, or any good motion, yet can finde pounds and pieces good store, to spend against his Minister or neighbours, to com∣passe his rotten and crooked wil. But it is good to consider the doome of such wicked servants, that have thus wasted their Ma∣sters goods: bind them hand and foot, cast them into hell, there
shall bee weeping, and wailing, and gnashing of teeth.
Now conclude from hence, that there is no hope of thriving * 1.387 by iniquity, or indirect meanes of getting wealth; because Gods curse goes with it, and the plague ever accompanies it: as if a man should eat good cheere, but in a plaguie house; or weare silke and sattin, but it is all infected appa∣rel; or as a felon by robbery gets a bag of money, but hath for it lost his life, & is pursued with huy and cry to be apprehended for judge∣ment: Hab. 2. 6. thou increasest that which is not thine. But sup∣pose it were thine by good meanes, it is but as thicke clay wherewith thou loadest thy selfe, as a pack-horse that hath no other benefit of his load, than the heavie burden of it. What were a man richer for an estate never so great, if he were sure it should all bee suddenly consumed by fire?
yet such is the wealth of wicked worldlings, who are well-pleased without any other portion: the curse of God as a spark of fire kin∣dles in that estate, and moulders, and consumes it, that oftentimes not the third or second heire re∣joyceth * 1.388 in it.
And it will bee wisedome to consider, whether fraud and guile have not brought such a guest as povertie, into many hou∣ses. Looke upon shifters, game∣sters, couseners, and deceitful per∣sons, who by all their trickes and shifts profit themselves little or nothing in their estate, and can∣not shift off contempt, reproach, and beggerie: and many unjust persons who have risen and ruf∣fled by deceitfull courses, have as suddenly sunke and withered; and no reason could be imagined, but the falshood of their founda∣tion, and a secret and insensible curse of God, fretting the very
timber of their houses; some∣times * 1.389 in their owne dayes, some∣times in their heires after them, wasting and consuming as wic∣kedly and speedily as ever their father, got it; whereof our age affoordeth many fearefull exam∣ples.
Now if God have spared the arrest of those goods forfeited by falshood, speedily labour to pre∣vent it by repentance, by mercy, by restitution, by reformation. Never trust to rise by that, which so many others fall by. Thinke not to turne that to a cleare gain, which is to all others a losse: yea, and the greatest losse to thy selfe, in earthly things and heavenly, in body and soule, nay, of body and soule, which is the greatest of all losses, and most irrecoverable.
Againe, our care must be, to be * 1.390 so far from losing our soules for the world, as that by the world we further the salvation of them.
First, for that God gives not * 1.391 these things as snares and hinde∣rances, * 1.392 but as staves in our hands to helpe us in our way, and as a prosperous winde to him that is sailing to heaven.
Secondly, he hath comman∣ded * 1.393 us to Honour the Lord with our riches, Pro. 3. 9. to use them as our Masters talents, to our Masters advantage: to use them as our servants: and a slave is intolerable, when he takes on him to rule the house, especially when as a rivall he wooeth his Mistresse to gaine her love from his Master: so riches are good servants, while servants; but if they allure the soule, and withdraw the heart from the husband, they must be turned away.
Thirdly, what a lamentable thing is it, to pervert the good * 1.394 gifts of God to our owne perdi∣tion? as for a glutton to kill him∣selfe with that which should
preserve his life.
Quest. But how may I by rich∣es promote mine owne salva∣tion?
Answ. First, make friends of * 1.395 them, to helpe thy selfe into ever∣lasting habitations, Luke 16. 9. First, make God thy friend by maintaining his worship, and the * 1.396 persons and places belonging unto it: buy the meanes of grace, and settle the Ministery: buy the truth and sell it not. Once the people brought too much to the Taberna∣cle: but the fault is now on the contrary side: see Exod. 36. 5. and Pro. 17. 16. Secondly, make Christ thy friend, by relieving his poore * 1.397 members, whom wee have al∣wayes with us, not onely to exer∣cise their humility and patience, but also the mercy and liberality of the rich: and Christ acknow∣ledgeth, what is done to them is done to himself: and who would not relieve Christ, if he stood in
need? Thirdly, make the poore * 1.398 thy friends, that they may re∣ceive thee, by their prayers, and testimonie of thy charity. The loynes and bellies of the poore blessed Job: Obadiah fed the Pro∣phets of God: Dorcas made gar∣ments for the poore: Cornelius his almes came up before God, and obtained a remembrance. Fourthly, make all men thy * 1.399 friends; To do good and distribute, forget not: for with such sacrifices God is well-pleased, Heb. 13. 16. Doe good unto all, especially the houshold of faith, Gal. 6. 10. How fit is it, that the necessities of men in want should bee relieved by such as are laden with super flui∣ties, to this very end, to doe good to others?▪ for the gathering of wealth should be like the gathe∣ring of Manna (Exod. 16. 17.) whereof some gathered more, and some lesse, but so as hee that ga∣thered more, had no overplus,
and hee that gathered lesse, had no want. Fiftly, make thy selfe * 1.400 thine owne friend, by laying up a good foundation in good works, by an hopefull and liberall seed∣time: for he that soweth sparingly, shall reape sparingly: and by workes of mercy further both thy reckoning, and reward of mercie: All which blessing and reward they wilfully deprive themselves of, who neither for their Masters honour, nor the good of their fellow-servants, no nor for heaven and salvation it selfe, will part with any thing; but in stead of blessing lay up judgement mercilesse for them∣selves, shewing no mercie.
So of the first meanes.
Secondly, use riches to serve God with more cheerfulnesse, * 1.401 and with a good heart in the midst of abundance. A rich man * 1.402 may have more freedome to en∣joy the word, more time for me∣ditation,
prayer, reading, and godly conference; which time and spare houres the poore want, who are bound to their daily la∣bour; and must not bee spent by the rich in riot, in lusts, in gaming and idlenesse, but in doubling their measure of grace, and la∣bour in the meanes of grace, rea∣ding, hearing, praying, medita∣ting so much the more, as God hath freed them from the inces∣sant labour, care and travell of others. For, if thou hast so many spare houres, thou must give ac∣count whether thou art richer in grace, according to the propor∣tion of those houres, than those that have no such release from their labour. But in stead hereof, how have the things of the world thrust in upon many, to take up their thoughts, to unsetle good resolutions, to resist good motions and duties, to justle out the course of fruitfull conversing
with God! Oh what hurt have their soules sustained in all these particulars!
Thirdly, draw out of these * 1.403 outward things a spirituall use: for else the beasts use them as fruitfully as wee. For example: when I see my selfe or others so intent to treasure in earth, I must turne mine eyes upward, and say to my selfe, Alasse, what am I doing! I professe my selfe cho∣sen, and called out of the world, that I am a citizen of heaven, that I am risen with Christ, &c. and must I drowne my thoughts in earth, and not seeke things above? I professe the pure religion, which keepeth it selfe unspotted of the world: and being called out of the world, I must in the world looke for affliction which ever attendeth the chusing of the better part: I must not now live after the cours of the world, as in times past: I am crucified to the
world, & the word to mee: I can∣not serve two Masters, comman∣ding so contrary things, nor share my heart betweene God and the world, nor have one foot in hea∣ven, and another in earth; sinfull pleasures will never suit with spirituall joyes and delights. A∣gaine, doe I cast mine eyes upon my own or other mens full cups, and large revenues? and is my earthly heart working it owne contentment in the abundance of outward blessings? now must I checke it, and bend it backward, and say to it, Alasse, what will it availe mee to leave barnes full, houses full, chests full of treasure, and carry my soule emptie away in respect of true grace? And thus, one way or other, a good heart may still helpe it selfe by temporalls.
4. Labour to hold and use them * 1.404 alwayes: First, in Christ, by whom our right is restored unto
them: Secondly, with Christ, ac∣counting himselfe the chiefe treasure, and his grace and ser∣vice the one thing necessary: Thirdly, for Christ, employing them to his glory, and the bene∣fit of our selves and others his members.
A notable meanes by riches to further the salvation of our soules.
Lastly, consider seriously the reason of our Saviour, saying, * 1.405 there is no profit in that wealth for which a man loseth his soule, or by way of question, What shall it profit a man to winne the whole world and lose his owne soule?
First, they are not able to make his person better: they make ma∣ny * 1.406 a man worse, but can make no man better: or better they can make him, that is, of better place among men, who measure good∣nesse by goods, but not the person better before God: for, did they
better a mans person, why have the worst most store of them? how is it that my Lord Esau go∣eth strutting with foure hundred men at his heeles, and poore Ja∣cob comes creeping and crouch∣ing unto him? why doth Pha∣raoh sit on the throne, and his Iust is his law, and Moses and Aaron humble suiters unto him? why doth Nabal abound in superflui∣tie, and David become his petiti∣oner for some reliefe? why are false prophets set up at Jezabels table, and Elias the meane time in commons with ravens? Or if they were so profitable to better a mans person, why did not Christ furnish his Disciples with them? why did hee forbid them to possesse gold or silver? why must Judas have the bagge, while Peter saith, Gold and silver have I none?
2. Though they can thus farre better a mans outward estate in * 1.407
temporalls, tha•• he hath what to eate and drinke, and put on more than others, which not onely poore men enjoy in some good measure, but the very brute beasts themselves also: Yet what can they profit a mans inward estate? can a jewell buy faith, or repentance, or pardon of sinne? can cloathes of gold get a suit from God, or the spirit of God, or the hearing of prayer? nay, do not riches rather hinder all these?
Thirdly, though they seeme * 1.408 to profit a man for a time, yet when hee hath most neede of them, they faile him; and prove most unprofitable, and either fly away as very vagrants, or, if hee hold them in his hand, and leane on them, they become very ••eeds, which breake and pierce the hand that holds them. See some instances.
First, in time of danger, and * 1.409
Gods visitation: when they have * 1.410 caused us to forsake GOD our helpe, they prove helplesse: 1. Sam. 12. 21. they are called vaine things which cannot profit us, nor deliver us, because they be vanities: Pro. 11. 4. Riches avayle not in the * 1.411 day of wrath, that is, they cannot stop or hide from Gods judge∣ment, they cannot wall out the plague, nor the sword, nor the famine. The full purse never kept a man from the robber, nor the full chest from the theefe.
Indeed in time of peace and frozen securitie, they may as ice beare us up a while: but when the fire of Gods wrath comes, they melt under us, and leave us in the suds: Compared therefore to the brookes of Arabia, that for one time of the yeare are covered with ice, and the other part dryed up with heat, when the passenger hath most need of them; Job 6. 16.
Zeph. 1. 18. Silver and gold can∣not deliver in the day of the Lords wrath: nay, they are so farre then from being helpes, as they are heavie burdens to the owners, as Ezek. 7. 19. The rich man shall cast his silver away, and his gold shall be farre off: nay, the greater his wealth is, the greater plague, the greater griefe, and spoile awaites him: as a tree that hath thicke and large boughs, every man desires to lop him. And how many have wee knowne over∣throwne by the finenesse of their garments, who if they had had a shorter traine, had in likelyhood stood out many yeares longer!
Remember that Riches have wings: under which let the Ma∣ster hide himselfe a while (as Esa. 28. 15.) making falshood his re∣fuge, and hiding himselfe under vanitie: yet with these wings will they fly away, like a runna∣gate servant when his Master
hath most need of him.
Secondly, in time of sicknesse they are unprofitable. The ho∣nourable * 1.412 Garter cannot cure the gowt, nor the Chaire of Estate ease the collicke, nor a Crowne remove the head-ache. Can a man by all his wealth buy a good nights sleepe? can it help him to a good stomacke? or free him of one shaking or burning fitt of an ague? Nay, as wormes breed in the softest woods, and cankers in the most sappie trees; so softnesse, idlenesse, fulnesse, intemperance, and effeminate delicacie in the rich, procure peculiar and most incurable diseases.
Thirdly, in the day of death * 1.413 they cannot profit: Job. 27. 8. What hope hath the hypocrite, when he hath heaped up riches, and God takes away his soule! for as they cannot help to life or birth (in which case some would give thousands or millions for an heir)
so they cannot help in life to put off death. Doe not Princes fall * 1.414 like others, and these gods dye like men? Could all the rich mans wealth hold his soule one night? no, the foole found his life stood not in abundance. It is righteous∣nesse, * 1.415 not riches, that delivereth the soule from death, Prov. 10. 2. Nay, at death they bring much bitternesse: for it is as great a pang of death to part with wealth, as to part with life: so as a rich man without better hopes dyeth a double death here: And one mi∣serie abides with him, that while he leaves his wealth, hee carries his sinnes with him, occasioned in the getting, keeping, and dispo∣sing of them; these lye downe in the dust with him.
Fourthly, after death they pro∣fit * 1.416 not: they cannot keepe the soule from hell, nor ease that tor∣ment one moment: they cannot keepe corruption from the body:
open the grave, and see if thou canst discerne a difference be∣tween the rich and poore: tell me if the wormes spare either of both: but if the living be wrong∣ed by cost about embalming, en∣tombing, or the like, it is but a corpes still, no sweeter to God, if not sweetned by the embal∣ming and buriall of Christ.
Fiftly, at the day of judgment * 1.417 the whole world cannot profit a man, being then set on a light fire; then shall gold and silver, and pre∣cious stones, and common stones be all one: the Judge will not be corrupted, nor can causes be gil∣ded, nor sentence pronounced ac∣cording to our wealth in goods * 1.418 or lands, but according to our graces, & riches in good workes: This will be then the only profi∣table wealth; not gold in our chests, but faith and pietie in our consciences, shall avayle us: and, not that we had abundance, but
that wee were abundant in faith∣full dispensing, shall be our ac∣ceptance. Pro. 21. 21. Hee that followeth righteousnesse and mercy, shall finde righteousnesse, life, and glory.
And now after all this say, What profit is it to winne the whole world, and lose his owne soule?
Or what recompence shall a man give for his soule?
Two meditations arise out of these words.
1. The soule of a man is a most * 1.419 precious and invaluable thing: seeing all the world gained is not comparable to the losse of one soule: Pro. 6. 26. it is called the precious soule, or life of man. See it farther, 4. wayes:
1. Consider the soule in it self: * 1.420 it is a particle of divine breath: * 1.421 not created as bodily things, con∣sisting of matter and forme, but inspired of God. For the soule is neither traduced from the soules
of Parents, and much lesse genera∣ted of any corporall seed or mat∣ter, but the Lord that spred the hea∣vens, and founded the earth, for∣med the spirit of man within him, Zech. 12. 1. neither was it crea∣ted without deliberation of the whole Trinitie. Gen. 1. 26. Let us make man in our owne image, or likenesse: as being the exquisite Master-piece above all other.
2. Behold it in the faculties of it, and wonder that God should * 1.422 put in such a piece of clay so di∣vine a soule: And that, not onely in regard of supernaturall quali∣ties, of holinesse and righteous∣nesse, in the entire nature of it; but also in respect of natural qua∣lities and operations, resembling God in his understanding and wisedome, it hath a facultie to understand and know Him whom it ought chiefely to love, and is almost infinite (at least, insatiable) in seeking knowledge; a facultie
to will, even that which God wil∣leth, nor resteth it in any thing of this life, nor is contented with any thing below, but willeth principally things beyond the sight, blessednesse and happinesse, and respecteth good estimation after death; and so argueth it owne immortalitie, as God is immortall: a facultie of conscience, that stands in awe to sin though none looke on, or citeth the per∣son * 1.423 before Gods tribunall, as Bel∣shazzar and Felix who trembled. It hath likewise all his operati∣ons above sense, to love GOD, feare God, beleeve in God, em∣brace Religion, meditate on hea∣venly things: with an aptnesse to proceed in the knowledge of God, which other inferior crea∣tures * 1.424 cannot doe.
3. Behold it in the end of it: it was not made for the body, but the body for the soule, and, not onely to be the tabernacle of the
soule to dwell in, but the instru∣ment of the soule to worke by: for the soule tyed to the body cannot put forth his faculties without organs and senses of the body, to expresse love and dutie unto God. But, the primarie and pro∣per end of the divine soule is, to live to God in this life, and with God in the life to come.
Fourthly, behold it as redec∣med * 1.425 by Christ, and created again to Gods image. What a price did God and Jesus Christ set upon it? what more precious than the blood of him that was God? The ransome of the soule must be a bove all corruptible things, 1 Pet. 1. 18. Also as it is sanctified by the Spirit: what can bee compa∣rable to his unmatchable graces? no pearles are to be compared to wisdome, to precious faith, to the feare of God which is a rich trea∣sure. And if the hangings bee so precious, what may we thinke of the roome?
Then bee so much the more * 1.426 warie to shunne any thing that may hurt the soule. We esteeme our naturall lives precious: and therefore are carefull to avoyd whatsoever is prejudiciall to the body. But the divine nature of the soule, & the excellencie of it above the body, calls for more care and watchfulnes about it: as,
1. Abstaine from fleshly lusts which warre against the soule: * 1.427 (1 Pet. 2. 11.) beware of inward uncleannesse and impuritie, the projects of the flesh, pleasures of the flesh, or pleasing of the flesh, which savoureth not the things of God, but fighteth against the spirit: Rom. 8. 7. and lusteth against it, Gal. 5. 17. Once al∣ready * 1.428 it hath robbed us of Gods image and our owne happinesse: and cannot but serve us so again, if we listen unto it.
2. Beware of earthly lusts, worldly desires, and seeking af∣ter * 1.429
these transitories which drowne the soule in perdition, * 1.430 1 Tim. 6. 9. How carefull will a man bee of falling into a whirle∣pit, where if good helpe come not in time, hee is sure to bee drowned? it is the word there used: noting a certaine danger of drowning in a well or pit: and such a danger as covetous rich men seldome or never get out of.
3. Beware of false doctrine, er∣rours, and heresies against the * 1.431 truth received, which are the poyson and plague of the soule. A man would not for a world drinke a draught of poyson: and a carefull Christian will not wil∣lingly drinke-in any poysoned or infected doctrine, which is infi∣nitely more deadly to the soule, than the other to the body.
4. Beware of all sinne, but espe∣cially of sins against conscience, * 1.432 which are called wasting sinnes; * 1.433
and of David, prevailing sinnes, Psal. 19. 13. Presumptuous sins make great gashes in the soule: no sword can so gash and cleave the body. Who would not avoid a mortall wound from a keene and mortall weapon? Every sinne is a mortall wound, but these farre more desperate and incurable.
Againe, is the soule so preci∣ous? * 1.434 then the murder of the soule is the most horrible sinne that can be: to destroy the body of a man, is to destroy Gods image: yet a greater sinne to de∣stroy his soule. Ah fearefull sinne of non-residencie, which de∣stroyeth so many soules▪ for if vi∣sion faile, people must perish, Prov. * 1.435 29. 18. The carelesse neglect of so many soules as are under our charge, is a fearefull, and unre∣garded sinne. Nature teacheth to prevent death and mischiefe from the bodies of all that are within our gates, even beasts
themselves: and shall wee do no more for our brethren and bow∣ells, than for our beasts? Never a soule thou standest charged with∣all, but if it miscarry by thy default, thy life shall goe for his life: see 1 King. 20. 39. and Ezek. 3. 18.
On the other side, is the soule * 1.436 so precious? then the saving of a soule is one of the best and high∣est workes of mercy, and shall re∣ceive the best reward: to shine as the starres in the firmament of hea∣ven, Dan. 12. 3. How should this stirre up the Ministers to di∣ligence in preaching, so to feede and save soules? The gaining of one soule is above the gaine of the world. Therefore as the Lords nourses be ever laying out your breasts, and afford the Lords children his owne provision, in * 1.437 the word and sacraments: la∣bour to bring them to faith, by which they receive the food:
and pray for the spirit, by whose heat it is digested and turned into the nourishment of the soule.
How should it excite Parents and Masters to tender the preci∣ous soules of their children and servants, to winne them to God by instruction, counsell, prayer, example, every way helping them out of sinne? The chiefe love and care should bee set on that, which is most precious. But great is the sinne of most men, who no more regard the soules of their children and ser∣vants, than if they had no soules at all.
How should it stirre up able men to set up and hold up the Ministery every where, accor∣ding to their power, which is the highest worke of mercie tending to save soules? Ordina∣rily rich men at their death give (if any thing) to hospitalls, or
workes of charitie to the poore. And these workes of mercy to the bodies of men, being fruits of faith, are worthy evidences of the power of the Gospell, and shall not want their reward, Mat. 10. 42. But if any man would runne at the best prize, and doe a * 1.438 worke of truest mercie, doe it to mens soules, provide for their instruction, get them food for their soules, and the cloathing of Christs righteousnesse: this is the better part, (Luke 10. 42.) to shew mercy to the more preci∣ous part: the saving of one soule is a more happie worke than the provision of a thousand bodies: that must bee done, and this not neglected.
More: how careful should every * 1.439 one be for his owne soule, which is here prized at so deare a rate? all other things of price we are charie of: for our bodies we are excessively carefull, both to free
them from annoyance, and sup∣ply them with abundance of good things: how much more would we doe so for our soules, if wee prized them above our bodies? but generall is the folly of that foole in the Gospell, Luke 12. 20. who provided for every thing but his poore soule.
Consider: even in this life the * 1.440 welfare of thy body depends on the good estate of thy soule: and if the soule bee well provided for, and saved, the body is sure to be saved too. Remember the pro∣mise, Exod. 23. 25. If thou clea∣vest to the Lord, hee shall blesse thy bread and thy water, and take all sicknesse from the midst of thee. And the keeping of the words of wisdome is life to those that finde them, and health to their flesh, Prov. 4. 22. Hence the godly in death were ever and onely care∣full of their soules: as Steven (Act. 7. 59.) Commended his soule
into the hands of God: and Christ, himselfe, his spirit into the hands of his Father, (Luke 23. 46.) not mentioning their bodies: they knew one cure implyed the o∣ther.
Lastly, note the madnesse of * 1.441 men undervaluing their soules, and exchanging them for an hand∣full of earth, when indeed the world cannot profit them after this losse. Once Adam and all his sonnes exchanged an innocent estate for a sinfull abd miserable: and so it is still. And with the prodigall sonne, wee forgoe wil∣lingly our fathers favour for har∣lots and harlotrie, our fathers house for a strange country, our fathers bread for huskes. What an extreme folly this is, appea∣reth thus: lay a man the wealth of a Kingdome, a Crowne, and all the world in his hand for his life, he will not forgoe it at any hand, but will readily say, what will
all this doe mee good when I am dead? hee is wise to esteeme his life at an higher rate than the whole world, because all the world cannot recompence or make up his losse. But offer him a morsell of unjust gaine, or a slight unlawfull and stolne plea∣sure for his soule, hee makes a present exchange: Ah seely man, whose soule is so small a moate in thine eye, which a thousand worlds of men and Angels could not redeeme! God set it at the highest rate: and the divell would give a whole world for one soule: but thou countest it not worth any thing. Hell shall be filled with soules at a cheaper rate, than one soule can get to hea∣ven by.
So of the first meditation.
The second is this: For a lost * 1.442 soule there is no remedy nor recom∣pence: all the world cannot redeem a lost soule: for a soule not yet quite
lost, may be a recompence by the blood of Christ; but for a soule lost is no remedie nor ransome, no not in Christ himselfe.
To conceive this, consider,
For the first of these: see what goeth to the losse of a soule. * 1.444
1. There is the losse of Gods fa∣vour, fellowship, and presence; whose favour and presence is bet∣ter than life: for with him is the * 1.445 Well of life. And not that onely, but the soule is thrust under Gods most heavie displeasure, and his hot wrath, which is a consuming fire.
2. The losse of Jesus Christ, and all the benefits of his redempti∣on: and * 1.446 so the soule is cut off from remission of sinne, to which onely * 1.447
belongeth blessednes; from impu∣tation of righteousnes, which only entitleth to life; from the digni∣tie of adoption, to which only be∣longs the inheritance; from the benefit of Christs intercession, that hee will not so much as pray for such. Now the soule lying with∣out Christ, lyeth under the whole rigour of the Morall Law, under the curse and sentence of condem∣nation and malediction, for pro∣voking so high justice; and un∣der the power of Satan, as a Jay∣lor, holding the sinner unto exe∣cution in everlasting chaines.
3. The lost soule hath lost the blessed presence of the Spirit of * 1.448 God, which is the soule of the soule; and as the Sunne to the world, so is hee to the Elect for light and comfort. There is a losse of the Spirit in all his saving of∣fices: his illumination, further than to make them unexcusable: his consolation and joy, having left
them to eternall horrour and hea∣vinesse: and his assistance of lea∣ding them into all truth, or raising requests in them. Thus wanting the spirit, they want all degrees of mortification, from first to last, in life and death. They are layd under the whole power of their vain conversation, & under all the corruption of the present evil world, that they may eternally lye under as much power as guilt of sinne.
4. There is the losse of heaven and happinesse, and that eternally: * 1.449 and not that onely, but the sense of horrible torment, expressed in Scripture by unquenchable fire: * 1.450 which notes them infinitely mi∣serable, in the eternitie and du∣rance of most exquisite torments: for their worme dyeth not, and their fire goeth not out, Esa. 66. 24. and they have no rest, but the smoake of their fire ascendeth con∣tinually, Rev. 14. 15. so as they * 1.451 shall seeke death, but shall not find
it: their very being is a punish∣ment.
Next, what is it, that makes * 1.452 the soule, once lost, irrecove∣rable?
1. An invincible wicked and hard heart, setled upon sin, and sending out all cursed practises of * 1.453 lying, swearing, despighting grace in the means and bringers, crueltie, injustice, vaine confi∣dence, and all manner of sin. They that doe such things, are shut out of the kingdome of God, and of Christ, 1. Cor. 69. Gal. 5. 21. For such be wray themselves given up of God to a reprobate minde, cal∣ling * 1.454 good evill, and darknesse light; whose consciences are seared a∣gainst * 1.455 all goads and prickings of the word: no counsell or admo∣nition toucheth them, nor trou∣bleth them: all the threats and menaces of the law are to them as iron-weapons to Behemoth, esteemed as straw. Here is a man
in a lost estate. Judas is a lost son of perdition: how know you him? all the counsels and admo∣nitions of Christ are lost upon him, nothing workes upon him for reformation: and obstinate Pharaoh will be broken all to pieces, before the powerfull mi∣nisterie of Moses and Aaron can bend him.
If we meet with such knottie pieces, on whom in vaine wee breake many wedges; who, if Moses and Aaron were immedi∣ately sent with as many miracles as messages, or if Christ himselfe in person should perswade with them, yet still would remaine ob∣stinate, alas, what remedie? who can save a lost man? a man that will not bee saved? A man that chuseth death, must dye: he will not live.
2. This also makes the lost * 1.456 soule irrecoverable, for that it hath trod under foot the blood
of Christ; so as there is no more price or sacrifice for his sin, Heb. 10. 29. And they doe this (saith Ambrose) who sin voluntarily, without feare, not regarding the blood that was shed for them, nor fearing Christ the Judge who som∣times shed his blood for their re∣demption. This is to crucifie Christ againe daily to themselves, and to put him to death daily, * 1.457 who having dyed once can dye no more. Slight this blood of Christ, and sin against it, what can save thee?
3. The Spirit of grace in the * 1.458 Ministery hath beene despighted, his motions and knockes all reje∣cted, himselfe grieved and bani∣shed. And now that he is driven out with despight, hee never * 1.459 comes more, let that soule sinke or swim: the Spirit of life is gone.
4. The day of mercy hath beene despised, the season of grace hath * 1.460
beene slipped, the doore of grace is now shut, a world of teares and sorrow cannot now quench the fire of wrath kindled against the sinnes, and soules: now the bles∣sing is too late sought with teares: teares of horror and despaire (a full sea of them) cannot wash the guilt of one sin: repentance is now unseasonable. Time was when Christ called Jerusalem with tears, & would have gathered her as the hen gathers her chickens, but she would not, the things of * 1.461 her peace were then hid from her eyes, and afterward all her sorrow was too late.
Next, see the worthlesnesse * 1.462 and impotencie of all earthly things to recover a lost soule.
First, in their rankes. Whatsoe∣ver is in the world, is reduced to one of these three heads (1. John 2. 16.) Lust of the flesh, voluptu∣ousnesse, * 1.463 pleasures; wherein if there be any excellency, the brute
beasts led with sensualitie enjoy it above men; for they enjoy their appetite without all restraint and checke, of reason or religion. Lust of the eye, desire of wealth, riches, abundance, whereof worst men are greatest gainers, and those that have no true treasure, a∣bound in these: beside, the Scrip∣ture calls them shadows, lyes, thicke clay, uncertaine and decei∣vable riches. And pride of life, * 1.464 honor, ambition, preferment, esti∣mation of men; which are so much the more worthlesse, be∣cause they depend upon other mens breath and opinion: beside, the whole world is witnesse to the levity and inconstancie of them. And can these things, so vaine in themselves, recover so infinite a losse?
Secondly, see them in their * 1.465 properties. As they are vaine in themselves, so are they not ours, but some from parents as inheri∣tances,
some from Princes as ho∣nors, some from people as praise, name, reputation, and all in other mens power so long as they will conferre or retaine them. But our soules are properly ours: as also our sinnes: and no man can re∣deeme the soule of his brother, Psal. 49. 7. Againe, they are changeable and temporarie. For wealth, a man may out live a world of it, and dye a begger. Mens favors are no inheritance. Beautie will not stand before one fit of sick∣nesse: nor strength the shake of one ague. One snuffe of a candle may suddenly overmaster the greatest estate: and the greatest pleasures are but for a season. * 1.466 Whereas the soule and faculties of it are immortall, and capable of eternall weale or wo.
Thirdly, that which must ran∣some * 1.467 the soule, must appease the infinite wrath of God; which all finite creatures are not able to
doe: Pro. 11. 4. they avayle not in the day of wrath. Only the blood of Christ is a plenarie expiation. Againe, that which must ransome a soule, must buy backe the sen∣tence, and procure a righteous∣nesse answerable to the law: but the whole world cannot do that: onely Christ frees from the sen∣tence of condemnation, and his blood onely obtaines for us bet∣ter conditions by vertue of a new covenant, than the law affords us. Lastly, that which ransomes a soule, must help us out of corru∣ption, pull us out of the power of Satan, keepe the soule from hell, and invest us into life and immortalitie: But a world of worlds cannot doe the least of all these: and therefore can be no proportionall recompence for a lost soule.
Fourthly, all the world can∣not * 1.468 offer a recompence to God, of any thing which is not his
owne: whereas our ransome must be of a thing undue, an offering above that the law requireth, a free-will offering: so that no sin∣ner can offer a ransome of sin. And by all this it appeareth, that the whole world cannot afford a re∣compence for one lost soule.
Which serves to condemne the extreme blasphemie of the * 1.469 Romish Church, teaching that masses, pardons, indulgences, sa∣tisfactions, humane merits & pil∣grimages, and a thousand such toyes can become a recompence for a lost soule: whereas no man nor Angell can become a recom∣pence for a lost soule, it is too great a price to pay, the person must be no lesse than GOD and man: 1 Pet. 1. 18. Yee are not re∣deemed with corruptible things.
2. Let such rich men, as to * 1.470 whom our Lord directeth this speach, consider of their wofull estate; while they abound with
wealth, & trustin nothing so much as that. A broken reed: and for all their wealth, being wicked, they must to hell; their riches cannot ransom thē, yea they rather plunge them into the pit than help them out; as a wedg of gold helps more to drowne a man that is cast into the sea, thā to save or deliver him. Which should be of use to all, the more willingly to want them, the more weinedly to hold them, to grow into an holy contempt of them, and to raise our desires to better & more durable riches.
3. It may humble us, for that it * 1.471 imports the extreme miserie into wch wee have plunged our selves by sin: we have lost our soules, and cast them into so ruinous a condi∣tion, as the whole world is not sufficient to ransom them. The greatness and desperateness of the cure amplifies the greatnesse and desperatenes of the disease. What earthly danger is it, which the
world cannot buy out? but gold and silver cannot purchase a Church: no not one soule. It must be an infinite ruine and breach, the repaire whereof must be of such infinite value and sufficiency.
4. It calls us to behold the ex∣cellencie of Christ, and fixe our * 1.472 eyes upon the wonderfull vertue of his precious blood, which did redeeme our lost soules, when all corruptible things in the world could not. How should it excite us to love him, and admire his goodnes? and raise the price of grace, which is be∣yond all treasures? yea and teach us to esteeme the rebukes of Christ greater riches than the trea∣sures of Egypt? Paul would bee * 1.473 set downe a nothing in himselfe, that he might finde the vertue of Christ his death and resurrecti∣on: the worth and value wherof is beyond the worth of many worlds; even so farre as infinite
is beyond finite, which holds no comparison.
Lastly, it may raise in us the true valuation and respect of our * 1.474 owne soules. Is the soule at such a rate, as being lost a whole world cannot redeeme it? what an extreme madnesse then is it, for men so to live as if they had no soules? or if they have, they are but as salt to keepe their bo∣dies sweet: void of all care, either to keepe or save them: never an horse or hog about their houses, but their lives are more regarded than their precious soules. Cer∣tainly there is nothing of price, no pearles, no grace, nothing worthy of care, where men are so care∣lesse.
Let us bee exhorted to looke better to our soules, than to lose them for any baites which the di∣vell or the world layes in our way. Prize them above all the world, as Christ doth. Be serious
in the saving of thy soule, above the winning of the world. Use the ordinary means diligently. Get the Spirit of faith, love, pray∣er, &c. which are utterly con∣temned by the most, & too much neglected by the best. And with thine owne soule pitie and prize the soules of others, especially such as are committed to thee, as a Pastor, as a Parent, as a Master: lose them not for want of instru∣ction: esteeme the soules of thy wife & children, precious things: bring them to the means of salva∣tion: teach them, pray for them, help them out of danger of per∣dition: if by thy default one soule be lost, all the world cannot make up the losse, either to thee or to that person.
For the Sonne of man shall come in the glory of his Father, with his Angells, and then shall hee give to every man according to his deeds.
OUr Saviour having enforced * 1.475 his doctrine of selfe-deniall by two strong arguments alrea∣dy, the inevitable danger of fay∣ling herein, and the unprofitable∣nesse of that unhappie match of winning the world with the losse of the soule; in these words ad∣deth another, of no lesse force than the former, drawne from the consideration of the last judgment, wherein all those his sayings shal be fully accomplished: for, how∣soever he was now abased, and rejected, as not worth the fol∣lowing and owning, yet the time commeth that hee will come in the glory of his Father, attended
with his most glorious Angells, and then shall hee give to every man according to his workes, that is to say, to the wicked, who for avoyding the crosse & perill have rejected him, and the profession of his Gospell, eternall perdition; but to the godly, who have persi∣sted in the constant confession of his Name (according to their workes) life eternall.
This application of these words to the former matter, is the true connexion of them: wherein consider five things,
For the first. The person that * 1.477 must come, is the Sonne of man: which title is used in the Scrip∣ture, either commonly, or singu∣larly.
In the former sense, for any common man borne of another * 1.478 Job 25. 6. How much more the Son of man, which is but a worme? In the latter it is taken for the eter∣nall Sonne of God, being made man: Matt. 8. 20. the Sonne of man hath not where to lay his head. For by the sonne of man is meant here whole Christ, by an ordina∣ry figure, whereby that which belongeth to one nature, is ascri∣bed to the whole person: so in Mat. 9. 6. the sonne of man hath power to remit sinnes: which pow∣er agrees not to Christ as the son of man, or in respect of his humane nature, but in respect of the eter∣nall Person, as hee is God: for, * 1.479 who can forgive sinnes but God onely? Beside, Christ while hee
was in the world, said, that the sonne of man came downe from heaven, & is in heaven; which then could not be in regard of his hu∣mane nature, but of his divine.
Nay, by this title our Text must needes understand whole Christ, God and man, the Sonne of God, and the Sonne of man: for though his speech expresse him the Sonne of man, yet the action here refeired unto him (to be the just Judge of all the world) pro∣claims him to be the Son of God: and, hee is indeed the Sonne of man, but comming in the glory of his Father.
Quest. But why doth Christ ordinarily, speaking of himselfe, call himselfe the sonne of man? he might have said, the Sonne of God shall come in the glory of his Father: which might seeme to have added more weight to his words.
Answ. Yet he useth the other title,
1. In respect of himselfe. To * 1.480 note that hee was a true man: be∣ing not onely a man, but the sonne of man: that borne man, having flesh and blood no where else but from man. And herein this se∣cond Adam was opposed to the first, who was a man, but not the sonne of man: for hee was the Sonne of God by creation, Luke 3. 38. The first Adam was framed of the earth, and so was made a man, but not the Sonne of man: the second Adam tooke flesh of the Virgin, and so was not onely man, but the Sonne of man also.
Againe, it implies that he was a weake and fraile man, as the He∣brew phrase soundeth: Psal. 8. 5. Lord what is man or the sonne of man, that thou shouldest respect him? being so base and vile. Esay 51. 12. Who art thou that fearest a mortall man? or the sonne of man, that is, a weake and fraile crea∣ture. And hereto serves that di∣stinction
among the Hebrewes, of filii viri, and filii hominis: Beni∣••sh, noteth men in excellencie, e∣minencie, dignitie, and autho∣ritie: Beni-adam, obscure per∣sons, and men of common and low condition. In the same sense Ezekiel, because he was astonied and throwne downe by a glori∣ous vision (Chap. 1.) was so of∣ten afterward called sonne of man, and bid to stand up on his feet. As if the Lord had said,
Ezeki cl, I know thou art a sonne of man, a weake man, not able to behold the brightnesse of such Majestie; but gather thy selfe, bee of good cheare, and stand on thy feet.
And thus Christ the sonne of man, takes on him our frailties and weaknesses; undertook an ab∣ject, low and base condition, and appeared in the forme of a ser∣vant, in his nativitie, life, and death; in all our basenesse like un∣to
us, sinne onely excepted. Yea and more, in this very phrase hee impropriateth our miserie to himself, that as all sons of men are base and miserable, yet of all sons of men none was ever so abased as hee was; no sorrow was ever like his, no not all the misery of all sonnes of men was compa∣rable to his: and therefore hee doth after a sort appropriate this title to himselfe.
2. In respect of his hearers, and mens judgement, who commonly * 1.481 esteemed him no other, and rose no higher in their judgement of him, than of a meere man, though perhaps a great and holy man. He would tender the weaknesse of his hearers: for scarce the Disciples themselves after a great while could come to acknow∣ledge the Majesty of the Sonne of God, in this sonne of man: and therefore he speakes of himselfe, as they are able to conceive him,
more intending their instruction, than his owne reputation.
3. In respect of the argument. * 1.482 For the manner of Scripture in speaking of the last judgement, is, to use this phrase above other: 1. because this was appropriated to Messiah by Daniel, chap. 7. 13. to which Christ undoubtedly had reference: I beheld, and there came as a sonne of man in the clouds of heaven. 2. To shew, that as he shewed himselfe in the nature of man to be judged on earth, so hee would shew himselfe in a visible manner a Judge from heaven: for it is meete, that the Judge of all should be seene of all: In regard of which manner of judging the Sonne onely shall judge, al∣though the Father and the holy Ghost judge also, but after ano∣ther manner.
Ob. Christ was as a sonne of man, Dan. 7. and Revel. 14. 14. I saw upon the cloulds one sit∣ting
as the sonne of man: there∣fore Christ is not, but onely like the sonne of man. So Phil. 2. 7. He tooke upon him the forme of a servant, and was made like a man.
Answ. For the two former places, Christ was seene figura∣tively in vision. When Daniel saw his vision, he was not yet the son of man, but was to be born & be in time the son of man. And af∣ter he was incarnate & ascended, being by S. John seene in vision, hee is said to bee 〈◊〉〈◊〉 the sonne of man, for that he was not seene of either in substance, but in figure onely.
For the place in the Philippi∣ans, well answers M. Calvin, Saint * 1.483 Paul speakes not of the essence of his humane nature, but of his state; hee came a true man, but in a lowly state and condition, even the base condition of a servant.
Note here, how our Lord doth * 1.484 willingly acknowledge the humili∣tie
and basenesse of his humanitie, * 1.485 & speaketh lowly of himself in such an argument as wherein hee shall shew his greatest glory. He might have stiled himselfe the Sonne of God, as hee was, not onely as God by eternall generation, but also as man; though not by crea∣tion as Adam, nor by adoption, as the beleeving sonnes of Adam, yet by personall union of the Deitie with the humane nature. Or if he would by his forme of speech make us know, that hee is in his humanitie visibly to come, and bee seene the sonne of man, yet hee might have used a more royall title, as that hee was the sonne of David, or the sonne of Kings. But this base title for the time of his abasement best plea∣sed him:
1. Because he was to be a pat∣terne * 1.486 of humilitie and low linesse of minde. His example was to bee our rule, his action our in∣struction.
2. His office and calling was * 1.487 not to be served, but to serve; nor to seeke to raise himselfe in the world, but to raise our estate. He must abase himselfe, and make himselfe of no reputation, to take our nature and sinnes upon him. Hee hid for a time the glory and divine Majestie of his person. He avoided often the applause and fame of men, for that hee sought not the honour of men. Hee re∣fused preferments offered upon bad termes, both by Satan who promised him all the glory of all * 1.488 the Kingdomes of the world: and by men who would have made him a king. Hee suppressed * 1.489 his owne praises, Joh. 5. 34. 41. In a word, his whole life was devoted to profit and helpe o∣thers, with neglect of himselfe.
Now let the same minde bee in * 1.490 you that was in Christ Jesus. Get humilitie into the minde, the seat most proper for it, and then
it will outwardly appeare in speeches and behaviours. Get the same minde; not the same measure or degree of humilitie: for no creature can fall from such height as our Lord did. But, who∣soever will bee chiefe of all, let him be servant of all: for so was Christ. The primacie of a servant and Disciple of Christ is, to bee servant to all Gods Saints. Not that Christianitie brings in dis∣order or confusion, or doth not observe this distinction of place, gifts, and condition, in Church or commonwealth: for Saints, as Starres, differ in glory: But to shew, that the highest place and advancement in the kingdome of Christ must expresse humilitie of minde, and a willingnesse to lay hands under the feete of the least and lowest of the Saints, for their good.
Now let us trie our selves a little.
1. Christs humble mind makes * 1.491 him speake lowly of himselfe, and call himselfe ordinarily the sonne of man, being the Sonne of God. But how doe wee boast our selves, that every man shall know what wee are, if wee bee borne of a little higher stocke than ordinary, if wee have a little more knowledge, or wealth, or honour, or friends, than other men? Alas, what would wee doe if wee had Dei∣tie and heavenly glory to stand upon? Christ might have stood on his royall descent, on his high birth, on his wealth, being Lord of heaven and earth, and heire of all things. But he emptied him∣selfe, and brought himselfe al∣most to nothing: that his ex∣ample might plucke downe our top-sailes, and wee learne to decke our selves with lowlinesse of minde.
2. Christs humilitie made him
beare the infirmities of others, and seeke the things of others more than his owne life: Yea though, when hee became man, he ceased not to bee God, yet hee comes to his enemies, seekes reconciliati∣on with them, stoupes to helpe them, and save them with losse of his life. Now if hee bee our root, why draw wee not vertue from him? if wee bee implanted into him, why grow wee not up in all things in him? Where is our charitie and compassion to our brethren? yet he was compassio∣nate to his enemies. When doe wee emptie our selves, to goe to our enemies, and to seeke recon∣ciliation? nay wee can reject it, and live in rancour, hatred, ma∣lice, and contentions, yeares and ages almost, more like Scythi∣ans and Barbarians, than Christi∣ans.
3. Christ cast himselfe un∣der * 1.492 all men, to doe good unto all.
But where is our submitting one to another, and that better estee∣ming of every one, than of our selves? no: wee stand on our tur∣ret, and full height, and what should I yeeld to him? &c. Oh how many good lessons are lost, and abuses unreformed, and godly motions or duties stopt and cros∣sed! why? because such and such move it, and like of it: and, ra∣ther than please their humours, let all things runne to ruine and wracke. Did Christ so? no: had hee stood on his height and reputation, and beene so stout a∣gainst thee, as thou art to his Mi∣nisters and members, thou hadst ere this beene in the bottomlesse pit of hell.
What had become of thee, that wilt beare no infirmitie in thy brethren, if he had not stoup∣ed to beare all thine? what had beene thy lot, who wilt shew no mercie nor bowells of love in
the distresses of the Saints? thou passest by, as the Priest and Le∣vite: thou cloathest not, feedest not, visitest not the afflicted members of Christ: if he had so shut up his bowels against thee, where hadst thou beene?
4. As Christ by his speeches * 1.493 declared himselfe the sonne of man, but by his workes the Son of God: so must wee bee lowly in our speeches, but let our works testifie wee are the sonnes and daughters of God, expressing his vertues, and shining as lights in the midst of a crooked genera∣tion.
So of the first thing in these words.
The second is the action of * 1.494 comming, shall come.
In spirit hee comes, 1. in the Ministry, to win and perswade us to come to him: thus hee went
and preached in Noahs time, to the spirits now in prison, 1 Pet. 3. 19. 2. In some speci∣all manifestation of his pre∣sence, in mercie or judgement. The former when hee meets us with comfort, strength, and in∣crease of any grace: Joh. 14. 18. I will not leave you comfortlesse, but will come unto you: & vers. 23. My father will love him, and wee will come unto him, and make our abode with him. The latter in judgement, and testification of displeasure: Rev. 2. 16. repent, or I will come against thee shortly: so in Joh. 16. 8.
In person, he comes two waies, * 1.495 in carnem, and in carne, first into flesh, afterward in flesh; first in humilitie, then in glory; first in his incarnation, at his first appea∣ring, the other in his glorious re∣turn at the last day; the former to be judged, the latter to judge all flesh, and all things done in the
flesh, good and evill. Of this lat∣ter he speakes here:
For the first, He commeth from * 1.496 heaven: 1 Thess. 4. 16. The Lord himselfe shall descend from heaven, that is, the third and highest hea∣ven.
And why?
1. Because it was (according to Gods decree) foretold, not on∣ly * 1.497 by the Prophets, as Jude 14. in the ancient prophesie of Enoch: but also by Christ himselfe, Mat. 26. 64. Hereafter yee shall see the sonne of man come in the clouds of heaven.
2. That was the place whither * 1.498 he ascended, and from thence he must descend: as Act. 1. 11. Yee men of Galilee, why stand ye gazing into heaven? this Jesus which is taken from you into heaven, shall so
come as yee have seene him goe into heaven.
3. It is meet that Christ should * 1.499 come from heaven to judge, be∣cause it is not meet that wicked men and Angels should come thither to him, although to re∣ceive their sentence; for that ho∣ly Citie can admit no uncleane thing, Rev. 21. 27.
4. As it is in earthly judge∣ments, * 1.500 so must it be in this great Assise, which must be held, and the judgement set up in the same country, or about the place where the facts and crimes to bee judg∣ed were committed.
But whither shall he come?
Some thinke into the valley of * 1.501 Jehosaphat, which lyeth situate between mount Sion, and mount Olivet, neare Jerusalem: so cal∣led from the noble victory, which God gave Jehosaphat over the enemies of the Church: for which they alledge, Joel 3. 12.
Let the Heathen be wakened, and come to the valley of Jehosaphat: for there I will sit to judge all the Heathen round about. But allegoricall and typicall prophe∣cies are not to be expounded ac∣cording to the letter, but accor∣ding to the type and similitude; which seemes to be this: As that valley of Engeddi (called the val∣ley of Jehosaphat from the noble victory of Jehosaphat against the Moabites, Ammonites, and other enemies gathered against the Church) was situate in the sight of the city Jerusalem, and mount, a type of the Church: so the Lord will revenge and judge all his enemies, before or in the last judgement day, in the sight of all his holy people, and Saints, who in their manner shall judge the world. And hence some godly and judicious Divines have pro∣bably conceived, that the judge∣ment-seat shall bee set up in some
place neare Jerusalem, both to increase the terror of the judge∣ment, and the glory of Christ, to sit there as Judge where him∣selfe was judged. But to con∣clude it as a resolved opinion, is rash and ungrounded.
Others thinke it shall be upon the earth, that the sentence may bee given where the facts have beene committed, that Christ may shew himselfe a Conqueror where the combate was, and justly condemne others where himselfe was unjustly condem∣ned. And sundry things of the Fathers sound hereunto. But in vaine should wee seeke a reason of that, which whether it selfe shall be, is altogether unknown. If the Scriptures had said it should bee on earth, then the reasons were good. But, wherever it is, the wicked shall looke on him whom they have pierced. * 1.502
The Apostle seemes to settle
the place of judgement in the aire, 1 Thess. 4. 17. the elect shall be caught up to meete the Lord in the aire. And as hee was carried up in a cloud, so the Scripture saith hee shall come in the clouds of heaven. So as it is most pro∣bable, where wee shall meet him, the judgement shall bee, namely, in the clouds of the aire neare the earth: where the divells shall be conquered and sentenced in the very place, where they have ru∣led all this while as Princes. But whether over mount Olivet whence hee ascended, or above the valley of Jehosaphat, or the City of Jerusalem, were folly to define, seeing Gods wisedome hath not clearely determined.
The conclusion is, that the Judge is of power and wisdome to set up the throne of his glory, wheresoever himselfe thinketh most fit. * 1.503
But when shall he come?
In the end of the world. But the * 1.504 particular age, yeare, or day is not knowne to man or Angell: Mark. 13. 32. Of that day and houre knoweth no man, nor the Angels of * 1.505 heaven, no nor the Son himselfe, but the Father onely: because, 1. the end of the world is fit to bee knowne to him onely, who one∣ly * 1.506 knew a fit time for the begin∣ning of it: 2. this secret is none * 1.507 of them which Christ had heard from his Father; for then had he revealed it to the Apostles, and so to the Church. Neither, 3. was * 1.508 it among them which the Spirit (promised and sent) revealed or taught the Apostles, who yet were led by him into all necessa∣ry truth, Joh. 16. 13. 4. Christ * 1.509 must come as a theefe in the night, and as in the dayes of Noah, when men knew nothing: which could not bee, if the time were knowne. 5. Of what va∣liditie * 1.510 were all those exhortati∣ons,
to watch and be warie, be∣cause wee know not the houre, un∣lesse the time were concealed? Mat. 24. 42. 44. 6. Many are the * 1.511 reasons, why God would not have us to know it: as, not knowing the set houre wee may * 1.512 bee prepared every houre: our faith and patience may bee exer∣cised, and our hope upheld, not limiting the Lord to times and seasons which are in his owne power.
The greater hath beene the sin and folly of many learned men, * 1.513 of old and of late, who have set their wits so childishly to play in so serious a businesse. Augu∣stine * 1.514 relates, that many about his time defined the day of the Lords comming; some to an hundred, some five hundred, some to a thousand yeares after his ascen∣sion. Since that time, Joachimus Abbas, who set the yeare 1258. Arnoldus de villa, nova, the
yeare 1345. Michael Stiphelius, Saint Lukes day in the yeare 1533. Cyprian••s Leovitius Italus, the yeare 1583. Johannes Regiomon∣tanus, the yeare 1588. Adelbertus Thermopedius, the yeare 1599. and third of Aprill: Nicolaus Cu∣sanus, the yeare 1700. Cardanus, 1800. Ostander out of Cabala, 1689. Picus Mirandula, 1904.
I will not name some worthy Writers on the Revelation, but wish they had forborne that cu∣riositie in this computation, wherein I thinke they ungroun∣dedly troubled themselves, and many others. The most I have named, carrie alreadie the cha∣stisement of their temeritie, and have reaped onely the scorne of their errour: that wee by them might learn to be wise to sobrietie, Rom. 12. 3. and not seeke to know or make knowne that which the Angels, and Christ himselfe was content to be ignorant of.
But though Christ knew it not * 1.515 then as man, being for our sakes ignorant of many things which hee was not bound to know, as of this day, and the time of figs, &c. yet now he knoweth it, and so it may now be communicated to the Angels and blessed spirits: and why then may it not bee re∣vealed to the Church?
True it is, that Christ now * 1.516 glorified hath laid downe all in∣firmities, and knowes both the day and houre, and in this his exalted estate is ignorant of none of the workes of God, which have beene, are, or shall bee, his Deitie enlightning his humane soule. But therefore to conclude, that every such thing is revealed to the Angels and blessed spirits, is frivolous. For if every thing which belongs to the exalted head, were necessary to bee com∣municated to the principall members, they should bee in the
same degree of glory with the head; which they are not capable of. The King revealeth not every thing to the privle Councell, but holds distance from them. And to say they must needs see every thing in him, as in a glasse, because they see him that seeth every thing, it is vaine, and failes even in a corruptible creature: for hee that sees the Sunne, doth not see by that sight all that the Sunne by his beames beholdeth.
Others thinke the day uncer∣taine, but the houre of an uncer∣taine day certaine: namely, that Christ will come the same houre to judge, that hee rose againe in: as Rabanus and Lactantius. But with as little reason: if I should say, he may come the same houre that he ascended, or shall come to judge at the same houre that hee was judged of men, I shall speake as probably: yet I know not: no more do they. * 1.517
Of the same strength is their conceit, who say hee must come in the night, because he shall come as a theefe in the night, and be∣cause the Egyptians were de∣stroyed at midnight. Yet know they not, whether the Master will come at midnight, or in the * 1.518 morning watch: and forget it is called the day of the Lord.
The conclusion is: Secret things belong to the Lord, but things revealed to us and our chil∣dren for ever, Deut. 29. 29.
Now if Christ must come * 1.519 from heaven, then hee is now in heaven, and his body not every where, as Ubiquitaries teach; nor yet substantiall under the formes of bread and wine, as Papists. That which is every where, can∣not come from one place to ano∣ther. And Christ comes not in bodily presence from heaven, but visibly, whether we consider his first comming, or his second. As
for any other invisible presence of his body, such as they say is in the Sacrament, the Scripture knowes none. And whereas they flie to a miracle, let them give us in∣stance of a miracle in the Scrip∣ture, which was not visible, and whereof the senses might not be judges.
This also serves to terrifie wic∣ked men from sin. Christ comes * 1.520 from heaven to revenge sin and sinners: and comming from hea∣ven to doe it, it shall be done to purpose. If a man were to come out of some corner of the earth with an hand of revenge, the dan∣ger were the lesse, and the feare not so great: But the mighty God comes from heaven to doe it, &c. Great men may stand upon their power and priviledges, and often by wealth and friends make their partie good against earthly re∣venge: but when Christ shall shew himselfe from heaven, the
great worke of Gods justice shall be done to purpose.
And, if Christ come from hea∣ven, we must look for him thence, * 1.521 yea and long for him: Phil. 3. ••0. Our conversation is in heaven, from whence also we looke for the Savi∣our, the Lord Jesus Christ. The * 1.522 bride saith, Come: and the Saints are described to be such, as looke for his appearing. A loving wife cannot but looke for, and long for the returne of her husband from a farre countrie. A carefull ser∣vant will looke after his Master through the casements, and expe∣cting his returne will make all things readie. If the bridegroome be comming, let the bride decke her selfe, as Rebecca espying Isaac * 1.523 a farre off. As Joshua exhorted Is∣rael, chap. 3. 5. be sanctified: for to morrow the Lord will worke wonderfull things, and lead you through Jordan into the land of Canaan: so our Joshua commands
us to bee sanctified, because the Lord in that day from heaven will doe wonders in leading us to heavenly Canaan.
Lastly, if Christ be comming from heaven, meet him in the way. * 1.524
1. Meet him in his Ordinan∣ces: as the ancient Beleevers, who waited for his comming in the flesh, were ever found in the Temple. A loving spouse will en∣joy her husband as much as shee can, in his long absence: if she can heare of him, or receive a let∣ter from him, or a token, she is glad she hath something of him: yea her love will make her meet him afarre off, as farre as she can see him, as the father of the pro∣digall, and as Jep••haes daughter did. And if thou longest for him indeed, thou wilt enjoy him on earth as much as thou canst, in his word which is his letters, in his graces which are his pawnes and pledges, &c.
2. Meet him with thy affecti∣ons, * 1.525 prayers, and wishes after him: send thy prayers and holy requests daily, as presents unto him.
3. Meet him in heavenly con∣versation. * 1.526 He commeth from hea∣ven the first and second time, to draw thee thither: and shall hee not by all this paines gaine thy heart, affection, and conversation, * 1.527 from earthlinesse to heavenly∣mindednesse? Begin heavenly life here. First, spend thy life in cheer∣full * 1.528 praises: keepe a perpetuall Sabbath. Secondly, enjoy God a∣bove all means, and in all means: * 1.529 hee is all now, as well as here∣after. Thirdly, walke by the * 1.530 Charter of heaven: the law of righteousnesse must be the rule of all, and weights to weigh all, in and out. Fourthly, wait still for further perfection of glorie: stay * 1.531 not in first fruits.
In the glory of his Father. * 1.532
Here is the manner of Christs second comming: wherein it is op∣posed to the first: there he cove∣red and vailed his glory, but now he will reveale and display it, a∣bove the shining of a world of Sunnes. Where consider three things, and then the Uses:
For the first of these: Christ calleth it the glory of his Father,
1. Because it is a most divine glory, agreeing to none but the * 1.534 Father and himselfe with the blessed Spirit. 2. Because the Fa∣ther is the fountaine, as of the dei∣tie, so also of this divine glory, wherewith he hath crowned his Sonne. Thence hee is called the Father of glory, Eph. 1. 17. and the God of glory, Act. 7. 2. & the King
of glory, Psal. 24. 7. And Christ is said to bee taken up into glory, 1 Tim. 3. 16. namely, by his Fa∣ther: for we must conceive God not onely glorious by his nature, in himselfe, but the fountaine al∣so of all that glorious life and mo∣tion which is communicated with any of his creatures. 3. Because, as all glory is from him, so all is due unto him: whom therefore his Sonne glorified, and wee ought also to glorifie.
But was not this glory Christs * 1.535 owne, in which he shall appeare?
Answ. Yes: for, consider him as the Sonne of God, he was of equall glory with his Father in all eternitie: Joh. 17. 5. Glorifie me with thine owne selfe, with the glory which I had with thee before the world was: And his incarna∣tion abated nothing of that glo∣ry. And, consider him as the son of man, and mediator, 1. hee is worthy of all glory by the desert
and merit of obedience, Rev. 4. 11. insomuch that hee pleadeth with his Father for his glorifica∣tion, because hee had glorified him on earth, Joh. 17. 4. 5. 2. All glo∣ry is due unto him as the sonne of * 1.536 man, by the donation of his Fa∣ther. Mat. 28. 18. All power is given unto me in heaven and in earth: So as it is Christs owne glory, as the sonne of man; as that is a mans owne, which is given him. Therefore in Mat. 25. 31. the phrase is changed: Christ challengeth it to bee his owne glory: when the sonne of man com∣meth in his glory. But yet in spea∣king of himselfe, as on the one hand he advanceth that great ma∣jestie hee shall appeare in, so on the other he forgetteth not to re∣ferre all that glory to his Father: which may bee a glasse held be∣fore * 1.537 our eyes, that when wee speake of our selves, or any endow∣ment or gift belonging to our selves,
wee so speake of it and so use it, as still our eye be fixed on Gods glory, from whom and for whom wee have received it.
When Christ shall appeare in such glory as never creature was capable of, nor can be, then shall ••e most of all advance the glorie of his Father. But contrarily, when God most honours some men, they most forget his ho∣nour: so they may advance them∣selves, they litle care how his glory bee troden under foot. Happie is that man, who is so faithfull in these small things, as that the Lord shall be then occa∣sioned to trust him with much.
But wherein shall this glorie appeare?
Partly in his person, partly in
1. In his person he shall be ad∣vanced above all the glory of all ••he Judges and Princes of the
earth; whether wee consider his divine nature or humane.
For the former: hee shall bee manifest to be the mighty God: for howsoever hee shall exercise his judiciary power visibly, and appeare the sonne of man, yet shall hee be mightily declared to be the Sonne of God; in that the personall union of his two na∣tures shall shine out as the Sunne in his strength, which before was vailed and obscured.
And for his humane nature, he shall be therein exalted in glorie as the head of his Church; that even his glorious body shall car∣rie such majestie with it, and be seene in such admirable bright∣nesse, as that the sunne which da∣zelleth our eyes, can scarce re∣semble it. For if the just shall shine in the glory which shall obscure * 1.539 the Sunne in the Firmament, how shall their justifier shine in glo∣ry? And if his Attendants shall
be so glorious, as no man is able to behold the glory of the least of * 1.540 them, what and how glorious must he be, who shall so farre surpasse them all put together, as the Sunne doth the lesser starres in brightnesse?
2. If we consider his high office, * 1.541 we shall behold him as the just Judge of all the world, clothed with all the robes of glory and majestie; such as shall well suit with the throne of his glory, and such as shall fit him to the great worke in hand.
How glorious and magnifi∣cent was the giving of the Law? and how solemne the preparati∣on? the earth shooke, the moun∣taines trembled, the Lord came downe in fire, and out of thun∣drings, lightnings, and a thicke cloud sounded his trumpet so lowd, as all the people trembled and shooke, and afterward a terrible voice was heard of six
hundred thousand men beside women and children; yea in such glory appeared the Lord on mount Sinai, that Moses himselfe said, I quake and feare. * 1.542
But when the Lord Jesus shall shew himselfe from heaven to judge the transgression of that law, his glory shall not onely shake mount Sinai, but the whole frame of heaven and earth all to pieces: when fire shall not com∣passe one mountaine, but the whole world shall be set on a light fire: when the last trumpet shall sound, and not onely the li∣ving shall heare it as then, but the dead and all that are in the graves: * 1.543 when the Lord of glory with one shout shall not raise one man, as Lazarus, but all that ever have beene dead, from the first man to the last which hee shall finde standing on the earth.
But to behold more specially * 1.544 the particular robes and rayes of
glory, wherewith the Judge is prepared to the judgment:
1. He shall come armed with * 1.545 an infinite power and dominion over all creatures, which shall be acknowledged by them all: the Angels shall all observe and at∣tend it: the heavens, and earth, and all elements shall bee dissol∣ved by it: the dead bodies of men shall be raised by it, and called out of the graves, the sea, the bellies of beasts in all corners of the world: the voice of the Son of God shall be heard of all in the graves, and obeyed, none shall be able to resist it.
2. Hee shall come furnished * 1.546 with a glorious and unconceivable Omniscience, to which nothing shall be hid or covered: he shall reveale all counsels of hearts, and all secret contrivances never so long hid. All things are naked to * 1.547 him, with whom we have to doe: for to him the day and darknesse * 1.548
are alike: there can be no conceal∣ment of things from this all∣feeing Judge.
3. Hee shall come covered * 1.549 with divine justice as a robe, which shall confound all the ene∣mies of his glory: Jer. 2. 16. as a theefe is ashamed when he is taken in the manner, so shall all wicked doers. And there is no avoiding, no deluding, or perverting the justice, neither the processe or finall sentence, unlesse any mans power or policie were above his.
4. Hee shall come prepared * 1.550 with glorious evidence and testi∣monie against all wicked men for their conviction; that they shall not be able to implead the justice of the Judge or judgment. For,
First, hee shall have evidence and witnesse in their owne con∣sciences, * 1.551 which shall then accuse them to the Judge, and their
owne confessions shall be as a thousand witnesses. Therefore (saith Augustine) Doest thou feare * 1.552 the last judgment? rectifie thy con∣science, and all shall be well.
Secondly, hee shall command * 1.553 the creatures and elements abused by their sinnes, to give in evi∣dence against them: Job 20. 27. The heavens shall reveale their wickednesse, and the earth shall rise up against them: all creatures shall serve their Lord.
Thirdly, the good Angels whom * 1.554 they have in their kinde grieved and driven away from them by their sin, shall witnesse against them. And the wicked Angels who were first in tempting, shall then bee first in accusing, and first in tormenting.
Fourthly, the Scriptures of God against which they have * 1.555 sinned, yea the word of mercy, the offer of mercies, their abuse of mercies, the resisting of means
of grace and mercy, all shall wit∣nesse against them; not so much to informe the Judge, as to con∣vince themselves, and promote justice.
Fiftly, all their sinnes shall wit∣nesse * 1.556 against their authours and patrones. Every iniquitie hath his secret and still voice, saith Gre∣gory: * 1.557 but then it shall have a lowd voice. Blood shall crie, and the voice of it ring betweene heaven and earth. Oppression shall crie, usury shall crie, the wages of hirelings and labourers shall crie in the owne conscience. It cryes now, and thy conscience, if thou hast any, tells thee of thy wickednesse in defrauding Gods servants, his Ministers, and Christs members of their right: but the voice will not bee now heard: but then it will be heard, and thou shalt heare it; and thy gold and silver, and the rust of them shall crie against thee, and
never be still till they have cryed thee downe into the pit, as Jam. 5. 3. 4.
Sixtly, if all other conviction * 1.558 and witnesse should faile, there is one more that will bee a sure and infallible witnesse, and that is God himselfe: Mal. 3. 5. who can abide the day of his com∣ming? for behold, I will be a swift witnesse against sorcerers, adulte∣rers, false swearers, and all that feare not the Lord.
Thus the Judge is gloriously * 1.559 prepared.
And he shall be as glorious in execution, as in preparation. For in passing a righteous sentence, and irrevocable, hee shall shine in surpassing glory,
1. Upon all the ungodly he shall * 1.560 get himselfe a greater name, than ever he did upon Pharaoh; when all the wicked Princes and peo∣ple
that ever lived, shall be cited and assembled in the twinkling of an eye, before his Tribunall, and in terrour of his presence shall flie * 1.561 to the hils and mountaines to hide themselves; yea when all the powers and gates of hell, all wic∣ked angels and men, shall be by one word of his cast out, and commanded out of presence, and confined to their prison, never to molest him or his Church any more.
2. In respect of the godly, hee * 1.562
To the Saints: when they shall behold him that was betrayed, spitted upon, crucified, pierced, dead, buried, now advanced above all men and Angels, and crowned with honour above all that crea∣ted nature is capable of.
But in the Saints also hee shall be marvellous: 2. Thess. 1. 10. for when Christ who is our life, shall
appeare, we also shall appeare with him in glory, Col. 3. 4. First, the members shall partake of the glo∣ry of the Head, that the Head may bee exalted in the glory of the members. Secondly, the Saints shall admire, not only his glory in himselfe, but in them∣selves. How admirable will it be to see themselves, who were in the world accounted the out∣sweepings, and driven out of the world with obloquie, contempt, fire and sword, yea who were but even now dust and ashes, newly crept out of the grave and rot∣tennesse, so suddainly to attaine that fulnes of the glory of Christ, in their soules and bodies! In their soules, such a wonderfull perfection of Gods image, such deepe knowledge of the secrets of heaven and earth, such con∣formitie in their wils unto God, clothed with such righteousnesse as God in his presence-chamber
is delighted to behold. And their whole bodies changed, and aray∣ed with immortalitie, incorrup∣tion, and made spirituall bodies like the glorious body of Jesus Christ. And the whole man filled * 1.563 with rivers of pleasures at Gods right hand, and swallowed up with that happinesse which eye hath not seene, nor ever entred into the earth of man. This glory have all the Saints, in whom the glory of Christ in his appearing is complete.
Note hence the long-suffering and patience of our Lord Jesus * 1.564 Christ, who for his Elects sake is contented so long to be hid, and not shew himselfe in his glory till the end of the world; nay, not only suffers his glory to bee vailed, but trampled on by the wicked. For,
1. Now the heavens are as a curtaine betweene him and us, * 1.565 which then shall bee undrawne,
that all eyes may behold him in a glorious bodily presence, as the head of his glorious body.
2. He is now out of sight, and * 1.566 out of minde; not knowne, nor beleeved among the wicked, who despise his patience because he sheweth not himselfe in ter∣rour.
3. Neither is he so beloved or * 1.567 admired of his Saints, as hee should, while he seemes to shut up and hide himselfe from their miseries and sufferings, as one not wel knowing or weighing them: And if he did not preserve a grain of faith in their hearts, to make things absent to bee present, his delayes would quite dishearten them.
But yet Christ will not al∣wayes * 1.568 neglect his owne glory, nor will ever bee robbed of it: a day comes, wherein he shall ap∣peare in surpassing glory. 1. In himselfe: not onely by that ex∣ternall * 1.569
and accidentall glory of his attendance, and most power∣full manner of appearing, but by that internall and personall glory whereby hee shall obscure and darken the glory of all creatures: A shadow of which, Peter and John saw in the mount, when his face did shine as the Sunne, and his garments were as the light, Mat. 17. 3. not as Moses, when he came from the mount, very glorious, so as Israel could not behold his face: for that glory was not his owne, but his Lords: but Christ shall appeare in his owne glory. 2. His glory shall shine out unto * 1.570 and in his Saints, in manifesting the power of his mercy as never he did before: v. c. Raising them from the dead by a word, as La∣zarus. Gathering them to him∣selfe, as the Eagles to a dead body. Loosing them eternally from all bands of sin and corrup∣tion. Investing them in soule and
body with his owne glory. And glorifying himselfe (as never be∣fore) not as head of the Church, but in his whole body: for some of his owne glory was wanting, till his spouse be perfectly glori∣fied. 3. His glory shall shine out * 1.571 to the wicked, but not in mercy, but majesty; not in grace, but in the power of his justice: He will be glorified on them as on Pha∣raoh, putting forth his power in their finall destruction.
Againe, let this bee a ground of patience and contentednesse, if * 1.572 we also be despised, if our glory and worth bee hid, and appeare not in the world till that day. Shall Christ our Lord bee content to be abused and despised now in his glory, till that day, and shall the servants bee above their Ma∣ster?
1. Looke upon the Lords con∣dition: * 1.573 if wee suffer together, wee shell raigne together: and if
Christ cannot expect the crowne before the Crosse, no more may wee.
2. Looke on thy condition: * 1.574 thou art a stranger here, among strangers who know not thy birth from heaven, nor thy pa∣rents: they know not God thy father, nor his image on thee, nor thy mother the Church, and spouse of Christ; nor thy worth through Christs worthinesse, nor thy inheritance and expectation. Bee content therefore as a stran∣ger, in this strange countrie, with strange and course usage: onely let it make thee love thy owne countrie so much the better, and hye thee home where thou may∣est expect better.
3. It is great reason, that Christs glory should appeare be∣fore * 1.575 ours: the members shall shew their glory, when their head doth: for their glory de∣pends upon his: Col. 3. 4. Wee
know that when Christ our life doth appeare, wee shall also ap∣peare with him in glory: but now his glory is hid, and must ours appeare? In the winter all the sap, life and fruit is hid in the roote, and then the tree appeares not what it is: but the summer comes, and all that was within, appeareth: so in this our winter, though now wee bee the sonnes of God, yet it appeares not what wee are; but when Christ shall ap∣peare, wee shall be like him, 1 Joh. 3. 1. 2.
Ob▪ But are we not now like him?
Ans. Yes, there is now a like∣nesse betweene the head and members: the branches must have the same life, sap, and green∣nesse in some proportion to the roote: the spouse is now sutable to her husband. But, first, this is a likenesse in grace, that is a like∣nesse in glory: secondly, this is in
part and imperfection, that in per∣fection and fulnesse: thirdly, this is obscure and vailed, but that manifest, and revealed to men and Angels.
Waite then, and wish for this * 1.576 day of the revelation of Christs glory, and of thine in his: for,
1. Christ shall come the second time to the salvation of those that waite for him, Heb. 9. 21.
2. Love to Christ thy head now in a farre country will make thee long after him: Come saith the spouse, Oh that I might come to a sight of him whom my soule loveth. This must whet thy desire, that Christs glory may shine in that day, yea and en∣larged in thy owne glory.
3. Hast thou received the first * 1.577 fruits of glory? then thou canst not but long for the full harvest: Rom. 8. 23. Wee that have received the first fruits, sigh in our selves, waiting for the adoption, even the
redemption of our bodies.
4. Never was there so happie * 1.578 and joyfull a day; wherein, in their head, all the heads of the Saints shall bee lifted up into un∣conceivable happinesse; who shall stand amazed to see their nature so exalted in their head, and be swallowed with unspeak∣able joy to see themselves, who have beene by his first appearing in humilitie justified, now by his second appearing in glory to bee glorified. When the Disciples saw but a small glimpse of this glory in the Transfiguration, they were so ravished and transported out of themselves, that they wist not what they said, Luks 9. 33. How then shall the whole brightnesse of it so swallow up the Saints, as that they shall ever thinke it good to be where Hee is, to see his glory? Hereby should wee excite our selves, to wish for the longed day of our glori∣ous
deliverance: And as the Jewes, the nearer the day of Ju∣bile came, the more the joy of prisoners and debtors was increa∣sed; so should wee lift up our head when the day of our re∣demption approacheth: & as the bird about to flie stretcheth out the wings, so should wee our af∣fections and desires to heaven where our Lord his dwelling is.
Againe, prepare for this day: to stand before the sonne of man in * 1.579 this glory: Luke 21. 36. Watch and pray that yee may bee counted worthy to escape all these things, and may stand before the sonne of man.
Quest. How should I prepare duely?
Ans. 1. Acquaint thy selfe with * 1.580 thy Judge afore-hand: which is done by faith and love: Rom. 5. 2. By faith we have accesse, both here and hereafter. And if love bee perfect in us, wee shall have
boldnesse in the day of Judgement, 1 Joh. 4. 17. Hee that can stand before his presence of grace, shall stand boldly before his presence of glory. Stand therefore humbly before him in his Ordinances: enjoy as much of him now as thou canst.
2. Part from sinne: watch a∣gainst * 1.581 it: let the fire of grace con∣sume it. A malefactor cannot stand before the Judge. Psal. 1. 5. The wicked shall not stand in judgement. See Esa. 33. 14. 15.
3. Get sinceritie and upright∣nesse of heart: for no hypocrite * 1.582 shall stand before those everla∣sting burnings. A sincere heart hath this propertie, to set it selfe before God continually, as a wit∣nesse and Judge: Gen. 17. 1. Walke before mee, and bee upright. And that soule that can walke with God here, shall stand before the glory of his power at that day.
4. Get love of the Saints on
earth: for the terrour of that day * 1.583 shall devour the Adversarie, 2 Thess. 1. 6. And Christ shall clothe himselfe with the robes of glory, to destroy the destroyer out of the earth. Only the Saints shall stand before him. Stand with them here, if thou wouldest stand with them hereafter: but if here thou wilt shake hands with sinners, hereafter thou shalt scarce part company.
Lastly, this glory of the Judge is the greatest terrour and tor∣ment * 1.584 to the wicked. Oh the wofull estate of such persons, when the presence of God and of Christ is the greatest torment•• yet how can it be other?
For first, the true and proper cause of perdition is in them∣selves, * 1.585 not in this glory: the wicked must bee cast out for his malice. They have despised his humilitie, and were ashamed of him: & now must be ashamed of
themselves, when hee shall bee a∣shamed of them. They have con∣temned his soft voice in the Mi∣nistry of the Gospell, and must hear that dreadfull voice to drive them to their wits ends: they have pierced him with horrible sins, and shall now see him whom they have * 1.586 pierced, and pierce themselves with shame and utter confusion. Yea their owne accusing consci∣ences shall make them shrinke and melt as ware at the fire, and as chaffe driven before the tem∣pest of his wrath. Thus shall all wicked men and Angells perish at the presence of God, Psal. 68. 2.
Secondly, as a King sitting in * 1.587 judgement chaseth away evill with his eies, Prov. 20. 8. so shall they see the face of this Judge, set a∣gainst all evill doers, 1 Pet. 3. 12. they shall read revenge in his ve∣ry eye and visage: his looke shall drive them to the hils, to hide them: they shall know the
wrath of this King as the roaring of a Lyon, to whom Kings are lesse than wormes to men: and if the wicked flye when none pursueth, Prov. 28. 1. much more when pursued with such wrath and power as this Judge shall bee cloathed with.
Thirdly, as all the power of the country attends the Judge to exe∣cute * 1.588 malefactors, so Christ hath obtained great might and king∣dome to destroy the wicked, Rev. 11. 17, 18. so as his revenge must be proportionall to his power, and his power shall make his processe short, and his dispatch speedie. A resemblance hereof is in Joh. 18. 6. the very word of Christ (I am the man) in his state of humi∣liation cast the stoutest of his ene∣mies to the ground: How much more in his glorie, when he shall be armed with power and glory to this purpose? GOD shall no sooner arise, but his enemies shall
be scattered, they also that hate him, shall fly before him, Ps. 68. 2.
O therefore, considering these terrours of the Lord, what manner of persons ought we to be in all ho∣ly conversation! 2 Pet. 3. 11. If Daniel (chap. 7. 15.) was so troubled in his spirit, and perplex∣ed to see but in a vision the man∣ner of Christs glorious comming to judgement, how much more dreadfull shall the judgement it self be! when all secrets shall be revealed, as packes and fardels are opened in the market••: Oh? how carefull should wee bee of the wares we lay up in our hearts and consciences, seeing that day shall disclose them to a Judge of such 〈◊〉〈◊〉 power and glory▪
With his Angels.
The fourth thing considerable * 1.589 〈◊〉〈◊〉 the comming of Christ to judg∣ment, is, his Attendants, that is, 〈…〉〈…〉e Angels, in whom the glory 〈…〉〈…〉d magnificence of his second
appearing shall manifest it selfe. For as formerly we have shewed, that hee is not sent as a Legate with commission from the side of any earthly Monarch, but must shew himselfe from heaven; so now wee shall see, that the glo∣ry and state wherein hee shall ap∣peare, is not from earth, but hee shall bee wonderfull in the glory of heaven: (Luke 2. 13.) for his guard shall not bee a troope of men, but of Angels; nor an army of earthly warriours, but of hea∣venly souldiers; nor weake and feeble, soone overcome, but mightie Angels, or Angels excel∣ling in power, Psal. 103. 20. This glorious appearing of Christ is shadowed by the comming in of earthly Judges, to hold Assises, attendeded with the honourable, the Nobles, Justices, and Gentry of the countrie, yea with the High Sheriffes power, besides all their own followers and retinue;
by which great state and atten∣dance, they are both honoured and aided in their service, and made formidable to adaunt and quell malefactors, as becom∣meth such publike ministers of justice.
For the number: he saith An∣gels * 1.591 indefinitely, not one, or two, or a few, but a number finite in it selfe, because created, but to our apprehension infinite and num∣berlesse. Heb. 12. 12. the innume∣rable company of Angels. And the Scriptures expresse their num∣ber by the greatest and roundest numbers in use among men: Jude 14. The Lord commeth with thou∣sands
of his Saints, that is, holy Angels and men attending him. Dan. 7. 10. Thousand thousands minister unto him, and ten thousand thousands stand before him, when the judgement was set up. But our Lord speakes of many more, Mat. 24. when the sonne of man shall come and all his holy Angels with him: not an Angell shall bee left in heaven, which shall not come with him. What a great glory is it, to see a great Prince in the midst of his whole trained band, & armed with all the power of his Kingdome? yet all this is but weaknesse to this of Christ, who brings the whole hoast of heaven with him, to make his throne surpassing glorious.
Next, of the relation, his An∣gells: * 1.592 how are they his?
Answ. 1. By creation; 2. by confirmation in grace: other fell from him, and became not his; but these by his grace cleave
for ever unto him in the holinesse of their nature. Thirdly, His by speciall attendance and ministrie; hee being Lord of the holy An∣gels, they are his subjects and mi∣nisters, readie to execute his will.
Ob. They are our Angels, and therefore not Christs; Mat. 18. 10. their Angels behold the face * 1.593 of the Father in heaven.
Answ. They are called our An∣gels, so farre as appointed our keepers or guardians against Sa∣tan and impure spirits: but in all this ministery to the Church, they are his Angels; for they at∣tend us for our heads sake, and at∣tend his body which is himselfe.
Next of their office, and why Christ shall bring all his Angels * 1.594 with him.
Ans. 1. Their ministrie serveth to set forth the glory of Christ the head. The most potent Mo∣narchs that ever were in earth, in
their most stately and most mag∣nificent showes were but seely creatures and wormes to this, and attended with weak men and flyes in comparison of this pre∣sence.
2. That by their ministery the great worke of the great day * 1.595 may bee powerfull, and speedily dispatched. For,
First, being the Angels of his power, they shall performe it * 1.596 mightily and powerfully. No sooner shall the sentence of abso∣lution or condemnation bee pro∣nounced, but it shall bee fully executed. For besides that eve∣ry of them is mighty in his owne nature, and thence denominated principalities and powers, and said to excell in strength, Psal. 103. 20. so shall now for the time the power of Christ bee added to their owne, which shall bee of such invincible strength in every one, as Satan and all the gates of
hell cannot, much lesse the wic∣ked of the world shall be able to resist any one of them.
Secondly, they shall doe it wil∣lingly, because their wills are * 1.597 wholly conformable to the will of Christ, whom they love with all their strength. Their readi∣nesse appeareth, Mat. 13. 28. the servants said, shall wee gather up the tares? Those that desire com∣mission afore-hand, will be ready enough when they have it.
Thirdly, they shall performe * 1.598 it justly, purely, ••aithfully, Rev. 15. 6. the seven Angels that had the seven plagues, are said to bee cloathed in pure and bright linnen; noting their righteousnesse, not mingling corrupt passions in their executions, nor corruptly respecting any persons. And they are girded on their breasts with golden girdles: gold is the purest of all metals, noting their purity and faithfulnesse in performing
the will of God, in whole and in every part.
Fourthly, they shall doe it di∣ligently * 1.599 and perfectly, in most strict and exact manner. For they could not continue in their glori∣ous estate, if they should not bee every way answerable to the law of God, both in the puritie of their nature, and in the perfecti∣on of their worke: for how soe∣ver the Angels compared with God are imperfect (Job, chap. 4. vers. 18.) yet in comparison of Gods Law they have perfection, and no spot of sinne cleaveth to them.
Fiftly, it shall bee done speedi∣ly, * 1.600 and in the twinkling of an eye, with unconceiveable quicknesse and celeritie; which is noted by their wings and girded breasts, readie and prest to the businesse of their Lord.
So of the second thing.
3. Their ministry & office shall * 1.601
be of use against all wicked per∣sons. First, to force them, and present them before the Judge, be they never so rebellious: for they shall blow the trumpet, that all * 1.602 shall heare: they shall runne through earth and sea in an in∣stant, to gather out all that offend: they shall compell mightie and rebellious Potentates to present themselves. Secondly, to be (per∣haps) witnesses, and give evi∣dence against the ungodly, of ma∣ny secret sinnes: sure wee are, they attend our Congregations (1 Cor. 11. 10.) and why not in our private chambers? Thirdly, to be instruments of Gods venge∣ance on the wicked, Mat. 13. 41, 42. the reapers shall gather the tares, and cast them into unquench∣able fire.
So of the third.
4. Their service and Ministry * 1.603 shall notably serve for the com∣fort and salvation of the Saints in
that day, for first they shall with admirable expedition gather the Saints out of their graves from all the foure windes, and bring them into the presence of Christ: secondly, as they attended them in their humilitie, so now shall their service be exceeding com∣fortable in that day: never was Hagar so comforted by an Angell in her distresse, when hee refresh∣ed her with water, as they shall be by the Angels in this day of refreshing: for,
1. These Angels which had * 1.604 carried their soules into heaven, as Lazarus (Luke 16.) shall now bring their bodies out of the earth. As the Angell loosed Pe∣ters chaines, and brought him * 1.605 out of prison, Act. 12. so now shall not one living body as his, but all the dead bodies of the Saints bee brought out of their prisons, and set into perfect freedome: All stones shall bee rolled away, and
all chaines of corruption broken asunder.
2. When all elements shall bee * 1.606 dissolved, and set on ••ire, the An∣gels shall helpe and hide them, that the fire shall not hurt them; that looke as the three servants of GOD walked in the midst of the fire, and had no hurt, onely their chaines were loosed, be∣cause God sent his Angell among them, Dan. 3. 25. so here all the godly shall bee safe in that fire, which shall drive the wicked to desperation, not able to stand be∣fore those terrible burnings. And that fire shall resemble the wa∣ters of the red sea, which was a wall to Israel, but a well and pit to drowne Egypt. Yea and as that fire of Nebuchadnezzar, that sheltred Gods servants from the Tyrant, but licked up and devou∣red the enemie.
3. Whereas Satan at that day, being at his last & most desperate
assault, shall bee most raging a∣gainst the Saints, they shall stop the mouth of this raging Lion, as once they did for Daniel, and by their power quell the forces of the divell. And their very mul∣titude shall afford this comfort, that there shall appeare infinite more with us than against us, 2. King. 6. 16.
4. As they shall bind the tares, to cast them into the fire, so shall * 1.607 they carry the wheat into the garner; and so appeare glorious ministring spirits for the good of the heires of salvation, Hebr. 1. 14.
Thus the office and ministrie of the Angels shall marvellously set out the glory of Christ, pro∣mote the worke of the great day, bee serviceable for the fi∣nall ruine of all enemies, and hap∣pily advance the comfort and salvation of the Saints, in these particulars. But I read not in the
Scripture a word of those chil∣dish and ridiculous conceits of Petrus Thyreus a Jesuite, who in * 1.608 the description of Christs glori∣ous appearing appoints some An∣gels to beare up the cloud, and hold up the seat of the Judge, and some to beare the crosse before him, others the crown of thornes, others the nailes, others the speare and other instruments of his passion: Which he hath grave∣ly confirmed, because hee hath seene these things finely & artifi∣cially painted upon tables: Sound proofes of Jesuites: when they want grounds from Prophets and * 1.609 Apostles, they can supply them out of Poets and Painters, to both whom was ever granted equall leave to devise what they listed.
But how can the Angels come * 1.610 with Christ, seeing they are no bodily substances, in their nature being without magnitude, figure, or sense; and seeing they occupie
no place, how can they move lo∣cally from heaven into the a••re, and into the earth?
Ans. The Angels being crea∣tures, though they fill & occupie no place, yet must needs be defini∣tively in some place, now in one, and then in another, and some∣time locally ascend, and locally descend, after a manner unknown to us. Hence in Jacobs ladder * 1.611 the Angels are said to ascend and descend: and not onely in vision, but actually, Luk. 1. 26. Gabriel was sent from GOD to a Citie in Galilee. So our soules are spiritu∣all substances, and yet they local∣ly ascend to heaven, and at the re∣surrection descend from heaven to be united to their bodies. In like sort the Angels are described to be of most quicke motion, and for their celeritie and swiftnesse are compared to the windes, and have wings ascribed to them, as flying with most swift motion about
their Lords commands. And so must it needs bee: for,
1. Their motion is without all * 1.612 resistance of bodily substances: no body can resist an unbodily sub∣stance, and all resistance is be∣tweene * 1.613 bodies.
2. Being without resistance, * 1.614 their motions are without all la∣bour or wearinesse: they are rest∣lesse in their motion.
3. It must be most speedy, be∣cause by no meanes hindred: so as * 1.615 in a short time, above that wee can perceive, they can move be∣tweene heaven and earth. I say not, in a moment; for Angels can∣not locally move betweene ex∣tremes, as from heaven to earth, but by passing the meane, which is to be done in time, though ve∣ry short.
Thus wee conclude, that the spiritual nature of Angels, though it occupie and fill no place as bo∣dies doe, nor hath any circum∣scriptive
place assigned them as they, and though by their motion in place they neither expell nor move any body out of place; yet are they moved locally, and shall descend with Christ to judge∣ment, and quickly expedite all things belonging to it by their Ministrie.
Observe hence a difference be∣tweene * 1.616 Christs first and second comming.
For first, hee comes now with another manner of traine, than hee had following him upon earth: Then he had twelve poore fisher∣men, * 1.617 despised persons, following him (for his Kingdome was not of this world) but now his traine are all the Angels of heaven. Second∣ly, * 1.618 hee was then to shew him∣self the son of man, and in the form of a servant: but now hee will shew himselfe the Sonne of God, and the Lord of glory. Thirdly, he was then to preach righteous∣nesse, * 1.619
and to suffer for sin: but now he is to judge righteously, and to revenge sin. Fourthly, he was e∣ver * 1.620 the Lord of the holy Angels, and therefore in his temptations and agonie, they were readie to * 1.621 comfort him: and when hee was at the weakest, hee was of power to command many legions of * 1.622 them: but that was not the time to shew forth his Majestie by their attendance, as this appea∣ring is. Fiftly, those Angels * 1.623 which ministred unto him in his incarnation and birth, in his life and death, were Angels of grace, Preachers to shepheards, Disciples, women and others, appearing sometimes by one or two, to one or two persons. But these are Angels of power, appea∣ring in millions to all the world, who in their wonderfull glo∣rie shall behold the glory of their Lord.
Again, the Lord Jesus is hence * 1.624
proved the Lord of glory, in that the holy Angels serve him as * 1.625 their head & King of the Church: so the Apostle (Phil. 2. 9.) pro∣veth him to have a Name above all names, because all things in heaven and earth, and under the * 1.626 earth shall confesse him: and Christ himselfe, to prove his headship, useth the same argument, Joh. 1. 52. Hereafter shall yee see the An∣gels ascending and descending on the Sonne of man, that is, mini∣string to him as the head of the Church, as was figured in Jacobs ladder, Gen. 28. 1••. for Christ is the ladder, by which onely wee ascend to heaven: this ladder reached from heaven to earth, noting his two natures, divine from his Father in heaven, and humane from Jacobs loynes on earth: Angels ascend and descend on it, noting their emission and admission, descending to their of∣fice, and ascending to give ac∣count.
Besides, he must be greatest of * 1.627 all, who is honoured of all: and so Christs eminencie above all crea∣tures is proved, because all the Angels of heaven must honour him, Heb. 1. 6. And the more, and more honourable the Attendants and Ministers be, the greater is the personage so attended: but the Angels are every where spo∣ken of, as the excellencie of the Creation; and in the glory of these servants behold the glory of their Lord.
Againe, their incessant service * 1.628 to Jesus Christ advanceth his glory: Exod. 26. 31. the vaile of the Tabernacle which covered the most holy (expresly signi∣fying the flesh of Christ which hid and covered his Deity) must bee made of broydered worke with Cherubims: not without Cherubims, which noted the multitude of Angels serving Christ. Exod. 25. 20. The Che∣rubims,
signifying the Angels, must lift their wings on high, as attending Christ, and their faces must bee to the Mercy-seat; which lively resembled Christ, on whom their eyes must still be cast, as the eye of the handmaide to the hand of her Mistresse.
Thus wee shall see how they served Christ as man, even in his lowest estate, as well as in his highest. In his birth they sang glory to God, and were prea∣chers of him to shepheards. After his temptations they ministred to him, spreading a table for him in the wildernesse, and waiting at his table, Mat. 4. 11. In his ago∣nie in the garden they comforted him, Luk. 22. 43. In the grave they roll away the stone for his re∣surrection, Mat. 28. 2. In his as∣cension they waite upon him, and lead him to the Ancient of dayes, of whom he received a kingdome over all creatures, Dan. 7. 13.
But much more now they attend him, and assist him in the judge∣ment of the great day, wherein hee is to put forth his greatest power and glory, in the most glorious worke that ever was or can be.
3. Here is matter of terror to * 1.629 the enemies of Christ, even all wicked and impenitent persons: in that Jesus Christ commeth ar∣med with such power and glory against them: for now he rideth in his chariot of triumph against all his enemies, and now all the mountaines in the world cannot hide them from the Judge, but the power of the Angels shall present them. Neither can the sentence bee avoyded, nor the execution reprived: for if hea∣ven and earth bee mingled toge∣ther, whatsoever sentence of death is pronounced on them, the Angels shall speedily exe∣cute. How comes it then to
passe, that men are so carelesse, and passe over these great woes as a tale that is told? shall this Judge pronounce the sentence, and the Angels undertake the ex∣ecution, and yet the thing falle of execution? Wo worth the deadnesse and securitie of wilfull sinners, that dare contemne so dreadfull a sentence as shall eter∣nally torment them!
4. Here is assured comfort for the Saints: that all this glorious * 1.630 attendance of the Head shall bee the glory of the members. What a great comfort shall it be, to see the Angels mustered together, to become our servants also, and performe the greatest service to us as ever was performed by them? While the Saints lived here, the good Angels attended them, and kept them in their hands: when they dyed, the An∣gels carryed their soules to hea∣ven, * 1.631 which was no meane ser∣vice.
But now in this great day they shall reunite the soules and bodies of the Elect, they shall separate the whole man from all corruption, and communication with sin and sinners, and gather out all that offend, and shall not leave them till they be set quite free from all danger, as the An∣gell did Peter, Act. 12. no nor till they have placed them in the glory of God. Now what an ho∣nour is it, that these glorious spirits who dwell in heaven, should serve them that dwell on earth, yea dwelt lately in the grave? that meere spirits should serve flesh and blood? and crea∣tures so elevated in their nature, above all sin and mortalitie, should stand charged with them who immediatly before were clothed with miserie and corrup∣tion?
Quest. How comes this to passe, seeing they are his, that
is, Christs Angels?
Answ. This must neither im∣peach Christs glory, nor lift us up to glorie in any thing in our selves: For they serve Christ and us, but not after the same man∣ner, * 1.632 nor upon the same grounds: 1. Their service to him is imme∣diate, as to the head of the Church, to us mediate, as mem∣bers * 1.633 of this head. 2. Their ser∣vice * 1.634 is due to him as to their Creator and Lord, of dutie, to us as creatures, of charge from him. 3. Their service is proper to him, * 1.635 and invested in him as in his own right, to us communicated onely by vertue of our communion with him. 4. They are his An∣gels * 1.636 by speciall proprietie, and they doe him all homage and service by speciall prerogative, as the authour and preserver of all their excellent gifts, and condi∣tion: but our Angels by speciall commission, and direction from
him, entrusted to employ their gifts for our good. In one word, never did they minister to a member, but for the honour of their head.
5. It teacheth us to admire the surpassing love of our Lord, in * 1.637 that hee tooke our nature, and bound us straiter to him than hee did the Angels of heaven; and hath vouchsafed us his owne spe∣ciall servants to attend us, and charged them with our safetie in all our wayes, in life, in death, in * 1.638 judgement, till we be set out of the reach of all danger. Well knew our Lord, what weake creatures wee are in our selves, what dangerous combats wee were to stand in, with how ma∣ny spirituall and invisible enemies we were to be beset: and there∣fore out of his love and wisedom hath appointed us so many spiri∣tuall, invisible, and more power∣full ayders and assisters.
6. If wee expect this happie * 1.639 ministery from the Angels, let us beware that in the meane time wee grieve not by our sin these holy Angels, nor drive them from about us, whose protection un∣der God is safer than if wee lay under shield and speare, Psal. 91. 4. 11. While wee desire they * 1.640 should stand for us at that day, beware of ministring matter to them to witnesse against us. Yea let us furnish them with matter of our defence, as those that have beene both witnesses and defen∣ders of our pure conversation. 1. Cor. 11. 10. Women must bee seemely in the Congregation, be∣cause of the Angels. And because of the Angels, both in Gods house, and our owne houses, and all meetings, the Saints must walke holily and reverently, a•• those that have not onely Gods eye, and the eye of Christ upon us, as Judges, but the Angels as
witnesses. Let no sinner that shall stand in need of so much comfor∣table service from them, goe on to grieve or offend them, but ra∣ther afford them matter of rejoy∣cing, in their sound conversion, and daily renewing of their re∣pentance, Luk. 15. 7.
7. Learne to imitate the An∣gels in their service and ministe∣rie, * 1.641 as it hath beene described. First, they honour Christ in all their ministerie: so all the scope and aime of our lives and labours * 1.642 must bee the glory of our head. Secondly, they are expedite and readie: they have besides the agi∣litie * 1.643 and swiftnesse of their na∣ture, wings to flie withall: let their wings speed us in his ser∣vice, who are nearer than they: should the members be heavie and uncheerefull in the service of the Head? Thirdly, they are in all things ruled and moved by his * 1.644 mouth and spirit: they doe none
of their owne, but his will: Ezek. 1. 20. Whither the spirit led them, they went. Let us in all things give up our selves much more, to the leading of his Spi∣rit, not running in any businesse unsent, or without our warrant: doth the member any thing, or move any way without the heads direction? Fourthly, they re∣joyce * 1.645 in all good things, in the glory of Christ, in the victory of Christ, in the conversion of sin∣ners, in the eversion of all wicked enemies, in the finall salvation and glory of all Saints, and doe promote all these. But why doe not wee more rejoyce in these things, the benefit of which more redoundeth to us, than to them? How unlike is it to the Angels, to rejoyce in evill, in sinfull courses and companie? why hate wee and scorne such, as most partake in Christs victory, and are set out of the divels pow∣er?
Fiftly, they are unweariable in * 1.646 performing their service to Christ: and much lesse should a member be wearie of being offici∣ous to the head. When did any good Angell shrinke and recoyle from the commandement of Christ, or account any thing too much he could doe for Christ, or his members, as many Christians be? Therefore my Beloved (1 Cor. 15. 58.) Be stedfast, unmo∣veable, unweariable, and abun∣dant in the worke of the Lord. The time comes when we shall be in our condition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like or e∣quall to the Angels, Luk. 20. 36. and when we shall be children of the resurrection. Let us frame our selves to the good Angels before∣hand in this first resurrection, that we may have comfort and glory * 1.647 in that second.
And then hee shall give to every man according to his workes.
Here is the fift and last point, * 1.648 namely, the end of Christs com∣ming to judgement: where are five things to be considered;
1. A just retribution, in the * 1.649 word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies both a returne of justice, and a gift of favour: Matth. 20. 8. Call the worke-men, and give them their wages, returne both to those that came into the vineyard first, and seeme to have deserved it, as also those that came in last, to whom it was given of favour. For it is observable, that the compound is changed into the simple, vers. 14. I will give to this last, as unto thee: and therefore is most fitly * 1.650 used here, in respect of the two sorts of subjects to bee judged: The wicked, who must receive a just retribution according to
their workes, and desert of them: And the godly, who are to re∣ceive life everlasting of the free favour of God in Jesus Christ. And this is the end of Christs comming; that secondary and subordinate end, in the felicitie of the Elect, and just damnation of reprobates; which promoteth that chiefe and primary end of all his great workes, even the praise of the glory of his grace, in the consummation of that his king∣dome which hee set up in this world.
2. The person retributing: * 1.651 Hee: the just Judge of all the world: hee that loveth righteous∣nesse, * 1.652 and hateth iniquitie: hee that exercised and fulfilled all righteousnesse in his humilitie, shall now much more exact it in his glory. And here in is the dif∣ference between this Judge, and other judges: First, hee is ap∣pointed to bee judge of all the
world, and now to come to de∣stroy * 1.653 and revenge all unrighte∣ousnesse: they not so. Secondly, the Lord is with them in their pas∣sing of righteous sentence, but he is the Lord: God sits with them, hee sits as God. Thirdly, they may be mis-led: for they of∣ten passe sentence before due hea∣ring and triall; but not so He, as in Adams case, first all were exa∣mined. Or they when they have heard the right, may be carryed away by affection, petition, mo∣ney, importunitie, or the com∣mand of a superiour, as in Naboths case: this Judge not so, most righteous, and will deale righte∣ously.
3. The persons to whom: To every man: he saith not, to all men * 1.654 in generall, but the word noteth the particular judgement of eve∣ry singular man: none shall avoid judgement; Kings nor subjects, rich nor poore: the greatest Mo∣narch
that ever was, must ap∣peare, if his power be not supe∣riour to Christs. The poore soule shall not bee neglected, nor for∣gotten. None shall answer by Proctours, but every man shall * 1.655 receive according to that he hath done in the body, be it good or evill. Hence the Scripture, that it may omit none, rangeth them into sundry rankes: namely, of just and unjust, Act. 24. 15. of quicke and dead, Act. 10. 42. of great and small, Rev. 20. 12. Christ now calls, and men will no•• come, but then they must come in.
4. The time: then shall he give * 1.656 to every one: now is not the time or place in which dwelleth righte∣ousnesse: now it is well with the wicked, and not so well to the godly: now in mens tribunals many things are carried unjustly and partially, but we know that then the judgement of God shall
be according to truth, Rom. 〈◊〉〈◊〉. 2. Now in this world a man may * 1.657 see a just man, to whom it is ac∣cording to the worke of the wicked: A poore wise man by his wise∣dome * 1.658 delivering the Citie, and none remembreth this poore man: The best worke receiving the worst wages, and iniquitie in the place of justice. But then is the time, when the godly shall have a full reward and honour, and the wicked everlasting shame and sorrow.
5. The rule of this recom∣pence: according to his workes: * 1.659 where,
First, what is meant by works. * 1.660 Namely, not onely actions good or bad: but we must include the * 1.661 originall and attendants of them, even the worke of our fall in A∣dam, which was our worke as well as his; originall sinne, and corruption of nature, of which workes are the fruits; and so
comprehended in them. So out of workes of the Saints faith is not excluded, being the rise of them, and indeed the noblest of all workes, the chiefe obedience required in the Gospell. The at∣tendants of good workes are also included under them, as namely, thoughts and speech••••: for accor∣ding to every idle word & thought * 1.662 wee must bee judged; but the workes will manifest what they have beene.
Secondly, the appropriation: * 1.663 his workes: His owne, not other mens: every man shall give ac∣compt of himselfe unto God: every * 1.664 vessell must stand on his owne bottome: the father shall not beare the sonnes burden, &c.
Ob. In the second commande∣ment God will revenge the sins of Parents in their children to the third and fourth generation.
Ans. Not except the children be found in the same sins: none shall
suffer for anothers worke, further than he is some way guiltie of it, as the childe often is by consent or imitation. And thus the Phari∣sees * 1.665 shall goe to hell for Abels blood, and Za••haries, shed ma∣ny thousand yeares before their age, because they were not war∣ned by that example to avoid blood-shedding. But hee will vi∣site the sinnes, that is, first en∣quire, and, if hee finde them not, hee will not revenge: see Ezek. 18. 14. and the examples of He∣zekiah, Josiah, and other good children of wicked parents.
Thirdly, what is meant by * 1.666 the phrase according to workes?
Ans. 1. The phrase noteth plain∣ly, that as our workes are good or bad, so our doome shall bee: for so it is evidently expounded, Rev. 22. 12. My reward is with me, to give to every one as his * 1.667 worke shall be: so as the sentence shall run according to the evi∣dence
that workes shall bring in, as sure witnesses either of their faith or infidelitie. 2. The phrase implyeth the qualitie of the worke, but not the merit: which wee observe, because the Papists hence ignorantly build up their merit of workes, and thus argue, God will render to the wicked according to the merit of their workes, and therefore the godly must receive according to the * 1.668 merit of their workes. Answ. The argument followes not from the merit of evill workes to the merit of good workes: for first, good workes are Gods, not ours * 1.669 properly, as our evill workes are: faith, and workes of faith are the gift of GOD: secondly, good * 1.670 workes in us are imperfectly good, but our evill workes are perfectly evill: thirdly, good * 1.671 workes are done upon dutie, but evill workes against dutie; merit and debt are opposed, and what
meriteth he, who hath but done his dutie, and failed in doing too? fourthly, who can bring these me∣rits? Not the unregenerate: for * 1.672 the wrath of God is revealed from heaven against all the un∣righteousnesse of men. Or can the sonnes of God, when Abraham himselfe hath not wherein to re∣joyce before God? surely if hee could bee justified by no other means than faith, much lesse can we: Therefore by the workes of the law can no flesh bee justified, Rom. 3. 28.
Quest. Why then shall good * 1.673 workes bee inquired into in that day, rather than faith? and why shall Christ judge according to workes, not faith?
Answ. 1. Workes shall bee inquired into, not as meritorious * 1.674 causes of salvation, which is on∣ly merited by Christs workes which onely had perfection; but as conditions of Gods promises con∣cerning
reward in heaven, gi∣ven not for merit, but of Gods * 1.675 frce grace: for hee crowneth his grace in us, not our merits, saith Augustine. Workes are requisite conditions to the person, but no causes of reward.
2. To shew that Jesus Christ * 1.676 shall accept no persons, but looke to causes.
3. To shew that faith must * 1.677 not bee idle, but put forth the life in good motions and actions.
4. Because the judgement and * 1.678 equitie of it must be visible, and run into the eyes of all mankind: and therefore must be passed ac∣cording to the fruits and workes which men may see; whereas faith, by which alone wee are ju∣stified before God, is an inward and spirituall grace in the heart, knowne onely to God who seeth the heart, and it flieth the sense of man further than by the works of love, as fruits, it discovereth it selfe.
Object. But if the judgement * 1.679 were according to workes, then the rule should be the Law: but God will judge the secrets of men according to the Gospell, Rom. 2. 16. which is the doctrine of faith, not of workes.
Answ. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, accor∣ding, signifieth there not the ruls of judging, but the certitude of it: and the sense is, According as I have taught you in the Gospel: my Gospell, or my preaching it among you. Or if it be taken for the rule, it must be meant of the Elect only, who by the Gospell shall be absolved, as the wicked by the Law condemned.
But how shall they be judged, * 1.680 who have no works, as such who repent at last cast, whose workes have beene all against God, and poore men that want means?
For such as repent at last, as * 1.681 the theefe on the crosse, they shall receive according to their works:
for true faith is never without the witnesse of workes, but wor∣keth * 1.682 by love, let their time be ne∣ver so little. So the theefe on the suddaine confessed his sin, be way∣led his life, professed Christ when his disciples left him, reproved his fellow, and prayed earnestly for salvation, and would further have expressed his faith, if hee had lived longer. So those that are called in the article of death, have a true purpose, if they live, to expresse their faith, and Gods mercy accepteth this will for the deed done. Let not thine eye be evill, because the Lords is good.
And for the godly poore, who * 1.683 can give no almes, yet they doe workes of pietie, justice, dili∣gence in the calling, and workes of truest mercy, in prayer, in∣struction of the familie, comfort, reproofe, and the like to these.
Object. But some are not jud∣ged * 1.684 according to their workes,
but receive an unequall sentence, Rev 18. 16. Give her double ac∣cording to her works, that is, twice as much punishment as her workes are.
Answ. By double is not meant double of punishment to her sin (for no punishment can be double to the least sin:) but double af∣fliction, that is, a much more grie∣vous punishment than shee hath afflicted the Church withall: and this, Babylon hath well deserved, and shall be sure of. So some wic∣ked men are p••nished for one and the same sin, here and hereafter; as for murther, theft, or the like: this is not a double punishment, but a further degree of the same punishment; one begun here, and the other eternally continued hereafter: both due by that just sentence, In the day thou sinnest, thou shalt dye the death.
Doctr. The last judgement shall * 1.685 be not more glorious than righte∣ous:
for if Jesus Christ be the * 1.686 Judge, and if every person to bee judged shall receive according to his workes a righteous sen∣tence, the judgement must bee most just. Rom. 2. 2. We know that the judgement of God is true, that is, equall and just. And the Apo∣stle abhorreth with detestation the least thought of any unrighte∣ousnesse in God, c. 3. 5. Is God un∣righteous? God forbid: how should he then judge the world? this will not stand with the proper office of God, which is to be the Judge of all the world: shall not hee deale justly?
1. Where all helpes of righte∣ous * 1.687 judgementare, the judge∣ment must needs bee righteous: but so are they here: for first, in the person of the Judge there is wisedome••, and piercing under∣standing farre above Salomans, to finde out the truth and equitie of things: He discernes persons and
causes truly and infallibly, as they are: Hee can disclose and disco∣ver all secrets of hearts, intenti∣ons, and purposes, which no crea∣ture can discern. All other Judges may be deceived, who judge on∣ly of the worke running into the senses, and so mis-judge of men as David himselfe did of Mephibosheth. But this Judge seeth the heart and hidden coun∣sels of it. This ground of righte∣ous judgement is laid in Jeremy▪ 17. 10. I the Lord search the heart and reynes, to give to every man according to his workes. Here∣in is this Throne exalted above all tribunals, in that the most se∣cret thoughts escape him not, which the highest seats of justice in earth can take no notice of. All things are naked to him, Heb. 4. 13. Another helpe of righteous judgement is the opening of the bookes, both in Gods custodie, and in the custodie of the parties.
God hath a booke of providence, in which all things and causes are written, Psal. 139. 16. and a booke of memorie, wherein all the good services of his Saints are recor∣ded, Mal. 3. 16. and a booke of life, in which the names of the Elect are written, Phil. 4. 3. these bookes shall be opened and read, Rev. 20. 12. And I saw the dead both great and small stand before God, and the bookes were opened, and another book was opened which is the booke of life, and the dead were judged of those things which were written in the bookes, accor∣ding to their workes.
The booke in the parties cu∣stodie is the book of every mans conscience either accusing or ex∣cusing, Rom. 2. 15. These bookes shall be opened, and if the, consci∣ence accuse, God is greater than the conscience, 1 Joh. 3. 20.
2. Where all letts are remo∣ved, that judgement must bee * 1.688
most righteous: but so is it here: for this is a white throne, like * 1.689 Salomons white ivory throne, for the puritie of the Judge and judgement. First, here is no con∣cealement of things, no dawbing * 1.690 up of bad matters in corners, no pleading of Lawyers to varnish falshood, and cloud the truth; no Proctors, no Advocates, but eve∣ry man must give account of him∣selfe to God. Secondly, here is no respect of persons, but causes: * 1.691 no friends to gratifie: no mans cloth or service shall protect an offender. Thirdly, here shall be * 1.692 no inducement by gifts: gold shall gild no bad causes. Fourth∣ly, * 1.693 here shall bee no sanctuaries, no priviledged places to disturbe the course of justice, no appeales, no protections to avoid the sen∣tence which shall lye eternally upon sinners. From all which grounds we conclude the righte∣ousnesse of this judgement.
Which serves first, according * 1.694 to the scope of our Saviour, to excite every one in the care of saving his soule, and worke in us selfe-deniall, taking up of our crosse, and following of Christ: for then shall every man receive according to his worke: As the seed hath been, so shall be the har∣vest: As the worke hath beene, so shall the wages bee. Hee that hath sown to the flesh, or to the world, shall reape corruption: but hee that hath sowne to the spirit, shall reape immortalitie and life. 1 Cor. 3. 8. Every one shall receive according to his owne labour.
Secondly, here is a ground of * 1.695 repentance, Act. 17. 31. He admo∣nisheth all to repent, because hee hath appointed a day in which hee will judge the world in righteous∣nesse. The reason is strong: now the Lord after a sort hideth his righteousnesse, and useth patience
and connivence with many sin∣ners: but then he shall draw it out. Yea thou mayest now hide thine owne sinne with Adam, and carry it close from men, but that * 1.696 is a day of revelation, then shall the bookes be opened, and all thy sins (except thou hast repented and got a cover in Christ) shall hee manifest, and openly read before God, men and Angels. Thinke not to avoid or ••lude the justice of this throne: but stand in awe, and sinne not: get an awfull reve∣rence of that God, whose pure * 1.697 eyes behold all the wayes of man, whose soule perfectly hateth all iniquitie, whose hand will not spare, but without respect of persons judge every mans workes, and whose justice will reward every one according to that he hath done in the flesh, be it good or evill.
By what stronger argument would the Apostle affright the
the hard-hearted sinner, who heapes up wrath against the day of wrath, and declaration of the just judgement of God, but this same, that God will reward every man according to his workes? Rom. 2. 5, 6. So, what more affectuall motive can wee use to terrifie wicked enemies out of their sinnes, than that of the spirit of God? Rev. 22. 11. He that is un∣just let him be unjust still: and hee that is filthy let him be filthy still: let the enemies of grace, of the word of grace, of the preachers of grace, be unjust, malitious, and scornfull still, at their perill: let the swearer sweare still: so the drunkard, harlot, usurer. But take the next verse with it, vers. 12. Behold I come shortly, and my re∣ward is with mee, to give to every one according as his worke shall bee.
Thirdly, here is a ground of * 1.698 patience in the midst of the con∣fusions
of the world, and the ma∣ny * 1.699 contempts and opprobries cast against the godly: seeing eve∣ry man shall receive a righteous sentence according to his works. Phil. 4. 5. Let your moderation bee knowne unto all men, the Lord is at hand. Beware of revenge in the meane time: commit all to him that judgeth righteously. Storme not to receive unjust sentences against us, to see our righteous wayes depraved, our good re∣paid with evill, every Barrabas preferred before Christ. There is a day wherein God shall make our righteousnesse breake out as the Sunne in his strength. And even from hence the Scriptures conclude a providence and a fu∣ture judgement: Eccles. 3. 16. When thou seest iniquitie in the place of judgement, then thinke in thy heart that God will judge the just and the wicked. and cap. 5. 7. If in a country thou seest the op∣pression
of the poore, and defrauding of judgement, bee not astonied: for he that is higher than the highest regardeth, and there be higher than they. Now bee patient, and ap∣peale to this day, from all unjust sentences, as John Hus, Jerome of Prague, &c. so did Zachariah, 2 Chron. 24. 22. The Lord looke on it and require it.
Fourthly, this must teach us * 1.700 sinceritie and truth in all our wayes before God and men: see∣ing this judgement is not accor∣ding to outward appearance, but according to the truth: then shall all showes and powerlesse forms of godlinesse bee blowne off, as leaves in Autumne by violent windes, and thou shalt bee layd open as thou art, and not as thou seemest: thou mayest now be as Ananias among beleevers, and as Judas among the twelve, and car∣ry it smooth away; but this day will set thee among hypocrites,
and thou shalt stand among thy fellowes. Then shall the hope of the hypocrite perish: and onely soundnesse of heart shall abide this exact triall. It must bee gold that must abide the fire of this day, and not a gilded hy∣pocrite.
Fiftly, this must teach us * 1.701 watchfulnesse in all our wayes, and see they bee righteous: Ec∣cles. 12. 13. Feare God and keepe his Commandements: for God will bring every worke into judgement: feare God in his presence, power, and justice: do nothing in secret, which thou wouldest not have preached on the house-top: And keepe his Commandements; for, whatsoever is not answerable to some commandement, this judg∣ment must condemne and dis∣prove; whatsoever the word now alloweth, it will then justi∣fie, and then will condemne whatsoever it now condemneth.
Judge thy selfe afore-hand, and put thy selfe upon the tryall, 1. Of * 1.702 the word: how will those words and actions abide that tryall, which now it passeth sentence a∣gainst? 2. Of thine own conscience: * 1.703 if now thy conscience have a voice against thee, but thou wilt choake and sti••le it, yet it shall bee heard at this day. 3. Of * 1.704 thy experience: if any action now bring guiltinesse, feare, shame, or heavinesse, what else shall it bring then, when it shall set before the Judge thy oppres∣sions, cruelties, usuries, wrongs, oathes, revenges, filthinesse, drun∣kennesse, contempt of the word of grace, the day and meanes of grace, and shall doe God good service in bringing backe all old reckonings, not reckoned for by Christ? 4. Of thine owne present * 1.705 apprehension of that day: if now the mention of this day make thee out of guiltines to tremble,
what shall the day it selfe doe?
Sixthly, out of this doctrine a * 1.706 man may gather evidence of his future estate, & whether he shall speed well in the last judgement. For as the tree leaneth, so it is likely to fall; and as it falleth, so it lyeth.
But to helpe this inquisition, the Scriptures afford us some notes of triall.
1. That in Gal. 6. 7. What a man * 1.707 sowes that shall hee reape. Sowest thou cockle, and wouldest thou reape corne? sowest thou to the flesh, and expectest to reape any thing but corruption? To sow to the flesh, is to live according to the lusts of the flesh, and com∣mand of lusts: as to sow to the Spirit, is to live aftet the moti∣ons of the Spirit. Thou art in GODS field, either wheat or chaffe: and the reapers of this great harvest shall gather the wheate into the garner, but the
chaffe shall be cast into unquench∣able fire.
2. Another note is in 2 Thess. * 1.708 1. 8. in flaming fire, rendring ven∣geance to them that know not God, and obey not the Gospell. All igno∣rant and disobedient persons, that love not the knowledge of God, nor obedience to the Go∣spell, may now read their doome in that judgement: nothing but timely repentance preventeth it.
3. Another note is in 2 Thess. * 1.709 1. 6. It is a righteous thing with God to trouble them that trouble you. It shall then goe hard with those evill servants that beate their fellow-servants, that revile Christ in his members, or dis∣grace the profession of godlinesse: whereas they shall finde it had beene their happinesse to have fed, clothed, comforted, and ho∣noured Christ in his members, Mat. 25. 45.
4. Another note is in the parabl•• * 1.710
of the talents, Mat. 25. 30. the faithfull servant, having received talents, used them, and gained as many more, was made ruler over much: but the evill and sloath∣full servant, that hid his Masters talent, and employed it not for his Masters advantage, was taken and cast into everlasting dark∣nesse. What shall be their hope, that are so farre from employing their talents, that they declaime against them that doe, and molest them for so doing? Woe to such Scribes and Pharisees hypocrites, that neither enter themselves, nor suffer others, but shut up the King∣dome of heaven before men, Mat. 23. 13. What is the sound preach∣ing of the Gospell, but the key of the Kingdome, given into the hand of Pastors to open the doore of heaven to beleevers? Where then shall such Pharisees stand, who not onely hinder others by their wicked example, but wrest
the key out of the Pastors hands, and so bolt up the Kingdome of heaven, that people should not enter? Who sees not halfe the sentence executed on many such already? even their talent al∣ready taken away: and the other halfe remaines, the taking away of the man himselfe, the binding of him, and casting him into the fire, as a bundle good for nothing but for fewell of the fire of hell.
5. The Apostle in Rom. 2. 7. * 1.711 gives other two certaine notes of him that shall speed well in judgement: 1. Hee seekes glory, that is, by faith and repentance he seekes the kingdome. 2. Hee per∣severes in good, and stands out to victory: for good fruits from a sound roote abide, and good works flowing from sound faith are not vanishing. When those that are contentious against the truth, and given up to unrighte∣ousnesse, shall meete with tribu∣lation,
woe and anguish, then shall these attaine glory and immor∣talitie.
Verily I say unto you, there bee some of you that stand here, that shall not taste of death, untill they have seene the sonne of man come in his Kingdome.
IN these words our Saviour, * 1.712 partly to mitigate the former doctrine concerning self-deniall, bearing the crosse, and suffering for Christ, partly to confirme what he had said concerning his glorious comming to judgment, and partly to support and com∣fort his Disciples, who by rea∣son of his base and low estate could see nothing lesse than the great glory that hee speaketh of: doth now make a gratious pro∣mise, * 1.713 that although hee was now in an abject condition, and after a while was to bee more humble and abased, even to the death, the
shamefull death of the crosse, and to be laid up a while in the house of death, yet ere long hee should manifest his glory; and though his greatest glory should bee de∣ferred till the last judgement, yet would he before that time shine out in brightnesse and glory to the whole world.
And whereas they, as his nea∣rest * 1.714 and most faithfull servants, might earnestly desire to see him their loving Master thus exalted, and grieve that it should bee so long deferred, as that they might be worne out of the earth before that time; hee meetes them in their desire, and tels them it is not so farre off, but some of them should behold it before their death.
For the meaning. Amen, or verily: a forme of speech or as∣severation * 1.715 which Christ the true and faithfull witnesse often used to avouch the truth: and he that
saith here, Amen, is called Amen, Rev. 3. 14. these things saith the Amen: to shew, that whatsoe∣ver hee saith, is yea and amen, 2 Cor. 1. 20. that is, most firme, certaine and constant.
I say unto you.] Our Lord pro∣poundeth his doctrine in his owne name, that hee may bee knowne the chiefe Doctor of his Church, even that Doctor of the Chaire, whose voyce alone must be heard of Pastors and people. Thus did none of the Prophets, but onely verbum Domini, the word of the Lord: none of the Apostles, but delivered what they had heard and seen, 1 Joh. 1. 1. and what they had received of the Lord, 1 Cor. 11. 23. Nor none of the Pastors of the Church, but as good Stewards they dispensed their Masters allowance. * 1.716
And further, this being a pro∣phecie uttered in this forme, hee showes himselfe the chiefe Pro∣phet
of the Church, prophecied of by Moses, Deut. 18. 18. like unto Moses, Act. 3. 21. and like * 1.717 him in 5. things. 1. As the truth hath a likenesse with the shadow, * 1.718 the mediation of Moses be∣tweene God and his people be∣ing a shadow of Christs media∣tion. * 1.719 2. Like him in respect of * 1.720 divine calling to his office. 3. In respect of his faithfulnesse in his calling, being faithfull in all the house of God as the Sonne, Moses * 1.721 as a servant. 4. Like him in his authoritie, he being appointed to teach us all things, & we to heare him in all things. 5. In the event * 1.722 or sanction: whosoever will not heare him, must dye the death.
But superior to Moses, as be∣ing the Lord of the holy pro∣phets, as being God, the seer of things properly and à priori, as being faithfull in the house as the Sonne, as onely able to say, I say unto you, preaching in his own
name, which none but the head of the Church can doe, and none but hee that hath power in the heart and conscience.
Some that stand here, shall not taste of death. [This is an Hebrew phrase: not to taste of death, is, not to die; but alluding to the cause of death, which was tasting of the forbidden fruit; this was the first tasting of death. So in Joh. 8. 51. He that keepeth my word, shall not see death: and Heb. 2. 9. Christ tasted death for all the Elect.
Till they see the sonne of man come in his Kingdome.] Here is some difference and difficultie in the interpretation.
1. Some referre it to the last * 1.723 judgement, of which Christ had spoken immediately before, and erroneously conceive that Christ meant of John, who they thought should not die till Christ came a∣gaine to the last judgement. And
no marvell though sundry have beene over-carried in this error, seeing the Disciples themselves, till the sending of the Spirit to lead them into all truth, were wrapped in it. But this is suffi∣ciently confuted in the Text, Joh. 21. 23.
2. Others, both ancient and * 1.724 new writers, as Hilary, Bullinger, Chytreus, and Piscator, under∣stand it of Christs Transfigurati∣on which immediately follow∣ed, as if hee had said, Some of you, as Peter, James, and John, shall shortly see mee (so farre as you can comprehend) in that forme and habit wherein I will thus come to judgement; as sixe daies after they saw him on mount Ta∣bor in great glory. But first, the speech (yee shall see it before your death) seemes to carrie it to something beyond the com∣passe of so few dayes. Secondly, wee doe no where reade that the
transfiguration is called the com∣ming of Christ in his Kingdome. Thirdly, in so short a time none of the disciples were to taste of death. Therefore,
3. We shall best finde out the sense by enquiring, * 1.725
What is meant here by the Kingdome:
What is meant by the com∣ming of this Kingdome: and
Seeing the best interpretation of a prediction is the accomplish∣ment, we shall enquire how some of the Disciples did see the com∣ming of this Kingdome before they tasted of death. * 1.726
For the first: the Kingdome of
The former is called the King∣dome of power, whereby the Lord powerfully governeth the whole world and every particular, to the very sparrows, and the haires of our head: unto which king∣dome
of power all creatures, men and Angels, yea devils them∣selves are subject.
The speciall Kingdome of God * 1.727 is his gracious rule and governe∣ment over his Elect: called the Kingdome of Christ, because he is the head of it: and the King∣dome of heaven, because it tends directly thither: and the King∣dome of the Sonne of man. Of this Kingdome are two degrees: of grace: of glory. The difference of these two, is, 1. In time: the former is begun on earth, the lat∣ter is consummate in heaven. 2. In manner of government: the former is governed mediatly, by his servants and ministers, the lat∣ter immediatly, by himselfe, when he is all in all. 3. In the manner of subjection: the former in the militant estate is environed by e∣nemies and assailants: the latter is triumphant, in perfect rest and peace, without all assault.
Quest. Of whether of these doth our text meane? * 1.728
Answ. Our Saviour here spea∣keth of the former Kingdome, of grace, here in this world, which is an estate wherein men are brought to be subjects to Christ in this life, being enlightned, guided, and effectually moved to beleeve the promises of salvation, and obey the will and lawes qf God. For it is a comming into the kingdome, before the disciples decease.
For the second: what is meant * 1.729 by the comming of this King∣dome?
Answ. The comming of the Kingdome is nothing else but the * 1.730 erecting of it, by the powerfull means of it, in the hearts of men where it is not begun, and a conti∣nuance of it with much successe and increase where it is begun: being all one with that petition, Thy Kingdome come. * 1.731
And thus many Interpreters,
Calvin, Beza, Bucer, Tossanus, fitly applie it to the power and efficacie of the Gospel, by which the Kingdome of Christ was farre and wide, with great pow∣er propagated after the time of Christs Ascension: but yet in the dayes of some of the Apostles. And to this interpretation the change of the phrase (Mark. 9. 1.) giveth light: some that are here, shall not taste of death, till they have seene the Kingdome of God come with power: Now what else is it, to see the Kingdome of God come with power, than to see the enlargement and increase of the Kingdome of God, by the prevailing of the Gospell, brin∣ging in men to the obedience of faith? whence, Rom. 1. 16. the Gospell is called the power of God to salvation.
But thirdly, let us looke into * 1.732 the accomplishment of this pro∣phecie, which will notably en∣lighten
the true meaning; be∣cause wee shall here see Christ now ascended, mightily decla∣ring himselfe the King of his Church, and that hee was not on∣ly exalted unto the right hand of God, but that, even in the dayes of some of the Apostles, he came * 1.733 in the mighty power of his king∣dome of grace: As appeared,
1. In the emission of his Apo∣stles: Christ immediatly before his Ascension did call and send out his Apostles, with speciall promise of his presence in their Ministerie to the end of the world, Mat. 28. 18. Goe and reach all na∣tions: their commission was, to make Disciples every where. This great worke the Apostle magni∣fieth, Eph. 4. 11. When hee ascen∣ded, hee gave gifts to men, some to be Apostles, &c. for the gathe∣ring * 1.734 of the Saints, for the worke of the Ministerie, and the edificati∣on of the body of Christ. This was
one most powerfull means for propagating his kingdom, which was herein seene gloriously to come out through the world.
2. In the descending of the * 1.735 holy Ghost, fiftie dayes after his Ascension, upon the Apostles; when the Spirit promised came rushing upon them as a mighty winde, and filled all the house: whereupon forthwith they prea∣ched the Word of the Gospell to every nation under heaven, at Je∣rusalem, in their owne tongue, Act. 2. 2. which was a fruit of his Ascension and Exaltation, v. 33. and a comming in his kingdome with power.
3. In the Apostolicall gifts, * 1.736 we may see how powerfully the Sonne of man came in his King∣dome, in their dayes: as the gift of knowledge in deepe mysteries of the Kingdome, without stu∣die: the gift of prophecie: the gift of miracles, of healing by im∣position
of hands, of casting out devils, of raising the dead, and the like, for confirmation of their doctrine: the gift of tongues, and of immunitie from errour in tea∣ching or writing: the gift of the Apostolicall rod, in smiting of∣fendors, as Paul did Elymas with blindenesse, and Peter Ananias & Sapphira with suddaine death. Which peculiar gifts were pro∣mised and given them, that by the admirable use and power of them the Sonne of man should come gloriously in his Kingdome, and the Church more and more con∣firmed in the faith, and more al∣lured in the beginning and cradle of it, to the love of Christ and his truth, who a little before was so hated and despised.
4. In the Apostolicall dili∣gence, which was wonderfull, * 1.737 and all to this end, that the Sonne of man might come gloriously in this his Kingdome. The travells
of Paul alone were such, as hee carried the word of the King∣dome, and set up Christ as a King, unto a third part of the knowne world, Rom. 15. 19. 20. Yea in his time hee sheweth, that the Gos∣pell was preached not at Colossus onely (as Col. 1. 16.) but by the diligence of the Apostles it was fruitfull in all the world, v. 23. How instant were they in prea∣ching, writing, disputing, and suffering, and all to set up the Son of man glorious in his king∣dome?
5. In the successe of the Apo∣stles * 1.738 in their Ministerie: which if we consider, wee shall see the truth of Christs speech, that they did more in the means of conver∣sion of men, than himselfe did. * 1.739 Act. 2. at one Sermon of Peters, three thousand were converted: this was the first famous draught of this fisher of men, by which three thousand subjects were ad∣ded
to Christs Kingdome in one day: here came the Sonne of man gloriously in his Kingdome. And what wonderfull increase it took in all quarters, all the Epi∣stles of the Apostles do witnesse: especially twenty yeares after Christs Ascension, in which times howsoever some of the Apostles were extinct, as James slaine with the sword by Herod, Ast. 12. yet some other of the Apo∣stles, and of others who heard Christ speake these words, were living: witnesse that Synod of the Apostles, which was fifteene yeares after Christs Ascension, at Jerusalem, wherein James sonne of Alphens was President; which sheweth both the flourishing estate of the Church at that time, and that many of the Apostles were then living: and so this prophecie of Christ was accom∣plished. But,
6. Fortie yeares after Christs * 1.740
Ascension, when all the Jewish ••orship and ceremonies, toge∣ther with the Temple, were so ••olished and destroyed, as one ••one was not left upon another; ••e whole house and all the uten∣••ls and shadowes were burnt with fire, so as none of them ••ould longer stand up against Christ, the truth and substance of them: Then was the sonne of man let into his kingdome most ••erspicuously, all va••les were ••ow rent, all shadowes vanished, ••ll partitions broken downe, and Christ with open face trium∣••hantly conquering and prevai∣••ing in the world. And this, John ••he Evangelist saw, who dyed in the 101. yeare after Christ, about ••0. yeares after the destruction of the Temple, as Chronologers have collected.
Object. Christ was come in his * 1.741 Kingdome before: so John Bap∣tist preached, Repent, for the king∣dome
of God is at hand: and Christ himselfe said in Matt. 12. If I by the Spirit of God cast out di∣vels, then is the kingdome of God come unto you.
Answ. True it is, the sonne of man was come in his kingdome before: 1. in the beginnings of it: 2. to Judea: 3. in a dim & obscure light in comparison. But now it is come in the power of it, and to all the world, even in the Apo∣stles time, whereof our Saviour here speaketh.
Wee might adde hereto the writing of the Evangelists: Mat∣thew, * 1.742 who wrote his Gospell eight yeares after Christ, Marke ten, Luke fifteene, and John forty two; wherein Christ came in his Kingdome apparently to all the world, in all the Churches of the New Testament. Yea this last of the Apostles, John, saw Christs comming in his Kingdome most gloriously, in the undaunted con∣fession
of his Name by many thousand Christians, that gave their lives for the testimonie of his truth. For hee lived to see three of those bloodie persecuti∣ons of Roman Emperours, as of Nero, under whom Peter & Paul suffered, of Domitian, under whom himselfe was banished in∣to the Isle Pathmos, where hee wrote his Revelation, and of Tra∣jan, under whom were many thousand Christians drawne to death daily, as Plinie the second * 1.743 testifieth, writing in their behalfe to Trajan the Emperour; in whose dayes John wrote his Gospell, and dyed the 10••. yeare of his owne age. All which hath notably cleared the sense of our Saviours prediction. Now fol∣lowes the observation.
Where the Word of God is most * 1.744 powerfully preached, and most cheerefully obeyed, there Christ commeth most gloriously in his
kingdome. The whole 110. Psalme * 1.745 is a prophecie of Christs King∣dome, who is appointed to rule in the middest of his enemies. * 1.746 1. The place or countrie, over which he is King, is Sion, v. 2. that is, the Church of God, fi∣gured by Sion at that time. 2. * 1.747 His government over his Church is called a Kingdome, for the si∣militude it hath with earthly Kingdomes: and in all wee shall see the comming of Christs king∣dome to bee by the powerfull preaching and obeying of the Gospell.
1. Earthly Kings have royall * 1.748 titles, and stiles of honour: So for the name and title of this King, hee is called the Word of God, Rev. 19. 13. Even that eter∣nall Word (Joh. 1. 1.) which was before all beginning, but now in∣carnate. And he is called faith∣full and true, vers. 11. not onely faithfull, in defence of his sub∣jects,
but true in his promises and retributions of reward to those that valiantly fight his battels.
2. Other Kings have subjects: * 1.749 and here must be subjects, which heare his voice and follow him, Joh. 10. 28. called a willing people, Ps. 110. 3. Elect, and drawne of the Father: all gathered by the word and voice of Christ, and of unwil∣ling made a willing people, be∣cause his redeemed ones, both by price and power.
3. Other Kings have their * 1.750 lawes and statutes for the go∣vernment of their subjects. The lawes of this King are the lawes of heaven, the Charter of heaven, the Word of God in the two Te∣staments, the law of entire na∣ture renewed in the former, and the law of faith revealed in the latter. It is hence called the word of the Kingdome, Matth. 13. 19. because his Kingdome is erected and preserved by it. And these
lawes are bounded with rewards to the Observers, and penalties to the transgressours; all these being comprehended in the promises and threats of the word.
4. Other Kings ride in great state and glory, both to make and * 1.751 execute lawes, as also in their just warres for the defence of their right and subjects, and just revenge of wrong-doers. So this King rideth upon a white horse, and every where triumpheth by his truth, being faithfull and true, fighting and judging righteously, Rev. 19. 11. and Psal. 45. 4. Pro∣sper with thy glory, ride upon the word of truth and meekenes. And how gloriously he rode on upon his word, through all the world, after his Ascension, wee have shewed. * 1.752
5. Other Kings have their crownes, sword, and scepter, but with much difference from this King: 1. He hath many crownes
upon his head, whereas other Princes seldome have above one; to note the many victories, which according to the word, and by the word hee hath obtained against Satan, sin, death, hell, for him∣selfe and his subjects. 2. His * 1.753 sword is the sword of the Spirit, the Word of God, which he holds not in his hand as other Princes, but in his mouth, Rev. 1. 16. Out of his mouth went a two edged sword: Esa. 11. 4. Hee shall smite the earth with the rod of his mouth, and with the breath of his lips slay the wicked: where the rod of his mouth, and breath of his lips are all one, namely, his word; by which sword hee subdued three * 1.754 thousand at one Sermon. 3. His scepter is that rod of his power * 1.755 which he sends out of Sion, that is, his word as is expounded, Esa. 2. 3. The law shall goe out of Sion, and the Word of God out of Jeru∣salem. * 1.756 But, other Princes hold
their scepter in their hand, hee in his mouth.
6. Other Kings have their * 1.757 guard and armie to attend them: So hath he those, who know the time and place of their atten∣dance, Psal. 110. 3. Thy people shall come willingly at the time of assembling thine army in holy beau∣tie: whereby wee know who they be, that waite on Christ as his servants, namely, those that waite at the time and place of ho∣ly assemblies, called his holy beau∣tie: these have free accesse unto him in his presence-chamber, and follow him into their owne hearts, where hee is present by his Spirit to guide and comfort them.
By all this plainely appeareth, that where the Word is prea∣ched and obeyed, the Lord Jesus commeth in glory, and in his Kingdome. His name is the Word of God, his subjects ga∣thered
by the word, his lawes the word of the kingdome, his white horse on which hee rideth in tri∣umph, is the word of truth, his crownes are put and held on his head by the word, his scepter the rod of his mouth, his sword the two edged sword going out of his mouth, his attendants and guard waiting on him in the place of holy beautie.
Which serves to convince all * 1.758 the enemies of the truth, as rebels to the Kingdome of Christ: the greatest enemies and rebels hee hath, are the hinderers of his word and ordinances, let their pretences be what they will: and manifestly are they discovered to be hypocrites, who will say eve∣ry day, Thy Kingdome come, and yet by all their power hinder the passage and power of the Gospel: nothing is such a 〈…〉〈…〉ion to them, nothing is such burden to the place where they live, as
Christs comming powerfully in his Kingdome: themselves will not enter, nor yet suffer such as * 1.759 would enter into the Kingdome. And the like of our wilfull Re∣cusants, and such as refuse to heare the word preached, which is the Proclamation of this great king, investing him into his king∣dome: Were not he a disloyall subject, that would wilfully de∣nie his presence at the Proclama∣tion whereby the king is proclai∣med the lawfull heire and succes∣sour into his kingdome? And will not the Lord Jesus reckon him an enemie, that refuseth to be pre∣sent while he is by publike prea∣ching and proclamation set into his Kingdome, as the Lord of his Church? hath Christ any place in his heart, that cannot abide to heare he should be set in his law∣full inheritance?
Oh that all these, either secret * 1.760 or professed enemies of Christ,
would seasonably consider what a fearefull thing it is, to enter into combination against Christs Kingdome and government!
1. Hath his Father established * 1.761 him on his Throne, and set his King on Sion, and will the rebels displace him? will they wrong and resist him, whom the Lord hath set up? will they pull his crowne from his head, dethrone him from his government, wrest the sword out of his hand, breake his scepter in pieces, violate his lawes, and thinke to prosper in their high treasons, and in taking up armes against the Lord?
2. Looke on the dangerous * 1.762 issue and estate of enemies, Luk. 19. 27. Those mine enemies that will not I should raigne over them, bring them hither that I may de∣stroy them. Wilt thou not stoupe to the rod of his mouth? his rod of iron is readie in his hand to breake thee to pieces as 〈◊〉〈◊〉 potters
vessel, Psalme 2. 9.
On the other side, it must bee * 1.763 the greatest comfort of a godly man, when Christ comes most powerfully in his Kingdome: so our Lord here comforteth his Disciples in their sorrow, that they shall see their Lord after a great deale of contempt and pas∣sion, lifted up againe in the glory of his Kingdome. A child will rejoyce in the advancement of the Father: a servant in the ho∣nour of his Master: especially a loving spouse in the advancement of her husband: And how should we cheere up our selves and o∣thers, to see the Lord Jesus ho∣noured in a powerfull Ministerie, his enemies throwne downe be∣fore him, our brethren drawne by multitudes under his allege∣ance? &c. Contrarily, it should be the griefe of our hearts, when any thing crosseth his kingdome, when any designe prevaileth a∣gainst
his word, when any holy Ministerie is cast downe, when the Lord loseth an ensigne, &c.
Wee must also every one doe * 1.764 our best to set up Christ in his Kingdome, and that hee may lift up and hold up his scepter every where: thou prayest his king∣dome may come, use meanes for that thou prayest, in what place soever.
If a Magistrate, thou must pu∣nish * 1.765 offenders against his lawes, as well as against the Kings: thou must order thy government as well by his Iawes, as the Kings: By thy example thou must grace the word, as well as by thy pre∣sence thou wilt grace the execu∣tion of the Kings lawes.
If a Minister, thou art the Lords * 1.766 Scepter-bearer: thou must hold up this Scepter and mace of Christ, preaching the word plainly, pure∣ly, sincerely, instantly: as Johns, goe next before him, and make
way for him: as friends of the bridegrome, be sure hee increase * 1.767 though wee decrease. How doe they this, that preach not at all, or now and then, or preach a∣gainst preaching, and declaime a∣gainst those that most zealously advance the Scepter and glory of Christ? that were not Christ too strong for them, and truth stron∣ger than all, Christ should never come in his Kingdome: if hee were a King, he should be such an one as Ishbosheth, a King without a Kingdome, without subjects or lawes.
If thou bee a private person, shew thy selfe a good subject to * 1.768 this King, and set up his King∣dome both within and without thee.
Without thee: thou must set up his lawes and authoritie in thy familie, by instruction, catechi∣zing, prayer, and holy orders, by which faith and the feare of God
may bee planted and cherished; that there may bee a draught of a Church in thine house: and by Christian conference admonish∣ing and exhorting one another, to containe every one in his allea∣geance and subjection to Jesus Christ.
Above all, wee must bee care∣full to set up this Kingdome within our selves, and maintaine the rule and soveraigntie of Christ by his word in our owne consciences.
Quest. How may wee doe this?
Ans. 1. If as good subjects we * 1.769 frame and compose our selves to this Kingdome: Both to the lawes of it, for Christians are a people under lawes, and hee that acknowledgeth not the funda∣mentall lawes of this Kingdome, * 1.770 and will not bee ruled by the word of Christ, is none of Christs subjects: As also to the holinesse
of it, by daily putting on a divine nature, 2 Pet. 1. 4. The subjects of Christ are people of a pure lan∣guage: and though sanctitie bee * 1.771 scorned, and hunted with dis∣grace out of the world, this is the * 1.772 King onely of Saints.
2. If as good subjects we serve * 1.773 with chearfulnesse and joyful∣nesse this King of glory. With chearfulnesse: for his people are a willing people, and bring free-will offerings, Psal. 110. and besides, to serve him is to raigne, all his subjects are Kings, the estate of the meanest Christian is a King∣dome. With joyfulnesse also: Psal. 149. 2. Let the children of Sion rejoyce in their King: blesse GOD that hath shewed us the way to this Kingdome, who else had beene still in the Kingdome of darknesse: and that hee hath made an entrance for us into this Kingdome, Col. 1. 12, 13. and the rather, because hee hath passed by
the Angels that fell, and made no entrance for them, yea passed by many nations and millions of men, and out of all the world brought us under the subjection of this King.
3. If as good subjects wee maintaine the honour and autho∣ritie * 1.774 of our King, and our owne liberties and priviledges obtai∣ned by him for us.
First, wee maintaine his right, * 1.775 when wee set up his word every where, and suffer it to command and rule our owne thoughts, words, actions, and 〈…〉〈…〉tions, * 1.776 and bring all into the 〈…〉〈…〉dience of Christ. If we cannot prevaile, that his word may command and rule others, yet see it rule and command our selves. Againe, * 1.777 when wee maintaine warre, and take up armes against all his and our enemies, that rise up a∣gainst his honour and our salvati∣on. We must be stout and invin∣cible
against all that would in∣croach and raign over us in stead of Jesus Christ, as namely, wee must levie forces, and serve in his warres against the temptations of Satan, the corruptions of the world, and our owne lusts, and the evils of our owne hearts and lives: all which wee must resist instantly, for the Adversary is restlesse in assaulting: wisely, stan∣ding on our watch, and in the complete armour of God: stout∣ly, for the warre is difficult, but the victory certain and glorious.
Secondly, as good subjects we * 1.778 must maintaine our owne liber∣ties: Gal. 5. 1. Stand fast in the li∣berty wherewith Christ hath made us free, and be not intangled againe with the yoke of bondage. Resolve never to come under the bondage of sinne and Satan any more: it was basenesse and madnesse in Is∣rael, that being free from Pha∣raohs oppressions, they would
run back into Egypt in all haste. Nor under the yoke & bondage of humane traditions, or yokes of Antichrist, Christs greatest ene∣mie. Of all slaves and vassals let us esteeme the slave of sin the greatest: and seeing the Son hath * 1.779 made us free, let us highly prize & stoutly maintaine this freedome.
To perswade all this,
1. Consider what an absolute Monarch Christ is, of what pow∣er * 1.780 to constraine obedience, and restraine rebels: he can get him∣selfe a name, and lift up his Scep∣ter * 1.781 without thee, and against thee, being God and man, and Lord of all things: but for thy good hee would take thee in as anassistant in his government, and if thy service bee his, his honour is thine.
2. Consider what a good and * 1.782 gracious Lord thou servest, one that no way burdens his servants and subjects, but every way en∣richeth
them, by bestowing large gifts upon them, even his whole Kingdome to every of them; yea whose love is experi∣enced by his death for his ene∣mies.
3. Consider his presence with his subjects in all places and oc∣casions: * 1.783 Hee seeth who makes his heart a presence-chanber for Christ, who sets up his chaire of estate there, who they be that take care nothing be done or defended against his lawes in his owne presence, and who they are that suffer his word to sway against lusts. The very sight of the Kings sword should adaunt of∣fenders: that is, the presence of his word in the heart: How * 1.784 much more should his owne presence provoke us to all dutie and sub∣jection?
Occasion of the words.
Summe of them,
Parts.
Three du∣ties.
These be∣long to all.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Nimirùm in libertate nostra nobis relinquens, utrùm am∣plecti malue∣rimus. Jan∣sen. in loc. The Text makes not for free-will. 1
Notes of a Disciple of Christ.
Respect to the word, and de∣pendance on it.
2. Mat. 4. 22. & 23. 8. Joh. 6 68. Respect to Christ, & depen∣dance on him alone.
3. Atten∣dance and obedience to him.
Joh. 15. 14.
Melius est habere pau∣cos discipu∣los, quàm mulios au∣ditores. Thriv. a∣poph. 105. Luk. 6. 46.
4. Mat. 9. 15. John 16. 6. Joy in him, or mourne after him.
Cant. 5. 6. Inaudita est dilectio quae amicum di∣ligit. & pr••sentiam ejus non a∣mat. Cassiod. in Psal. 18.
5. Make Di∣sciples: winne o∣thers. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mat. 2••. 19 Scimuo quòd viri isti nec sibi vixére, nec sibi sunt mortui, sed ei qui pro ipsis mortuus est, magis autem nobis omnibus propter il∣lum. Bern. serm. Petr. & Paul.
1 Joh. 2. 6.
Phil. 1. 20.
6. Love of the bre∣thren, a speciall badge of a true Chri∣stian.
Gal. 5. 6.
H••b. 2. 4.
2 Cor. 5. 7.
Eph. 5. 2.
Rejection of them that want it.
John 8. 44.
Eph. 4. 3. Gal. 5. 22.
Jam 4. 5.
John 9. 28.
2 Tim. 3. 8.
Isa. 11. 6. 7. 8.
Gal. 6. 10.
John 4. 9.
4. Niltam commendat Christianam animam, quam mise∣ricordia. Ambr. offic. l. 1. cap. 11. Joh. 13. 34.
Col. 3. 14.
The first duty and note of a Disciple.
Foure things in it.
I. What is meant by ones selfe.
1. Outward things.
2. What in∣ward things must be denied.
1. Rom. 8. 7.
4. Qui dep••∣ni•• v••terem hominem cum operi∣bus suis, ab∣negat s••ip∣sum, &c. Hieron. in Matth.
Rom. 14. 7.
Non dixit, neget, sed abneget, ut hac adje••••i∣un••••la plu∣rimum ad∣dat, &c. Greg. Phil. 3. 7. 8. II. The diffi∣culty of this duty.
Mar. 9 43. 47.
Seen in 3. things. 1.
Luk. 9. 59.
Mat. 19. 22
1 Cor. 3. 18.
Job 20. 12.
Mat. 19. 22
III. The neces∣sity of do∣ing it.
In sixe re∣spects.
1. Si peril ho∣mo amando se, profectò invenitur negando se. Aug. ser. 77. de diversis.
2. Non potes perfectam possidere li∣bertatem, ni∣si totaliter abneges te∣metispsum. De imitat. Christi, li. 3. cap. 32.
Pro. 22. 15.
4. Mat. 9. 12. & 10. 6.
Mat. 22. 37. 39.
6. Vigila super teipsum, ex∣cita teip∣sum, admone teipsum, & quicquid de aliis sit, non negligas te∣ipsum. Tan∣tum profici∣es, quantum tibi ipsi vim intuleris. De imitat. Chri∣sti, l. 1. c. 25.
IV. Use. Exhortati∣on to selfe∣deniall.
Mischiefes by not be∣ginning herein. Fecerunt ci∣vitates du∣as, amores duo: terre∣nam scilicet amorsui, us∣que ad con∣temptum Dei••coelestem verò amor Dei us{que} ad contemptum sui. Aug. de Civ. Dei. l. 14. 2. Eph. 2. 2.
Act. 19. 24.
2 Tim. 3. 4.
Qui leviter ac desuncto∣riè ad pieta∣tis doctri∣nam accesse∣runt,—exa∣ruerunt. Naz. orat. 3.
Quo••us∣quisque haec adimplevit? sed quae pe∣nes homines difficilia, pe∣nes Deum facilia. Tert. de idol. c. 12. Helpes to further this diffi∣cult duty. 1.
Luk. 11. 13. Isa. 44. 3.
3. Self-deni∣all the first & continu∣ed act of a Christian.
Pensem••s quomodo Paulus se abuegave∣rat, qui dice∣bat, Vivo autem jam non ego. Ex∣tinctus quippe sue∣rat sevus ille persecu∣tor, et vivere coeperat pius praedicator. Greg. in E∣vang. hom. 32.
4. Preserva∣tives a∣gainst pride, which hin∣ders selfe-deniall.
5. Also a∣gainst di∣strustful∣nes, which hinders it.
Mat. 6. 33.
Gen. 22. 14
1 Sam. 17. 37.
Encou∣ragements to this harsh work of selfe-deniall.
2. Nil me ju∣vabunt fi∣nes mundi, nec regna hujus seculi: melius est ••ihi emori propter Je∣sum Chri∣stum, quàm imperare fi∣nibuster∣rae. Ignat. ad Rom. Psal. 120. 5. 6.
Heb. 11. 25. 26.
Gen. 22. 16
Mat. 19. 27.
Heb. 13. 12. 13. Rev. 12. 11
Ignis, crux,—& diabo∣ti tormenta in me veni∣ant, tantum∣modo ut Je∣sum nanci∣scar ••dem ibid.
5. Si•• olerum pl••lae tra••sponun∣tur, ut profi∣ciaeu: Unde enin viden∣tur••ii per∣didsse quod cra••t, inde incipiunt ap∣parere quod non erant. Greg. ubi supr.
Notes of one that denies himselfe.
2 Cor. 5. 14.
Phil. 4. 11. 12.
3. Foure things that self-deniall doth in re∣spect of the Word. Regards whatever God teach∣eth. Act. 10. 33.
Loves it all, even reproofes.
Quarrels not, but submits.
Suffers, ra∣ther than the truth should suf∣fer.
4. Resignati∣on to God for prospe∣rity,
Deut. 8. 18.
Of adver∣sity.
5. He is use∣full to o∣thers, though enemies.
He can live by faith, what∣ever meanes be, or be not.
The se∣cond duty and note of a Disci∣ple. Luk. 9. 23. Three things in it.
I. What the crosse i••.
II. Why it is called the crosse. 1.
III.
What it is to take it up.
Negative∣ly.
Reasons that we may not pull the crosse on our selves.
Affirma∣tively. Descripti∣on of ta∣king up the crosse. Foure mo∣tives.
Why it must be ta∣ken up daily.
Luk. 22. 28.
Doctr. 1. Every Christian hath his crosse.
Reason 1.
2. Dei filius sustinuit ig∣nominiam crucis: & tu beatos pu∣tas, qui soe∣licita•••• ••tius seculi & de∣liciis per∣〈…〉〈…〉untur? Hieron.
3. Two cau∣ses of the crosse ne∣ver wan∣ting.
Sicu•• cibus adhaeret va∣st in quo co∣quitur, nisi amoveatur, ac perditsa∣porem debi∣tum, debi∣tum{que} colo∣rem: sic cor hominis ad∣haeret isti mundo, nisi amoveatur per tribula∣tiones. De contempl. ver. pat. §. 3.
Mat. 3. 12. Triticum percussum de palia sua exi••it ••oras, &c. Chrys. ibid.
Job. 1. 9.
Use 1. The crosse no signe of Gods ha∣tred.
Use 2. Think not to get into heaven without crosses.
Use 3. Still ex∣pect the crosse, when it will come.
Use 4. Comfort under the crosse, threefold.
Mat. 27. 32
1 Pet. 5. 9.
Doctr. 2. Every Christian must take up his crosse.
Five things re∣quired thereunto. 1.
Job 14. 14. & 3. 25.
Job 1. 22.
Reason 1.
Mat. 10. 29. 30.
Act. 4. 27.
Joh. 19. 11.
1 Pet. 4. 19.
Psa. 126. 51
3. This duty makes us conforma∣ble to Christ:
Heb. 12. 2.
—narrat 〈◊〉〈◊〉 vulnera miles.
And ser∣viceable. Phil. 2. 7. 8.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ignat. ad Ephes.
4. No fear of being o∣verburde∣ned by the crosse.
Heb. 2. 17. 2.
Mat. 27. 46.
Present use & future is∣sue of the cross, good. 1.
2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ignat. ad Polycar.
Noli auen∣dere quâ iturus fis, sed quò ven∣turus. Aug. in Psal. 36.
Use. Be ready to take up the crosse daily.
Meanes 1.
2. Animae qui∣or esto, & ad majorem sustinentiam accingere.—De imitat. Chr. l. 3. c. 57
Heb. 11. 26 So Ignatius. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Epist. ad E∣phes.
Word helps us to beare the cross, how.
Isa. 12. 3.
Psa. 119. 92
And pray∣er.
The third duty and note of a disciple.
Three things in it.
I. Follow Christ in his holy doctrine:
And life. 1 Joh. 2. 6.
In what we may not, or cannot fol∣low him.
Joh. 13. 15.
Five ex∣pressions of his piety to be fol∣lowed.
Moses ad bella non vadit, sed orat, et tum vincit Isra∣el, &c. Hier. in Levit. 1 Tim. 4. 4. 5.
4. John 2. 17.
Act. 18. 14. 15. Unum∣quemque Christianum zelus dom us Dei come. dat, v. c. vi∣des fratrem cunere ad theatrum: prohibe, mo∣ne, contrista∣re, si zelus domus Dei comeditte▪ &c. Aug in Joh. trac. 10
Foure ex∣pressions of his cha∣tity.
John 18. 6.
Rom. 13. 7.
1 Sam. 12. 3
Paulus pro∣charitate Christi no∣l••it habere Cl••istum. Hieron.
1 Cor. 13. 5
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
II.
How Christ can & must be followed.
1. By faith, a threefold act of it.
2. By love. 2 Cor. 5. 14. Gal. 5. 6.
3. In since∣rity. What it doth in this thing.
4. With constancy.
III. Motives thus to fol∣low Christ.
Christiani nomen ille frustra sorti∣tur, qui Christum minimè imi∣tatur. Quid enim tibi prodest vo∣cari quod non es, & nomen usur∣pare alie∣num? &c. Aug de vita Christiana.
2. Danger of not fol∣lowing Christ as a guide. 1.
2. Justice of God a∣gainst such.
3. Great safety in following Christ. 1.
Si praecipi∣entem sequi non potes, sequere an∣tecedentem. Sublata est hoc modo omnis ex∣cusatio, &c. Lact. l. 4. c. 24.
Confirma∣tion of the former do∣ctrine by three argu∣ments.
Danger of failing in those du∣ties.
Expositi∣on.
Save life, in a good sense and bad.
How a life is both lost & saved.
See Cypri∣an de lapsis.
Who lose their lives for Christs sake.
Martyr∣dome not meritori∣ous.
Life saved, though not lost, how.
Who may not flye in persecuti∣on. 1.
And who may.
Luk. 14. 28.
Euse••. l. 10. c. 18. Trip. hist. l. 5. c. 3.
Doctr. Maintaine thy holy profession to the death.
Quomodo potest terre∣nis lachry∣mis flecti▪ cujus oculi coelestem glo∣riam contu∣entur?
Reason 1.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ig∣nat. ad Po∣lycarp.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ignat. ad Ephes.
Use. Beleeve this do∣ctrine, and obey it.
I. Practices to prepare for mar∣tyrdome.
Ideò tam pauci illu∣minati & liberi intus efflciuntur, quiaseipsos ex toto ab∣negarenesci∣unt. De imi∣tat. Christi, l. 4. c. 8.
2 Tim. 4. 10.
Heb. 11. 38.
Mat. 7. 27.
II. Meditati∣ons avai∣ling there∣unto. 1.
Promis••s to them that suffer for God. 1.
4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Igna. ad Polycar.
Rev. 2. 26. & 3. 12.
Heb. 12. 2.
2. Argu∣ment: un∣profitable∣nesse of winning all with the soules losse.
Prolepsis.
Expositi∣on.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
World, what it is here.
Gaine of the world, what.
Gen. 46. 27
Bucer.
Luk. 12. 5.
Notes from the manner of propoun∣ding this truth.
1. Note. Preach well for matter & manner.
Reason 1.
Isa. 50. 4.
Use 1.
Use 2.
Heb. 4. 12.
Use 3.
2. Note. In weighty matters use speci∣all vehe∣mency.
Use.
3. Note. We are naturally addicted to the world.
Cr••••es.
Facilius saccus re∣linquitur, quam vo∣lumas: si vultis, & retinendo▪ relinquitis. Use 1.
Religion, what it doth to expell co∣vetousnes.
1 Tim. 6 6.
2. Earthlines in the god∣ly, very scanda∣lous.
Nonsolùm avarus est, qui rapit aliena; sed & ille ava∣rus est qui cupidè ser∣vat sua. Aug.
Doctr. 1. Danger by earthly gaine, to lose the soule.
Reason 1.
Col. 3. 5. Jam. 4. 4. 〈◊〉〈◊〉 Psa. 73. 27.
Peccatum avariti••, mentem quum infe∣cerit, ita gravem red∣dit, ••t ad appetenda sublimia at∣••olli non possit. Greg. moral. l. 14.
Sed quae re∣verentia l••∣gum? Quis metus aut pudor est unquam properantis avari? Ju∣ven. sat. 14.
Luk. 10. 41. 42.
Whence this dan∣ger com∣meth.
Pro. 30. 15.
Use 1.
Covetous∣nes a sin hardly no∣ted & con∣fest: why
Markes of it.
Heb. 13. 5.
Mat. 6. 32.
Use 2. Overjoy not these dangerous comforts.
Use 3.
Use 4. How to a∣void the danger of earthly gaine.
Luk. 169.
Psal. 39. 12.
Doct. 2. Many lose their soules for the world.
1. Instances & proofes thereof.
Signes of Christ un∣dervalued fo th wrorld.
Mat. 12. 34.
Psal. 45. 1.
Speeches of the world, how to bee li∣mited.
Unlawfull callings make wealth dangerous, when got∣ten.
Or the a∣buse of lawfull.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Is. Pel••s. lib. 3. epist. 24.
4. Wealth casts men backe in the way of salvation, how.
Use 1. No cleare gaine nor thri∣ving in an evill way. Lucrum fraude par∣tum, dam∣numest, non lucrum. La∣ert. l. 1. c. 1.
De male quae sitis vix gaudet terti∣us haeres.
〈…〉〈…〉alè parta, malè dili∣bun••ur.
Use 2. Further thy salvati∣on by the world.
Motives.
Meanes. 1. Five sorts of friends to be made
5. Terrena om∣nia, qu•• servando a∣mittimus, largiendo servamus. Greg. 2 Cor. 9. 6.
Deut. 28. 47.
Use 3. Riches thus un∣profitable, how.
Instances of times and cases wherein wealth will doe us no good.
2. Nugas Scy∣••ha orna∣menta missa à Michaele Palaeologo aspernatus, rogavit nun∣quid calami∣tates, morb••s aut mortem depellere possint? Pachy. mer. hist. l. 5.
Psa. 82. 6. 7.
Luk. 12. 15. 20.
Verae divi∣tiae, non opes sunt, sed virtutes quas secum conscientia portat, ut in perpetuum dives fiat. B••rn.
Doct. 1. Mans soule a most pre∣cious thing
Declared 4. wayes.
2. Anima dum vivifi••at corpus, ani∣ma est: dum vult, animus est: dum s••it, mens: dum recolit, me∣moria: dum rectum ••u∣dicat, ratio: dum spiral, spirit us est: dum aliquid sen••i••, sensus est. Isid. E••ym. 11.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menan.
3. Creatio cor∣poris & membrorum est propter a∣ni mam. A∣rist. l. 2. de animalibus.
Use 1. Bee the more care∣full, that nothing hurt it.
Instances. 1.
Animam non mors, sed mala vi∣ta perdit.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Peccata ve∣stantia.
Use 2. Murder of soules an horrible sinne.
Cadit a••i∣nus, & in∣veniet qui ipsum suble∣vet: cadit anima, & non est qui manum ap∣p••nat. Bern. in Cant.
Use 3. To save soules, a worke of highest na∣ture and worth.
Anima eli∣am pess〈…〉〈…〉a, melior opti∣mo corpore. Aug.
Si magn••e mercedis est à morte eripere car∣nem, quan∣quam mori∣••urā. qu 〈…〉〈…〉i est meati à morte ani∣mim libera∣re, in coelesti patria sine fine victu∣ram? Greg. mor. 26.
Use 4. Be special∣ly carefull to save thy soule.
Si animam negligamus, nic corpus salvare po∣terimus. Non enim anima pro corpore, sed corpus pro anima factum est, &c. Chrys. de repar. lapsi.
Use 5. Madnesse to lose the soule for the world.
Doct. 2. No helpe for a soule once lost.
3. things to under∣stand it.
I. The estate of a lost soule, what.
1. Psal. 63. 3.
Psal. 32. 1. 2.
Mat. 3. 12.
Rev. 9. 6. Ipsumesse, iis poena.
II. What makes a lost soule irrecove∣rable.
Rom. 1. 28. Esa 5. 20.
1. Tim. 4. 2.
Heb. 6. 6.
Heb. 10. 29
Mat. 23. 37.
III. All unable to recover a lost soule, how and why.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epict. c. 1. & 2.
2. Anima ••re∣••iosior est corpore, & omni posses∣sione, & om∣nibus aliis bonis. Arist. pol. 7.
Heb. 11. 25.
3. What goes to the ran∣some of a soule: in 3. things.
Use 1. Confutati∣on of Pa∣pists.
2. How to be affected to the world so worth∣lesse.
3. Be hum∣bled for so great losse, or hazard.
4. Admire Christ the redeemer of soules.
Heb. 11. 26. Phil. 39. 10.
5. Be the more care∣full to save soules, thine own & others.
3. Argu∣〈…〉〈…〉nt: from 〈◊〉〈◊〉 last judgment.
5. things to bee ex∣pounded.
Christ cal∣led the son of man, how.
〈◊〉〈◊〉 sup∣〈…〉〈…〉ti. ••ohn. 3. 13.
Why cal∣led ordina∣••ily the Sonne of man.
Non loqui∣tur de essen∣tia humane naturae, sed des〈…〉〈…〉.
Observ.
Christ con∣tented with mean titles.
And why? 1.
Mat. 4. 8.
Joh. 6. 15.
Use. Phil. 2. 5.
A triall whether wee bee humble of minde as Christ. 1.
II. Christ comes in spirit and person. 1.
1. He comes from hea∣ven, and why.
2 Whither CHRIST comes to judgment.
Zech. 12. 10. Rev. 1. 7.
3. When he will come thereto.
3. When he will come thereto.
The time unknowne for sixe rea∣sons.
Ideò la••et u∣nus dies, ut observentur omnes.
Opinions of the time
De Civ. Dei l. 10. cap. 35.
Ob.
Ans.
1 Thes. 5. 2.
Mark. 13. 35.
Use 1. Against Consub∣stantiation & Transub∣stantiation
Rev. 22. 17. 2 Tim. 4. 8.
Gen. 24. 65.
4. Meet Christ comming from hea∣ven, how. 1.
Rules of an heaven∣ly life.
III. Christs se∣cond com∣ming shall be glori∣ous.
3. Things in that glory.
1. Why called the glory of God the Father.
2. Whe∣ther it be not Christs own glory.
All our glory must still be re∣ferred to the glory of God.
3. Wherein Christs glory at the last day consi∣steth. 1.
Mat. 13. 43.
—Velut inter ign••s Luna min••∣res.
Heb. 12. 21.
Joh. 5. 28.
Glorious preparati∣on of this Judge.
Heb. 4. 13.
Ps. 139. 12.
4. Divers sorts of e∣vidences.
Judicium times? cor∣rige consci∣entim.
3. Incentores in culpis: tor∣tores in poe∣nis Greg.
Omnis ini∣quitas secre∣tas suas vo∣ces habet. Greg.
The exe∣cution likewise glorious.
Rev. 6. 16.
Phil. 3. 21.
Use 1. Christs pa∣tience to be noted, who suffers his glory to be so long hid.
One day it sh〈…〉〈…〉l be su〈…〉〈…〉 re∣vealed.
Use 2. In obscu∣titie bee yet pati∣ent.
Use 3. Vaite and ••ish for ••he appea∣〈…〉〈…〉nce of ••is glory. 〈◊〉〈◊〉 1. 2.
Use 4. Prepare also for it: and how.
Use I. Terror to the wicked by the glory of Christ.
Rev. 1. 7.
IV. Atten∣dants of Christ in comming to judge∣ment.
4. things about the Angels.
1. the num∣ber of them.
2. Their re∣lation to Christ. How his Angels:
And yet ours.
3. Their of∣fice and ministrie in the last judgment. 1.
The judg∣ment by them exe∣cuted po∣werfully:
Willingly:
Justly:
Diligently:
Speedily. Rev. 4. 8.
1 Thess. 4. 16. Mat. 13. 41.
Good offi∣ces which Angels then doe for the godly.
Jesuites feigned of∣fices for Angels at that day.
Quidlibet audendi semper fuit aequa po∣testas. Hor.
IV. How the Angels c••n come with Christ.
Gen. 28. 12.
The nature of their motion.
3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Use 1. Difference betweene Christs first and second comming.
1. Joh. 18. 36.
Mat. 4. 11. Luk. 22. 43.
Mat. 26. 53.
Use 2.
Advance∣ment of Christ by the Angels ministrie.
Use 3. Terror to the ene∣mies of Christ.
Use 4. Great comfort to the godly.
Psa 91. 11.
Difference in their ministery to Christ and us.
Use 5. Honour Christ for these at∣tendants given us.
Psal. 91. 11.
Use 6. Grieve not the holy Angels.
Si vis habe∣re ministeri∣um Angelo∣rum, fuge consolationes seculi, & tentationi∣bus resiste diaboli. ••ern.
Use 7. Imitate them, and doe service as they.
5. Patienter & fortiter perseveran∣dum: ut qui ad coronam la••de ••am proxima ni∣titur, duran∣te patientia coronetur. Cyp. de Bon•• Patientiae.
Rev. 20. 6.
V. The end of Christs comming to judge∣ment.
1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Psal. 45. 7.
2 Chron. 19. 11. Psal. 82. 1.
2 Cor. 5. 10.
4. 2 Pet. 3. 13.
Eccle. 8. 14.
9. 15. 3. 16.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Mat. 12. 36.
Rom. 14. 12.
Mat. 23. 35.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Good works not meritori∣ous, as evill ar••: why.
Why workes are the rule of judgment, not faith.
Nil Deus in nobis p••aeter sua dona coro∣nat.
Whether the Law or Gospell be the rule of judging.
Ob.
Ans. 1.
Gal 5. 6.
Of double punish∣ment for sin.
Doct. The last judgement
glorious and righte∣ous.
Reason 1. Helpes of righteous judgement in Christ.
Lets of righteous judgment, removed.
Use 1. Live well, and fare well in judgment.
Use 2. Time to re∣pent of sin before judgment.
Rom. 2. 4. 5.
Psal. 4. 4.
Use 3.
Be patient in all con∣fusion, and injustice.
Use 4. Be sincere in matter of religion.
Use 5. Watch, and judge thy selfe before∣hand.
How: 1.
Use 6. How to know what will be∣come of us in the day of judge∣ment.
The drift of the words.
Vult ut con∣solationis a∣liquid habe∣ant tempore crucis & af∣flictionis, &c. Bucer.
In desiderio celeritas quoque mo∣ra est.
Expositi∣on. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
1 Cor. 4. 1.
Christ like Moses in five things.
3. Heb. 3. 5. 6.
Opinions. 1.
3. Emphasis hujus loci non est, in verbo veni∣endi, sed videndi. Bucer. Kingdome of God ge∣nerall and speciall.
1. I.
Which here meant, and what it is.
II.
How the Kingdome of Christ comes.
Mat. 6. 10.
III. Of the ac complish∣ment hereof.
Evidences of Christs Kingdome enlarged. 1.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Joh. 14. 12.
Mat. 3. 2.
Of the times when the Gospels were writ∣ten.
Euseb. hist. Eccles. lib. 3. cap. 33.
Doct. By prea∣ching and obeying the Word
Christs kingdome is advan∣ced.
Shewed by simili∣tude of earthly Kings and kingdomes 1.
5. Eminencie of Christ above o∣ther Kings. 1. Rev. 19 12.
2. Eph. 6. 17.
Act. 2. 41.
Psal. 110. 3.
Use 1. Enemies of the word, ene∣mies of Christ.
Mat. 23. 13.
A••••oniti∣ons to them.
1. Psal. 2. 6.
2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom.
Use 2. Rejoyce in the thri∣ving of the Gospell.
Use 3. In helping the word, helpe up Christ into his throne.
Joh. 3. 30.
How Christs Kingdome is erected and main∣tained within us.
Zeph. 3. 9.
Rev. 15. 3.
Christs right de∣fended, how.
And like∣wise our own right.
Joh. 8. 36.
Motives to be loyall to Christ.
Ps. 119. 11.