THE PRINCIPLES OF CHRISTIAN PRACTICE. Containing the Institution of a Christian man, in twelve heads of Doctrine: which are set down in the next side. By THOMAS TAYLOR D. D. and late Pastor of Aldermanburic London. Perfected by himself before his decease. Cypr. de zel. & liv. Christi nomen endear, & non per Christi viam pergere, quid aliud quam praevaricatio est divini nominis, quam desertio i●meris salutaris? LONDON, Printed by R. Y. for J. Bartlet, in Cheapside at the Golden-cup in Goldsmiths Row. 1635. The Principles of Christian Practice: Containing the Institution of a Christian Man, or of a Disciple of Christ: In these chief heads of Doctrine. 1. Selfe-Deniall. 2. Taking up the Crosse. 3. Imitation of Christ. 4. Life temporal and eternal. 5. The world's worthlessness to a soul. 6. The last judgement. 7. The kingdom of Grace. 8. The Christian race. 9 The divine Teacher and Scholar. 10. Epicurism described and disgraced. 11. Abuse of the Creatures, unlawful. 12. The Physician of souls. TO THE RIGHT WORSHIPFUL, SIR EDWARD CLERKE Knight, one of the Masters of his Majesty's Court of Chancery, and Steward of the Town of Reding: And to his worthy Consort, the Lady ANN● CLERKE: all Happiness. HONOURED Friends: By your experienced kindness I have emboldened myself at this time, to present you with a few papers of our ancient friend, Reverend Doctor Taylor, whom alive you heard gladly. The subject of them is, the Principles of Christian Practice. All Philosophy saith: such as the Principles are, such are the Affections, and the Conclusions. The world seeth it in those famous divisions, of Gentilism, Judaisme, Mahometism, and Christianisme: wherein, as any is more throughly grounded, so he is more resolved in himself, and divided from others. The Church also seeth and bewaileth it in her woeful divisions. To let pass the Theory, and consider the Practice (wherewith we have now to do:) we shall easily observe in the course of Christians, that, as they lay down their Principles, and frame their plots and projects, so their lives also, and particular passages thereof, are framed. The main aim and plot of a true Christian is, to please God and save his soul howsoever. Accordingly he resolves to deny himself, that he may give up himself wholly unto God: he seeks out after Christ, and will get this great pearl, though he sell himself out of all his worldly endowments and comforts: he means afterward to follow Christ, even through thick and thin, and though he be daily compelled to take up his cross in following him: He knows, that by overmuch daintiness and delicacy in the way of holy obedience, he may hazard his soul, which, if he had lost a a temporal life, he might have received again in life eternal. He considers, that if he could get or hold never so much of these worldly comforts, yet all would be mere loss upon the loss of his soul: and, if his soul be once lost, it can never be recovered again. And howsoever he may cheer up himself for a while with those vanities, yea perhaps for a long while, yet in the day of judgement at farthest; when Christ comes to reckon' for every man's talon and employment; he knows he must rue the time of his former security, or licentiousness; whenas only those that have aimed aright, and rightly steered their course for God and heaven, shall (though with much hardship) arrive at the wished haven of rest and glory. Hereupon it is, that many a poor Christian wades against the stream, and labours still to approve himself unto God, by 2. Cor. 6. 4. honour and dishonour, by good report and bad report, by the armour of righteousness on the right hand, and on the least. So that he may obtain that incorruptible crown of life, which is set before him, he cares not what pains he takes in running, nor how hard censures he endureth from carnal spectators. That he may not mistake his way, through blindness in himself, or false guides abroad, he useth the means of sound and heavenly knowledge, and in them all entreats the Lords help and guidance, who alone is able to direct, comfort, and strengthen him in his pilgrimage: and, when he obtains this, he soots it lustily along, till in the straight way, though rough, and full of crosses, he gets into his Father's house, where is bread enough, and comfort, and glory. And whereas in his travelling he espies a number of sensual men, who are wholly taken up with Judas 19 their pleasures, treasures, honours, friends, seasting, or other trifles, these he pitieth, and prayeth for them, and resolveth for his own part, not to entangle himself with the affairs of this life, that he may please him who hath chosen him to be a soldier. 2 Tim. 2. 4. This is the disposition, and these the behaviours of a Christian well principled and bottomed; The effecting whereof, both the Author intended in preaching these things, and I now intent in publishing them: together with encouragement to all those, who stand stoutly, wisely, and constantly to their own Principles, whatever the affections and conclusions of the world be toward them. But on the other side, numbers of men and women, missing of these Principles, and falling upon other which are deceitful, do spend their lives in mere vanities, and lose both God and their souls before they are aware. Some mean to be rich howsoever, esteeming wealth to be the blessedness of man: according to which ground, they stick not for injustice, bribery, oppression, cheating, and other indirect arts of getting. Others attend their pleasures, and account it happiness to live deliciously for a season: which therefore they will enjoy, though with uncleanness, intemperance, unthriftiness, prodigality, other sins, and total forgetfulness of the Afflictions of Joseph. Others Amos 6. 6. admire the honours of the world, or credit with men of the world, or applause of the people: which to obtain and hold, they care not though they undermine, traduce, flatter, smooth, betray religion, any thing: Yet honour me before the people. And others, taking up other 1. Sam. 15. 30. ends, and grounding themselves upon Principles of their own, go wide of Christ and heaven, as far as East and West. Yea though they will seem sometimes to put on a vizard of religion. The Hypocrite minds nothing but his own self-respects; to have his Minister think well of him, to be accounted some body in the profession, to get credit with some who may do him a good turn another day, to get friends, customers, chapmen, and work out his own advantages the more freely and slily: Accordingly he holds none but an hobbling course in professing religion, halts between two opinions, says and unsayes; in one company speaks well of good men, and good things, in another company quite otherwise, pretends God, and intends himself, in fine, makes nothing of his religion, and if the wind serve right, he will take the next occasion to strike sail, and become a Persecutor of religion and religious persons. The like of many Apostates. What other cause can be given, why numbers of Christians fall off from the profession or obedience of the Gospel, but that they never learned well and throughly these Principles of Christian Practice, to deny themselves, to take up their cross, to follow Christ, to look to the welfare of their souls howsoever, to provide for the day of their accounts, to run and strive lawfully, to depend on God by prayer for direction and blessing, and to save themselves from this untoward generation, of Epicures and worldlings? If these grounds had been well laid, they had never left off building so shamefully, as now have done: nor had their house come tumbling upon their heads, but that their foundation was laid in the sands. Others there are, that abuse good Principles (as, concerning the infinite mercy of God, and merit of Christ:) or settle upon false and insufficient Principles, outward prosperity, deliverance out of trouble and danger, example of the multitude, rulers, preachers, and the like; thereby bolstering up themselves, either in gross prosaneness, or a refined Atheism, till their souls be utterly lost, unless the mercy and grace of God do greatly prevent them. They are thrice happy, who are thus prevented. It is the Lord only, who gives us both a Saviour, and the knowledge of salvation, and wisdom to attend our Principles aright: he doth it for us, and must therefore have all the glory. To his grace and mercy I commend you both (my much respected Friends:) entreating your acceptance of this small present, and pardon for this large Preface. The Lord often renew your years upon you, with all heavenly and earthly blessings, and peace upon Zion. So prayeth, Isleworth. Dec. 20. 1634. Your Woe: remembrancer with God, WILLIAM JEMMAT. THE CONTENTS OF THIS BOOK. The Institution of a Christian man in twelve heads of Doctrine. 1 THe doctrine of selfe-deniall, out of Mat. 16. 24. Wherein is showed, who are Christ's Disciples. pag. 6 What things self-denial comprehends, pag. 15 The difficulty of this duty. 18 The necessity of denying ourselves. 21 Mischiefs of not beginning in this duty. 25 Helps to further us therein. 29 Motives to deny ourselves. 35 Notes of one that denies himself. 39 2. The doctrine of takin up the Cross, out of the same verse. Where is showed, What the Cross is. 46 Why called the Crosse. 47 What it is to take it up. 48 Why take it up daily. 52 That every Christian hath his Crosse. ibid. That we must both bear & take up the cross. 61 Means to be willing so to do. 70 3. The doctrine of following Christ, Owe of the same verse. Where is showed, In what we must follow Christ. 75 Instances of Christ's piety and charity. 77 D●e fr the brethren, as Christ did. 85 How Christ can and must be followed. 87 Motives to follow him. 9● Danger of not following him. 93 Safety of following him. 96 4. The doctrine of life temporal and eternal. Verse 25. Whosoever will save his life, etc. Where is showed, How a life is saved and lost. 101 Who lose their lives for Christ's sake. 104 Who may not fly in persecution, & who may. 107 Christians must take their lives in their hands for Christ. 115 Objections answered. 121 Practices and Meditations preparing for Martyrdom. 126 5. The world's worthlessness in respect of a soul. Verse 26. What shall it profit a man, etc. Where is showed, What the world and winning of it is. 139 That we must preach well for matter and manner. 142 That in weighty matters we must use special vehemency. 147 That we are naturally addicted to the world. 149 Where is treated of covetousness. 151 There is danger by earthly gain to lose the soul. 154 How this cometh to pass. 155 Damnable to seek the world out of order or measure. 161 How to avoid the danger of earthly gain. 166 That many lose their souls for the world: and who they be. 169 Signs of Christ undervalved for the world. 171 Speeches of the world how to be limited. 173 Lawful callings abused, & callings unlawful. 176 How wealth casts men back in the way of salvation. 178 No clear gain, nor thriving in an evil way. 180 Further thy salvation by wealth: motives: and how. 182 What friends are to be made by unrighteous Mammon. 184 Riches unprofitable, how, & in what respects. 190 That the soul is a most precious thing. 198 Evils that hurt it, to be avoided. 202 A great work to save souls. 205 No help for a soul once lost. 210 The estate of a lost soul, what. 211 What makes a lost soul irrecoverable. 214 All unable to recover a lost soul, how and why. 217 What goes to the ransom of a soul. 219 Uses of that doctrine. 221 6. The last judgement. Verse 27. For the Son of man shall come, etc. Wherein is showed, how Christ is called the son of man. 228 Christ content with mean ●●les. 235. so should we too. 237 Christ comes from heaven, whither, when. 241 The time unknown, for six reasons. 248 Opinions about it. 249 Meet Christ coming to judgement: how. 256 Of Christ's glory in that day: of person: office. 258 Preparation and execution, glorious. 264 Divers sorts of evidences. 266 Wait and wish for the appearance of this glory. 278 Prepare for it, and how. 280 Angels number, relation, office, coming with Christ. 287 The end of Christ's coming. 314 Good works not meritorious as evil are: why. 321 Why works are the rule of judgement. 322 Whether the Law or Gospel be the rule of judging. 324 The last judgement glorious and righteous. 327 Live well and far well in judgement. 331 Be patient in all confusion and injustice. 334 Be sincere in matter of religion. 335 Watch and judge thyself beforehand. 336 How to know what will become of us in the day of judgement. 338 7. The Kingdom of grace. verse 28 Verily I say unto you, There be some standing here, etc. Wherein is showed, Christ's coming in his Kingdom, what. 342. 343. Opinions. 346 Christ's Kingdom, and how it comes. 348 Kingdom of God general and special. 〈◊〉 How the Kingdom of Christ comes. 350 Of the accomplishment hereof. 351 Christ's Kingdom enlarged in the Gospel. 352 Evidences of Christ's Kingdom enlarged. ibid. Of the times when the Gospels were written. 358 Preaching and obeying the word advances Christ's Kingdom. 360 Christ like to Kings, and superior to them. 361 Eminence of Christ above other Kings. 362 Enemies of the word, enemies of Christ. 365 Rejoice in the thriving of the Gospel. 368 Help Christ into his Throne. 379 How Christ's Kingdom is erected and maintained within us. 372 Defend Christ's right and be loyal. 374 Motives to be loyal to Christ. 376 8. The Christian Race. 1 Cor. 9 24. So run that you may obtain. Where ●s showed, The similitude, and reason of it 350 That every Christian must run. 354 Our life in five respects is a race. 355 Reasons why we must run this race. 357 Even our whole life, and not at the end only. 359 Who conceit not aright of Christian profession. 361 Motives to run as we ought. 362 Directions thereunto, and preparation. 364 Hindrances to be removed. 365 Helps in running the Christian race. 367 Conditions of running aright five. 369 The right mark we must run at. 370 The right way in which we must run. 371 The right foot wherewith we must run. 373 The right motion, humble, cheerful, constant. 374 The right end of running twofold. 379 The reward of running, no merit. 382 How to run and obtain. 384 Look not back. 386 Respect the way, and not by-matters. 387 Renew strength continually, and how. 390 Encouragements thus to run. 393 Excellency and eternity of this goal. 39● 9 The divine Teacher and Scholar. Psal. 119. 33. Teach me O Lord, the way, etc. Where is she●ed, The Prophet's holy prayer and vow. 399 What the Statutes are, and why Statutes. 400 Why called the Statutes of God. 402 Their eminency above other Statutes. 404 The metaphor of a way, and singularity. 406 God teacheth four things, above all teaching of man. 411 A good heart still desires to be taught. 414 That all true knowledge is from God. 416 What this knowledge hath above natures reach 418 In the means repair unto God. 421 Ministers must pray for themselves & their people. 423 That sound knowledge is ever humble, and why 424 Defect of knowledge, whence. 425 Knowledge of good men and others, how it differs. 431 Good men are ever desirous of more holy knowledge. 435 What fearful effects ignorance hath. 436 Benefits of knowledge within & without us. 439 Motives to get heavenly knowledge. 44● How unseemly ignorance is. 444 Knowledge delightful to man's understanding 446 Excellent properties of God's way. 448 Reproof of them that desire not knowledge. 451 Excuses refuted. 455 Hindrances of saving knowledge. 461 Disposition to it, wherein it stands. 464. means. 467 Of vows, what are lawful. 469 L●d of sound knowledge is obedience. reas. 477 Notes of one careful to keep his way. 484 10. Epicurism described and disgraced. Exod. 32. 6. The people sat down to eat, etc. Wherein is showed, that Idolatry is ever attended with sloth and luxury. 489 People secure in sin, are nearest to mischief. 496 Rules for eating and drinking. 500 Meditations in eating and drinking. 504 Sports and recreations are lawful, and how. 507 In sports is much sin. 509 C●oyee to be made of sports, 510 use limited 512 Ourselves how to be ordered in them. 513 What may not be lost in play. 517 11. Abuse of the creatures unlawful. An Appendix to the former. 1 Cor. 15. 32. Let us eat and drink, etc. Wherein is taxed, the abuse of the creatures. 522 Heathens and Epicures abuse them 4 ways. 525 Rules of right using natural comforts. 529 Times seasonable for sports. 533 Right ends of our liberties. 537 12. The Physician of souls. Luke 5. 31. The whole need not the Physician, etc. Wherein are sundry general notes. 541 Christ takes our causes on himself. 543. and 544 None is whole, unless in conceit: and how 〈◊〉 ariseth. 545, 546, 547 The misery of them that are conceitedly whole 548 Discovery of diseases in the soul: four signe● 549, 550, 551 Sin is a most dangerous sickness: five resemblances. 552, 553, 554 Christ is a most excellent Physician: in five respects. 561, 562, 563 Come to him for cure: and how this may be. 565 Great comfort to afflicted souls. 571. to 576 The author, matter, and virtue of this heavenly Confection. 577. to 579 The Physic precious and powerful: in five respects. 580, 581 See our own misery, and admire Christ's cure: five particulars. 582. to 588 Love we our Physician: and ●ow. 589, 590. 591 How the physic is applied: to whom: and when 592. to 600 Notes to know we are cured: four. 600. to 606 And four means to preserve health in the soul. 606. to ult. FINIS. THE PRINCIPLES OF CHRISTIAN PRACTICE. MATTH. 16. 24. Then said Jesus unto his Disciples, If any man will come after me, let him deny himself, and take up his cross and follow me, 25. For whosoever will save his life, shall lose it: and whosoever will lose his life for my sake, shall find it. 26. For what is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? 27. For the Son of man shall come in the glory of his Father, with his Angels, and then he shall reward every man according to his works. 28. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his Kingdom. THe occasion of these Occasion of the words. words was the offence that the Apostle Peter took, when our Lord Jesus Christ had preached the doctrine of the Cross, & had foretell his own passion and suffering shortly at Jerusalem. Hereupon Peter (as a Politician, turning himself to carnal counsels) draweth his Master aside, and wisheth him to look better to himself, and wisely to prevent these troubles, Ver. 22. Our Saviour now perceiving that he went about to dissuade him from that great work, for which he came into the world, & on which the salvation of the whole world depended, most sharply reproves him, as a most special agent of Satan, though he were his Disciple a thousand times, Ver. 23. And yet, not forgetting his wont compassion, taketh occasion thence to instruct him, and all the rest of the Disciples; yea, and with them all Believers, that they also after his example must be in a readiness to deny themselves, and take up his cross and follow him. The words contain in them Summe of them, 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. Parts. The Confirmation in all the rest to the end. The former is an universal Canon for all that mean to give their names to the profession of Jesus Christ, consisting of three branches, wherein they must be sound initiated: 1. Selfe-deniall. Three duties. 2. Taking up the Crosse. 3. Imitation of Christ. If any man will be my Disciple, or, will follow me.] Which words concern us all, not excepting or exempting any that intendeth soundness in Christianity: and no calling, no sex, no age, nor condition of life can free any Christian from the rules following. Object. Christ spoke them only to his Disciples, as the words before. These belong to all. Answ. 1. Saint Mark saith (cha. 8. 34.) Christ called the people 1. or multitude, and said. He spoke it to all, as concerning all. 2. By a 2. Disciple or Follower of Christ in our Text, is not meant only those twelve Apostles, who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so called in a peculiar manner, because they were chosen to be trained up & instructed in Christ's own family in the future service of the Church: Nor only those faithful men and women, whom Christ honoured to follow his own person in the days of his flesh; but all faithful ones that shall learn, believe, and practise holy doctrine, and follow his holy life to the end of the world: for these himself hath honoured with this name, Luke 14. 26. If Nimirùm in libertate nostra nobis relinquens, utrùm amplecti maluerimus. Jansen. in loc. The Text makes not for freewill. 1 any man come to me, and hate not all for me, he cannot be my Disciple. Act. 11. 26. the Christians and Disciples were all one. If any will follow me.] The Papists gather, that it is in our freewill to follow, or not. But 1. Christ's scope is not here to show how we come to him, but who they be that come; and not from the cause of their coming, but from the effects. 2. If we will learn from 2. Christ the cause of our coming to him, he will not have us find it in ourselves, but without us. Joh. 6. 44. None comes to me, unless the Father draw him: his freewill draws him not, Nature draws him not, but the grace of the Father: And Ver. 45. He that hath heard and learned of the Father, comes unto me: Where this coming is not ascribed to the will or study of him that is taught, but to the excellency of the Teacher. But a more pertinent question is, how we may know that we Notes of a Disciple of Christ. are Disciples and Followers of Christ. And beside the signs in the Text, we shall discern it by sundry marks: as 1. The Disciples were called by Christ's own voice, and depended 1. on the mouth of Christ. Respect to the word, and dependence on it. By the word of Christ must thou also be made a Disciple; thou must be called by his voice in the Ministry. Dost 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 contentest thyself in thy ignorance, or with some confused knowledge: If the word be near thee, thou runnest from it; if it be absent, thou runnest not after it: thou hereby showest thyself to be no Disciple. 2. The Disciples being called, 2. Mat. 4. 22. & 23. 8. Joh. 6 68 Respect to Christ, & dependence on him alone. left all for Christ, and acknowledged no Master but him, because he had the words of eternal life. If thou also be a Disciple, thou renouncest all other Masters, and all employments that will not stand with Christianity. If thou be a Disciple, thou knowest the truth, and the truth hath set thee free, Joh. 8. 31. Of a servant of sin, thou art a freeman in grace. The Disciples walked in a course of mortification; they sought not the world nor themselves: they were no swearers, gamesters, deceivers, usurers, haters of grace, liars, or slanderers; and if thou be so, thou art no Disciple. 3. The Disciples were called to be near Attendants of Christ, 3. Attendance and obedience to him. to abide and continue with him, and perform all his commandments. John 8. 31. If ye abide in my word, ye are verily my Disciples: that is, if ye continue both in the faith and obedience of my word. Art thou a near friend unto Christ? so were they. Ye are Joh. 15. 14. my friends (saith Christ) if ye do whatsoever I command you. The best trial of thy friendship to Christ is in difficult, costly, and dangerous commandments: So Melius est habere paucos discipulos, quam mulios auditores. Thriv. apoph. 105. Luk. 6. 46. the Lord tried Abraham's friendship. Otherwise, Why callest thou him Lord, as if thou wert a Disciple, and dost not the things he commands thee? 4. The Disciples were glad of Christ's presence; and when he 4. Mat. 9 15. John 16. 6. Joy in him, or mourn after him. was absent, their hearts were full of sorrow. If thou likewise be a Disciple, thy soul rejoiceth in the presence of Christ, in his ordinances, in the directions and consolations of his Spirit: thou art alive when his sweet word drops upon thy soul, and thou droupest when Christ hath withdrawn Cant. 5. 6. Inaudita est dilectio quae amicum diligit. & pr●sentiam ejus non amat. Cassiod. in Psal. 18. himself from thee in any of these means of his presence. But canst thou be a Disciple (except a Judas) that findest as much sweetness in the word of Christ, as in the white of an egg? that professest thou hast no comfort in the word, but it is a perpetual dropping and molestation? that risest up against Christ for his word (as Judas) because the word of Christ detecteth thy covetousness, pride, deceit, treachery, other wickednesses? 5. The Disciples had commission and commandment to make 5. Make Disciples: win others. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 illum. Bern. serm. Petr. & Paul. other Disciples, and so did: They were diligent in their callings, & exercised therein the love of God, and love of men; were sober, godly, humble, walking in the steps of Christ their Lord & Master, spending themselves in doing good to others, departing with dearest things, their names, their liberty, & life for Christ & his Church. So the general calling of a Christian is, to make Disciples, to bring men to Christ, by instruction, admonition, reproof, comfort; herein expressing love to Christ and his members: And to walk beseeming the Gospel; for the honour of Christ, making him our pattern, and walking as he walked; of which afterward. 1 Joh. 2. 6. In a word, to be all that we are for Christ, that Christ may be magnified by us, whether by doing Phil. 1. 20. or suffering; whether by life or death. 6. A special badge of a Disciple 6. Love of the brethren, a special badge of a true Christian. is charity: John 13. 35. By this shall all men know ye are my Disciples, if ye love one another. Every man's disciples are known by some special badge or cognisance: Moses disciples by circumcision, feasts, and sacrifices. The Scribes and Pharisees disciples by fastings, watchings, phylacteries, long prayers, & the like. But a true note, whereby a Disciple of Christ may be known, is christian love; being an immediate fruit of christian faith: where Gal. 5. 6. that fire is, it will appear in this heat and light; for faith worketh H●b. 2. 4. by love: and he that walketh by faith, walketh in love; and he 2 Cor. 5. 7. that is joined to the Head by faith, is united to the members by Eph. 5. 2. love. But art thou a Disciple, and livest Rejection of them that want it. in uncharitableness, envy, malice, slandering, lying, or any the like sin? Know, 1. A Disciple is borne of God, 1. and bears the image of his Father, who is love, 1 John 4. 8. this then is a birth from hell, and an issue of him, who is a manslayer John 8. 44. from the beginning. 2. The Disciples had the presence, 2. leading, and inhabitation of the Spirit of God, and consequently, the bond of the Spirit, which is love, the fairest fruit of Eph. 4. 3. Gal. 5. 22. 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 Jam 4. 5. after envy? Such may say to Christ, as the Jews, We are none of thy Disciples, but Moses disciples; John 9 28. or rather, we are neither thy disciples nor Moses, but of Jannes and Jambres, and Judas, 2 Tim. 3. 8. who resisted both Moses and Christ. 3. A Disciple is a member of 3. the Church, a chief subject in the Kingdom of Christ; but a malicious man is none of Christ's Kingdom: for when a man is brought into the Kingdom of Christ, the Lion and Lamb feed Isa. 11. 6. 7. 8. together, the child and cockatrice: Now he puts off his fierce nature, his lionish, aspish, waspish and poisonful disposition; he is now of a wolf and devourer made tame and tractable, as a Lamb of Christ's fold, and as a child of God his Father: inunion both with head & members, and acknowledgeth all the ties and bonds between himself and his fellow-members: They are children of one Father and Mother, God and the Church; brethren of the same elder brother, Jesus Christ; of one household of Gal. 6. 10. faith; sit at the same table, clothed with the same suits, heirs of the same inheritance; and can John 4. 9 these live as Jews and Samaritans? 4. The Disciples respected all Christ's commandments; but 4. Niltam commendat Christianam animam, quam misericordia. Ambr. office l. 1. cap. 11. Joh. 13. 34. that which above all Christ was so earnest in, they would not forget, his new commandment of loving one another: Col. 3. 13. and 1 Pet. 4. 8. Above all things put on love. What, above faith, confidence, prayer, and the like? No; faith is the parent of love: but above all graces that bind man to man, of which the Apostle there speaketh. It is the sinews in the body, the cement in the house, without which all were but cobbling and confusion. He is no Disciple, no living stone, who is not coupled with this cement, called the bond of perfection. Col. 3. 14. Well, get those graces in truth, and be not discouraged for their weakness. (For how weak were the Disciples while Christ was with them?) Christ will yet acknowledge thee a Disciple, if men do not, and own thee when thou darest scarce own him. [Let him deny himself.] Here our Saviour propounds The first duty and note of a Disciple. the first note and trial of a Disciple, the renouncing or forsaking of himself: Where 1. What is meant by himself. Four things in it. 2. The difficulty of this precept. 3. The necessity of obeying it. 4. The use. For the first of these. By himself I. What is meant by one's self. are meant, 1. Things outward: that is, concerning the outward man, yet so near him, as they are after 1. Outward things. a sort himself: Not only his riches, which a man is willing to hold as fast as his life; nor only his friends, which are most dear, as a second self: but even his name, his liberty, his life itself, 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, we have left all to follow thee, Mat. 19 27. 2. Things inward, which can 2. What inward things must be denied. hardly be distinguished from himself, and which yet come nearer the quick; as namely, a man's whole corrupt nature: And here, taking it to pieces, First, he must deny all the wisdom of the flesh, which is 1. Rom. 8. 7. enmity to God. And till this be done, there is no savouring of the things of God, no relish in God's word, wisdom, or ways. 2. He must deny his own 2. corrupt will, which is contrary to Gods will, and only seeketh how it may please itself. And till this be denied, well thou mayst say, Thy will be done, but it shall be by others, not by thyself. 3. He must deny all his own 3. corrupt, carnal, and unmortified passions and affections; as carnal love, fear, hatred, anger, and the like: for even all these branches must be stocked up with the root. 4. He must deny all his own 4. Qui dep●ni● v●terem hominem cum operibus suis, abnegat s●ipsum, etc. Hieron. in Matth. wicked inclinations, the streams and incessant stir of natural corruption, as apt to be kindled as any Gunpowder by the least spark: whether more common to the nature of man, or more proper to a man's own person, as hastiness, proneness to revenge, to hatred, injustice, or the like. 5. He must denial wicked 5. habits and sins, the acting of lusts and vices; as all intemperance, rotten speech, uncleanness, covetousness, wrath, envy, pride, idleness, and the like; that a man live not now to himself, but Rom. 14. 7. wholly to Christ whom he professeth to follow. In a word, all self-respects, Non dixit, neget, sed abneget, ut hac adje●●iun●●la plurimum addat, etc. Greg. Phil. 3. 7. 8. II. The difficulty of this duty. self-seeking, selfe-aymes must be renounced, and the Christian wholly vanish into nothing, and all things in the world become dross and dung in comparison of Christ. Next, of the difficulty. Who seeth not by this time what a difficult precept our Saviour hath enjoined every one of his followers? even the cutting off of hands, and plucking out of eyes, Mar. 9 43. 47. the most necessary and tender parts, and casting them away. To discern which difficulty a little more distinctly: 1. Consider the nearness of things to be denied. Were it only Seen in 3. things. 1. in things without us, as to part with friends and riches, this were a difficult commandment to flesh, as appears in the examples both of him that must first Luk. 9 59 bury his father, and bid his friend's farewell, as also of the young man that left Christ because of his possessions. But when it comes Mat. 19 22 so close to us, as to lead us out of our own reason, wisdom and judgement, what an hard province proves it? For, who thinks not his reason nearer him than his religion? what worldly-wise man can yield to that of the Apostle, That he must become a fool to be 1 Cor. 3. 18. wise? To advise a man to despise lands, liberty, and life for his profession, were to wish a man to hate his own flesh, which no man in his wits ever did. To persuade to the keeping under of lusts, and to the foregoing of darling sins, is, to cut them short of meat and drink: these are sweet morsels, which they hide under Job 20. 12. their tongues, & will not let go. 2. Natural pride and self-love 2. is such, that it is with us as with Solomon in the days of his folly, Eccles. 2. 10. Whatsoever mine eyes desired, I withheld it not. Nay, we wish so well to ourselves, as we could not offer the least wrong to our least & lowest joint, nor endure it of others. We are so far from crossing ourselves, that we endure not any other should cross us, or deny us in our persons or corrupt lusts. Haman is sick on his bed, because Mordecai denies him obeisance. If John deny Herod his Herodias, he shall dye for it. If Ionas lose his gourd, he will be angry to the death. If a man touch Lamech, he will revenge seventy times seven times. Such impatiency and impotency is in our nature, if we be crossed in our wills. 3. Distrust in God, and trust 3. in the means, maketh the precept yet more difficult. We see not easily how we can do well without friends, wealth, liberty, favour, preferments. Wisdom (we say) is good with an inheritance, Eccles. 7. we would be on the sunny side, and on the gathering hand; and it is a sore thing to forsake all; which makes the young man go sad away from Mat. 19 22 Christ himself. God in his creatures we can better content ourselves withal, than either in himself or in his Son. Our unbelieving hearts see the gift better than the giver. We cannot live by promises; something we would have in hand, and are loath to let all our hold go. Ye see the necessity of selfe-deniall. III. The necessity of doing it. Our Lord was not ignorant 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 wisdom would not have laid this ground for a foundation, if it had not been so necessary, as without it the whole frame of profession would prove ruinous: For, 1. The Context affirmeth a In six respects. twofold necessity of this selfe-deniall; 1. Si peril homo amando se, profectò invenitur negando se. Aug. ser. 77. de diversis. both in the words immediately going before (for without it a man cannot be a Disciple of Christ;) and in the words immediately following: for whereas every Christian must be acquainted with the cross, no man can take up his cross patiently, who hath not first denied himself; and therefore that is rightly set after this. 2. The corruption of nature is 2. Non potes perfectam possidere libertatem, nisi totaliter abneges temetispsum. De imitat. Christi, li. 3. cap. 32. such before grace, as that a man in every thing is wholly tainted, and contrary to the image of God. Now all that vicious disposition must be renounced, before God's image can be renewed, even as all old rubbish must be carried away, before a new frame can be reared. 3. All true wisdom is lost by the fall, and an infinite lump 3. of folly bound up in the heart of every Pro. 22. 15. natural man. Now though true wisdom be offered again in the word, yet can it never be embraced before the other be displaced, no more than light can be manifest, before darkness be chased away. 4. The Gospel offereth Christ 4. Mat. 9 12. & 10. 6. as a Physician only to the sick and diseased, and as a Saviour to the lost sheep of the house of Israel. And therefore necessarily must a man deny all the means he can make or devise to help himself, before he can come to see what need he hath of Christ. He must come first to discern his misery and lost estate, before he can believe and rely on Christ for salvation. 5. The whole scope of the 5. 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 Mat. 22. 37. 39 his sake as ourselves. And therefore that corruption of nature, whereby every man loveth himself, and seeketh himself & his own profits, rather than God's glory and his neighbours good, must be denied before we can take out any lesson of the word. 6. No obedience can be acceptably 6. Vigila super teipsum, excita teipsum, admone teipsum, & quicquid de aliis sit, non negligas teipsum. Tantum proficies, quantum tibi ipsi vim intuleris. De imitat. Christi, l. 1. c. 25. performed to God without selfe-deniall: for many commandments are hard and difficult, as that to Abraham of killing his son: many are dangerous that may cost a man his life, as John's Ministry did: many are costly, and may cost a man his whole estate. Now never can any of these be cheerfully and willingly undertaken, till these strong holds of flesh in man be demolished. A man may profess himself a servant of Christ: but little is the service he shall do him, till this be done. As wise master-builders therefore IU Use. Exhortation to selfe-deniall. are most careful in laying the lowest and first stone, so must we begin the building of Christianity where our Lord enjoins us; namely, in the denial of ourselves. Fail in this foundation, Mischiefs by not beginning herein. Fecerunt civitates duas, amores duo: terrenam scilicet amorsui, usque ad contemptum Dei●coelestem verò amor Dei usque ad contemptum sui. Aug. de Civ. Dei. l. 14. 2. Eph. 2. 2. and the whole frame of Christianity tottereth, and falleth to the ground: For, 1. Can a servant please his Master, or a wife her husband, who denies not herself, and subjects not her will to his? And canst thou be wedded to Christ, and not subject thy will to his? 2. Whence do men follow the course of the world, and will be taught no better? (they must swear, and lie, and drink, and rail, and serve the times, and persons, and pleasures:) but because they think it folly and preciseness to deny themselves or their ordinary liberties to follow Christ: And, 3. Is it from any other cause 3. that men thrust themselves into God's chair of estate, to revenge their own wrongs, and challenge, & take challenges into the field, to the perpetrating of horrible murders; or else basely stab and wound; but because they think it disgrace and cowardice to deny a man's self, and to put up the least wrongs? 4. Whence is it else, that many pretend to follow Christ, but 4. upon condition they may not deny themselves? for they must be gainers by their religion, which must be another Diana, to bring profit to the Crafts-Masters. Have Act. 19 24. those learned selfe-deniall, that measure their religion by their gettings, but will be sure to be no losers by it? like the Swallows, that will take their Summer with us, but not our Winter. 5. Whence is it, that some in 5. 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 far are most behind them, who profess selfe-deniall? Nay, it is the sin of many great professors, that what need soever Christ in his members hath, they must remit nothing of their costly apparel, full diet, and following of fashions; which show them lovers of 2 Tim. 3. 4. pleasures more than of God. Crumbs now and then they can part withal, but endure no de●riment, no abatement. These certainly have not yet denied themselves. 6. Whence is all the denial 6. of Christ at this day, but for want of selfe-deniall? Why did Peter Qui leviter ac desunctoriè ad pietatis doctrinam accesserunt,— exaruerunt. Naz. orat. 3. deny his Lord, but because he could not deny himself? Whence are so many Apostates & Demasses in our age, that fall to Popery, to novelties, to false or no worship, but for want of self-denial? 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 wisdom to subscribe to his. And many among the Rulers believed in him, but durst not confess 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 willing to undertake it; what are Quo●usquisque haec adimplevit? sed quae penes homines difficilia, penes Deum facilia. Tert. de idol. c. 12. Helps to further this difficult duty. 1. the helps and means, by which we may be forwarded herein? for the Lord hath not left us destitute of means, if we be not wanting to ourselves. Answ. True: And therefore, 1. We must not conceive it natural for a man to cross his corrupt nature; for nature fortifies itself in all the holds: It must be therefore a superior fire that must descend to make a man hate himself for the love of God & Christ. Regeneration is a work of the Spirit, and strength to overcome ourselves is not from ourselves. And therefore we must pray for the truth of this grace of Regeneration; and never be at rest till we find it in ourselves in some degree of it, encouraging ourselves in that promise that the Spirit is given to those that ask him, & is poured Luk. 11. 13. Isa. 44. 3. on the thirsty grounds. 2. Consider what an advantage 2. it will be to take ourselves in hand before our lusts be grown strong in us, and how they are far 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 grown from motions to acts, from acts to customs, from customs to habits, and from habits to another nature, that is, after a sort become the man himself, that he can as soon leave to be himself, as leave these. And therefore we must subscribe to the wisdom of Jesus Christ, who enjoins it as the very first work of Christianity, fit to be first set upon. 3. As it must be the first, so also 3. self-denial the first & continued act of a Christian. the continued act of a Christian, to stand in the denial of himself, seeing the enemy continually useth our own natural inclinations against us to our own hurt: he ploughs with our own heifers, even those lusts in any kind which he finds not throughly denied. We must therefore instantly watch them, and try them, and finding them corrupt, presently cut them off, and deny them. And because they are not denied, Pensem●s quomodo Paulus se abvegaverat, qui dicebat, Vivo autem jam non ego. Extinctus quippe suerat sevus ille persecutor, et vivere coeperat pius praedicator. Greg. in Evang. hom. 32. till the contrary be practised, our care must be that the room of our hearts be 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 denial of ourselves, when we are strongly resolved in ourselves, rather to be sufferers than doers in any wicked motion; and retain with us a steadfast purpose to please God in all things, though it be with the displeasure of ourselves, and all the world. 4. Whereas the high mountains of pride resist this selfe-deniall, 4. Preservatives against pride, which hinders selfe-deniall. we must labour for the grace of humility, which only can bring these mountains into a plain. To which end consider thy own estate, 1. What it is by nature; and that is such, as thou hast no cause 1. to be proud of it: as, what cause hath a condemned rebel to be proud in going to execution? 2. That it can be no better by grace, till thou be humble: 2. God gives grace only to them; and the reins of grace fall off the mountains, and water only the valleys to fruitfulness. 3. What it ought to be by grace. Still humble and lowly. 3. Grace is as the light in the soul, 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 4. in Christ, both in grace and glory, but all upon condition of self-denial: for neither Christ nor the Christian have any other way to the crown, but by the cross; and no reigning with Christ, but upon condition of suffering with him. So of the fourth means. 5. Whereas distrustfulness of heart wedgeth and rivetteth us 5. Also against distrustfulness, which hinders it. into the world, so as a man cannot easily command his heart off the least unlawful gain of it (and much less the whole) for Christ; Labour daily for the strengthening of faith in the providence of God, and bring thy heart to lean upon that, and not upon thyself, or any inferior means. For which purpose, First, consider what a base folly 1 it is, to seek after vain and earthly contents, and in the mean time neglect and despise heavenly. What other is it, but to catch at shadows? Secondly, set the promise ever 2. before thee: that to them that seek the Kingdom of God first, every good thing shall be Mat. 6. 33. ministered in due season. And what an high indignity is it, to trust an honest man on his word, but not God without a pawn? Thirdly, observe his special 3. providences to thyself & thine for time past, in all things, and thou shalt not find cause to distrust him for time to come. So Abraham raised that Proverb, God will provide in the Mount, Gen. 22. 14 and in the Mount God will be seen. David can deny himself 1 Sam. 17. 37. and his own strength, leaning on the assured experience of God's strength in the Lion and Bear. Quest. But this duty being so difficult, we had need have good encouragements to excite our dulness, and provoke our backwardness unto it. What spurs therefore or motives have we to quicken us thereunto? Answ. Look what way we will, we want not motives unto it. 1. Look at Christ; he denied Encouragements to this harsh work of selfe-deniall. himself for us: he forsook all, father and mother, lands and liberty, and life itself, yea heaven and happiness for us. We cannot deny so much for him; 1. and all ours is but a thankful return to him. 2. Look to the world, which 2. Nil me juvabunt fines mundi, nec regna hujus seculi: melius est ●ihi emori propter Jesum Christum, quam imperare finibusterrae. Ignat. ad Rom. Psal. 120. 5. 6. 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 be their woe, that they are forced to dwell in Mesech. But this is the folly of men: Every one complains of the badness of it, but none are willing to leave it, neither in affection nor action. 3. Look on the right hand: 3. we want not clouds of examples of the Saints, who have denied themselves for Christ. Moses denied Heb. 11. 25. 26. the honours and profits of the Court, desplsed the treasures of Egypt, refused to be called the son of Pharaohs daughter, and choosed to suffer with God's people. Abraham denied himself in Gen. 22. 16 his own bowels, in his only son Isaac. Others left all to follow Mat. 19 27. Christ, as the Disciples. Others have followed him out of Jerusalem, Heb. 13. 12. 13. Rev. 12. 11 even to the cross. Others sold all to buy the pearl. Others loved not their lives unto death, for Ignis, crux,— & diaboti tormenta in me veniant, tantummodo ut Jesum nanciscar ●dem ibid. 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 contentments with most exquisite torments. 4. Look on the left hand: we have hypocrites forsaking much 4. for God's favour: we have Baal's Priests lancing and tormenting themselves, to uphold their Idolatry: And Micah 6. 6. Where with (say the hypocrites) shall we come before the Lord? they will bring thousands of rams, and ten thousand rivers of oil: they will part with the firstborn of their bodies, for the sin of their souls. Besides these, we have the Papists charging us, that we will forsake nothing for our profession, while they give all to the Church, and betake themselves to voluntary poverty, and beat down their bodies with fastings, whip, and watchings: We are enemies to fasting, we feed and fat our lusts, and our religion is an enemy to all charity and good works. Wherein although they be liars 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, carnal, and covetous life of a number of professed Christians. But shall hypocrites and Idolaters get before us in selfe-deniall? etc. 5. Look to the end of our 5. Si● olerum pl●lae tra●sponuntur, ut proficiaeu: Unde enin videntur●ii perdidsse quod craft, inde incipiunt apparere quod non erant. Greg. ubi supr. selfe-deniall: there meets us Gods promise with a full horn and hand, and will not let us be losers by the bargain. All the loss shall be made up with an infinite return and advantage. For, Whosoever shall forsake house, brethren, 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 mothers, and children, and lands with persecution; and in the world to come eternal life: Here is usury enough, above ten in the hundred, yea an hundred for ten, yea for one, Mar. 10. 30. Quest. But what are the signs or marks of selfe-deniall? Ans. One is in regard of God: Notes of one that denies himself. it will cast a man wholly out of himself upon God, as David, Psal. 73. 25. Whom have I in heaven 1. but thee? and there is none upon earth that I desire besides thee. It will look directly at God in all things. In doing things it will do all by God's rule; it will do all for his glory: the love of God 2 Cor. 5. 14. constrains it to duty. In duties of piety or charity it seeks not the own things, not private profit, nor is carried by the aims that flow from self-love; but aims at the Kingdom itself, and the promoting of God's glory in his own salvation. The second is in respect of 2. Christ: for whom he esteems all things loss and dung, Phil. 3. 8. These inferior comforts are but as the starlight in respect of the brightness of the Sun, which is in his eye: for Christ he can want as well as abound, be empty as Phil. 4. 11. 12. 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 betrays 3. Four things that self-denial doth in respect of the Word. Regards whatever God teacheth. Act. 10. 33. itself sundry ways: 1. It goes with an open heart to hear, learn, and obey whatsoever God shall please to teach: He cannot be a Disciple, that brings not selfe-deniall selfe-deniall. Can he that sticks to his own reason, and denies not his own wisdom, ever believe that life must be fetched out of death, that one man can be healed by another man's stripes and wounds, that heaven must be fetched out of hell, and a glorious resurrection out of dust and ashes? He will never be a Disciple, that will receive 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 be shut, & the ears of them that hear shall hearken: And David desires but to be taught, and promiseth to obey, Psal. 119. 33. 2. It is willing to be acquainted Loves it all, even reproofs. with every part of God's will, that he may frame his own will unto it, as knowing that every truth of God concerneth every one of God's people, and is profitable for them to know, 2 Tim. 3. 15. 16. and Rom. 15. 4. And hence selfe-deniall loveth reproofs, and likes that Ministry best, which most searcheth the conscience, and in which is the most power of God, judging and rebuking his own sin: there if he be wounded, he is sure to be cured. But far is he from the denial of his sin or himself, that hates and storms against him that dislikes and censures his sin. Ahab had sold himself to wickedness: and therefore hates Micaiah, because he never prophesied good unto him. 3. Having heard the word, it Quarrels not, but submits. subscribes to it, and dares not cavil or dispute against it, be it never so contrary to nature, or cross to our desires. Selfe-deniall allows every thought to be brought into the obedience of Christ, 2 Cor. 10. 5. It checks the stubbornness 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 Suffers, rather than the truth should suffer. truth of the word resolves to suffer any thing, rather than to renounce any part of that it is persuaded to be the truth of God: so did the Martyrs. And without this readiness to suffer disgrace and loss for the truth, if we be called, we can neither be Martyrs nor Disciples; we can have no acquaintance with Christ here, nor be saved hereafter, Luke 14. 26. So of the third note. The fourth is in respect of himself: He that hath denied 4. Resignation to God for prosperity, himself, will desire no way of prosperity but Gods own, nor rely upon his own means, strength, policy, diligence, nor sacrifice to his own net in successes; but ascribe all his prosperity unto God: it is he that gives him power to get substance, it is he that gives the fruit of the Deut. 8. 18. womb, the dew of heaven, the fat of earth, that spreads his table, fills his cup, etc. Inadversity Of adversity. he will be willingly what God will have him to be, sick or poor, pained or disgraced; he will not carve for himself, but suffer his father to choose his rod, and not limit him for the manner or measure of correction; and all this without murmuring or impatience: and dares avoid no evil by any evil means. The fifth note is in respect of others: 5. He is useful to others, though enemies. He that hath denied himself, lives not to himself, but procures the good of others, and advanceth to his power every man's wealth and good; as being now a public good, though a private man. He can do good to his enemies, and pray for them that curse him, and wrong him. He looks not on men, as they are affected to himself, but as he ought to be affected to them. And he that cannot deny and displease himself, can never please his neighbour for good and edification; which is the Apostles argument, Rom. 15. 2. Let us not please ourselves, but our neighbour for edification: for Christ pleased not himself, etc. The sixth and last note of selfe-deniall 6. is the life of faith, beyond and without all means of help. Abraham, denying himself, disinherited He can live by faith, whatever means be, or be not. not when means failed. Faith leans not upon means, but upon God; and is not tied to means, but to God, and will say, Our God is in heaven, and doth whatsoever he will, be there means or no, Psal. 115. 3. The Prince could not deny his reason, 2 Kin. 7. 19 If God should make windows in heaven, could this come to pass? but it cost him his life. And good Zachary could not deny himself, but doubted of God's word; and God denied him his speech for forty weeks, Luke 1. 30. As nothing gives more glory to God than faith, so nothing takes so much from man. Nothing makes him so little in himself as faith, which acknowledgeth God so great. By these signs we may examine what measure of selfe-deniall we have attained, and thereby know what fitness we have to be Disciples. [Take up his cross.] This is the second branch of the Precept, to take up the cross, The second duty and note of a Disciple. Luk. 9 23. Three things in it. and as Saint Luke saith, daily. Where, for the meaning, consider; 1. What is this cross. 2. Why it is called the cross. 3. What to take it up. For the first of these. By the cross is not meant any affliction I. What the cross i●. which belongeth to the common calamities of nature, to which all men of all sects and professions are subject; nor any thing suffered by evil doers: But properly the cross of a Christian is that affliction and suffering, which is inflicted upon any for the profession of Christ and his truth, and for well-doing: Called the suffering of a Christian, 1 Pet. 4. 16. and Paul calls it the sufferings of Christ, 2 Cor. 1. 5. and bearing of his reproach, Heb. 13. 13. that is, 1. From him: his fan, to fifth and purge us. 2. For him: endured for his cause and glory. 3. His in his mystical body, not natural. 4. Not in respect of merit, but of sympathy. But why is it called the cross? II. Why it is called the cross. 1. 1. Because of the union between Christ & the Christian; so it is a part of Christ's own cross: for, as all the members suffered with Christ on the cross, as their head and surety; so he suffers with them as his members, and after a sort hangs still on their cross. 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 cross of Christ, where we shall see him sanctifying, sweetening, and conquering all our sorrows, and behold him a companion, partner, and yoke-fellow, bearing for us the heavy and ponderous end, and the greatest part off us. 3. That in all our sufferings for Christ we should support 3. our faith & patience in beholding what was the end of Christ's cross, and so expect the same happy end and issue of our crosses for Christ; that as he passed from the cross to the Crown, so will he in the end admit us into the fellowship of his crown and glory, whom he hath vouchsafed as Simons and companions in the bearing of his own cross, which is an unspeakable help and support to our perseverance. Next, what is it to take up the III. cross? It is not to devise a voluntary What it is to take it up. affliction for a man's self: as Baal's Priests lanced themselves, and Negatively. Popish Priests and Proselytes at set times afflict and torture their bodies by whipping cheer, to merit thereby. Neither is it to run into affliction, or pull the cross upon our shoulders, or thrust ourselves into danger, no not for Christ, as Peter thrust himself into Caiaphas' hall. For first, Christ did not carry his cross, till it was laid upon Reasons that we may not pull the cross on ourselves. him. Secondly, our rule is, to use all good means for the preservation of our bodies, health, wealth, strength, and comfort. Christ himself did fly persecution, 1. till the time was come; and 2. commanded his Disciples if they were persecuted in one city, to fly into another. Thirdly, every bearing of affliction must be an 3. obedience of faith; and therefore must be grounded upon a commandment of God. No soldier must of his own head raise war against his own peace, nor set fire upon his own house; this is not the part of a good soldier, but of a mutinous and seditious fellow: So no soldier of Christ must be superfluous in suffering, but see he be pressed into the battle by the great General and Commander. Fourthly, we may 4. not tempt God by running afore him, but follow him going before us. If without sin, and with good conscience we may escape danger, and do not, we run upon it, and it becomes our own cross, and not Christ's. It is enough to suffer wrong; we must not offer wrong to our own persons. We are not bound to seek the cross, nor make it, but to bear and take it up: Nor to fill the cup for ourselves, but to drink it when God reacheth it. Our afflictions must not be a cup of our own brewing, or a potion of our own providing, but the Father must give it us: John 18. 11. Shall not I drink of the cup, which my Father hath given? To take up the cross therefore Affirmatively. Description of taking up the cross. Four motives. is, When a cross meets us in our way, which we cannot without sin and breach of conscience escape, we must now take knowledge of God's will, God's hand, God's time, and God's voice calling us to suffer: And as Christ, when his cross was laid upon him, took it upon him, and bore it willingly, meekly and cheerfully; so must we by enduring the cross declare our obedience to God, our love to Jesus Christ, and our zeal to his truth. This is to take up the cross. Now God laying on the cross, we must not pull away the shoulder, nor hide ourselves from the cross under the covert of sinful shifts, nor avoid it by any unlawful means, but take it up, and buckle to the burden. And this (saith Luke) must be Why it must be taken up daily. done daily: that is, 1. Every Christian must be in a daily expectation of the cross: 2. He must not prescribe unto God how long or 1. how much to exercise him; no, 2. though it were all the days of his life. 3. That we should renew our strength daily to the daily 3. conflict; seeing it is the trial of soundness, to abide with Christ Luk. 22. 28. in tentation, and the fruit of it shall be to abide with him in his glory. Two points may here be noted. 1. No Christian but hath his Doctr. 1. Every Christian hath his cross. cross; it being the very badge and mark of a Disciple: and, Christ and his cross are inseparable. For first, the word is passed, All that will live godly in Jesus Christ, Reason 1. must suffer persecution; and if every one, none certainly is excepted, 2 Tim. 3. 12. Act. 14. 22. Heb. 12. 6. Rev. 3. 19 And, what befalls the whole, the parts cannot avoid: Isa. 54. 11. he saith of the whole Church, O thou that art tossed with tempests, etc. Secondly, there must be a conformity 2. Dei filius sustinuit ignominiam crucis: & tu beatos putas, qui soelicita●●●tius seculi & deliciis per 〈…〉 untur? Hieron. 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 tenure is the same, the Disciple is not above his Master; if they call him Beelzebub, what shall we be called? if they did so to the green tree, they will never spare the dry; if all his innocency and wisdom could not fence him, no more will ours fence us: if they persecuted me, they will persecute you also. Thirdly, if we consider the causes of the cross, this truth 3. Two causes of the cross never wanting. will be better cleared. One, the rage of Satan against Christ and his truth, who incessantly tempteth, 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 he will cease to be malicious, so may there be of the ceasing of our vexations. The other, the wicked of the world, 2. 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 between light and darkness: Nay, there cannot but be 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 proclaimed enemies, as traitors, heretics, and the offscouring of the world; even as Christ on the cross was accounted the most flagitious felon of all other, and far worse than Barrabas: Yea, he was thought so unmeet to live in Jerusalem, that he was thought unworthy to dye in Jerusalem, but must be carried without the gate. Hence also is all that cartload of reproaches and invectives, yea bonds and banishment, stripes and contempts, fire and sword, and all the most exquisite torments, which rage is witty to devise against the innocent lambs and sheep of Christ. Fourthly, the cross is necessary, both in regard of the godly, 4. and of the wicked. 1. To the godly, afflictions Sicu● cibus adhaeret vast in quo coquitur, nisi amoveatur, ac perditsaporem debitum, debitumque colorem: sic cor hominis adhaeret isti mundo, nisi amoveatur per tribulationes. De contempl. ver. pat. §. 3. 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 vermin. A still body fills with bad humours. Fallow and unstirred grounds are fruitful in weeds. And therefore God in great wisdom by trials shakes them out of security, and makes them more watchful of themselves, more fit to do good and to comfort others. Scouring makes metals brighter, and more useful. 2. In regard of the wicked the cross is necessary, that it may be as a fan and plain distinction Mat. 3. 12. Triticum percussum de palia sua exi●it ●oras, etc. Chrys. ibid. between the godly & them. The working Ox is continually bound; but those that are reserved for the slaughter have scope in fat pastures: So this difference the Lord appointed, when he made the way narrow, and the gate straight that leads to life, and few to find it. Another reason why the Lord hath yoked the Christian to the 5. cross, is, because he will thence fetch a strong argument to confound Satan, who will be ready to allege against the Christian as against Job, that he serveth not Job. 1. 9 God for nought. But he will have it appear, that his servants love Christ and Religion for itself, not for ease, wealth, or any outward respect. And, greater or more sincere love cannot be testified, than by suffering for him. Of all this it follows, that the Use 1. The cross no sign of God's hatred. cross is no sign God hates a man, but rather is a sign of his love, and a proof of our legitimation: for, if you be without correction, whereof all (sons) are partakers, ye are bastards, and not sons, Hebr. 12. 8. Neither ourselves nor others may give false witness of us for our sufferings: but still say as Job in the midst of his abasement, God forbid that ever I should take away mine innocency from myself: until I die, I will keep my righteousness, Job 27. 5. And when, we have Satan assailing us, and his instruments aggravating God's hand against us, our own hand had not need be on ourselves too: but now we must stand to ourselves, and gather conclusions for ourselves; and see love in stripes, and a fatherly affection lurking even in sharp correction. Again, let no man think he Use 2. Think not to get into heaven without crosses. can get to heaven so easily, but he shall well know how he comes there. All the way is thick strawed with crosses, and there is no shunning of them. For, seek to shift them by evil means, or laying down duty, thou hast slipped out of the way to heaven, and Christ is not before thee, who himself got not the crown, but by the cross. How vain is it then to expect a paradise of delight, in the time of our prison or pilgrimage? etc. 3. If the cross be the badge Use 3. Still expect the cross, when it will come. of every Disciple, let us be wise to expect the cross aforehand. The Church is compared to a camp: look not to be in a camp without war and blows, and the ordinary hazards of it. To a ship, and Noah's Ark: thou canst not be in a ship, nor in the Ark without a world of waters, waves, winds, and dangers. To the Lords corn standing in the field: think not then to escape the sickle, floor, flail, millstone, oven, and such like. To the Lords Vineyard: let never a cluster look to escape the press. To Christ's fold: and not one of the flock but must look for shearing and shambles. To the Lords building: and every living stone laid in this house must be hewn and squared; the axe or hammer must fit them. Never is the Paschall Lamb eaten, but with ●owre herbs; and, Christ and his cross are never separated. 4. Is our suffering a part of Use 4. Comfort under the cross, threefold. Christ's cross? here than is exceeding comfort to the Saints in their suffering: three ways, 1. In that we have such a partner, 1. Heb. 12. 2. Rev. 1. 9 It will be a singular encouragement, when we conceive ourselves but as Simons, helping Christ to bear his cross. If Christ were on earth, and we saw him fainting under a burden, he would think himself happy that might lend him an hand to ease him. We are indeed like Simon, who willingly bear not, but must be compelled to bear his cross: For Mat. 27. 32 violence must be offered to nature, and the flesh will be resisting the spirit. Peter, when he was an old Disciple, must be girded and led whither he would not, John 21. 18. 2. In that we have Christ 2. himself at the other end of the cross, helping and supporting us. He is of power to carry the heavy end, and bear off the weight from us. He hath promised his presence, and cannot be absent; but as our Head, condoleth and compassionateth our grief. 3. In that we have all the Saints our companions, even the 3. whole Church, either going before us, or with us, or coming after us in this way. How can we sink, having so many shoulders under our burden? or how can we miscarry in a way beaten by the feet of all the Prophets, Apostles, and faithful Pastors and Believers in the world? Discourage not thyself: say not, never any suffered such hard things as I do; thy sufferings are no other, than such as befall the rest of the 1 Pet. 5. 9 brethren. So of the former point. 2. Christian's must not only Doctr. 2. Every Christian must take up his cross. bear the cross, but take up the cross: For it is not the taking, or bearing, but the taking up of the cross that is here a note of a Disciple. The worst and wickedest have often as many miseries 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 complaints of suffering the least trouble, and cannot easily take up any: And in taking up a cross is more difficulty, than all the strength that is in nature can conquer. Quest. Why? what is required in taking up the cross? Answ. Five things. 1. A continual expectation Five things required thereunto. 1. 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 thick. Expected evils smart less. Job waited for changes, and evils expected Job 14. 14. & 3. 25. came upon him; and how stoutly were they borne? 2. A contentedness to abide under a great burden, which is 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word for patience: as a man stands under the burden he hath taken up. Hereto unmortified flesh is very impatient; but where faith is, there is not haste-making, Isa. 28. 16. 3. Love of GOD still, notwithstanding 3. the cross: as an ingenuous child loves his father, even when he correcteth him; and this keeps him from murmuring and discontent, and frames him to stoop under his father's smiting hand contentedly. That is true love, which I show to him that deals hardly with me. 4. Humility and silence; not 4. disputing the matter with God, much less charging him foolishly; Job 1. 22. but as David, Psal. 39 9 I held my tongue, and said nothing because thou, O Lord, didst it. 5. Joy and rejoicing, not in 5. the smart of the cross, but in waiting the sweet fruit of it: Act● 5. 41. the Disciples rejoiced, 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 nature: Yet the Scripture presseth it upon us with strong reasons: as, 1. No cross is laid upon us, Reason 1. but by the will and appointment of God: nothing falls out, but by his special providence; not a Mat. 10. 29. 30. Sparrow can fall to the ground, not an hair of the head, and much less the head itself. As our Lord Christ himself had not the cross laid on him, but by the determinate counsel 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 counsel appointed to Act. 4. 27. be done: So is it in the members, no cross is laid on them but by God's determination. And as Christ told Pilate, Thou couldst Joh. 19 11. 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 Pet. 4. 19 will, and commit themselves in well-doing to his revealed will: for, shall not both the head and member drink of the cup which the Father hath given? 2. We must therefore take up 2. the cross, because this is the time and place of taking it up: John 16. 33. In the world ye shall have tribulation. God hath ordained this world to be a dripping and watery seed time; and he must be content to sow in tears, Psa. 126. 51 that would reap in joy: and God can wipe away no tears hereafter, but such as are shed here. The world to Christians is God's furnace and fining pot, to purify his gold, whereof he will frame his golden vessels: and while we are earthly vessels, he will by crosses scour us from the rust and filth of sin, that sticks so fast to our natures. 3. We must willingly take 3. This duty makes us conformable to Christ: them up, to show ourselves both conformable to Christ, and serviceable. Christ willingly took up his cross for us, and endured wounds, scars and marks in his body Heb. 12. 2. for us: And so we must for him willingly bear his marks and scars in our body, and fulfil the rest of the afflictions of Christ in our flesh, Col. 1. 24. and this made the Apostle rejoice in his sufferings, and glory in his persecution for Christ, Gal. 6. 17. I bear in my body the marks of the Lord Jesus. And indeed it is the glory of a — narrat 〈◊〉 vulnera miles. Christian soldier to show the marks and scars of his fortitude and valour in a good cause, in his Prince's quarrel, and for the honour of his Country. See Luke 24. 26. and 2 Tim. 2. 11. Again, to show our service And serviceable. Phil. 2. 7. 8. and love to him. He became a servant, and was obedient to the death, and took up his cross to endure a meritorious suffering, the price of our redemption. We cannot so suffer for him, but must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. ad Ephes. in way of thankfulness endure the service of suffering, and not love our lives to the death for him: Acts 20. 24. My life is not dear to me, so that I may fulfil my course with joy. And wherein can a man more clearly express himself a servant of Christ, than by suffering for righteousness sake, and by maintaining his Lord's honour and just quarrel to the death? 2 Tim. 2. 3. Suffer affliction as a good soldier of Jesus Christ. 4. We may cheerfully take up 4. No fear of being overburdened by the cross. the cross, because we know it shall not overburden us: for it is Christ's cross, and he puts under his shoulder, and bears the weight-from us, and supplies strength to us, to carry the light end of it: for he did suffer, to succour Heb. 2. 17. 2. them that suffer. Beside, we know that no afflictions can separate us from the love of God in Christ, Rom. 8. ult. When Christ was on the cross, our sins separated between God and his sense, and made him cry out, My God, Mat. 27. 46. my God, why hast thou for saken me? But his promise hath tied his aid and presence to us in six troubles, and in seven, in passing through fire and water, etc. Again, 3. we know the sting is taken out of our cross, by Christ taking it on him: and therefore we may cheerfully take it up, as Moses took the Serpent by the tail, and it was turned into a rod in his hand, and threatens only a loving correction. 5. We must willingly take up the cross, because of the present 5. blessed use, & future issue of it. For the present: It is of use for Present use & future issue of the cross, good. 1. the trial 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. Stars shine brightest in the darkest night; so the graces of the Saints disappear often in the noonday & sunshine of prosperity, & are most shining in the dark night of affliction. For the future issue: These 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. ad Polycar. temporary & short afflictions cause an excellent and eternal 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 choose the cross and afflictions: Heb. 11. 25. for, He had respect to the recompense of reward. What if the way be rough & asperous, & as a fowl lane? yet it leads to heaven, and brings into a glorious mansion. Care not then so much Noli avendere quâ iturus fis, sed quò venturus. Aug. in Psal. 36. what way thou goest, as whither it leads. A fairer way were more pleasant, but perhaps not so safe. Elias is not afraid (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 postern gate we may get within the heavenly Jerusalem. Thus seeing both the necessity, Use. Be ready to take up the cross daily. difficulty, and utility of this precept of Christ, and seeing it may be and must be attained of every Disciple, let us frame to the obedience of it, and get near us such helps as may hold us in a fitness and preparedness to take up our cross daily. Quest. What are they? Answ 1. Before crosses come, make account of them, and store Means 1. thyself with patience, even for the sharpest, and for one after another, not prescribing the time or measure; but account him a slight servant, that gives up his work, and makes holiday at his pleasure. This wisdom we may learn from the wise Pilot, who in a calm looks for a storm; so must we in our peace for a storm of adversity: And the wise soldier will keep sentinel in time of truce and peace. 2. When they do come and 2. Animae quior esto, & ad majorem sustinentiam accingere.— De imitat. Chr. l. 3. c. 57 smart, we must not be senseless 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 cross, 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 overruled by God's providence, & altered by Christ. Religion looketh not so much on the cross, as beyond it, and on the happy fruits and issue of it: As a woman in sorrow of travel gets over it in hope of a birth: Or as a stout soldier, who fixeth his thoughts on the hope of victory and glory; and forgets, and feels not for the present the grief of his wounds: so should the Christian soldier. And indeed, if the husbandman endures so much loss and misery, in hope of an harvest, whereof he may fail by many accidents; with what patience and resolution should we endure pains and sorrows, and digest all difficulties for Christ and his truth, and for such riches and durable substance, as are not subject to loss or end? 3. Get sound judgement, to esteem aright of the cross. Moses 3. therefore chose to suffer with God's people, because he esteemed Heb. 11. 26 So Ignatius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. ad Ephes. the rebukes of Christ greater riches, than the treasures of Egypt. The Apostles more gloried in chains for the Gospel, than if they had been chains of gold. What an honourable thing to have Christ a companion in our suffering? or that the Lord should honour himself by us? that he should advance his own wisdom, power, and goodness in the constancy of his servants? that he should spread and seal the truth of the Gospel by their blood? that their blood should be the seed and watering of the Church? and that by suffering they should conquer as their Head did, and help to batter down the Kingdom of the Devil? Finally, what a comfortable thing is it, to bear Christ's cross? the wisdom of God will let us see to what it is that God now calleth; namely, to such sufferings as have hope, patience, and light in them, that we may never suffer those that are hopeless and desperate. 4. Be much & often in the use 4. of the Word and Prayer. First, hear & read the Scriptures Word helps us to bear the cross, how. diligently; for whatsoever is there written, is, that we may have patience and hope, Rom. 15. 4. These are the Wells of consolation, that inform of all things, the author, Isa. 12. 3. matter, end, and use of the cross, and of the comfortable manner of bearing it. These are as the strong Tower of David, & minister much strength and reviving to the weak & languishing spirit of man: as David confesseth, Had it not been for thy Word, I had perished in my trouble. Psa. 119. 92 Secondly, be frequent in Prayer, both before the cross and under And prayer. it: for it is a gift of God, that we are able to suffer as well as believe, Phil. 1. 29. and chap. 4. 13. I can do all things through Christ that strengthens me: And the way to get this strength from Christ is fervent prayer: Coloss. 1. 11. the Apostle prays, that they might be strengthened with all might according to his glorious power, unto all patience and long-suffering with joyfulness. [And follow me.] This is the third duty of every one that means to be Christ's The third duty and note of a disciple. Disciple; namely, the holy imitation of Christ: where are to be considered, 1. The matter wherein we must follow him. Three things in it. 2. The manner of following him. 3. The reasons why. In two things we must follow Christ: His holy doctrine. His holy example. 1. His doctrine was as the I. Follow Christ in his holy doctrine: sunshining from heaven, by direction where of he leads us in paths of righteousness. It is the Star 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 journeys. If this pillar move not, we must not move. Christ must be before us in every thing; in necessary things by precept, in indifferent by rule, special or general. 2. Follow him in his holy life: And life. 1 Joh. 2. 6. walking as he walked, and making his life an example and copy to imitate, so far as he propounded himself a rule of imitation: because some kinds of actions of Christ were not imitable; as, First, those that he did as God; namely, his miraculous works; In what we may not, or cannot follow him. these are not exemplary: for, 1. they are impossible to any creature, but God alone: 2. by these he was separated as the Son of 1. God from all the sons of men; for he effected them all by his own power, as no Saints did: 3. we have no commandment to follow him in these. Secondly, some works he did 2. as Mediator between God and us: as suffering for the sins of the Elect, satisfying God's justice, justifying the sinner in the sight of God. And these are too high works for men or Angels. And if Papists will needs merit salvation, or satisfy God's justice, they must needs be Mediators, meriting persons, even gods as well as men. But the things wherein we must follow Christ, are such as whereof himself said, I have given Joh. 13. 15. you example, that as I have done, ye may do also: as, 1. In expression of his piety to God. 2. Of his charity to men. His piety shined forth as the Five expressions of his piety to be followed. brightness of the Sun many ways; we will instance in five. 1. In that he never sought his own praise and glory, but the 1. glory and praise of God that sent him, John 7. 18. and 17. 4. Father, I have glorified thee in earth. So every Christian must do all things, even the least, for the glory of God, 1 Cor. 16. 31. not hunting after praise of men, nor enduring that the glory of GOD should be turned into shame by sinful men. 2. In that he contemned his 2. own will for his Fathers, to drink even the dregges of the bitter cup of death: Not my will, but thy will be done, Mat. 26. 39 He would lose his life, before he would lose his obedience. In no temptation would he start aside from his Fathers wil Oh how happily might we pass our days, if we would give up our wills to Gods, according to our daily prayer, that there might be but one will between God and us, Thy will be done! 3. In daily and frequent prayer to his Father: early in the 3. morning, late at night, long time together, sometime whole nights, Mark 1. 35. and Luke 5. 16. He kept himself apart in the wilderness, and prayed. Nothing he undertook without prayer: at the calling of his Disciples, at the entrance into his passion, and upon the cross, Father, into thy hands I commend my spirit, etc. Here should every Christian tread in Moses ad bella non vadit, sed orat, et tum vincit Israel, etc. Hier. in Levit. 1 Tim. 4. 4. 5. his steps, upon every occasion sending up prayers, before any business of the calling, general or special, 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 zeal to his Father's house, which even consumed 4. John 2. 17. him. He was daily in the Temple, reading, praying, preaching, conferring▪ confirming, reforming. If he withdrew from his Parents who had lost him, there you might find him. Herein should Christians imitate his piety, in a burning zeal to God's glory. How zealous was Phinehas for God How was Paul's spirit troubled within him! Acts 17. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies he was almost besides himself, to see the Idolatry of the Athenians. Alas, where is our zeal? we are generally keycold, as Gallio Act. 18. 14. 15. Unumquemque Christianum zelus dom us Dei come. dat, v. c. vides fratrem cunere ad theatrum: prohibe, moan, contristare, si zelus domus Dei comeditte▪ etc. Aug in Joh. trac. 10 was, in God's causes. Christ his zeal was inflamed for the reformation of his Father's house; but much of our zeal is against zeal and reformation. And such was his zeal, that whatsoever he saw, it affected him deeply, either with grief, if evil; or joy, if well done; or pity and compassion in the misery of others. Wherever he was, he was well-doing: in the City and public places he was teaching and instructing; in solitary & desolate places he was praying, meditating, preparing himself, or enduring temptation: in porches and highways he was curing, healing, helping: He went about doing good, Acts 10. 38. Our zeal also to God's glory should move us to watch, and take all occasions of doing good, of promoting Gods glory, furthering man's good, and fitting our own reckoning. 5. In his faith and confidence: His whole life was an obedience 5. of faith; his death likewise an obedience of faith. In that dreadful desertion of his Father, that we had deserved, he cried, My God, my God: he could trust in his Father, killing him. Herein a rare pattern of imitation, in all deeps by faith to give the Lord the honour of salvation, and lean upon his love and promise. Thus of the piety of our Lord. His charity and love of man shined likewise many ways. Four expressions of his chatity. 1. In his humility, meekness, patience, and gentleness beyond all example. For first, being in the form of God, and equal to his 1. Father, yet he came to serve, and not to be served. So lowly, that he disdained not to wash his Disciples feet, even Judasses', John 13. and he will have every one look on this glass: If I have washed your feet, you must wash one another's feet, that is, stoup to the lowest services one of another: and, Learn of me: for I am lowly and meek, Mat. 11. 29. and Phil. 2. 5. Let the same mind be in you, which was also in Christ Jesus. But alas! we strive to go one before another in pride, and taking honour, because the mind of Christ is not in us. Secondly, so patient was he, that when he could have revenged his enemies, who came to apprehend him, he struck them all to the John 18. 6. ground with a word, but let them rise again. He hurt none of them, but cured Malchus his ear whom Peter had hurt. He delivered himself into their hands. He blessed them that cursed him, and prayed on the cross for his tormentors. All to teach Christians, to moderate their anger, to suffer wrong, to offer none, to return good for evil, blessing for cursing, as being heirs of blessing, 1 Pet. 3. 18. 2. In his beneficence & goodness 2. to every one: He healed all diseases, dispossessed Devils, raised the dead, gave to his enemy's food to eat, health to their bodies, salvation to their souls. So must every Christian do good to all, especially to the household of faith, Gal. 6. 10. yea, do good to enemies and ill deserving, thus either winning them, or heaping coals on their heads. 3. In that he was an admirable 3. pattern of civil righteousness, 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 he detain any man's right, but gave every man his due, and taught others so to do: To his Parent's obedience: to the Magistrate subjection: to Caesar he paid tribute for himself and his. He never impaired the estate or good name of any man. Thus must Christians give to every one Rom. 13. 7. his own, in word and deed, honour 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 me, though I can easily accuse myself? but whose Ox or Ass have 1 Sam. 12. 3 I taken, that I may recompense him? 4. In that he never transgressed 4. the rule of love, but left a transcendent pattern of it, in laying down his life for his enemies. Never was there such a copy. And this for our imitation, who must walk in love as he loved us, Ephes. 5. 2. and 1 John 3. 16. If he laid down his life for us, we ought also one for another. Quest. Doth Christ's example bind us to dye for our brethren? Answ. Yes: not only that Scripture proveth it, but the example Paulus procharitate Christi nol●it habere Cl●istum. Hieron. of Moses, Exod. 32. 32. and Paul, Rom. 9 3. and chapt. 16. 4. Priscilla and Aquila laid down their necks for Paul's life. The reason is this: The member of the natural body will save a fellow-member with the loss of itself; as the hand will save the head, though it be stricken off for it. So in the mystical body, the Church. The rules these: 1. Christian's must aim at such sincerity in love, as to be willing to give their lives, 1. for God, 2. for his image, and stand in a readiness to undergo any danger for GOD and his image sake: for, love seeks not her own. 2. We must intend the salvation of our brethren 1 Cor. 13. 5 before our own lives; for their souls are better than our lives: so did Christ, and so did the Apostle Paul, 2 Cor. 12. 15. I would most gladly be bestowed for your souls. 3. Not rashly, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 souls. Thus of the matter, wherein we must follow Christ. Next of the manner of following II. him. Object. How can we follow Christ, seeing he is in heaven, and we on earth? Answ. Not having his bodily How Christ can & must be followed. presence on earth, we cannot make any pilgrimage to follow him with the feet of our body: but, 1. We must follow him in 1. By faith, a threefold act of it. faith; move after him with the feet of faith: which to do, know that faith hath a threefold work in this business. First, it causeth us to know & acknowledge our Captain, and 1. the way wherein he is gone before us: for it tells the Christian, that he being now set into Christ, and become a member of him; If he now live, he must live unto him: If he die, he must dye unto him; he is not his own, but at his Lords command wholly, and must follow him close in the means of his presence, especially in searching the Scriptures, which testify of him, John 5. 39 as also in listening to the inward teaching and guidance of the Spirit; & taking the benefit of his own experience by the change and fivits in himself, since he had Christ afore him. Secondly, faith will hold us in our way, and keep our leader in 2. sight. It will not be led by the opinions of men, or customs of the world, but by the commandment and will of the Captain. It will not look a squint to approve itself 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 being in Christ, he can no more be without him, than a member without the head, and, as a member follows him through fire and water, perils and torments, most earnestly and cheerfully. Thirdly, faith causeth a man, 3. whensoever he is slipped out of his way, to return back by a new act of repentance: as when Christ looked back upon Peter, & excited his faith, he wept bitterly: &, saith the Church, Cant. 3. 3. Saw ye not him whom my soul loveth? And thus faith is crowned with perseverance. This of the first way to follow Christ. 2. We must follow him in love 2. By love. 2 Cor. 5. 14. Gal. 5. 6. & ardent affection, by which faith always worketh. No other thing must constrain us, but love: as a wife out of love follows her dear husband. And this will 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, zeal & fervency of spirit is required to exclude hypocrisy & lukewarmness: for dissemblers and halters can never follow Christ in the rugged ways wherein he goeth before us. 3. We must follow him sincerely; 3. In sincerity. What it doth in this thing. for love of himself, not for self-love: for selfe-deniall must go before the imitation of Christ. This will make us follow him into Jerusalem, and out of 1. Jerusalem, unto the Consistory, unto the Cross; as well when they cry, Crucify 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 2. perishing bread, as the Jews: not for curiosity, as Herod, to see a miracle: nor as Peter, to gaze and get news in the high Priests hall; but as the Disciples, John 6. 68 Master, thou hast the words of eternal life, and whither shall we go? It will make us follow him wholly, not lamely, as on one leg, 3. as such who profess his doctrine, but deny his life, live carnally, covetously, uncharitably; all this religion is naught and vain, and opens the mouth of Adversaries, to say from the loose lives of Professors, that our religion is an enemy to good works. Where did Christ teach thee, that professest to follow him, to swear, to lie, to deceive, to profane the Sabbath, to raise slander, to revenge, to spend thy time in gaming, idleness, or the like? where learnest thou this of Christ? 4. We must follow him constantly, 4. With constancy. without wavering or desisting, 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 be sometimes weary, yet Christ will refresh thee, and lead thee to rest. This is the manner of following him. Now let us see the reasons or III. Motives thus to follow Christ. motives thereunto. 1. One is the equity of the precept: We are sheep, he is the great Shepherd of the flock, and 1. all the sheep must follow this Shepherd, John 10. 27. The hundred forty and four thousand follow the Lamb wheresoever he goeth, Rev. 14. 6. that is, the multitude of the faithful follow Christ their Captain, and obey him in all things. Besides, we are Christiani nomen ille frustra sortitur, qui Christum minimè imitatur. Quid enim tibi prodest vocari quod non es, & nomen usurpare alienum? etc. Aug de vita Christiana. Christians, our very name persuades us how equal it is to follow him, else deny our name if we deny this duty. Again, the equity appears, because here is nothing required or requested of us, but our Master hath done it before us, and commended it to us by his own example: Our Joshua saith to us his soldiers, What you see me do, that do you; and shall a common soldier recoil or start back from that he seeth his Captain do before him? If we see our General deny himself, take up his cross, obey his Father, love his brethren, is it not equal that we do the like? shall Christians live like Jews, Heathens, Worldlings? 2. Great is the danger of not 2. Danger of not following Christ as a guide. 1. following Christ our guide: First, if we look at ourselves. We would fain be leaders and devisers, which Christ knew well enough: and, as we easily stray of ourselves, so we are easily misled, either by our own lusts, or by other perilous guides: Sometimes one; as the people, who in simplicity followed Absalon, not knowing whereabout he went, 2 Sam. 1●. 11. thus sometime we follow some wicked counsellor, as a drove follow the Butcher in stead of the Shepherd. And sometimes many: how easily follow we a multitude unto evil? and therefore have great need of this precept of Christ, both for prevention and direction. Secondly, if we look at the 2. Justice of God against such. 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 hearts lusts, Rom. 1. 26. that it were better they were given up to the Devil to buffer, or any tyrant to torment, than delivered to fall by their own hand; and all because they will not have Christ to lead them, nor will follow him! Nay, seeing the Devil ruleth in lusts, to be given up unto lusts, is, to be left into the hands of the Devil, the Prince of the air, to be ruled at his will: And how just is it, that a sheep that will not follow the Shepherd, should follow 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 covetousness, 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 themselves any rest on the Sabbath, etc. Others walk after the course of the world, Ephes. 2. 2. and fashion themselves unto it, contrary to Rom. 12. 2. as appears in many, who have sold themselves over to voluptuousness, delicacy, pride in apparel, tiring out all the tires and fashions of all countries. Others spend their time in idleness, or gaming, or sports, and other calling have they none. But all the world knows, Christ's life was humble, painful, sober, heavenly, holy, fruitful, and clean contrary to these who receive only a name of Christ, but follow the world, a sworn enemy to Christ. Numbers are given up to follow evil company, & evil counsel, because they despise Christ's counsel. He that refuseth the counsel of wisdom, it is just that folly should lead him: See Prov. 1. 30. 31. Some follow idle fellows (Prov. 12. 11.) because they are destitute of understanding. Some, drunken company, to whom the woe is directed, Isa. 5. 11. Some, whorish company, as the Prodigal, who rejecting good counsel, spent himself, and came home by weeping-crosse. Thus dangerously are men given over to perilous guides, who will not have Christ to guide them. And this is the second motive. 3. Argue from the safety of 3. Great safety in following Christ. 1. following Christ our guide: for, First, he propounds us no crooked pattern nor false rule to follow; but himself a perfect and express idea and pattern of all grace and virtue, and an unfailing pattern, unening, inflexible. Object. But must we not imitate the Saints? Answ. Yes, so far as they follow Christ, 1 Cor. 11. 1. an Apostle himself must be followed no further. Secondly, he leads us not into 2. crooked or bypaths, but into the paths of righteousness, 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 weariness, supplying us in this way with bread of life, opening 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 straight way to the happy end of our journey. Thirdly, he leads us not in 3. dark and desolate ways, but himself, being the light of the world, (John 12. 35.) while we follow him, we cannot walk in darkness, & having light to discover the dangers in the way, we walk safely. How safe was Israel under the pillar in the wilderness? 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 Joshua is here: Josh. 1. 5. A man shall not be able to withstand thee all thy days: nor man, nor Devil shall make us fall short of the heavenly Canaan. Follow Christ, thou followest the Angel, as Lot out of Sodom. Follow this Joshua, and thou followest him to Canaan, to thy country, to be ever where he is, who is both the guide and the end of the way. Lastly, consider, if Christ had 4. only given us a precept, we were bound to obey; but adding Si praecipientem sequi non potes, sequere antecedentem. Sublata est hoc modo omnis excusatio, etc. Lact. l. 4. c. 24. his example, we shall be answerable for neglect of his holy example, 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 me. 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. Verse 25. 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 Confirmation of the former doctrine by three arguments. Disciples in these difficult principles, doth now confirm them, and addeth strong arguments to enforce them: three, The first in the words, drawn 1. from the danger of failing in the duties. The failing in them brings the certain loss of ones life; which is amplified by the contrary: But if any will rather lose his life than his obedience, he shall certainly gain and save it. The second reason is drawn from the unprofitableness of winning 2. the world with the loss of the soul, which loss can never be repaired or made up, Ver. 26. The third is drawn from the consideration of the last judgement, 3. in which they shall find the accomplishment of this whole doctrine: for the Son of man shall come in the glory of his Father, etc. Ver. 27. This first is very forcible and Danger of failing in those duties. pressing: for it is a matter of life & death; as Moses to his people, so I propound life and death this day unto you, choose life, do good, deny yourselves, take up your cross, and follow me. Whosoever shall save his life] the Exposition. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies the soul, which by a Metonymy is put for the life or the person himself, because the soul is the cause of life: &, Anima cujusque est quisque the soul of a man is properly himself: the saving of the soul is likewise the saving of one's self; charity to the soul is the chiefest. To save the life] is taken sometime Save life, in a good sense and bad. in good sense, as to preserve it from famine by food, from sickness by physic, from danger by flight; as Jacob from Esau, David from Saul, Christ from the people that would have thrown him down the hill: but this is not here meant. Sometime in the evil sense: that is, to save & preserve the life by evil means; as Saul by sorcery, David by dissembling, Peter by a lie: so is it taken here, He that will save his life, namely, by denying Christ, by renouncing the truth, abjuring the pure religion, or falling to the world, or false worship: For Christ doth not condemn the saving of life, but the manner and unlawful means of it. He shall lose it.] Atheists would How a life is both lost & saved. find a contradiction in the speech of Christ, that a man at the same time should find & lose the same life; and natural reason cannot reconcile it. It is a riddle to flesh and blood, that the same life should be both saved and lost: For the resolving whereof we must know, 1. That there is a twofold tribunal, 1. Forum coeli & soli, the court of the world, & the court of heaven: and as he that saves himself in the common Law, may be cast in the Chancery; so he that saves himself here in the Consistories of men, may elsewhere lose himself, namely, in the court of heaven. 2. There be two sorts of Judges: 2. 1. Humane and delegate. 2. Divine and supreme. A man may by indirect means 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 Hazael (1 Kings 19 17.) shall Jehu slay; so he that by denying Christ and his truth shall save himself from a Bear, shall meet with a Lion, and be devoured. 3. There is a twofold danger, 3. temporal & eternal. A man by evil means may save himself from the former, but by no means from the latter. If the silly fish leap out of the pan, it falls into the burning coals. A man loseth that which above all he would save. And this loss is amplified; 1▪ by the dearness of the thing lost, his most precious soul and life: 2. by the duration, it is lost eternally: 3. by the certainty, the sentence is passed, 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 Scripture must be understood with exception of repentance; as all promises See Cyprian de lapsis. with exception of the cross. Peter upon his repentance saved his lost life; & so doubtless many in this land were forced under Antichrist to abjure the truth, who as they fell with Peter, did also rise again with him. And whosoever shall lose his life for my sake.] Not he that loseth his life as a malefactor; as Saul, Judas, others: nor those that for vainglory, or discontent, or hope of bettering their estate bereave themselves of life: But for my sake, that is, 1. For the profession Who lose their lives for Christ's sake. of the Gospel, as did innumerable Christians in the Primitive Church, and many in Queen Mary's 1. days, who in love to Christ were prodigal of their lives; if they had had a thousand lives, they should all have gone. 2. For 2. discharge of duty, answerable to that profession; as David, John Baptist, the Prophets, Apostles, Stephen, and others, who suffered for righteousness sake, Mat. 5. 10. He shall save it:] that is, he shall have it returned to him wi●h advantage; of a miserable and temporary life it shall be changed into an everlasting and blessed life: he hath suffered with Christ, and he must reign with him. Object. But then martyrdom meriteth eternal life. Answ. No: for first, the sufferings of this life are not worthy Martyrdom not meritorious. the glory that shall be revealed, Rom. 8. 18. there being no proportion between the body and 1. soul, between life temporal and life eternal. Secondly, the promise is made, not to the suffering, but the sufferer, being a member of Christ; and performed, not for any merit (for it is but our duty and a thankful return of our lives to him, who gave his for us) but for the faithfulness of the promise, apprehended by the faith of Believers. Object. But shall none save Life saved, though not lost, how. his life, but he that loseth it? Answ. Yes: many of the patriarchs and faithful in all ages lived and died peaceably in a good old age. But two rules must be resolved upon: 1. If occasion be offered, and God call for the life in the witness 1. of faith and well-doing, it may not be saved: and now if it be saved, it is lost. 2. If occasion be not given, yet there must be an expectation, 2. a resolution, a readiness of mind to it, whensoever it may be given. For we read among the Ancient of mental Martyrs, or votary Martyrs, without fire or blood, in whom the readiness of mind to lose the life for God and his truth, is accepted of GOD as the losing of the life: for, God accepts the will for the deed, and accounts of Abraham as if he had sacrificed his son, and saith of him; he spared not his son, though he was spared: And of David, that he had built him an house, when he had it but in his heart to build one: for this built him an house. Object. But it seems, if a man to save his life fly in persecution, he loseth his life by so saving it. Answ. Distinguish of persons. Some are bound not to fly, and these by saving their lives do lose them. Others are free, and Who may not fly in persecution. 1. may safely fly. 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 go 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 dear unto him; but he was ready to endure all extremity; for Christ. Such a spirit GOD gave to Luther, when he went to Worms to dispute, that though he saw nothing but death & danger before him, yet so many Devils as there were tiles on the houses could not turn him off. And to many of the Martyrs in Queen Mary's days God gave in silly bodies noble and stout spirits, to contemn all threats and torments. These may not fly in persecution. 2. Some are externally bound to stand, by virtue either of the 2. general calling of a Christian, as when by a man's flight the whole Church and truth is endangered, which must be dearer than a man's life: or of the special calling, as when by the work of it GOD may be more glorified, and the Church edified, I must keep me in the way, notwithstanding the peril ensuing. For example: If the persecution be general and common to the whole Church, the Minister may not fly; 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 personal, & directed against the Pastor only, he were in his own liberty to withdraw himself, only for a time. 3. Some are tied & bound not 3. to fly, by reason of their present estate, especially in two cases: First, when God hath cut off all law full means and ways of flying, and a man cannot escape but by unlawful means; as an officious lie, hearing of Mass, equivocations, pealing & discovering the brethren, or the like. Here a man must abide the will of God, who hath called him to stand out, and do no evil to save his life. Secondly, when a man is in hand or hold under the custody of the Magistrate, though unjustly prosecuted, he may not break prison, nor use violence; but obey the Magistrate in unjust sufferings, always counting it thankworthy to endure grief 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 door, this is not a breaking of prison. The Apostles (Acts 5. 19) used no violence to get out; but when the Angel opened the door, they went away & shifted for themselves: & 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 starting away. But there are a second sort, that And who may. are more free, and have liberty to avoid persecution by flight, in these three cases: 1. If any have not attained 1. strength sufficient to bear the extremity for Christ: our Saviour Luk. 14. 28. would have these costs to be forecast, as in the Parable of the Builder, & of the Captain mustering his forces. Only in not finding strength bewail thy weakness, & use means of further strength. 2. If the danger be certain and 2. present, not suspected or surmised: for a man may not (as Ionas) by casting fears cast himself out of his calling; but if he see certain peril to himself, and no great hope of doing good by his stay, he may fly. 3. If avoiding private respects (as losing himself from duty, 3. or out of excessive fear shifting for himself) he aim directly at the furthering of God's glory, and Christ's Kingdom: for it is a rule, in which wisdom & conscience must overrule. If it may make more for God's glory to fly, fly; if to stay, stay: thus seeking God's Kingdom in the first place. Quest. But how prove you, that such may fly? Ans. By the commandment & practice of Christ himself, Mat. 10. 23. If they persecute you in one city, fly into another: and so himself did. He could by miracle have saved himself; 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 God's time was not yet come. So did the Apostles. Paul being persecuted at Damascus, was let down by a basket, and sent to Tarsus, Acts 9 The commandment (Rev. 18. 4.) fly 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 unlawful to fly. After Christ we read of Athanasius Euse●. l. 10. c. 18. Trip. hist. l. 5. c. 3. that great light of the world, how being infinitely hated & pursued by the Arrians, he was forced to hide himself for six years in a deep pit, where he saw no sun; which he would not have endured, but to have preserved the Church in himself, waiting the time which God afterward gave him at Alexandria many years to be the only hammer of Arrians. The same of many faithful men in Queen Mary's days flying beyond sea, who were happily revoked to the great glory of God, and use of the Church, in the most happy days of Queen Elizabeth. Ob. But this is to deny Christ, and not c 〈…〉 sse him before men. Answ. 〈◊〉: to fly friends and country is an inferior confession and suffering 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 fly. Ans. That is, not fear them more than God; not fear so as to apostate or deny faith & good conscience, which is not the fear of them that fly: for, would they deny Christ or his faith, they need not fly at all. Object. But we must preach & counsel the greatest perfection. Answ. Yes: but in the several ranks of believers 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 child, to offer to run before he can go; but boldness, which costeth him many knocks and falls. Neither for those of a lower stature in Christ, to cast themselves into danger, before, or further than need shall require: for, when times come that GOD seeth fit for any by death to glorify himself, and edify his Church, his providence will find means without a man's own presumption to call him thereto. Now the point issuing out of the words thus expounded, is this: Whosoever undertaketh the profession Doctr. Maintain thy holy profession to the death. of Christ, must take his life in his hand if need be, and give it for the Name of Christ: Revel. 2. 10. Be thou faithful unto death. Luke 14. 26. If any man come to me, and hate not all, yea even his own life, he cannot be my Disciple: by hatred he means not that affection simply considered, but in comparison, namely, if the love of God and ourselves, the love of Christ and our friends cannot stand together: all natural affection must give place. Hebr. 12. 4. Ye have not yet resisted unto blood: as if he had said, Ye have resisted sin unto reproach, unto loss of substance, unto bonds, and other evils; but yet it remains to resist unto blood, as Christ did. Revelat. 12. 11. they that overcame by the blood of the Testimony, and the blood of the Lamb, loved not their lives to the death, that is, doubted not to hazard them for the truth and faith: so as no torment could drive them from it. Hebr. 11. 35. We have the cloud of witnesses before us in this duty: they were racked and slain, and would not be delivered, but refused the offer of life and liberty upon condition of renouncing the Gospel. The Ecclesiastical History mentioneth one Phileas, a Noble man and Martyr, who going to execution, seemed as one deaf at the persuasions, and blind at the tears of his friends, moving him to spare himself: As the waters use to break themselves on a rock, so was he altogether inflexible. And when one Philoromus defending him, said, How Quomodo potest terrenis lachrymis flecti▪ cujus oculi coelestem gloriam contuentur? can he be moved with tears on earth, whose eyes behold the glory of heaven? he also was taken in, and both presently beheaded. Amongst our own Martyrs, when at the stake many of them had letters of pardon offered, they would not look at them, nor would be delivered on their conditions. Others absolutely refused them. One said she came not thither to deny her Lord. Not one of them accepted them, neither would buy deliverance so dear. For first, if we look at Christ, he is to be loved best Reason 1. of all, and all things must be accounted dross and dung in comparison of him, Phil. 3. 7. 8. My well-beloved is the chief of ten thousand, Cant. 5. 10. And withal, he is such a Lord, as hath absolute command and power of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. ad Polycarp. our life and death: for we are not our own, but his; and if he call and command us to seal our profession with our blood, we must be ready to magnify Christ in our bodies, by life or death, Philip. 1. 20. not fearing those that can kill the body. Again, if we look on his merit and desert, he loved not his life to death for us, but readily offered it up on our behalf, Luke 12. 50. How then should we hold ourselves bound in way of thankfulness, if we 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 we look to the 2. truth and Gospel: it is far more worthy than all we can give in exchange for it; it cost Christ dear: he thought it worthy of his life, and bought it with his precious blood, which was the blood of God, Act. 20. 28. & should we think much to buy it with our last blood? Remember the precept, Pro. 23. 23. Buy the truth and sell it not, no not at any rate. God hath magnified his truth above all things, and so must we: Shall not Christ shrink from the truth to save his life, and shall we, being called to witness, leave it in the plain field? Thirdly, look on ourselves: 3. 1. We are soldiers under Christ's colours: A soldier in the field sells his life for a base pay, & is ready for his King & Country to endure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. ad Ephes. blows) gashes, and death itself: How much more ought the Christian soldier for the love of his Captain, & honour of his profession, contemn fears & perils, and think his life well sold in so honourable a quarrel and cause as Christ's is? 2. This is indeed rightly to love ourselves, when we can rightly hate ourselves. We must learn to love ourselves by not loving ourselves, who indeed hate ourselves by loving ourselves too well: And this is, if we believe 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, loseth it by such saving; but if he sow it, he reneweth it, & multiplies it sometime an hundred fold: So to lose thyself for Christ, is to save thyself, and to reap an hundred fold: for it is but sown to spring out unto the eternal harvest. Ever remember, that the right love of a man's self is in and for Christ. Ob. You speak of nothing but hindrance & loss, & as if a Christian may not have riches, friends, life, and comforts of it. Ans. 1. Yes, he may have them, & must save them; but not in Christ's cause, when he is called from them. 2. Divorce not the parts of the text: as there is loss in the text, so there is a greater gain by it; as the harvest makes him a gainer, who in seedtime 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, God's 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 conscience within; for thy lands, the deeds & assurances of an heavenly inheritance; and for thy life temporal, life eternal. Wouldst thou have more in hand? Ob. Oh but this is a very hard thing to row thus against the stream, 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 himself before thee, who also suffereth and smarteth in all the sorrows of the Saints. Object. But is it not hard to be counted & die for an heretic? Ans. Not of heretics: & Christ was counted no less for thee. Ob. But I have wife, children, and friends depending on me. Ans. The case indeed is heavy, as Christ implied, saying, Woe be to them that give suck in those days: but, 1. thou art a saver, if thou savest nothing but Christ: thou lovest well enough, if in case of confession thou lovest nothing but Christ: 2. cast thy care on the Lord, who is wont to save his against all appearance: And, speak not one word for them that depend on thee, and two for thyself. Ob. But it may be I have a flock which will be scattered. Ans. But thy blood 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 blood yet speaketh. Let all of us therefore, who are Use. Believe this doctrine, and obey it. pressed under this banner of Christ's holy profession, resolve to do our Master saithful service, even to the death, and strive to believe the words of our Lord, that to lose the life in this cause, is, to win it in everlasting glory. Object. But the days (thanks be 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 storm. 2. We know not how soon we may have use of it; one powder-blow from underground may shake all our foundations. Little did the Christians in King Edward's days think of such a sudden change as Queen Mary brought in. 3. Never were God's people nearer danger, than when they thought themselves furthest off, and cried, Peace, peace. 4. No Christian is well furnished, but he 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 days of protection are ashamed of the Gospel of Christ? would they stick to Christ, crowned with thorns, who when he wears a golden Crown, think it good policy not to be seen with him? Secondly, is it to bring men's lives in their hands, to Christ and his profession, to shrink now for fear at the name of a Professor, and be ready to faint to hear a damosel say, Surely thou art one of them? Thirdly, would they suffer for the profession, that now scoff & scorn at Professors, under reproachful titles, that now are persecutors themselves, & go as far in persecuting as they can, and the laws will suffer? No, no: those that now rob them of their good names, while the Gospel is publicly professed & protected, would easily bereave them of their lives, if times would afford them laws 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 far from dying with him in the trial. Now because this is a building, which requireth great forecast, and is above natural strength, we had need furnish ourselves with all the helps to set it forward, and fit ourselves well to the obedience of so difficult a commandment. Quest. What are they? Ans. 1. Begin with God: presume I. Practices to prepare for martyrdom. not of thine own strength, as Peter. It is a work of sound conversion, and of mighty power by that Spirit of fortitude, by which of weak we become strong. And therefore we must pray earnestly, that he would please to establish us unto this trial, & strengthen us with all patience, long-suffering, and joyfulness, Col. 1. 10. For none have more cowardly lost the field, than such as have most boasted of their valour and strength at home. Pray also for that eyesalve, which may let thee behold the glory of Christ, and thine eternal felicity hid with him: this will make thee forget thyself (as the Disciples did at Christ's Transfiguration) & long after him; and indeed a little taste of his glory will make us valiant to take the Kingdom by force, as himself did for the glory that was before him. 2. Then take thyself in hand, 2. and strive daily in thine own mortification and denial of thy self; beware of self-love, love not Ideò tam pauci illuminati & liberi intus efflciuntur, quiaseipsos ex toto abnegarenesciunt. De imitat. Christi, l. 4. c. 8. the world, nor the things in it: account not of riches & wealth above their worth. If thy life be too dear to thee, or the world swell in thine eye, or if thou mindest earthly things, or settest too fast a hand on any thing, wert thou never so wise, learned, civil, nay, didst thou follow Christ at heels, & wert able to work miracles, and cast out Devils; yet at length thou wouldst play false, & prove an Apostate; as Judas and Demas, who forsook the truth to embrace the present world. 2 Tim. 4. 10. 3. Get sound judgement in matters of Faith, firmly and distinctly 3. to believe the truth of Religion: for this must be the ground of undaunted profession, 2 Cor. 4. 13. I believed; and therefore I spoke. He hath begun well, who hath begun in truth, and laid a sure ground. It was soundness of Faith, that carried 〈…〉 enter Believers through such extremities. They endured racking, & burning, & hewing asunder, & all by faith. The just in Heb. 11. 38. trouble must live by faith, Hab. 2. 4. And every house not founded upon a rock, when floods beat & Mat. 7. 27. storms blow, must fall, and the fall shall be very great. 4. Get sound affection, & grow 4. 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 coals thereof are fiery coals, and a vehement flame; much water cannot quench it, nor floods drown it. Nay, where this love is fervent, it kindleth a flame of zeal, 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: Moses would rather be razed out of the Book of life, and Paul separated from Christ, rather than God not glorified. 5. Christian resignation notably conduceth hereunto. Learn to 5. commit thy soul unto God in well-doing, as into the hands of a faithful Creator, 1 Pet. 4. 19 Thus did Paul, 2 Tim. 1. 12. I know whom I have believed, and am persuaded that he is able to keep that which I have committed to him, till that day. A child that hath any precious thing given him, the best way to keep it, is, to put it into his father's hands to keep. Thy soul is the most precious thing thou hast, let thy Father keep it, & it shallbe safe whatever befall the body & outward man. 6. Christian confirmation, or corroboration unto all long-suffering 6. and patience with joy, Col. 1. 11. We must daily outgrow some weakness, and be adding to our strength, and laying up something to animate and encourage ourselves in enduring with Christ, that by no means in trial▪ we be won to deny Christ and his Name. Now for our daily strengthening II. Meditations availing thereunto. 1. it will be useful to meditate daily on some of these things. 1. On God's eternal decree, who hath appointed an hour for the power of darkness to work; before which time not an hair can fall from the head: Till it be come, Christ shall withdraw himself from danger; but when it is come, he is not afraid to meet his enemies, to tell them he is the man whom they seek, & deliver himself into their hands. The enemy can do nothing that God is not aware of, nothing beyond his just and wise permission, nothing but what shall glorify himself, edify the Church, and turn to the best, even to us particularly. 2. Meditate on the Word of 2. God, predicting and foretelling of persecutions for the Name of Christ, Ye shall be hated of all men for my sake: all that will live godly in Christ Jesus shall suffer persecution; and, the time cometh, in which they that kill you, will think they do GOD good service. Which are good admonitions, to keep us in some preparedness, to drink of the same cup with Christ our Lord. Commanding: to hold fast what we have, and let none take our crown, Rev. 2. 25. as if he had said, Hold fast with both hands that faith and grace which is the pledge of a crown. Promising, and fencing the heart with assurance of his presence, mitigation, deliverance, & honourable recompense, which are all strong & sure foundations grounded in his own truth and faithfulness. 1. He hath promised his presence Promises to them that suffer for God. 1. in six 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 standeth 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 dear to God, and God as near to them, when they were behcaded by Nero, as when the one by an Angel was led out, & the other had the foundations of the prison shaken, and the gates cast open. 2. He hath promised mitigation: & it is much more, that Christians 2. can with joy clap their hands and sing Psalms in the flames, & profess as some of the Martyrs, that the fire was to them as a bed of Down, or sweet Roses, than to be led out of prison by an Angel. 3. He hath promised an happy 3. deliverance: for the fire shall not hurt the gold, but fine it: the flail shall not hurt the wheat, but cleanse it: the black soap seems to foil and fowl the cloth, but indeed makes it whiter & cleaner. There is no danger when God's Battledore come on his children; it serves but to whiten them, and parts them from their foulness. All the enemies cannot hinder thy glory, no more than they could Christ's: they may sever soul and body asunder, but neither of them from Christ. They may take our souls from our bodies, or our hearts out of our bosom; but cannot take us out of the hand or bosom of our heavenly Father. 4. He hath promised a most 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Igna. ad Polycar. ample recompense to him that overcomes. I will give him power over the Nations, he shall be a pillar in the house of God, and shall go no more forth: and Christ will Rev. 2. 26. & 3. 12. confess him before his Father in heaven, Mat. 10. 32. Oh now look often upon this happy end, if thou shalt give thy life in Christ's quarrel. Great shall be thy reward in heaven, when a miserable life shall be exchanged with eternal blessedness. This of the second meditation. 3. Consider, that thou hast Christ thy companion in suffering; 3. yea, thou hast him an example also, who for the joy set before Heb. 12. 2. him, endured the cross: Nay, he endured thy cross, & all thy suffering is but an honest duty of thankfulness, and a grateful 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. years, and he never hurt me, why should I speak evil of him? Yea, it is but duty to maintain 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 sat down with Christ at a bitter breakfast, expected a better dinner, and found it. Oh think with thyself, what had become of me if Christ had kept his life so fast from me, 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 glorify God, he may take it unto punishment. If I give it freely once, it is not to lose it, but to receive it for ever. I see when God called Abraham to sacrifice his Isaac, Abraham by offering him preserved him: The way to preserve my Isaac, my joy, my life, is, to offer it to Christ: for, than it shall not perish, but live and be increased; and for my Isaac and joy, a Ram shallbe sacrified, that is, only my corrupt affections & concupiscence, but my joy shall none take away. Verse 26. For what shall it profit a man if he gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? IN this Verse our Saviour enlargeth the former doctrine by a 2. Argument: unprofitableness of winning all with the soul's loss. second reason, drawn from the unprofitableness of winning the world with the loss of the soul; & seems to prevent an objection, which might rise up in the minds of his hearers, thus: But we see that this is not to provide for the Prolepsis. safety and comfort of life, for those that care not for following thee, live at hearts ease, in plenty and fullness, they are on the rising hand, & are the only gainers in the world, only we are losers, and have left all, and betaken ourselves to an afflicted & despicable condition for following of thee; why might not we look to be gainers too? To which our Saviour directs his answer; They are indeed gainers in the world, but if they were gainers of the world, there is a greater loss near them, than all that gain, 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 will 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 Exposition. man's estate? The English is somewhat too short for the Greek, the word profit being amongst us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. commonly used for the increase of riches; but the Greek comprehends also the gain of honours, preferments, pleasures, or any other thing, whereby the estate is bettered, either indeed or in appearance. To win the whole world.] This is spoken by way of supposition: for no man ever won 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 win the whole world, this would fwell to a great bulk, if we consider both what is included in the word world, & what in the word gain the world. 1. By the world is meant, not World, what it is here. only the frame of heaven & earth, & the creatures, but all that a natural man's 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 (Gall 6. 14.) I am crucified to the world, & the world to me, that is, I have weaned myself from the desire of all such worldly contents, as natural 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 honours, & pleasures that all men on earth jointly or severally have, yet what is it to the soul's loss? 2. In the gaining of the world is Gain of the world, what. included, 1. A right & title. 2. Possession & hold. 3. Fruition & content. ●4. A certainty of holding the whole. For all these go to a clear gain: yet were all this, nothing to the loss of the soul. And lose his soul.] That is, and lose himself: for so S. Luke expresseth it, ch. 9 25. If he destroy or lose himself. And so by an ordinary Hebraism the soul is put for the whole person: Seventy souls went Gen. 46. 27 down into Egypt, that is, seventy persons. And the soul cannot be Bucer. 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. Luk. 12. 5. Or what recompense shall a man give in exchange for his soul?] That is, no exchange can countervail the loss, nothing in the world can redeem the soul: as if he had said, Devise what you can, all the world cannot, nor can a thousand worlds redeem a lost soul: And therefore, as the loss is the greatest, so it is most irrecoverable, and impossible to be made up again. Now something is observable: Notes from the manner of propounding this truth. 1. Out of the manner of propounding: 2. Out of the matter propounded. The manner of propounding is by a continued interrogation: which not only carrieth in it more strength than an ordinary negation, but stirreth up the hearer to ponder & well weigh the matter, as if he were to give his judgement and answer: As if the Lord had said in larger speech, Tell me out of your own judgements & best understanding, let your own consciences be Judges whether the whole world were a reasonable gain for the loss of the soul, or whether the whole world could recover such a loss, or no. Wherein note, 1. That the Ministers & Preachers 1. Note. Preach well for matter & manner. of the Word, after the example of Christ, must not only be careful of the matter, what they teach, but also of the manner of teaching, so to instruct, as to sharpen & set an edge on the word, so as men may be brought to commune with themselves, and enter into their own hearts, to whet upon themselves things delivered, to embrace that which is good, and hate the contrary. Jer. 6. 27. the Prophet must try their ways: the Lord set & sent him, that he might know and try their ways. To try metal, is, to bring it to the touch; so God's Minister must bring men to the touch, & so touch upon their sins and dross, as the guilty person may feel himself touched, and tried with the reproof. 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 rehearsal of manifold benefits conferred on his people, asks themselves the question, And now Israel, what doth the Lord require of thee? as if he had said, Think with thyself, and say, if he deserve not the love, fear, trust, and obedience of thy heart and life. Isa. 5. 4. after the Lord had showed, how he had chosen, planted, hedged, and dressed his Vineyard, he summons them to give answer to this question, What could I do more to my Vineyard? As▪ if he had said, Say within yourselves, and be Judges yourselves, whether your wild grapes proceed not from your selus, & from your own naughty disposition, & not from my want of manuring. One reason hereof is taken from Reason 1. the love of the Minister: Our love must direct particular doctrine to him, whom we would profit and help toward heaven: Colos. 1. 28. Paul's affection caused him to admonish not all men, but every man, & to teach every man, and to present every man perfect in Christ. The other from the fruit & pro fit of the Ministry, wherein God 2. gives the learned tongue, that by Isa. 50. 4. special application the doctrine may be brought home to every man's heart, and the heart may be taught in wisdom. It is the life & excellency of preaching, to be an able Minister of the Spirit; by the shrill trumpet of the Word to awaken the drowsy consciences, and set men's sins in order before them. And otherwise, let a man teach generally, without application, long he shall teach, and his people remain untaught: the bellowes shall be burnt in the fire, but the dross remain still. A garment fitted for all bodies, is fit for no body; and so is it with doctrine: Or as a loaf 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 labour Use 1. in application, and hold the glass of the Law before men's faces 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, Legal Preachers. No: but Ministers of God's rich mercy, 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 prick and pierce the hearts of men, to make them cry out, Men and brethren, what shall we do to be saved? Act. 2. 37. Be also contrary to the practice Use 2. of the world, who most distaste that word which comes nearest to the conscience, and nearest the bad customs and fashions of times and persons: Whereas indeed a good heart honours the Word for nothing more, than discovering the thoughts, secret speeches, and practices: in nothing more can it be like to God; an Idiot, an Infidel now can acknowledge it to be the Lords, 1 Cor. 14. 24. 25. God is in you of 〈◊〉 truth. What difference between God's word and man's, if it should not reach the conscience? Where were the Spirit in it, if it should not discern the spirits, and divide Heb. 4. 12. between the marrow and the bone? Lastly, it discovers the practice Use 3. 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 fly upon the Preachers purpose and affection: So ranking themselves among those wicked ones, who rebuke the Priest, Host 4. 4. Such a one will not appear an Atheist, therefore will approve the doctrine: but he remains an hypocrite & enemy, therefore reviles the person, and in effect rejects the doctrine. This of the first note. 2. In the manner note another 2. Note. In weighty matters use special vehemency. point of wisdom, namely, in matters of much importance, as is the losing of the soul; or else of great danger, as is the winning of the world, to use more than ordinary vehemency. The wisdom of God speaks not of tything Mint and Cummin, as of the weighty points of the Law. Neither hath every Verse in the Bible a verily, 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 reads, may consider. Our Lord expressing such vehemency here, shows it the greatest matter in the world, the gaining of heaven, and saving of the soul: And that the greatest danger in the world is, the gaining of the world by the losing of the soul. Can a man grapple thorns together, and not fear 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 Ministry is to draw men Use. from earth to heaven; so if in any argument, we the Ministers could be more earnest & persuasive, we had need lay weight upon this (as in this our Precedent) in haling men from the gain of the world, to the gain of themselves, from the care of the body to the care of their souls, 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 everlasting. 3. Our Saviour in the manner 3. Note. We are naturally addicted to the world. teacheth, how naturally we are all of us inclined to the world, to seek it with all greediness, and so have need of many and strong backbyasses: In that this care is implied here to be, 1. the first care of a natural man, because it is of a sensible profit & benefit: 2. the most vehement care, in that a natural man sets his soul light for it: 3. the most insatiable, in that a man would gain (if it were possible) the whole world: for, he that sets his heart on silver, cannot be satisfied, Eccles. 5. 9 And this unmortified desire for the unsatiableness of it is compared to the Horseleech, 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 man's heart. Ob. Oh but many natural men have despised the world: Some Philosophers have cast away riches; Cr●●es. and this, some orders of Papists profess: and therefore every man is not naturally carried after the world. Answ. I answer: 1. It was not hard for many to despise riches, when they saw they could not attain them. 2. Some by common grace, above nature, are repressed and restrained: for many such common gifts are bestowed on wicked men, for the common good of mankind, and upholding of humane society; and otherwise every man would be a wolf and devourer. 3. The vow of voluntary poverty in hope of merit is blasphemous, a fruit of pride, a gross hypocrisy, and nothing less than poverty indeed. Well said one, The purse is easier left than the will; and if you will, Facilius saccus relinquitur, quam volumas: si vultis, & retinendo▪ relinquitis. Use 1. you may hold it, and yet leave it. Every covetous man than is a natural man: where covetousness reigns and commands, there nature sways; 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 deceive thyself with profession of religion or godliness: for, religion entertained as well as professed, 1. would show thee better Religion, what it doth to expel covetousness. things: 2. affect thee with them as with thine own: 3. order unquiet and unsatiable desires. True contentment with food & raiment, 1 Tim. 6 6. if God give no more, is the daughter of godliness. 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 thyself. Again, even professors of Religion, and those that in part are 2. Earthlines in the godly, very scandalous. gotten out of the world, must espy flesh and nature still at work, and returning upon them in this behalf. It is a common, and too just an imputation on many, who make their profession hear ill, & their Religion doubted of, that they bind up their hands from doing good, & from furthering their own reckoning, yet all this while profess a far degree in mortification; when, for any thing a man can see, there is little difference between them and worldlings: you may observe them in their trading and calling, as intent, as untrusty, as gripping, as ordinary in the mysteries and crafts of their trade, as the ordinary worldling: Move Nonsolùm avarus est, qui rapit aliena; sed & ille avarus est qui cupidè servat sua. Aug. them to pious or charitable duties, you find many of them as barren, as grudging, as penurious; you would think you had a flint in hand to fetch out water. Pence are pulled from them as their joints; and silver out of their purses, as blood out of their veins. Here is a faint profession of godliness; 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 themselves, undermine the counsels & exhortations of it! how they draw away this moisture, that should preserve the growth and greenness of Christians, and keep the comfortable heat and shine of the Sun of grace from us, as thorns do! Oh see and bewail the curse of our sin, that our earthly hearts should bring forth thorns and thistles to the choking of the seed of grace! and then be ever cropping or unrooting them. This of the manner of propounding these truths. The matter affordeth sundry instructions. 1. The more a man is addicted Doctr. 1. Danger by earthly gain, to lose the soul. to gain the world, the greater is the danger of losing his soul. They that will be rich, fall into many temptations and snares, 1 Tim. 6. 9 and surely, he that walketh on snares, and on many snares, walketh not the safest. Ecclus. 5. 12. Solomon observed an evil sickness under the Sun, riches reserved to the hurt of the owner. Pro. 1. 17. In vain is the net laid before the bird: for, she is so greedy of the bait, that she forgets the danger, and loseth her life: So is every one that is greedy of gain, which takes away the life of the owners thereof (as in our New Translation.) Yea so strong a snare the Devil thought this, that he assaulted Christ himself with it, and kept it for his last & most violent on-sett, if all other should fail him: All these will I give thee, Matth. 4. 9 and when this would not work, he departed hopeless. And what else doth our Lord affirm, in saying, How hard is it for a rich man to be saved? For first, the gain of the world Reason 1. commonly estrangeth the heart from God, from heaven, from thoughts and desires of it. The love of the world is an Idolatry Col. 3. 5. Jam. 4. 4. 〈◊〉 Psa. 73. 27. and spiritual 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 soul 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 Peccatum avariti●, mentem quum infecerit, ita gravem reddit, ●t ad appetenda sublimia at●olli non possit. Greg. moral. l. 14. Idol; so the worldling is the Priest that sacrificeth to the world and Mammon. And as the Idolater serves his Idol, & worships it; so the lover of gain bestows his love, affection, service, honour, and time upon the world, to get or increase it, and thinks all the time set apart to God's service exceeding tedious and burdensome. And is not the Idolater in danger of perdition? or else an Adulterer? Secondly, desire to be rich and 2. gain the world stuffeth the soul with a thousand damnable lusts, every one able to sink it to hell. This one sin brings in a band and army of wickednesses; swells the heart with pride, deads' it with security, begets a licentiousness and boldness in sinning, fills the hands with wickedness & robbery, the mouth with oaths, curses, lies, against God and conscience, the house with bribes and riches of iniquity, the belly with bread of deceit, usury, and oppression. In one word, it is a fruitful root of all evil. 1 Tim. 6. 10. and a covetous person is a most Sed quae reverentia l●gum? Quis metus aut pudor est unquam properantis avari? Juven. sat. 14. vicious person; no sin will he forbear, that may bring him in gain: he is a fit anvil for the Devil to forge & hammer out any mischievous device upon; as in the examples of Ahab, Balaam, Judas, Demas, all carried in the violent stream of this sin to heinous acts against their consciences. And doth not so cursed a root endanger the soul? Thirdly, desire of gain threatens 3. danger and singular detriment to the soul; because it brings it almost to an impossibility of repentance and solvation: Matth. 19 20. It is easier for a Camel to pass through the eye of a needle, than for a rich man to be saved: the reason is, because it commonly frustrates the means of repentance and salvation. Our Saviour noteth it in those two Parables, Mat. 13. that all the seed cast among thorns of worldly cares is choked: the thorns hinder the sunbeams from shining on the blade and stalk, and unroot it within. And, what was it else, that kept men from the supper 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 distractions about many things, which Luk. 10. 41. 42. made her forget the one thing necessary? Doth not our experience show us, that of all other men, worldlings, who are in their thousands and ten thousands, are most dull and uncapable persons in spiritual things? Call them to works of justice, piety, mercy, neighbourhood, to uphold the worship of God, to exercise bounty and beneficence, we speak to deaf men, and shall as soon persw ade the pillars they sit by. If they come to Church, and hear, and get a little understanding, and be convinced, and pricked a little, the cares of the world choke all presently, and their covetousness suffers them not to profit by any preaching; as the Prophets, Ezek. 33. 31. Of all men the bitterest enemies, and scorners of their teachers, are covetous men. If Christ himself should come and teach them, they would scorn him. These things heard the Pharisees, and mocked him: for they were covetous, Luke 16. 14. they pretended other things against Christ; but it was their covetousness that kept alive their malice. Fourthly, as it keeps ou● grace in all the means of it, so it eats out & casteth it out of the heart; as the lean Kine ate up the fat, and were lean and ill-favoured still. How many Apostates and Revolters confirm this truth, who in their lower estate could read, pray, keep the Sabbaths, and their private watches with God, could instruct their families, and use diligence in good ways & means; but now resemble the Moon, which never suffereth eclipse but at her full, and that is by the earth's interposition between the Sun and herself? 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 soul now in danger? Quest. Is it not then lawful to labour for riches, for ourselves and ours to live well and honestly in the world? Answ. God hath enjoined man to labour, and consequently, permitteth him the reward of it for the sustaining and upholding of himself and his family. Again, there is an honest care for the family, which is part of a man's calling enjoined by the Apostle, if any man provide not for his family, he is worse than an Infidel, 1 Tim. 5. 8. But the thing condemned is the seeking of the world 1. Out of order. Whence this danger cometh. 2. Out of measure. 1. The former, when we seek it in the first place, as that which 1. we can worst want; when the unbelieving heart saith in itself secretly, I must attain this and that profit, and pitch of estate, I must compass such and such a project, and then I will become religious and devout: contrary to our Saviour's counsel, Matthew 6. 33. First seek the Kingdom of God. 2. Out of measure: both seeking 2. more than is sufficient, and with more care and affection than is warrantable: when for the matter, nothing is sufficient for their desire, but they are as the grave and Horseleech, and say ever, Pro. 30. 15. Give▪ give, Eccl. 5. 9 he that loveth silver, shall not be satisfied with it. And for the manner, their care is immoderate, cutting, distracting the heart, engrossing the thoughts and desires from better things, extinguishing faith, consuming the time, deadning prayers, cutting off testimonies of love, resolving to part with nothing for Christ, and to suffer▪ less 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 less the danger is seen, the more it is. All which may lead us into ourselves, to take notice of our Use 1. proneness and propensity to this sin, which no man willingly confesseth, and those that are deepest in it, and swarm with all sorts of evils flowing from it, do least discern it in themselves. For why? 1. The Apostle (1 Thess. 2. 5.) calleth it coloured covetousness: it Covetousness a sin hardly noted & confessed: why masks and hides itself by many subtle evasions. 2. It is an inward sin, lurking in the spirit of a man. 3. The dust of earthliness putteth 1. out the eye of the mind, or at 2. least darkneth the understanding, 3. that it doth not easily discern it. Yet, Must we be convinced of it in ourselves, and of our danger by Marks of it. it: for first, while we have more care for earth than heaven: secondly, 1. while we more joy and 2. trust the means than God's promises or providence: thirdly, 3. while we can compass our gain by fraud of speech or deed: fourthly, while we are remiss in 4. means of salvation for love of 5. the world: five, while we are distracted and discontented with the things we have. All the world may see our conversation is not without covetousness: and Heb. 13. 5. where is he that can say his heart is clean? Let us therefore bewail ourselves, who thrust ourselves into such dangers by so base a vice as should be found in none but Heathens & Infidels. Mat. 6. 32. Also it may moderate our delights in these outward things: Use 2. Overjoy not these dangerous comforts. We think ourselves happy & beloved of God, when we prosper in the world. We rejoice in our wealth & incomes, and bear up our head aloft, because we have gotten more than many others. But may not many see in their wealth, how they have endangered & hazarded their souls? How many do highly conceit of themselves, & are well conceited of by others, because they are rich? but if either themselves or others should see how far off salvation they are by means of their riches, they would soon change their note and mind: And why may they not see this? Is not the Word a dead letter to them, or choked 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 forgetful of God, as he is more bountiful toward them? Is there not as much crop of the seed sown in a thicket, or a thorn hedge, as of fruits of grace from them? Likewise it may moderate our Use 3. sorrows in afflictions, in losses, & in the bitter sufferings here below: seeing thereby the Lord weaneth us from the world, and from the love of those things which are so dangerous to ourselves. Well we may as children cry, when the father takes away a knife from them: but it is our safety to want what may hurt us so much. Lastly, let it moderate our desires, to use the world weinedly, Use 4. How to avoid the danger of earthly gain. even as the Mariner the sea, he cannot leave the sea, only he must avoid the rocks and dangers. Quest. How? Answ. By four rules. 1. Labour to descry those 1. rocks: note the fearful attendants of this sin, how easily it swalloweth unlawful things, what mischiefs usher it, and are perpetrated for money; the poor shall be sold for shoes, their faces ground, justice perverted, little and false measures, great and unjust prices: Balaam will curse, Gehazi will bribe, Demetrius will cry down Paul for his Images, Judas for a little money will sell his Master, and Christians will deny their profession for a vile price: here is Mammon of Luk. 169. iniquity, the next odious name to the Devil himself. 2. Consider the distance of 2. that we desire, and that we hazard for it: in the vanity of this life, and the eternity of that we expect; in the baseness of earth which we covet, made to tread under our feet, and the precious soul of man, which is from heaven, and hath no earth in it: Nay, God hath made the body of man upright, and his face lifted up from the earth, that he might conceive how high his soul 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 esteem of the 3. world, as Israel of Manna, and that wealth is but for the day; and if this days gathering or labour will serve this day's food, so shall to morrow's labour supply for to morrow's meat: Esteem it a movable, but God is the portion: Esteem it a means, but man lives not by bread only, Mat. 4. 4. God is our life, and the maintainer of it: Why then dost thou not cast over thy care to him, and confine it to the day? He gave thee thy body, will he not give raiment also? He gave his Son for thy soul; will he then deny food for the body? He made the mouth; and will he not give meat? Dost thou trust him for the salvation of thy soul, and not for the provision of thy body? for heaven, and not for earth? 4. Pray to find the extreme 4. need of Christ and his righteousness, 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 God's commandments, Psal. 119. 36. Pray for wisdom to conceive thyself a stranger and pilgrim here, so to intend principally thy departure Psal. 39 12. hence: for ere long, gather as fast and as dangerously as thou canst, the poorest man's Omer shall be as full as thine. So of the former point of instruction. 2. Many Christians do not only Doct. 2. Many lose their souls for the world. endanger, but even lose their souls for the world: so our Saviviour implieth: Numbers of men, to win the world, do lose their souls. And though a man would think, that no man were or could be so mad, as to part with his soul on such base terms; yet millions of men exchange heaven for earth, and barter away their souls (not for the whole world, but) for an handful of earth. As for example: 1. Instances & proofs thereof. 1. He that loseth Christ, loseth his soul. But for the winning of the world many lose and forgo Christ. The young man left Christ, because he had great possessions, Mat. 19 22. Many of the Jews heard Christ, knew him, and believed in him, but durst not confess him, for that they feared to be losers in the world, Joh. 12. 42, 43. And thus do all they, who being convinced in themselves, and having some good affections joined to illumination, yet give the day to the world, and the night to Christ. Great and rich men dare not be seen in the profession; when poor fishermen come by day, they dare not come by night. 2. He loseth Christ for the world, that giveth priority to the 2. world above Christ: as the Gade●ens preferred their hogs before the presence of Christ: and as Esau preferred the broth before the blessing. He only hath won Christ, that esteems all▪ things as dross and dung in come parison of Christ, Phil. 3. 7, 8. The wise Merchant that found the pearl, 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 chief labour, Signs of Christ undervalved foe th' wrorld. study, time, costs and pains of men employed upon? is it not for the food that perisheth, and profits of the world? in the mean time the labour for 1. that durable food, and the Manna that came down from heaven, is either none or formal, sleight, seldom. Secondly, how are the affections of men generally bend? is 2. Christ their chief joy, or treasure? hath. She gained their thoughts? delight they in his love, more than in life? Or see we not the multitude prefer the world before their chief joy, set their hearts upon it, dote upon it, their thoughts run first and last, and all day long after it, with unwearied delight and comfort? when in the mean time they banish thoughts of Christ, of their treasure, portion, and country in heaven. How do most men fear the loss of the world, more than the loss of God's favour, their souls, and salvation? How do they more grieve and sorrow in a trifling loss of the world, than when by sin God's favour and the grace of Christ is forfeited? Thirdly, how do the speeches 3. of men bewray them to be worldlings? and if the speech be according to the abundance of the Mat. 12. 34. heart, Christ hath small room there. Esa. 32. 6. the niggard speaks of niggardliness: and 1 Joh. 4. 5. They speak of the world, and the world heareth them. But how long should a man watch in vain for a savoury word concerning Christ, or the salvation of their souls? or speak to them the language of Canaan, it is Hebrew? or thrust in a savoury speech, of God, his word, or grace, how strange and unwelcome is it? their pens tell us, that their hearts indite no good Psal. 45. 1. matter. Is not this to undervalue Christ in comparison of the world? or is this to be a pilgrim, or to possess, or rather to be 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 Speeches of the world, how to be limited. conclude, that there is no man but loves the world better than Christ? Answ. 1. We are all more carnal than spiritual, and therefore 1. our thoughts and speeches, will be wand'ring: but we must not please ourselves herein, but mortify and subdue carnal words as well as desires, and groan under this corruption: for, is it not a woeful and wonderful error, that earth and perishing things should more affect and possess us, than the great things given us of God in Christ? Secondly, I grant we have callings, and earthly affairs, 2. which tie us ordinarily to speak and think of such things: but the special calling of a Christian must be ever subordinate to the general, and in all earthly business a man must carry an heavenly mind. 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 3. necessity doth not ever argue more love unto it, but the speaking and thinking of things out of the valuation of judgement: for instance, A workman thinks more of his tools, and an husbandman speaks more of his husbandry, than of his wife or children, because these are the object of his labour; but it follows not, he loves them better, because he doth not in his judgement esteem 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 prefer that, and run upon it. So of the two former proofs. Thirdly, he loseth his soul for 3. the world, that for wealth or by wealth hinders his own salvation: as numbers do by unlawful getting the world, falling down before the devil for it: wealth is even the devil's wages for some sin committed, being either gotten or kept by evil means, or against good conscience, viz. either in the use of an unlawful calling, or by the abuse of a lawful. Of the former sort are such as live by dicing houses, filthy Unlawful callings make wealth dangerous, when gotten. houses, and the like places of hellish resort, which may be rightly called the devil's houses of office. And those that live by unthrifty gains, by usury, magic, making the instruments of pride and sin, or a calling to which they are not fitted, as insufficient Ministers, who run but are not sent, because they are not gifted: God need not send a message by the hand of a fool. Of the latter sort are, first, those Or the abuse of lawful. that every themselves for doing a duty which they do not, as gross non-resident, that feed 1. themselves, but not the flock: or for doing that they ought not to do, as Lawyers, who take reward for pervertings equity and right, or perhaps are feeed on both sides, by one to speak, by the other to hold their peace, or as good. Secondly, tradesmen that use false weights, measures, words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is. Pel●s. lib. 3. epist. 24. wares sophistical and insufficient: as many who rise by cozenage, and the craft of their trades, by lying or swearing: or by tricks in bargaining abuse the simplicity or necessity of men: especially by promise breaking, and slipperiness in contracts; and by breaking up their estate to defraud men, and cheat their Creditors: an horrible theft, and an arrow shot lately from hell to the overthrow of many: they will be sure of a rich booty, that shall make them Gentlemen-theeves ever after, when their poor fellows, who never did half so much hurt, go to the gallows. Thirdly, in the same sort and rank are Painters, that make idolatrous or filthy inflaming pictures, as so many wanton and alluring harlots: Stationers that sell filthy and lascivious pamphlets, the devil's trumpets to spread his poison and uncleanness: All these will one day prove heavy gains, when the eye is open to see the soul lost for getting such an handful of the world. Here is a great deal of the Mammon of iniquity, as profitable as Judas his thirty silver-pieces. We come now to the lastproof. Fourthly, he loseth his soul for the world, that by the world 4. Wealth casts men back in the way of salvation, how. casteth himself back in the way and means of salvation: as, First, when his wealth blocks up the way of salvation, becoming thorns to choke the 1. word, or as water to quench zeal, or as weights oppressing the motions of the Word and Spirit: when riches distract the owners, not suffering them to keep watches with God in reading, prayer, meditation, and the like godly exercises: when they are incentives to pride, and backbyasses to repentance, etc. Secondly, when they are perverted 2. to hold men, and uphold them in a course of sin and damnable lusts, as riot, gaming, drinking, whoring, pride, idleness, or the like: or when men waste them in contentions and quarrels needlessly, as some penurious snake that cannot find a groat in many years to uphold the ministry, or any good motion, yet can find pounds and pieces good store, to spend against his Minister or neighbours, to compass his rotten and crooked wil But it is good to consider the doom of such wicked servants, that have thus wasted their Master's goods: bind them hand and foot, cast them into hell, there shall be weeping, and wailing, and gnashing of teeth. Now conclude from hence, that there is no hope of thriving Use 1. No clear gain nor thriving in an evil way. Lucrum fraude partum, damnumest, non lucrum. Laert. l. 1. c. 1. by iniquity, or indirect means of getting wealth; because God's curse goes with it, and the plague ever accompanies it: as if a man should eat good cheer, but in a plaguy house; or wear silk and satin, but it is all infected apparel; or as a fellow by robbery gets a bag of money, but hath for it lost his life, & is pursued with hue and cry to be apprehended for judgement: Hab. 2. 6. thou increasest that which is not thine. But suppose it were thine by good means, it is but as thick clay wherewith thou loadest thyself, as a packhorse that hath no other benefit of his load, than the heavy burden of it. What were a man richer for an estate never so great, if he were sure it should all be 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 kindles in that estate, and moulders, and consumes it, that oftentimes not the third or second heir rejoiceth De male quae sitis vix gaudet tertius haeres. in it. And it will be wisdom to consider, whether fraud and guile have not brought such a guest as poverty, into many houses. Look upon shifters, gamesters, couseners, and deceitful persons, who by all their tricks and shifts profit themselves little or nothing in their estate, and cannot shift off contempt, reproach, and beggary: and many unjust persons who have risen and ruffled by deceitful courses, have as suddenly sunk and withered; and no reason could be imagined, but the falsehood of their foundation, and a secret and insensible curse of God, fretting the very timber of their houses; sometimes 〈…〉 alè parta, malè dilibun●ur. in their own days, sometimes in their heirs after them, wasting and consuming as wickedly and speedily as ever their father, got it; whereof our age affordeth many fearful examples. Now if God have spared the arrest of those goods forfeited by falsehood, speedily labour to prevent it by repentance, by mercy, by restitution, by reformation. Never trust to rise by that, which so many others fall by. Think not to turn that to a clear gain, which is to all others a loss: yea, and the greatest loss to thyself, in earthly things and heavenly, in body and soul, nay, of body and soul, which is the greatest of all losses, and most irrecoverable. Again, our care must be, to be Use 2. Further thy salvation by the world. so far from losing our souls for the world, as that by the world we further the salvation of them. First, for that God gives not Motives. these things as snares and hindrances, 1 but as staves in our hands to help us in our way, and as a prosperous wind to him that is sailing to heaven. Secondly, he hath commanded 2 us to Honour the Lord with our riches, Pro. 3. 9 to use them as our Master's talents, to our Master's 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 rival he wooeth his Mistress to gain her love from his Master: so riches are good servants, while servants; but if they allure the soul, and withdraw the heart from the husband, they must be turned away. Thirdly, what a lamentable thing is it, to pervert the good 3 gifts of God to our own perdition? as for a glutton to kill himself with that which should preserve his life. Quest. But how may I by riches promote mine own salvation? Answ. First, make friends of Means. 1. Five sorts of friends to be made them, to help thyself into everlasting habitations, Luke 16. 9 First, make God thy friend by maintaining his worship, and the 1. persons and places belonging unto it: buy the means of grace, and settle the Ministry: buy the truth and sell it not. Once the people brought too much to the Tabernacle: 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 poor 2. members, whom we have always with us, not only to exercise their humility and patience, but also the mercy and liberality of the rich: and Christ acknowledgeth, what is done to them is done to himself: and who would not relieve Christ, if he stood in need? Thirdly, make the poor 3. thy friends, that they may receive thee, by their prayers, and testimony of thy charity. The loins and bellies of the poor blessed Job: Obadiah fed the Prophets of God: Dorcas made garments for the poor: Cornelius his alms came up before God, and obtained a remembrance. Fourthly, make all men thy 4. friends; To do good and distribute, forget not: for with such sacrifices God is well-pleased, Heb. 13. 16. Do good unto all, especially the household of faith, Gal. 6. 10. How fit is it, that the necessities of men in want should be relieved by such as are laden with super fluities, to this very end, to do good to others?▪ for the gathering of wealth should be like the gathering of Manna (Exod. 16. 17.) whereof some gathered more, and some less, but so as he that gathered more, had no overplus, and he that gathered less, had no want. Fiftly, make thyself 5. Terrena omnia, qu● servando amittimus, largiendo servamus. Greg. 2 Cor. 9 6. thine own friend, by laying up a good foundation in good works, by an hopeful and liberal seedtime: for he that soweth sparingly, shall reap sparingly: and by works of mercy further both thy reckoning, and reward of mercy: All which blessing and reward they wilfully deprive themselves of, who neither for their Master's honour, nor the good of their fellow-servants, no nor for heaven and salvation itself, will part with any thing; but in stead of blessing lay up judgement merciless for themselves, showing no mercy. So of the first means. Secondly, use riches to serve God with more cheerfulness, 2. and with a good heart in the midst of abundance. A rich man Deut. 28. 47. may have more freedom to enjoy the word, more time for meditation, prayer, reading, and godly conference; which time and spare hours the poor want, who are bound to their daily labour; and must not be spent by the rich in riot, in lusts, in gaming and idleness, but in doubling their measure of grace, and labour in the means of grace, reading, hearing, praying, meditating so much the more, as God hath freed them from the incessant labour, care and travel of others. For, if thou hast so many spare hours, thou must give account whether thou art richer in grace, according to the proportion of those hours, 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 unsettle good resolutions, to resist good motions and duties, to justle out the course of fruitful conversing with God Oh what hurt have their souls sustained in all these particulars! Thirdly, draw out of these 3. outward things a spiritual use: for else the beasts use them as fruitfully as we. For example: when I see myself or others so intent to treasure in earth, I must turn mine eyes upward, and say to myself, Alas, what am I doing! I profess myself chosen, and called out of the world, that I am a citizen of heaven, that I am risen with Christ, etc. and must I drown my thoughts in earth, and not seek things above? I profess the pure religion, which keepeth itself unspotted of the world: and being called out of the world, I must in the world look for affliction which ever attendeth the choosing of the better part: I must not now live after the course of the world, as in times past: I am crucified to the world, & the word to me: I cannot serve two Masters, commanding so contrary things, nor share my heart between God and the world, nor have one foot in heaven, and another in earth; sinful pleasures will never suit with spiritual joys and delights. Again, do I cast mine eyes upon my own or other men's full cups, and large revenues? and is my earthly heart working it own contentment in the abundance of outward blessings? now must I check it, and bend it backward, and say to it, Alas, what will it avail me to leave barns full, houses full, chests full of treasure, and carry my soul empty away in respect of true grace? And thus, one way or other, a good heart may still help itself by temporals. 4. Labour to hold and use them 4. always: First, in Christ, by whom our right is restored unto them: Secondly, with Christ, accounting himself the chief treasure, and his grace and service the one thing necessary: Thirdly, for Christ, employing them to his glory, and the benefit of ourselves and others his members. A notable means by riches to further the salvation of our souls. Lastly, consider seriously the reason of our Saviour, saying, Use 3. Riches thus unprofitable, how. there is no profit in that wealth for which a man loseth his soul, or by way of question, What shall it profit a man to win the whole world and lose his own soul? First, they are not able to make his person better: they make many 1. a man worse, but can make no man better: or better they can make him, that is, of better place among men, who measure goodness by goods, but not the person better before God: for, did they better a man's person, why have the worst most store of them? how is it that my Lord Esau goeth strutting with four hundred men at his heels, and poor Jacob comes creeping and crouching unto him? why doth Pharaoh sit on the throne, and his Justice is his law, and Moses and Aaron humble suitors unto him? why doth Nabal abound in superfluity, and David become his petitioner for some relief? why are false prophets set up at Jezabels' table, and Elias the mean time in commons with ravens? Or if they were so profitable to better a man's person, why did not Christ furnish his Disciples with them? why did he forbid them to possess gold or silver? why must Judas have the bag, while Peter saith, Gold and silver have I none? 2. Though they can thus far better a man's outward estate in 2. temporals, tha● he hath what to eat and drink, and put on more than others, which not only poor men enjoy in some good measure, but the very brute beasts themselves also: Yet what can they profit a man's inward estate? can a jewel buy faith, or repentance, or pardon of sin? can clothes 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 seem 3. to profit a man for a time, yet when he hath most need of them, they fail him; and prove most unprofitable, and either fly away as very vagrants, or, if he hold them in his hand, and lean on them, they become very ●eeds, which break and pierce the hand that holds them. See some instances. First, in time of danger, and 1. God's visitation: when they have Instances of times and cases wherein wealth will do us no good. caused us to forsake GOD our help, they prove helpless: 1. Sam. 12. 21. they are called vain things which cannot profit us, nor deliver us, because they be vanities: Pro. 11. 4. Riches avail not in the 1. day of wrath, that is, they cannot stop or hide from God's judgement, 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 thief. Indeed in time of peace and frozen security, they may as ice bear us up a while: but when the fire of God's wrath comes, they melt under us, and leave us in the suds: Compared therefore to the brooks of Arabia, that for one time of the year are covered with ice, and the other part dried up with heat, when the passenger hath most need of them; Job 6. 16. Zeph. 1. 18. Silver and gold cannot deliver in the day of the Lords wrath: nay, they are so far then from being helps, as they are heavy burdens to the owners, as Ezek. 7. 19 The rich man shall cast his silver away, and his gold shall be far off: nay, the greater his wealth is, the greater plague, the greater grief, and spoil awaits him: as a tree that hath thick and large boughs, every man desires to lop him. And how many have we known overthrown by the fineness of their garments, who if they had had a shorter train, had in likelihood stood out many years longer! Remember that Riches have wings: under which let the Master hide himself a while (as Esa. 28. 15.) making falsehood his refuge, and hiding himself under vanity: yet with these wings will they fly away, like a runagate servant when his Master hath most need of him. Secondly, in time of sickness they are unprofitable. The honourable 2. Nugas Scy●ha ornamenta missa à Michaele Palaeologo aspernatus, rogavit nunquid calamitates, morb●s aut mortem depellere possint? Pachy. mer. hist. l. 5. Garter cannot cure the gout, nor the Chair of Estate ease the colic, nor a Crown remove the head-ache. Can a man by all his wealth buy a good night's sleep? can it help him to a good stomach? or free him of one shaking or burning fit of an ague? Nay, as worms breed in the softest woods, and cankers in the most sappy trees; so softness, idleness, fullness, intemperance, and effeminate delicacy in the rich, procure peculiar and most incurable diseases. Thirdly, in the day of death 3. they cannot profit: Job. 27. 8. What hope hath the hypocrite, when he hath heaped up riches, and God takes away his soul! 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. Do not Princes fall Psa. 82. 6. 7. like others, and these gods die like men? Could all the rich man's wealth hold his soul one night? no, the fool found his life stood not in abundance. It is righteousness, Luk. 12. 15. 20. not riches, that delivereth the soul from death, Prov. 10. 2. Nay, at death they bring much bitterness: 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 misery abides with him, that while he leaves his wealth, he carries his sins with him, occasioned in the getting, keeping, and disposing of them; these lie down in the dust with him. Fourthly, after death they profit 4. not: they cannot keep the soul from hell, nor ease that torment one moment: they cannot keep corruption from the body: open the grave, and see if thou canst discern a difference between the rich and poor: tell me if the worms spare either of both: but if the living be wronged by cost about embalming, entombing, or the like, it is but a corpses still, no sweeter to God, if not sweetened by the embalming and burial of Christ. Fiftly, at the day of judgement 5. the whole world cannot profit a man, being then set on a light fire; then shall gold and silver, and precious stones, and common stones be all one: the Judge will not be corrupted, nor can causes be gilded, nor sentence pronounced according to our wealth in goods Verae divitiae, non opes sunt, sed virtutes quas secum conscientia portat, ut in perpetuum dives fiat. B●rn. or lands, but according to our graces, & riches in good works: This will be then the only profitable wealth; not gold in our chests, but faith and piety in our consciences, shall avail us: and, not that we had abundance, but that we were abundant in faithful dispensing, shall be our acceptance. Pro. 21. 21. He that followeth righteousness and mercy, shall find righteousness, life, and glory. And now after all this say, What profit is it to win the whole world, and lose his own soul? Or what recompense shall a man give for his soul? Two meditations arise out of these words. 1. The soul of a man is a most Doct. 1. Man's soul a most precious thing precious and invaluable thing: seeing all the world gained is not comparable to the loss of one soul: Pro. 6. 26. it is called the precious soul, or life of man. See it farther, 4. ways: 1. Consider the soul in itself: Declared 4. ways. it is a particle of divine breath: 1. not created as bodily things, consisting of matter and form, but inspired of God. For the soul is neither traduced from the souls of Parents, and much less generated of any corporal seed or matter, but the Lord that spread the heavens, and founded the earth, form the spirit of man within him, Zech. 12. 1. neither was it created without deliberation of the whole Trinity. Gen. 1. 26. Let us make man in our own image, or likeness: as being the exquisite Masterpiece above all other. 2. Behold it in the faculties of it, and wonder that God should 2. Anima dum vivifi●at corpus, anima est: dum vult, animus est: dum s●it, mens: dum recolit, memoria: dum rectum ●udicat, ratio: dum spiral, spirit us est: dum aliquid sennit, sensus est. Isid. E●ym. 11. put in such a piece of clay so divine a soul: And that, not only in regard of supernatural qualities, of holiness and righteousness, in the entire nature of it; but also in respect of natural qualities and operations, resembling God in his understanding and wisdom, it hath a faculty to understand and know Him whom it ought chiefly to love, and is almost infinite (at least, insatiable) in seeking knowledge; a faculty to will, even that which God willeth, nor resteth it in any thing of this life, nor is contented with any thing below, but willeth principally things beyond the sight, blessedness and happiness, and respecteth good estimation after death; and so argueth it own immortality, as God is immortal: a faculty of conscience, that stands in awe to sin though none look on, or citeth the person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menan. before God's tribunal, as Belshazzar and Felix who trembled. It hath likewise all his operations above sense, to love GOD, fear God, believe in God, embrace Religion, meditate on heavenly things: with an aptness to proceed in the knowledge of God, which other inferior creatures 3. Creatio corporis & membrorum est propter ani mam. Arist. l. 2. de animalibus. cannot do. 3. Behold it in the end of it: it was not made for the body, but the body for the soul, and, not only to be the tabernacle of the soul to dwell in, but the instrument of the soul to work by: for the soul tied to the body cannot put forth his faculties without organs and senses of the body, to express love and duty unto God. But, the primary and proper end of the divine soul is, to live to God in this life, and with God in the life to come. Fourthly, behold it as redecmed 4. by Christ, and created again to God's image. What a price did God and Jesus Christ set upon it? what more precious than the blood of him that was God? The ransom of the soul must be a 'bove all corruptible things, 1 Pet. 1. 18. Also as it is sanctified by the Spirit: what can be comparable to his unmatchable graces? no pearls are to be compared to wisdom, to precious faith, to the fear of God which is a rich treasure. And if the hangings be so precious, what may we think of the room? Then be so much the more Use 1. Be the more careful, that nothing hurt it. wary to shun any thing that may hurt the soul. We esteem our natural lives precious: and therefore are careful to avoid whatsoever is prejudicial to the body. But the divine nature of the soul, & the excellency of it above the body, calls for more care and watchfulness about it: as, 1. Abstain from fleshly lusts which war against the soul: Instances. 1. (1 Pet. 2. 11.) beware of inward uncleanness and impurity, 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 already Animam non mors, sed mala vita perdit. it hath robbed us of God's image and our own happiness: and cannot but serve us so again, if we listen unto it. 2. Beware of earthly lusts, worldly desires, and seeking after 2. these transitories which drown the soul in perdition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 6. 9 How careful will a man be of falling into a whirlpit, where if good help come not in time, he is sure to be drowned? it is the word there used: noting a certain danger of drowning in a well or pit: and such a danger as covetous rich men seldom or never get out of. 3. Beware of false doctrine, errors, and heresies against the 3. truth received, which are the poison and plague of the soul. A man would not for a world drink a draught of poison: and a careful Christian will not willingly drinke-in any poisoned or infected doctrine, which is infinitely more deadly to the soul, than the other to the body. 4. Beware of all sin, but especially of sins against conscience, 4. which are called wasting sins; Peccata vestantia. and of David, prevailing sins, Psal. 19 13. Presumptuous sins make great gashes in the soul: no sword can so gash and cleave the body. Who would not avoid a mortal wound from a keen and mortal weapon? Every sin is a mortal wound, but these far more desperate and incurable. Again, is the soul so precious? Use 2. Murder of souls an horrible sin. then the murder of the soul is the most horrible sin that can be: to destroy the body of a man, is to destroy God's image: yet a greater sin to destroy his soul. Ah fearful sin of non-residency, which destroyeth so many souls▪ for if vision fail, people must perish, Prov. Cadit a●inus, & inveniet qui ipsum sublevet: cadit anima, & non est qui manum app●nat. Bern. in Cant. 29. 18. The careless neglect of so many souls as are under our charge, is a fearful, and unregarded sin. Nature teacheth to prevent death and mischief from the bodies of all that are within our gates, even beasts themselves: and shall we do no more for our brethren and bowels, than for our beasts? Never a soul thou standest charged withal, but if it miscarry by thy default, thy life shall go for his life: see 1 King. 20. 39 and Ezek. 3. 18. On the other side, is the soul Use 3. To save souls, a work of highest nature and worth. so precious? then the saving of a soul is one of the best and highest works of mercy, and shall receive the best reward: to shine as the stars in the firmament of heaven, Dan. 12. 3. How should this stir up the Ministers to diligence in preaching, so to feed and save souls? The gaining of one soul is above the gain of the world. Therefore as the Lords nurses be ever laying out your breasts, and afford the Lords children his own provision, in Anima eliam pess 〈…〉 a, melior optimo corpore. Aug. the word and sacraments: labour 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 soul. How should it excite Parents and Masters to tender the precious souls of their children and servants, to win them to God by instruction, counsel, prayer, example, every way helping them out of sin? The chief love and care should be set on that, which is most precious. But great is the sin of most men, who no more regard the souls of their children and servants, than if they had no souls at all. How should it stir up able men to set up and hold up the Ministry every where, according to their power, which is the highest work of mercy tending to save souls? Ordinarily rich men at their death give (if any thing) to hospitals, or works of charity to the poor. And these works of mercy to the bodies of men, being fruits of faith, are worthy evidences of the power of the Gospel, and shall not want their reward, Mat. 10. 42. But if any man would run at the best prize, and do a Si magn●e mercedis est à morte eripere carnem, quanquam mori●uram. cue 〈…〉 i est meati à morte animim liberare, in coelesti patria sine fine victuram? Greg. mor. 26. work of truest mercy, do it to men's souls, provide for their instruction, get them food for their souls, and the clothing of Christ's righteousness: this is the better part, (Luke 10. 42.) to show mercy to the more precious part: the saving of one soul is a more happy work than the provision of a thousand bodies: that must be done, and this not neglected. More: how careful should every Use 4. Be specially careful to save thy soul. one be for his own soul, which is here prized at so dear a rate? all other things of price we are chary of: for our bodies we are excessively careful, both to free them from annoyance, and supply them with abundance of good things: how much more would we do so for our souls, if we prized them above our bodies? but general is the folly of that fool in the Gospel, Luke 12. 20. who provided for every thing but his poor soul. Consider: even in this life the Si animam negligamus, nic corpus salvare poterimus. Non enim anima pro corpore, sed corpus pro anima factum est, etc. Chrys. de repar. lapsi. welfare of thy body depends on the good estate of thy soul: and if the soul be well provided for, and saved, the body is sure to be saved too. Remember the promise, Exod. 23. 25. If thou cleavest to the Lord, he shall bless thy bread and thy water, and take all sickness from the midst of thee. And the keeping of the words of wisdom is life to those that find them, and health to their flesh, Prov. 4. 22. Hence the godly in death were ever and only careful of their souls: as Steven (Act. 7. 59) Commended his soul into the hands of God: and Christ, himself, his spirit into the hands of his Father, (Luke 23. 46.) not mentioning their bodies: they knew one cure employed the other. Lastly, note the madness of Use 5. Madness to lose the soul for the world. men undervaluing their souls, and exchanging them for an handful of earth, when indeed the world cannot profit them after this loss. Once Adam and all his sons exchanged an innocent estate for a sinful abd miserable: and so it is still. And with the prodigal son, we forgo willingly our father's favour for harlots and harlotry, our father's house for a strange country, our father's bread for husks. What an extreme folly this is, appeareth thus: lay a man the wealth of a Kingdom, a Crown, and all the world in his hand for his life, he will not forgo it at any hand, but will readily say, what will all this do me good when I am dead? he is wise to esteem his life at an higher rate than the whole world, because all the world cannot recompense or make up his loss. But offer him a morsel of unjust gain, or a slight unlawful and stolen pleasure for his soul, he makes a present exchange: Ah silly man, whose soul is so small a moat in thine eye, which a thousand worlds of men and Angels could not redeem! God set it at the highest rate: and the devil would give a whole world for one soul: but thou countest it not worth any thing. Hell shall be filled with souls at a cheaper rate, than one soul can get to heaven by. So of the first meditation. The second is this: For a lost Doct. 2. No help for a soul once lost. soul there is no remedy nor recompense: all the world cannot redeem a lost soul: for a soul not yet quite lost, may be a recompense by the blood of Christ; but for a soul lost is no remedy nor ransom, no not in Christ himself. To conceive this, consider, 1 What is the estate of a lost 3. things to understand it. soul. 2 What it is, that being once lost makes it irrecoverable. 3 The worthlesnes and impotency of all earthly things to help it. For the first of these: see what goeth to the loss of a soul. I. The estate of a lost soul, what. 1. There is the loss of God's favour, fellowship, and presence; whose favour and presence is better than life: for with him is the 1. Psal. 63. 3. Well of life. And not that only, but the soul is thrust under Gods most heavy displeasure, and his hot wrath, which is a consuming fire. 2. The loss of Jesus Christ, and all the benefits of his redemption: and 2. so the soul is cut off from remission of sin, to which only Psal. 32. 1. 2. belongeth blessedness; from imputation of righteousness, which only entitleth to life; from the dignity of adoption, to which only belongs the inheritance; from the benefit of Christ's intercession, that he will not so much as pray for such. Now the soul lying without Christ, lieth under the whole rigour of the Moral Law, under the curse and sentence of condemnation and malediction, for provoking so high justice; and under the power of Satan, as a Jailor, holding the sinner unto execution in everlasting chains. 3. The lost soul hath lost the blessed presence of the Spirit of 3. God, which is the soul of the soul; and as the Sun to the world, so is he to the Elect for light and comfort. There is a loss of the Spirit in all his saving offices: his illumination, further than to make them unexcusable: his consolation and joy, having left them to eternal horror and heaviness: and his assistance of leading 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 laid under the whole power of their vain conversation, & under all the corruption of the present evil world, that they may eternally lie under as much power as guilt of sin. 4. There is the loss of heaven and happiness, and that eternally: 4. and not that only, but the sense of horrible torment, expressed in Scripture by unquenchable fire: Mat. 3. 12. which notes them infinitely miserable, in the eternity and durance of most exquisite torments: for their worm dyeth not, and their fire goeth not out, Esa. 66. 24. and they have no rest, but the smoke of their fire ascendeth continually, Rev. 14. 15. so as they Rev. 9 6. Ipsumesse, iis poena. shall seek death, but shall not find it: their very being is a punishment. Next, what is it, that makes II. What makes a lost soul irrecoverable. the soul, once lost, irrecoverable? 1. An invincible wicked and hard heart, settled upon sin, and sending out all cursed practices of 1. lying, swearing, despighting grace in the means and bringers, cruelty, injustice, vain confidence, and all manner of sin. They that do such things, are shut out of the kingdom of God, and of Christ, 1. Cor. 69. Gal. 5. 21. For such be wray themselves given up of God to a reprobate mind, calling Rom. 1. 28. Esa 5. 20. good evil, and darkness light; whose consciences are seared against 1. Tim. 4. 2. all goads and prickings of the word: no counsel or admonition toucheth them, nor troubleth 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 admonitions of Christ are lost upon him, nothing works upon him for reformation: and obstinate Pharaoh will be broken all to pieces, before the powerful ministry of Moses and Aaron can bend him. If we meet with such knotty pieces, on whom in vain we break many wedges; who, if Moses and Aaron were immediately sent with as many miracles as messages, or if Christ himself in person should persuade with them, yet still would remain obstinate, alas, what remedy? who can save a lost man? a man that will not be saved? A man that chooseth death, must dye: he will not live. 2. This also makes the lost 2. soul 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 do this (saith Ambrose) who sin voluntarily, without fear, not regarding the blood that was shed for them, nor fearing Christ the Judge who sometimes shed his blood for their redemption. This is to crucify Christ again daily to themselves, and to put him to death daily, Heb. 6. 6. who having died 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 3. Ministry hath been despited, his motions and knocks all rejected, himself grieved and banished. And now that he is driven out with despite, he never Heb. 10. 29 comes more, let that soul sink or swim: the Spirit of life is gone. 4. The day of mercy hath been despised, the season of grace hath 4. been slipped, the door of grace is now shut, a world of tears and sorrow cannot now quench the fire of wrath kindled against the sins, and souls: now the blessing is too late sought with tears: tears of horror and despair (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 Mat. 23. 37. her peace were then hid from her eyes, and afterward all her sorrow was too late. Next, see the worthlessness III. All unable to recover a lost soul, how and why. and impotency of all earthly things to recover a lost soul. First, in their ranks. Whatsoever is in the world, is reduced to one of these three heads (1. John 2. 16.) Lust of the flesh, voluptuousness, 1. pleasures; wherein if there be any excellency, the brute beasts led with sensuality enjoy it above men; for they enjoy their appetite without all restraint and check, 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, abound in these: beside, the Scripture calls them shadows, lies, thick clay, uncertain and deceivable riches. And pride of life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epict. c. 1. & 2. honour, ambition, preferment, estimation of men; which are so much the more worthless, because they depend upon other men's breath and opinion: beside, the whole world is witness to the levity and inconstancy of them. And can these things, so vain in themselves, recover so infinite a loss? Secondly, see them in their 2. Anima ●re●iosior est corpore, & omni possessione, & omnibus aliis bonis. Arist. pol. 7. properties. As they are vain in themselves, so are they not ours, but some from parents as inheritances, some from Princes as honours, some from people as praise, name, reputation, and all in other men's power so long as they will confer or retain them. But our souls are properly ours: as also our sins: and no man can redeem the soul of his brother, Psal. 49. 7. Again, they are changeable and temporary. For wealth, a man may out live a world of it, and dye a beggar. men's favours are no inheritance. Beauty will not stand before one fit of sickness: nor strength the shake of one ague. One snuff of a candle may suddenly overmaster the greatest estate: and the greatest pleasures are but for a season. Heb. 11. 25. Whereas the soul and faculties of it are immortal, and capable of eternal weal or wo. Thirdly, that which must ransom 3. What goes to the ransom of a soul: in 3. things. the soul, must appease the infinite wrath of God; which all finite creatures are not able to do: Pro. 11. 4. they avail not in the day of wrath. Only the blood of Christ is a plenary expiation. Again, that which must ransom a soul, must buy back the sentence, and procure a righteousness answerable to the law: but the whole world cannot do that: only Christ frees from the sentence of condemnation, and his blood only obtains for us better conditions by virtue of a new covenant, than the law affords us. Lastly, that which ransoms a soul, must help us out of corruption, pull us out of the power of Satan, keep the soul from hell, and invest us into life and immortality: But a world of world's cannot do the least of all these: and therefore can be no proportional recompense for a lost soul. Fourthly, all the world cannot 4. offer a recompense to God, of any thing which is not his own: whereas our ransom must be of a thing undue, an offering above that the law requireth, a freewill offering: so that no sinner can offer a ransom of sin. And by all this it appeareth, that the whole world cannot afford a recompense for one lost soul. Which serves to condemn the extreme blasphemy of the Use 1. Confutation of Papists. Romish Church, teaching that masses, pardons, indulgences, satisfactions, humane merits & pilgrimages, and a thousand such toys can become a recompense for a lost soul: whereas no man nor Angel can become a recompense for a lost soul, it is too great a price to pay, the person must be no less than GOD and man: 1 Pet. 1. 18. Ye are not redeemed with corruptible things. 2. Let such rich men, as to 2. How to be affected to the world so worthless. whom our Lord directeth this speech, consider of their woeful 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 them, yea they rather plunge them into the pit than help them out; as a wedg of gold helps more to drown a man that is cast into the sea, than 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 3. Be humbled for so great loss, or hazard. imports the extreme misery into which we have plunged ourselves by sin: we have lost our souls, and cast them into so ruinous a condition, as the whole world is not sufficient to ransom them. The greatness and desperateness of the cure amplifies the greatness 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 soul. It must be an infinite ruin and breach, the repair whereof must be of such infinite value and sufficiency. 4. It calls us to behold the excellency of Christ, and fix our 4. Admire Christ the redeemer of souls. eyes upon the wonderful virtue of his precious blood, which did redeem our lost souls, when all corruptible things in the world could not. How should it excite us to love him, and admire his goodness? and raise the price of grace, which is beyond all treasures? yea and teach us to esteem the rebukes of Christ greater riches than the treasures of Egypt? Paul would be Heb. 11. 26. Phil. 39 10. set down a nothing in himself, that he might find the virtue of Christ his death and resurrection: the worth and value whereof is beyond the worth of many worlds; even so far as infinite is beyond finite, which holds no comparison. Lastly, it may raise in us the true valuation and respect of our 5. Be the more careful to save souls, thine own & others. own souls. Is the soul at such a rate, as being lost a whole world cannot redeem it? what an extreme madness than is it, for men so to live as if they had no souls? or if they have, they are but as salt to keep their bodies sweet: void of all care, either to keep or save them: never an horse or hog about their houses, but their lives are more regarded than their precious souls. Certainly there is nothing of price, no pearls, no grace, nothing worthy of care, where men are so careless. Let us be exhorted to look better to our souls, than to lose them for any baits which the devil or the world lays in our way. Prise them above all the world, as Christ doth. Be serious in the saving of thy soul, above the winning of the world. Use the ordinary means diligently. Get the Spirit of faith, love, prayer, etc. which are utterly contemned by the most, & too much neglected by the best. And with thine own soul pity and prise the souls of others, especially such as are committed to thee, as a Pastor, as a Parent, as a Master: lose them not for want of instruction: esteem the souls of thy wife & children, precious things: bring them to the means of salvation: teach them, pray for them, help them out of danger of perdition: if by thy default one soul be lost, all the world cannot make up the loss, either to thee or to that person. Verse 27. For the Son of man shall come in the glory of his Father, with his Angels, and then shall he give to every man according to his deeds. OUr Saviour having enforced 3. Argu 〈…〉 nt: from 〈◊〉 last judgement. his doctrine of selfe-deniall by two strong arguments already, the inevitable danger of failing herein, and the unprofitableness of that unhappy match of winning the world with the loss of the soul; in these words addeth another, of no less force than the former, drawn from the consideration of the last judgement, wherein all those his sayings shall be fully accomplished: for, howsoever he was now abased, and rejected, as not worth the following and owning, yet the time cometh that he will come in the glory of his Father, attended with his most glorious Angels, and then shall he give to every man according to his works, that is to say, to the wicked, who for avoiding the cross & peril have rejected him, and the profession of his Gospel, eternal perdition; but to the godly, who have persisted in the constant confession of his Name (according to their works) life eternal. This application of these words to the former matter, is the true connexion of them: wherein consider five things, 1. The person that must come, the Son of man. 5. things to be expounded. 2. The action of coming, shall come. 3. The manner of coming, in the glory of his Father. 4. His attendants, with his Angels. 5. The end of coming, to give to every man according to his deeds. For the first. The person that 1. must come, is the Son of man: which title is used in the Scripture, either commonly, or singularly. In the former sense, for any common man borne of another Christ called the son of man, how. Job 25. 6. How much more the Son of man, which is but a worm? In the latter it is taken for the eternal Son of God, being made man: Matt. 8. 20. the Son of man hath not where to lay his head. For by the son of man is meant here whole Christ, by an ordinary figure, whereby that which belongeth to one nature, is ascribed to the whole person: so in Mat. 9 6. the son of man hath power to remit sins: which power agrees not to Christ as the son of man, or in respect of his humane nature, but in respect of the eternal Person, as he is God: for, 〈◊〉 sup 〈…〉 ti. ●ohn. 3. 13. who can forgive sins but God only? Beside, Christ while he was in the world, said, that the son of man came down from heaven, & is in heaven; which then could not be in regard of his humane nature, but of his divine. Nay, by this title our Text must needs understand whole Christ, God and man, the Son of God, and the Son of man: for though his speech express him the Son of man, yet the action here refeired unto him (to be the just Judge of all the world) proclaims him to be the Son of God: and, he is indeed the Son of man, but coming in the glory of his Father. Quest. But why doth Christ ordinarily, speaking of himself, call himself the son of man? he might have said, the Son of God shall come in the glory of his Father: which might seem to have added more weight to his words. Answ. Yet he useth the other title, 1. In respect of himself. To Why called ordinarily the Son of man. note that he was a true man: being not only a man, but the son of man: that borne man, having flesh and blood no where else but from man. And herein this second Adam was opposed to the first, who was a man, but not the son of man: for he was the Son of God by creation, Luke 3. 38. The first Adam was framed of the earth, and so was made a man, but not the Son of man: the second Adam took flesh of the Virgin, and so was not only man, but the Son of man also. Again, it implies that he was a weak and frail man, as the Hebrew phrase soundeth: Psal. 8. 5. Lord what is man or the son of man, that thou shouldest respect him? being so base and vile. Esay 51. 12. Who art thou that fearest a mortal man? or the son of man, that is, a weak and frail creature. And hereto serves that distinction among the Hebrews, of filii viri, and filii hominis: Beni●sh, noteth men in excellency, eminency, dignity, and authority: Beni-adam, obscure persons, and men of common and low condition. In the same sense Ezekiel, because he was astonished and thrown down by a glorious vision (Chap. 1.) was so often afterward called son of man, and bid to stand up on his feet. As if the Lord had said, Ezeki cl, I know thou art a son of man, a weak man, not able to behold the brightness of such Majesty; but gather thyself, be of good cheer, and stand on thy feet. And thus Christ the son of man, takes on him our frailties and weaknesses; undertook an abject, low and base condition, and appeared in the form of a servant, in his nativity, life, and death; in all our baseness like unto us, sin only excepted. Yea and more, in this very phrase he impropriateth our misery to himself, that as all sons of men are base and miserable, yet of all sons of men none was ever so abased as he was; no sorrow was ever like his, no not all the misery of all sons of men was comparable to his: and therefore he doth after a sort appropriate this title to himself. 2. In respect of his hearers, and men's judgement, who commonly 2. esteemed him no other, and rose no higher in their judgement of him, than of a mere man, though perhaps a great and holy man. He would tender the weakness of his hearers: for scarce the Disciples themselves after a great while could come to acknowledge the Majesty of the Son of God, in this son of man: and therefore he speaks of himself, as they are able to conceive him, more intending their instruction, than his own reputation. 3. In respect of the argument. 3. 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 son of man in the clouds of heaven. 2. To show, that as he showed himself in the nature of man to be judged on earth, so he would show himself in a visible manner a Judge from heaven: for it is meet, that the Judge of all should be seen of all: In regard of which manner of judging the Son only shall judge, although the Father and the holy Ghost judge also, but after another manner. Ob. Christ was as a son of man, Dan. 7. and Revel. 14. 14. I saw upon the cloulds one sitting as the son of man: therefore Christ is not, but only like the son of man. So Phil. 2. 7. He took upon him the form of a servant, and was made like a man. Answ. For the two former places, Christ was seen figuratively 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 after he was incarnate & ascended, being by S. John seen in vision, he is said to be 〈◊〉 the son of man, for that he was not seen of either in substance, but in figure only. For the place in the Philippians, well answers M. Calvin, Saint Non loquitur de essentia humane naturae, sed des 〈…〉. Paul speaks not of the essence of his humane nature, but of his state; he came a true man, but in a lowly state and condition, even the base condition of a servant. Note here, how our Lord doth Observ. willingly acknowledge the humility and baseness of his humanity, Christ contented with mean titles. & speaketh lowly of himself in such an argument as wherein he shall show his greatest glory. He might have styled himself the Son of God, as he was, not only as God by eternal generation, but also as man; though not by creation as Adam, nor by adoption, as the believing sons of Adam, yet by personal union of the Deity with the humane nature. Or if he would by his form of speech make us know, that he is in his humanity visibly to come, and be seen the son of man, yet he might have used a more royal title, as that he was the son of David, or the son of Kings. But this base title for the time of his abasement best pleased him: 1. Because he was to be a pattern And why? 1. of humility and low linesse of mind. His example was to be our rule, his action our instruction. 2. His office and calling was 2. not to be served, but to serve; nor to seek to raise himself in the world, but to raise our estate. He must abase himself, and make himself of no reputation, to take our nature and sins upon him. He hid for a time the glory and divine Majesty of his person. He avoided often the applause and fame of men, for that he sought not the honour of men. He refused preferments offered upon bad terms, both by Satan who promised him all the glory of all Mat. 4. 8. the Kingdoms of the world: and by men who would have made him a king. He suppressed Joh. 6. 15. his own praises, Joh. 5. 34. 41. In a word, his whole life was devoted to profit and help others, with neglect of himself. Now let the same mind be in Use. Phil. 2. 5. you that was in Christ Jesus. Get humility into the mind, the seat most proper for it, and then it will outwardly appear in speeches and behaviours. Get the same mind; not the same measure or degree of humility: for no creature can fall from such height as our Lord did. But, whosoever will be chief of all, let him be servant of all: for so was Christ. The primacy of a servant and Disciple of Christ is, to be servant to all God's Saints. Not that Christianity brings in disorder or confusion, or doth not observe this distinction of place, gifts, and condition, in Church or commonwealth: for Saints, as Stars, differ in glory: But to show, that the highest place and advancement in the kingdom of Christ must express humility of mind, and a willingness to lay hands under the feet of the least and lowest of the Saints, for their good. Now let us try ourselves a little. 1. Christ's humble mind makes A trial whether we be humble of mind as Christ. 1. him speak lowly of himself, and call himself ordinarily the son of man, being the Son of God. But how do we boast ourselves, that every man shall know what we are, if we be borne of a little higher stock than ordinary, if we have a little more knowledge, or wealth, or honour, or friends, than other men? Alas, what would we do if we had Deity and heavenly glory to stand upon? Christ might have stood on his royal descent, on his high birth, on his wealth, being Lord of heaven and earth, and heir of all things. But he emptied himself, and brought himself almost to nothing: that his example might pluck down our topsails, and we learn to deck ourselves with lowliness of mind. 2. Christ's humility made him bear the infirmities of others, and seek the things of others more than his own life: Yea though, when he became man, he ceased not to be God, yet he comes to his enemies, seeks reconciliation with them, stoops to help them, and save them with loss of his life. Now if he be our root, why draw we not virtue from him? if we be implanted into him, why grow we not up in all things in him? Where is our charity and compassion to our brethren? yet he was compassionate to his enemies. When do we empty ourselves, to go to our enemies, and to seek reconciliation? nay we can reject it, and live in rancour, hatred, malice, and contentions, years and ages almost, more like Scythians and Barbarians, than Christians. 3. Christ cast himself under 3. all men, to do good unto all. But where is our submitting one to another, and that better esteeming of every one, than of ourselves? no: we stand on our turret, and full height, and what should I yield to him? etc. Oh how many good lessons are lost, and abuses unreformed, and godly motions or duties stopped and crossed! why? because such and such move it, and like of it: and, rather than please their humours, let all things run to ruin and wrack. Did Christ so? no: had he stood on his height and reputation, and been so stout against thee, as thou art to his Ministers and members, thou hadst ere this been in the bottomless pit of hell. What had become of thee, that wilt bear no infirmity in thy brethren, if he had not stooped to bear all thine? what had been thy lot, who wilt show no mercy nor bowels of love in the distresses of the Saints? thou passest by, as the Priest and Levite: 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 been? 4. As Christ by his speeches 4. declared himself the son of man, but by his works the Son of God: so must we be lowly in our speeches, but let our works testify we are the sons and daughters of God, expressing his virtues, and shining as lights in the midst of a crooked generation. So of the first thing in these words. The second is the action of II. Christ comes in spirit and person. 1. coming, shall come. Christ cometh to us either in spirit, or in person. In spirit he comes, 1. in the Ministry, to win and persuade us to come to him: thus he went and preached in Noah's time, to the spirits now in prison, 1 Pet. 3. 19 2. In some special manifestation of his presence, in mercy or judgement. The former when he meets us with comfort, strength, and increase of any grace: Joh. 14. 18. I will not leave you comfortless, but will come unto you: & vers. 23. My father will love him, and we 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 ways, 2. in carnem, and in carne, first into flesh, afterward in flesh; first in humility, then in glory; first in his incarnation, at his first appearing, the other in his glorious return at the last day; the former to be judged, the latter to judge all flesh, and all things done in the flesh, good and evil. Of this latter he speaks here: Where consider 1. Whence he cometh. 2. Whither. 3. When. For the first, He cometh from 1. He comes from heaven, and why. heaven: 1 Thess. 4. 16. The Lord himself shall descend from heaven, that is, the third and highest heaven. And why? 1. Because it was (according to God's decree) foretold, not only 1. by the Prophets, as Judas 14. in the ancient prophecy of Enoch: but also by Christ himself, Mat. 26. 64. Hereafter ye shall see the son of man come in the clouds of heaven. 2. That was the place whither 2. he ascended, and from thence he must descend: as Act. 1. 11. Ye men of Galilee, why stand ye gazing into heaven? this Jesus which is taken from you into heaven, shall so come as ye have seen him go into heaven. 3. It is meet that Christ should 3. come from heaven to judge, because it is not meet that wicked men and Angels should come thither to him, although to receive their sentence; for that holy City can admit no unclean thing, Rev. 21. 27. 4. As it is in earthly judgements, 4. so must it be in this great Assize, which must be held, and the judgement set up in the same country, or about the place where the facts and crimes to be judged were committed. But whither shall he come? Some think into the valley of 2 Whither CHRIST comes to judgement. Jehosaphat, which lieth situate between mount Zion, and mount Olivet, near Jerusalem: so called from the noble victory, which God gave Jehosaphat over the enemies of the Church: for which they allege, 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 allegorical and typical prophecies are not to be expounded according to the letter, but according to the type and similitude; which seems to be this: As that valley of Engeddi (called the valley 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 probably conceived, that the judgement-seat shall be set up in some place near Jerusalem, both to increase the terror of the judgement, and the glory of Christ, to sit there as Judge where himself was judged. But to conclude it as a resolved opinion, is rash and ungrounded. Others think it shall be upon the earth, that the sentence may be given where the facts have been committed, that Christ may show himself a Conqueror where the combat was, and justly condemn others where himself was unjustly condemned. And sundry things of the Father's sound hereunto. But in vain should we seek a reason of that, which whether itself shall be, is altogether unknown. If the Scriptures had said it should be on earth, than the reasons were good. But, wherever it is, the wicked shall look on him whom they have pierced. Zech. 12. 10. Rev. 1. 7. The Apostle seems to settle the place of judgement in the air, 1 Thess. 4. 17. the elect shall be caught up to meet the Lord in the air. And as he was carried up in a cloud, so the Scripture saith he shall come in the clouds of heaven. So as it is most probable, where we shall meet him, the judgement shall be, namely, in the clouds of the air near the earth: where the devils shall be conquered and sentenced in the very place, where they have ruled all this while as Princes. But whether over mount Olivet whence he ascended, or above the valley of Jehosaphat, or the City of Jerusalem, were folly to define, seeing God's wisdom hath not clearly determined. The conclusion is, that the Judge is of power and wisdom to set up the throne of his glory, wheresoever himself thinketh most fit. 3. When he will come thereto. But when shall he come? In the end of the world. But the 3. When he will come thereto. particular age, year, or day is not known to man or Angel: Mark. 13. 32. Of that day and hour knoweth no man, nor the Angels of The time unknown for six reasons. heaven, no nor the Son himself, but the Father only: because, 1. the end of the world is fit to be known to him only, who only 1. knew a fit time for the beginning of it: 2. this secret is none 2. of them which Christ had heard from his Father; for than had he revealed it to the Apostles, and so to the Church. Neither, 3. was 3. it among them which the Spirit (promised and sent) revealed or taught the Apostles, who yet were led by him into all necessary truth, Joh. 16. 13. 4. Christ 4. must come as a thief in the night, and as in the days of Noah, when men knew nothing: which could not be, if the time were known. 5. Of what validity 5. were all those exhortations, to watch and be wary, because we know not the hour, unless the time were concealed? Mat. 24. 42. 44. 6. Many are the 6. reasons, why God would not have us to know it: as, not knowing the set hour we may Ideò la●et unus dies, ut observentur omnes. be prepared every hour: our faith and patience may be exercised, and our hope upheld, not limiting the Lord to times and seasons which are in his own power. The greater hath been the sin and folly of many learned men, Opinions of the time of old and of late, who have set their wits so childishly to play in so serious a business. Augustine De Civ. Dei l. 10. cap. 35. relates, that many about his time defined the day of the Lords coming; some to an hundred, some five hundred, some to a thousand years after his ascension. Since that time, Joachimus Abbas, who set the year 1258. Arnoldus de villa, nova, the year 1345. Michael Stiphelius, Saint Luke's day in the year 1533. Cyprian's Leovitius Italus, the year 1583. Johannes Regiomontanus, the year 1588. Adelbertus' Thermopedius, the year 1599 and third of April: Nicolaus Cusanus, the year 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 forborn that curiosity in this computation, wherein I think they ungroundedly troubled themselves, and many others. The most I have named, carry already the chastisement of their temereity, and have reaped only the scorn of their error: that we by them might learn to be wise to sobriety, Rom. 12. 3. and not seek to know or make known that which the Angels, and Christ himself was content to be ignorant of. But though Christ knew it not Ob. then as man, being for our sakes ignorant of many things which he was not bound to know, as of this day, and the time of figs, etc. yet now he knoweth it, and so it may now be communicated to the Angels and blessed spirits: and why then may it not be revealed to the Church? True it is, that Christ now Ans. glorified hath laid down all infirmities, and knows both the day and hour, and in this his exalted estate is ignorant of none of the works of God, which have been, are, or shall be, his Deity enlightening his humane soul. 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 be communicated to the principal members, they should be in the same degree of glory with the head; which they are not capable of. The King revealeth not every thing to the priule Council, but holds distance from them. And to say they must needs see every thing in him, as in a glass, because they see him that seeth every thing, it is vain, and fails even in a corruptible creature: for he that sees the Sun, doth not see by that sight all that the Sun by his beams beholdeth. Others think the day uncertain, but the hour of an uncertain day certain: namely, that Christ will come the same hour to judge, that he rose again in: as Rabanus and Lactantius. But with as little reason: if I should say, he may come the same hour that he ascended, or shall come to judge at the same hour that he was judged of men, I shall speak as probably: yet I know not: no more do they. 1 Thes. 5. 2. Of the same strength is their conceit, who say he must come in the night, because he shall come as a thief in the night, and because the Egyptians were destroyed at midnight. Yet know they not, whether the Master will come at midnight, or in the Mark. 13. 35. 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 children for ever, Deut. 29. 29. Now if Christ must come Use 1. Against Consubstantiation & Transubstantiation from heaven, than he is now in heaven, and his body not every where, as Ubiquitaries teach; nor yet substantial under the forms of bread and wine, as Papists. That which is every where, cannot come from one place to another. And Christ comes not in bodily presence from heaven, but visibly, whether we consider his first coming, or his second. As for any other invisible presence of his body, such as they say is in the Sacrament, the Scripture knows none. And whereas they fly to a miracle, let them give us instance of a miracle in the Scripture, which was not visible, and whereof the senses might not be judges. This also serves to terrify wicked men from sin. Christ comes 2. from heaven to revenge sin and sinners: and coming from heaven to do 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 danger were the less, and the fear not so great: But the mighty God comes from heaven to do it, etc. Great men may stand upon their power and privileges, and often by wealth and friends make their party good against earthly revenge: but when Christ shall show himself from heaven, the great work of God's justice shall be done to purpose. And, if Christ come from heaven, we must look for him thence, 3. yea and long for him: Phil. 3. ●0. Our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ. The Rev. 22. 17. 2 Tim. 4. 8. bride saith, Come: and the Saints are described to be such, as look for his appearing. A loving wife cannot but look for, and long for the return of her husband from a far country. A careful servant will look after his Master through the casements, and expecting his return will make all things ready. If the bridegroom be coming, let the bride deck herself, as Rebecca espying Isaac Gen. 24. 65. a far off. As Joshua exhorted Israel, chap. 3. 5. be sanctified: for to morrow the Lord will work wonderful things, and lead you through Jordan into the land of Canaan: so our Joshua commands us to be sanctified, because the Lord in that day from heaven will do wonders in leading us to heavenly Canaan. Lastly, if Christ be coming from heaven, meet him in the way. 4. Meet Christ coming from heaven, how. 1. 1. Meet him in his Ordinances: as the ancient Believers, who waited for his coming in the flesh, were ever found in the Temple. A loving spouse will enjoy her husband as much as she can, in his long absence: if she can hear of him, or receive a letter from him, or a token, she is glad she hath something of him: yea her love will make her meet him afar off, as far as she can see him, as the father of the prodigal, 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 pawns and pledges, etc. 2. Meet him with thy affections, 2. prayers, and wishes after him: send thy prayers and holy requests daily, as presents unto him. 3. Meet him in heavenly conversation. 3. He cometh from heaven the first and second time, to draw thee thither: and shall he not by all this pains gain thy heart, affection, and conversation, Rules of an heavenly life. from earthliness to heavenly-mindedness? Begin heavenly life here. First, spend thy life in cheerful 1. praises: keep a perpetual Sabbath. Secondly, enjoy God above all means, and in all means: 2. he is all now, as well as hereafter. Thirdly, walk by the 3. Charter of heaven: the law of righteousness must be the rule of all, and weights to weigh all, in and out. Fourthly, wait still for further perfection of glory: stay 4. not in first fruits. In the glory of his Father. III. Christ's second coming shall be glorious. Here is the manner of Christ's second coming: wherein it is opposed to the first: there he covered and vailed his glory, but now he will reveal and display it, above the shining of a world of Suns. Where consider three things, and then the Uses: 1. Why he calleth it the glory 3. Things in that glory. of his Father. 2. Whether it be not his own glory. 3. Wherein this glory consisteth. 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. Why called the glory of God the Father. Father and himself with the blessed Spirit. 2. Because the Father is the fountain, as of the deity, so also of this divine glory, wherewith he hath crowned his Son. Thence he 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 be taken up into glory, 1 Tim. 3. 16. namely, by his Father: for we must conceive God not only glorious by his nature, in himself, but the fountain also of all that glorious life and motion 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 Son glorified, and we ought also to glorify. But was not this glory Christ's 2. Whether it be not Christ's own glory. own, in which he shall appear? Answ. Yes: for, consider him as the Son of God, he was of equal glory with his Father in all eternity: Joh. 17. 5. Glorify me with thine own self, with the glory which I had with thee before the world was: And his incarnation abated nothing of that glory. And, consider him as the son of man, and mediator, 1. he is worthy of all glory by the desert and merit of obedience, Rev. 4. 11. insomuch that he pleadeth with his Father for his glorification, because he had glorified him on earth, Joh. 17. 4. 5. 2. All glory is due unto him as the son of 2. man, by the donation of his Father. Mat. 28. 18. All power is given unto me in heaven and in earth: So as it is Christ's own glory, as the son of man; as that is a man's own, which is given him. Therefore in Mat. 25. 31. the phrase is changed: Christ challengeth it to be his own glory: when the son of man cometh in his glory. But yet in speaking of himself, as on the one hand he advanceth that great majesty he shall appear in, so on the other he forgetteth not to refer all that glory to his Father: which may be a glass held before All our glory must still be referred to the glory of God. our eyes, that when we speak of ourselves, or any endowment or gift belonging to ourselves, we so speak of it and so use it, as still our eye be fixed on God's glory, from whom and for whom we have received it. When Christ shall appear in such glory as never creature was capable of, nor can be, then shall ●e most of all advance the glory of his Father. But contrarily, when God most honours some men, they most forget his honour: so they may advance themselves, they little care how his glory be trodden under foot. Happy is that man, who is so faithful in these small things, as that the Lord shall be then occasioned to trust him with much. But wherein shall this glory appear? Partly in his person, partly in ●is office: both for preparation, 3. Wherein Christ's glory at the last day consisteth. 1. execution. 1. In his person he shall be advanced above all the glory of all ●he Judges and Princes of the earth; whether we consider his divine nature or humane. For the former: he shall be manifest to be the mighty God: for howsoever he shall exercise his judiciary power visibly, and appear the son of man, yet shall he be mightily declared to be the Son of God; in that the personal union of his two natures shall shine out as the Sun in his strength, which before was vailed and obscured. And for his humane nature, he shall be therein exalted in glory as the head of his Church; that even his glorious body shall carry such majesty with it, and be seen in such admirable brightness, as that the sun which dazelleth our eyes, can scarce resemble it. For if the just shall shine in the glory which shall obscure Mat. 13. 43. the Sun in the Firmament, how shall their justifier shine in glory? And if his Attendants shall be so glorious, as no man is able to behold the glory of the least of — Velut inter ign●s Luna min●res. them, what and how glorious must he be, who shall so far surpass them all put together, as the Sun doth the lesser stars in brightness? 2. If we consider his high office, 2. we shall behold him as the just Judge of all the world, clothed with all the robes of glory and majesty; such as shall well suit with the throne of his glory, and such as shall fit him to the great work in hand. How glorious and magnificent was the giving of the Law? and how solemn the preparation? the earth shook, the mountains trembled, the Lord came down in fire, and out of thunderings, lightnings, and a thick cloud sounded his trumpet so loud, as all the people trembled and shaken, 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 himself said, I quake and fear. Heb. 12. 21. But when the Lord Jesus shall show himself from heaven to judge the transgression of that law, his glory shall not only shake mount Sinai, but the whole frame of heaven and earth all to pieces: when fire shall not compass one mountain, but the whole world shall be set on a light fire: when the last trumpet shall sound, and not only the living shall hear it as then, but the dead and all that are in the graves: Joh. 5. 28. when the Lord of glory with one shout shall not raise one man, as Lazarus, but all that ever have been dead, from the first man to the last which he shall find standing on the earth. But to behold more specially Glorious preparation of this Judge. the particular robes and rays of glory, wherewith the Judge is prepared to the judgement: 1. He shall come armed with 1. an infinite power and dominion over all creatures, which shall be acknowledged by them all: the Angels shall all observe and attend it: the heavens, and earth, and all elements shall be dissolved 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. He shall come furnished 2. with a glorious and unconceivable Omniscience, to which nothing shall be hid or covered: he shall reveal all counsels of hearts, and all secret contrivances never so long hid. All things are naked to Heb. 4. 13. him, with whom we have to do: for to him the day and darkness Ps. 139. 12. are alike: there can be no concealment of things from this allfeeing Judge. 3. He shall come covered 3. with divine justice as a robe, which shall confound all the enemies of his glory: Jer. 2. 16. as a thief 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 process or final sentence, unless any man's power or policy were above his. 4. He shall come prepared 4. Divers sorts of evidences. with glorious evidence and testimony against all wicked men for their conviction; that they shall not be able to implead the justice of the Judge or judgement. For, First, he shall have evidence and witness in their own consciences, 1. which shall then accuse them to the Judge, and their own confessions shall be as a thousand witnesses. Therefore (saith Augustine) Dost thou fear Judicium times? corrige conscientim. the last judgement? rectify thy conscience, and all shall be well. Secondly, he shall command 2. the creatures and elements abused by their sins, to give in evidence against them: Job 20. 27. The heavens shall reveal their wickedness, and the earth shall rise up against them: all creatures shall serve their Lord. Thirdly, the good Angels whom 3. Incentores in culpis: tortores in poenis Greg. they have in their kind grieved and driven away from them by their sin, shall witness against them. And the wicked Angels who were first in tempting, shall then be first in accusing, and first in tormenting. Fourthly, the Scriptures of God against which they have 4. sinned, yea the word of mercy, the offer of mercies, their abuse of mercies, the resisting of means of grace and mercy, all shall witness against them; not so much to inform the Judge, as to convince themselves, and promote justice. Fiftly, all their sins shall witness 5. against their authors and patroness. Every iniquity hath his secret and still voice, saith Gregory: Omnis iniquitas secretas suas voces habet. Greg. but than it shall have a loud voice. Blood shall cry, and the voice of it ring between heaven and earth. Oppression shall cry, usury shall cry, the wages of hirelings and labourers shall cry in the own conscience. It cries now, and thy conscience, if thou hast any, tells thee of thy wickedness in defrauding Gods servants, his Ministers, and Christ's members of their right: but the voice will not be now heard: but than it will be heard, and thou shalt hear it; and thy gold and silver, and the rust of them shall cry against thee, and never be still till they have cried thee down into the pit, as Jam. 5. 3. 4. Sixtly, if all other conviction 6. and witness should fail, there is one more that will be a sure and infallible witness, and that is God himself: Mal. 3. 5. who can abide the day of his coming? for behold, I will be a swift witness against sorcerers, adulterers, false swearers, and all that fear not the Lord. Thus the Judge is gloriously The execution likewise glorious. prepared. And he shall be as glorious in execution, as in preparation. For in passing a righteous sentence, and irrevocable, he shall shine in surpassing glory, both in respect of the wicked, godly. 1. Upon all the ungodly he shall 1. get himself a greater name, than ever he did upon Pharaoh; when all the wicked Princes and people that ever lived, shall be cited and assembled in the twinkling of an eye, before his Tribunal, and in terror of his presence shall fly Rev. 6. 16. to the hills and mountains to hide themselves; yea when all the powers and gates of hell, all wicked 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, he 2. shall be marvellous at that day, 1. to the Saints 2. in the Saints. 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 created nature is capable of. But in the Saints also he shall be marvellous: 2. Thess. 1. 10. for when Christ who is our life, shall appear, we also shall appear with him in glory, Col. 3. 4. First, the members shall partake of the glory of the Head, that the Head may be exalted in the glory of the members. Secondly, the Saints shall admire, not only his glory in himself, but in themselves. How admirable will it be to see themselves, who were in the world accounted the out-sweeping, and driven out of the world with obloquy, contempt, fire and sword, yea who were but even now dust and ashes, newly crept out of the grave and rottenness, so suddenly to attain that fullness of the glory of Christ, in their souls and bodies! In their souls, such a wonderful perfection of God's image, such deep knowledge of the secrets of heaven and earth, such conformity in their wills unto God, clothed with such righteousness as God in his presence-chamber is delighted to behold. And their whole bodies changed, and arrayed with immortality, incorruption, and made spiritual bodies like the glorious body of Jesus Christ. And the whole man filled Phil. 3. 21. with rivers of pleasures at Gods right hand, and swallowed up with that happiness which eye hath not seen, nor ever entered 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 Use 1. Christ's patience to be noted, who suffers his glory to be so long hid. Christ, who for his Elects sake is contented so long to be hid, and not show himself in his glory till the end of the world; nay, not only suffers his glory to be vailed, but trampled on by the wicked. For, 1. Now the heavens are as a curtain between him and us, 1. which then shall be 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 2. out of mind; not known, nor believed among the wicked, who despise his patience because he showeth not himself in terror. 3. Neither is he so beloved or 3. admired of his Saints, as he should, while he seems to shut up and hide himself from their miseries and sufferings, as one not well knowing or weighing them: And if he did not preserve a grain of faith in their hearts, to make things absent to be present, his delays would quite dishearten them. But yet Christ will not always One day it Pla〈…〉 l be su 〈…〉 revealed. neglect his own glory, nor will ever be robbed of it: a day comes, wherein he shall appear in surpassing glory. 1. In himself: not only by that external 1. and accidental glory of his attendance, and most powerful manner of appearing, but by that internal and personal glory whereby he 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 Sun, 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 own, but his Lords: but Christ shall appear in his own glory. 2. His glory shall shine out unto 2. 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 Lazarus. Gathering them to himself, as the Eagles to a dead body. Losing them eternally from all bands of sin and corruption. Investing them in soul and body with his own glory. And glorifying himself (as never before) not as head of the Church, but in his whole body: for some of his own glory was wanting, till his spouse be perfectly glorified. 3. His glory shall shine out 3. 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 Pharaoh, putting forth his power in their final destruction. Again, let this be a ground of patience and contentedness, if Use 2. In obscutitie be yet patient. we also be despised, if our glory and worth be hid, and appear not in the world till that day. Shall Christ our Lord be content to be abused and despised now in his glory, till that day, and shall the servants be above their Master? 1. Look upon the Lord's condition: 1. if we suffer together, we shell reign together: and if Christ cannot expect the crown before the Cross, no more may we. 2. Look on thy condition: 2. thou art a stranger here, among strangers who know not thy birth from heaven, nor thy parents: they know not God thy father, nor his image on thee, nor thy mother the Church, and spouse of Christ; nor thy worth through Christ's worthiness, nor thy inheritance and expectation. Be content therefore as a stranger, in this strange country, with strange and coarse usage: only let it make thee love thy own country so much the better, and hie thee home where thou mayest expect better. 3. It is great reason, that Christ's glory should appear before 3. ours: the members shall show their glory, when their head doth: for their glory depends upon his: Col. 3. 4. We know that when Christ our life doth appear, we shall also appear with him in glory: but now his glory is hid, and must ours appear? In the winter all the sap, life and fruit is hid in the root, and then the tree appears not what it is: but the summer comes, and all that was within, appear: so in this our winter, though now we be the sons of God, yet it appears not what we are; but when Christ shall appear, we shall be like him, 1 Joh. 3. 1. 2. Ob▪ But are we not now like him? Ans. Yes, there is now a likeness between the head and members: the branches must have the same life, sap, and greenness in some proportion to the root: the spouse is now suitable to her husband. But, first, this is a likeness in grace, that is a likeness in glory: secondly, this is in part and imperfection, that in perfection and fullness: thirdly, this is obscure and veiled, but that manifest, and revealed to men and Angels. Wait then, and wish for this Use 3. Vaite and ●ish for ●he appea 〈…〉 nce of ●is glory. 〈◊〉 1. 2. day of the revelation of Christ's glory, and of thine in his: for, 1. Christ shall come the second time to the salvation of those that wait for him, Heb. 9 21. 2. Love to Christ thy head now in a far country will make thee long after him: Come saith the spouse, Oh that I might come to a sight of him whom my soul loveth. This must whet thy desire, that Christ's glory may shine in that day, yea and enlarged in thy own glory. 3. Hast thou received the first 3. fruits of glory? then thou canst not but long for the full harvest: Rom. 8. 23. We that have received the first fruits, sigh in ourselves, waiting for the adoption, even the redemption of our bodies. 4. Never was there so happy 4. and joyful a day; wherein, in their head, all the heads of the Saints shall be lifted up into unconceivable happiness; who shall stand amazed to see their nature so exalted in their head, and be swallowed with unspeakable joy to see themselves, who have been by his first appearing in humility justified, now by his second appearing in glory to be 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 brightness of it so swallow up the Saints, as that they shall ever think it good to be where He is, to see his glory? Hereby should we excite ourselves, to wish for the longed day of our glorious deliverance: And as the Jews, the nearer the day of Jubilee came, the more the joy of prisoners and debtors was increased; so should we lift up our head when the day of our redemption approacheth: & as the bird about to fly stretcheth out the wings, so should we our affections and desires to heaven where our Lord his dwelling is. Again, prepare for this day: to stand before the son of man in Use 4. Prepare also for it: and how. this glory: Luke 21. 36. Watch and pray that ye may be counted worthy to escape all these things, and may stand before the son of man. Quest. How should I prepare duly? Ans. 1. Acquaint thyself with 1. thy Judge aforehand: which is done by faith and love: Rom. 5. 2. By faith we have access, both here and hereafter. And if love be perfect in us, we shall have boldness in the day of Judgement, 1 Joh. 4. 17. He 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 sin: watch against 2. it: let the fire of grace consume 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 sincerity and uprightness of heart: for no hypocrite 3. shall stand before those everlasting burnings. A sincere heart hath this property, to set itself before God continually, as a witness and Judge: Gen. 17. 1. Walk before me, and be upright. And that soul that can walk with God here, shall stand before the glory of his power at that day. 4. Get love of the Saints on earth: for the terror of that day 4. shall devour the Adversary, 2 Thess. 1. 6. And Christ shall cloth himself 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 wouldst 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 terror and torment Use I. Terror to the wicked by the glory of Christ. to the wicked. Oh the woeful estate of such persons, when the presence of God and of Christ is the greatest torment's yet how can it be other? For first, the true and proper cause of perdition is in themselves, 1. not in this glory: the wicked must be cast out for his malice. They have despised his humility, and were ashamed of him: & now must be ashamed of themselves, when he shall be ashamed of them. They have contemned his soft voice in the Ministry of the Gospel, and must hear that dreadful voice to drive them to their wits ends: they have pierced him with horrible sins, and shall now see him whom they have Rev. 1. 7. pierced, and pierce themselves with shame and utter confusion. Yea their own accusing consciences shall make them shrink and melt as ware at the fire, and as chaff driven before the tempest of his wrath. Thus shall all wicked men and Angels perish at the presence of God, Psal. 68 2. Secondly, as a King sitting in 2. judgement chaseth away evil with his eyes, Prov. 20. 8. so shall they see the face of this Judge, set against all evil doers, 1 Pet. 3. 12. they shall read revenge in his very eye and visage: his look shall drive them to the hills, to hide them: they shall know the wrath of this King as the roaring of a Lion, to whom Kings are less than worms to men: and if the wicked fly when none pursueth, Prov. 28. 1. much more when pursued with such wrath and power as this Judge shall be clothed with. Thirdly, as all the power of the country attends the Judge to execute 3. malefactors, so Christ hath obtained great might and kingdom to destroy the wicked, Rev. 11. 17, 18. so as his revenge must be proportional to his power, and his power shall make his process short, and his dispatch speedy. A resemblance hereof is in Joh. 18. 6. the very word of Christ (I am the man) in his state of humiliation cast the stoutest of his enemies to the ground: How much more in his glory, 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 terrors of the Lord, what manner of persons ought we to be in all holy conversation! 2 Pet. 3. 11. If Daniel (chap. 7. 15.) was so troubled in his spirit, and perplexed to see but in a vision the manner of Christ's glorious coming to judgement, how much more dreadful shall the judgement itself be! when all secrets shall be revealed, as packs and fardels are opened in the marks: Oh? how careful should we be 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 IV. Attendants of Christ in coming to judgement. 〈◊〉 the coming of Christ to judgement, is, his Attendants, that is, 〈…〉 e Angels, in whom the glory 〈…〉 d magnificence of his second appearing shall manifest itself. For as formerly we have showed, that he is not sent as a Legate with commission from the side of any earthly Monarch, but must show himself from heaven; so now we shall see, that the glory and state wherein he shall appear, is not from earth, but he shall be wonderful in the glory of heaven: (Luke 2. 13.) for his guard shall not be a troop of men, but of Angels; nor an army of earthly warriors, but of heavenly soldiers; nor weak and feeble, soon overcome, but mighty Angels, or Angels excelling in power, Psal. 103. 20. This glorious appearing of Christ is shadowed by the coming in of earthly Judges, to hold Assizes, attendeded with the honourable, the Nobles, Justices, and Gentry of the country, yea with the High Sheriff's power, besides all their own followers and retinue; by which great state and attendance, they are both honoured and aided in their service, and made formidable to adaunt and quell malefactors, as becometh such public ministers of justice. Here consider. 1 Their number, Angels, in the plural number. 2 Their relation, his Angels. 4. things about the Angels. 3 Their office and ministry in the judgement. 4 How they can come with him. For the number: he saith Angels 1. the number of them. indefinitely, not one, or two, or a few, but a number finite in itself, because created, but to our apprehension infinite and numberless. Heb. 12. 12. the innumerable company of Angels. And the Scriptures express their number by the greatest and roundest numbers in use among men: Judas 14. The Lord cometh with thousands 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 speaks of many more, Mat. 24. when the son of man shall come and all his holy Angels with him: not an Angel shall be 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 Kingdom? yet all this is but weakness to this of Christ, who brings the whole host of heaven with him, to make his throne surpassing glorious. Next, of the relation, his Angels: 2. Their relation to Christ. How his Angels: 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 holiness of their nature. Thirdly, His by special attendance and ministry; he being Lord of the holy Angels, they are his subjects and ministers, ready to execute his will. Ob. They are our Angels, and therefore not Christ's; Mat. 18. 10. their Angels behold the face And yet ours. of the Father in heaven. Answ. They are called our Angels, so far as appointed our keepers or guardians against Satan and impure spirits: but in all this ministry to the Church, they are his Angels; for they attend us for our heads sake, and attend his body which is himself. Next of their office, and why Christ shall bring all his Angels 3. Their office and ministry in the last judgement. 1. with him. Ans. 1. Their ministry serveth to set forth the glory of Christ the head. The most potent Monarches that ever were in earth, in their most stately and most magnificent shows were but silly creatures and worms to this, and attended with weak men and flies in comparison of this presence. 2. That by their ministry the great work of the great day 2. may be powerful, and speedily dispatched. For, First, being the Angels of his power, they shall perform it The judgement by them executed powerfully: mightily and powerfully. No sooner shall the sentence of absolution or condemnation be pronounced, but it shall be fully executed. For besides that every of them is mighty in his own nature, and thence denominated principalities and powers, and said to excel in strength, Psal. 103. 20. so shall now for the time the power of Christ be added to their own, which shall be of such invincible strength in every one, as Satan and all the gates of hell cannot, much less the wicked of the world shall be able to resist any one of them. Secondly, they shall do it willingly, because their wills are Willingly: wholly conformable to the will of Christ, whom they love with all their strength. Their readiness appeareth, Mat. 13. 28. the servants said, shall we gather up the tares? Those that desire commission aforehand, will be ready enough when they have it. Thirdly, they shall perform Justly: it justly, purely, faithfully, Rev. 15. 6. the seven Angels that had the seven plagues, are said to be clothed in pure and bright linen; noting their righteousness, 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 faithfulness in performing the will of God, in whole and in every part. Fourthly, they shall do it diligently Diligently: and perfectly, in most strict and exact manner. For they could not continue in their glorious estate, if they should not be every way answerable to the law of God, both in the purity of their nature, and in the perfection of their work: for how soever the Angels compared with God are imperfect (Job, chap. 4. vers. 18.) yet in comparison of God's Law they have perfection, and no spot of sin cleaveth to them. Fiftly, it shall be done speedily, Speedily. Rev. 4. 8. and in the twinkling of an eye, with unconceivable quickness and celerity; which is noted by their wings and girded breasts, ready and pressed to the business of their Lord. So of the second thing. 3. Their ministry & office shall 3. be of use against all wicked persons. First, to force them, and present them before the Judge, be they never so rebellious: for they shall blow the trumpet, that all 1 Thess. 4. 16. Mat. 13. 41. shall hear: they shall run through earth and sea in an instant, to gather out all that offend: they shall compel mighty and rebellious Potentates to present themselves. Secondly, to be (perhaps) witnesses, and give evidence against the ungodly, of many secret sins: sure we are, they attend our Congregations (1 Cor. 11. 10.) and why not in our private chambers? Thirdly, to be instruments of God's vengeance on the wicked, Mat. 13. 41, 42. the reapers shall gather the tares, and cast them into unquenchable fire. So of the third. 4. Their service and Ministry 4. shall notably serve for the comfort 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 four winds, and bring them into the presence of Christ: secondly, as they attended them in their humility, so now shall their service be exceeding comfortable in that day: never was Hagar so comforted by an Angel in her distress, when he refreshed her with water, as they shall be by the Angels in this day of refreshing: for, 1. These Angels which had Good offices which Angels then do for the godly. carried their souls into heaven, as Lazarus (Luke 16.) shall now bring their bodies out of the earth. As the Angel loosed Peter's chains, and brought him 1. out of prison, Act. 12. so now shall not one living body as his, but all the dead bodies of the Saints be brought out of their prisons, and set into perfect freedom: All stones shall be rolled away, and all chains of corruption broken asunder. 2. When all elements shall be 2. dissolved, and set on ●ire, the Angels shall help and hide them, that the fire shall not hurt them; that look as the three servants of GOD walked in the midst of the fire, and had no hurt, only their chains were loosed, because God sent his Angel among them, Dan. 3. 25. so here all the godly shall be safe in that fire, which shall drive the wicked to desperation, not able to stand before those terrible burnings. And that fire shall resemble the waters of the red sea, which was a wall to Israel, but a well and pit to drown Egypt. Yea and as that fire of Nabuchadnezzar, that sheltered Gods servants from the Tyrant, but licked up and devoured the enemy. 3. Whereas Satan at that day, being at his last & most desperate assault, shall be most raging against 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 devil. And their very multitude shall afford this comfort, that there shall appear 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 4. they carry the wheat into the garner; and so appear glorious ministering spirits for the good of the heirs of salvation, Hebr. 1. 14. Thus the office and ministry of the Angels shall marvellously set out the glory of Christ, promote the work of the great day, be serviceable for the final ruin of all enemies, and happily advance the comfort and salvation of the Saints, in these particulars. But I read not in the Scripture a word of those childish and ridiculous conceits of Petrus Thyreus a Jesuit, who in Jesuits feigned offices for Angels at that day. the description of Christ's glorious appearing appoints some Angels to bear up the cloud, and hold up the seat of the Judge, and some to bear the cross before him, others the crown of thorns, others the nails, others the spear and other instruments of his passion: Which he hath gravely confirmed, because he hath seen these things finely & artificially painted upon tables: Sound proofs of Jesuits: when they want grounds from Prophets and Quidlibet audendi semper fuit aequa potestas. Hor. Apostles, they can supply them out of Poets and Painters, to both whom was ever granted equal leave to devise what they listed. But how can the Angels come IU. How the Angels c●n come with Christ. with Christ, seeing they are no bodily substances, in their nature being without magnitude, figure, or sense; and seeing they occupy no place, how can they move locally from heaven into the a●re, and into the earth? Ans. The Angels being creatures, though they fill & occupy no place, yet must needs be definitively in some place, now in one, and then in another, and sometime locally ascend, and locally descend, after a manner unknown to us. Hence in jacob's ladder Gen. 28. 12. the Angels are said to ascend and descend: and not only in vision, but actually, Luk. 1. 26. Gabriel was sent from GOD to a City in Galilee. So our souls are spiritual substances, and yet they locally ascend to heaven, and at the resurrection descend from heaven to be united to their bodies. In like sort the Angels are described to be of most quick motion, and for their celerity and swiftness are compared to the winds, and have wings ascribed to them, as flying with most swift motion about their Lords commands. And so must it needs be: for, 1. Their motion is without all The nature of their motion. resistance of bodily substances: no body can resist an unbodily substance, and all resistance is between 1. bodies. 2. Being without resistance, 2. their motions are without all labour or weariness: they are restless in their motion. 3. It must be most speedy, because by no means hindered: so as 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in a short time, above that we can perceive, they can move between heaven and earth. I say not, in a moment; for Angels cannot locally move between extremes, as from heaven to earth, but by passing the mean, which is to be done in time, though very short. Thus we conclude, that the spiritual nature of Angels, though it occupy and fill no place as bodies do, nor hath any circumscriptive place assigned them as they, and though by their motion in place they neither expel nor move any body out of place; yet are they moved locally, and shall descend with Christ to judgement, and quickly expedite all things belonging to it by their Ministry. Observe hence a difference between Use 1. Difference between Christ's first and second coming. Christ's first and second coming. For first, he comes now with another manner of train, than he had following him upon earth: Then he had twelve poor fishermen, 1. Joh. 18. 36. despised persons, following him (for his Kingdom was not of this world) but now his train are all the Angels of heaven. Secondly, 2. he was then to show himself the son of man, and in the form of a servant: but now he will show himself the Son of God, and the Lord of glory. Thirdly, he was then to preach righteousness, 3. and to suffer for sin: but now he is to judge righteously, and to revenge sin. Fourthly, he was ever 4. the Lord of the holy Angels, and therefore in his temptations and agony, they were ready to Mat. 4. 11. Luk. 22. 43. comfort him: and when he was at the weakest, he was of power to command many legions of Mat. 26. 53. them: but that was not the time to show forth his Majesty by their attendance, as this appearing is. Fiftly, those Angels 5. which ministered unto him in his incarnation and birth, in his life and death, were Angels of grace, Preachers to shepherds, Disciples, women and others, appearing sometimes by one or two, to one or two persons. But these are Angels of power, appearing in millions to all the world, who in their wonderful glory shall behold the glory of their Lord. Again, the Lord Jesus is hence Use 2. proved the Lord of glory, in that the holy Angels serve him as Advancement of Christ by the Angel's ministry. their head & King of the Church: so the Apostle (Phil. 2. 9) proveth him to have a Name above all names, because all things in heaven and earth, and under the 1. earth shall confess him: and Christ himself, to prove his headship, useth the same argument, Joh. 1. 52. Hereafter shall ye see the Angels ascending and descending on the Son of man, that is, ministering to him as the head of the Church, as was figured in jacob's ladder, Gen. 28. 1●. for Christ is the ladder, by which only we ascend to heaven: this ladder reached from heaven to earth, noting his two natures, divine from his Father in heaven, and humane from jacob's loins on earth: Angels ascend and descend on it, noting their emission and admission, descending to their office, and ascending to give account. Besides, he must be greatest of 2. all, who is honoured of all: and so Christ's eminency above all creatures 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 spoken of, as the excellency of the Creation; and in the glory of these servants behold the glory of their Lord. Again, their incessant service 3. to Jesus Christ advanceth his glory: Exod. 26. 31. the veil of the Tabernacle which covered the most holy (expressly signifying the flesh of Christ which hid and covered his Deity) must be made of broidered work with Cherubims: not without Cherubims, which noted the multitude of Angels serving Christ. Exod. 25. 20. The Cherubims, signifying the Angels, must lift their wings on high, as attending Christ, and their faces must be to the Mercy-seat; which lively resembled Christ, on whom their eyes must still be cast, as the eye of the handmaid to the hand of her Mistress. Thus we 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 preachers of him to shepherds. After his temptations they ministered to him, spreading a table for him in the wilderness, and waiting at his table, Mat. 4. 11. In his agony in the garden they comforted him, Luk. 22. 43. In the grave they roll away the stone for his resurrection, Mat. 28. 2. In his ascension they wait upon him, and lead him to the Ancient of days, of whom he received a kingdom over all creatures, Dan. 7. 13. But much more now they attend him, and assist him in the judgement of the great day, wherein he is to put forth his greatest power and glory, in the most glorious work that ever was or can be. 3. Here is matter of terror to Use 3. Terror to the enemies of Christ. the enemies of Christ, even all wicked and impenitent persons: in that Jesus Christ cometh armed with such power and glory against them: for now he rideth in his chariot of triumph against all his enemies, and now all the mountains in the world cannot hide them from the Judge, but the power of the Angels shall present them. Neither can the sentence be avoided, nor the execution reprived: for if heaven and earth be mingled together, whatsoever sentence of death is pronounced on them, the Angels shall speedily execute. How comes it then to pass, that men are so careless, and pass over these great woes as a tale that is told? shall this Judge pronounce the sentence, and the Angels undertake the execution, and yet the thing fall of execution? woe worth the deadness and security of wilful sinners, that dare contemn so dreadful a sentence as shall eternally torment them! 4. Here is assured comfort for the Saints: that all this glorious Use 4. Great comfort to the godly. attendance of the Head shall be the glory of the members. What a great comfort shall it be, to see the Angels mustered together, to become our servants also, and perform 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 died, the Angels carried their souls to heaven, Psa 91. 11. which was no mean service. But now in this great day they shall reunite the souls 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 Angel did Peter, Act. 12. no nor till they have placed them in the glory of God. Now what an honour is it, that these glorious spirits who dwell in heaven, should serve them that dwell on earth, yea dwelled lately in the grave? that mere spirits should serve flesh and blood? and creatures so elevated in their nature, above all sin and mortality, should stand charged with them who immediately before were clothed with misery and corruption? Quest. How comes this to pass, seeing they are his, that is, Christ's Angels? Answ. This must neither impeach Christ's glory, nor lift us up to glory in any thing in ourselves: For they serve Christ and us, but not after the same manner, Difference in their ministry to Christ and us. nor upon the same grounds: 1. Their service to him is immediate, as to the head of the Church, to us mediate, as members 1. of this head. 2. Their service 2. is due to him as to their Creator and Lord, of duty, to us as creatures, of charge from him. 3. Their service is proper to him, 3. and invested in him as in his own right, to us communicated only by virtue of our communion with him. 4. They are his Angels 4. by special propriety, and they do him all homage and service by special prerogative, as the author and preserver of all their excellent gifts, and condition: but our Angels by special 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 Use 5. Honour Christ for these attendants given us. that he took our nature, and bound us straiter to him than he did the Angels of heaven; and hath vouchsafed us his own special servants to attend us, and charged them with our safety in all our ways, in life, in death, in Psal. 91. 11. judgement, till we be set out of the reach of all danger. Well knew our Lord, what weak creatures we are in ourselves, what dangerous combats we were to stand in, with how many spiritual and invisible enemies we were to be beset: and therefore out of his love and wisdom hath appointed us so many spiritual, invisible, and more powerful aiders and assisters. 6. If we expect this happy Use 6. Grieve not the holy Angels. ministry from the Angels, let us beware that in the mean time we grieve not by our sin these holy Angels, nor drive them from about us, whose protection under God is safer than if we lay under shield and spear, Psal. 91. 4. 11. While we desire they Si vis habere ministerium Angelorum, fuge consolationes seculi, & tentationibus resiste diaboli. ●ern. should stand for us at that day, beware of ministering matter to them to witness against us. Yea let us furnish them with matter of our defence, as those that have been both witnesses and defenders of our pure conversation. 1. Cor. 11. 10. Women must be seemly in the Congregation, because of the Angels. And because of the Angels, both in God's house, and our own houses, and all meetings, the Saints must walk holily and reverently, a● those that have not only God's 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 comfortable service from them, go on to grieve or offend them, but rather afford them matter of rejoicing, in their sound conversion, and daily renewing of their repentance, Luk. 15. 7. 7. Learn to imitate the Angels in their service and ministry, Use 7. Imitate them, and do service as they. as it hath been described. First, they honour Christ in all their ministry: so all the scope and aim of our lives and labours 1. must be the glory of our head. Secondly, they are expedite and ready: they have beside the agility 2. and swiftness of their nature, wings to fly withal: let their wings speed us in his service, who are nearer than they: should the members be heavy and uncheerefull in the service of the Head? Thirdly, they are in all things ruled and moved by his 3. mouth and spirit: they do none of their own, but his will: Ezek. 1. 20. Whither the spirit led them, they went. Let us in all things give up ourselves much more, to the leading of his Spirit, not running in any business unsent, or without our warrant: doth the member any thing, or move any way without the heads direction? Fourthly, they rejoice 4. in all good things, in the glory of Christ, in the victory of Christ, in the conversion of sinners, in the eversion of all wicked enemies, in the final salvation and glory of all Saints, and do promote all these. But why do not we more rejoice in these things, the benefit of which more redoundeth to us, than to them? How unlike is it to the Angels, to rejoice in evil, in sinful courses and company? why hate we and scorn such, as most partake in Christ's victory, and are set out of the devil's power? Fiftly, they are unweariable in 5. Patienter & fortiter perseverandum: ut qui ad coronam la●de ●am proxima nititur, durante patientia coronetur. Cyp. de Bon● Patientiae. performing their service to Christ: and much less should a member be weary of being officious to the head. When did any good Angel shrink and recoil from the commandment of Christ, or account any thing too much he could do for Christ, or his members, as many Christians be? Therefore my Beloved (1 Cor. 15. 58.) Be steadfast, unmoveable, unweariable, and abundant in the work of the Lord. The time comes when we shall be in our condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like or equal to the Angels, Luk. 20. 36. and when we shall be children of the resurrection. Let us frame ourselves to the good Angels beforehand in this first resurrection, that we may have comfort and glory Rev. 20. 6. in that second. And then he shall give to every man according to his works. Here is the fifth and last point, V. The end of Christ's coming to judgement. namely, the end of Christ's coming to judgement: where are five things to be considered; 1. A just retribution, in the 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies both a return of justice, and a gift of favour: Matth. 20. 8. Call the workmen, and give them their wages, return both to those that came into the vineyard first, and seem 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. used here, in respect of the two sorts of subjects to be judged: The wicked, who must receive a just retribution according to their works, and desert of them: And the godly, who are to receive life everlasting of the free favour of God in Jesus Christ. And this is the end of Christ's coming; that secondary and subordinate end, in the felicity of the Elect, and just damnation of reprobates; which promoteth that chief and primary end of all his great works, even the praise of the glory of his grace, in the consummation of that his kingdom which he set up in this world. 2. The person retributing: 2. He: the just Judge of all the world: he that loveth righteousness, Psal. 45. 7. and hateth iniquity: he that exercised and fulfilled all righteousness in his humility, shall now much more exact it in his glory. And here in is the difference between this Judge, and other judges: First, he is appointed to be judge of all the world, and now to come to destroy 2 Chron. 19 11. Psal. 82. 1. and revenge all unrighteousness: they not so. Secondly, the Lord is with them in their passing of righteous sentence, but he is the Lord: God sits with them, he sits as God. Thirdly, they may be misled: for they often pass sentence before due hearing and trial; but not so He, as in Adam's case, first all were examined. Or they when they have heard the right, may be carried away by affection, petition, money, importunity, or the command of a superior, as in Naboths case: this Judge not so, most righteous, and will deal righteously. 3. The persons to whom: To every man: he saith not, to all men 3. in general, but the word noteth the particular judgement of every singular man: none shall avoid judgement; Kings nor subjects, rich nor poor: the greatest Monarch that ever was, must appear, if his power be not superior to Christ's. The poor soul shall not be neglected, nor forgotten. None shall answer by Proctors, but every man shall 2 Cor. 5. 10. receive according to that he hath done in the body, be it good or evil. Hence the Scripture, that it may omit none, rangeth them into sundry ranks: namely, of just and unjust, Act. 24. 15. of quick 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 4. 2 Pet. 3. 13. to every one: now is not the time or place in which dwelleth righteousness: now it is well with the wicked, and not so well to the godly: now in men's 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 Eccle. 8. 14. see a just man, to whom it is according to the work of the wicked: A poor wise man by his wisdom 9 15. 3. 16. delivering the City, and none remembreth this poor man: The best work receiving the worst wages, and iniquity in the place of justice. But than 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 recompense: according to his works: 5. where, First, what is meant by works. 1. Namely, not only actions good or bad: but we must include the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. original and attendants of them, even the work of our fall in Adam, which was our work as well as his; original sin, and corruption of nature, of which works are the fruits; and so comprehended in them. So out of works of the Saints faith is not excluded, being the rise of them, and indeed the noblest of all works, the chief obedience required in the Gospel. The attendants of good works are also included under them, as namely, thoughts and speech●●: for according to every idle word & thought Mat. 12. 36. we must be judged; but the works will manifest what they have been. Secondly, the appropriation: 2. his works: His own, not other men's: every man shall give account of himself unto God: every Rom. 14. 12. vessel must stand on his own bottom: the father shall not bear the son's burden, etc. Ob. In the second commandment 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 another's work, further than he is some way guilty of it, as the child often is by consent or imitation. And thus the Pharisees Mat. 23. 35. shall go to hell for Abel's blood, and Za●haries, shed many thousand years before their age, because they were not warned by that example to avoid bloodshedding. But he will visit the sins, that is, first inquire, and, if he find them not, he will not revenge: see Ezek. 18. 14. and the examples of Hezekiah, Josiah, and other good children of wicked parents. Thirdly, what is meant by 3. the phrase according to works? Ans. 1. The phrase noteth plainly, that as our works are good or bad, so our doom shall be: for so it is evidently expounded, Rev. 22. 12. My reward is with me, to give to every one as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. work shall be: so as the sentence shall run according to the evidence that works shall bring in, as sure witnesses either of their faith or infidelity. 2. The phrase implieth the quality of the work, but not the merit: which we observe, because the Papists hence ignorantly build up their merit of works, and thus argue, God will render to the wicked according to the merit of their works, and therefore the godly must receive according to the Good works not meritorious, as evil ar●: why. merit of their works. Answ. The argument follows not from the merit of evil works to the merit of good works: for first, good works are Gods, not ours 1. properly, as our evil works are: faith, and works of faith are the gift of GOD: secondly, good 2. works in us are imperfectly good, but our evil works are perfectly evil: thirdly, good 3. works are done upon duty, but evil works against duty; merit and debt are opposed, and what meriteth he, who hath but done his duty, and failed in doing too? fourthly, who can bring these merits? Not the unregenerate: for 4. the wrath of God is revealed from heaven against all the unrighteousness of men. Or can the sons of God, when Abraham himself hath not wherein to rejoice before God? surely if he could be justified by no other means than faith, much less can we: Therefore by the works of the law can no flesh be justified, Rom. 3. 28. Quest. Why then shall good Why works are the rule of judgement, not faith. works be inquired into in that day, rather than faith? and why shall Christ judge according to works, not faith? Answ. 1. Works shall be inquired into, not as meritorious 1. causes of salvation, which is only merited by Christ's works which only had perfection; but as conditions of God's promises concerning reward in heaven, given not for merit, but of God's Nil Deus in nobis p●aeter sua dona coronat. frce grace: for he crowneth his grace in us, not our merits, saith Augustine. Works are requisite conditions to the person, but no causes of reward. 2. To show that Jesus Christ 2. shall accept no persons, but look to causes. 3. To show that faith must 3. not be idle, but put forth the life in good motions and actions. 4. Because the judgement and 4. equity of it must be visible, and run into the eyes of all mankind: and therefore must be passed according to the fruits and works which men may see; whereas faith, by which alone we are justified before God, is an inward and spiritual grace in the heart, known only to God who seeth the heart, and it flieth the sense of man further than by the works of love, as fruits, it discovereth itself. Object. But if the judgement Whether the Law or Gospel be the rule of judging. were according to works, than the rule should be the Law: but God will judge the secrets of men according to the Gospel, Rom. 2. 16. which is the doctrine of faith, not of works. Answ. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according, signifieth there not the rules of judging, but the certitude of it: and the sense is, According as I have taught you in the Gospel: my Gospel, 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 Gospel shall be absolved, as the wicked by the Law condemned. But how shall they be judged, Ob. who have no works, as such who repent at last cast, whose works have been all against God, and poor men that want means? For such as repent at last, as Ans. 1. the thief on the cross, they shall receive according to their works: for true faith is never without the witness of works, but worketh Gal 5. 6. by love, let their time be never so little. So the thief on the sudden confessed his sin, be wailed 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 he had lived longer. So those that are called in the article of death, have a true purpose, if they live, to express their faith, and God's mercy accepteth this will for the deed done. Let not thine eye be evil, because the Lords is good. And for the godly poor, who 2. can give no alms, yet they do works of piety, justice, diligence in the calling, and works of truest mercy, in prayer, instruction of the family, comfort, reproof, and the like to these. Object. But some are not judged Of double punishment for sin. according to their works, but receive an unequal sentence, Rev 18. 16. Give her double according to her works, that is, twice as much punishment as her works 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 affliction, that is, a much more grievous punishment than she hath afflicted the Church withal: and this, Babylon hath well deserved, and shall be sure of. So some wicked men are punished for one and the same sin, here and hereafter; as for murder, 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 Doct. The last judgement be not more glorious than righteous: for if Jesus Christ be the glorious and righteous. Judge, and if every person to be judged shall receive according to his works a righteous sentence, the judgement must be most just. Rom. 2. 2. We know that the judgement of God is true, that is, equal and just. And the Apostle abhorreth with detestation the least thought of any unrighteousness in God, c. 3. 5. Is God unrighteous? 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 he deal justly? 1. Where all helps of righteous Reason 1. Helps of righteous judgement in Christ. judgementare, the judgement must needs be righteous: but so are they here: for first, in the person of the Judge there is wisdoms, and piercing understanding far above Salomans, to find out the truth and equity of things: He discerns persons and causes truly and infallibly, as they are: He can disclose and discover all secrets of hearts, intentions, and purposes, which no creature can discern. All other Judges may be deceived, who judge only of the work running into the senses, and so mis-judge of men as David himself did of Mephibosheth. But this Judge seeth the heart and hidden counsels of it. This ground of righteous judgement is laid in Jeremy▪ 17. 10. I the Lord search the heart and reynes, to give to every man according to his works. Herein is this Throne exalted above all tribunals, in that the most secret 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 help of righteous judgement is the opening of the books, both in God's custody, and in the custody of the parties. God hath a book of providence, in which all things and causes are written, Psal. 139. 16. and a book of memory, wherein all the good services of his Saints are recorded, Mal. 3. 16. and a book of life, in which the names of the Elect are written, Phil. 4. 3. these books shall be opened and read, Rev. 20. 12. And I saw the dead both great and small stand before God, and the books were opened, and another book was opened which is the book of life, and the dead were judged of those things which were written in the books, according to their works. The book in the party's custody is the book of every man's conscience either accusing or excusing, Rom. 2. 15. These books shall be opened, and if the, conscience accuse, God is greater than the conscience, 1 Joh. 3. 20. 2. Where all lets are removed, that judgement must be 2. most righteous: but so is it here: for this is a white throne, like Le's of righteous judgement, removed. Salomon's white ivory throne, for the purity of the Judge and judgement. First, here is no concealment of things, no daubing 1. up of bad matters in corners, no pleading of Lawyers to varnish falsehood, and cloud the truth; no Proctors, no Advocates, but every man must give account of himself too God. Secondly, here is no respect of persons, but causes: 2. no friends to gratify: no man's cloth or service shall protect an offender. Thirdly, here shall be 3. no inducement by gifts: gold shall gild no bad causes. Fourthly, 4. here shall be no sanctuaries, no privileged places to disturb the course of justice, no appeals, no protections to avoid the sentence which shall lie eternally upon sinners. From all which grounds we conclude the righteousness of this judgement. Which serves first, according Use 1. Live well, and fare well in judgement. to the scope of our Saviour, to excite every one in the care of saving his soul, and work in us selfe-deniall selfe-deniall, taking up of our cross, and following of Christ: for than shall every man receive according to his work: As the seed hath been, so shall be the harvest: As the work hath been, so shall the wages be. He that hath sown to the flesh, or to the world, shall reap corruption: but he that hath sown to the spirit, shall reap immortality and life. 1 Cor. 3. 8. Every one shall receive according to his own labour. Secondly, here is a ground of Use 2. Time to repent of sin before judgement. repentance, Act. 17. 31. He admonisheth all to repent, because he hath appointed a day in which he will judge the world in righteousness. The reason is strong: now the Lord after a sort hideth his righteousness, and useth patience and connivance with many sinners: but then he shall draw it out. Yea thou mayest now hide thine own sin with Adam, and carry it close from men, but that Rom. 2. 4. 5. is a day of revelation, then shall the books be opened, and all thy sins (except thou hast repent and got a cover in Christ) shall he manifest, and openly read before God, men and Angels. Think not to avoid or ●lude the justice of this throne: but stand in awe, and sin not: get an awful reverence of that God, whose pure Psal. 4. 4. eyes behold all the ways of man, whose soul perfectly hateth all iniquity, whose hand will not spare, but without respect of persons judge every man's works, and whose justice will reward every one according to that he hath done in the flesh, be it good or evil. By what stronger argument would the Apostle affright the the hardhearted sinner, who heaps 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 works? Rom. 2. 5, 6. So, what more affectual motive can we use to terrify wicked enemies out of their sins, than that of the spirit of God? Rev. 22. 11. He that is unjust let him be unjust still: and he 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, malicious, and scornful still, at their peril: let the swearer swear still: so the drunkard, harlot, usurer. But take the next verse with it, vers. 12. Behold I come shortly, and my reward is with me, to give to every one according as his work shall be. Thirdly, here is a ground of Use 3. patience in the midst of the confusions of the world, and the many Be patient in all confusion, and injustice. contempts and opprobries cast against the godly: seeing every man shall receive a righteous sentence according to his works. Phil. 4. 5. Let your moderation be known unto all men, the Lord is at hand. Beware of revenge in the mean time: commit all to him that judgeth righteously. Storm not to receive unjust sentences against us, to see our righteous ways depraved, our good repaid with evil, every Barrabas preferred before Christ. There is a day wherein God shall make our righteousness break out as the Sun in his strength. And even from hence the Scriptures conclude a providence and a future judgement: Eccles. 3. 16. When thou seest iniquity in the place of judgement, then think in thy heart that God will judge the just and the wicked. and cap. 5. 7. If in a country thou seest the oppression of the poor, and defrauding of judgement, be not astonished: for he that is higher than the highest regardeth, and there be higher than they. Now be patient, and appeal to this day, from all unjust sentences, as John Hus, Jerome of Prague, etc. so did Zachariah, 2 Chron. 24. 22. The Lord look on it and require it. Fourthly, this must teach us Use 4. Be sincere in matter of religion. sincerity and truth in all our ways before God and men: seeing this judgement is not according to outward appearance, but according to the truth: then shall all shows and powerlesse forms of godliness be blown off, as leaves in Autumn by violent winds, and thou shalt be laid open as thou art, and not as thou seemest: thou mayest now be as Ananias among believers, and as Judas among the twelve, and carry it smooth away; but this day will set thee among hypocrites, and thou shalt stand among thy fellows. Then shall the hope of the hypocrite perish: and only soundness of heart shall abide this exact trial. It must be gold that must abide the fire of this day, and not a gilded hypocrite. Fiftly, this must teach us Use 5. Watch, and judge thyself beforehand. watchfulness in all our ways, and see they be righteous: Eccles. 12. 13. Fear God and keep his Commandments: for God will bring every work into judgement: fear God in his presence, power, and justice: do nothing in secret, which thou wouldst not have preached on the housetop: And keep his Commandments; for, whatsoever is not answerable to some commandment, this judgement must condemn and disprove; whatsoever the word now alloweth, it will then justify, and then will condemn whatsoever it now condemneth. Judge thyself aforehand, and put thyself upon the trial, 1. Of How: 1. the word: how will those words and actions abide that trial, which now it passeth sentence against? 2. Of thine own conscience: 2. if now thy conscience have a voice against thee, but thou wilt choke and sti●le it, yet it shall be heard at this day. 3. Of 3. thy experience: if any action now bring guiltiness, fear, shame, or heaviness, what else shall it bring then, when it shall set before the Judge thy oppressions, cruelties, usuries, wrongs, oaths, revenges, filthiness, drunkenness, contempt of the word of grace, the day and means of grace, and shall do God good service in bringing back all old reckonings, not reckoned for by Christ? 4. Of thine own present 4. apprehension of that day: if now the mention of this day make thee out of guiltiness to tremble, what shall the day itself do? Sixthly, out of this doctrine a Use 6. How to know what will become of us in the day of judgement. 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 lieth. But to help this inquisition, the Scriptures afford us some notes of trial. 1. That in Gal. 6. 7. What a man 1. sows that shall he reap. Sowest thou cockle, and wouldst thou reap corn? sowest thou to the flesh, and expectest to reap any thing but corruption? To sow to the flesh, is to live according to the lusts of the flesh, and command of lusts: as to sow to the Spirit, is to live aftet the motions of the Spirit. Thou art in GOD'S field, either wheat or chaff: and the reapers of this great harvest shall gather the wheat into the garner, but the chaff shall be cast into unquenchable fire. 2. Another note is in 2 Thess. 2. 1. 8. in flaming fire, rendering vengeance to them that know not God, and obey not the Gospel. All ignorant and disobedient persons, that love not the knowledge of God, nor obedience to the Gospel, may now read their doom in that judgement: nothing but timely repentance preventeth it. 3. Another note is in 2 Thess. 3. 1. 6. It is a righteous thing with God to trouble them that trouble you. It shall then go hard with those evil servants that beat their fellow-servants, that revile Christ in his members, or disgrace the profession of godliness: whereas they shall find it had been their happiness to have fed, clothed, comforted, and honoured Christ in his members, Mat. 25. 45. 4. Another note is in the parabl● 4. of the talents, Mat. 25. 30. the faithful servant, having received talents, used them, and gained as many more, was made ruler over much: but the evil and slothful servant, that hid his Master's talon, and employed it not for his Master's advantage, was taken and cast into everlasting darkness. What shall be their hope, that are so far from employing their talents, that they declaim against them that do, and molest them for so doing? Woe to such Scribes and Pharisees hypocrites, that neither enter themselves, nor suffer others, but shut up the Kingdom of heaven before men, Mat. 23. 13. What is the sound preaching of the Gospel, but the key of the Kingdom, given into the hand of Pastors to open the door of heaven to believers? Where then shall such Pharisees stand, who not only hinder others by their wicked example, but wrest the key out of the Pastor's hands, and so bolt up the Kingdom of heaven, that people should not enter? Who sees not half the sentence executed on many such already? even their talon already taken away: and the other half remains, the taking away of the man himself, the binding of him, and casting him into the fire, as a bundle good for nothing but for fuel of the fire of hell. 5. The Apostle in Rom. 2. 7. 5. gives other two certain notes of him that shall speed well in judgement: 1. He seeks glory, that is, by faith and repentance he seeks the kingdom. 2. He perseveres in good, and stands out to victory: for good fruits from a sound root abide, and good works flowing from sound faith are not vanishing. When those that are contentious against the truth, and given up to unrighteousness, shall meet with tribulation, woe and anguish, then shall these attain glory and immortality. Vers. 28. Verily I say unto you, there be some of you that stand here, that shall not taste of death, until they have seen the son of man come in his Kingdom. IN these words our Saviour, The drift of the words. partly to mitigate the former doctrine concerning self-denial, bearing the cross, and suffering for Christ, partly to confirm what he had said concerning his glorious coming to judgement, and partly to support and comfort his Disciples, who by reason of his base and low estate could see nothing less than the great glory that he speaketh of: doth now make a gracious promise, Vult ut consolationis aliquid habeant tempore crucis & afflictionis, etc. Bucer. that although he was now in an abject condition, and after a while was to be more humble and abased, even to the death, the shameful death of the cross, and to be laid up a while in the house of death, yet ere long he should manifest his glory; and though his greatest glory should be deferred till the last judgement, yet would he before that time shine out in brightness and glory to the whole world. And whereas they, as his nearest In desiderio celeritas quoque mora est. and most faithful servants, might earnestly desire to see him their loving Master thus exalted, and grieve that it should be so long deferred, as that they might be worn out of the earth before that time; he meets them in their desire, and tells them it is not so far off, but some of them should behold it before their death. For the meaning. Amen, or verily: a form of speech or asseveration Exposition. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which Christ the true and faithful witness often used to avouch the truth: and he that saith here, Amen, is called Amen, Rev. 3. 14. these things saith the Amen: to show, that whatsoever he saith, is yea and amen, 2 Cor. 1. 20. that is, most firm, certain and constant. I say unto you.] Our Lord propoundeth his doctrine in his own name, that he may be known the chief Doctor of his Church, even that Doctor of the Chair, whose voice alone must be heard of Pastors and people. Thus did none of the Prophets, but only 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 Master's allowance. 1 Cor. 4. 1. And further, this being a prophecy uttered in this form, he shows himself the chief Prophet of the Church, prophesied of by Moses, Deut. 18. 18. like unto Moses, Act. 3. 21. and like Christ like Moses in five things. him in 5. things. 1. As the truth hath a likeness with the shadow, 1. the mediation of Moses between God and his people being a shadow of Christ's mediation. 2. 2. Like him in respect of 3. Heb. 3. 5. 6. divine calling to his office. 3. In respect of his faithfulness in his calling, being faithful in all the house of God as the Son, Moses 4. as a servant. 4. Like him in his authority, he being appointed to teach us all things, & we to hear him in all things. 5. In the event 5. or sanction: whosoever will not hear him, must dye the death. But superior to Moses, as being the Lord of the holy prophets, as being God, the seer of things properly and à priori, as being faithful in the house as the Son, as only able to say, I say unto you, preaching in his own name, which none but the head of the Church can do, and none but he 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 son of man come in his Kingdom.] Here is some difference and difficulty in the interpretation. 1. Some refer it to the last Opinions. 1. 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 again to the last judgement. And no marvel though sundry have been 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 sufficiently confuted in the Text, Joh. 21. 23. 2. Others, both ancient and 2. new writers, as Hilary, Bullinger, Chytreus, and Piscator, understand it of Christ's Transfiguration which immediately followed, as if he had said, Some of you, as Peter, James, and John, shall shortly see me (so far as you can comprehend) in that form and habit wherein I will thus come to judgement; as six days after they saw him on mount Tabor in great glory. But first, the speech (ye shall see it before your death) seems to carry it to something beyond the compass of so few days. Secondly, we do no where read that the transfiguration is called the coming of Christ in his Kingdom. Thirdly, in so short a time none of the disciples were to taste of death. Therefore, 3. We shall best find out the sense by enquiring, 3. Emphasis hujus loci non est, in verbo veniendi, sed videndi. Bucer. Kingdom of God general and special. What is meant here by the Kingdom: What is meant by the coming of this Kingdom: and Seeing the best interpretation of a prediction is the accomplishment, we shall inquire how some of the Disciples did see the coming of this Kingdom before they tasted of death. 1. I. For the first: the Kingdom of God is twofold, General, and Special. The former is called the Kingdom of power, whereby the Lord powerfully governeth the whole world and every particular, to the very sparrows, and the hairs of our head: unto which kingdom of power all creatures, men and Angels, yea devils themselves are subject. The special Kingdom of God 2. is his gracious rule and government over his Elect: called the Kingdom of Christ, because he is the head of it: and the Kingdom of heaven, because it tends directly thither: and the Kingdom of the Son of man. Of this Kingdom are two degrees: of grace: of glory. The difference of these two, is, 1. In time: the former is begun on earth, the latter is consummate in heaven. 2. In manner of government: the former is governed mediately, by his servants and ministers, the latter immediately, by himself, when he is all in all. 3. In the manner of subjection: the former in the militant estate is environed by enemies and assailants: the latter is triumphant, in perfect rest and peace, without all assault. Quest. Of whether of these doth our text mean? Which here meant, and what it is. Answ. Our Saviour here speaketh of the former Kingdom, of grace, here in this world, which is an estate wherein men are brought to be subjects to Christ in this life, being enlightened, guided, and effectually moved to believe the promises of salvation, and obey the will and laws qf God. For it is a coming into the kingdom, before the disciples decease. For the second: what is meant II. by the coming of this Kingdom? Answ. The coming of the Kingdom is nothing else but the How the Kingdom of Christ comes. erecting of it, by the powerful means of it, in the hearts of men where it is not begun, and a continuance of it with much success and increase where it is begun: being all one with that petition, Thy Kingdom come. Mat. 6. 10. And thus many Interpreters, Calvin, Beza, Bucer, Tossanus, fitly apply it to the power and efficacy of the Gospel, by which the Kingdom of Christ was far and wide, with great power propagated after the time of Christ's Ascension: but yet in the days 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 seen the Kingdom of God come with power: Now what else is it, to see the Kingdom of God come with power, than to see the enlargement and increase of the Kingdom of God, by the prevailing of the Gospel, bringing in men to the obedience of faith? whence, Rom. 1. 16. the Gospel is called the power of God to salvation. But thirdly, let us look into III. Of the ac complishment hereof. the accomplishment of this prophecy, which will notably enlighten the true meaning; because we shall here see Christ now ascended, mightily declaring himself the King of his Church, and that he was not only exalted unto the right hand of God, but that, even in the days of some of the Apostles, he came Evidences of Christ's Kingdom enlarged. 1. in the mighty power of his kingdom of grace: As appeared, 1. In the emission of his Apostles: Christ immediately before his Ascension did call and send out his Apostles, with special promise of his presence in their Ministry to the end of the world, Mat. 28. 18. Go and reach all nations: their commission was, to make Disciples every where. This great work the Apostle magnifieth, Eph. 4. 11. When he ascended, he gave gifts to men, some to be Apostles, etc. for the gathering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of the Saints, for the work of the Ministry, and the edification of the body of Christ. This was one most powerful means for propagating his kingdom, which was herein seen gloriously to come out through the world. 2. In the descending of the 2. holy Ghost, fifty days after his Ascension, upon the Apostles; when the Spirit promised came rushing upon them as a mighty wind, and filled all the house: whereupon forthwith they preached the Word of the Gospel to every nation under heaven, at Jerusalem, in their own tongue, Act. 2. 2. which was a fruit of his Ascension and Exaltation, v. 33. and a coming in his kingdom with power. 3. In the Apostolical gifts, 3. we may see how powerfully the Son of man came in his Kingdom, in their days: as the gift of knowledge in deep mysteries of the Kingdom, without study: the gift of prophecy: the gift of miracles, of healing by imposition of hands, of casting out devils, of raising the dead, and the like, for confirmation of their doctrine: the gift of tongues, and of immunity from error in teaching or writing: the gift of the Apostolical rod, in smiting offenders, as Paul did Elymas with blindness, and Peter Ananias & Sapphira with sudden death. Which peculiar gifts were promised and given them, that by the admirable use and power of them the Son of man should come gloriously in his Kingdom, and the Church more and more confirmed in the faith, and more alured 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 Apostolical diligence, which was wonderful, 4. and all to this end, that the Son of man might come gloriously in this his Kingdom. The travels of Paul alone were such, as he carried the word of the Kingdom, and set up Christ as a King, unto a third part of the known world, Rom. 15. 19 20. Yea in his time he showeth, that the Gospel was preached not at Colossus only (as Col. 1. 16.) but by the diligence of the Apostles it was fruitful in all the world, v. 23. How instant were they in preaching, writing, disputing, and suffering, and all to set up the Son of man glorious in his kingdom? 5. In the success of the Apostles 5. in their Ministry: which if we consider, we shall see the truth of Christ's speech, that they did more in the means of conversion of men, than himself did. Joh. 14. 12. Act. 2. at one Sermon of Peter's, three thousand were converted: this was the first famous draught of this fisher of men, by which three thousand subjects were added to Christ's Kingdom in one day: here came the Son of man gloriously in his Kingdom. And what wonderful increase it took in all quarters, all the Epistles of the Apostles do witness: especially twenty years after Christ's Ascension, in which times howsoever some of the Apostles were extinct, as James slain with the sword by Herod, Ast. 12. yet some other of the Apostles, and of others who heard Christ speak these words, were living: witness that Synod of the Apostles, which was fifteen years after Christ's Ascension, at Jerusalem, wherein James son of Alphens was Precedent; which showeth both the flourishing estate of the Church at that time, and that many of the Apostles were then living: and so this prophecy of Christ was accomplished. But, 6. Forty years after Christ's 6. Ascension, when all the Jewish ●orship and ceremonies, together with the Temple, were so polished and destroyed, as one ●one was not left upon another; ●e whole house and all the uten●ls and shadows were burnt with fire, so as none of them ●ould longer stand up against Christ, the truth and substance of them: Then was the son of man let into his kingdom most perspicuously, all va●les were ●ow rend, all shadows vanished, ●ll partitions broken down, and Christ with open face triumphantly conquering and prevailing in the world. And this, John●he ●he Evangelist saw, who died in the 101. year after Christ, about ●0. years after the destruction of the Temple, as Chronologers have collected. Object. Christ was come in his Mat. 3. 2. Kingdom before: so John Baptist preached, Repent, for the kingdom of God is at hand: and Christ himself said in Matt. 12. If I by the Spirit of God cast out devils, then is the kingdom of God come unto you. Answ. True it is, the son of man was come in his kingdom 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 Apostles time, whereof our Saviour here speaketh. We might add hereto the writing of the Evangelists: Matthew, Of the times when the Gospels were written. who wrote his Gospel eight years after Christ, Mark ten, Luke fifteen, and John forty two; wherein Christ came in his Kingdom apparently to all the world, in all the Churches of the New Testament. Yea this last of the Apostles, John, saw Christ's coming in his Kingdom most gloriously, in the undaunted confession of his Name by many thousand Christians, that gave their lives for the testimony of his truth. For he lived to see three of those bloody persecutions of Roman Emperors, as of Nero, under whom Peter & Paul suffered, of Domitian, under whom himself was banished into the Isle Pathmos, where he wrote his Revelation, and of Trajan, under whom were many thousand Christians drawn to death daily, as Pliny the second Euseb. hist. Eccles. lib. 3. cap. 33. testifieth, writing in their behalf to Trajan the Emperor; in whose days John wrote his Gospel, and died the 100L. year of his own age. All which hath notably cleared the sense of our Saviour's prediction. Now follows the observation. Where the Word of God is most Doct. By preaching and obeying the Word powerfully preached, and most cheerfully obeyed, there Christ cometh most gloriously in his kingdom. The whole 110. Psalm Christ's kingdom is advanced. is a prophecy of Christ's Kingdom, who is appointed to rule in the midst of his enemies. 1. 1. The place or country, over which he is King, is Zion, v. 2. that is, the Church of God, figured by Zion at that time. 2. 2. His government over his Church is called a Kingdom, for the similitude it hath with earthly Kingdoms: and in all we shall see the coming of Christ's kingdom to be by the powerful preaching and obeying of the Gospel. 1. Earthly Kings have royal showed by similitude of earthly Kings and kingdoms 1. titles, and styles of honour: So for the name and title of this King, he is called the Word of God, Rev. 19 13. Even that eternal Word (Joh. 1. 1.) which was before all beginning, but now incarnate. And he is called faithful and true, vers. 11. not only faithful, in defence of his subjects, but true in his promises and retributions of reward to those that valiantly fight his battles. 2. Other Kings have subjects: 2. and here must be subjects, which hear his voice and follow him, Joh. 10. 28. called a willing people, Ps. 110. 3. Elect, and drawn of the Father: all gathered by the word and voice of Christ, and of unwilling made a willing people, because his redeemed ones, both by price and power. 3. Other Kings have their 3. laws and statutes for the government of their subjects. The laws of this King are the laws of heaven, the Charter of heaven, the Word of God in the two Testaments, the law of entire nature renewed in the former, and the law of faith revealed in the latter. It is hence called the word of the Kingdom, Matth. 13. 19 because his Kingdom is erected and preserved by it. And these laws are bounded with rewards to the Observers, and penalties to the transgressors; 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 4. execute laws, as also in their just wars 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 faithful and true, fight and judging righteously, Rev. 19 11. and Psal. 45. 4. Prosper with thy glory, ride upon the word of truth and meekness. And how gloriously he road on upon his word, through all the world, after his Ascension, we have showed. 5. Eminency of Christ above other Kings. 1. Rev. 19 12. 5. Other Kings have their crowns, sword, and sceptre, but with much difference from this King: 1. He hath many crowns upon his head, whereas other Princes seldom have above one; to note the many victories, which according to the word, and by the word he hath obtained against Satan, sin, death, hell, for himself and his subjects. 2. His 2. Eph. 6. 17. 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. He 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 he subdued three Act. 2. 41. thousand at one Sermon. 3. His sceptre is that rod of his power 3. which he sends out of Zion, that is, his word as is expounded, Esa. 2. 3. The law shall go out of Zion, and the Word of God out of Jerusalem. Psal. 110. 3. But, other Princes hold their sceptre in their hand, he in his mouth. 6. Other Kings have their 6. guard and army to attend them: So hath he those, who know the time and place of their attendance, Psal. 110. 3. Thy people shall come willingly at the time of assembling thine army in holy beauty: whereby we know who they be, that wait on Christ as his servants, namely, those that wait at the time and place of holy assemblies, called his holy beauty: these have free access unto him in his presence-chamber, and follow him into their own hearts, where he is present by his Spirit to guide and comfort them. By all this plainly appeareth, that where the Word is preached and obeyed, the Lord Jesus cometh in glory, and in his Kingdom. His name is the Word of God, his subjects gathered by the word, his laws the word of the kingdom, his white horse on which he rideth in triumph, is the word of truth, his crowns are put and held on his head by the word, his sceptre 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 beauty. Which serves to convince all Use 1. Enemies of the word, enemies of Christ. the enemies of the truth, as rebels to the Kingdom of Christ: the greatest enemies and rebels he 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 every day, Thy Kingdom 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 Christ's coming powerfully in his Kingdom: themselves will not enter, nor yet suffer such as Mat. 23. 13. would enter into the Kingdom. And the like of our wilful Recusants, and such as refuse to hear the word preached, which is the Proclamation of this great king, investing him into his kingdom: Were not he a disloyal subject, that would wilfully deny his presence at the Proclamation whereby the king is proclaimed the lawful heir and successor into his kingdom? And will not the Lord Jesus reckon him an enemy, that refuseth to be present while he is by public preaching and proclamation set into his Kingdom, as the Lord of his Church? hath Christ any place in his heart, that cannot abide to hear he should be set in his lawful inheritance? Oh that all these, either secret A●●onitions to them. or professed enemies of Christ, would seasonably consider what a fearful thing it is, to enter into combination against Christ's Kingdom and government! 1. Hath his Father established 1. Psal. 2. 6. him on his Throne, and set his King on Zion, and will the rebels displace him? will they wrong and resist him, whom the Lord hath set up? will they pull his crown from his head, dethrone him from his government, wrest the sword out of his hand, break his sceptre in pieces, violate his laws, and think to prosper in their high treasons, and in taking up arms against the Lord? 2. Look on the dangerous 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. issue and estate of enemies, Luk. 19 27. Those mine enemies that will not I should reign over them, bring them hither that I may destroy them. Wilt thou not stoop to the rod of his mouth? his rod of iron is ready in his hand to break thee to pieces as 〈◊〉 potters vessel, Psalm 2. 9 On the other side, it must be Use 2. Rejoice in the thriving of the Gospel. the greatest comfort of a godly man, when Christ comes most powerfully in his Kingdom: so our Lord here comforteth his Disciples in their sorrow, that they shall see their Lord after a great deal of contempt and passion, lifted up again in the glory of his Kingdom. A child will rejoice in the advancement of the Father: a servant in the honour of his Master: especially a loving spouse in the advancement of her husband: And how should we cheer up ourselves and others, to see the Lord Jesus honoured in a powerful Ministry, his enemies thrown down before him, our brethren drawn by multitudes under his allegiance? etc. Contrarily, it should be the grief of our hearts, when any thing crosseth his kingdom, when any design prevaileth against his word, when any holy Ministry is cast down, when the Lord loseth an ensign, etc. We must also every one do Use 3. In helping the word, help up Christ into his throne. our best to set up Christ in his Kingdom, and that he may lift up and hold up his sceptre every where: thou prayest his kingdom may come, use means for that thou prayest, in what place soever. If a Magistrate, thou must punish 1. offenders against his laws, as well as against the Kings: thou must order thy government as well by his jaws, as the Kings: By thy example thou must grace the word, as well as by thy presence thou wilt grace the execution of the King's laws. If a Minister, thou art the Lords 2. Scepter-bearer: thou must hold up this Sceptre and mace of Christ, preaching the word plainly, purely, sincerely, instantly: as john's, go next before him, and make way for him: as friends of the bridegroom, be sure he increase Joh. 3. 30. though we decrease. How do they this, that preach not at all, or now and then, or preach against preaching, and declaim against those that most zealously advance the Sceptre and glory of Christ? that were not Christ too strong for them, and truth stronger than all, Christ should never come in his Kingdom: if he were a King, he should be such an one as Ishbosheth, a King without a Kingdom, without subjects or laws. If thou be a private person, show thyself a good subject to 3. this King, and set up his Kingdom both within and without thee. Without thee: thou must set up his laws and authority in thy family, by instruction, catechising, prayer, and holy orders, by which faith and the fear of God may be planted and cherished; that there may be a draught of a Church in thine house: and by Christian conference admonishing and exhorting one another, to contain every one in his allegiance and subjection to Jesus Christ. Above all, we must be careful to set up this Kingdom within ourselves, and maintain the rule and sovereignty of Christ by his word in our own consciences. Quest. How may we do this? Ans. 1. If as good subjects we How Christ's Kingdom is erected and maintained within us. frame and compose ourselves to this Kingdom: Both to the laws of it, for Christians are a people under laws, and he that acknowledgeth not the fundamental laws of this Kingdom, 1. and will not be ruled by the word of Christ, is none of Christ's subjects: As also to the holiness of it, by daily putting on a divine nature, 2 Pet. 1. 4. The subjects of Christ are people of a pure language: and though sanctity be Zeph. 3. 9 scorned, and hunted with disgrace out of the world, this is the Rev. 15. 3. King only of Saints. 2. If as good subjects we serve 2. with cheerfulness and joyfulness this King of glory. With cheerfulness: for his people are a willing people, and bring freewill offerings, Psal. 110. and beside, to serve him is to reign, all his subjects are Kings, the estate of the meanest Christian is a Kingdom. With joyfulness also: Psal. 149. 2. Let the children of Zion rejoice in their King: bless GOD that hath showed us the way to this Kingdom, who else had been still in the Kingdom of darkness: and that he hath made an entrance for us into this Kingdom, Col. 1. 12, 13. and the rather, because he 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 we maintain the honour and authority 3. of our King, and our own liberties and privileges obtained by him for us. First, we maintain his right, Christ's right defended, how. when we set up his word every where, and suffer it to command and rule our own thoughts, words, actions, and 〈…〉 tions, 1. and bring all into the 〈…〉 dience of Christ. If we cannot prevail, that his word may command and rule others, yet see it rule and command ourselves. Again, 2. when we maintain war, and take up arms against all his and our enemies, that rise up against his honour and our salvation. We must be stout and invincible against all that would encroach and reign over us in stead of Jesus Christ, as namely, we must levy forces, and serve in his wars against the temptations of Satan, the corruptions of the world, and our own lusts, and the evils of our own hearts and lives: all which we must resist instantly, for the Adversary is restless in assaulting: wisely, standing on our watch, and in the complete armour of God: stoutly, for the war is difficult, but the victory certain and glorious. Secondly, as good subjects we And likewise our own right. must maintain our own liberties: Gal. 5. 1. Stand fast in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. Resolve never to come under the bondage of sin and Satan any more: it was baseness and madness in Israel, that being free from Pharaohs oppressions, they would run back into Egypt in all haste. Nor under the yoke & bondage of humane traditions, or yokes of Antichrist, Christ's greatest enemy. Of all slaves and vassals let us esteem the slave of sin the greatest: and seeing the Son hath Joh. 8. 36. made us free, let us highly prize & stoutly maintain this freedom. To persuade all this, 1. Consider what an absolute Monarch Christ is, of what power Motives to be loyal to Christ. to constrain obedience, and restrain rebels: he can get himself a name, and lift up his Sceptre 1. without thee, and against thee, being God and man, and Lord of all things: but for thy good he would take thee in as anassistant in his government, and if thy service be his, his honour is thine. 2. Consider what a good and 2. gracious Lord thou servest, one that no way burdens his servants and subjects, but every way enricheth them, by bestowing large gifts upon them, even his whole Kingdom to every of them; yea whose love is experienced by his death for his enemies. 3. Consider his presence with his subjects in all places and occasions: 3. He seeth who makes his heart a presence-chanber for Christ, who sets up his chair of estate there, who they be that take care nothing be done or defended against his laws in his own presence, and who they are that suffer his word to sway against lusts. The very sight of the King's sword should adaunt offenders: that is, the presence of his word in the heart: How Ps. 119. 11. much more should his own presence provoke us to all duty and subjection? FINIS. THE CHRISTIAN RACE. 1 COR. 9 24. Sor●nne that you may obtain. THe holy Apostle hath at The Apostles drift in this place. large dissuaded these Corinthians, late lie converted from heathenism, from sundry relics of superstition still continued among them; as namely, from eating meats in the Idol-Temple offered unto Idols; from which feasts and meetings they were the hardlier restrained, because they were much addicted to gluttony, and pampering of the flesh: And therefore more strongly, both from his own example, and by other reasons, he urgeth the duties of Christian sobriety and mortification: as if he had said, If ye shall object, that now your Christian liberty affords you more interest in the creatures, and comforts of life, than before; I answer, that I have as much liberty in them, as any, but for the Gospel's Verse, 12. sake I forbear my liberty in greater matters than these; I might marry a wife, or I might require my maintenance from the Church, as my right; but I for the Gospel deny myself in all, I work with my hands to avoid offence: so your liberty in Christ allows you not any use of the creature with the hindrance of the Gospel, or the scandal of others. The si 〈…〉 ilitnde he here useth And to this he addeth a strong reason, from a pleasant similitude, comparing the life of a Christian to a Race: those that run in a race, either for praise, or a garland of flowers, or a small temporal reward, pamper not their bodies, nor load and stuff themselves with meats and drinks, but are abstinent, and put themselves into a spare diet, and forbear and strip themselves of all encumbrances, and the use even of the best things, which would make them heavy & unwieldy in their race. Much more should you, in this spiritual race, for the attaining of another manner of Crown or prize, cast off all things that press down and encumber you, Heb. 12. 1. and so run the race set before you, as you may obtain, and not be frustrate of your expectation. These Corinthians were well Thereason of it. acquainted with the manner of runners: Know ye not, that they which run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a race, etc. as if he had said, Ye cannot but know. There were the games of Olympus, celebrated every fifth year in the honour of jupiter: and there were the Istmian games, instituted of Theseus in the honour of Neptune, their Sea-god, which were every fifth year exercised at Isthmus, a straight in Gre●ce, in the sight of Corinth. Object. But why doth the Apostle draw his argument from Ita simili▪ tudo Circensium Augustin●ana c●nvertit 〈…〉 pium Confess. l 6. c. 7. profane games, used among heathens in honour of their Idols? Answ. The Apostle approves not the games, nor shows how well or ill they do in running, but from them deduceth what we may turn to a good use in a better race, for a better prize. Our Lord approves not of an unjust steward, but only shows Luk. 16. 8. how we may and ought wisely to provide for ourselves, as he did. Christ approves not a thiefs coming in the night, when he compares himself to one, Rev. 16. 15. only he excites our watchfulness to be always ready for his coming. And even from this practice Note. A rule of Christian prudence. of the Apostle we may gain a rule of prudence: when we must see many things we mislike, but cannot reform, to make the best use of them we can. A wise man may gather good, from that which is not so good. A man may sometime light of a piece of gold on a dunghill: and will he not take it up? The Bee will suck sweet honey, even out of stinking herbs. We may not presently tumult against things Use. we dislike, no more than our Apostle: but if we cannot amend them; so to take notice of them, as they may do least hurt; and if we may, gather some good from them: and we see, that we may make good use of things we approve not. Now to the words. In this Parts of the Tex's three. short Apostolical injunction are three things: 1. The precept, to run: 2. The manner, so run: 3. The end, that ye may obtain; namely, the scope and aim. In the Precept are, I. 1. Who must run. 2. Why he must run. 3. When he must run. 4. The use thereof. For the first of these. Every Doctr. 1 Christian life is a kind of race. Christian must run: for, Christianity is nothing but a race, and every Christian must run the race set before him, Hebr. 12. 1. In other razes, as that of Isthmus near Corinth, to which our Apostle alludeth, some run and some stand still, or look on: but here, in this Christian race, all must run, men and women, high and low, rich and poor, and none must look on. Now Christian life is compared And that in sieve respects, to a course or race, in Scripture, for five respects considerable: 1. As all running must be in a way, and within bounds and 1. limits: so here, the way to run in, is the way of God's Commandments, Psal. 119. 30. This is the right and good way, the lightest and shortest way, the fairest and cleanest way, without all windings or turnings to the right or left hand. 2. In running is a strife and 2. contention: so in the Christian race: but the strife is not by speed or swiftness of feet, but a spiritual strife, of faith, virtue, piety, good conscience and obedience. And as in a race the whole man runneth and striveth and every part of the runner: so in this race, a man cannot have religion in his mouth and profession, and say he will run, but scarce move hand or foot in any good duty: no man can run with his tongue, and his foot stand still. Israel professed, that whatsoever the Lord commanded Deu 5: 27 they would do: here were good words: but how often did they tempt him in the Desert? Paul would not run, as beating the air with bare words, 1 Cor. 9 26. Neither doth the kingdom 1 Cor. 4. 20 of God stand in word, but in power: which is, when in all things we labour to keep faith and good conscience, in all things, before God and all men. 3. In running there is a goal 3 or prize which we run for. The prize or Crown for which we run, is everlasting glory: not a crown or wreath of flowers, but an incorruptible crown, 1 Pet. 5. 4. 4. As in a race are spectators, 4. and the Umpire that gives the crown or prize: so here, the spectators are men and- Angels, 2 Cor. 4 9 and the Umpire is God, an incorrupt judge, who, having appointed the race, giveth the crown to every one that runneth well. 5. As at the end of the race, 5. the wager is won or lost, and the crown received or missed: and as the race is run, so it is disposed: so at the end of our life, the prize of eternal life is either won or lost; and if it be in the race lost, it can never be recovered, neither by bribe nor entreaty. If in this life we win it, we wear it, or else it is lost for eternity. Thus Christian life is a race. Next, why must we run this race? 2. Reason's why we must run this race. Answ. 1. There is no standing in Religion: and the way is very long which we have to go: we have a large journey, as far as betwixt heaven and earth; and 1 though we run, we shall come in slow enough. 2. The time is short which 2. is allotted to run this race: namely, the time of this life, which is but as a vapour, a post, an arrow flying in the air: the day is short, the night hastens, and our fear of being benighted should hasten us thorough. 3. The parties against whom 3 we run, are very swift and cunning to supplant: sor we run against Principalities and Powers, the devil, our flesh, sin Ephe. 6. 12 and sinners, who incessantly seek to slack our course in this race; sometimes casting in our way (as Medea) a piece of flesh, and sometimes golden Apples (as the Poets feign, of Atlanta) that is, the profits or pleasures of this life, all to cast us back in our way: nay, our own encumbrances are so many, as we need no other to slow our pace: So as the swiftest runner shall come slow enough; and if the runner scarcely be saved, where shall the loiterer appear? 4. We must run, to witness 4. both our disaffecting and distasting things below, which we hasten from, as also our earnest affecting and desire of the goal and crown which is in our eye: as the two Disciples, Peter and john, run to outrun joh 20, 4. one another, through earnest desire which of them should first see Christ being risen: so the Christian must hasten and strive who may enjoy Christ first and most, and see him as he is. But when must we run? Answ. Our whole life must be 3 All our life, the time of this race. a race. 1 Pet. 1. 17. Pass the whole time of your pilgrimage here in fear. Now is the time to win or lose the goal. Eternal life is won or lost in this life. Spare thy pains here, and there shall be no spare of thy pains hereafter. Now therefore take the time, even this day: as a wise runner will set out betime, and get the start if he can, of his Adversary: Psal. 119. 60. I made haste, and delayed not to keep thy Commandments. Many foolish men in their life and health stand still, and idle all Not the end of life only. Reasons. the day, and would same run apace when they are sick or dying. But consider in time, 1. 1. What an unfit business a race is for those times: a man to run had need of health and strength and not be bound on his bed of sickness. 2. It is very unlikely, that he should run to 2 heaven in his death, that hath been running to hell all his life. for as the tree leaneth, so commonly it falleth and lieth. 3. Wisdom will tell a man, 3 that sickness and death are the time to end our running, not to begin it: and that Christianity is a race to heaven, not a jump: and the way is long, and needs both a long time, and good speed to attain it. 4. Use. 1. Now if we must run in the Christian course, we learn how Conceit aright of a Christian course. to conceive of the sound Profession of Religion; namely, that it is a laborious and painful course, as running is a violent motion, and a straining exercise wherein the whole man must run; especially when a man runneth up an hill, as we do towards heaven. And therefore Who do not. 1. They are deceived, that 1 think a sound Christian can live at ease, or in security. Is a garland of flowers denied to him that loves his ease better than the toil of the race; and is the Crown of eternal life given without labour? or can it stand with the excellency of salvation to be so easily attained? or is it not worth all our diligence, to 2 Pet. i 10 make our election sure? 2. The lukewarm gospeler 2 deludes himself, that thinks to get heaven with good hopes and wishes, but will be at no strife either against sin, or in performance of good duties: as if Christianity were such a Gentlemanly life, as to have their rents come in by Stewards, whether they sleep or wake, work or play. No: thou must strive to Luk. 13. 2● enter, and run, and pant, and sweat, and be happy if all thy labour can attain the Crown. But if heaven be worth nothing, take thine ease, stand still, or lie still, meddle not with grace. But if it be worth any thing, thou shalt know it is not gotten with nothing. Again, if Christianity be a Use 2. Ourgo one another in holiness. Instat equis auriga suos 〈…〉 ntibus illos pr●teritos tem▪ neus, etc. Hor. serm. 1 sat. 1. Motives. 2 race and strife, then must we all strive to go one before another in knowledge, faith, obedience, and all graces. Runners in a race strive who may be foremost: and runners in a spiritual race must contend, who may first apprehend the grace of eternal life in the means and beginnings of in. For, 1. This is the only holy and warrantable ambition, emulation, and covetousness, to covet after the best gifts, 1 Cor. 12. 31. 2. We see how men strive 2 to be before others in wealth, in good bargains, in pride of apparel, in dainty fare, and whatsoever may set forward the delights of this present life. And ought we not much more to strive to be first in the bargain of eternal life, in the riches of grace, and in the wealth of an haavenly inheritance? why should the children of this world be wiser in their generations than the children of light? Luk. 16. 8 3. See we not wicked men run fast to hell, and strive who 3 may be soon there, and which may fill up his measure first? See we not how wretched and debauched persons glory when they can outswear, outdrink, or outbrave another? and yet the issue of all is that hire that belongs to Captaine-sinners, and such as being in the highest form of sin, must also be in the deepest dungeon of wrath and revenge. And shall we, who have so fair a mark in our eye, to encourage and improve all our labour, suffer every one to get before us in the way of God, who yet are behind us in the means and encouragements? These are the Motives: Directions for running aright follow in the next point. And so from the precept we come to the manner: So run. Not every runner or striver II. Manner of running. 2 Limb. 2. 5 obtains, but he that runs and strives lawfully, which is so to run, namely with limitation. Quest. Which are they? Ans. They consist, 1. In right preparation: 2. Conditions. No man can run so as to Preparation to run, necessary, & wherein attain, that is not rightly prepared to the race. And the preparation stands in two things: Putting off all hindrances: Providing all needful helps. First, we must cast off all burdens Hindrances put off and removed and weights that pressed us down: Heb. 12. 1. the Apostle enjoins first to cast off all that presseth down, and then run the race that is set before us. And thus the runner for a temporal prize will cast off such garments and carriages as he can well part withal: we much more. The Scripture points us to sundry burdens which must be cast off: as, 1 Sin, which presseth down as an intolerable clog 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and burden: Hebr. 12. 1. The sin that so easily besets us: and as a garment that wraps us about and hinders the free use of our joints and limbs: so many sins are so many chains and ferters; and hardly can a man run, with his fetters on his heels: jam. 1. 21. Lay aside all filthiness. 2 The immoderate care of the world must be cast off: for, 2 how do we see worldlings, who have clogged themselves with the weight of earthly cares and desires, run but hoblingly? no duties of piety or mercy can be seen in their hands: no incitements or persuasions can prevail to quicken them: earthly cares, as thorns, choke Luk. 8. 14 all the seed. How can a man run through a thicket, or stiff ●lay? so here, Hab. 2 6. 3 We must cast off the immoderate use of the world, and 3 the things of it, and beware we oppress not ourselves with surfeiting, Cap. 21. 34 or drunkenness, or pleasures of life; but by mortification keep ourselves thin and spare, If he that were to run a race should stuff himself with eating or drinking, following his appetite, he would run but heavily, his adversary would wish no greater advantage. Therefore the Apostle Paul would in his own example teach us to beat down the body, and bring it into subjection, lest we should run in vain, 1 Cor. 9 27. Full diet breeds gout in the feet, which spoils our running. These are the hindrances. The second thing in this preparation, is the providing of needful helps to ●further us in our race: for so do runners. I will only mention three. Helps in running the Christian race, 1 1 Faith, to get Christ with us, without whom we can do nothing, and by whom we shall be able to do all things, Phillip 4 13. Joh. 15. 4. If we abide in the vine we shall bring forth fruit. Faith establisheth our union with Christ: whom we must take with us, to draw us that we may Cant. 1 4. run after him, to quicken us with new life, and to enlighten us in our way: else we run in the dark, to our own ruin. To give influences as an head, and also a cover for all defects. 2 The Apostle adviseth us to provide patience, Heb. 12. 1. and 2 Heb. 10. 36 we have need of patience, that we may enjoy the Promises: also to endure the crosses and afflictions, wherewith all the way is strawed. And indeed Patience notably speeds the runner in his way; because it helps him over many rubs and hindrances that lie in it. If a runner should stoop to take up and remove out of his way every straw, or pebble, or obstacle, he should lose much ground, and cast himself behind; and therefore with courage and resolution he leaps over all, and speeds himself by them: So patience makes us pass by the reproaches of Atheists, that are so far from running themselves, that they scorn others that do; and suffers us not to take notice often of such things, which we might trouble ourselves withal, if our eye were not fixed on the goal and prize, in the end of our race. Besides, Patience is of notable use to make the Christian runner longwinded, and so enables him to hold out the labour to the end. 3. Another help is prayer to God for good speed: so the 3 Church, Cant. 1. 2. Draw me, and I will run after thee. For we are not sufficient of ourselves to any thing, but all our sufficiency is of God, 2 Cox. 3. 5. And therefore David every where prays the Lord to direct him, to lead him in the way, to uphold him in the way, and to enlarge his heart for receiving grace that he may run the way of his Commandments, 2 ●orditions of running the Christian race a● right▪ five. Psal. 119. 32. This is the Preparation for running Then the conditions of running are five: 1. At a right mark. 2. In a right way. 1 Run at a right mark 3. With a right foot. 4. With a right motion. 5. To a right end. First, for the right manner of running, we must be sure to run at a right mark: Christ must be our mark to run at, as he was Paul's, Phil. 3. 10. to know him, and the power of his resurrection. If we must run for life, we must run to him who is our life: And the rather, because he is no dead mark Col. 3. 4 that affords the runner no help in his way, but he runs as fast to us, that we may run to him: Oant. 2. 8. As a Roe or young Hart he comes leaping and skipping over the mountains: and being come, he calls us after him, (Come to me all that are weary and heavy laden,) that he Mat. 11. 28. may refresh us: and whereas we come not at his call, himself draws us to run after him. Now consider, if Christ be the chief and only aim of thy life, thy prize, thy purchase, thy all in all, in comparison of whom all else is dross and dung. Men run after wealth and riches most painfully: others run after honours and preferments: many after ease and pleasures: some after knowledge and profession of Christ: on these they fix their eyes and minds, as their chief mark; and having attained these, they sit down and rest in them. But very few make Christ the mark whereat they run: few hold him in their eyes and thoughts. And what can they hope to attain at length, that never run at a right mark? O silly men! can they choose a better mark? may they choose another, and not choose death by refusing the Lord of life? The second condition is, to run 2 Run in the right way. in the right way, and within the lists, or else the faster thou runnest, the further thou art from obtaining. Now Christ is the way: and there is no running joh. 14. 6 to Christ, but by Christ: thou must still keep him in sight. Papists must needs fall short, that run from Christ to Saints, Angels, merits, humane satisfactions. Heathens must miss of salvation, who run without Christ. And many str●gling Christians who profess Christ, but break out into by-lanes of lusts and fleshly courses, and so miss the goal. Now to those that are careful to inquire of the ancient Notes of the way that is right. safe way, they may discern it by these notes: 1. It is a clean way: the way is holy, and the path is holy, and the holy walk Esa. 35. 8 Host 14. 9 in it. 2. It is a straight way, and few walk in it, in respect of the Mat. 7. 14. multitude. 3. It is all strawed with crosses: and all that will live godly in Christ, must suffer 2 Tim. 3. 12 persecution. Christ and his cross are inseparable. The third condition in the 3 Run with a right foot. What is requisite thereunto right manner of running, is, We must run with a right foot: Hebr. 12. 13. Make straight paths for your feet Hereunto are required, 1. Light of the Word to direct us, that we may run steadyly and boldly, not staggering or wavering; but do all things in saith, which ever leaneth upon the warrant of the Word; Whosoever walketh by this rule, walketh boldly. 2. The Prov. 10. 9 eye of wisdom and discretion, looking at the same time both to our feet, and to our mark: the Commandment is, to ponder the path of our feet: and a Prov. 4. 2●. note of a godly wise runner, to order his way with discretion. And the wisdom of a man is, to observe his way. 3. Sincerity and uprightness: not to run Psal. 112. 5 halting or dissembling: Gon. 17. 1. Walk before me, and be upright.; Politicians run halting between God and Baal, between the Ark and Dagon, between Protestants and Papists; as Peter in policy would play on both hands, between jews and Gentiles, Galat. 2. but the Text saith, that he dissembled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and went not the right way to the Gospel: so do these men of two hearts, but of no Religion; Gallio's, neuters, unstable in all their ways, being double-minded, Jam. 1. 8. The like of formal Protestants, who disjoin justification from sanctification, and ●●ver remission of sin from mortification of sin: they run crookedly and lamely, and are far from uprightness. The fourth condition is, to run with a right motion: and 4. Run with a ●ight motion. What it is then is the motion ●o, when it is performed humbly, cheerfully, constantly. 1 Humility quickens the 1. soul, when it considers, that, what progress soever it hath made, yet he hath not hitherto attained. The Apostle Paul did therefore follow hard to the mark, Phil. 3. 13. because he had not yet attained. Do thou likewise nourish low Good cause to be still humble. conceits in and of thyself, as knowing, 1. that thy knowledge and faith is but in part, till that perfect come: 2. that the high prize is not here wholly below, nor the prize of immortality to be had in this mortal estate. Away then with that proud conceit of merit: thou hast attained enough, that hast attained to merit: thou art gotten far beyond the Saints in heaven. Away with the frantic conceit of perfection here: the Gospel and faithful Preachers cast down such high imaginations 2 Cor. 10. 5 against grace. Who art th●u that art got before the Apostle Paul? he forg●t all that he had done, and pressed hard to the mark before him: as good runners look not back to see how much they have run, which would cast them back, but their eye is on that before them, by which they see how far they are behind that they must reach. Bewail then thy slowness, stiffness, or lameness in running, and press forward still. 2 The motion must be 2 cheerfully performed. We must run our race in earth, as the Angels in heaven run theirs: now they are described with wings to fly: so must we do all our services willingly, not by constraint; and earnestly, with all earnestness of affection, as those that mean to attain, and of action, putting forth all our speed, as he that runneth, intendeth the whole force of his body to advance himself forward, and (as the Apostle) presseth hard to the mark. Phil. 3. 14 3 Our motion is right, when 3 it is constant: both without intermission, and without cessation. First, we must not sometimes run, and sometimes sit still, Be constant without inter mission. and rest us as being weary: nor as some, run apace in the Sunshine of the Church, and stand still or go back in her storm: nor as some, that will be good and run apace, while some sharp affliction, as a spur or goad, is thrust into their sides, but afterwards grow as lazy, or worse than before. But our course must be as the course of the Sun, which comes forth as a Giant to run his course from East to West, and never Psa. 19 4, 5 stands nor remits of his speed. And as a man who is to run for a great wager, hies himself with all speed through thick and thin, so we, having so great a prize in our eye, must hold our pace through all estates of the Church, and of ourselves, holding it the greatest favouring of ourselves, not to favour ourselves in any condition. Secondly, we must run As also without cessation. Motives constantly without cessation; not making good our race a great way, and then failing, but to the very goal: for 1. It is unsoundness, 1 that is a temporizer: the jews rejoice in john's light but for a season: and many begin joh. 〈◊〉. 35 Gal. 3. 3 in the Spirit, but end in the flesh. Much seed springs up, fhoots forth, and ●ladeth, but never seeth perfection, nor the garner. 2. Both natural and supernatural motion is swifter to the center-ward. 2. True piety never wants the crown of perseverance: and this never wants the crown of eternal life. 3. Unhappy runners they are, 3 that lose all even at the goal: and unhappy passengers, that suffer shipwreck in the haven and harbour. Object. I have run apace; but now I cannot run so fast. Ans. With distinction. 1. Art How this is to be understood. thou in temptation, or wrestling with God, as jacob? then, though thou goest halting, yet go forward, it is toward Canaan. 2. Art thou weak? yet a child, though never so weak, will creep when it cannot run to the father's house & bosom. 3. Art thou secure? oh repent, do thy first works, overtake thyself, bewail thy sin, and in all pray the Lord to enlarge thy heart, and enable thee again to run the way of his Commandments. So of the fourth condition. Lastly, to run in a right manner, we must propound to our 5. Run to a right end. selves a right end in running: and that is, first and principally God's glory, 1 Cor. 10. 30. secondly, the obeying of God's Commandment; the love of God must constrain us to run: 2 Cor. 5 14 thirdly, that we may obtain the crown of eternal life, as here it is in our Text. Quest. But must our obedience and service be mercenary? for so it seems to be, if we run in expectation of the reward. Answ. No: it is not mercenary: for first, faith subordinateth We run for the prize, yet no mercenaries: how. our salvation to God's glory: secondly, looketh on a reward freely promised and performed, not merited: and so, thirdly beholdeth the reward; as the eye of the soul is principally fixed on Christ, who hath merited it by his death, propounded it in his Word, and now holds it in his hand, in our eye, to sweeten our labours and sufferings in the way unto it. These cautions observed, the Saints may run in expectation of reward: so Moses had respect to the recompense of reward, Heb. 11. 16. so Paul pressed on, as having the mark in his eye. Nay, our Lord himself for the joy set before him, endured Heb. 12. 2●. the cross, and despised the shame. And the Scripture every Mark held before us, why? where holds the mark in our eye: 1. To contain us in the right way to that mark. 2. To maintain and cherish in us a servant love and desire of heaven, and of eternal life. Faith will be wishly looking at things 2 Cor. 4. 18. within the veil. 3. To encourage and sustain the Saints in all the difficulties of the way; the more easily to digest and ●verpasse them, and so to hasten them to the fruition of that they believe. That ye may obtain. From the action, and the manner, III: The end of running this race. we come to the end. As we have enquired whether we must run to attain, so now we must inquire whether we may attain by running. Answ. We must run for thi● prize, which we attain not without running; yet not for our running, as the merit of it, but by it as a means of obtaining. Obtaining is not of merit, but mercy. Rom. 9 16. It is not in him that willeth, or runneth, but in God that showeth mercy. For, neither is our running our own work, nor undue, nor in any proportion to the crown, nor yet perfect, but in the best very heavy and blame-worthy. And therefore, howsoever lawful running attaineth, yet it is not as a cause, for the work or merit of it but as a way and means of obtaining mercy. Quest. But is not the prize the reward of our running? Answ. Yes: Matth. 5. 11. Great is your reward in heaven: How it in called 〈◊〉 reward. and none shall run well, and be unrewarded. But first, it is called a reward, not properly, but by similitude, because it is given at the end of the work. Secondly, it is a reward, not legal, but Evangelicall; promised in mercy, and in like mercy performed to the runner, though not for his running. Therefore the Apostle ran hard for the prize (Phil. 3. 14.) but for the prize of the high calling of God; that is, not which he could attain for running, or for the merit of his strife, but for the merciful calling of God, vouchsafing him a part in the free promise of his free grace. Hence it is also called (Col. 3. 24.) the reward of inheritance: Now an inheritance is not merited, but freely descendeth on sons, because they are sons: and how absurd were it for a son to go and offer to buy his inheritance of his father? Object. But I may run, and no● Whether all runners do obtain. Luk. 13, 24 obtain; as it is said, Many shall seek to enter, and shall not be able. Answ. They run, and attain not, that run amiss, not observing the former, conditions of right running: but every one that runneth aright, shall attain the crown. Here is a difference: In temporal razes many run, and one gets the prize, that comes first: but here, all that run through, attain the crown, whether they come first or last. Quest. What are the best directions, How we may be able to run rightly, and so obtain. to help us to attain, and improve all our labour, and make good our race at the last? Answ. The directions are sundry: 1. Put thyself in good brenth; I. The holy Ghost p● 〈◊〉 〈◊〉 inbreath for this race. be cherishing the Spirit of God, & preparing him a sweet room in thy heart, who will notably fit thee to the race. For first, he is the Spirit of liberty, and will set the feet of thy soul at liberty: 2 Cor. 3. 17. Where the Spirit of the Lord is, there is liberty. He is that holy an ointing, that brings the oil of grace to supple and make nimble the joints and sinews of the soul, and supply activity and agility to speed thee forward: as David professeth, Psal. 1 19 32. I will run the way of thy Commandments, when thou shalt enlarge my heart, Secondly, he not only strengthens the inner man, Ephes. 3. 16. but helpeth all our infirmities, which would faint and fail us, Rome 8. 26. Thirdly, he is the Spirit of supplication, Zach. 12, 10. and makes us able and willing to pray, and so helps us as it were with wings toward the mark. Great need is there of this breath of the Spirit: and great is the strength of prayer: and therefore holy men have been much and often in it: as David, that the Lord would make his way plain before him, Psal. 5. 8. and would hold up his goings in his paths, Psalm. 17. 5. and that his good Spirit would convey him into the good land, Psa. 143. 10. Whosoever knows that no prayer but of the Spirit is heard of God, will easily discern the need of the presence Rom. 8. 26. and assistance of the Spirit, and will be so much more careful not to grieve him by sin. 2. Take the rule of our Saviour, Beware of looking back. 2 Take heed of looking back, in this race. Remember Lot's wife; and Luk 9 62. no man that sets his hand to the plough, and looketh back, is fit for the kingdoms of God. They look back, that turn aside from received truths to old damned errors, and lay themselves under Saint Paul's check, O foolish Galathians, ye did run ●ell, who hath bewitched you? Gal. 3. 1 and under that heavy threatening 2 Pet. 2. 21. Better had it been, never to have known the way of truth, then after knowledge to depart from the holy Commandment. And they look not forward, that look asquint with the Galathians, partly at jesus, and partly at Moses; partly nt faith, partly at merits, as Papists; whereas the eye of faith looks right forward at Jesus, the author and finisher of faith and salvation, Heb. 1. 2. 2. How many look back to the profits, honour, ease, or favour of the world, as judas and Demas? But where is now the mark? is it before thee, or behind thee? if the mark be not behind thee, why lookest thou back? 3. Intent thy way, not thy company. Many will net run 3 Mind not thy company, but thy way. in that way, wherein they see not multitudes and great ones run with them: who attend not the mark so much, as their company, and inquire not so much whither, as who run. But we must remember; first, wisdom walks by rule, not by example; looks at truth, not Gal. 6. 16. at numbers; cares not so much what is done, as what ought to be done. Secondly, it is better to walk or run with few to heaven, than to hell for company. Thirdly, if we look at company, we must run with such as fear God, who have set their faces toward heaven: this is the most helpful and fruitful company: these will further thee by their counsel, example, and prayers. 4. To attain in this race, 4. Despise carnal counsels, friends, & scorns. we must contemn carnal counsels, carnal friends, and the scorns of carnal men. First, carnal counsels. Many will not run with such a sect, as they hear every where reviled 1 Acts 28. 22 and contradicted, though Paul himself be of that sect, and such as adhere to his doctrine. But in this way, generally esteemed heresy, must we worship the God of our fathers. Others will not run in that Cap. 24. 14 way, being all strawed with crosses, but will choose a fair broad way though it carry them clean from the mark. Why do they not consider, that they leave the way wherein Christ himself walked, and his Apostles? and that the way to heaven is a straight way, and few find it? Secondly, carnal friends and 2 bad society is as a chain to fetter, and as a leaden weight hanged on the heels of many, that say they run for heaven: These will persuade, as Peter did Christ, Master, pity thyself, Mat. 16. 22. cherish thyself, deny not thyself, thy liberty, thy reputation, and force them, not to stop only in the race, but to fly back, as Peter among a company of rakehells will deny and forswear his Master as fast as any. Thirdly, scorns of carnal men. 3 A Christian runner must not be much moved, or much regard the speeches of men. Looker's on will have their sayings: some will say thou runnest too fast, some that thou settest out too late, and a softer pace would go further; some that thou out-runnest thy fellows, but in hypocrisy, and that thine eye and aim is on every thing but the mark, etc. But thou must be wiser than to attend them: thou hast thy course to intend, and thine umpire, and thy prize. Pass on thy way therefore, 2 Cor. 6. 8. 1. Cor. 4. 3 through good report and evil: resolve with holy Paul, I pass not to be judged by any man, it is the Lord that judgeth me; I must stand or fall to mine own Master. So of the fourth rule. 5. To attain this mark, thou 5 Renew strength continually: and how this may be. must be careful to preserve and renew thy strength: for so must a runnner do. Quest. How may I do so? Ans. By three rules: First, hold fast the doctrine of grace: hold it strongly, both in thy judgement, and in thy affection: get not only knowledge, but the love of knowledge: stick conscionably to the means, both public and private. For spiritual strength is maintained by spiritual means, as natural by natural. And by meeting God in Zion, in his own Ordinances, God's people walk from strength to strength, Psal. 84. 7. Secondly, hold fast the degree of grace, that thou fall not from thy first love, first zeal and heat. What hope of his attaining the Rev. 2. 4. mark before him, that goeth backward? Now the way to keep grace in the degree, is, partly to repent of all, to cast out and keep out all sins, small and great, open or secret; partly to respect all God's Commandments, Psal. 119. 6 even the most difficult, costly, and dangerous. Thirdly, hold on the act of grace: by keeping all graces in exercise, and blowing up every grace which else will lie hid and covered in corruption, asfire in ashes. Every new act will grow into an habit and custom, and habits are easy. Thou that intendest to attain, must get forward, and gain ground; never contenting thyself with one gift of grace, nor with one degree of that gift, nor with one or a few acts or exercises; but be adding, as to virtue, faith; so faith to faith: see 2 Pet. 1 5. and Rom. 1. 17. 6. A runner, through haste in his way, may easily stumble 6. Recover speedily out of every fall. and fall: and if thou fallest in thy running, thou must speedily rise by humble confession, prayer, and repentance. He that lies in his fall, shall never attain the mark. We say it is no shame to fall, but it is a shame to lie still. But in our spiritual course it is a great shame, in such light and means to take a fall, but a far greater to 〈◊〉 still in it. Hast thou fall'n in 〈…〉 y way? remember whence thou hast fallen, up again, and do thy first work, repent and arise, Rev. 2. 5. which is the only way to prevent utter shame and confusion. Quest. But how may I be encouraged, Motives so to run, that we may obtain 1 thus to strive to attain? Ans. 1. Consider this: whatsoever else thou attainest, is nothing but a shadow, smoke, vanity: all thy wealth is but beggary, all pleasure but bitterness, all mirth but madness. If thou attainest not this goal, nothing that thou attainest can make thee better, every thing makes thee much worse. 2. As good never run, as not 2 attain: for, not attaining, thou losest all thy beginnings, and proceedings, and all thy labour is lost; thou hast done and suffered many things in vain. Besides, thou losest all thy talents, graces, Call 3. 4. profession, hearing, prayers, sufferings: all is lost. Finally, thou losest all thy righteousness, charity, mercy, reward and glory; all thy hope and expectation: E●ek 18. 24. Righteousness departed from is soon forgotten. 3. It is far worse and more 3 unhappy, to run and not attain, than not to run at all. For, not to run, is a note of an Atheist: but to run and not to attain, is a note of an Apostate, a dog, 2 Pet 2. 22 a swine, returned to filthiness, whose end is worse than th● beginning. Beside, it gives Satan a stronger possession than before; he was a slave before to one devil, but now to ●even worse than before. 4. Consider the goal, for 4 Excellency and eternity of this goal. which thou runnest: both for the excellency, and the eternity of it: and if any spur can pierce and prevail, this will. The Excellency is in the worth, content, fullness, perfection. The worth: thou runnest for a crown of life and glory: nothing 1 in earth is so worthy, as a crown and kingdom: but these are dead things in comparison, and may end in dishonour. The content and delight is in 2 enjoying a perpetual rest from labour, an everlasting Sabbath, a lasting feast and supper of the Lamb, a marriage-feast for eternity. For fullness and abundance: here we only taste the goodness 3 of God, there we drink at the wellhead, even fullness of joy at Psal. 16. 11. his right hand. Here we have drops, there we shall swim with rivers of pleasure. Here are spoonfuls, there a Well of life. For perfection: we shall attain spiritual bodies, perfectly renewed 4 souls, a full image of God, perfect vision of God, and society with jesus Christ, in perfect glory: and this is the top and perfection of our happiness when in ourselves we shall attain complete holiness, without spot or wrinkle, and full perfection both of nature and grace Lastly, add to all this the duration, which is the crown of all. This good attained shall never perish, nor ever change. Of this Kingdom shall be no end. The pleasures at our father's right hand are for evermore. The crown at which we run, is incorruptible, 1 Cor. 9 25 and so we shall find it in all eternity. If all this will not excite us to earnest labour, that we may attain, nothing will. THE DIVINE TEACHER AND SCHOLAR. PSAL. 119. 33. Teach me, O Lord, the way of thy statutes; and I will keep it unto the end. THIS Psalm notably draweth The scope of this whole Psalm. and allureth men to the study and love of heavenly doctrine, in the knowledge and practice whereof consisteth the holiness and happiness of every Christian. The Sun in the heavens were unprofitable to us, if we had not some beams from his body. The huge Ocean were unuseful to us, if some of his streams were not derived unto us. So all that light of knowledge and wisdom in God, the Sun and father of lights; and all that Ocean of grace and glory in God, the full Sea, were helpless and uncomfortable unto us, further than the beams of this Sun, and streams of this Ocean are conveyed unto us, yea into our minds and hearts, to enlighten and purify the dark and nasty corners of them. This our Prophet well knowing, The Prophet's holy desire. makes no end of study, pains, prayers, search and inquisition, how he may store and furnish himself with that Divine Doctrine, which as a stream may lead him back to the Sea again, and bring him to the true knowledge of God in the Messiah, which is eternal life. A good glass and pattern to see how far our negligence hath cast us behind that we might and ought to have attained: that shaming ourselves, and bewailing our former security, we may now provoke and excite ourselves to lay better hold upon wisdom, and redeem our future opportunity in the means of grace and salvation, so graciously still continued unto us. Parts of the ●ext. This verse hath two parts: 1. An holy prayer, Teach me, O Lord, the way of thy Statutes: 2. A religious promise, or vow, And I will keep it unto the end. In the prayer we have 1. The Object, God, O Lord. I. Of the prayer. 1 The Petitioner, teach me. 3. The Petition, to be taught in Statutes. Which Statutes are described, 1. By the Author, or efficient, thy Statutes: 2. By a metaphor or similitude, the way of thy Statutes. For the meaning of the words, we must inquire and find Exposition. out, 1 What be these Statutes. 2 Whose they be: thy. 3 Why called the way of Statutes. 4 Why David desires to be taught in this way. For the first of these: By Statutes, sometime the Scriptures 1. What these statutes are. understand the Ceremonial or levitical Law of Moses, distinct from the moral and judicial: as in many places of Deu. 6. and 7. where Ordinances or Statutes are opposed to Laws and Commandments. So in Psal. 89. 30, 37. are four words: Laws, that is, the whole Doctrine of the Word: by Judgements are meant judicials: by Statutes, rites and ceremonies: by Precepts, the moral Law. But in this Psalm, David Reasons of several useth many words to express titles given to the Word. the same thing. The whole Word extant is called a Law, because it binds to obedience as a Law. A Testimony, because it testifieth the Will of God concerning his Service: and his good will and fatherly affection concerning his servants and children. judgements, because in them right and truth is discerned from wrong and falsehood. Commandments, implying the sovereignty and authority of God the Commander. Statutes here, a statuendo: 1. Because as a statute-law the Statutes for two reasons. Word written sets down limits and rules, how far we are to go, and what to do, and leave undone: for all Kings make statute-lawes for their subjects. 2. Because as statutes are enforced with rewards and penalties, so are the Lords precepts, in keeping of which is great reward, Psal. 19 11 and no less danger in transgressing any of them. For the second general 〈◊〉. Whose Statutes they are. 1 Whose be they? thy statutes. 1. Because God is the Author of them all: and although he used his Amanuenses, who themselves used great diligence in writing of the common salvation, jude 3. yet all holy men wrote the whole Word as they were moved by the holy Ghost, 2 Pet. 1. 21. Object. But it seems uncertain, whether all were written by the Spirit of God: for Saint Paul (1 Cor 7. 6.) speaks by permission, not Commandment: 1 Cor 7. 6. opened. and vers. ult. I think I have the Spirit of God: he seems to doubt of it. Ans. 1. Saint Paul speaks by permission, not Commandment: not in respect of the Efficient, by whom he was moved, which was the Spirit of God: but in respect of the matter, which being a thing not of such absolute necessity, he was directed to choose a manner of delivery proportional; conceiving it ●itter to persuade them in a thing indifferent, as more convenient, than to lay an absolute command, as if it were a thing absolutely necessary. 2. Where he saith he thinks he hath the Spirit of God, he speaks not doubtfully, (for he was sure he had:) but humbly, by an emphatical meiosis or diminution, so to check the boasting of proud and false Apostles, who to magnify themselves, and extenuante and elevate Paul's authority, made great brags of the Spirit of God, which they said Paul wanted. 2. They are called Gods statutes, 2 because he is also the principal object, or subject matter of them: as the books of the Kings were so called, not because they were Writers of them, but because themselves, their persons and acts are the principal matter of them. 3. Because he is the preserver 3 and maintainer of them: for else had they long since been lost and perished, by the rage of Tyrants and Heretics, but chiefly by the wrath of Satan against them. 4. His by eminency, for the 4 Eminency of these statutes above other excellency and perfection of them, and to distinguish them from all the laws and statutes of men: for, First, all men's laws are imperfect, 1 alterable, abrogated or changed at their pleasure: but Psal. 19 7 the Law of the Lord is perfect, and as unchangeable as himself. Secondly, they are temporary, and for this present life only, 2 and bind not beyond it: but these are eternal, the charter and rule of heaven. Thirdly, they may direct and command, but give no ability to 3 perform, as they do. They may curb and repress the evil of nature, but cannot change the nature, nor alter the man: but God's statutes not only direct the way, but lead into the way; not only restrain corruption, but abolish it. It converts the soul, and changeth the heart and life: Fourthly, they for their end conduce to a well ordering of a 4. civil and sociable life amongst men, in peace and honesty: but God's statutes to the ordering of a spiritual and holy life among Saints, before God, for the attaining of grace and glory. Fifthly, those being transgressed, 5 the Lawmaker may pardon; or he may give a dispensation to himself to violate them, and none is above him in his Kingdom to punish him. David the King needs not much to fear any law of man: but God's statutes transgressed, none but God can pardon; from whom no flesh can get dispensation to offend in the least branch but it shall be revenged in himself or his surety. So of the second general. But thirdly, why doth David 3. Why it is called the way of God's commandments. Metaphor of a way, what it implies. 1 call the word the way of God's statutes? which hath a metaphor, and noteth singularity. Answ. 1. The Metaphor implies, that we are all travellers here in a strange country, and travelling home, Heb 11 13, 14 But the way we know not, nor can man or Angel teach us the way, unless God show it to us, as he did to Adam, who could lose his way, but of himself could never find it. 2. It implieth, that God hath 2 made known the way in his word: called the way, both because it points us the way, as also because it leads us to heaven and happiness, as a way tends to some end, or intended place. Hence it is called the way of God, Acts 18. 26. the way of peace, Luk. 1. 79. the way of salvation, Act. 16. 17. the way of life, Psal. 16. 11. because it leads us to these, as a way to a City. 3. It implieth, that this way 3 and word of God must be known of us, as the way must be of a traveller: And therefore as travellers, and as David here, we must be ever ask after the way. 4. It implieth, that as a traveller must keep the beaten and 4. highway, so must these Statutes be pathed and trodden of all the travellers of heaven; neither must we turn out of this way to the right or left hand. Our thoughts must not stray out of Esa. 30. 21 the way, as it is said, Th●u shalt not covet. Our words must be kept in this way, seeing of every Mat 12 36 idle word account must be given. Our actions and metions must be held in this way, whether natural, as eating and drinking, all must be to the glory of God: or 〈◊〉 Cor. 10. 31 civil, authority, subjection, marriage, and duties of the special calling, and economical duties, all must be contained within the limits of God's word: or religious, duties of God's worship, public or private; Whatsoever Deu. 12. 32 I command thee, that do only: all the Tabernacle, the whole and parts, even to the smallest pins, must be framed to the pattern in the mount: or ludicrous, sports, recreations; Gods statutes must direct, which are lawful, which not; how far lawful, or not: and so for circumstances, of time, place, and persons; and for manner and end, all to help matters more serious. 5. David implies in this similitude, that whosoever are 5 out of this way, and transgress these statutes, they wander from the God of peace, and from life, are out of God's protection, and liable to all the curses of the Law, as men out of the King's highway are out of the King's protection. Hence it is said of wicked men, Psal. 14. 3. They are all gone out of the way: and, the way of peace they have not known. And as a man having lost his way, knows not where he shall lodge, so such as go on their own ways, following the lusts of their hearts and eyes, are blindfolded and carried by Satan to the lodging of death, even eternal. These things lie in the Metaphor. Then for the singularity of 2. Singularity of this way. this way: he saith, thy way, not ways: for God's way is but one, but by-paths are many. Many are the sciences, and other knowledges worthy our labour and pains: but David above all, desires the knowledge of this one, and only way of God, and of salvation. Object. 1. The heavenly jerusalem hath twelve gates: therefore Rev. 21. 12. the way is not one. Ans. The place speaks not of so many ways, but that from all coasts the Israel of God enters by this one way. Object. 2. We read of the ways of God, Acts 13. 10. Ans. Those be so many steps in the way of God, but not so many several ways. David knew but one way of statutes, which he would be taught, that he might avoid all by-paths, and so come happily to the end of his way. But for the fourth general: 4. Why David desires to be taught in this way. why doth David desire to be taught of God? he had Gad and Nathan, the Prophets: he had ordinary Levites: he had the Scriptures: why then doth he not apply himself to the means to which God tieth him? Ans. 1. David had good 1 means, and was most diligent in the ●●se of them: he was a diligent reader, and spent nights and days in meditation of the Wo●rd: but yet to all these, and above all these he desireth God's teaching, without which all th●se are in vain. Paul may 1 Cor. 3. 6. pl〈…〉nt, and Apollo water, but God giveth the increase. 2. He knows that all other Teachers can but teach the ear: 2 God alone teacheth and openeth the heart, as Lyd●a, Acts 16. 14. And whereas Satan and wicked men may have a great deal of speculative knowledge, and go to hell; he desires an inward Teacher, and to be inwardly taught by the teaching of the Spirit. 3. He here ●raveth four 3 Four things desired which man cannot reach. things in this one petition, beyond all men's teaching. First, teach me to attend the way of thy statutes, that I may understand them, and thy word 1. be not a clasped book unto me; Esa. 29. 11 neither may I, by missing the right scope, pervert the same 2 Pet. 3. 16 to mine own destruction, a● many abuse many places to strengthen their own lusts, v. c. that place of providing for the family, to maintain covetousness; and the sins of patriarchs to defend the like, where the right scope and sense is not attended. Secondly, teach me to affect 2 the way of thy statutes, that my heart may melt as josiahs at the hearing of the Law, and be pricked and broken with the threats of it, as were those Converts that cried, Men and brethren, what shall we do to be saved? Acts 2. 37. When the Promises are preached, or promulgated, let my heart dilate and open itself, as the thirsty ground, and rejoice that it understandeth the, Word taught, as Neh. 8. 13. This must we pray, that the more we know, the more we may love God: that the Word of God, by the work of the Spirit, may be as fire, not only for the light of knowledge, but also for the heat and warmth of affection, etc. Thirdly, teach me to believe thy statutes, for all true and 3 comfortable knowledge is applicatory: it rests not in the understanding, but is a firm assent in the Will, laying hold on the thing known. And this must we pray, seeing all knowledge, not mingled with faith, is unprofitable. Heb. 4. 2 And then we are taught to believe, when according to the word of the Law we choose and worship the true God for our God: and according to the voice of the Gospel we believe in him whom the Father hath sent, acknowledging him not only a Christ and jesus, but joh 20. 28. job. 19 25. mine, at Thomas said, My Lord and my God; and as job, My Redeemer liveth; and that jesus Christ brings salvation to me through remission of sins, Luk 1. 7. 7. Fourthly, teach me to obey 4 thy statutes: for all sound knowledge is practical: and to know Ephes. 4. 21 22. Christ as the truth is in Christ, is, to cast off the old man with his lusts, and put on the now. This must be our prayer, that the Lord would so teach us his way, as we may walk in it: that he would so take us into his school as to become both more skilful and more holy: that seeing not jam. 1. ●5 hearers, but doers are justified, our portion may be in their blessedness, that hear the Word Luk. 11. 28. and keep it. This was David's aim in this prayer, Quest. But why is he so earnest, being a man of so deep Why David, a man of such knowledge, desires to be still taught. 1 knowledge and understanding already? Ans. 1. A good heart, inflamed with love of God, can never be near enough: love loveth and liveth in union. If it be in the way to him, it would get further still. 2. Though he be taught in 2. part, yet he seeth what a small measure he hath attained, and desireth to be taught further. No marvel, if he that hath 〈◊〉 taste of this knowledge, desire ●is fill and satiety. He that see 〈…〉 th' but in part, desireth to see more perfectly. Nature abhors vacuity and emptiness: and much more, grace. 3. He is earnest to know the way, to show that he shall never 3 come at God, who cares not to ●eepe the way to him. Many desire to come to God, but it must be in the way of the world, or of pleasure, or of custom, or carnal fellowship, or lusts of their own hearts. All these are dead desires, leading from God. David will desire the way, as well as the end. And we also must not balk the means, if we aim at the end. This of the Exposition of our Text. Now follow the instructions. Doctr. 1 All true knowledge is from God. 1 Pet. 5. 10 Doctr. 1. In that David goeth to the Lord to be taught, learn, that all true knowledge is from God: whence he is called the God of all grace: and 2 Cor. 4. 6. God that commanded light to shine in darkness, hath shined in our hearts. Dan. 2. 20. the God of heaven revealeth secrets. And therefore he is called light: not 1 joh. 1: 5 only essential, in himself, but by participation. Reason 1. God's way wants a Reasons. 1 teacher, the way of sin wants none. And this teacher must not be man himself, but God: for the natural man perceives not the things of God (1 Cor. 2. 14.) nor can discern them, no more than a blind man can judge of colours. He walketh in the dark of his own night and nature, and knows not whither he goeth joh. 12. 3. 5. The veil upon the heart must be removed 〈◊〉 Cor. 3. 16.) and the Father must draw, or else none can ●ome to the Son. 2. A natural man is so far 2 from helping himself out of darkness, that he increaseth his blindness every day, and thickens the mist of his mind. And were it a bodily darkness, Darkness of soul far worse than that of Egypt. ●s that of Egypt, it were less dangerous: but this is far more desperate. That was on the body, endangering the outward man: this on the soul, endangering that. In that, men desired light: in this they hate the ●ight, and love darkness. In that, they would be glad of guides: in this, refuse guides, 〈…〉 orne, and revile them. In that, they were afraid and sat still three days together: here ad●entrous, more forward to lead then a seeing man to follow. In that, they were sensible of their misery: in this, they think themselves in a good case, and in the way to heaven till they find themselves at the gates of hell; as the Aramites thought themselves going to Elisha his house, 2 Kin. 〈◊〉. 20 till their eyes were open and saw themselves in Samaria, in the midst of their enemies. So as no way can a natural man wind himself out of his natural darkness. 3. True knowledge hath two things above the reach of nature. 3 Two things in true knowledge, beyond nature's reach First, a sound Object, namely holy things, Prov. 9 10. Now all the strength of Nature is too low and weak to reach them. A natural man may be wise in natural things, or in civil actions, yea wise to do evil: but to do well in spiritual things, he is without all wisdom. For nothing works beyond his ability. Secondly, it must have a sound Agent: it must be wrought by the Spirit: it is the inspiration of the Almighty that giveth understanding, Job 32. 8. Flesh and blood reveals it not, Mat. 16. nay the holiest men cannot reach it without Gods teaching: Esa. 54. 13. they shall be all taught of God: and, 1 Cor. 2. 12. we have received the spirit of God, that we might know the things of God. Then if any want wisdom, Use 1. jam. 1. 5 Psa. 119. 18 let him ask it of God: with David, let him go to God for the opening of his eyes. Solomon begged true wisdom, and an understanding heart, and obtained it of God, 1 King. 3. 9 And the rather ought we to do the like, because we see in Solomon how God is well-pleased with this petition; who suffers not a suit, so pleasing to him, to go away unanswered. And how can it be other unto the Lord, when in this request we acknowledge the mournful darkness and blindness of our own minds, the infinite depth and boundless Ocean of wisdom and knowledge in him, and that we depend on him for knowledge, which we profess a treasure in his custody alone, and that in the seeking of sound knowledge we have an earnest desire to obey and please him? And as this is a great means of God's glory, so also of our own good: for by this means, as by a key, we unlock unto ourselves the rich treasury, and full store-house of grace and wisdom; prayer being the key of heaven. Object. But hath not God decreed unchangeably what to do, whom he will teach, whom not? so as our prayer or not prayer can never alter his decree? Ans. 1. God hath decreed as well how to do things, as what he will do: and therefore God's decree takes not away prayer, but stablisheth it. 2. God hath decreed to do some things immediately, by himself; other things mediately, by the creature. Immediately by himself, without the concurrence of the creature, he decreed to create Adam. Mediately, by the concurrence of Adam and Eve, he decreed the being of Cain. So for the effecting of many things, in matters of regeneration and salvation, he hath decreed that his servants shall concur with him, or else the thing shall not be done: as in this instance, no prayer no teaching. Never therefore seek knowledge in the means, without Use 2. In the use of means spare to God. prayer to the Lord, whose only it is to give. Thou comest to Church to hear the Word, to get thine eyes opened, to be taught in the way of God's statutes: why now failest thou of that thou seekest? but because thou seekest it at the mouth 〈◊〉 man, and failest in seeking God for blessing. Many hear and read a long time, but the Word thrives not, prospers not, lives not in their hearts nor lives: they are ignorant, not infirmed; they are profane, and not reform: And why doth that word, which prevails with others, do them no good, but because one prays for blessing, and seeks higher than the Minister, the other prayeth not, or to no purpose? And mark such as having heard the Word, run out before prayer for blessing; never look the Word should prosper there: ye shall never see a sound work in such persons, on whom is the brand of such profaneness, as to fly from the face and presence of God. Luther professed he got more knowledge by prayer, then by all his study: And thou shalt never prosper in the Word, that neglectest prayer. Ministers especially must pray for themselves and their people. 1. For themselves, as Daniel, Use 3. Ministers should pray for themselves cap. 2. 17. he and his fellows beseeched the God of heaves for grace in those secrets: and much more need we for grace, to open to us the mystery of this Kingdom. Many good wits which are as laborious in study and reading, are not so profitable, and marvel that they cannot reach to such a gift, as some other. The very reason is; they study, read, and meditate, but pray not, or slightly; and not craving a blessing, they have none. 2. For the people: that God And their people. would prosper his Word to them, and add his teaching to theirs. 2 King 6 20. Elisha prayed, that the Lord would open the eyes of the Syrians, that they might see themselves in the midst of their enemies: so must Ministers be often on their knees in secret, that their people may see themselves in the midst of their hellish enemies, and discern the danger, so as to apprehend the means of their safety. Thus of the first point. 2. In the person praying, teach me; David a man after Gods own heart, a Prophet, a Teacher, a Penman of Scripture one that had a singular measure of knowledge already, yet he desires to be further taught; learn, that Sound and saving knowledge Doctr. 2. Sound knowledge is ever humble. is an humble knowledge. God's child thinks his knowledge to be ignorance, his sight to be blindness: not out of baseness of mind, or mistaking the gift, but 1. Because no man seeth himself so well, as he that is in the Reasons. 1 clearest light: and he that hath most wisdom, best seeth his own wants. How doth Moses, learned to admiration, debase himself, and derogate from himself, when God calleth him? Exod 3. And how doth Agur deject himself, as not having the understanding of a man in him, Prov. 30. 2. whose prayer, what is it but a mournful complaint of his own ignorance? 2. True knowledge shows a man his own imbecility, even 2. after conversion, that although he be now light in the Lord, yet he shall see he seeth but in part, Eph 5. 8 and knoweth but in part, because of his own weak capacity, 1 Cor. 13. 9 to comprehend the mysteries Causes of defect of knowledge. far above his reach; clouds of corruption left in him, obscuring the Sunshine of the Word, in itself clear enough, but we look through black glasses; resistance of will, which is but in part renewed: obedience being but in part, plainly argueth our knowledge so to be: joh. 7. 17. And the understanding is not yet so captivated, nor the affections so pure, but that they would shape the Word to themselves, not themselves to it: hence they see themselves as the man (Mark 8. ●3.) restored to sight, but at first saw men walking like trees; they are not stone-blind as before, but have now a weak and indistinct sight, so as Christ must follow his own work again, and again put his hands on them; so as their sight grows still clearer, but never perfect till they come to see God as he is: the case of the Believer being the case of Paul in his Conversion, being struck blind, his sight was restored by the falling off of the scales before his eyes. These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scales of false conceits and natural opinions are long in falling off our eyes, even from our conversion till our dissolution. 3. Sound knowledge is humble, because of the excellent object 3 A double Object, which keeps it humble. of it, which is twofold: first, the statutes of God, the matters of God which are deep and high mysteries, far beyond the reach of highest capacities: there are mountains as well as valleys, gulfs for Elephants to swim as well as shollow fords for Lambs to wade: there are the depths of Predestination, Incarnation, Trinity, and the like, in which the Angels may pose their understandings. Secondly, God himself whom we must know in jesus Christ, the nearer whom we come, the more humble we will be. Moses, as familiar as he was with God, yet coming near unto him, cast himself on his face, and professed that he was but dust Exod. 34. 8 and ashes. A man by beholding the Sun discerns the weakness of his eye: so here. 4. Sound knowledge is humble, given only to the humble; and in such a measure as they may be kept humble still. For the Lord in great wisdom gives not knowledge, either in kind or measure, to puff us up, but in his dispensation preventeth the Laodicean pride of our hearts, knowing how hardly we could guide any perfection here. Again, he deals with us as Parents with children under age, and gives us knowledge in the measure of children, and not of strong men Paul himself knew as a child, and in part, 1 Cor. 13 and the best must know they have but inchoation of grace here, and must grow in grace, and 1 Pet. 3. 18 in the knowledge of jesus Christ. Besides, God gives such a measure of grace here, as may stand with an holy covetousness of wisdom, and such a desire after it, as is insatiable; that we might search the Scriptures, with those noble Bereans, as for silver and gold, and know the price of wisdom to be far better. Lastly, that we might not rest in this dark and petty School on earth, but long and desire that happy estate of heaven, where is understanding without error, knowledge without ignorance, wisdom without folly. This made Paul cast his eye beyond the present, and set his affection upon that perfect which was behind: 1 Cor. 13. 9, 10. N●w we know in part: but when that perfect is come, then that which is in part, shall be abolished. Now we see as in a glass, but then we shall see face to face. And withal, it will make us prise jesus Christ, and fly unto him, in whom we recover perfection of knowledge, being made to us of God wisdom as 1 Cor. 1. 30 Use 1. See thy want of wisdom and knowledge. well as righteousness. Hence than the best men that know most, must see they want much wisdom, and much knowledge. Let me see a man gotten beyond David in found knowledge of God and himself: and yet in this Psalm he can make no end of this desire: and let this serve to beat down the idle conceit of knowledge: if David who was of extraordinary knowledge and grace, saw such darkness in himself, and wanted so much of Gods teaching, what do we? what may we? shall any man content himself with his measure attained, as needing no more? shall David's measure humble him, and shall thy measure make thee swell? Consider the Apostles check to the Corinthians, 1 Epist. 8. 2. If any man think he knoweth any thing, let him know he knoweth nothing as he ought to know. And cast thine eyes upon the best examples in Scripture: see the errors of Saints both in judgement, as Peter (Gal. 2. 8, 9, 11.) and in practice, as David, and tell me whether the best had not need be still taught in the statutes. Again, examine thy knowledge, Use 2. Difference of good men, and evil, in respect of knowledge. 1 and the soundness of it by this note, if it be humble: For there is a notable difference between the godly and wicked, in regard of their knowledge. 1. The wicked man is proud, and boasteth of that he hath not: the Pharisee of a key of knowledge: an ordinary man, of as much knowledge as the Minister, or as much as he needeth: whereas the godly man, being humble, scarce acknowledgeth the treasure that he hath. 2. Whereas the wicked man, having a slight measure of 2. knowledge, gives up the means, and rests in that measure: the godly, what measure soever they have, still follow God in the means, even for that they have, as if they had it not. David being well taught, prayeth to be taught more. 3. Whereas a wicked man, having a small measure of knowledge, 3 refers it to himself, as gotten by his own means or industry, and for his own ends; as also fwels in himself, and despiseth others, and will be known to have something above others: the godly still flies to the same grace that first gave it, and refers it to the praise of the giver; and yieldeth to all other, though not in gifts, yet in his mind and affection. Thus the true knowledge of Christ, as the truth is in Christ, teacheth to be like Christ who is meek and humble. Whence ●at 11. 29. Co●ollarics. 1 must follow, 1. That a boasting of puffing knowledge is not sound. Good men never boast of sharpness of sight, or quickness of understanding, but see the veil unremoved, and the scales not quite fallen off. They are not blind as before, but by reason of fogs and lusts, and mists of sinful affections and motions, can sometimes see as little the things before them, as Agar could the Well before her (Gen. 21.) by reason of her passion or grief, as Calvin judgeth. And although their eyes be open, yet they see how bevy they be, and hardly kept open; as the Disciples when Christ warned them to watch, by reason of sleepiness and dulness of flesh: ●o as they may say with the Church, their eyes sleep when their hearts Cant 5. 2. awake. They may indeed profess with the blind man, joh. 9, 25. One thing I know, whereas I was blind, now I see: but must add withal; yet I see how little I see, even a glimmering of things rather than things themselves. 2. It must follow, that sound knowledge must continually bewail 2. ignorance and darkness: for why hath the Lord left it in us, but to humble us, that with the rest of the law of the members it might be as the Canaanites to exercise us, or as the prick in the flesh lest we should be exalted out of measure by abundance of revelations? Nay, as light and darkness have a daily and interchangeable fight in nature: so the soul must maintain a continual combat between knowledge and ignorance. 3. It follows, that found 3. knowledge cannot be that which in sense of want or weakness striveth not in the means to a further measure, that of weak is not made strong, that riseth not to a further assurance, or the like: for all sound knowledge is Prov. 4. 18. provable, and the way of the just shineth more and more till perfect day. Thus of the second point. 3. The child of God most earnestly Doctr. 3. desireth to know the ways Good men ever desirous of more holy knowledge. of God: as our Prophet through this whole Psalm. Daniel, though a most worthy Prophet, yet read the Prophecies of jeremy, Dan. 9 1, 2. And all things are dung to Saint Paul, in respect of the excellent knowledge of the virtue of Christ's death resurrection, Phil. 3. 7, 8, 9, 10. But why? 1. Because they know it to be the way of God, and there is Reasons. 1. no other: the way, not only wherein God himself walketh, who is the most perfect pattern of his own law, but especially because it is the way he hath chalked out for us to walk in, who can walk toward him in his own way only; as we can see the Sun only by his own light, and come to the Sea by his own streams. 2 Fearful effects of ignorance 1. 2. They only discern the danger of spiritual darkness and blindness: How it wraps in manifold errors of judgement; false doctrines and opinions against the Word: Ye err, not knowing the Scriptures, Matth. 22. 29. and, Prov. 19 〈◊〉. Without knowledge the mind is not good; How it wraps in errors of life 2 and conversation; for so the Scriptures ascribe all corruption of manners to ignorance: Paul persecuted and wasted the Church, why? the did it of ignorance. And in ignorance the Rulers 1 Tim. 1, 13 put Christ to death: had they known, they would not have crucified the Lord of glory. How it wraps men under the power of sin, and delivers 3. them as voluntary subjects in kingdom of darkness, under the Prince of darkness, to be ruled at his will, as 2 Tim. 2. 26, and, when men regard not to know God, how justly doth he give them up to a reprobate sense as he did the Heathens (Rome 1. 24.) to commit things against reason and nature? And finally, how it wraps them under the 4 curse of God, both temporal and eternal. My people perish Hosea 4. 6 (saith the Lord) for want of knowledge; that is, are in state of perdition: they lie in unbelief; for, no knowledge, no faith; and not believing, they are condemned already, joh. 3. 1●. And they are liable every where to those judgements which the Prophet prays to be poured out upon them that know Ier, 20. 25. not the name of God. Then for the eternal curse: when Christ shall come from heaven in flaming fire, he shall render vengeance on all that know not God, Eph. 4. 18 2 Thes. 1. 8. and justly: for death hath seized on them already: they are destitute of the life of God, by the ignorance that is in them: their mind and conscience is dead, and being strangers to the life of God, they are thrust under the power of eternal death: Prov. 10. 18. The fool dyeth for want of knowledge. Therefore the Saints seek after knowledge, as David here. 3. They see the necessity of 3 the word of God, and the knowledge thereof: the Word is the food of the soul; an hungry man longs after his food; and a good heart hungers after the Word. Hence the Prophets and men of God are said to eat up the little book (Ezek. 3. 1.) Rev. 10. 10 and to fill their bellies with it, as hungry men when they come at a good meal. The word of God is the water of the Well of Life: and how necessary is water? how doth a thirsty man desire to be refreshed with water? so doth the godly after the knowledge of God: and none but thirsty souls are called, or do come to these waters, Esa. 55. 1. How earnestly do blind men ●esire to see the light? so do ●he Saints, seeing what a weak simmering and sight they have 〈◊〉 Divine things. They know ●he Sun in the heavens is not 〈◊〉 necessary to enlighten the world, as is the Son of grace ●nd righteousness to enlighten 〈…〉 e Church. And as without the ●unne there would be a perpe 〈…〉 all night, so without God and 〈…〉 e saving knowledge of him, 〈…〉 ere were an eternal night in 〈…〉 verlasting darkness. 4. They earnestly desire sa●ing 4. Benefits of knowledge within us. knowledge, because they 〈…〉 ee the profit and high excellen 〈…〉 y of it, both within themselves, 〈…〉 d without them. First, within themselves, they 〈…〉 ee God's Image renewed in 〈…〉 'em by knowledge, and themselves Col. 3: 10 framed to his likeness, who is light, and in whom is no 〈…〉 arknesse. Also they see themselves brought into better frame by it daily, and changed into 〈◊〉 self from glory to glory: with 2 Cor. 3. 18 out which they could never attain any right motion in their wills, or affections, nor any righ● manner or end of doing any thing, nor any happy fruit o 〈…〉 their endeavours, but the loss oh 〈…〉 all their labour, time, hope, and reward. Secondly, without them; they And without us. see the worth and excellency of this knowledge above all other things in the world, and that nothing else can make them truly happy: Prov. 3. 13. Blessed i● the man that findeth wisdoms, and that getteth understanding. But how can Solomon prove this? By two reasons: The former in the 14. verse, by comparing this wisdom of God with silver and gold which are so desirable: but the gain of this is better. Oh but some things out-weig 〈…〉 silver and gold, and are in much more request, as Diamonds, Rubies, and Pearls: True; yet these are but the shining dust of the earth: but wisdom (faith 〈…〉 e) is better than all pearls, be their price never so great. Object. But some things a man may desire above all these, ●s life, liberty, health, honour, etc. Ans. In verse 15. All things thou canst desire, are not to be compared to wisdom. The second reason is from the ●ffects: showing what wisdom bestows and brings with her: 〈◊〉. Riches in her left hand: 〈◊〉. Length of days in her right: 〈◊〉. Honour, advancement, and prosperity: 4 Life, the sweetest of all: She is a tree of life 〈…〉 o them that lay ●old on her. And so he concludes as he began, ●h blessed is he that retaineth 〈…〉 o. We see now what reason the godly have, and on what just grounds they most eagerly desire with David to be taught 〈◊〉 the way of God's statutes. The Use is three fold; 1. Of incitation. 2. Of reprehension. 3. Of examination. 1. It serves to incite us to th● Use 1. Incitation to get heavenly knowledge. holy and earnest desire after th' 〈…〉 word of God, without why 〈…〉 no man can have any comfort 〈◊〉 any sound grace. For first, as light was the fir 〈…〉 thing in the Creation, so the fi 〈…〉 Motives. 1 word of this second Creation, i 〈…〉 Fiat lux, let there be the lig 〈…〉 of heavenly knowledge: a 〈…〉 as the word of God let light i 〈…〉 to all his work, which before 〈…〉 was a confused Chaos, and 〈◊〉 things rolled up in black darkness; so till this word of G 〈…〉 let light into the soul, t 〈…〉 wholeman lies in a confusion 〈◊〉 black darkness, without a 〈…〉 light of direction or conso 〈…〉 on. You know, no babe is bour 〈…〉 alive into the world, but it cries for the milk and breast; and if it do not, it is stillborn. So the newborn babe in grace, cries after the sincere milk of the Word, 1 Pet. 2. 2. and without this, thou art not borne of God. Nor the friend of Christ, no acquaintance or kindred of his, no Christian but in name, unless with an hungering heart thou hear the Word and keep it. Mark. 3. 35 And, an ignorant heart is not only a graceless heart, but destitute of desire of grace: it cannot ask grace, joh. 4. 10 hadst thou known, thou wouldst have asked. Secondly, consider the comeliness 2 and seemliness of sound knowledge in him that professeth himself to be the Lords: Prov. 4. 9 Solomon calls it a comely ornament and grace for the head, and a chain for the neck; yea, and a crown of glory. And what else makes a man's face to shine, but wisdom? whereas, what an unseemly thing is ignorance of God's statutes to a man, either as a man, or as a Christian? 1. As a man: God having Ignorance unseemly to a man, as a man. given a man a mind and reasonable soul, beyond a beast, whereby he hath enabled him to conceive of heaven and heavenly things, and hath elevated him with a particle of Divine nature for this very end, that he should rise above the beasts in high contemplations of Divine things, and in the knowledge and obedience of the mind and will of his Creator: how unseemly is it, that that Divine mind should be taken up with base, transitory, and sinful things? that a man should thus degenerate, and fall back to a brutish condition, forgetting he hath a reasonable soul, which David rates in himself, whose Psa 73. 22. ignorance or inconsiderateness in one point of God's providence and administration, makes him as a beast before God. 2. As a Christian man, yet Especially as a Christian man. much more unseemly: for a Christian professeth himself to be a Citizen of heaven, heaven to be his Country, God to be his King, his Word and Statutes to be his Charter: now is it not absurd and unseemly, that a man should be ignorant of the fashions, laws, and customs of his own Country? A Christian professeth himself a child of his heavenly father, and his father's house to be his house: and is it not unseemly a man should neither know his father, nor his father's name, nor pleasure, nor how to demean himself in his father's house? A Christian professeth heaven to be his home and inheritance, and the Word the deeds of that Inheritance, without which he hath no● title to one foot in heaven: how unseemly and unreasonable were it for him to cast away the deeds of his land, to break off the seals, to be wilfully ignorant of the clauses that convey such an estate unto him and his? So of the second Motive. Thirdly, consider the delight and pleasure in the Statutes of God, which are full of sweet ravishments to such as attain them, and should quicken us to the taste and feeding on them. In other things we see what pains men will take to compass their pleasure. Now as ignorance is most uncomfortable, fitly therefore compared to darkness, to blindness, to falling into a pit, and to lying in a Prov 4. 19 black and stinking dungeon: So knowledge and wisdom, which is compared to light, and the bright shining of the Sun, Prov. Knowledge delightful to man's understanding. 4. is most delightful to the soul, as the light to the eye: 1. In itself: because knowledge is the proper work of understanding, and the highest part of man: and as a man naturally delighteth in the knowledge of natural things, so an enlightened mind in the knowledge of Divine and spiritual. 2. And especially in respect Specially for the excellent objects. of the Object, which is spiritual things: This made Solomon say Prov. 3. 17.) all the ways of wisdom are ways of pleasure. For what man, unless he have an infinite distemper in his soul, would not be ravished to know in some measure those infinite perfections of our heavenly Father, whereto we are commanded to strive? yea, to see in some sort the unsearchable depths of God's wisdom and knowledge? and to apprehend in some measure the bottomless mystery of man's redemption and salvation? Was it not an admirable delight, when Moses stood upon the top of mount Nebo, and viewed all that land of Promise? yet Moses must see it, not enjoy it: see it a far off, but not come near it: he must dye there, and go no further. But for a man to stand here on Mount Zion, the Church of God, and view all the promised Canaan, that heavenly jerusalem, with all her towers, and enjoy them, together with all the pleasures at the right hand of God; can the knowledge of any thing be so delightful to an heavenly mind? The taste of the Word in this one particular, maketh it exceed the sweetness of the honey and the honeycomb, if a David taste Psal. 19 10: it. This of the third Motive. Fourthly, consider the way wherein we are to walk: the 4. Excellent properties of God's way. way of God's Statutes: the properties whereof are such, as may allure us into it: for, 1. It is the old way, which 1 we must inquire of, Jer. 6. 16. beaten by the feet of ancient Believers, and patriarchs; all the Prophets, and Apostles, and all holy men, yea of jesus Christ himself; and therefore is the way wherein we shall want no good guides nor company. 2. Every one in his journey would inquire and choose the 2 rightest way: but the ways of the Lord are right, and the just walk in them, Host 14. 9 Elymas ceased not to pervert the right ways of God, Act. 13. 10. All other ways are crooked paths, and by-lanes, Psal. 125. 5. 3. This is the lightest and most 3 comfortable way: Psalm. 19 8. the statutes of the Lord are right, rejoicing the heart. In this way is peace of conscience, joy of the holy Ghost, comfort of heart in life and death: and this joy shall none take away. No marvel when Ezeki●l ate this little book, that it was sweet as honey in his mouth, chap. 3. 3. Queen The divine saying of a gracious Princess. Elizabeth, of blessed memory, laying the Bible to her heart, said It was her comfort in her trouble, and therefore should be in her Rule her rule. But the way of the wicked is darkness, Prov. 4 19 they know not where they shall err and fall. 4. This is the cleanest way: 2 Sam 4. 22. 31 the ways of God are uncorrupt and pure: Esa. 35 8 The way shall be called holy, and the polluted pass not by it: Deut. 4. 8. What nation hath so righteous laws? what passengers have so fair a way? Silver tried seven times is not so pure as these statute,, Psal. 19 9 who would prefer the miry and dirty ways of sinful pleasures before it? 5. This is of all other the safest 5 way, freest from robbers and thiefs, in which thou art under the Lord's protection, being the King's highway; yea, wherein thou hast a guard of God's Angels to keep thee safe to the ways end: Psal. 91. 10, 11. they are charged with thy safety. 6. It is the shortest and most compendious way, leading to 6. life; and in keeping this way shall be great reward. All other are byways, that lead to the gates of death. Now let the wisdom of God rule us to choose this oldest, rightest, lightest, cleanest, safest, and shortest way, as ever we desire to come to an happy end of our way. This is the Use of incitation. Now follows the second, of Use 2. Reprehension of them that desire not knowledge in the means. 1 reprehension. And first of Recusant Papists, who wilfully refuse the knowledge of God, scorn and contemn the Preachers and expounders of those statutes; yea, hate them to the death, and shun all the means of skill and instruction in those Statutes. Can they be good subjects, that will not know their Prince's laws, that burn the Statute-bookes, and their expounders too? yet such good subjects are these to God: who have chose the curse that Cain bewailed, namely that he was cast from the face of God in Gen. 〈◊〉. 14. his father's house: they willingly excommunicate themselves. And add unto these our mongrel Church-papists, who sometime slip into the Church for odd respects: recusancy proves disgraceful, or chargeable, and would put them to more cost than their Religion is worth, They can hear the Word, when and of whom they list, or must: but to hear Popery refuted or disgraced, is, to cast dust in their eyes. They can hear a Sermon, but detest and rail upon the Preacher. Very devout they seem, and scrupulous in the least ceremony, but like those devout women who stoned Act. 13. 50 Paul. To both these our Lord saith, If ye were of God, ye would hear joh. 8. 47 his voice. Were their Religion of God, they would love his statutes above their daily food: and love the bringers, so as to account their very feet beautiful. Rom. 10. ●5 Did they love Christ, they would not hate his Disciple: neither could the Temple of Dagon and the Ark stand together in the Temple of the heart. Hear the counsel, to be as thou seemest, or seem as thou art: assuredly God will have no part of a divided person. Secondly, they are far from 2 the comfort of a good estate, who will not be brought out of their doors, their shops, their Counting-houses, to learn the way of God's statutes, but living in places of knowledge, suffer ignorance to reign in their hearts How far are they from David's mind and desire? his heart broke within him for the desire of God's judgements, Psa. 119. 20. he esteemed the place of God's worship, Bethel, the very house of God, and the gate of heaven: he accounted them blessed that might dwell in or near the house of God, Psa. 84. But so far are many from discerning this an happiness, that they esteem every Sermon (as the old prophecies) the burden Prov. 1. 7 of the Lord: a straw-matter can keep them from Church: and they are of the number of Salomon's fools, that scorn wisdom and instruction. They will allege their hearts Object. are good enough, and their meaning is good though their skill be small; and God will accept their good meaning. But 1. that is false: no meaning Ans. is good without knowledge: Prov. 19 2. Without knowledge the mind is not good. 2. Mean what thou wilt, if thou hearest not God's word thou art not of God, joh. 8. 47. 3. What a deceit of heart is it, that can shroud all under good meaning, while it means never to be good? or think that God will accept an ignorant and unregenerate heart for a good heart? 4. Examine this good heart of thine by that which issueth thence: see if there come not out of it, adulteries, oaths, blasphemies, lies, rotten speeches, injustice, contempt of God's Ordinances and servants: And is this good? Others love God above all, Object. and their neighbour as themselves: what needs more? But nothing is more bold than blindness. Neglect the means Ans. of knowledge, thou neither lovest God, nor thy neighbour, nor thyself. Not God: for if ye loved me, saith Christ, ye would joh. 14. 15. keep my Commandments. Not thy neighbour: if not him that begat, not him that is begot. joh 5. 1. 2. Not thyself: he that hates wisdom, hates his own soul, Prov. 8. 36. and, chap. 4. 13. she is thy life. If thou lovedst thy soul, thou wouldst hear and hide the Word in it, and not hide thyself from the Word. Others will pray, and let others Object. preach: they will be devout, let others run to Sermons: they will be active Christians, while others are passive. But 1. this is from the foolery of some Preachers, who sever Ans. what God hath joined, and set two so near friends, and twins of the same womb, by the ears. 2. Canst thou pray without teaching and hearing? Consider; wilt thou pray to an unknown God, or a God whom thou wilt not know? Canst thou call on him, on whom thou believest not? or believe without hearing? or can a right Rom. 10. 1● prayer be severed from much knowledge, both of thine own wants and unworthiness, of God's mercy, power, and will to supply, of the means of meriting that supply, which is by jesus Christ made thine own, and how to expect patiently, and be delayed or denied thankfully, or else Christianly to use mercies received, to the glory of the giver, and good of the receiver? Come hastily, without all this knowledge, and offer the sacrifice of fools, Eccles. 5. 1. 3. Can God hear thee praying, who rejectest his Word? Prov. 28. 9 He that turneth away his ear from hearing the Law, even his prayer is abominable. Besides, prayer is a seeking of God: and canst thou find him whom thou seekest, while thou runnest from him who seeketh thee? But we have callings to follow, Object. and families to maintain, and cannot spare an hour in a weekday to hear a Sermon. Ans. I say as Solomon, Eccles. 7. 20. it is good to lay hold upon this, but withdraw not thy hand from that: worldly business must be followed, but never so as to be worldlings; and this is, when the whole time is engrossed, to profane or worldly uses, and none set apart for holy, or the one thing necessary. Again, to feed the body, men can allot two hours in a day, but not one in a week to feed the soul: as if bread that perisheth, were to be preferred before that which endureth to eternal joh. 6. 27 life, or the soul were to be less regarded than the body. And can these men spend four, five, or more hours at cards, dice, bowls, vain Interludes, to the destruction of much time with themselves, and not one hour in a week for their instruction? Can some of them watch whole nights and days at Satan's suit, and the service of sin, and not possibly watch one hour with Christ in the day, yea in many days? Cannot they sit up one half hour later, or rise one half hour sooner, to redeem one hour for their everlasting good? or will they find it profitable to win the whole world with the loss of their souls? Lastly, how have we heard not a few such careless men rate themselves on their deathbeds; with horrible terrors in their consciences, that so wretchedly they stopped their ears at so many calls of God, and neglected the hearing of so many Sermons, and too late wish, that they might hear but one Sermon more? and now all their hunger and thirst after the world, only enlargeth their heart's sorrow, and can no way ease it. Others say they are not Object. book-learned, and cannot attain this knowledge. But thou oughtest to be book-learned: Ans. God hath given thee both a book and Teachers, and wisdom is easy to him that will understand, and she invites thee into her School, calling the simple to be wise in heart, Pro. 8. 5. and pronounceth those blessed, that watch daily at he gates, vers. 34. But I am so crossed in the Ministry, that I cannot endure it, Object. nor will hear such and such. Know: 1. All the frowardness is in thyself, there is no Ans. frowardness in the Word, Prov. 8. 8. 2. Cross thy sin, and the Word will not cross thee: but if thou wilt rather cross the Word than thy sin, thank thyself, God and his Word will meet with thee: as in ahab's case. Now we come to the use of Examination, whether God hath Use 3. Notes of divine and saving knowledge. 1 Enemies of it: fix. taught us in his way, or no. The notes of trial are three. First, a continual strife to remove all the hinderers of saving knowledge; for light ever fighteth against darkness. And the lets to be removed, are, 1. Original corruption: a chief part of which is darkness of understanding. Labour in mortifying natural corruption, which as a black cloud hinders the shine of this Sun. 2. Hardness of heart: Heb. 3. 10. They erred in heart, and have not known my ways: and vers. 12. Take heed of an evil and unbelieving heart to depart from the living God. The light of the Sun may shine on the outside of a stone, but cannot get within it, while unbroken. 3. Satanical temptation: the god of the world blindeth Infidels, that the light of grace should 2 Cor. 4. 4. not shine upon them: whom we must therefore resist, steadfast in the faith. No marvel if Satan can blind the wicked, seeing he can raise a cloud of dust to trouble the sight of the godly themselves, and let them see every thing in a false glass; all to hide the light of God's countenance from them. 4. Actual sins: the nature of all which is, to increase ignorance, and blind the mind yet further. Of these, some keep out knowledge, some drive 〈◊〉 out. Of the former sort are covetousness (resembled by choking thorns, Luk. 8. and Ezek 33. 32. they hear, but jest, for their hearts go after covetousness:) and wrath, envy, hypocrisy, with the like, which must be laid aside, or there is no growing by the Word, 1 Pet 2. 1, 2. Of the latter sort are the foul sins of flesh, as whoredom, drunkenness, intemperancy, which besot men, and diminish even natural knowledge: see Host 4. 11. 5. The pleasure of sin: as Eve in tempting, and Adam in attempting the sin, the very sight and beauty of the Apple dazelled the clear knowledge of innocency. And as the sin of the Sodomites smote them with blindness of body, that they could not find the door: so doth it much more the soul of the sinner, that he cannot find Christ who is the door of life. 6. Custom of sin: the pleasure of which hath begot an habit: this keeps and holds under the dominion of the Prince of darkness; and the Lord will not put his precious liquor into so nasty vessels, but gives them up ordinarily to reprobate sense, Rom. 1. 28. Now as nature teacheth us to fight for all these, so grace leadeth us into the field against them: for, till they be in part subdued, there is no possibility of saving knowledge, no more then of Sunshine at midnight. This is the first trial. The second is this: As all that indisposition must be removed, 2 Disposition to saving knowledge, in 4 things. so there must be a disposition wrought in the party, whom God teacheth in his way; which where it is, the Lord hath begun to teach that man. Quest. Wherein stands the disposition to saving Knowledge? Ans. 1. In humility: God teacheth the humble in his way: and he that must receive the Psal. 25. 9 Kingdom, must be as a little Ma●. 18. 4 child. Esa. 28. 9 whom shall I teach, or make to understand? not conceited persons, who make Divinity only a matter of discourse, or fill their brains and speech with vain questions and idle speculations, or such as come to sit as judges, or Critics, on their Ministers gifts; but such as are weaned from the milk, or drawn from the breasts. It was a proud and profane speech of Hermolaus Barbanis, and Angelus Politianus, that by reading the Bible they forgot Latin. 2. A soft and tender heart. A sure sign that God hath spoken to it. For none can reach the heart, to change it, but only that Doctor whose chair is in heaven. He only can write in the Tables of the heart. jer. 31. 33. 3. A crossing of humane wisdom: which nature teacheth not. Selfe-deniall is a note of a Disciple. For, who can frame Mat. 16. 24. the affections, to hold and fasten on such a doctrine as crosseth nature, mortifieth lusts, depriveth of dear pleasures, and sweet profits, which are as near as right hands and eyes? can the worldling, who esteems his profits before his profession, and therefore turns a deaf ear to such voices? no: only he that made the affections at first, can thus renew them, & change them at his pleasure. 4. An embracing of all truths, one as well as another, because all are from the same fountain: and a constant cleaving to all truth, in judgement and practice, then, when reason, custom, practice, sense and common opinion cross and contradict it: Now who can teach wisdom in a mystery, but God alone? 1 Cor. 2. 〈◊〉. that a Virgin should bear a Son: that a Son should be eternally begotten: that all things should be made of nothing: that life died upon the Cross, and fetched life out of death: that heaven must be had out of hell, and death swallowed up by death, and the same body arise again. Who can give simple and shallow wits capacity, to reach these high mysteries which Festus accounteth madness, and jews think the Apostles out of their wits to utter them, and the great wits of the world account foolishness and fables? Is it not he that chooseth weak things to confound the mighty? Nay, who is it that can persuade these high and strange things with such certainty, as the simple Beleever-dares, and doth dye in defence of them? Surely (as Christ said to Peter) Flesh and Vers. 17. blood reveals it not, but the Father that is in heaven. This is the second sign of saving knowledge. The third is a conscionable and 3 fruitful following of the means of knowledge: as 1. An humble sitting down with many at the feet of Christ. 2. Binding the Word to our eyes, by frequent, constant, and orderly reading. 3. Whetting it on the heart, by deep meditation, so to make it our own. 4. Tying it to the hands and fingers, by practising it: If ye do these things, ye joh. 7. 17 shall know the Doctrine: a good understanding have all they that do thereafter. 5. Prayer, to be continually taught of God, as in the Text, and jam. 1. 5. Ask Wisdom of God. 6. Teaching, strengthening, and comforting of others: this return increaseth Dum d●ces, di●cis. thy Talon, as oil in the Cruise increased by imparting. Add hereunto a fruitful use of the means, prospering and profiting daily in the Image of God, and conformity with God in true wisdom, holiness, and righteousness: 2 Cor. 3. 18. We behold i● a mirror, and are changed from glory to glory. This is, to be taught by Christ, as the truth is in Christ. To be led by God in the way of God, is, to get nearer God every day than other. We must walk in the light, as he is light, and so have ●Iohn 1: 7. communion with him. To walk in light, is, in regard of God to walk in the light of his directions: in regard of ourselves, to walk in truth and light of sincerity: in regard of our brethren, to walk in love, as the Apostle john expresseth it; here by the vision of faith, and hereafter by the vision of fruition. And I will keep it unto the end. Here is the second part of the II. Of the vow: where. Text, containing a religious vow or promise of David, in case the Lord will vouchsafe to teach him. Where consider, 1. Why he voweth. 2. What he voweth. For the former: 1. He voweth, 〈◊〉 Why David thus voweth. 1 to show his resolution, and forwardness to keep the way of God. A main help of godliness is to resolve to be godly: and the beginning of goodness are good purposes and resolutions to be good: which if we find, we must cherish; and if they fail, renew them. 2. He voweth, to move the 2. Lord after a sort, to grant his desire, because he desires it for a right end: if God will make him know his way, he will keep it: so Hanna moved for a son, which if God vouchsafe to her, she will dedicate him to his service, and God heard her, 1 Sam. 1. whatsoever we ask of God, it will be an easy suit, if we resolve to refer it to his glory. 3. To show his thankfulness for the blessing received, as also 3 Hanna did: which cannot better be expressed, then in an obedient and holy course, which is the tribute and return the Lord expecteth for all his goodness received. And actual mercies call for actual thankfulness. 1 Thes. 5. 17, 18. Pray continually: In all things give thanks. 4. To bind himself more 4 firmly to duty and service: which is not superfluous, though we be tied already, as Bellarmine De Monac. l 2. 19 affirms. For as it is contrary to Christian liberty, needlessly to bind ourselves where God hath left us free; so in things commanded and necessary, directly and immediately concerning the worship of God, we may bind ourselves more straightly. For first, we are bound by the Good vows not superfluous. law of Creation to serve God: and is therefore the vow and promise of Baptism superfluous? Secondly, look to the practice of the Saints. jacob was bound by Creation, and by Circumcision, and yet (Gen. 28. 20.) he vowed a vow, that the Lord should be his God. David here, having made the Covenant in Circumcision, renews his vow: and Psa. 119. 106. I have sworn and will perform: that a threefold cord might not easily be broken. Thirdly, in the defiance of evil, and strife against the lusts in the members, resisting the law of God, besides the general bond of Baptism a Christian may advisedly and profitably lay on himself a particular vow as a remedy and help against some evil, or a furtherance to some good: As for example: a man subject to be drunk with wine or strong drink, may vow for a time to abstain from it, and so cut off an hand or eye offending. One finding the stirring of concupiscence, may solemnly vow to refrain the company and presence of wanton women and make a covenant with his job 31. 1 eyes, as Job, not to look on them. Or finding dulness, slackness, or distractions hindering prayer, reading, or other duty, he may vow to bestow some time thereupon. For the latter. 1. In general, David vows 2. What he voweth. a lawful thing. 2. In special, to keep the way to the end. In general he vows a thing commanded, and acceptable to God, a thing within the compass of his calling, and not against Christian liberty. He vows not perpetual single life: for it is better to marry, than to 1 Cor. 7. 〈◊〉 burn. Nor voluntary poverty: for the Commandment is, Let there be no beggar in Israel, Deu. 15. 4. Nor to go to Rome, or Compostella, to worship an Image, against the Commandment. Nor to visit the holy land, or kiss the Pope's feet; in all which the calling is laid aside, for idle and impious devices. Nor to revenge an injury, which is against the Commandment of charity. Nor impiously not to eat or drink till they have slain Paul, Act. 23. 12. Nor any such sinful thing: whereof the rule is good, In case of ungodly or dishonest vow, alter thy In turpi 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 non si 〈◊〉 vi●cu●um 〈…〉 iquitatis. purpose. And, a vow must never be the bond of iniquity. David's vow helps forward God's worship, and God's way hinders not. Thus frame thy vows, and it will be commendable. In special, he vows to keep the way that God shall teach him. Where are two things: 1. How he will keep, the way: 2. How long, to the end. For the former: There is a twofold keeping of the way: Legal. Evangelicall. The Legal stands in perfect Keeping o● God's way legal and evangelical. fulfilling of the law. But holy David was no Papist, nor Perfectist: he knew he could not thus keep the Law, and much less attain a further perfection, which were to get beyond Adam in innocency. The other is Evangelicall, The latter wherein it standeth. which stands 1. in an endeavour and desire of keeping, and is rather in affection than action: 2. with condition, so far as humane frailty and the state of this life will permit; in which all things are in part, and imperfect: 3. in imputation of Christ's perfect righteousness, so as the sinner is reputed a perfect keeper: 4. in condonation of defects and wants, seen and bewailed. Thus David professeth he will keep the way: he will retain a study and endeavour to keep it; and if by humane weakness he be turned aside, he will be careful to return into the way again: and because all his endeavour and strength is nothing, he will by faith fasten upon that perfect obedience of the Messiah, which being imputed unto him, all his wanderings shall not be imputed, but he still in Christ accounted a keeper of the way. But for the latter: how long will David keep the way? eved to the end: else all labour is lost: the end crownes the work. But is not this presumption? how can David promise this of Quest. himself? 1. His vow is dependant on Ans. grace, as all deliberate vows are. 2. So far as God gives strength, and confirms his resolution and endeavour. 3. Still with prayer for grace, that he may keep it, vers. 106. 107. quicken me, etc. Now shall David, in a duty absolutely necessary to salvation, and ordinary to all God's children, vow with condition, so far as God gives grace: and shall a bold Papist vow an arbitrary vow absolutely, and without all condition, never consulting with his own imbecility? as suppose that of perpetual chastity, which is neither absolutely necessary, nor an ordinary gift to all Christians, nor promised without condition from God. And yet presumptuously will they promise it to God without all condition, or limitation. Doctr. The scope and resolution Doct. End of sound knowledge is obedience. of every godly man in hearing the Word must be, to keep the way of God. In which similitude is employed, 1. That the whole life of a Christian is a very pilgrimage on earth: 2. That the Christian Pilgrim, now absent from God, must be very choice of his way, in which he must come back again unto God. 3. That seeing the Sun is seen only by his own light, and every man is as a blind man in the things of God, without all direction in himself, therefore every one must pray with the Prophet, that the eternal Sun would strike if it be but one beam of this saving light upon his heart; and by that, he will be directed to the whole body; with holy resolution, that if the Lord please to afford him but a small stream out of his fullness, he will follow that riveret until it bring him to the wellhead. But why is this the scope of a godly man in learning God's statutes? 1. Because this is the condition Reasons. 1 of Gods teaching, and his intention in teaching: Deut 4, 5, 6. These are the Statutes and Commandments, which I have taught you: keep them, and do them, for this is your wisdom. And the Lord cheerfully teacheth him the way, who with David resolveth to keep it: Psal. 25. 12. What is the man that feareth the Lord? him will he teach the way, that he shall choose. 2. The knowledge of a way 2 will bring none to his end and desired place, but the keeping of the way: whence the Lord enjoins a narrow keeping of the narrow way: Prov. 7. 1. My son, keep my words, hide my Commandments, bind them on thy fingers; that is, keep them in thy whole practice: nay, keep them as the apple of thine eye; implying, that as nothing can be so small or slight, but it hurteth and disturbeth the eye, which naturally shuts itself against the least dust, so not the least erring from the Word but disturbeth in this way. And therefore we must take up that holy counsel, Prov. 4. 26. Ponder the path of thy feet, and let all thy ways be ordered aright. 3. So many as are the Lords, 3 have the guidance of the Spirit, who leads and preserves them in this way: whence the godly, who are taught of God, are described to be led by the Spirit, whose office is to lead out of error, Rom. 8. 14 into all truth. And from hence is this way called the way Prov. 2. 20. of good men: because only they have the conduct of the Spirit in it: and it is unknown, or unfrequented by the wicked. 4. To hold this way, is to improve all our labour, and promote 4. our own comfort. But all the labour is lost, when the way is lost. Thou canst never so little decline this way, but thou slidest into some one of those many roads that lead unto destruction. But in keeping this way is great reward, Psal. 19 11. for it leads to God, who is an exceeding great reward. Again, only this is the way of comfort and pleasure. It hath comfort for the present: whereas straggling Christians have no comfort in the way: a wand'ring man is an uncomfortable creature. Also it hath comfort hereafter: for it leads to life, Prov. 7. 2. keep my Commandments, and thoa shal't live. It is the way of life, showed by God, leading to fullness of joy in his presence, and to the pleasures of his right hand for evermore, Psal. 16. Hath God then taught thee this way? be conscionable to Use. Keep the way, ●hen once known. keep it, sin not against the known truth, Psalm. 119. 3. Surely they work no iniquity that walk in his ways. Now because Satan and his instruments will make this way as uneasy and asperous as they can, and assault thee on every hand to turn thee out of this way, thou must come armed with such means as may help to contain thee in this good way: as, 1. Resolution to hold it, as Means here David, I will keep it to the end: sound purposes and resolutions 1. in godliness promise continuance. 2. Selfe-denial and contempt of the world: for thou must 2 make account, that all who are out of this way, will scorn thee, and reproach thee for a dissembler, a Puritan, or the like, for thine endeavour to keep the way. But God's Spirit never reproached any for walking with God, even accurately. When Israel goeth out of Egypt, they must look for Egyptians to pursue them: And thou, as a good Soldier, must suffer afflictions, 2 Tim. 2. 3. 3. Zeal and courage for the 3 truth, for God and every good course: arming thyself against the looseness of the times, and contrary persuasions. If a man walk haltingly in this way, and make no great bones of tripping or stumbling in it, or appear not precise above the scantling of a civil, wise, and wary man, he may pass not much disaffected, and yet in good shows not be altogether allowed. But if he will be strict in keeping his way, that he will walk with God as Enoch, or set the Lord still in sight as David, or with the Apostles endeavour to have a good conscience in all things, and yield to no corruption of times, no not an hoof at Pharaohs request, no not a grain at the Emperors: oh these men are sit for another age, and another Climate, not worthy to live in this: Away with such a fellow from the earth, for it is not fit that he should live, Act. 22 22. 4. Fence thyself with spiritual armour. Israel in their 4 way to Canaan must gird up their loins, and take sta●es in their hands: so the Christian traveller being set out of Egypt, must gird up his loins with the girdle of sincerity, faith, love, hope; the staff of the Law and Gospel in their hands, to establish their feet; their feet shod with preparation of the Gospel, to go wheresoever the Gospel calleth, What man runs into the field without his weapons and provisions. Conclude with notes of a Notes of one careful to keep his way. 1 jer. 6. 16. man careful to keep his way. 1. He will be very inquisitive, and will ask of the simplest that knows the way better. Being in the wilderness, he will inquire of the way to Canaan. The jailor asks it of his prisoner, Acts 16. 30. 2. He is circumspect, doubtful, solicitous, lest he have stepped 2 out of the way. He is easily reduced, if he have erred. He knows it is easy to wander, but a mad part not to be willing to return: and that he can only attain his end in this way, and no other. 3. He goes in the day, and walks in the light, and so knows 3 whither he goes; he walks and works while day lasteth, afraid to be cast into the night: joh. 12. 35, 36. 4. He suspects every fair 4. way, for his way is strawed with crosses: and every foul dirty lane; for his is an holy and clean way: and every cross way, where are many turnings, to the right or left hand, for his is a right way, without turnings. 5. He follows Christ his guide, and will not walk without 5 him as the heathen; but wisely so fix his eyes on Christ, as that he look warily both to his own feet, and the end of his way. 6. He will be sure to go with 6. good company: he joins himself with men fearing God, and Psal 16. 3 the Saints that excel in virtue, with whose feet this way is beaten. Nay, not content with these he will get God himself to go with him: as jacob prayed the Lord to go with him in his journey: and Moses, Exod. 33. 15. If thy presence go not with us, carry us not uphence. 7. He goes on constantly, 7 through droughts and drops, through thick and thin, through all estates, without intermission, as the Sun like a Bridegroom hasteneth his course. He leaps over blocks, pebbles, rubs, oppositions, wrongs, slanders: none can cast him back, nor turn him out, but with our Prophet he keeps the way, even to the end. EPICURISM DESCRIBED, AND DISGRACED. EXOD. 32. 6. And the people sat down to eat and to drink●, and rose up to play. AFter that God had delivered Coherence. his Laws in the former chapters, here we see how his own people address themselves to obedience For, w●ile Moses in the 〈…〉 ount stayeth with God to receive more directions, somewhat longer than they think fit, they fall to commit most horrible Idolatry: which in the first verse the people propound to Aaron, make us gods: and vers. 2. Aaron against his conscience yields to it, setting them in a way to bring their jewels. Vers. 3. the people contribute to it, being as ready to bring, as he to desire them. Vers. 4. Of the jewels an Idolis made by Aaron, and with the Calf an Altar set up. Then is an holiday proclaimed to the Idol, on the morrow after, vers. 5. Afterward the consummation of their idolatry, vers. 6. the people offered sacrifices before the golden Calf. Lastly, in the Text is set down the inseparable adjunct of Idolatry, namely, excess and idleness, or luxury and wantonness, The people also sat down to eat and drink, and rose up to play. At this time consider. 1. Who did this, the people. Parts. 2. When they did sit down to eat and drink. 3. Whether it be a sin to eat and drink. 4. The use thereof. For the first of these. Who I. did this? The people: who had impiously presumed to set up a worship without, yea, against God. They think much to spend whole forty days without some ceremony, or public testimony of duty: And they had seen such a worship in Egypt, wherewith God (of whom they heard nothing) might perhaps be appeased: and therefore as the Egyptians worshipped their Apis in the form● of a Bull, for their tillage sake, so would they worship the Calf, and afterward Note. Idolatry ever attended with sloth and luxury. give themselves to excess and idleness. Whence note, that feastings and idleness are the undivided companions o● Idolatry. These people are first Idolaters, from Idolatry they fall to gluttony, from gluttony to wantonness. Yea, such inseparable attendants they are, that the Apostle (1 Cor. 10. 7.) proves the Isra 〈…〉 es to be Idolaters, by this testimony, because they sat down to eat and drink, and rose up to play. It appears in heathenish Idolatry: for the Heathens, in all their false and idolatrous worships, celebrated the honour of their gods with feastings, banquet, plays, and dance. Both the greeks and Romans used many filthy sports and actions, in their solemn services. The Romans, to magnify their heathenish idolatry, instituted their Saturnalia, that is, a feast of five days, ordained by janus in honour of Saturn●, in who●e time all things were used in common. These five days were kept in December, with great cost in sumptuous feasts, with variety of sports & games, and presenting of rich gifts. In these day's servants had equal power with their Masters, and authority to sit at table with them, and have a common command with them. We read also of the obscene spectacles in the sacrifices, called Floralia, wherein harlots were brought in naked on the Theatre, etc. But whence comes this? Reasons. 1 1. Because the Heathens would imitate the jews, who by God's Commandment must eat and drink, and feast before Deu. 14. 1● the Lord in offering their sacrifices; whence both jews and Gentiles took occasion of all carnal liberty and excess, and to add what God never prescribed, as to rise up to play. 2. Because idolatry must be 2. contrary to the true worship of God, wherein repentance, godly sorrow, and a contrite heart is most acceptable. Of all creatures an Idolater is most departed from God, and expresseth it in these carnal fruits: so Ambrose, alleging this Text, ●e●ose luxni committit, nisi qui recedit a praeceptis Dei: epist. 4. 36. No man gives up himself to luxury, but he that departeth from the Commandment of God. 3. As the Idolater is furthest gene from God, so God is furthest gone from him, and leaves 3 him to vilest and foulest lusts, as the heathen, Rom. 1. 26. to infinite bodily uncleanness, the Lord revenging spiritual whoredom with corporal: as his own Israel, joining with Baal-peor, Num. 25. 1, 2. not only committed spiritual fornication, in bowing to their gods, but defiled their bodies with the daughters of Moab. 4. Our nature is most propense 4. and ready to pleasure and carnal delight: so as we willingly annex unto God's worship, whatsoever pleaseth us, that under that cover or pretence we may more freely enjoy it. The counsel then of the Apostle, Use. upon this ground, is not unseasonable, 1 Cor. 10. 7. Be not idolaters, as they were. Hard it is for us to sit down to eat & drink, and rise up to play, but we must make our belly our god, and offer sacrifices to it, as the Romans did to Bacchus in their Bacchanalia. Object. But we are the people of God, and baptised in the name of Christ: there is no fear we should be Idolaters. Ans. The jews were God's people, yet set up the golden Calf. The Corinthians were Christians, converted, and baptised into the name of Christ, and yet they must beware of the sin of the jews. And if we be Christians, we must avoid not only the Calf itself, but even the shows and appearance; excessive feasts & wantonness, which are inseparable fruits of it: and think how easy it is, to be found in the skirts of this sin: which is the use the Apostle makes of this allegation, 1 Cor. 10. 7. For the second general. II. The sin aggravuted by circumstance When did this people sit down to eat, and rise up to play? Answ. Even when their case was most miserable, then were they most insensible: for, 1. They had robbed themselves, and made themselves 1 poor, in that the earrings and jewels which God had given them from the Egyptians, they bestow upon an idol. 2. They had committed an horrible sin, aggravated sundry 2. ways. They had turned the glory of an incorruptible God into the similitude of a Calf that eateth hay. They that had opened their mouths a little before in singing praises to God for their deliverance out of the Sea, and for the destruction of the enemies, with the same mouth sing now to their Idols, These are thy gods, O Israel, that brought thee out of Egypt. They had used their feet, not many days or weeks before, to walk through the Red Sea by a miracle, and now with the same feet they dance before the Calf. Thus was their sin great. 3. For this fearful sin they 3 lie under an heavy punishment: they were now naked, and God was coming to revenge upon them: and after he was entreated, at the instance of Moses, to spare them, yet for example 3000. of them were presently slain the same day. They had more need have been fasting, and praying, and weeping for their sin: but now they sit down to eat and drink, and rise up to play. Observe this: Never are men nearer mischief, then when they Note. Secure in sin, nearest to mischief are most jolly and m●rry in their sins. Commonly when men cry peace, peace, then is peace furthest off: and God comes on the wicked, when they look least for him, as David on the Amalekites (1 Sam. 30. 16.) when they were drinking and dancing, and most secure. We in this land specially, if we would Use. inquire what causes of mourning we have, should find small cause of sitting down to eat and drink, and of rising up to play. 1. If we behold the inundation of sin, the increase of sins against God and the light of the Gospel, horrible Idolatry, excess of pride and wantonness, a deluge of drunkenness, a confusion of manifold disorders, etc. 2. Our security in the midst of judgements: the sword hath fed upon us, and we have forgotten it: the plague hath destroyed thousands of us, and threatens still, hovers about us, Preached ann dom. 16●0. and shows his Commission to be still in force: and other warnings serve not: we are corrected, but not instructed: We eat, and drink, and play, as those that remember not what reckoning is behind for all these things. 3. Would every man seriously look over his own accounts he might find himself other business, then sit down to eat and drink, and rise up to play. But is it not lawful to eat and drink? III. Use of creatures most lawful, and how. Yes, it is not lawful only, but necessary to nourish our life, to repair strength decayed, and enable us to our duties and callings. Nay, more: we may use the creatures, not only for necessity, but for delight: God hath given us leave, liberally to use his mercies, and furnished us with variety, far beyond necessity: he hath not given Psa. 104 15 bread only, to strengthen the heart, but oil to make the face shine. And he hath allowed us to feast together, and to invite one another, for the maintaining of Christian love, and cherishing of mutual fellowship: as in the case of Jobs sons, which was not unlawful, though their feasting ended so fearfully: and the Primitive Churches had their Agapas, or love-feasts, mentioned and approved, Acts 2. 46. Quest. What then did this people other? Answ. They failed in many How the Israelites offended herein. 1 things: 1. Whereas the chief end of eating and drinking, is, to glorify God, 1 Cor. 10. 31. the end o● this eating and drinking was, to dishonour God, and honour the Calf. 2. Whereas eating and drinking 2. should sit us to our duties and callings, both general and special, they by eating and drinking made themselves fit for nothing but play and wantonness. 3. Whereas men ought to 3 eat and drink according to the call of nature, in sobriety and moderation, the Text noteth an intemperate and excessive waist both of time and creatures; they sat down to it, addicting themselves to the creature, and nothing else. 4. Whereas feastings are seasonable in times of joy and 4 gladness, these feast in a time when God's judgements are coming on them for their sin, and so the deepest sorrow would better beseem them: as also did they in Noah's time, They ate and drank, etc. and Esa. 5. Luk. 17. 17 12. not considering the work of God. Now these are types to us Use. (saith the Apostle) that is, common examples for our instruction, 1 Cor. 10. 6 to beware of immodest, intemperate, and sinful eating and drinking, that it may not be said of us, as of them, The people sat down to eat and drink. Hereunto must sundry rules Rules to ●e observed in eating and drinking 1 be observed: 1. We must eat and drink our own: the sweat of our own brows, not other men's, as many that cut large shives into other men's loaves; I mean, that which they know is not theirs, but other men's, if all debts were paid: this were an high kind of injustice, condemned, 2 Thes. 3. 12. Yea, we must so eat and drink, that we allow some part for the poor, and other occasions, public or private. 2. For measure, it must be 2 according to the call of nature, or of honest and moderate delight, to keep us in a fitness to godly duties, of hearing, and the rest. All that eating or drinking, by which we make ourselves heavy, sleepy, unwieldy, and unfit for duties, is sinful. For this is not a refreshing, but oppressing; not a refection, but a destruction of nature. 3. For season, it must be so, that we eat not up too much 3 time, which would hinder our callings: but rather redeem time, Ephes. 5. 16. A sin it is, to sit down to feasting, and not feel the passage of three or four hours; whereas perhaps one hour is tedious to sit out a Sermon. 4. We must eat with moderation 4. of affection; not to fit at it, as men that have nothing else to do; nor suffering ourselves to be brought under the power of the creature, as those that cannot be without the pot or pipe, corrupting themselves with the creatures, oftentimes losing sobriety, modesty, chastity, health and reason itself; thereby utterly perverting God's Ordinance, who hath ordained them for servants and helps, not masters and hindrances. 5. The best appetite is, to taste the sweetness and goodness 5 of God himself in his creatures: saying within ourselves, O Lord, how sweet and good art thou in thyself, who canst put such sweetness into thy creatures! 6. The best Sawee is good and 6. Col. 4, 6 savoury speech, as salt on our tables: acknowledging God's bounty and goodness, both to praise him, and edify others: whereas commonly our barren and empty hearts know not how to wear out the time of feasting, but either in trifles, or inviting others to eat and drink, who need in truth rather bridles then spurs. What? no other speech but Quest. of Scripture? how then shall we be merry? Indeed commonly all speech Ans. but carnal is unsavoury: but first, we must eat and drink before the Lord, and our speeches must be such asbeseeme his presence, and may be approved of God that hears them. Secondly, all speeches of Christians ought to be better than silence, and to savour of sobriety, wisdom, and grace in the heart: for, whom call we to our tables, but God's children by profession, who must every where be like themselves and their Father? Thirdly, God hath given us leave to be merry, but with this only restraint, Be merry in the Lord, and not against him. Psal. 32. 10. Never must God be set out of sight, in our merriments: as do they, who never think they can be merry, but in rude and ungodly behaviour, and wanton naughty speeches, unbeseeming Christians. Plato and Xenophon thought it profitable, that men's speeches at their meals might be written. If Christians should do so, what kind of books would they be? 7. In eating and drinking we must season our hearts with 7 Meditations in eating and drinking. 1 Chap. 1. 6. these or the like meditations: 1. How prone we are to immoderate joy, and so provoke God in our feasts. job suspected his sons, being in likelihood good men, and sent to them to sanctify themselves, and himself sacrificed for every one of them all. 2. Watch against incitements 2. which we shall not want to forget ourselves, and arm against them. We read of Antigonus, that being invited to a feast where a notable harlot was to be present, he asked counsel of Menedemus, what he should do? who bade him only remember, that he was a King's son. So good men may be invited, where none of the best may meet: the best counsel is, Keep ever in mind that you are Kings sons, God's children, and a base thing it were for such to be alured by the wicked to things unseemly. 3. Mingle our feasting with a meditation of our end and 3 mortality. Joseph had his tomb in his garden, to season his delights with meditation of his death: The Egyptians had a Skeleton or carcase brought into their feasts, for the same purpose. So set thou thine own carcase before the eye of thy mind, and it will moderate thee from pampering it: alas (say thou) this feeding and feasting is but a little repair of a ruinous house, that must down shortly. 4. Consider how many of God's servants want some part 4. of thy superfluity, and how many of them never sat down at such a table: then follow the meditation, Who am I that I should be full, when so many are hungry? that I should abound when so many do want? how am I engaged to God for thankfulness? how should I sin to requite his love and bounty with such unkindness, as by it to grow wanton, idle, forgetful of him most when he is most mindful of me? must I eat and drink, to rise up to play? Oh no, I must bestir me in duties, in which I may express love for love: neither may I sin as those great men, Amos 6. 6. who ate the fat, drank the sweet, and had wine in bowls, and forgot the afflictions of joseph: no, if I eat the fat, and drink the sweet, I must remember to send some part to them, for whom none is prepared, Nehem. 8. 10. This of the people's eating and drinking. Now of those words, And rose up to play. This being a practice condemned Sports and recreations, lawful and how. in this people, it will be a question, Whether it be not lawful to sport, or play? To which I answer: it is lawful: as in the former branch, not eating and drinking were condemned, but their sitting down to eat and drink: so in this latter not all play and sport is taxed, but their rising up to play: for, 1. There is a time to laugh, Eccles 3. 4. but this time, when 1. they lay under the curse of God, and danger of sin, was not it. 2. We are commanded to 2 Phil. 4. 4 rejoice, yet in the Lord, not against him. But these were laughing, and singing, and dancing about the Calf, in honour of their Idol. 3. Recreation is God's Ordinance for the necessary refreshing 3. of body or mind, or both; and the sitting of either or both to the calling. But these rose up to play, thrust themselves out of their callings, and did nothing but eat and drink to play; as many turn their recreations into vocations, and intent nothing else. 4. The Scriptures allow, both 4. exercises of body, as the use of the bow, 2 Sam. 1. 18. and of music, Neh. 7. 67. and of hunting, hawking, or birding, so that such sports be without swearing, disorder, and needless tormenting of the silly creatures: As also exercises of the mind and wit, suppose honest riddles (Judg. 14.) and such games, as the ground of which is wit or skill, Chess, Draughts, and the like. And far are we from disallowing any delight, which Gods Word alloweth his children. And as far be it from any Christian, not to be governed or bounded by God's word in every thing. But note here: though play and recreation be lawful, yet Note. In sports is much sin. much play as we so call, is sinful: and much sin lieth oftentimes in plays and sports, lawful in themselves, as our Text gives instance. And I think the rule will prove generally true, that Christians do more multiply their sins in abuse of things lawful, then in adventuring on things unlawful; and faster do they rivet themselves in those sins which lie in lawful things, then in such as are easily convinced to be unlawful. An hard task it is for a Teacher to win Christians by profession, either from wicked practices if they please to call them play, oh meddle not with mine eyes! or from the usual sins attending such recreations, as in the substance of them are not unlawful: In both, resembling Salomon's madman, that casteth darts and firebrands, and saith, Am I not in sport? But a wise and teachable Christian will confine himself to God's allowance, and neither in jest catch at any forbidden fruit, be it never so pleasant in itself, or strongly persuaded; nor in the use of allowed delights, strain beyond the bounds and limits of the Word; nor complain of us as injurious, when we disallow in men nothing, but what God himself in the Scriptures restraineth them in. And if we will be ruled by God in our sports & rejoicings, we must listen to his directions, 1. in the choice, 2. in the use of our play. First, our choice must be of sports in themselves lawful. 1 Choice is to be made of sports. We may not play with holy things, suppose Scripture-phrases: we must fear the holy name of jehova, not play with it: nor with oaths, our own or others: nor with lots, which are a part of the Name of God, yea more solemn than any oath, and must not be vainly used, or for recreation. Neither on the other side may we play with sin, or things evil in themselves, viz. to make one drunk or swear, or to laugh at such persons: it is a matter of sorrow, to see God's Image so defaced, his honourable name so disgraced; and David's eyes will gush out with rivers of tears Ps 119. 136 for such sins. So in other sinful merriments. Or if we have not warrant for them, by general rules of the Word: if the laws of the land prohibit them, as unlawful: if honest heathens have on good ground condemned them: if the Fathers and judicious Divines have blotted and disgraced them, etc. Here pause on that rule, Phil. 48. And Christian wisdom will also guide us to the choice of the best spots. A spiritual mind will choose spiritual recreations, as a carnal mind will use carnal. And although there be time and place for bodily, yet a wise Christian must in the highest room set heavenly delights, vi●. comforts of the Spirit, joy in God and his Word, walking in the garden of Christ, where is most sweet and ravishing delight, in hearing, reading, meditating, holy conference, and in gathering and smelling the sweetest flowers of knowledge, faith, love, hope, holiness. Here is a profitable, and a lasting delight. And here is a trial of the constitution of thy soul: the soul that more contents itself with carnal delights, than these, is of a carnal constitution, if it be so constantly. Secondly, when we have chosen warrantable sports, we must 2. Use lawful, lawfully. beware we sin not in the use of them. And to keep us from sin in our recreations, we must look to our neighbour, to ourselves. 1. For our neighbour, the rule of wisdom to be observed, is, we must wisely sort ourselves 1 in our sports, with the most sober, godly, and wise of our degree, condition, and sort of life, that may rather watch over us, that we offend not in them, than any way draw and provoke us so to do. No pestilential air so contagious, as where swearers and riotous gamesters are met. And as thy company is, which thou choosest and usest, so art thou. 2. We must look carefully 2 Ourselves how to be ordered in sports. to ourselves. First, for our affection; that it be moderate. We may use lawful sports, but not love them. He that loves pastime, 1. shall be a poor man, saith Solomon, Prov. 21. 17. And the Apostle commands Christians to rejoice as not rejoicing, 1 Cor. 7. 30. that is, to be so moderate and retired in our joys, as not over-value them, nor set affections on them, as having greater things to do. Moderation will observe due circumstances: it suffreth not a man to be given over to sport, nor to sit up night and day, and turn days into nights, and nights into days, as intemperate and riotous gamesters do: nor will it let the duties of general or special calling lie aside for days and weeks together; because the least commanded thing is better than the best that is indifferent, and sports were not ordained to hinder our callings, but to fit us for them, as whetting a sith to forward the mower; but if a mower shall do nothing but whet, whet, for a whole day together, we would say he is mad, etc. Secondly, for our ends. Our 2 ends must not be, to pass the time, which passeth whether we will or no, and we ought to redeem our time, and not let it pass without gaining something Eph 5. 16 better than itself. Nor yet to maintain idleness, as men that cannot tell what to do with themselves else, which is no better than idleness; for idleness is not only not-working, but a doing of trifles, and that which we dare not bring to God in accounts. And is not the case pitiful, that Christians having so much good work to do, and so many means, and so many calls, and so little time, should find nothing so necessary as cards and dice? Again, the end of sport is preservation of our health, both of soul and body, and not to impair the health of either; as many by watching at play, and forgetting or foregoing their diet and rest for play, destroy their health, and call in numbers of disease ●●on themselves, and oftentimes untimely death. Lastly, seeing nothing can be lawful, wherein some glory accrues not to God, therefore if the end of our sports be not to enable us with cheerfulness in duties of Religion and Christianity, it will all be returned as sin in our reckoning. Thus of the ends. Thirdly, we must guide ourselves in our sports by remembering 3 Rules for our sports these rules: 1. That we may not recreate the outward man, but to better the inward: for God's wisdom hath subordinated all inferior things to the furtherance of the best things; the seeking of all other things (even necessaries, much more indifferent) to the Kingdom of God, and his righteousness. And he wils, that all Mat. 6. 33. earthly joy●● help forward our spiritual joy, in God and his Christ, and the eternal joys of Kingdom. But when they will step in competition with these, they are to be snibbed, and cast out. Never must our chief joy be abated for these: nor our chief affections unsettled of that fullness of joy at God's right hand for evermore. 2. Remember we have a spiritual 2. course and race to run, and beware we clog not, nor oppress ourselves with pleasures Luk. 21. 34 that instead of speeding us in our way they become the Devil's birdlime to entangle us; in which while we flutter, we are not able to mount aloft in heavenly meditations, but having escaped we are as long in unlyming and setting our hearts, as would have done the duty. 3. What ever we win 3 What may not be l●st in play. 1. or lose, we must watch heedfully. First, that we lose not our patience, meekness, and love to our companions; as they that scorn, and quarrel, and storm, and rage like heathens, against luck, and chance, and fortune; yea, swear and curse, if never so little crossed, as they that never heard of Religion. Secondly, we may not lose 2 our goods, nor waste our substance, nor play away more than without any doubt or scruple of conscience we may bestow on honest delights; the necessary maintenance of other things, and contributions to the Church and poor, first liberally provided for. Thirdly, we may not lose our 3 good name, which is a precious thing; nor run into the infamy, to be accounted dicers, gamesters, idle persons, or companions with them; nor by rude, scurvilous, or obscene words or actions get a brand of a rude and disordered mate. This they justly win, that lose their mastery, and are at the command of play. Now certainly in this Use alone must all recreations become good and comfortable, though corrupt nature cannot brook to be so confined. But to those that are ready to object the use and custom of the world, the Apostle answereth, Rom. 12. 2. Fashion not yourselves according to this world, but prove what is the good and acceptable will of God. And if any say, Oh but others are of another practice, that know more than you; I say, if they know not the truth of Doctrine, now backed by the authority of Scripture, they know not so much as I, and whosoever walk not by God's rules, sin against their own souls. And sanctified hearts will enure themselves to heavenly joys, and prefer them above carnal; and little affect those, which loose persons so much, and so dangerously dear upon. THE ABUSE OF CREATURES, UNLAWFUL. 1 COR. 15. 32. Let us eat and drink, for to morrow we shall dye. WHich words contain an argument to prove the resurrection, taken from an absurdity that would follow upon the denial; viz. If therebe no resurrection, then let us turn absolute Atheists and Epicures, and do as they say, Let us eat and drink, for to morrow we shall dye. Certainly it is not unlawful to eat and drink, to play, to Only the abuse of creatures is unlawful. recreate ourselves with sport, pastime, and music, or to enjoy the natural and civil comforts and blessings of God in this life. For God hath ordained, not bread only to strengthen the heart of man, but wine to make his heart glad, and oil to make his face shine, Psalm. 104. 15. things as well of pleasure as necessity, things comfortable as well as profitable; both to make known his own bounty and large grace, and to encourage his servants in cheerful obedience. As for matter these outward delights are the good gifts of God, so likewise are they necessary and wholesome for ourselves, to fit us both to the cheerful service of God, and to the performance of duties in the special calling, which are painful and would be todious, if we were not cheered and strengthened with such bats and refresh in the way. For such is our frailty here, that both our minds would grow dull and sluggish, and our bodies be tired out, if they stood always bend. And therefore a man's life without pleasures and delights is like a long journey without Inns, in which is all travel, little or no comfort, or refreshing So that, not the use of these As in Heathens and Epicures. things is here condemned, but the abuse only, when Christians use them unchristianly, rather like Heathens, Atheists, and Epicures, than Christians. As thus: First, the Heathens and Atheists abused those things, for Four ways, 1 that their persons were unclean: Tit. 1 15. To the impure and unbelieving is nothing pure. And if thy person be not in Christ, reconciled, and by faith justified, thou canst have no true pleasure in any thing: all true joy being an effect of peace with God, Rom. 5. 3. Thou that art in thy sins, impenitent, liest under the curse of God, and guilt of sin, hast indeed another business in hand than to follow thy pleasure: thou art like a condemned prisoner going on to execution: a man would think he had other business to do, then to stay by the way to eat and drink and make merry, to play at cards, dice, and the like. The Psalmist saith, Rejoice ye righteous: but thou that Psal. 32. 11 art a wicked man, a profane, carnal, and careless wretch, hast no call nor right to rejoice, but rather drown thyself (if it were possible) in the tears of sad and timely repentance. 2 Secondly, the Heathens and Epicures miss in the matter of their pleasures, in that they understood only that to be pleasure, which was sensual, to be seen, heard, tasted, touched, or the like. And whatsoever delighted their senses, that they swallowed as a warrantable pleasure. So the young Atheist is said to walk in the ways of his heart, and in the sight of his eyes, Eccles. 11. 9 And Solomon, when he would try the life of an Epicure, saith (Chap. 2. 10.) Whatsoever mine eyes desired, I with held it not from them, I withdrew not mine heart from any joy. Even so, when thou carest not (in comparison) for any higher joys, than those that run into thy senses, what art thou but a Christian Atheist? And when instead of natural, honest, and civil pleasures, thou layest hold upon carnal and worldly delights, as surfeiting and drankennesse, chambering and wantonness, lust and uncleanness; unlawful sports and recreations, which thou canst not warrant by God's word, and because they please the sense and carnal mind, though by God's rules and in themselves they be hateful and to be abhorred, yet still thou followest them; what art thou all this while but an heathenish or brutish Christian? Thirdly, the Heathens and Epicures 3 failed, in that they overprized their pleasures, making their belly their god, esteeming voluptuousness the chief good, as men that knew nothing better than the pleasures of this life. And as they overvalued them in their judgement, so also they immoderately affected them, and excessively used them. So suppose thou layest hold only on lawful and warrantable pleasures, but settest them up above their hlace, as judging them more fit to spend time upon, then upon Christian exercises, as reading, praying, meditating; or more worthy than the duties of the calling, all which are necessary, and absolutely good, but these at the best are but indifferently good, good as they are used, changeably good, and in no high degree of goodness: What difference is there between thee and an Atheist, or Epicure? but this: thy sin is far greater than his: he might see his sin if he were taught better: but thou art taught better, and sinnest against thy knowledge. Now when didst thou cast off thy calling by days or weeks together for religious exercises, as thou dost yearly for pleasures? How unreasonable a motion were it, to call men to a fast of 12. days together? when could we persuade men to it? And yet they will tell you, they love religion better than their pleasure. But believe them who knows not, that the thing a man most loves, he will employ most time to enjoy. Fourthly, the Epicures failed, in that all their pleasures were 4. severed from religion: they chased away thoughts of God: they denied the resurrection, and believed no judgement to come. They thought this was the only life, and therefore the best religion was to eat, and drink, and play, and be merry; to fill the skin with present delights, and pour out themselves upon pleasures, while they could enjoy them: for after death they looked for no more pleasure, or being, than the brute beasts themselves. So if thou canst then please thyself, when God is set out of sight, and out of mind: in thy delights, thoughts and speeches of God are unsavoury: thou art so exercised, as thou wouldst not have God to behold thee, or Christ to come to thee: thou dost in thy eating, drinking, and gaming so run inao excesses of furfetting and drunkenness, of swearing, coveting, wrath and reviling, and so layest the raynes in thy own neck, as no bridle of humanity, and much less religion ruleth thee: Wherein dost thou differ from an heathenish Atheist, whose pleasures are as irreligions, and as unfavoury as his? only more hateful than his, in that thou knowest there is another life and reckoning, he doth not. Quest. How then may a Rules of right using natural comforts. 1. Religiously. Christian rightly use these good things? Answ. 1. If he use them religiously. Religion must always bind him to the good behaviour, even when he lets himself loose to pleasures. Now the religious use of pleasures is in three respects: When we use them lawfully, by warrant from God, and are sure we taste no forbidden fruit, no unlawful game. When we use them in the presence of God, as the Israelites Exo. 24. 11 are said to eat and drink before the Lord: still setting God at our right hand, and ourselves in his sight. And when we use them as those that mean to make account of them to God, Eccles. 11. 9 Rejoice oh young man, and let thy heart cheer thee in the days of thy youth: but know, that for all these things thou must come to judgement. 2. If he use them soberly 2. Soberly and weignedly: and that, both in respect of affection, measure, and time. For affection: why should reasonable men affect such delights, 1 as the natural brute beasts enjoy more freely than man, and which are cast in common to good and bad, and the worst men enjoy most? If grace should not carry a Christians mind to better delights, yet reason at least should lift him higher, as he is but a man. Why should Christians affect those delights, which they know not whether they shall taste of, or no; or whether they will lodge with him all night? as that Epicure, Luk. 12. 20. Thou hast enough, soul, for many years, eat, drink, and take thy pleasure: but that night was his soul required of him. Why should a Christian affect those things as pleasures, which being ended leave nothing behind them? Of other exercises beside eating, drinking and gaming, some fruit remains after them, whether in our general calling, or special. But of these no fruit remains behind them, but some sighs or pangs of conscience for wasting that time, that aught to have been better improved and employed: which hath marred all the play. These are things to be used, but not affected; as it were not used. As in affection, so in measure, Christians must use them all soberly. 2 1. Because God so ordereth his children, that in this life they shall rather taste of these delights, then feed on them: and he commonly scants them in these, that they may have a larger appetite to, and measure in better delights. 2. The abstemious use is better than free fruition, both for body and soul. 3. They generally never grow in greatness, but they remit so much of their goodness. See in Solomon himself, when he would addict himself to pleasures and wine, how his wisdom was abated, and grace eclipsed; how he grew into prodigious lusts, to get him 700. wives, and 300. concubines, 1 King. 15. 3. And therefore of voluptuous persons, that will hold up their hearts with laughter, and immoderately follow these outward delights, we may say they are mad men, and out of their minds, as Solomon by woeful experience said of laughter, Thou art madness, Eccles. 2. 1, 2. Time also must be considered, 3 if we will use these delights soberly. There is an appointed time for laughter, and for weeping: Eccles. 3. 4. There are times of fasting, and times of feasting. The rich Glutton was convicted of intemperance that he went in purple, and fared deliciously every day. He Luk. 16. 19 did not distinguish of times, as holy sobriety would have taught him. And so it teacheth us: Time's unseasonable for sports. 1 1. That the time of God's worship is not time for unnecessary pleasures; because there is a better delight enjoined. 2. That working-days are 2 neither wholly nor principally the days of pleasure and delight: not being appointed for recreation, but occupation and the calling. You must either prove your gaming an occupation, or lay it aside and fall to your vocations; or else go on (as many of you do) to play away your days and lives, in despite of God's Words and servants. 3. That days of sorrow and humiliation are on times to addict 3 ourselves to natural and civil delights. For our particular estates. Are we obnoxious to so many miseries, loaded with so many sins, beset with so many enemies, and yet even now set upon a merry pin? Certainly now to be given to pleasures, differs Preached at Reding, in December, 1621. not much from madness. Is our Town so afflicted, our poor so destitute, and yet we still feed up our hearts with merriments and pastimes? It were gross senselessness. For the public estate. Is the Church of God in distress? do the enemies break down the carved work of the Sanctuary? is the Ark of God and my Lord joab in the fields? good Vriah cannot now go home, and take his lawful delights, though the King command him so to do. All evils, at home and abroad, are so many trumpets blown by the Lord for our humiliation. And if now, when he loudly calls us to mourning, weeping, baldness and sackcloth, yet still there be joy and gladness, staying of Oxen, killing of sheep, eating of flesh, and drinking of wine, what follows? Surely this iniquity shall not be purged from us till we die, saith the Lord of hosts, Esa. 22. 12, 13, 14. And lastly, whole nights or days together were unseasonable 4 times for delights. It would impair the health of the body. And no man will do so much for the health of his soul. Thus of sobriety in the use of outward delights. 3. We must use them wisely 3. Watchfully. and watchfully: and that in three respects: First, carefully watching against 1 Satan's subtleties, who most usually layeth his nets to catch us with these baits. He well knoweth, that in nothing we are more prone to unbridle our affections, then in these liberties. The Serpent lieth in the green grass. And this Serpent laid his temptation in the fair apple, and Eves appetite. And if once we moil ourselves in this birdlime of Satan, we are as unable to mount upward in divine meditations, as a Bird taken by the twigs, which the more she strives, the surer she is. Satan catcheth more by lawful liberties, than by unlawful. Secondly, we must carefully 2 watch our own corruptions; who can easily oppress ourselves by surfeiting and drunkenness, and that day come on us unawares; and pervert good things to bad ends. Now the Right ends of our liberberties. 1 right ends in the use of all our lawful liberties, are, 1. To be matter of God's praise, for his bounty and mercies toward us: 2. To set us forward in our Christian race, and sit us to the 2 duties of piety. Take heed of all that eating, drinking, and playing, which unfits thee for God's service, etc. 3. To refresh 3 us, and sweeten our labour, when body or mind is likely to be oppressed with study or labour. But to pursue pastimes too eagerly is utterly unlawful; or when they that need least, play most, and instead of surfeit of labour, surfeit of idleness, eating, drinking, and pastime. 4. To put us in mind of those lasting, eternal, 4. and unconceivable pleasures, reserved at the right hand of God for us. For, if the pleasures of our prison be so sweet, what are those in our palace? and, if they be superexcellent, wisdom will make us watchful that we hinder not ourselves from those by these. Lastly, we must watch carefully 3 against evil companies, drunkards, and gamesters, who are principal factors for the devil. For being overtaken themselves, they never cease to make others the children of hell like themselves, and rejoice in evil. Take heed of drinkards, a kind of devilish poisoners, who have skill to poison both soul and body together. It is Saint Ambrose his Vina praetendis, venena suffaudis: maior vis vini quam veneni: ven●●o caro vulneratur, vin● mens. De Elia▪ & jejunio, c. 14. comparison; Thou pretendest to reach forth wine, but withal thou ming lest poison: greater is the force of wine, then of poison: with poison the body is wounded, with wine the soul itself. Avoid therefore, and abhor them. And choose such companions as may by godly admonition restrain thee, and lay a bridle on thy corruption, not spur or provoke thee, be they never so near or dear unto thee. THE PHYSICIAN Of SOULS. LUK. 5. 31. The whole need not the Physician, but those that are sick. CHrist is bidden to Levies Connexion. house: he is ready to come, where he is kindly invited. The pharisees carp at his person, and his fact: he eateth with sinners: like to like, say they; were he not a sinner, he could not sort and suit with sinners. See the disposition of an hypocritical Note 1. Christ never is pleasing to the wicked. enemy of Christ. Neither the Doctrine of Christ can please him, vers. 21. Who is this that blasphemeth? can any forgive sins but God? nor his life here. And both are still quarrelled at, in his servants and Ministers. Yet dare they not come openly before Christ's face, whom Note 2. Grace and innocency traduced in secret they knew able to defend himself; but whisper behind his back, to his Disciples: either because they suppose them not to be so ready to answer them, or to bring them into suspicion of Christ, of whom they conceived reverently. And thus do hypocrites spitefully at this day: they dare not openly assault Christ and his servants (for they know they can defend themselves:) but shoot arrows in secret against their Doctrine and practices, to wound them in their names, estates, or persons. For all wicked men are led by one spirit against Christ. But mark: they want no fair pretences. What? a man Note 3. Pretences ever ready against good men, professing such strictness and holiness, to eat, and drink, and be familiar with fins? may not a man by a man's company know who and what he is? A plausible reason, and true in the general, but maliciously and falsely applied to this particular. So wicked men have their pretences plausible enough: Oh they stand for the Church, for holiness, for God's service, and piety, for order, for charity; when all that while they intent mischief against Christ and his Ordinances. Mark again: If they cannot accuse him of evil, they can Note 4. Godly accusedd f●● well d●ing at least. for well-doing; as here, for exercising his calling: sometimes for casting out devils: sometimes for working miracles on the Sabbath day, as a man without conscience of the Sabbath. And indeed, what are the most accusations of enemies against God's servants, but for the performance of their duty, and exercise of their calling, either general or particular. Lastly, these men had learning, Note 5. 〈◊〉 wicked men all good is turned a 'gainst good. gifts, authority, wealth, the key of knowledge; but all bent against Christ, and his Gospel, and Religion, and grace. So wicked men: look whatsoever means, wealth, authority, or place they have, all is bend against Christ and grace, and religion must-looke for no help there, but hindrance and resistance. Now Christ in this verse answereth Christ answers still for his. the challenge. The question was not propounded to him, but to his Disciples: yet he takes on him to answer for them: where he shows his readiness to take all our causes on himself: Oh we serve a good Lord, who is able and willing to stop the mouth of Satan, hell, the law, and all Calumniators, who call in question our righteousness, and will in the last day much more acquit us of all accusations, and make our innocency shine as at noonday. Fear not accusers: it is God Rome 8 33 that justifieth. If the Disciples cannot answer for themselves, Christ can and will. In this answer, 1. He blameth them of hypocrisy, Parts of our Saviour's answer. who thought themselves so just, as that all other were sinners beside themselves: 1 the whole need not the Physician. 2. He defends himself and 2 his fact by a proverbial speech, The sick need the Physician: viz. I came not amongst sinners, to bolster them up in their sins, but to help them out and heal them. It is my calling, being the Physician of souls, to be among sinners. Where should the Physician be, but amongst his Patients? Thus our Lord by his answer, if he can do them no good, yet doth good to the truth, confirmeth his Disciples, justifieth himself, convineeth his enemies: Which by God's overruling power is the end of all In the end truth 〈…〉 s by opposition. opposition of the truth, which in the conclusion must be no loser, but a gainer and conqueror. The Text hath three parts: Parts of the Text 1 the Patients: 2. the Physician: 3. the Cure. The Patients are propounded 1 Patients Negatively: not the whole. Affirmatively: but the sick. Quest. Is any man whole? Answ. 1. No man is whole by nature: in Adam all are Who are whole, and how. 1 deadly sick. No man doth good, no not one. God hath concluded all dead in sin. Only some are healed by grace, as Simeon, joseph, Hanna, Zachary, and the like. 2. Some are whole in conceit 2 only, and think themselves found, just, and holy enough: as did these Scribes and pharisees, who needed no Physician: they no more saw their need of a Physician, than they saw their sickness. And th● there be many whole men in the world, and almost all men are generally whole in these days. Host 7. 9 Ephraim saw not his grey hairs, nor the consumption of his strength. Revel. 3. ●7 Laodicea saith, she is rich, and needs nothing. The Pharisee blesseth God he is not as others: Luk. 1●. 11 he seeth in himself no hypocrisy, nor pride, nor contempt of others: he is a whole man. Many a civil man liveth honestly: Civility makes men think themselves ●●●le. he doth no man harm: he is beloved of his neighbours: he keeps the Commandments as well as God will give him leave. This man's case (in his own conceit) is sound and good, and he hopes he shall live in his righteousness. And in thousands, presumption And presump ion. is as a chain to the neck; who tell us they love God with all their hearts, have a strong saith, never had any doubt they thank God, no not so much as any grudge of unbelief, and it were pity he should live that doubteth of his salvation. These are sound men and whole: but, as they never believed, so they never bewailed their infidelity, never groaned under the burden of their sins, are enemies to God, to his Word, to all righteousness; worldlings, oppressors, deceivers, swearers, cursors, otherwise abominable; yet still found and whole men, in their own conceit. And another cause of conceited And the extenuating of sin soundness, is, the extenuaation of sin. Some qualms and grudge they have: and all men are sinners, and crazy: but themselves are no great sinners, or no greater than other men. Thus they mince and lessen their sins. They are not sick enough to seek out to the Physician: they have ease enough yet, if it would hold without Christ. Now see the miserable and Use 1. Whole men, in most danger. damnable estate of these men. First, they are eaten up with griping diseases, and deadly pangs, and yet feel nothing. Pains of sin are like the pains of sickness: the less felt, the more dangerous and deadly. Secondly, as they need not the Physician, so certainly the Physician needs not them: he came not for them: they have as much help from him as they seek. He came not to call the righteous. He calleth and cureth only the sick, and heavy laden with the sense and burden of sin. Let this therefore serve to Use 2. See thyself not whole. convince these whole men, and let them see their estate, so as they may seek to the Physician, and not dye senseless. The marks and spots of a deadly disease are these: First, an ill stomach argueth Tokens of deadly sickness. 1 bodily disease: so Spiritual: If the Word, (the Manna from heaven) be bitter, if thy mind rise against it, and the mouth of thy soul be out of taste, if thy memory keep not the doctrine of God, if by meditation thou digestest it not, and so sendest it not into all parts of thy life, thou art sick indeed, though thou secmost never so whole. Secondly, when the body 2 consumeth, the parts are weakened, the knees bow under a man, and with much ado he draggeth his limbs after him, there is certainly a bodily disease, though there be no complaint. So in the soul: when men are weak to deeds of piety, have no strength to conquer temptation, to suffer crosses and trials; to works of charity, mercy, or justice; but all strength of grace seems to be exhausted: here is a dangerous disease: here may we justly fear a spiritual hectic, which is no sooner discernible, then deadly. Thirdly, when the senses 3 fail, the eyes grow dim, the ears dull, it is an apparent sign of a bodily, or spiritual disease. A senseless man is the sickest man, because he is sick though he be not sensible. Even so, when the eyestrings of the soul are broken, that they see not the light of grace, nor of God, which as the Sun shines round about them; the ears hear not the voice of God, the feeling is gone, they have no sense of the great gashes and wounds of the lusts of uncleanness, drunkenness, covetousness, swearing, lying, malice against God and his servants; nay, no complaint, but rather rejoicing in these; neither is there any fellowship in the afflictions Amos 6. 6. of joseph: the soul of such a man lies very weak, as a man for whom the Bell is ready to toll. Fourthly, difficulty of breathing, 4. or to be taken speechless, is a sign of a disease and death approaching: So in the soul, prayer being the breath of the soul, when a man can hardly fetch this breath, cannot pray, or with much ado can beg mercy, strength, and supply of grace; or when he is speechless, a man cannot hear him whisper a good and savoury word, but all is earthly, fruitless or hurtful; here is a living Corpse, a painted sepulchre, not a man of a better world. Would men try themselves by these notes, they would soon discorne their sickness, and run out to the Physician. But oh what an hard task is it, to bring a man rightly to know his estate? A singer of the body cannot ache, but men complain and bind it up. But the soul lies gasping, and there is no such care, etc. Thus negatively of the Patient, or party fit for cure. Affirmatively it is the sick Who are sick. man. And he is the sick man. that feels and groans under the pain and burden of his sin. The point this, Sin is the most dangerous s●ickenesse in the whole world, Doctr. Sin a desperate sickness. Resemblances of corporal and spiritual sickness. 1. and fitly resembles bodily sickness: For, First, sickness comes by intemperance: the temperate body is never sick: while we were in innocency, we were in sound health, but through distemperature in our natures we were 〈◊〉 temperatevixit Socrates, ut cum Athenas pestis sape vastaret solus ipse nunquam agrotaverit Dio. Laer. l. 2. poisoned at first, and ever since; our sins and lusts conceiving, bring forth sin and death. And as some sicknesses be hereditary and propagated, so the sickness of sin is propagated from Adam to all his posterity, and every man hath added to his disease by his own wilful transgression. Secondly, sickness weakeneth the body, and impaireth the vigour 2 of nature: so doth sin in the soul: experience showeth, that after some sin we very hardly and weakly attempt any good thing for along time. Sin hath weakened the faculties, darkened the understanding, corrupted the will, disordered the affections: thence this sickness. Thirdly, sickness brings 3 pain and torment into the body: so doth sin into the soul, first or last: There is no peace to Esa. 57 ●1 a wicked man, but terrors soul, horrors of conscience, and desperate fears do ever attend him. Fourthly, sickness continuing and lingering on the body, 4. threateneth death, and without timely cure bringeth it: Sin also, not removed by repentance, menaceth; and bringeth certain death to body and soul. Fifthly, sickness is generally 5 incident to all men. So the souls of all men are diseased by nature; even the souls of the Elect, till they be healed by Christ. And these diseases are most foul, and incurable: compared in Scripture to a gangrene which suddenly eateth up the body, 2 Tim. 2. 17. and to the Leprosy, the contagion whereof not only reacheth over all the parts of a man, but to others also; and for the effect, casteth a man out of the Congregation. Conceive then of sin, as of Use 1. Think of sin as a sickness. a sickness, and beware of it. How careful are wise men of their health, to prevent sickness? and again, how foolish and negligent are infinite numbers of people, who are exceeding careful to preserve the health of their bodies, yet think not at all of their poor souls, which lie languishing of lamentable deadly diseases? Well: prevent beginnings: break off sin betimes: A disease suffered long, grows incurable. Others may learn to groan Use 2. Mourn for it as sickness. Psal. 31. 17 under the burden of sin. Little is the hope of him, who is deadly sick, and senseless of it. It is the contrite heart, and broken spirit only, that is capable of cure: one that feeleth, and cryeth out of the pain of sin, original and actual, that feeleth the want of Christ, and prizeth him and his merits above gold silver, and all. He must be sick, that must be well. Christ can work no cure on a sound man. The Paschall lamb is to be eaten Exod. 12. 8 with bitter herbs: signifying, that Christ can never be sweet, till we have conceived sorrow and grief of heart for sin. It is observed of the Angels, that their sin is not mentioned in Genesis, because they were not to be restored by repentance; but the sin of man is enlarged in all the circumstances, Note. that he might be sensible, ashamed, and penitent of his sin. As in bodily cures, so in spiritual: the more sense of pain, the better it is to be liked; more than if the wound should be rankled, and stuffed with dead flesh. A senseless lethargy is as deadly, as the most tormenting disease. Cry thou out of thy pride, lying, deceiving, swearing, other sins, as a man in pain, longing after deliverance: say as Saint Paul, O wretched man that I am, who shall deliver me from the body of Rom. 7. 24. this death! and, O that I may never feel the like pain again? Or if Christ have given thee any ease, or freedom from sin Use 3. Upon recovery glorify Christ the Physician. and lusts, magnify his grace. How glad are men when they have outstood a bodily weakedesse? How glad was David when he had been stopped in his rage against Nabal? Blessed be the Lord, blessed be thy counsel, 1 Sam. 25. 32, 33 and blessed be th●u. When Christ had cured a blind man, he followed him, and praised God, and all the people praised him likewise for what was done, Luk. 18. 42. And when Christ had cast out the Devil (chap. 8. 30.) the man would have followed Christ, but he bade him go to his house, and show what great things God had done for him: and he went his way, and preached those things through all the City. Again, beware of relapses, Use 4. Beware of relapses. joh. 5. 14 being far more dangerous than the first disease. Go, and sin no more, lest a worse thing come unto thee. Beware of occasions of sin, especially wicked and infectious company: no plaguy house so infectious as that. Lastly, pity and help others. Use 5: Pity and help out of sin. We despise not, nor scorn, nor laugh at a sick man: nor will one sick man scorn another. It is thine own case, and thy brethren's, spiritually. Were it a Nesas pr●● terire, etc. Herodot. O●io. jest to see men dying? no, we pity them, we pray for them, we do them all offices of charity: And so it should be here. Hitherto of the Patients. 2. Physician. We come now to the Physician. The Physician is our Lord jesus Doct. Christ is the Physician of souls. Christ: as in the next words, I came not to call the righteous, but sinners to repentance. Exod. 5. 26. I am the Lord, that healeth thee. God challengeth this as a part of his own glory, by Christ to heal us. job 5. 18. He maketh sore, and bindeth up: he woundeth, and his hands make whole. Psal. 103 3. who healed thee of thine infirmities: and, Mal. 4. 2 of Christ it is said, that healing is under his wings. For first, as a skilful Physician he knoweth every man's esta te Reasons. 1 perfe●ly: he knoweth what is 〈◊〉 man, john 2. so doth no other Physician; they can guess by inspection and see something, but he seeth our secret corruptions, in as much as he seeth our hearts and thoughts, and cannot be deceived. He saw the woman at the Well to be an harlot. And, (Matth. 16. 7.) he saw the reasoning of their hearts, when they thought he spoke because they had no bread. Secondly, he knows the cure 2. as perfectly as he doth the disease. No Physician knows all the virtues of all the simples and drugs he administereth: and beside, he is wholly ignorant of many. But Christ our Physician knows the infallible work of his remedies: so that, whereas it may be said of many young Physicians, they need a new Churchyard, yet never any miscarried under his hands, whom he undertook to cure. Of all joh. 17. 18 whom thou hast glven me, I have lost none. Thirdly, as a skilful Physician 3 he prescribeth the fittest remedies. For in his Word he appointeth, physic for every disease of the soul; for pride, envy, covetousness, trouble of conscience, and other. Yea, he appointeth most proper remedies What can be more proper, to cure the corruption of our nature, than the purity of his? for our actual disobedience, his actual obedience? for the guilt and curse of our sins, that himself was made a curse for us? Gal. 3: 13 4 Fourthly, as a Physician prepareth his Patient for his physic, so Christ prepareth the party by faith to apply his remedies; by persuading the heart to believe, and to apply to the fore and wounded conscience, the precious Balms which himself hath prepared. Else, as phyficke, not in the receipt, or box, or cupboard, or pocket can profit unless it be applied and received, though it be never so sovereign; no more can this. Fifthly, Christ goeth beyond 5. Christ's excellency above other Physicians. 1 all Physicians; two ways. 1. In the generality of his cure. Some diseases are desperate, and all the physic in the world cannot cure them. But Christ can cure all: no disease is so desperate, as to foil him. The sin against the holy Ghost is not desperate in itself, nor to him, but only in the wilfulness of the party. This was sufficiently testified by those powerful and miraculous cures, which he wrought in the days of his flesh, both upon the souls and bodies of men; casting out devils by his Word, pardoning of sins, working faith, curing all sicknesses and diseases, restoring all senses, yea and raising the dead to life, which all Physicians in the world could not do: And all this, that it might be fulfilled, which is spoken Esa. 53. 4. He took our infirmities, and bore all our sicknesses, both bodily and spiritual. 2. In the freedom of his cure. For first, he offereth his 2 His freeness in his cures. help and physic, even daily in the preaching of his Gospel: jer. 3. 2●. O disobedient children return, and I will heal your rebellions. 1. This Physician seeketh to the patient. Secondly, he takes nothing for his cure: Host 2. 14, 4. I will heal your rebyllions freely. He will do it for ask, and for all that ask it. Psal. 30. 2. O Lord, I cried, and thou didst heal me. Thirdly, he 3 attendeth his Patient's most diligently: other Physicians visit their Patients sometimes, in expectance of good reward: but he, only out of his wonderful care and compassion is ever present, and about his Patient: Psal. 34. 18. he only is near to the afflicted in spirit, and will save the contrite heart. Now if Christ be the Physician, Use 1. Magnify this Physician according to his worth. Christ must be magnified for our health. We may say of our sickness by sin, as himself did of Lazarus his sickness. This sickness is not unto death in all, but that God may be glorified. For no man can cure himself: joh. 11. 4 our own merits, works, or freewill cannot cure us: we can poison ourselves daily, but cannot help ourselves. O Israel, thy destruction is of thy Host 13. 9 self: but in me is thy help. We can surfeit ourselves in sin, and breed sickness, but cannot help ourselves. The Pope by his pardons, masses, pilgrimages, and the like cannot cure us. It is too great a price to pay. No supererogations or satisfactions can do it. Who can forgive sins, but God only? Who can remit a debt, but he to whom it is due? Nay, the Angels can confer nothing to this cure. The Lord reserves the honour of this mercy to himself, to whom it is proper to say, I will forgive sins, and heal rebellions freely. The very name given to Christ by the Angels, and in his circumcision by his Parents, was jesus, and there is no other name to be saved by, Acts 4. 12. Object. Was not Peter a good Physician when he healed the lame man, Act. 3. and Philip, Act. 8. and Paul, who cast out devils, Act 16. 18. Are not Ministers good Physicians, who remit and absolve men from their sins, and save themselves and others. Answ. The Apostles in all Others heal by his virtue and commission. those places did what they did, in the name, and by the power of Christ; as is sometimes expressed, In the name of jesus Christ I command thee, come out of her, etc. but Christ did all by his own divine power. And Ministers are Gods Physicians for his people, but only ministerially, by power and direction from him: but he by proper authority. Again, if Christ be the Physician of souls, let every one Use 2. Ever repair to this Physician. seek to this Physician: seek to have the presence and help of Christ. If the body be sick unto death, there is running and riding to the Physician, and no man is so welcome as he is. The world is as a common spital: every man is deadly sick: it stands us now in hand, to get Christ to cure us. Israel, stung with the fiery Serpents, must only look to the brazen Serpent, Numb. 21. 8. We are all as the man fallen among thiefs deadly wounded. It is only this good Samaritan, that can bind up the wound. Or as the poor man that lay at the pool of Bethesda 38. years, and could never find cure till Christ came, joh. 5. 5. And if we would be cured, we must do as the Inhabitants of Genezareth, when they heard Christ was there, they ran about all the region, and carried after him in beds all that were sick, and diseased, and he healed them all. Go any where else, and it will be fall you as that woman (Mark. 5. 26.) that spent all she had on Physicians, and was as far from cure as at first, till Christ came and healed her. But Christ is in heaven: how Object. shall I have his presence? His promise is, to be with his Ans. Church by his Spirit and grace, to the end of the world. But where may we have him? Quest. Ans. Where to meet Christ. Thou shalt not miss of him in the midst of the seven golden Candlesticks: thou shalt find him in the Temple teaching, as his parents having lost him: get thee to the steps of the flolkes, Cant. 1. 7. there thou shalt find him at noon. The Word and Sacraments holily received, afford his special presence. And as the poor Cripple got cure from Peter and john, lying at the beautiful gate of the Temple, so must we, Act 3. But I am so weak and sick Object. I cannot get to Christ. The poor man who lay Ans. bound on his bed, sick of the palsy, not able to stir himself, got others to bring him to Christ, and when they could not come near, they uncovered the house, and let him down with cords before Christ: so do thou in the great weakness of thy soul, and of thy faith: commit thyself to some faithful men, who by their strength may help thee; by their counsels, comforts, and prayers, as by cords, may let thee down before Christ, and thou shalt get help, Luk. 5. 20. If Christ be the Physician, then being come unto him we Use 3. Make all known to him and 〈…〉 at his help. should daily lay open our sins, and our very hearts before him, with earnest entreaty to heal us, and help us. We lay open all our sores and sicknesses to the Physician, be they never so foul and shameful in themselves, or in shameful parts; with the causes, occasions, and effects: we hide nothing, dissemble nothing, but confess all against ourselves: we put ourselves into the Physicians hands, with earnest suit and large rewards to help us. And so ought we here for cure do unto Christ; confess all against ourselves, entertain no secret and close sin: for that may be the cause of our grief: and never cease importuning him for mercy, till we feel some cure to eternal life. If we were in danger to be eaten up with worms, as Herod Acts 12. ●3 was, we would spare no cost, no pains, no prayers, but would have the counsel of the whole College of Physicians, before we would so wretchedly end our days. Yet our case spiritually is far worse: sin is a worm in the conscience, and hath a poisonful sting, which will gnaw in the soul to eternal death. This worm is in every man, coming of Adam, and none can cure it but the second Adam: for none but he knows to make the confection, to kill this worm: And whosoever goes on carelessly in sin, suffers this worm to eat out the bowels of his soul, and there is no way but death with him. Suppose a man had the falling-sickness: what would he not do or suffer, to be cured of that desperate disease, rather than be in continual danger of falling into the fire, or water, or other mischiefs? But the most dangerous falling sickness, is, to fall into sin: the impenitent sinner knows not when or where he shall fall: every moment he may fall into the deep waters of God's wrath, or into the fire of hell. Oh then come in time to jesus Christ: fall down before him in confession of thy deplored estate: mourn under thy sickness, as Hezekiah in his sickness: turn thee to thy Physician: confess thy blindness, as the blind men in the Gospel, and beg as they, Lord that our eyes may be opened. Cry out of the stone of thy heart, and of the running issues of sin. Get unto Christ, and touch the hem of his garment (as the woman having the issue of blood) and get cure. Hide thy sin with Adam, and there is no cure, no prosperity. While I held my tongue, my bones consumed in my roaring all the day long, Psal 32. 3, 4. But the very opening of the sore is a part of the cure; because the core of sin is let out by confession; and, to confess and forsake Pro 28. 13 sin, is the way to mercy. Confession which brings guiltiness before men, brings pardon and discharge before God. And beside, thy Physician is of such skill & experience, as thou canst conceal nothing from him if thou wouldst. Lastly, if Christ be the Physician, Use 4. Comfort by this Physician here is marvellous comfort for afflicted souls, pained and pined under the burden of sin. First, he is a skilful Doctor: he knows all our diseases, and 1 the remedies: thou mayst safely commit thyself into his hands, as his mother said to those servants, joh. 2. Whatsoever he commonds, that do. Simple obedience is required, without reasoning or enquiry. All his sayings must we do. Secondly, he is able enough 2 to cure us, because he is God Omnipotent, able to work an infinite cure: and only such a Physician can bestead us: for all created power cannot help us. Thirdly, he is as willing to help, as able: being a merciful 3 Highpriest, compassed with infirmities, to have compassion on them that are out of the way. How willing would a tender husband be, to help his wife out of a deadly sickness! no less willing is Christ to help his Spouse. Fourthly, he is ready to answer 4 all objections. Object. 1. I am unworthy he should look on me, or that I should speak to him. No unwor thinnessthinness of ours can hinder the cure. Mat 11▪ 28 Answ. Oh but be of good comfort, he calls thee, Come to me all that labour and are heavy laden. Look not for a merit in thyself, but in him whose mercy is thy merit. The poor woman, having the bloody issue, thought herself unworthy to speak to him, or look him in the face; yet she could creep behind him, and touch the h●m of his garment. So in thy humility, thrust in to touch (by the hand of thy faith) the hem of his garment: for, Whosoever touched it, was made whole, Mat. 14. 36. Object. 2. But oh the greatness and multitude of my sins is such, as how can I but despair of cured they are deeply grounded in me, and of long continuance. Ans. No disease foils Christ: Nor multitude of diseases: nor grievousness. not Peter denial, not David's murder, not Paul's persecution and blasphemy, not Manassehs sorcery can foil him: not sins of a crimson die: if thy sins be as red as scarlet, he can make thee white as snow, Esa. 1. Not multitude of diseases, not complicated diseases, which are most dangerous in the body. It is all one with him to forgive ten thousand talents, as one: to cure deadly sicknesses, as well as crazednesse, Host 14. 5. Long diseases foil him not, who stretcheth out his hand all the day long, if thou come in any time. Say not then of any sin, My Gen 4. 13 〈◊〉 Cai●. Aug. sin is greater than can be forgiven: this was a lie in Cain, saith Saint Augustine. Object. 3. But it is appointed for all men once to dye: and I am infinitely afraid of death. Answ. Thou hast a Physician Death cured by this Physician that can command death, that hath been the death of death, and hath raised himself from death, and much more can and will raise thee, a member, from the dead: Else should he be imperfect in his glorious body, which he will not endure. Object. 4. But after death comes judgement, and how shall I stand before the judge? Answ. Thy Physician shall judgement not terrible. be thy judge: he that cured thee, shall cover thee: he that knows thy debt is wholly paid by his own hands, must needs acquit thee. Object. 5. But how shall I be regarded among those infinite millions of men that shall stand before him? Answ. Get faith, by which thou art contracted unto Christ, Respect to every soul particularly. and that shall be thy marriage-day. A loving husband will be careful of his loving wife above thousands of others. HAving spoken of the Patients, 3. Cure: where. and of the Physician, we come now to the Cure, which is the third general: wherein consider, 1. The confection. 2. The application. In the confection are, 1. the 1 The Confection. Author, 2. the Matter, 3. the Virtue. The Author must be a man, and above a man. He must be a man, because Whose Author is a man. man had sinned, and man's nature must satisfy: else God's justice and menace had not taken place, In the day thou sinnest, Gen. 2. 17 thou shalt dye the death. Beside, the manner of satisfaction requires him to be a man: because he must subject himself, both to the perfect obedience of the Law, and to the suffering of death for our disobedience. And finally, he must be the seed of the woman, that must Gen. 3. 1● bruise the Serpent's head; that is, a man spotless, innocent, pure, one that needs no medicine for himself. He must be a man of Adam, but not by Adam: even borne of a Virgin, to stop original sin in the course of it. But withal, he must be above And yet above a man too. Our Physician must be God: why. a man: even our Emanuel, Esa. 7. 14. God with us: yea, that great Ithiel and Ucal, Pro. 30. 1. a strong and mighty God: first, for the proportion between, the sin and punishment; the 1 sin being infinite, so also must the punishment be: which none but an infinite person could sustain. Secondly, he must be God manifested in the flesh, to 2 remove those infinite evils which attend sin, God's wrath and Satan's power, damnation, death, etc. All this must our Physician do, by his lowest abasement. He must satisfy God's justice, appease his anger, triumph against enemies of salvation, subdue sin, foil the devil, overcome death, discharge all debts, cancel all obligations and hand-writings against us, and after all be exalted 3 to glory. Thirdly, he must be God, to procure us those infinite good things we need, viz. To restore us Gods Image lost and with it righteousness and life eternal. To defend soul and body against the world, the devil, hell, and all enemies. To recover us to an excellent and firm estate of sons, by adoption, by means of a lasting and eternal covenant. And to lead us into eternal happiness, as our great Joshua, into that good Land, that Paradise of God, whence the Devil and our sin hath cast us. Thus of the Author. Next the Matter of the Cure, Matter of the confection. and that is the Physicians own blood, by which is meant his whole Passion, 1 Pet. 2. 19 By his stripes we are healed: his sickness brings us health. It must be by blood. All our ransom must be paid by blood: for without shedding of blood there is no remission of sins, Heb. 9 31. And it must be by his blood, not the blood of beasts, which only sanctified outwardly in respect of the Commandment, and signification, Heb. 9 12. ●0. but this blood is the laver, which purgeth away all sin. Not the blood of Saints, Martyrs, and holiest men can make atonement, but only his blood which removeth the curse of the Law, by satisfying for our sins, which opens heaven now shut upon us, and obtains a perfect redemption, Heb. 9 2●. Next the Virtue and Preciousness of this Cure: Oh it Virtue and preciousness in 5 respects. was a powerful and precious blood! and that in five respects: 1. In respect of the quality: 1. it is the blood incorruptible: All other diseases are cured with corruptible things, but this is opposed to all corruptible things in the world, 1 Pet. 1. 18. Ye are not redeemed with corruptible things, but with the precious blood of jesus Christ. 2. In respect of the person: it was the blood of God, Act. 20. 28. 2 and therefore of infinite merit and price to purchase the whole Church. 3. In respect of the subject of it: no other cure or remedy can 3 reach the soul. All others drugs conduce for healthful life, and work upon the body: but this makes for an holy life, and works upon the soul, the sickness whereof the most precious thing in the world cannot cure. Minister to a wounded spirit Aurum potabile, Bezoar, Alchermes, dust of Pearls, all is in vain; it is only this blood which heals souls and spirits. 4. In respect of the powerful effects of it, above all other 4. Powerful effects of it cures in the world: for first, they may frame the body to some soundness of temperature, but this makes sound souls, according to the conformity of Gods Law. Secondly, they may preserve natural life for a while, but this brings a supernatural life for ever. Thirdly, they may restore strength and nature decayed; but this changeth and bringeth in a new nature, according to the second Adam. Fourthly, they cannot keep away death approaching, but this makes immortal. Fifthly, they cannot raise or recover a dead man, but this raiseth both dead in sin, dead in soul, and dead in body. Lastly, in respect of time. All other physic is made of drugs, 5. created with the world, but this was prepared before the foundation of the world, 1 Pet. 1. 18. Again, all the work of all other physic is done in death: but the perfection, and most powerful work of this is after death. By all this take we notice of Use 1. Extreme misery by sin set forth hereby our extreme misery by sin: seeing nothing else can cure us, but the blood of the Son of God. Gold enough can ransom the greatest Potentate on earth: but here, nothing can do it but the blood of the King's son. If we had such a disease as nothing but the heartblood of our dearest friends alive (suppose our wife, husband, mother, or child) could cure us, what an hopeless and desperate case were it? it would amaze and astonish the stoutest heart. But much more may it smite our hearts, that we have such a disease, as nothing else but the heartblood of the Son of God can cure. Look upon the execration of thy sin in this Hatred of sin hereby wrought. 1 glass. If any thing can work the hatred of sin, this may: 1. To see the fire of God's wrath kindled, and nothing but this blood can quench it. 2. To see 2 the deadliness 〈◊〉 the disease in the price of the physic, and the dearness of the remedy. 3 3. The danger of sinning against so precious a blood: for if Abel's blood being shed cried from earth for vengeance, much more will this blood trod under foot. But those never saw their Who sin in this respect. 1. sin in this glass, who conceive the cure as easy as the turning of an hand, a light Lord have mercy, or an hour of repentance at death; and have lived in sin, and loved their sin, as if there were no danger in it; pass away their days, and live in ignorance, swearing, cursing, Sabbath-breaking, lying, covetousness, filthiness, and all unrighteousness; whereas, had they eyes to see, they might out of the price and greatness of the remedy gather the danger and desperateness of the disease. For all the earth affords not any herb or simple, nor drug of this virtue: but the Son of God from heaven must shed his blood. Nay, all the men on earth, and all the Angels of heaven could not make a confection to cure one sin, or sinner. Neither any of Salomon's fools, who make a mock of 2 Pro. 10. 23 sin, ever saw it in this glass. Is it not extremity of folly, to make a tush of sin, and to take pleasure and delight in it? O consider in time, that the sin thou makest so light of, cost Christ dear, and the least sin thou delightest in, must either cost Christ his blood, or thee thine in endless torments. It is no safe jesting with edged tools, and to east darts and firebrands, and say, Am I not in jest? In this Cure we may observe Use 〈◊〉. A world of wonders in this cure 1 a world of wonders: First, wonder and admire this Physician, who is both the Physician and the Physic. Was ever the like heard of in all nature? Secondly, admire the confection: 2. that the Physician must temper the remedy of his own heartblood. He must by passion be pounded in the mortar of God's wrath: he must be beaten, smitten, spit upon, wounded, sweat water and blood, be trodden on as a worm, be forsaken of his Father; the Lamb of God must be slain; the just suffer for the unjust: Dost thou not here stand and wonder? 〈◊〉 there ever such a Prece 〈…〉 〈◊〉 the world, that the woe 〈…〉 〈◊〉 one man should heal ano 〈…〉 〈◊〉 ●ound? or that the woe 〈…〉 〈◊〉 Captain should heal 〈…〉 soldier's? The 〈◊〉 suffered darkness, the earth quaked, the rocks rend asunder, the graves opened, the dead arose, to show the admirable confection of this Cure: and are we senseless still? Thirdly, admire the power of weakness, and the Omnipotent 3. work of this Cure by contraries, as in the great work of Creation; there the Son of God made all things, not out of something, but out of nothing: so in this great work of our Cure by Redemption, he works our life, not by his life, but by his own death: he makes us infinitely happy, but by his own infinite misery: he, opens the grave for us, by his own lying in the grave: he sends us to heaven by his own descending from heaven; and shuts the gates of hell by suffering hellish torments. He honours us by his own shame: he breaks away our temptations, and Satan's molestations, by being himself tempted. Here is a skilful Physician, tempering poison to a remedy, bringing light out of darkness, life out of death, heaven out of hell. In the whole order of nature one contrary refisteth another, but it is beyond nature that one contrary should produce another. Wonder. Fourthly, admire the care of the Physician, who provided us 4. a remedy before our disease, before the world was, or we in it: together with his bounty, who bestowed on us so precious a balm when there was none in Gilead; when neither all the gold in India, nor all the metals or minerals in the bowels of the earth could save one soul, nor all the wealth in the world our one sinner, but only this blood of an infinite price, power, and merit. Here was a rich and free mercy, to part with his own life, and dearest pledge of his love, and voluntarily submit himself to death, which was of more strength than all the lives of men and Angels. Wonder. Fifthly, admire his matchless love, who to save our souls 5. made his soul an offering for sin, and healeth our wounds by his own stripes. A Phyfician showeth great love, if he take a little care above ordinary, though he be well rewarded, and made a great gainer by it. But this Physician must be a loser by his love: he must lose his glory, his life: he must lose heaven, and happiness, and all, and beyond all this be unmatchable in abasement, and torment, in so much that he calleth all us who are ready to pass by all, to consider if ever any sorrow were like to his sorrow. Here was a sound love to us, who endured to be so afflicted, and abased by God, men, and devils for our sakes, when he could have prevented and refused it, if it had pleased him; but this love was stronger than death, and undervalved his own life to save ours. Wonder, and wonder for ever. And let it stir us up to love this Physician dear: for great ●se 3. Love this Physician the more. love is a great loadstone, and attractive of love. What love owe we to God the Father, for giving his Son to the death for us? as it a King should deliver the Prince apparent, to death, to save a condemned r●bell. What great love made him not account his life dear for us? Oh the deadness of our hearts, that can hear this with so little sense, and provocation to love him again: Quest. How may we testify our love to Christ? Answ. We must not love him And how this love must be testified. in tongue and word only, but in deed and truth; framing our love in some proportion unto his, which was both in word, work, and suffering. First, in profession and word we must magnify his great work of Redemption, and advance it in the perfection and virtue of it, as able of itself to purchase the whole Church; a blood able of itself to save from the destroying Angel, and make a perfect peace between God and us. Secondly, as God's love was 2 joh. 14. 15 actual, so we must settle ourselves to his service. If ye love me, keep my Commandments. He was a servant to do our work: his love only made him so. And shall we refuse his work? Ours was a painful task that he undertook: and he left us an easy yoke, to show Mat. 11. 30 our obedience, and gives us also strength to bear it. He hath given himself for us, and will give himself to us: and shall not we give ourselves to him? Certainly we serve a good Lord, and want no encouragement. Thirdly, according to his example, let us not love our lives 3. to the death for his sake: Rev. 12. 11. He that hateth not his life, in comparison of Christ, cannot be his Disciple, Luk 14. 26. The direct end of Christ's life was our glory: the direct end of ours must be his glory. He maintained our cause to the death: by his death he now pleads our cause in heaven. It is therefore not only honourable, but equal and just, that we should stick to him and his causes, in life and death; and that love which is sound, is like his, even stronger than death, Cant. 8. 6. So of the Cure in respect of the Confection. Now we are to consider it in The Application. the Application. For, what would it avail, to have the most skilful and careful Physician, and the most rare, proper, and powerful medicine under the Sun prescribed by him, if either it be not for me, or not applied to the disease or sore? And so our heavenly Physician hath taken care, not only for direction and confection, but also, for application. Medicines must be received: for we must not look to be cured by miracle, but by means. Where consider, 1. The persons to whom the cure is applied. 2. The means whereby. 3. The time when. For the persons, the Text saith, all that be sick: that is, sensible, Who are cured. and languishing under theirsicknesse. And Psal. 147. 3. He heals those that are broken in heart, and binds up their sores. For the means whereby the How application of the medicine is made. cure is applied: it is faith: we must bring faith to be healed. Christ required men's faith, in healing of their bodies; much more must we bring it to the cure of our souls. By faith I mean special faith, which is not Faith, what. 〈…〉 w Christ hystorically: for so did many (joh 2.) to whom Christ would not trust himself: viz. that he is the Son of God, who shed his blood, and died for sinners: for this, the devils believe, and tremble. Neither is it jam. 〈◊〉. 19 only to believe him: the jews heard him, saw him, believed many things to be true, but received him not. But, To believe in him, stands in And where in it stands 1. two things. First, to receive and apply him: for, to receive Christ, and believe in him, are all one, joh. 1. 12. so many as received him: But who were they? so many as believed in his Name. Secondly, to trust and rely on him for cure, and salvation: Can. 2 8. the Spouse leans on her well-beloved. And that we may not be deceived in it, this faith hath two qualities: 1. It must be proper: 2. Impropriate Christ. First, it must be thine own proper special faith: Hab. 2. 4. And what be its propertie●. 1. the just man lives by high 〈…〉▪ faith. The Physician makes his whole confection without thee, but calleth thee in to the application: and none can apply this medicine, but thine own faith. It is no implicit faith of thine own, nor the faith of the Church, without thine own, that thou canst live by. The Ministers may leave it with thee, and declare it, but thine own faith must apply it. Foolish Virgins they are, that think to be received with the oil in the wife Virgin's lamps, when their own is spent: the answer is, We have not enough for us and you: and every man's garment is short enough for himself: the righteous L●òserm 〈◊〉. de possio●e, 2. receive Crowns (said Leo) but give not Crows. Secondly, as this faith must be thine own, so it must impropriate Christ, and make him thine own. This is that faith in the blood of Christ, Rom. 3. 25. applying the blood specially to himself for life When the faith of the soul brings home Christ to his own heart, and saith with Thomas, My Lord and my God; and with Paul, who loved me, and gave himself for me: and with that Father, Totus Christus meus est, totus Christus n meos usus impensus est, Whole Christ is mine, and bestowed for my utmost benefit. This special and spiritual application was always resembled in Scriptures of the old Testament, by the sacrifices of the sinne-offering; when the beast was slain, the Party must lay his hand on the Levit. 1. 4 head of it, and confess, that not the beast, but the Owner deserved death: and, the blood that was shed, must be sprinkled; 5 which sprinkling notes the very applying of Christ's blood to the soul of a sinner. But when is this medicine applied? Quest. For time, there is no application, Ans. Application ●o be made in this life. but in this ●●fe: no curing after this life: no procuring of oil after the Bridegroom's coming. And consequently, there is no purgatory, no satisfactions, no help from men or Angels hereafter. Detestable is that wicked heresy of Bellarmine, that the sufferings of the 〈◊〉 indulg cap. 14. living help the dead three ways: 1. By way of merit, of congruity. 2. By way of entreaty. 3 By way of satisfaction. Contrary to that of Augustine, Ibi erit paenitentiae dolorem habens, sed medieinam non habens: Repent they do after death, but without any cure. That is the time of justice, only this is the acceptable time. In vain 2 Cor. 6. 1 should you minister physic to a dead man. And, faith then ceaseth, with all the works of it. Seeing only believers have the benefit of Cure, above all Use 1. Labour for faith. things labour for faith. Want faith, thou perishest, art deadly sick without recovery. Christ could do no great work in his own Country, because of their unbelief. He that believeth not, the wrath of God abideth on him, joh 3. uls. Hast thou faith? be of good comfort, according to thy faith it shall be unto thee, not according to thy money, wealth, friends; but thy faith makes thee whole. If God hath not given thee so much wealth, so fine clothes, so liberal fare as to others, yet if he hath given thee so much faith he is liberal enough. Oh that I had never so little Object. a grain of faith! but I have none: so this blood can do me no good: it is impossible for me to be cured. But first, hast thou none? labour Ans. for it: thou mayest have it. If thou believest, all things are possible. Secondly, distinguish between want and weakness of faith, between the want of the grace 〈◊〉 and the want of sense. If thou hast any faith, never so weak, as these groans & desires prove, then remember that excellent place, Rom. 14. 3 God chooseth the weak in faith. He makes choice of thee: then do not thou refuse him. And remember, that the Cure was not ordained for Angels in heaven, nor for Saints triumphant, but militant, that fight with unbelief, corruptions, and lusts. If thou we●t perfect, thou shouldst not need it. If thou be'st not perfect, thou hast no cause to renounce, but embrace it. Come sick as thou art, come weary, come bruised, come despairing in thyself: it is a medicine for the sick, a refreshing of the weary, a builder up of the broken spirit, nay, and a quickener of the dead. Here is that tree of Revel. 22 2 life, the leaves whereof do heal the nations: Let not thine own unbelief be as a shaken sword in thine own hand, to keep thee from it: Remember the Text, The whole need not the Physician, but they that are ●●●ke. Again, seeing there is a time Use 2. to heal, come in season: Eccle●. 3. 3 neglect not the opportunity: get into the water, so soon as the Angel moveth: make benefit of advantages, work with God and the means, accept the offers and invitations for thine own welfare. Thou mayest seek oil too late, blessing too late, the Word and faith too late, and repentance too late. Again, content not thyself, only to hear of this remedy, but seek to know that it is applied Use 3. to thee in particular, and to feel the virtue of it in thyself: as Paul desired to know nothing but the virtue of Christ's death and resurrection, Phil. 3. 9, 10. Quest. How may I know it? Answ. As Physic taken into How to know 〈◊〉 sound application of this Physic. 〈◊〉 the body works often so painfully, that men are even at the gate of death, in their present sense, and no other but dead men: so this Physic worketh kindly, when it worketh pain in the Party, through the sense and sight of sin, and apprehension of God's anger, fear of damnation, and utter despair in themselves. For this is the work of the spirit of bendage; Rom. 8. 15 namely, general faith in the Believers, applying the Law and threatenings to their own deep humiliation. No man can sail to heaven but by the gates of hell. 2. As Physic kindly working delivers the party, not only 2 from death, but such humours as were the cause of his sickness, at least that they be, not predominant: Even so must this Physic rid us of our sin, and these peccant humours which were the matter of our sickness: and that, both from the condemnation, and corruption of them: 1 john 1. 7. The blood of jesus Christ, his Son, purgeth us from all sin. First, from the condemnation Condemnation of sin purged away. of sin: this blood is shed for the remission of sins: Galat. 3. 13 Christ redeemed us from the curse of the Law, being made a curse for us. Otherwise it must be with us, as with him who in a desperate disease without Physic must dye. Secondly, from the corruption And corruption. of sin: both the disease of natural and original sin, and the leprosy of actual sins. Now look into thyself, examine whether this blood be a corrosive in thy soul, to eat out the corruption of nature; whether it purge the conscience from dead works, Hebr. 9 14. whether it hath quitted thee, as well from the dominion of sin, as from the damnation of it; whether it hath brought thee to leave sin, etc. Reason with the Apostle: hath Christ died to kill sin in me, and shall I live to quicken it? nay rather, as 1 Peter 4. 1. forasmuch as Christ hath suffered for us in the flesh, we must arm ourselves with the same mind: for that he which hath suffered in the flesh, hath ceased from sin. Thirdly, as physic is profitably applied, when it brings 3 ease and rest, having carried away the matter of the pain: So is this physic well applied, when faith quiets the heart, by assuring it that Christ and his benefits are his, and hath set him above the Law, sin, hell, death, even in this life, as a Conqueror; and all this, because he believes the Gospel. Now come in peace of conscience, and joy in the holy Ghost. Believing, ye rejoice with joy unspeakable and full of glory, Rom. 14. 17 1 Pet. 1. 8. When these take place instead of former gripes, and stings of conscience, this blood is sound applied. For as nothing could cure the stung Israelites, but the beholding of the brazen Serpent; so nothing can pacify the stung conscience but the blood of Christ lifted on the Crosse. 4. As after application of proper physic we find a great change in our bodies, as if we had new bodies given us: so after the kindly work of this physic we may find ourselves cast into a new mould; this blood applied, makes us new Creatures, new 2 Cor. 5. 17 men, having new minds, new wills, new words, new affections, new actions, new conversations. Our strength is renewed to Christian actions, and passion. We are strong for our journey, for our combat, and strong to carry burdens, with a strong appetite, and digestion of the Word: every way more hearty and cheerful. Thus having received our health, by means of this Cure, Use 4. Preserve health of soul, once obtained. wisdom commands us to be as careful to preserve our health, as to attain it. Every wise man will be as careful to keep himself well, as to get himself well. And to this purpose, we must remember the counsel of our Physician, for maintaining our health attained. Amongst many directions prescribed, Means so to do. I mention four. First, not to be tampering with our own medicines, nor 1. the medicines of Egypt, merits, pilgrimages, penance, or the like; nor any quintessence or mineral from the hand of any libertine Teacher: but only such as we find prescribed in the word of God, by our great Doctor. Secondly, to keep our health, 2. we must keep good diet, both for soul and body. The best diet for the soul, is, to keep God's hours for our daily repast by the Word, in reading, and meditating on it: which David regarded above his ordinary food. A liberal diet is best for the soul: but the best diet for the body is a spare diet, a sober and moderate use of meat, drink, and pleasure, for beating down and mortifying corrupt affections and lusts. Thirdly, to preserve our health, we must strive to live in 3 a good and wholesome air. If thou livest in a corrupt air, change it for a better. The worst air that can be, is, where worst men and worst company are. The air of an hot plaguy house is not so infectious, as the contagious air of wicked company. The former brings not so many to death of the body, as this to death of the soul. Live amongst God's people, and where God's word is purely preached; for there is the purest air: Psal. 16. 3. All my delight is in the Saints, excelling in virtue. Fourthly, to preserve health, Physicians prescribe the use of 4. good exercises. The be●●●ercises to use for the health of the soul, 〈◊〉 are hearing and reading of God's Word; pray also; and meditate when thou art alone: with conference of good things in company. These are notable helps to bring thee through weaknesses, and keep thy soul in good plight, health, and cheerfulness. FJNJS.