Commentary on Titus, Part 2 · Chapter 2 (6 of 7)
And appearing of the glorie] By a metominie of the adiunct, for the glorious appearing, a forme of speach verie vsuall among the Hebrues: not that Christ is not now eueryevery way glorious in himselfe, but in that he shall then manifest his glorie: for then his glorie shall breake out as the sunne, when he shall sit in the throne of his maiestie. And here we must note, how the Apostle opposeth this second comming of Christ vntounto his former; that was the appearing of grace, this of glorie: that was i… humilitie, for he came meekely riding on the colt of an asse; but this shall be in power, when he shall ride vponupon the wings of the windes, and make the clouds his charriot: that was to teach righteousnesse, but this to remnuerate it: that to be like a seruant, to be iudged and condemned for sinne, this to declare himselfe the Sonne, to whom all iudgement is committed by the Father: Now indeed his maiestie, and greatnes is troden downe and contemned, and the glory of the world exalteth it selfe aboue his; but then shall all vanishing glorie melt before him, when he shall appeare in such brightnesse, as shall obscure the brightnesse of the sunne, yea make it fall from heauen; and in such glorie as neither the tongue can vtter, nor the mind of man can conceiue, called in the Scripture, the glorie of his Father, that is, such as is proper to the Father, to himselfe, and the blessed spirit, and not to any creature communicable. 2. This is a glorious appearing, not onelyonly in regard of Christ himselfe, but euen in regard of his elect also, who shall appeare with him in glory: Matth. 19.28. When the Sonne of man shall sit in the throne of his maiestie, we which hauehave followed him in the regeneration shall sit with him: 1. Ioh. 3.2. We know that when he shall appeare, we shall be like him: For then we shall hauehave not onelyonly redemption of our soules, which euen here we hauehave in part; but euen the full redemption of our bodies also, and both in soule and bodie receiue our inheritance, euen the crowne and kingdome of glorie.
Quest. But how shall this glorie of Christ appeare to be so bright?
Ans. Our Apostle saith,Christ called a mightie God▪ Why. that it shall appeare to be the glorie of the mightie God. Christ is called a mightie God: first simply in himselfe, beeing of equall might, authoritie, and power with his Father: and therefore, Psal. 47.2. he is called an high Lord and terrible, and a great King ouer all the earth: for that these titles belong to Christ, the effects of his gouernment following in the next words declare. Secondly, comparatiuely, in respect of Magistrates, and others that are called Gods: for Christ is not a God (as they be) by office, or participation, for so he should be but a weake and little God, whereas he is a mightie God, both in his nature and essence: and who is God like our God, saith the Psalmist. Thirdly, in regard of this his appearance; for although he shall exercise his iudiciarie power, and appeare as the Sonne of man; yet shall he be mightily declared to be the Sonne of God, much more then by his resurrection from the dead: the personall vnion of his diuine and humane nature, shall shine out as the sunne in his strength, which while he liued vponupon earth, was vayled and hid. And thus it shall appeare,
1. In his humane nature, he shall appeare the head of the Church his bodie, Ephes. 1.22. 2. His power shall be such as shall subdue all things vntounto himselfe, and put them vnderunder his feete, euen Satan, sinne, hell, death, and damnation, Revel. 20.14. 1. Corinth. 15.28. Now his glorie cannot but be proportionable to his power: hence we read of the glorie of his power, 2. Thess. 1.9. 3. Hee shall come with such attendants, as no man is able to behold the glorie of the least of them: for he shall come with thousand thousands of his Angels beeing his Ministers, the glorie of all whome he shall so farre surmount, as the sunne doth the lesser starres in brightnesse. 4. Hee shall sit vponupon his great white throne, Dan. 7.9. great, as beeing infinitely more glorious then Salomons white yuorie throne; and white, answerable to the puritie and perfection of the iudge, and iudgement; and beeing set, he shall after the summons giuen to all flesh, and presented before him, declare and iudge not only open sinnes committed from the beginning, but also (his godhead manifesting the same to his minde) euen the secrets of hearts, which none but God can doe; and then proceed to the pronouncing of a most righteous sentence, according to the qualities of the persons presented; the which sentence once vttered, it shall stand without all gainesaying for all eternitie; In all these then shall he shew himselfe as the sonne of man, so also the mightie God.
Now because this appearing is set out to be so glorious and fearefull, in that the person of this iudge shall be clothed with all his roabes of glorie and maiestie; least the godly hereby should be terrified and discomfited, least they should by reason of their sinnes and infirmities be afraid, and loath to behold this glorie; and least that they beeing in themselues so base and abiect, should beginne to conceiue, that they should be contemned, or neglected of him, who shall shew himselfe so glorious; the Apostle for the comfort of such addeth, that although he be a mightie God, yet is he also our Sauiour, and will not in all his glorie forget himselfe so to be: neither can neglect those for whose saluation he paid such a price as was his dearest blood. Where also by the way note, that these two titles, the mightie God, and our Sauiour, are not of two subiects, as some heretikes hauehave held, laboring thereby to elude this so pregnant a testimonie of the diuinitie of Christ, the weight of which so pressed them, as that they were gladde to flie to a miserable s…ift, of disioyning them by a colon; that so disioynted, the former of them might more probably be attributed vntounto the Father, and the latter vntounto the Sonne. But the Apostle professedly (as foreseeing how Satan and his instruments would oppose the place) vseth but one article, to note but one subiect, to whom both the predicates most truely and properly agree.foreign. The like example we hauehave, 1. Cor. 15.24. So much of the meaning. Now follow the instructions of the verse.
Doctr. 1. The doctrine of the Gospel truly receiued, lifteth vp the heart to waite for Christs second appearing:The Gospel receiued in truth, lifteth vp the heart to waite for Christs second appearing. for seeing of the good tidings which the Gospel bringeth, the greatest and best part are behind vsus, and seeing God hath not his perfect glorie from vsus, nor in vsus, neither we our perfect happinesse here below; and seeing further it were a bootlesse thing for vsus to serue God here by faith and louelove, if we could passe no further in assured hope and setled desire of a better life: therefore doth this doctrine teach vsus, not only that the full redemption of the sonnes of God from sinne, Satan, temptation, and teares is behind; but also raiseth the eye of the mind to behold, and the affections of the heart to long after the time wherein these things shall be reuealed, wherein we shall walke by sight and not by faith, and in a word, wherein our saluation now begunne shall be perfected, and we enioy the haruest of those good things, the first fruits whereof hauehave here contented vsus. To the confirming of which truth, it is first to be noted,Reasons. that the Scripture speaketh in such phrases, as if the whole worke of the Gospel were no other, then to raise vsus vntounto this blessed expectation: 1. Pet. 1.3. Who hath begotten vsus againe to a liuely hope, &c. that is, we who before were strangers and without hope, are now through the merciemercy of God,Eph. 2.12. by the Ministerie of the Gospel regenerated, and so restored to the hope of an inheritance not fading, immortall, reserued in the heauens: Coloss. 1.23. If yee be not mooued away (he saith not from the Gospel, but) from the hope of the Gospel, namely, those sweete promises of life, which are the verie matter of the Gospel. Secondly, the whole doctrine is called by the name of confidence, and hope, to shew, that one maine scope of it is, to raise the heart hereunto: Heb. 3.6. If we hold fast the confidence and reioysing of the hope: that is, the doctrine of the Gospel, whereby these are dispensed and confirmed; then are we the house of God. Thirdly, the Apostle sometime speaketh, as if the whole worke of eueryevery dispenser of the Gospel, were no other, or greater then to quiet the heart in this expectation: and that in his owne example, and the rest of the Apostles, 1. Thess. 1.10. Yee know what entring we had, and how we turned you from idols vntounto God, and to looke for his Sonne from heauen: no sooner were they turned to God, but they waited for his sonne: and that all the gifts of Ministrie are bestowed to worke in beleeuers this expectation, we hauehave an expresse place, 1. Cor. 1.7. Ye are not destitute of any gift, wayting, &c. And lastly, it addeth to the euidence of this truth, that the faithfull are hereby marked as by their propertie; euen such as with good seruants expect their Masters comming, Matth. 24.45. such as looke for him, Heb. 9.28. such as louelove his appearing, 2. Tim. 4.8. such as beeing wise virgins and louing spouses, prepare themselues & eueryevery needfull thing for the bridgromes comming: and such as beeing strangers and pilgrims vponupon the earth, hauehave their eyes still towards their country, who while they liue in earth, yet trafficke and hauehave their conuersation in heauen, from whence they looke for a Sauiour.
Vse. 1. Here is another triall,Philip. 3.20. to see whether we hauehave receiued this grace of the Gospell in truth, or in appearance only: If in truth,Triall of our selues by the former doctrin. then is the tast of the louelove of Christ so sweet vntounto vsus, as that we cannot but long after our fill of him in his appearing: the sonnes of the Church, begotten by the Gospel, cannot but waite for the adoption of sonnes: the Church is sicke of louelove after him whom her soule loueth: the common voice of the spouse is Amen, vntounto the promise of Christs comming: Rev. 22.21. the bride saith, Come, and doubleth her desire and ardencie saying, Amen, Amen:Cant. 2.5. so as they are none of Christs spouses that say not come. Neuer thinke then that thy heart is right affected, vntill thou find in it this desire, and breathing after Christ thy life: for this is a speciall note of discerning betweene the godly and the wicked; the one hath the spirit which saith come, the other shake at the mention of this comming: the one longeth till these shadowes flie away, and that day breake on them;Cant. 2.17. the other can no more desire his comming, then the guiltie fellon can the comming and presence of the iudge.
But that no man may be deceiued in this triall, examination must be more particularly made, whether this wayting be such as the Scripture prescribeth, lest by mistaking it, men faile of that comfort they leane vntounto in their most need.
Be sure then that thy wayting be sound and true, 1. in the ground of it: 2. in the qualities: 3. in the sound fruits and effects of it.
To this expectation of Christ, are required 1. a sound ground.The ground of this expectation, must be the free promise of God for all our future welfare, applied by faith vntounto our owne hearts: the which promise of God being most certaine, and our faith also as certenly laying hold thereon, giueth such a certaintie to our hope, as the Scripture boldly speaketh, it can neuer make vsus ashamed: yea and ascribeth a full assurance vntounto it, Heb. 6.11. and calleth it the sure and stedfast aucre of the soule, vers. 19. This ground distinguisheth our Christian hope, from those iogling perswasions of the Papists,Lumbard. 3. sent. distinct. 26. which they call hope: for aske them concerning their hope, what it is? they tell vsus, that it is a perswasion arising partly from the grace of God, and partly from our owne preceding merits. But vrge them, and say, mee thinke there should be no great comfort nor setlednesse, to leane vponupon a vertue founded vponupon merit: they will tell you, that indeede no man can be sure of his saluation, for that were too much presumption: but doe well and hope well; hope well and hauehave well. But against them we affirme, that Christian hope buildeth certaintie vponupon speciall faith (neither of which they can abide to heare of) without speciall reuelation, and that by this reason: Looke what was the ground of Abrahams hope, the same must be the ground of the hope of all beleeuers: but the free promise of God applied by faith in speciall, was the ground of Abrahams hope and wayting, Rom. 4.20.21. Hee doubted not, but was strengthened in faith, beeing fully assured that he which had promised was able to doe it. There is no difficultie here, but that Abraham had a speciall word, for speciall faith to be grounded, which (say they) we want. But I answer, that in the Scripture we hauehave in substance a particular word, in that God who hath giuen the promise hath also giuen a commandement to eueryevery beleeuer to apply it in speciall to himselfe: 1. Ioh. 3.23. and this is equiualent to a particular word. Obiect. But it is presumption to hope without merits. Ans. It is indeed presumption to hope for them, they beeing so farre inferiour to the thing hoped for. Againe, it is faith and not presumption, to hope for saluation in and for the merits of Christ, though not for our own. So much of the ground, the qualities follow.
Secondly, the qualities whereby the soundnesse of this Christian expectation is discerned, are fowre.2. sound qualities, which are fowre. 1. It must climbe aboue all humane sence and reason; for it is no wayting with carnall eyes, but with the eies of faith, which the Apostle defineth to be the existence of things not seene: and sight extinguisheth hope, which is of future good things: nay more, it must hope often the cleane contrarie to that which it seeth, as Abraham was said to hope aboue hope, when he saw nothing in himselfe, in Sarah, in the whole course of nature, but things which would hauehave dashed his hopes; euen so here while within our selues we can behold little besides our sinnes and infirmities; while without our selues we hauehave Esau hating vsus in his heart, and Ismael persecuting vsus with the tongue; while in this life we are compassed with miseries, in the ende of this life with death, after this life with the graue and corruption of it; all which seeme to ecclipse our hopes, and cut them short; yet now is the time that our hope must be working,Heb. 6.19. and looking at things within the vaile, that as a strong staffe it may vphold vsus in a godly course.
2. The second sound qualitie of this hopefull expectation is, that it must be patient; for what we hope we expect with patience, Rom. 8.25. and so necessarie is patience vntounto hope, that the Apostle calleth this waiting by the name of patience it selfe, 2. Thess. 3.5. The Lord guide your hearts to the wayting for of Christ: that is, to endure in waiting for Christ.foreign. And we hauehave neede of patience to enioy the promises: Abraham himselfe enioyed not the promise, till he had waited patiently, Heb. 6.15. we shall deceiue our selues if we looke to be wrapt into heauen, as Enoch and Elias were; seeing the promises of life goe with exception of the crosse, which will trie our patience. We knowe there is a time promised, we may neither prescribe it, nor if we beleeue make hast;Isa. 28.16. but as the husbandman patiently expecteth the fruites of the earth; much more should we possesse our soules in patience, to reape our fruites and haruest in heauen.
The third qualitie is a sighing and longing after the thing hoped for: the heart that waiteth for such things hath both a griefe for the absence, and a groaning desire after the presence and possession of them: Rom. 8.23. We sigh in our selues, waiting for the adoption, euen the redemption of our bodie. To this purpose saith Salomon, that hope deferred,Prou. 13.12. paineth the heart. Thus should we be sicke of louelove, and neuer finde our selues well and at ease in any thing below, neuer thinke our selues happie in things present, which are indeed but prison-ioyes, in comparison of the ioyes of heauen; but (as crazed persons) be euer complaining, and wishing, Oh who shall deliuer mee from this bodie of death? Now who seeth not that this qualitie includeth an earnest louelove of Iesus Christ, whome we therefore waite for, because wee louelove him: whence the Apostle Paul fitly knitteth these two together, 2. Thess. 3.5. The Lord guide your hearts to the louelove of God, and the waiting for of Christ: concluding thence that we cannot waite on the Lord Iesus Christ, vnlesse we first louelove him.
The fourth qualitie, is a reioycing in that our hopes shal certenly come: Rom. 5.2. we reioyce vnderunder the hope of the glorie of God, that is, that we shall partake one day of his glorie. Excellent is that place in 1. Pet. 1.8. whome we hauehave not seene, and yet we louelove him, and beleeue in him, and reioyce with ioy vnspeakeable and glorious, receiuing the ende of faith which is saluation. And surely if Abraham the father of our faith, reioyced to see the day of Christs humilitie so farre off, euen 2000. yeares, how ought we his beleeuing children reioyce to see the day of his and our own glorie approaching so neere, that now is euen the last minute of the last houre? how should we reioyce in that the time of refreshing and restoaring all things is come? and if we be spouses of this bridegroome, wee cannot but (as we are exhorted) reioyce in that the marriage of the lambe is come, Rev. 19.7. 1. Pet. 5.4.and the day of our owne coronation with an incorruptible crowne of glorie.
The third thing to trie the soundnesse of this expectation, is by the effects of it, and these be fowre. 1. It purifieth and purgeth the heart and life,1. Ioh. 3.3. 3. sound effects, which are also foure. whosoeuer hath this hope, purgeth himselfe: for he that waiteth for Christ, wayteth for this ende, to be like him: and therefore conformeth himselfe daily vntounto his similitude, and becommeth pure as he is pure: the which puritie (howsoeuer it bee esteemed of in the world) whosoeuer profiteth not in, he cannot hope nor waite for Christ. If a man after the tearme of a fewe yeares hope for a large reuenue, he cannot, nor will not in the meane time take the way to cut off all his hopes, but rather make wayes for the accomplishment, and preuent whatsoeuer would come betweene him and them. It is true that the blood of Christ purgeth vsus from all sinne, by satisfying for it, and meritting the spirit of sanctification for beleeuers; but yet we must purge our selues, by manifesting that we receiue not this grace in vaine, nor neglect the meanes wherein we are to testifie our thankefulnesse, which is by striuing against iniquitie. The Scripture noteth him to be an euill seruant, that saith, he wayteth for his masters comming, and yet he beateth his fellowe seruants, and sitteth downe with drunkards: such hopes as these ende in vaine perswasion, when presumption and vngrounded confidence confoundeth the person that giueth them harbor. Dost thou hope then to be like Christ when he appeareth? thou must then resemble him in this life, beeing in thy measure pure, holy, innocent, meeke, louing, and obedient: professe hope without this conformitie vntounto Christ, it is but a pretence, all is vnsound and deceitfull.
2. It not onelyonly freeth from sinne, but frameth to obedience both cherefull and constant: whereof we hauehave a pregnant example in Christ himselfe, whom we are commanded to looke at for imitation; who for the ioy that was set before him, endured the crosse, and despised the shame. So also are the Saints in their measure looking to the ioy before them invincible, both in labours and sufferings: hope worketh the will,Heb. 12.2. it setteth the hands and holdeth them to worke: it putteth a difference betweene the workes of Christians and ciuill men: they attempt Christian duties that their master may finde them well doing, and hold out also in well doing; but these vndertake sightly duties, but in some by-respect or other; and wanting this hope are off and on; especially in difficulties, they giuegive vp all; whereas the Christian, who hath the recompence of reward in his eye, can esteeme with Moses, the rebuke of Christ great riches.
3. This hope taketh off our fierie edge and heat of affections from the world, and setteth them aboue: it fixeth the eie vponupon things within the vaile, the glory of which dimme and obscure all the glorie of the world: it causeth refusall of the pleasures of sinne for a season: it maketh treasures of Egypt seeme small, yea vile in a mans eie comparatiuely: the expectation of this resurrection, maketh the mocks and contempts of the world to be contemned; yea sentences of death, nay executions lightly esteemed of: this hope hath carried martyrs through fires, feares, lyons dens, teeth; and a thousand kinds of death, through all which they hastened to the fruition of the thing hoped for, in which onelyonly they looked for securitie and contentment.
4. It beeing the daughter of faith waeeth not wearie, but still vseth the best meanes for the obtaining the thing hoped. It is importunate with God by prayer, for the comming of Christ, and (as Iacob) wrastleth with God, when it hath nothing but it selfe to sustaine faith: yea and preuaileth with the Cananitish woman after many repulses: they that hauehave this hope, pray for all the meanes which hasten this comming; for the free passage of the Gospel, the peace of Ierusalem; the puritie of dodoctrine, which themselues louelove and beleeue▪ and propagate vntounto others by word and example, that so farre as lyeth in them, the number may be euerie way accomplished. And further, they greiue and sorrowe when any of these are hindered, when the state of the ministerie and ministers is destitute and distressed; when the light and life of professors is obscured and darkened, when errors are broached, maintained, and receiued: for these are things comming betweene them and their hopes, and the iust causes of heauines and griefe.
Vse. 1. Now this triall will discouer to many men their estates, who lay hold on the doctrine of grace to saluation, but not to instructiō. Some beleeue not, nor hope for any such estate herafter, as the faithful are in Christ partakers of; but for all our preaching of the fatnes of that land, deale as the Israelites did with Caleb and Iosuah concerning the promised land,Numb. 14.7.10. who when they told the people, that it was a good and a fat land, and that if the Lord loued them he would giuegive it them, and seate them in it, they rebelliously bad stone them with stones, but presently the sentence passed vponupon them from the mouth of the Lord,vers. 23. that they should neuer see that land. Which were it not the conceit of men, it could not be that they could liue so like the Sadduces, who say there is no resurrection, nor angel, Act. 23.8.nor spirit: Such as was that Cardinall of Burbon, who professed, that he would not giuegive his part in Paris, for his part in Paradise: of whose mind some who perhaps wil crie out on him are, while they were wel appaid if there were no other heauē, nor no changing of their estate: & were that Pope aliue againe, it is to be feared he should not want Protestants taking part of his heresie, who all his life time could not be perswaded, whether there was an heauen or hell, and therefore at his death blasphemously vttered these words, Now shall I knowe whether there be a God, an hel, or any immortality of the soule, and shortly after knew it to his cost. Others are fallen asleepe with the euill seruant, while their master maketh stay of his comming, and in one dead sleepe of sinne or other, (out of which they will not be wakened) wast out their dayes, as though their soules should for euer sleepe after death, such sleepers are ill watchmen. Others call on the Lord Iesus to come, but neuer till they be cast on their death bed, their hearts nor mouthes neuer harbour such requests in their life time, and therefore in all likelyhood they are vnsound. And many others there are, who nourish a false hope, or rather a fancy in stead of hope: for it is like the Popish perswasion of which we spake, vnsound in the ground, they hauehave nothing to shewe for the euidence of their faith: as also in the qualities; for it must be fedde by things they can see; it must hauehave good hold and pawnes of God, and then it can trust him: it is most impatient in any of Gods delayes: it wisheth not but feareth rather this comming of Christ, and so cannot reioyce in the certentie that he will come to their full redemption: it is vnsound also in the effects, it purgeth not the heart, many nastie corners lie there vnswept and vntrimd vp: it frameth not to the obedience of Gods word and will: it lifteth not vp the soule from the world to heauenly mindednesse and conuersation: it vseth no meanes of conscience to hasten this comming of Christ: it reioyceth not where they are, it sorroweth not where they are not: let the state of the Church sinke or swimme, so they enioy their owne: but let no man that would not be confounded, leane vponupon such an expectation, in which there is nothing but deceit.
Vse. 2. Seeing it is a propertie of the Gospel to lift vp the heart to waite for Christs comming, let so many as professe to giuegive entertainement to the Gospel, prouoke themselues vntounto this expectation; which beeing a dutie so necessarie, and of so fruitfull vse through all the Christian life; and yet so generally neglected amongest men, because naturally mens hearts are drawne downe vntounto the profits and pleasures here below:Motiues to the expectation of Christ. therefore are the Scriptures plentifull here and elsewhere in most vehement and forcible perswasions to vrge vsus hereunto: For I. in the text eueryevery word is a motiue vntounto it: as 1. in that it is called a blessed hope, the person that hopeth is a blessed man, and the end of this expectation is blessednesse: Blessed is he that watcheth and keepeth his garments. And, Blessed shall the seruant bee whom the Master findeth so doing. 2. the appearing is called a glorious appearing, of a mightie God, Matth. 24.46.the iust iudge of all the world: and 3. that he who shall appeare the iudge, is the same who is our Sauiour: in all which regards it is the part of all such as would attaine blessednes, participate of his glorie, and be saued by him, to waite for his comming. II. Elsewhere in the Scripture, 1. we hauehave the commandement of God, Luk. 12.36. Be yee like vntounto men that waite for their Master, when he will returne from the wedding, that when he commeth and knocketh, they may immediatly open vntounto him. 2. Herein is put a difference betweene the godly and the wicked: it was euer a marke of good men to waite for Christs appearance, the auncient beleeuers of the old Testament, for his first comming in the flesh in humilitie: so Simeon, Ioseph of Arimathea, Anna, were described by this that they wayted for the consolation of Israel; and how much more should we for this glorious appearance, which bringeth not grace only with it, but fulnes of glorie? On the contrarie, the vngodly person is described to be such a one, as whose master commeth in an houre he looketh not, Luk. 12.46.and in a day he thinketh not: so the foolish virgins had prepared nothing. 3. The danger of those whom this day shall oppresse vnawares; such a seruant saith that text, shall be cut in two, and hauehave his portion with vnbeleeuers: such foolish virgins shall hauehave the gate of the marriage chamber shut against them: and as the Apostle, Heb. 9.28. Christ appeareth not the second time to the saluation of any, but of such as waite for him. 4. From the time of this appearing: 1. in regard of the vncertaintie of it, Rev. 16.15. Behold I come as a theefe in the night, blessed is he that watcheth: for if the house keeper knew what houre the theife would come,Ignoratur vnus dies vt observentur multi. would he not watch; but we know no houre, that we might watch eueryevery houre. 2. In regard of the nearnesse of it: the Apostles time was the last houre, and ours then cannot but be the last minute: a fearefull thing and full of danger it is, to conceiue that the Master will deferre his comming, or that the Lord is slow, as men count slacknesse; or that the law is but a scarcrow because fellons are put in prison, and bound ouer to the assises, and not presently executed. This day may be nearer in it selfe, at least to thy selfe then thou thinkest for; and yet a verie little while, and he that shall come will come, and will not tarrie. Let vsus applie our hearts hereunto a little. EueryEvery man when he seeth eueryevery thing grow worse and worse can say, surely the world draweth neare an end: and much more may we, who hauehave our senses exercised in the word, when we see Satan so busie and stirring in the plotting, contriuing, and executing mischeefe against the Church, may we not conclude, that surely his time is verie short? when we see particular iudgements vponupon our countrie, lingring and durable plagues, threatnings of whole kingdomes and countries; with visible iudgements vponupon particular persons; why doe we not conclude that surely these are forerunners of the general, and that it is not farre off. If we see the sunne; and moone, & great lights in the Church fall from heauen and be darkned; if the starres, the professors of the Gospel, loose their shine, and fall from their first louelove; why doe we not thinke that shortly the heauens themselues shall shriule away like a scroule, and be no more? seeing the Scriptures affirme that immediatly after such things this appearing shall be. In a word, when we see such generall securitie, that all men cry peace, peace, vntounto themselues; if we shall perceiue Noah daies returned againe in which men eate, and drinke, build, and plant, marrie and giuegive in marriage, and thinke nothing, either nothing else or nothing more; how is it that we cannot conceiue of this appearing, which shall be as a flood and destruction to all that thinke not of it? for as a snare shall it come vponupon all the vngodly of the earth.
Vse 3. Seeing the doctrine of the Gospel not onelyonly bringeth the euidence of saluation, but lifteth vp the heart to waite for it, it appeareth that it is the doctrine of God, brought by the Sonne of God from the bosome of his Father; the doctrine that raiseth the minde to heauen must needs be heauenly: and this is the doctrine which we preach, because it is fruitfull herein. Some busie themselues in prying more into the men, and their callings that bring it, then into the doctrine it selfe, and refuse this most blessed treasure, because they see not the holy Ghost so visibly calling our ministers, as if he should sit on our heads with fiery tongues. These I would wish, 1. to looke well to their owne callings, for sure he that is pragmaticall in other mens callings,Curiosi ad cognoscendam vitam alienam, desidiosi sunt ad corrigendā suam. August. confess. lib. 10. is carelesse and negligent in his owne; and let themselues weigh the matter and giuegive sentence, whether to contemne and neglect so great saluation, will stand with an effectuall calling vntounto the grace of God. 2. To enquire not so much whether our callings, as whether our doctrine be as good as Peters or Pauls. 3. To obserue the worke and fruite of our Ministerie, in regenerating many thousands, and begetting them to heauenly life and conuersation: whereas false teachers and false doctrine regenerate none.
Doctr. 2. An excellent meanes to prouoke men vntounto the duties of Christianitie, is the consideration of Christs comming vntounto iudgement.The expectation of Christ is a notable meanes to prouoke men to Christian duties. 1. To attempt them. For some might hauehave asked the Apostle, but how shall we be able to goe through the duties you hauehave described, and hold out against the manifold discouragements which in the entertainment of this doctrine we are sure to meete withall? the answer is; Wayting for the appearance of the mightie God our Sauiour. For first, it is a notable meanes to set and enter men into this course of godlinesse: and this is cleare in the Scriptures, where we may obserue the spirit of God vsing this consideration, as a speciall motiue both to draw men out of their sinnes, together with the louelove of this world; as also to plant in them the feare and reverence of the Lord: all which must be done, before men can come to breathe in the common ayre of Christians. For the first, how doth the Scripture reuoke the young man from his vnbridled vanitie, and from walking in the sight of his owne eyes, and lust of his owne heart, but by the remembrance that for all this hee must come to iudgement. Eccles. 11.9.This was the argument vsed by Peter to the people of Ierusalem who flocked to see the lame man, who laie at the bewtifull gate of the Temple healed, Amend your liues, and turne, that your sinnes may be put away when the time of refreshing shall come from the presence of the Lord, and he shall send Iesus Christ. Act. 3.18, 19.By the same argument would the Apostle Paul hauehave wonne the Athenians from their idolatries, Act. 17.30. But now he would hauehave all men to repent, because he hath appointed a day, in which he will iudge the world: and hauehave reclaimed vnhappie Felix from his wicked and voluptuous life, when he made him tremble in hearing the iudgement to come. Act. 24.26.2. To the forsaking of the world in the profits and pleasures of it, how effectuall this perswasion is, the Apostle in his owne example declareth, Philip. 3.7. who accounted all aduantages losse, yea dung to attaine the resurrection of the dead: while his minde was vponupon the resurrection and Christs appearing, he was mortified vntounto the world, and the world vntounto him. 3. For the working of awe and reuerence of God in the heart, Eccl. 12.13. Feare God, and keep his commandements, for God will bring eueryevery worke vntounto iudgement. And when the Angel would prouoke the inhabitants of the earth to feare and reuerence before God, Rev. 14.7.and stand in awe of him, he vseth no other argument then that the houre of his iudgement is come. And surely were we not harder of heart then the anuill, it could not be but the consideration of this iudgement, should hammer and work vsus to the vndertaking of a godly and Christian course.
2. To hold on in them with chearefulnes.Secondly, as this consideration may be of efficacie to beget vsus vntounto God, so is it a most notable nurse of all good duties, and a sweete prouocation to cheerefulnesse and diligence in the duties of pietie, righteousnesse, and sobrietie. The Apostle Paul himselfe was hereby vnderpropped, in keeping good conscience before God and all men, because he looked for the resurrection of the iust and vniust: Act. 24.15.16.and hence did the Apostles spurre and prouoke themselves and others to the diligent practise of the duties of their callings, both generall and particular, 1. Corinth. 5.9. considering the terrors of the Lord, we perswade men. Thus Paul chargeth Timothie not only to keepe those his commandements without spot vntill the appearing of the Lord Iesus Christ; but also as he would answer at the appearing of Christ to preach instantly, 1. …im. 6.14. 2. Tim. 4 1. 1. Pet 3 4.in season and out of season: and Peter warneth the Elders to feede the flocke, and be ensamples vntounto them, that when the chiefe sheepeheard shall appeare, they might receiue an incorruptible crowne. By which motiues they much more prouoked themselues to their owne speciall duties, as appeareth, 1. Thes. 2.19. And for the generall duties of Christianitie, euerie Christian is by this reason spurred forward thereunto: 2. Pet. 3.11. considering these things shall be dissolued, what manner of men ought we to be in all godly conuersation. And that this expectation of Christ is a notable preseruatiue of all Christian vertues, who can denie that readeth those manifold places, where watching and keeping the garments, watching and sobrietie, be sober and watch, watching and stedfastnesse in the faith, are coupled together so inseparably,1. Cor. 16.13. as that they stand and fall together? who seeth not hence, how this one grace setteth vsus forward in the whole practise of godlinesse?
Thirdly, this waiting is a notable meanes of holding out and constant perseuerance in all weldoing vntounto the ende:3. To hold out in them with perseueranc…. without which how often should we be discouraged, and too willing to looke backe? how could we suffer with Christ, vnlesse we had hope to raigne with him? Christianitie is a warfare, wherein it is no matter of ease to hold our ground, and our crowne, that none take it from vsus: Now the speciall meanes to hold vsus on in the contending for the faith,Iude 22. is to wait for the comming of Iesus Christ: Reu. 3.11. Behold, I come shortly, hold fast that thou hast. It is a worke of many labours, much sweate, and no lesse difficultie: and here the sluggish flesh would contentedly thrust the hand into the bosome; but here is a speciall meanes to renue our strength in working righteousnesse; 1. Ioh. 2.28. little children abide in him, that when he shall appeare, we may be bolde and not ashamed at his comming. Many temptations will come in our way, the buriall of the father, the tending of the farme, the marriage of a wife, the care of the family, the bidding of friends farwell; many will be the occasions of looking backe, and plucking backe the hand from this spirituall plough: now what better way to continue with Christ in temptation, then that which himselfe deuised, namely, to remember that he hath appointed a kingdome for such, that they shall eate and drinke at his table, and iudge the tribes of Israel?Luk. 22.29. Many are the reproaches, losses, crosses, vniust sentences and iudgements which will meete men in this profession; and it is no newe thing to be hated of all men for Christs sake; nowe what better ground of patience,Iam. 5.8. then that the comming of the Lord draweth neere? doe then as Christ himselfe did, commend all to him that iudgeth righteously. Doe as the Saints hauehave euer done, appeale from the vniust sentences of men, and looke vp to this appearing of the mightie God our Sauiour, whose tribunall and iudgement shall reuerse all vniust and partiall sentences,In that most perfidious Councel of Constance. whether publike or priuate; so did Iob, so did Dauid, so did Iohn Huffe, and Ierome of Prage; and assure thy selfe, that the Iudge of all the earth will iudge righteously, Gen. 18.25.
Quest. But what is there in this appearance of Christ, which maketh the expectation of it of such efficacie both to set vsus in, and stirre vp our cheerefulnesse, as also continue vsus in this Christian course? Ans. The godly knowe that Christ commeth not emptie handed, but his reward is with him; and this recompense of reward worketh cheerefulnesse, encreaseth courage, and addeth diligence to euerie good worke. Quest. But doe the godly worke mercinarily? Answ. No; for their offerings are freewill offrings; neither doe they looke principally at the …eward: for there be two things in their eie betweene their worke and this wage. 1. Gods glorie, whome they louelove for himselfe. 2. the discharge of their owne dutie: and then they knowe that their labour is not in vaine in the Lord. The which as the Scripture propoundeth as a pricke vntounto pietie, so in this last place is it lawfull and meete to cast the eie vponupon it. That place 2. Tim. 2.6. importeth that the husbandman in his labour may look what is likely to be the fruit of his labour aforehand▪ he that careth, 1. Cor 9.7.10.careth in hope, and he that thresheth looketh to be partaker of his hope, and he that dresseth the figtree may looke to eate of the fruit, saith Salomon.Prou. 27.18. The same thing also teacheth the Apostle, when he compareth all our workes of merciemercy to a sowing, 2. Cor. 9▪6.and draweth vsus to cast the eie of our mindes vponupon our haruest, that as we would wish that to be either more sparing, or more liberall, so to disperse our seede. And herein the holy Ghost fauoreth our infirmitie, who well knowing how foreceable the expectation of gaine in earthly things is to hold men in labours and trauels, giueth vsus leaue in heauenly things to doe the like.
Vse. Whosoeuer then is an negligent meditator of this appearing of Christ, strippeth himselfe of a speciall proppe both of his faith, and the liuely fruits of it: in want of which helpe, the best would goe but faintly forward. If Moses himselfe was enabled to suffer reproach with Gods people, because he looked for the recompence of reward: and if Dauid had fainted, Heb. 11.26. Psal. 27.13.vnlesse he had hoped to see the goodnesse of the Lord in the land of the liuing; what should we weakelings expect other then to fall downe right neuer to rise againe, without such a stay as whereby these worthies supported themselues. Let no man say, we are Christians, and strong, and should serue God for himselfe: so say I; and yet so were these much more; and so were the beleeuers to whom the Apostle writ, neuerthelesse it had not beene safe for them to hauehave refused so mercifull an incitement, as is the hope of the recompence of reward.
Doctr. 3. It may be hence also noted, when is the time that the glorie of Iesus Christ shall shine out in full brightnesse,Christs glorie shall shine out in full brightnes at his second appearing. Matth 25.31. foreign. namely, the time of this his second appearing, for then he shall sit vponupon the throne of his glory: and then shall we see the Sonne of man comming in the clouds, with power and great glorie: for he shall be glorious both in his owne person, as before we heard; as also in his whole administration of iustice against the wicked, vponupon whome he shall get himselfe a greater name then he did vponupon Pharaoh and his host, or all the wicked Princes and people that euer liued, who for the glorie which shall shine about him, shall call for the hills to couer them, and the mountaines to oppresse them. He shall bee glorious also to his Saints, when they shall behold him that was betrayed, spitted on, condemned, crucified betweene two theeues, dead and buried, to be so exceeding aduanced aboue men and angels▪ and aboue all that can euer enter into their hearts. Finally, he shall be glorious, yea merueilous in his Saints; who when Christ their life shall appeare, shal also appeare with him in glorie: 2. Thess. 1.10. Coloss. 3.4.it shall be merueilous to them, who a little before were so afflicted, abused, contemned, and persecuted, to see themselues so suddenly to attaine that fulnesse of glorie, which their eie neuer sawe before, nor their hearts could before euer conceiue; to see their soules cloathed with such righteousnesse as God himselfe delighteth in▪ and their vile bodies changed,Philip. 3.21. arrayed with immortalitie, and made like the glorious bodie of Iesus Christ.
Vse. 1. Let none be troubled that his first comming was in meeknes, basenesse, passion, for the Apostle Peter obserued,1. Pet. 1.11. that it was meete that his glorie should follow his suffering: so Luk. 24.28. Ought not Christ to suffer, and then enter into his glorie? and is not this that which all the Prophets and Moses said should come to passe? that Christ should suffer, and be the first that should rise from the dead. Act. 26.22.For what other thing could any of the Prophets write concerning Christ, but either touching his humilitie, or his glorie? and how could himselfe hauehave beene raised but after, or we but by his abasement? Let not therefore both thine eyes be fixed (as the Iewes are) vponupon the basenesse of his first comming, but let one behold (as a Christian) the glorie of this second appearing, which shall abundantly counteruaile the humilitie of the former.
Vse. 2. The glorie of this second appearing, is a terror to all the vngodly, who hauehave despised his humilitie, and his still voice in the Ministerie of the Gospel. For whosoeuer now in this his appearance of grace, will not tremble at his word, to frame their soules to the obedience of it, shall at this second appearance of glorie, tremble to dust at his greatnesse, and not be able to abide the brightnesse of his glorie. Those that are now ashamed of him, and that contempt and dishonour that followeth his profession, shall then be ashamed of themselues, when the Sonne of God shall be ashamed of them. And as for such as daily pearce him with the speares and nayles of their sinnes, they shall be sure to see him thus glorious whom they hauehave pearced, when themselues shal be pearced with shame and sorrow to their endles confusion.
Vse. 3. To comfort the faithfull, seeing there is a time when they also shall appeare in glorie: they must be content first to suffer with Christ, before they can raigne with him, and weare the crowne of thornes, before this crowne of glorie: the Lord dealing herein with them as a father with his children, who though they be borne to neuer so great places and estates, yet in their minoritie subiecteth them to such discipline as befitteth their yeares, before he bestow their portion vponupon them. God hath his children now in the world, the world knoweth them not, nor seeth their glorie: nay they themselues cannot in any clearenesse behold their owne glorie, for no eye can see the full glorie of the Saints, till the fulnes of Christs glorie appeare: but when this time commeth, the least of them shall be knowne to be Kings sonnes; so as the Deuil himselfe, and his wicked instruments, who can now accuse them, and say, there goes an Hypocrite, there goes a Precisian, a Puritane, a dissembler, and are offended at the low & base estate of the Saints here, shall change their note, and be compelled to say, there goes a child of God, there goes the Kings sonne, there gos an heyre of the kingdom, and shall gnaw their tongues for greif, to see them exalted in glory, & shine in the brightnesse of Gods image; and themselues vtterly, and eternally excluded from God, and his kingdome. Let vsus not then iudge our selues or others according to the flesh, nor walke by sight, but by faith, no… altogether looking on our selues or others as we now are, but as we shall be: for although indeed we are now the sonnes of God, yet it appeareth not what we shall be, so long as our life is hid with Christ: yea, let vsus lift vp our eyes to that glorie of our head, that shall be reuealed and distributed to vsus his members; and our hearts in the earnest requests of faith, alwaies praying, Lord let thy kingdome come: cause these shadowes to flie away, and that day to breake, wherein thy glorie which now is obscured, may be manifest and shine out in the first place, as is meete; and then the glorie of thy seruants, whose bewtie shall be made perfect in thy glorie and bewtie.
We must neuer speake of God or Christ, but in a weightie matter and reuerent manner.Doctr. 4. The Apostle doth not mention Christ, without magnifying him in his titles both of power and merciemercy: teaching …s by his example, neuer to speake of God, or Christ, but in a iust and weightie matter and occasion; and for the manner, with feare, and reuerence, and to such ends as we ought, and are warranted by the word. Now for our direction, we hauehave the Scriptures insisting in magnifying God, and Christ, and the blessed Spirit, in their titles and attributes, especially for these three ends.Reasons. First, to shew what a one God is in himselfe, as here to shew what a person Christ is, namely full of glorie, might, and merciemercy, our Apostle is much and large in his stile and attributes. To this purpose the Prophet Isay in one place giueth him fiue titles. His name shall be called Wonderfull, Counsellor, the mightie God, the euerlasting Father, the Prince of peace. Secondly, not onelyonly for the glorie of God, but for the benefit of the Church; 1. That hereby they might acknowledge him to be the true God: so the Prophet Ieremie opposing the true God against all idols and false gods, speaketh most highly of him, There is none like vntounto thee, O Lord, thou art great, and thy name is great in power: Ier. 10.6.and in the next verse, he calleth him King of nations, and challengeth all dominion to belong vntounto him. And our Apostle when he would bring the Athenians to the acknowledgement of the onelyonly Lord, ascribeth many and great things vntounto him: as that he made the world, and all things else, Act. 17.24, 25.that he is Lord of heauen and earth, that he giueth to all, life, breath, and all things: that he made of one blood all mankind, that he assigneth their times and the bounds of their habitation, that in him we liue, & mooue, and hauehave our beeing, vers. 28. 2. That after this acknowledgement, we might prouoke our selues to answerable duties for example. In consideration of his merciemercy, to breake out into his due prayses: Psal. 3.3. Thou Lord art my buckler, my glorie, and the lifter vp of mine head. Isa. 12.2. Behold, God is my saluation, I will trust and will not feare, for the Lord is my strength and song, he is also become my saluation. In regard of his omnipotence, to studie for vprightnesse: Gen. 17.1. I am God all sufficient, walke before mee, and be vpright. In meditation of his omnipresence, to be eueryevery where reuerent because of his eye: Act. 10.33. We are all here present before God, &c. In respect of his truth, to relie our selues vponupon it: 1. Chro. 17.27. Thou hast blessed, and it shall be blessed. Exod. 3.14. Moses must tell the children of Israel, that I Am hath sent mee: that is, who giueth beeing to all things, and especially to this couenant of your deliuerance out of Egypt now at the end of 400. yeares. Thirdly, another end of Gods titles in Scripture is, that we should not onelyonly glorifie God, and edifie our selues, but also stirre vp others to the praise and worship of the true God, who hath thus made himselfe knowne vntounto vsus: Psal. 95.3.6. Come let vsus worship, &c. for the Lord is a great God: namely, in beeing, knowledge, merciemercy, and power: Psal. 40.9. I hauehave declared thy righteousnesse in the great congregation, I hauehave not hid it, nor concealed thy merciemercy and truth. And surely whosoeuer hath his heart filled with God and sence of his goodnesse, cannot not onelyonly himselfe, but reuerently speake of him, but also bring others to a feeling and louelove of him; such a one I say cannot but bring men to confesse the Lord, and make his workes known vntounto the sonnes of men.
Vse. 1. Which condemneth all the trifling vse of the name of God and Christ, the which no man shall guiltlessely lift vp in vaine, whether in a vaine matter, or in a vaine manner; for it is not said, that he that taketh it vp malitiously, or falsely, or blasphemously, but vainely, shall not be guiltlesse, and much lesse these other. 2. Euen many of our selues are iustly reprooued, who seldome or neuer hauehave broken out into the prayses of Gods power, louelove, iustice, &c. or Christs greatnesse, grace, or saluation by him; the law of grace is not vnderunder our lippes, and therefore our hearts …ndite not such good matters as these; dumb spirits seeme to possesse men, and hold their tongues from speaking of God, and good things, and when they speake, it is without sence, or feeling, without reuerence and grace in their hearts; or for fashion, least they shou…d seeme to be (that which often they are indeed) meere Atheists, without any true tast and feeling of God. 3. This doctrine occasioneth vsus to resolue, neuer hereafter to take the name of God or Christ vp into our mouthes, but when either our owne hearts glorifie and reuerence him, or else to stirre vp our selues or others to take benefit by the same. 4. In the reading of these titles in the Scriptures, labour to obserue and draw out the speciall vse either concerning God, or our selues, which the place aymeth at: and so in the conscionable reading of them, we shall come to a conscionable speaking of them, as this Apostolicall example enioyneth vsus.
Vers. 14. Who gaue himselfe for vsus, that he might redeeme vsus from all iniquitie, and purge vsus to be a peculiar people vntounto himselfe, zealous of good workes.
In this verse our Apostle vseth another forceable argument, to vrge the deniall of vnrighteousnesse, and practise of the former vertues of sobrietie, iustice, and pietie; for the Gospel not onelyonly teacheth these things, which while we professe it, we must adorne, but also if we looke for any benefit by the death of Christ, we may not like …iuen vessells, let this doctrine slip; for to what other end did Christ so willingly giuegive himselfe to death for beleeuers in his name, but that they should reape the double fruit of it, mentioned in the verse. First, redemption from sinne; and secondly, sanctification: the which 1. inwardly purgeth beleeuers to become the Lords owne peculiar: 2. causeth them outwardly to shine out in the zealous practise of good workes. Well knew our Apostle how close sinne sitteth vntounto vsus, and how heauie our frailtie is vntounto that which is good in Gods eyes; and therefore whereas if we were wise to doe well, one word were inough: he forceth and presseth vsus with diuerse arguments, and those so waightie, as euen in mans iudgement, and much more in Gods, he is iudged vnworthy of life that shall despise them. For suppose there be such gracelesse men, as by the appearing of grace cannot be mooued, or will not he be taught, when he heareth that the Sonne of God himselfe came downe from heauen, to deliuer the blessed doctrine of saluation vntounto his Church; let such see rather then heare an argument more weightie, let them cast their eye vponupon the death of Christ, who willingly suffered such torments as are vnconceiueable; and all to abolish sinne, and raise sinners out of their graues of sinne and death, vntounto the life of grace and glorie. And though some may be found so gracelesse, as they will hauehave nothing to doe with this reaching of grace; yet seeing none is so desperately gone, as to refuse his part in the death of Christ, let this be a motiue vntounto such, as with whome any thing in the world can preuaile, to the timely taking vp the practise of the former precepts, of which we hauehave spoken at large.
In speaking of this argument, seeing the Apostle hath cast it into so excellent an order to our hands, we will accordingly followe the branches laid downe, and they are two. First, the fact of Christ, who gaue himselfe for vsus: secondly, the fruits of it: which are two, 1. redemption, that he might redeeme vsus: 2. sanctification, and purge vsus to be a peculiar people, &c. The meaning of the particulars we will giuegive, as we come vntounto them.
In the former part of the verse, containing the fact of Christ, are three points to be noted: 1. the giuer, who. 2. the gift, gaue himselfe, including all that passion to which he gaue himselfe. 3. the persons for whom, for vsus.
First, the giuer is noted in the words immediately going before, to be Iesus Christ our Sauiour. Obiect. How Christ gaue himselfe for vsus.But God the Father gaue Christ for vsus, and therefore he gaue not himselfe. Ans. God the Father gaue his Sonne, and Christ the Sonne gaue himselfe by one and the selfe same will; and one ioynt and inseparable operation of them both, together with the holy Ghost: Ioh. 5.19. whatsoeuer the Father doth, that same doth the Sonne. Obiect. But Iudas, the Iewes, and Pilate, gaue Christ for vsus to passion, and therefore not himselfe. Answ. They did indeede concurre in the same action with the Father, and the Sonne, but in a farre diuerse manner, and ende: they in malice, but these in admirable louelove: they not for vsus, but Pilate for feare, Iudas for couetousnesse, the Iewes to please their Priests and rulers; but these gaue him for vsus, and for our saluation: neither had any of them any power to hauehave giuen Christ to the least part of passion, if it had not beene giuen them of the Father, and of himselfe, who had power to lay downe his life, Ioh. 10.18.and none could take it from him.
Secondly, but the gift will better manifest the giuer: he gaue himselfe, the which that we may the better vnderstand, we must withall consider vntounto what Christ gaue himselfe, for so the consequent fruits shall be better discouered: and that I say in one word, was vntounto passion. The which passion must not be restrained to the time of his death, but extended vntounto the whole course of his life: as namely, the laying downe of his maiestie and glorie, wherein he was equall vntounto his father, to become man: and beeing man, whereas he might hauehave vsed heauenly qualities of soule and bodie, his mind free from sorrowe, feare, greife; his bodie from hunger, thirst, wearines, &c. and at least hauehave beene like Adam before his fall; yet he tooke our nature, subiect to all infirmities since the fall, only sinne excepted: hence was it, that he was borne in a stable, laid in a manger,Luk. 2.7. of poore parents that had but a paire of turtles to bring for his redemption; brought vp by the labour of his hands; and entring into his office he must beginne with strong temptations: in the execution of it, he became a seruant vntounto all, for himselfe came not to be serued; he washed his disciples feete; he went about with wearinesse from citie to citie to preach: yea more, the lawgiuer subiected himselfe vntounto the law, that he might redeeme them that were vnderunder the lawe: the Lord of life gaue himselfe vntounto death, not ignominious only before men, but accursed before God: the Fathers delight and darling, became the obiect of such wrath, as would hauehave crushed all creatures in heauen and earth to peeces. Now the bitternesse of this passion in and about the time of his death, may appeare, 1. by his complaint to his Father in the garden, testifying how heauie his soule was vntounto it, which if it had beene but an ordinarie death, it could not hauehave dismaied him, no more then many martyrs who hauehave not shrunke at it. 2. By the strange droppes of water and blood that fell from his face. 3. His sundrie cries to his father, that if it were possible the cuppe of death might passe from him. 4. By those most vnworthie things, which the most innocent lambe of God suffered at the hands of sinners; beeing taken as a theefe with swords and staues, bound and carried away, and brought as a malefactor before the Magistrate: before whome, though he was cleared, yet must he be scourged by the Iewes; stript of his owne apparell, cloathed with scornefull kingly robes, the crowne of thornes, and a reede put in his hand in stead of a scepter; lead away as a sheepe to the slaughter, where betweene two theeues, as the chiefe of all sinners, he was crucified, his ioynts stretched and racked, his hands and feete digged with nayles, his side peirced with a speare: in stead of drinke, he had vinegar tempered with gall reached him: all sorts of men mocked him that trusted in his God: the high Priests scoffed, the passengers wagged their heads, the souldiers flouted him, nay, the verie theife on the crosse could with his last breath blaspheame him. 5. But all this seemed lesse then nothing to that which he inwardly felt, beeing as one oppressed and forsaken of God, which made him crie out, my God, my God, why hast thou forsaken me. Thus did the Sonne of God make exchange of the greatest glorie aboue all comprehension, with the greatest infamie, and the greatest ioyes with the greatest sorrowes that can be imagined, euen the sorrowes of hell: the which considerations notably set out the qualitie of this passion, vntounto which our Lord gaue himselfe.
There can be now no other Priest nor sacrifice besides Christ hi…s…lfe.Vse. In that Christ gaue himselfe, 1. we learne, that there can be neither other Priest, nor other sacrifice, then Christ himselfe: both which our Apostle accurately noteth in a diuerse phrase, which at the first seeme to …ound the selfe same: neither doth our English so distinguish them as the Greeke doth.foreign. The former is in our text, which more properly betokneth that Christ offered no other oblation or sacrifice then himselfe: hence is it said, that for this ende God gaue Christ a bodie, that in the same he might performe this part of his fathers will.H…b 10 …. foreign. The latter is in 1. Tim. 2.6. which implyeth more directly, that Christ himselfe gaue himselfe, and that there can be no other priest in this oblation then he that is the sacrifice: neither indeede can he be offred of any other saue himselfe, who for this purpose sanctified himselfe, as the altar sanctifieth the gift, and the Temple the gold: no Priesthood, not Leuiticall, much lesse Papal,Ioh. 17.19. was euer worthie so great honour, as to offer vntounto God the Father his welbeloued Sonne: neither any Priest can offer such a sacrifice as this is, wherein is both the fulfilling of the lawe, and paiment of all forfeites, who is … the mediator betweene God and man, yea both God and man: for without humanitie can be no sacrifice at all, and without dietie no such sufficiencie; and if dietie alone, or humanitie alone had beene sufficient for such a worke, the Sonne of God had taken flesh in vaine. Whence it is that the Scriptures inseparably ioyne these two, the mediator and the Priest of the newe Testament: Heb. 12. ye are come vntounto Iesus the mediator of the newe Testament, and the blood of sprinkling; &c. 1. Tim. 2. there is one mediator betweene God and man—who gaue himselfe a ransome. Whence it is directly concluded, that if there be but one mediator of the newe Testament, there can be but one Priest; and that if all the table of the masse-mongers be Priests properly of the newe Testament, they must be also mediators and redeemers: whereas the Scripture saith, there is but one.
Againe, as the sacrifice is but one, so there can be but one Priest, and he must be so qualified, as neuer any man, no not Aaron himselfe was; for thus the author of the Hebrewes advanceth this priesthood of Christ.Heb. 7.23. 1. In the Leuiticall Priesthood were many Priests, because they died and had succession: but here is but one Priest without succession; for his Priesthood neede not, nor cannot passe from him to an other, because he liueth for euer, and is a Priest after the order of Melchizedech, without beginning of time, or ende of dayes: and he shewes why Christ must neede… liue for euer, to make intercession for vsus in heauen, namely,2…. by the sweete smell of his sacrifice once offred: which if no Priest but he can doe, then no man who liueth not euer, can be properly a Priest of the newe Testament but he alone. 2. he is further prooued the onelyonly Priest, from an induction of many qualities, some proper to his person, and some to his office, which cannot agree to any man or creature but himselfe only: It behooueth vsus to hauehave such an high Priest, which is holy, innocent, vndefiled separate from sinners, higher then the heauens, 26.who neede not offer first for his owne sinnes as they, &c.
The speciall things obiected by the Papists against this truth, are two: first, that Christ is indeede such a Priest as we speake of;The Popish distinction of Priests into primarie and secondarie ouerthrowne. but they distinguish of Priests: Christ is the chiefe and principall, but there may be secondarie and inferiour Priests by whom, Christ still offereth himselfe vntounto God, and in these Christs sacrifice is perpetuated. But as our learned Fulke speaketh;vponupon Hebr. 7. If all externall priesthood before Christ was but a figure of the the eternall priesthood of Christ; and if Christ hauehave abolished all externall sacrificing priesthood that was before, and instituted no other in the newe Testament to suceede him, then must the Popish shauelings bring forth a third Testament, to prooue their secondarie Priests and priesthood, seeing it hath no footing nor ground neither in the olde Testament, nor in the newe. 2. Besides, this distinction flatly ouerthroweth the Apostles position, who by this sacrifice of Christ, ouerthroweth all the sacrifices of such Priests as are mortall, and of such as had need to offer first for their owne sinnes, and then for the peoples, as the legall Priests did, and the Papall doe. Nay more, it ouerthroweth it selfe, for whereas the Papists say, that the sacrifice of the masse is the verie same sacrifice which was offered by Christ himselfe vponupon the crosse, and that verie Christ is offered by them, this is against all reason; seeing the sacrifice vponupon the crosse was offered by himselfe alone, without the helpe of any ministers, except they meane such as Pilate, Caiphas, Iudas, and the souldiers, and such ministers we will easily graunt their secondarie ministers to be. 3. The nature of this sacrifice will not admit of that foolish distinction, seeing it cannot be offred by any but the high Priest, euen he that was the high Priest of things to come, Hebr. 9.11, 12.who was not euerie yeare to enter once into the holy of holies with the blood of beasts, but once for all hath he entred into the holy place, and obtained eternall redemption for vsus: and if eternall redemption be obtained where there is no remission of sinne, there is no more neede of oblation for sinne. 4. Whereas they say that Christ indeede is the onelyonly Priest to offer a bloody sacrifice, and that is but once done and cannot be repeated; but yet ought daily to be offred in an vnbloodly manner by their Priests for the sinnes of the quicke and the dead.Mors necessarius modus oblationis, tolle mortem tollis oblationem. The Apostle taketh away that euasion, affirming that without blood there is no remission; and that if Christ be offered any more, he must of necessitie suffer againe, Heb. 9.22.26.
The second thing of any moment obiected is, that although Christ by his one oblation once offered, merited redemption, and remission of sinne;The Popish distinction of oblation of primarie, an… commemoratiue confuted. Sess. 6. cap. 2. yet is it necessarie for our saluation that this oblation of his be applyed vntounto vsus; and this cannot be done but by a secondarie daily offring of him in the masse by the masse-priest: and hence is their second distinction of the offering (as the former of the offerer) into primarie and commemoratiue or significatiue. Answ. Where by the way note how they wound themselues, and thrust their swords into their fellowes sides: The councel of Trent, saith that the Masse is the verie selfe same oblation which was offered on the crosse, the difference is onelyonly in the maner and some small respect; now other Papists teach vsus, that in the masse is not the verie same true and reall oblation, but onelyonly a commemoration and signification of it. Now who seeth not, that the remembrance of a thing is a farre diuerse thing from the thing remembred? yea necessarily argueth the absence of the thing remembred. Now which of these must we beleeue? truely both alike, tha… is, neither; seeing the word one oblation, destroyeth both. 2. We graunt that there must be an application of this oblation, but not by such wicked meanes as they hauehave deuised, namely by the multiplication of it selfe; as if a man should in stead of applying one plaister, doe nothing else but make infinite plaisters, whereas one truely applyed to the sore were better then they all: but he who was the sacrifice, beeing the wisedome of his Father, hath deuised a wiser meanes to apply vntounto beleeuers his oblation, namely, by the outward and ordinarie meanes of the word and Sacraments; as also inwardly by his spirit, working by those meanes effectuall faith in our hearts, whereby we lay hold vponupon all our good vntounto saluation. And if there were no meanes to apply Christs merit vntounto beleeuers, then by daily offring himselfe with it; then were there no meanes to apply vntounto vsus the fruit and benefit of his incarnation, death, resurrection, or ascension, vnlesse he should be borne, die, rise, and ascend euerie day, for the reason is the selfe same.
Vse. 2. In that it is said, that Christ gaue himselfe, Christ gaue himself & therfore wholly both bodie and soule: and why.we may note that Christ gaue himselfe wholly, both his bodie and soule in sacrifice, and spared neither: for we had deserued a double death, which it was meete that Christ by a double death should destroy; by his bodily death pull out the sting of the death of our bodies, and vtterly abolish the death of our soules, by the death of his soule; and to this purpose that our consolation might be full, the Scripture sheweth, how that his soule was heauie vntounto the death; and that a little before his suffering his soule was sore troubled. And Isai expressely affirmeth, that his soule trauelled in his death, and that he made his soule an offering for sinne, and powred out his soule vntounto death, and that he made his graue with the rich in his deaths: Isa. 53.11.9.where note that he speaketh in the plurall number, to note this double death of Christ: and what other thing did himselfe proclaime with such a loud voice vponupon the crosse, when he cryed, My God, my God, why hast thou forsaken me? for what other is the death of the soule, but to be separated from God the fountaine of life? which point helpeth vsus to vnderstand such places of the Scripture, as affirme that Christ suffered and died according to the flesh, Ioh. 6.51. and that Christ offered his bodie, Heb. 10.10. and all those which ascribe all our saluation to the blood of Christ. All which must be synechdochically vnderstood, vnderunder one kind comprehending all his suffering, and neuer excluding any part of it: euerie of them beeing equiualent to this speach of the Apostle, who gaue himselfe: that is, both his bodie and soule, or wholly vntounto the death: neither can the death of the crosse be other, which is ioyned with the malediction of God, from which we by it were wholly deliuered.
Christs death and passion was voluntarie, seeing he gaue himselfe.Vse. 3. Where it is said that Christ gaue himselfe, it may be further noted, that his whole passion and death was voluntarie: for what is more free then gift: and this appeareth in that he was wont to say before hand, that he must goe away vntounto his father, that he must leaue the world, and his disciples;Ioh. 10.17, 18. that he had power to lay downe his life, and take it vp againe: and that no man could take it from him: for who could take that life from him, whose sinneles nature of it selfe was not obnoxious to death, it beeing the stipend of sinne. And further, it is briefly to be obserued, how the holy Ghost thorough the whole historie hath noted speciall circumstances which confirme the same truth. As 1. when the time drewe neere that he should leaue the world, he foretelleth to his disciples, that he must goe to Ierusalem, and suffer many things, and be crucified, and yet he went; yea when Peter tooke him aside, and entreated him to fauour himselfe, he checked him more sharpely then we reade that euer he did any of the rest, Get thee behind me Satan: he would not patiently heare any thing which might worke the least vnwillingnes in him. 2. When he came to Ierusalem, did he withdrawe himselfe when he knewe the Iewes sought to apprehend him, as he at some other times had done? no verily, but knowing that Satan had put into the heart of Iudas to betray him, he went to his accustomed place of prayer, which Iudas well knewe, and whether he knewe he would bring his route. 3. When the companie came to apprehend him, although he let them knowe by casting them all to the ground, that he could hauehave resisted or avoided them, yet he let them rise againe, he told them he was the man they sought, and deliuered himselfe into their hands: yea more, the text saith, he went out to meete them, shewing the truth of that prophesie, Psal. 40.6. In the roule of the booke it is written of me, that I am readie to doe thy will. And as he would not resist in his owne person, so when Peter made a rash resistance, and in his rescue smote off Malcus his eare, Christ immediately healed the wound, wished him to sheath his sword, and asked him if he thought not that he could command a legion of angels if he would: but how then should the Scriptures be fulfilled? 4. When he was brought before the Iudge, he denied no part of that truth, which he knewe they would wrest against him; shewing in all his answers a presen… minde and courage with all meekenesse in suffering horrible contumelies, without perturbation or confusion, vttering such holy speeches as became the most innocent lambe of God: as his holy Apostle noteth, that he witnessed a good confession before Pontius Pilate. 1. Tim. 6.13.5. When he came to the place of execution, he needed no helpe to die, he refused the cup of vinegar, which in likelihood was reached him, to shorten the sence of his paine: and that his soule willingly left his bodie, besides that strong crie at his death and expiration, which argued no languishing death: all the Euangelists note that Christ sent out his soule, or gaue vp his spirit: yea, in great wisedome he preuented the souldeirs violence, in breaking his legges, or offering him while he was yet aliue any deadly wound; that he might manifest that he did not violently, but voluntarily vndergoe that passion, and drinke of the bitternesse of that cuppe. By all which seuerals, we perceiue the truth of that the Apostle speaketh, Philip. 2.8. that Christ was made obedient vntounto the death; and this made it an acceptable sacrfice: for had it not beene a free-will offring, it had not beene accepted. Let vsus then for our comfort, hold fast this point of our Christian faith, that looke how willingly the father offered his Sonne in sacrifice, so willingly did the sonne offer himselfe▪ and that those who crucified him, were not more willing to doe it, then he was to offer himselfe, and suffer himselfe to be crucified; and this maketh it absolutely meritorious and effectuall, for the iustification of all beleeuers, whereas otherwise it had beene no ransome.
The third and last point to be considered in this fact of Christ, is the persons for whom he gaue himselfe, for vsus. Christ gaue himselfe for his Church, & not for eueryevery particular man.The which words by the latter part of the verse, must be expounded only of beleeuers, of which number the Apostle was; and are not to be meant of all mankind, as though Christ gaue himselfe for an vniuersall saluation of eueryevery particuliar man, or intended to saue all, if they would beleeue, as they who are tearmed the Lutheran Diuines doe contend. But this place plainely restraineth it to his people, his Church, such as are redeemed from iniquitie, such as are purged, such as are a choise and peculiar people, and such as are zealous of good workes; for such Christ gaue himselfe,Reasons. and for no other. For, 1. if the purpose of God and Christ, was not that he should die effectually for all men, then he died not for all men. But Gods purpose could not be so: for then would it follow, 1. that Gods purpose should be frustrate, seeing many are alreadie in place of torment, and many moe shall be: 2. or else that he cannot effect his purpose, but something shall resist his will: and 3. that the execution of this stable purpose of God shall be grounded vponupon the incertainetie, and instabilitie of an euent, depending vponupon the mu…able will of man.Expiatio & intercessio sunt partes inseparabiles sa…rdotij Christi. Neither was Christs purpose so; for his purpose was to giuegive his life for his sheepe; and purposed not so much as to pray for any other; who surely if they hauehave no part in his prayer, much lesse in his sacrifice. Secondly, If Christ died effectually for all, it is not possible that any one man should perish, and be condemned▪ for then hath Christ satisfied for the sinnes aswell of Iudas, Caine, as any other; and consequently their sinnes must necessarily be remitted: for satisfaction for sinne, and remission of sinne, are inseparable: so the Apostle maketh redemption nothing else but remission of sinne, Ephes. 1.17. By whom we hauehave redemption by his blood, euen remission of sinne: and where remission of sinne is, must need… be blessednesse: Psal. 32.1.so as by their doctrine none should be damned. Yea further, for whom Christ giueth himselfe, to those he giueth his spirit, to abide with them, and to seale vp their saluation to their owne soules: for the spirit letteth them know the things that are giuen them of God. But they cannot receiue him, for the world seeth him not, nor knoweth him, and much lesse can receiue him▪ see Ioh. 14.16.17. Thirdly, …or whom Christ gaue himselfe, those he loued: Gal. 2.20. Who loued mee▪ and gaue himselfe for mee: the which is true not onelyonly in Paul, but in eueryevery beleeuer, Ephes. 5.2. and Reu. 1.5. Hee loued vsus, and gaue himselfe for vsus. Now what is meant here by vsus? all mankind? no surely, but Gods deare children, and Saints, as the first place restraineth it selfe, ver. 1.3. and those that are washed from sinne, and that are made Kings and Priests vntounto God; as the second: but most expressely the Apostle expoundeth his owne phrase in the 25. verse of the same Chapter,Eph. 2.25. Hee loued his Church, and gaue himselfe for it. Now the wicked know not Christ, and he knoweth not them, they hate him, and he loueth not them: he is a Iesus indeed, that is a Sauiour, but because he saueth his people from their sinnes. Fourthly, To whom neither the ends nor fruits of Christs death can belong, a vaine thing is it to ascribe any efficacie of his death vntounto them: but neither the ends nor the fruits belong to the wicked. For, 1. the maine ends are, 1. by his death to abolish him that had the power of death, that is, the deuill: but he still ruleth in the children of disobedience. 2. to conquer death it selfe, 2. Tim. 1.10. but they are still held vnderunder the bondage and feare of it. 3. to destroie sinne, that it may die in men, but it liueth and ruleth in the wicked. 4. that they which liue, might liue to him which is dead, 2. Cor. 5.15. but they rise against him, and attaine not the first resurrection, nor the beginnings of life eternall here, nor the perfection hereafter. And for the frui…s of this death, which are iustification, remission of sin, imputation of righteousnesse, reconciliation with God, regeneration, sanctification, and life eternall, none of these belong but to the members of Christ;Eph. 5. so as we may conclude with the Apostle, he gaue himselfe for his bodie, which if the wicked be not, hee gaue not himselfe for them.How Christ is said to reconcile the world to God.
The maine things obiected and much stood vponupon by the aduersaries of this truth, are these two. First, such places as affirme that Christ redeemed the world, God so loued the world as he gaue, God was in Christ reconciling the world, I giuegive my flesh for the life of the world, &c. Ans. By the world, is not meant eueryevery particular man in it, but the elect both of Iewes and Gentiles; for Christ and his Apostles often crosse the the Iewes, who conceited that they alone were loued of God, and not so the Gentiles, and therefore to abate their pride, were often and much in proouing, that howsoeuer in times past the Gentiles were passed by, yet now they were called to the participation of grace and saluation, as well as they; and hence sometimes the Gentiles alone are called by the name of the world, as that opposition sheweth betweene Iewes and Gentiles, Rom. 11.12. If the falling of them the Iewes, be the riches of the world, that is the Gentiles: and sometimes againe onelyonly the elect of both Iewes and Gentiles; for there is a world of the elect onelyonly, as Augustine well prooueth out of the place in Iohn alleadged:Tractat. 87 …n Ioh. and this world, is onelyonly reconciled vntounto God.
Secondly, they obiect such places as affirme that Christ died for all: How Christ is said to die for all men.Rom. 8.32. Who spared not his sonne, but gaue him to death for vsus all: 1. Tim. 2.6. who gaue himselfe a ransome for all: Hebr. 2.9. tasted of death for all, &c. Answ. The word all, signifieth not alwaies all the posteritie of Adam, (which if it alwaies doe not, the force of the argument is broken) but sometime, 1. onelyonly those of the last age of the world, Act. 17.30. But now would hauehave all men to repent. 2. sometimes not eueryevery particular, but eueryevery kind: as Christ is said to hauehave healed all diseases; that is, all kinds of diseases; and the Pharisies tythed all hearbs, that is, not eueryevery parti…ular, but all kinds: and thus is it according to the truth of Scripture, and consent of the auncient Church, to be taken in those places which affirme that Christ died for all, namely, for all kinds of men, but not for eueryevery seuerall of eueryevery kind. 3. The places of Scripture restraine themselues to beleeuers: as 1. Tim. 2.7. God would hauehave all men saued: but that is, 1. all kinds of men for whom we must pray. 2. all such as come to the knowledge of the truth: so Rom. 8.32. gaue him for vsus all, but all such, as hauehave all things giuen with him, all such as are chosen, iustified, and shall neuer be condemned; for so it followeth in the next verse. Heb. 2.9. Christ tasted of death for all; but who these all be, the context sheweth. 1. sonnes that must be lead vntounto glorie, ver. 10.2. Christs brethren, 11.3. such children as are giuen of God vntounto Christ, ver. 13. Lastly, with these formes of speach compare these places which say that, the sonne of man came to giuegive his life a ransome for many, Matth. 26.28. and that he died to make many iust: Rom. 5.19. and that he was offred to take away the sinnes of many, Heb. 9.28. and this will iustifie that truth who obserueth, that with Paul, all and many, are all one.
Vse. If Christ gaue himselfe for vsus, then suffered he not for his owne sinnes:2. Cor▪ 5.21. Christ suffered not for his owne sinne, for he was giuen for vsus. for he knew no sinne, beeing most holy in his conception, without originall sinne; according to the word of the Angel, Luk. 1.35. That holy thing that shall be borne of thee; as also most innocent in all his life, for no guile was found in his mouth, and who could accuse him of sinne? of which innocencie not only his freinds, the Prophets, and Apostles, but his greatest foes also by Gods prouidence became witnesses. Pilates wife wished her husband to hauehave nothing to doe with that iust man: Pilate himselfe confessed, he found no fault in him: The Centurion said, surely this man was the Sonne of God. Caiphas said, that one man must die, (not for himselfe but) for the people; the theefe on the crosse, this man hath done nothing amisse: nay, Iudas himselfe cryed out, that he had betrayed innocent blood: not to speake any thing of the many confessions of the deuils themselues, that he was the Sonne of the most high. The Papists draw neere vntounto that Iewish opinion, which the Prophet mentioneth, Isay 53.4. We iudged him plagued and smitten of God, Christus praeter …a bona quae suis laboribus peperit nobis, meru…t etiam sibi corporis gloriam & nominis exaltationem Bellar. l. 5. de Chro. cap. 9.namely, for his owne sinnes; but he was wounded for our transgressions, and broken for our iniquities; for they hold, that Christ by his suffering merited something for himselfe. Which if it had beene so, then was the Apostle mistaken in saying, that the Iust suffered for the vniust; whereas he should hauehave said, the iust suffered both for the iust and vniust. Besides, this guing of himselfe, withstandeth any meriting for himselfe: for if it was necessarie that he should merit for himselfe, his obedience could not be voluntarie. And what an absurd thing is it, to thinke that it was necessarie for Christ beeing God, to descend from heauen, become man, and condescend to most bitter death, the graue, and sorrowes of hell for his owne sake? For what could he merit which he had not from his first conception, or which was not due to his manhood from that conception, by reason of the vnion of it with the word, the second person? what could it want, which had such inseparable fellowship with the deitie it selfe? who in the midst of his abasement, his flesh beeing the flesh of the word, could not want any glorie, although he was pleased to hide it for the time of his passion. Lastly, the humane nature of Christ is a creature, and can therefore merit nothing of the creator, to whom all obedience is debt. 2. it was guided and mooued wholly by the diuine, and in that regard could not merit any thing for it selfe; for a meritorious worke must be in the owne power of the worker, & by himselfe meerely performed; nay, his merit for vsus dependeth not vponupon his nature, but vponupon his person, in which both his natures concurre to the work and efficacie of the same.
Secondly, if Christ hauehave giuen himselfe for vsus, we must receiue this gift and the benefit of it, seeing a gift not receiued,We must receiue this gift and make our best benefit of it. is to no purpose or profit. And the meanes to receiue Christ, and applie him with all his benefits is, 1. to know him, for darknesse comprehendeth him not; and he came to his owne, but they not knowing him receiued him not, but crucified him, whom had they knowne they would neuer hauehave crucified the Lord of glorie. 2. By prizing the gift aboue gold, siluer, pearles, esteeming the precious blood of the immaculate Lambe, aboue eueryevery corruptible thing vnderunder the sunne: all which cannot redeeme one soule. 3. By opening the doore of the heart, purified by faith, to entertaine him, while he offereth himselfe with all his merits in the word and sacraments; and this not as a stranger, by giuing a nights lodging, but as our husband and head, neuer to be departed. Consider that now Christ standeth at the doore of thy heart and knocketh, and vseth reasons (as once he did, Cant. 5.) from the great paines and sorrowes which he vnderwent to come to thee: he wayted when it will once be, that for thine owne good thou wilt open vntounto him: that he may bring his father with him to suppe with thee, and impart vntounto thee knowledge, sanctification, and the rest of the graces which accompanie saluation. Oh therefore neuer aduenture to trie what a fearefull thing it is, that he should depart in displeasure, or that thou shouldest not know the day of thy visitation: but receiue him whilest he is neare, that thou neuer know what an heauy thing it is to seeke repentance with teares perhappes too late; or how vncomfortable a thing it is, to seeke him when he is greeued at thy vnkind delaies, and will not so easily be found.