The Saints Sufferings and Sinners Sorrows, Authors note
The Authors advertiſement.
WHEN the Philoſopher ſpake ſoberly to the people, Laert. in vita Diog. lib. 6.they gave him no audience: but playing the Minſtrell, multitudes flocked after him. Poets and Poetizing prophets have preſumed to preach and prophecie of our calamities; and we, like graceleſſe men, are well content to reade them, and make merry with our owne miſeries, and to laugh at our owne miſfortunes. Wee are in juſt, and God is in good earnest, and in the end we ſhall know to our cost, what it is to trifle with God. God will bend us or breake us, before either he ceaſe ſmiting, or wee ſmarting. Bee afflicted, Iam. 4.9, 10.and mourne, and weep, let your laughter be turned into lamentation, and your joy into heavineſſe. Humble your ſelves in the ſight of God, and he ſhall lift you up.
J have laboured in this Treatiſe, to treade out a way before you, and even from the Saints ſufferings, and Sinners ſorrowes, to giuegive you good counſell. Now is the time to glorifie God in ſuffering, and by the beginnings of judgements, to ſhew our ſelves to be of Gods familie. My Text is a Briefe of judgements, both upon Gods houſe, and upon the haters of it; and gives the true diſtinction of the beginning and end thereof. That judgement that begins with Gods people, fals heavily in the end upon their enemies.
J may ſeeme in the middle of this Treatiſe to forſake my Text to ſeeke out the Commentary: but J ſhall intreat my Reader for a favourable expoſition of my minde and meaning. The Text toucheth the ſinne that ought to bee taught with all exactneſſe, and therefore J to helpe my Reader the better, have bent my ſtrength the more to deale thorowly with it in all the branches. J ſhall eaſily render my account, and by that other Text, cleare my ſelfe of all unneceſſary digreſsions, and unprofitable ſearches of ſuch ſecrets as that place J now mention, will allow me.
Ioh. 16.7, 8. It is a truth that Chriſt inſiſts upon, that his departure is as expedient and neceſſary as his comming into the world. He came into the world to redeeme it, and hee leaves the world, that his Redemption may be preached and applyed. This application is the worke of the Spirit, and by conviction is to be wrought upon the world. The things of which the world is convinced, are all Evangelicall, and eſſentially differ from things legall. Firſt, in commands, the Law commands us to doe and live, the Goſpel, to beleeve and live. The Law bids us looke to our owne righteouſneſſe; The Goſpel to the righteouſneſſe of Chriſt. The Law does charge us with holineſſe, according to our own righteouſneſſe. The Goſpel, with holines according to the Spirit: Which being more exact, is the cauſe that it is ſo much ſpurned at, and contemned by the world. Legall purity is not perſecuted like Evangelicall purity. A man may bee a Phariſee, and favoured by the world: but a ſtrict Chriſtian is out of hope to farewell, even by the beſt worldlings. Perſecution hath waited more upon the Goſpel, than the Law. The light of the one is farre too cleare for worldly eyes to behold it. Jt is ſtrange with the world to deny it ſelfe, and beleeve in another. Jt is hard to forſake a morall righteouſneſſe, and ſeek to be juſtified by another. Who can indure to have Satan ſo judged in him, as quite to forſake all Lawes, as to live by the new Commandement? This is a large difference of legall and Evangelicall commands: yet let them be accurſed, that ſo farre ſet at oddes Law and Goſpel, as either like Iewes doe reject the Goſpel to defend the Law, or like Familiſts renounce the Law to maintaine the Goſpel. Love and no Law is the lewd learning of our new Goſpellers. Duty, ſay they, is not worth the name of a Chriſtian, that muſt doe all of meere love. Looſe love that likes of nothing but free will offerings. Such licences are not granted by Law or Goſpel. They both agree in the command of our lives, and yeeld us liberty to obey, no licence to live as wee liſt: The Law will ſend us to Christ, and the Chriſtian being juſtied, will be ſent backe againe by the Goſpel, to walke unblameably by the Law.
Legall comminations follow our workes, and curſe us for our deedes: but legall comminations follow our ſaith, and where that is wanting, tell us wee are condemned, and as ſure to goe to hell, as if wee were there already. Legall promiſes of life depend upon our merits, and tell us we ſhall bee rewarded for our welldoing. But Evangelicall promiſes depend upon our faith and Christs merit, and tels us it ſhall be onelyonly well with us in him. Sinnes wee have againſt the Law, and every booke intreats of them. Sinnes wee have againſt the Goſpel, and it were well every Writer would in theſe dayes inſiſt upon them. J have ventured farre into their diſcourſe, and wiſh all Chriſtians by the example of the Iewes in my Text, to take heed of them. There is one thing will bee admired at, both for the Method and matter; how J come to ſpeake ſo much; and in ſuch a manner, of the glorious kingdome of the bleſſed Trinitie. My anſwer will be ſpeedy, having granted me the Commentary for my Text. The holy Ghoſt comes in the abſence of Chriſt, and by applying his redemption, adminiſters firſt in the kingdome of God, taking poſſeſsion of thoſe ſubjects that God the Father hath choſen, and whom JESVS Chriſt hath redeemed by his precious blood. The Spirit workes for the Sonne, and therefore returnes the Kingdome to him againe at his ſecond comming. The Son works for the Father, and therefore ſo takes the Kingdome from the Spirit, that in the end he gives it up to the Father for the full perfection of glory. This mutuall working ſends me in my diſcourſe from one perſon to another, and to all the world, to let them ſee what may be gained or loſt, by obeying or diſobeying the Goſpell. I have wondred in reading the moſt ancient Fathers, what they meant by urging ſo frequently men to Martyrdome, that they might not loſe the honour of riſing and reigning with Chriſt at his ſecond appearing. Surely they ſaw and beleeved that the Spirit of grace did not in vaine perſwade them. They ſhall have honour according to their hope, and as above others they gave their lives for duplicate page duplicate page Chriſt: ſo before others they ſeeme to live againe, Rev 20.4. Let the meaning in that place be what it will, for J will not determine thereof: yet the age of the ten perſecutions ſo conceived of it, as by plentifull teſtimonies might appeare. Jt is agreeable with Chriſts proceedings, to honour them that honour him, and as they are before others in their zeale and ſervice; ſo to be above others in their dignity and deſert, though not of merite, and for their workes; yet according to his mercy and their workes. J could not well leave untouched, with the comming of the holy Ghoſt, upon Chriſts departure, the returne of him againe, and delivery up of all to the Father, that the Family and Houſhold in my Text, might ſee their patience perfected in power, and their power conſummated in glory. The Kingdome of God in the divers adminiſtrations of it, will bee worthy the contemplation, and Gods Houſe ſhall bee moſt happy in their thoughts of it: All their enemies moſt miſerable in the loſſe and deprivation thereof. Their ends ſhall be augmented, in miſery as many degrees as that Kingdome ſhall bee advanced in glory. But J will ſtay my Reader no longer in the Preface, but wiſh him good ſucceſſe in the ſubſtance of that which followeth.
THE SAINTS Sufferings.
1 PET. 4.17.
For the time is come, that judgement muſt beginne at the houſe of God: and if it firſt beginne at us, what ſhall the end be of them, that obey not the Goſpel of God?
WHen Samuel had finiſhed his ſpeech to Iſrael, God himſelfe ſecondeth the Prophet with a voyce from heaven; and then the people tremble: 1 Sam. 12.18. wee never have our hearers at an advantage till God make their eares to tingle with ſome judgement: then they ſtoup with Samuel, and ſay, Speake Lord, for thy Servants heare. The text I have now choſen, toucheth upon the things, which are both commoda and accommodata, profitable and ſeaſonable for theſe times; wherein the houſe of God groaneth under affliction.
Two purgatories attend and waite upon Gods family in this world; one of water another of fire: and no ſooner are Gods ſervants waſhed with the water of baptiſme, but preſently they are caſt into the fire of affliction, and proved and tryed as gold. Both are expreſſed in this Chapter; the firſt to the 12. ver. and the ſecond from thence to the end. That we may have the mind of Chriſt, ceaſe from ſinne, and live to the will of God, the waſhing of the new birth is neceſſary: only the ſecond purgatory ſeemeth unquoth and ſtrange, that fyrie trialls ſhould befall innocencie, and the purity of Saints bee perſecuted by ſinners: but the reaſons of the Apoſtle will quiet this conceit, and comfort them: Firſt, with greater inward joy than any outward ſorrow can command, Verſ. 13. Secondly, with a greater fulneſſe of glory than any malice can obſcure, the very ſpirit of glory reſteth upon them, that the worſt of tongues can never wipe off, Verſ. 14. Thirdly, with a better cauſe than contumelie can conquer, Verſ 15.16. Fourthly, with a ſweeter ſeaſon than ſorrowes can ſowre, Ver. 17. And this reaſon the text alledgeth, out of which I will rayſe theſe five propoſitions.
1. God hath a houſe.
2. God judgeth his houſe.
3. God in judgeing makes Choyce of a fit time.
4. God having a fit time, doth but begin with his houſe.
5. Where God begins to judge, he makes there an end.
God hath a houſe.
The ſenſe of this propoſition is plainely and fully expreſſed in 1 Tim. 3.15. That thou maieſt know how thou oughteſt to behave thy ſelfe in the houſe of God, which is the Church of the living God. This houſe then is the Church; a holy, ſpirituall, living and growing houſe 1. Pet. 2.5. Eph. 2.21. No houſe in the world, that is honoured with theſe properties beſides: and therefore fitteſt for the holy, ſpirituall, and living God to dwell in. Other houſes are all materiall and corporall; wherein God is neither included, nor out of which he can be excluded, in regard of his infinite eſſence: though in the manifeſtation of his eſſence hee reſideth ever in his Church after a tranſcendent manner. Where ſhall a maiſter moſt delight to be, but at home? and what home hath God: but his Church? The earth is the Lords and the fulneſſe of it: but the Church is his ſpeciall poſſeſſion, and the manſion of his glory.
The Church is Gods houſe, becauſe he is both owner and maker of it. The Lord (if you marke it) is maiſter of his houſe, not after the cuſtome of men; who firſt owne and then build; for God ſhould have nothing to owne, did hee not firſt make. Pſal. 100.3. He hath made us, and not we our ſelves, we are his people and the ſheepe of his Paſture. Beſide this grand title, God makes challenge to his Church by other rightfull claimes; as election, Amos 3.2. by redemption, Tit. 2.14. Proviſion, Pſal. 31.19.84.11. protection, Iſa. 31.5.
Ʋſes in reſpect of the houſeholder.
Vſe 1. To caſt our care upon God; who being maiſter of his family will take care for it. 1 Pet. 5.7. Caſting preſuppoſeth confidence; for he that doubteth, will ſcarce reſt ſecurely on God: Like as a man that treadeth on the Ice and quaketh at the leaſt cracking, will bee loth to caſt downe his body, where he feareth to venture his foot. But we need not be timorous, when wee are to caſt our care upon God; but may truſt him with our bodies and ſoules, and then try him; as the maiſter of that houſehold, whereof we are members.
Secondly, It muſt alſo teach us holineſſe, for holineſſe becommeth Gods houſe for ever. Pſal. 93.5. Hence is it, that the Lord lets the wicked lie uncleanſed, as habitations unfit for the majeſtie of heaven, and therefore ſuffred to drop downe in their owne rottenneſſe and corruption: but rather than his owne houſe ſhould not be clenſed, hee himſelfe will take his fanne and purge his ſloore; and handle the beſome to ſweep out every dirty and noyſome corner: yea hee will puniſh it, that hee may refine and repaire it, Iſa. 27.9. Our pollutions in this kingdome muſt have a ſweeping; for the Lord having begun with us, if wee be his houſe, hee will not give over untill hee hath ſearched every corner and hallowed us to his owne uſe.