Conversion of Nineveh, Gods Trumpet, Physic Against Famine, Sermon 3 (4 of 4)
Secondly, acknowledge from hence, that as ſalvation it ſelfe is freely beſtowed, ſo alſo are all the meanes that ſerve to bring us to ſalvation, as it were from our ſetting out, to our journies end. Chriſt Ieſus was ſent into the world freely, and the preaching of the Goſpell is convaied and made knowne unto us freely. Faith is given freely, regeneration is given freely; of them all wee may ſay with Chriſt our Saviour, Ioh. 3.8. Ioh. 3.8.The winde bloweth where it liſteth, and thou heareſt the ſound thereof, but canſt not tell whence it commeth, and whither it goeth: ſo is every one that is borne of the Spirit. This truth the Apoſtle teacheth, pointing out the ſteps whereby we attaine to ſalvation, as it were to the top of a mountaine, he taketh the beginning of all at God, who ſendeth out Paſtors for the worke of the miniſtery, Rom. 10.15. Epheſ. 4.12.and the edification of the body of Chriſt. And that the worke might every way appeare to be free, he cauſeth it to raine upon one City, Amos 4.7.and cauſeth it not to raine upon another: one piece was rained upon, and the piece whereupon it rained not, withered away. And as it is his gift that we have the Word, ſo it is a gift no leſſe then the former, to cleere the eyes of our underſtanding, that the Word vaniſh not away, as the corne that is blaſted: otherwiſe we may heare it, and yet have no profit by it. The Iewes were as ſheepe without a Shepheard, ſcattered abroad: what was the cauſe that they were gathered together? Matth. 9.36. Acts 16.9, 10, 6, 7.Chriſt Ieſus had compaſſion upon them, Matth. 9. The Apoſtle had a viſion, A man of Macedonia ſtood by him, and prayed him to come among them: whereby he gathered that the Lord had called them to preach the Goſpell unto them. Againe, they were forbidden to preach the Word in Aſia, and the Spirit ſuffered them not to goe into Bithynia. This putteth us in minde of ſundry other duties, as branches thereof: Heb. 5.11.Firſt, wee are by nature dull of hearing; wee have eares, but we cannot heare, untill the Lord open them, Acts 16.14.as he did Lydias, that ſhe attended to the words that were ſpoken: we have hearts, indeed, but we cannot underſtand, untill God open them, as he did the hearts of the two Diſciples that were going to Emaus, who ſaid, Did not our hearts burne within us, Luke 24.32.while he talked with us by the way, and while he opened to us the Scriptures? And likewiſe of thoſe that heard Peter, who were pricked in their hearts, Acts 2.37.and ſaid to the Apoſtles, Men and brethren, what ſhall we doe? Wee have eyes indeed, but wee are ſtarke blinde, untill hee open them, who came into the world, Ioh. 9.39.that they which ſee not, might ſee, Ioh. 9. and he ſent the Apoſtle to open the eyes of the Gentiles, and to turne them from darkeneſſe to light, Acts 26.18. Secondly, we know not the myſteries of Gods Kingdome: for albeit they be the wiſedome of God, yet to us, that are by nature fooliſh, they are fooliſhneſſe, Marke 4.11.therefore it muſt be given to us to know them, whereas to them that are without, all things are done in parables. Thirdly, we muſt begge of God to take away the ſcales from our eyes, and the ſtone out of our hearts, and to give us hearts of fleſh. Thus the Prophet prayeth oftentimes to God, Pſal 119.18, 27, 34.to give him underſtanding. Fourthly, it is our dutie to come into the houſe of God, the Schoole of all ſpirituall wiſedome. This is the Houſe of prayer and preaching, the place where his honour dwelleth. This is Mount Sion, wherein he pleaſeth to reſide, and hath promiſed to dwell. God is preſent with ſuch, and in the middeſt of them that heare his Word. But how can we looke to have his graces beſtowed upon us, if we reſort not to his gate where they are diſtributed? Fiftly, hearken and attend to the things taught and delivered with all diligence, Heb. 2.1.leſt they ſlip from us, as wholſome liquor out of a rent or riven and broken veſſell, Heb. 2. Laſtly, the greater that the meanes are which are offered, the greater is his mercy toward us: and the greater his mercy is, the greater obedience he requireth at our hands. Hee dealeth not ſo with every people: but if theſe be rejected of us, the greater is our ſinne: the greater our ſinne, the greater is his wrath: and the greater his wrath, the greater ſhall be our puniſhment, as Luke 12. Luke 12.48.VntoUnto whomſoever much is given, of him ſhall bee much required; and to whom men have committed much, of him they will aske the more.
Thirdly, from hence commeth much comfort to weake and troubled conſciences, as it were light ariſing out of darkeneſſe, and life ſpringing out of death, that finde no worthineſſe in themſelves, that know they owe, as deſperate debters, and poore bankrouts, a great ſumme, even ten thouſand talents, Matth. 18. Matth. 18.24.and yet have not one penny or mite to make paiment, and to diſcharge the debt, conſidering that God offereth his gifts frankly and freely unto us, and ſtandeth not as a mercileſſe creditor upon our owne ſatisfaction. This putteth us in minde, firſt of all of our owne diſability, to give any ranſome or recompence unto him: for then his gifts ſhould not be free. Secondly, God offereth and propoundeth his gifts to ſuch as have nothing to give, and pronounceth the poore in ſpirit to be bleſſed, Matth. 5.3. Eſay 55.1.ſo that our buying of him is without any money: nay, the offering of him money, and tendering any paiment to him, is like Simons offering money to buy the gifts of the holy Ghoſt, which is ſuch a barre lying in our way, that we may be ſure never to attaine unto them. True it is, the graces of God are many in number, excellent in value, and great in meaſure: yet if they were open and offered to none but to ſuch as can well deſerve them, and thorowly recompence them, what profit ſhould wee have thereby? Thirdly, his grace is ſet forth and magnified by our want and weakneſſe, 2 Cor. 12. 2 Cor. 12.9. Rom. 6.20.and where ſinne aboundeth, his grace much more aboundeth, Rom. 6. Fourthly, we muſt bee humble in our owne eyes, conſidering that wee have nothing which we have not received: 1 Cor. 4.7.and therefore why ſhould we boaſt, as if we had not received the ſame? He that hath nothing at home, muſt ſeek abroad, as Jacob that wanted corne, was glad to ſend far for it to the King of Egypt. Salomon ſaith, Prov. 18.23.The poore uſeth intreaties, or maketh ſupplications. If we could thorowly be brought to know, to feele, and to ſigh for our own barrenneſſe and emptineſſe, it would conſtraine us to go out of our ſelves, and to have recourſe to God for the ſupplying of our wants. Laſtly, we ſhould freely yeeld him our obedience, as he freely yeeldeth to us a plentifull meaſure of his grace. We have all of us freely received; let us therefore likewiſe freely give to him the honour that is due to his name. If we will not doe this, we will doe nothing.
Fourthly, let us goe to God the Author of grace, and pray to him to give us his graces, Ioh. 6.68.who giveth liberally, and reproacheth no man. For as the Apoſtle ſaith, To whom ſhall we goe? thou haſt the words of eternall Life: ſo I may ſay, The Well-head is in Heaven, whither then ſhall we goe, but to God that dwelleth in the Heavens? This doth the Apoſtle teach, If any man want wiſedome, let him aske of God, Jam. 1. True it is, God hath a treaſury of his graces, and he is alſo by nature full of bounty, and his hands alwayes open and extended to beſtow ſomewhat: but what ſhall this helpe or further us, if we doe not duely and daily make ſuit and ſupplication unto him? The graces of God are offered and beſtowed: but to whom are they offered, and upon whom are they beſtowed? doubtleſſe upon them, and to them onelyonly that aske after them, Matth. 7.7.that ſeeke for them, and knocke at the Gate of God to receive them, as poore men do for an almes at rich mens doores. If then we be deſtitute of them, where is the fault of our emptineſſe, but in our ſelves, that never deſire them? or if we doe, it is ſo coldly, as if wee cared not whether we obtaine them or not? If wee did in that manner crave any thing at the hands of mortall men, we ſhould teach them to deny us that which we crave. The treaſures of God being precious, are kept locked up, prayer is as the Key that openeth the Cloſet, that we may take up ſo much as we need. Againe, they are in Heaven, and therefore we ought to be more in Heaven then we are, and to carry our ſoules thither with us, and not ever lye groning, and groveling upon the earth. Prayer is a familiar communication and conference with God, and that with boldneſſe, yet with reverence, as it were to binde him to his owne word, that is gone out of his owne mouth. The greateſt enemy thereunto is the Devill, Zach. 3.1.that ſtandeth as it were at our right hand to reſiſt us, when wee would call upon God. Acts 16.16.When Paul and the Diſciples prepared to goe to prayer, the Devill, that had poſſeſſed a Damoſell, ſtirred her up to call and cry after them, and ſo to diſturbe and deſtroy that holy action. And no marvaile. For he knoweth, as well as if hee were of our ſecret counſell, what we deſire and demand, and what wee ayme at, namely, to gather ſtrength, and get ſupply againſt him; and therefore Chriſt ſaith to the ſeventy Diſciples returning from preaching and praying, Luke 10.18.I beheld Satan as lightning fall downe from Heaven, as the Amalekites at the prayer of Moſes were diſcomfited. Exod. 17.11.So he teacheth us to pray daily, Not to be led into tentation, but to be delivered from evill: and thereupon hee beſtirreth himſelfe, not onelyonly to corrupt the doctrine, but to hinder the practice and performance thereof. And if he can draw us to live in ſome open and knowne ſinne, he thereby ſtoppeth our mouthes, and ſtifleth our prayers, and ſhaketh our confidence to obtaine that which wee deſire, foraſmuch as God heareth not ſinners, as we noted before.
Laſtly, from hence we are ſtirred up to offer the ſacrifice of praiſe and thankſgiving unto God. For as he ſendeth downe his gifts upon us, ſo ought we to ſend up our prayers and praiſes to him: and as his bleſſings deſcend to the earth, ſo ſhould our bleſſing of him aſcend to the Heavens. Wee are oftentimes ready to aſcribe too much to men, Ioh. 3.26. Acts 10.25. & 14.11.as Johns Diſciples did to their Maſter, as Cornelius to Peter, and as they of Lycaonia to Paul and Barnabas, and to forget God the Author and Fountaine of all good things. This made the Apoſtle ſay, 1 Cor. 3.7.Neither is he that planteth any thing, nor he that watereth, but God that giveth the encreaſe. God is all in all, and let him have the glory for all. This the Prophet teacheth, Pſal. 103.1. As then the former uſe directeth us to aske ſuch things as we want, ſo this teacheth us to returne praiſe and glory when they are obtained, Pſal. 50.23.foraſmuch as he that offereth praiſe, glorifyeth him: hee that offereth him not praiſe, glorifieth him not. The Prophets and Apoſtles ſeldome mention the great workes of God the Father, and of his Sonne Iefus Chriſt wrought for our redemption, and ſalvation, but they breake out into the praiſes of God, Eſay 12.1, 2. Gal. 1.5. Epheſ. 3.21. Revel. 1.5, 6. 1 Tim. 1.15, 16, 17. It is a fearefull ſigne of little or no grace received or regarded, that we are ſo cold and ſeldome in thankſ-giving: whereas he that hath received much, will alſo be much in offering to God the calves of his lips. If we can open our mouthes to pray for our owne good, and then preſently ſhut them againe, ſo ſoone as we have obtained our ſuit, (like the unthankefull Lepers) and ſhould render thankes to him for them, we are unworthy either to receive any new bleſſings, or to retaine the old, having juſtly forfeited them into his hands.
VntoUnto you.) In theſe words we have a deſcription of the object of the promiſe, You; that is, the little Flocke mentioned in the words before. In the former words we heard of the Donor or Giver of the promiſe, to wit, the Father: now of the donee, or perſons to whome the Kingdome promiſed is given, and for whom it is prepared, for the Sheepe of Chriſt. Wherein obſerve, that our Saviour ſaith not, The Father will give to all men the Kingdome without any limitation or exception, without any difference or diſtinction. This were an happy matter and joyfull newes, to heare that all ſhall inherit the Kingdome, that all ſhall bee made Kings, and weare Crownes of gold: but ſuch are divelliſh Teachers and ſpreaders of falſe newes, who will have this Kingdome equally prepared for all, and equally propounded to all. For Chriſt hath made an incloſure, and ſeparated it as with an high wall from the world, as he did the Garden of Eden from the reſt of the earth, wherein the beaſts abode, that it lyeth not open for the uncleane and prophane. This reward ſhall be given to the Sheepe of Chriſt, and to them onelyonly, To you it ſhall be given. Doct. 11 This reacheth that the Kingdome of heaven is not given to all perſons whatſoever, but onelyonly to his owne, as Dan. 12. Many of them that ſleep in the duſt ſhall awake, Dan. 12.2, 3.ſome to everlaſting life, and ſome to ſhame and everlaſting contempt. All indeed ſhall ariſe, but all ſhall not ariſe to everlaſting life, but ſome onelyonly. And Revel. 21.27. There ſhall in no wiſe enter into it any thing that defileth, Revel. 21.27. Matth. 19.28, 29. Ioh. 10.28. & 17.22, 24.neither whatſoever worketh abomination, &c. So Chriſt ſpeaketh John 20.28. My Sheepe heare my voyce, and I know them, and they follow me, and I give unto them eternall life, and they ſhall never periſh, and Chap. 17. Chriſt praying for all that ſhall beleeve in him, ſaith, The glory which thou gaveſt me, I have given them, that they may be one as we are one. And afterward, Father, I will, that they alſo whom thou haſt given me, be with me where I am, that they may behold my glory which thou haſt given me. And Matth. …5.46. They which doe not cloath. nor feed, nor viſit poore diſtreſſed Chriſtians, Matth. 25.46.ſhall goe into everlaſting puniſhment, but the righteous into life eternall. See more, 1 John 3.2. Coloſ. 3.3. 2 Tim. 2.19. John 3.16. 1 Pet. 1.3, 4.
This will farther appeare by reaſon. Reaſ. 1 Firſt, it is given to none, but for whom it is prepared. But it is prepared onelyonly for the Sheepe of Chriſt. For when the Sheepe ſhall be ſet on the right hand of Chriſt, he ſhall ſay to them, Matth. 25.34.Come yee bleſſed of my Father, inherit the Kingdome prepared for you before the foundation of the world. So then, ſuch onelyonly as are Elected ſhall be glorified: but all are not Elected, becauſe a generall election is no election. For he that taketh all, doth not make any choyſe of any; and many are called, but few are choſen. Hence it is that the Apoſtle ſaith, Rom. 8. Whome he predeſtinated, Rom. 8.30.them he alſo called; and whom he called, them he alſo juſtified; and whom he juſtified, them he alſo glorified. But all are not glorified, becauſe all are not juſtified: all are not juſtified, becauſe all are not called: and all are not called, becauſe all are not predeſtinated.
Secondly, ſuch as are Goats, ſhall be ſet on the left hand, and then ſhall Chriſt their Iudge ſay unto them, Depart from me, ye curſed, Matth. 25.45.into everlaſting fire prepared for the Devill and his angels, Matth. 25. Seeing therefore everlaſting deſtruction is prepared for all the Reprobate, it cannot be that the Kingdome of heaven ſhould be given unto all men.
Thirdly, ſuch onelyonly are ſaved as have faith, becauſe that giveth us entrance into the Covenant, and openeth the Kingdome of heaven unto us. But all men have not the grace of faith, 2. Theſſ. 3. He would have the Theſſalonians pray, that he might be delivered from unreaſonable and wicked men, 2 Theſ. 3.2.becauſe all men have not faith. And if we cannot pleaſe God without it, doubtleſſe we cannot be ſaved without it.
Fourthly, onelyonly ſuch are ſaved, as have the myſtery of the Kingdome revealed unto them. For the Lord will teach the meeke his way, and the ſecret of the Lord is with them that feare him: but this myſtery is not knowne to any that are without, Marke 4.11.but all things are done to them in Parables, Mar. 4.11.
Conclude from hence the damnable hereſie of ſuch as hold, That all men ſhall be ſaved, Vſe 1 yea even the Devils themſelves. Theſe dreame of ſuch a mercy of God overflowing all bankes and bounds, as the Scripture alloweth not, nor eſtabliſheth, nay overthroweth utterly. Beſides, this is ſuch a fantaſticall mercy, as pulleth up his Iuſtice by the rootes. If a man ſhould imagine ſuch a Magiſtrate, and ſet him up to rule a Kingdome, as is whole compoſed of mercy, would he not be laughed to ſcorne? and bring both himſelfe and the Common-wealth to ruine? We may not therefore ſo extend the mercy of God at large, that wee ſhrinke up the ſinewes, and cut ſhort the cordes of his Iuſtice. Heaven is commonly preſumed by theſe, to be as a common Inne, in which all ſhall ſtay and reſt that liſt, without difference or exception: or as the earth which is a common mother, in the wombe whereof all muſt take up their lodging. This is a notable illuſion of the Devill, who, being damned himſelfe, and deprived of the glory of God, ſeeketh to deceive men, and to draw them into that eſtate into which he himſelfe is fallen. If he can once bring his diſciples and followers to this folly, nay impiety, nay the top of all impiety, to perſwade them that they may doe what they will, and live as prophanely as they liſt, becauſe (forſooth) all ſhall be faved: he hath gotten full poſſeſſion of them, they are become his owne, hee hath them faſt bound to him in chaines and fetters, that they cannot breake away from him. For who will regard godlineſſe of life, that is perſwaded that all men muſt be ſaved? as if the puniſhment of hell ſo often threatned in the holy Scriptures, were old wives fables, to make men merry, or an idle ſcare-crow to make them afraid; or elſe a poeticall fiction to delight the reader. But while ſuch men dreame of ſalvation in heaven, let them take heed they have not their portion in hell. The Apoſtle Paul laboured more abundantly then the reſt, yet after all his labours and ſufferings, and care of all the Churches, he gained not all: he ſubmitted himſelfe to the condition of all, both Iewes, and Gentiles, yea, 1 Cor. 9.22.he became all things to all men, that he might by all meanes ſave (not all, but) ſome, 1 Cor. 9. And what ſome this is in compariſon of the reſt; the Actes of the Apoſtles ſufficiently declare, ſometimes one, ſometimes two, Obiect. and ſometimes none at all. But did God create any man to be damned? If not, then they ſhall be ſaved. To ſay he did, maketh him unjuſt. I anſwere, Anſw. He created all for his owne glory, yea, Prov. 16.4.even the wicked for the day of evill, as Salomon teacheth: So it is ſaid of Pharaoh Ro. 9. For this ſame purpoſe I have raiſed thee up, Rom. 9.17, 18,that I might ſhew my power in thee, and that my Name might be declared thorowout all the earth: therefore He hath mercy on whom He will have mercy, and whom He will, Hee hardneth. Secondly, God doth conſider man as fallen, and thereby having loſt the happineſſe wherein he was created. This befell him for his owne grievous ſinne, Gen. 3. The more grievous, by how much the goodneſſe of God toward him was the greater, and the power whereby he was inabled to ſtand the ſtronger. Beſides, by the ſinne of our firſt Parents, we all were defiled, no leſſe then if Satan had tempted us in the Garden, and we in our perſons had harkened to his voyce, had taſted of the forbidden fruit actually, and had ſtretched out our hand to receive the ſame, as Rom. 5.12. By one man, ſinne entred into the world, Rom. 5.12, 15, 17.and death by ſinne, and ſo death went over all men, for as much as all men have ſinned. Thus alſo afterward, By the offence of one, the fault came on all men to condemnation, and by one mans diſobedience many were made ſinners, as by the obedience of One, many are made righteous. Obiect. But it will be further objected, that the Apoſtle ſaith, God hath concluded all in unbeleefe, that he might have mercy upon all, Rom. 11.32. If upon all, then none, no, Rom. 11.32.not one ſhall be condemned. I anſwere, Anſw. The purpoſe of the Apoſtle is not to teach, that it is Gods purpoſe to ſave every particular perſon, but ſome of all ſorts, ſome Iewes, ſome Gentiles, even all the faithfull of every Nation, Tongue, and Language, Rom. 10.12, 13. Gal. 3.22.as appeareth by comparing of other Scriptures, as Rom. 10, 12, 13. He is rich to all that call upon him: and Gal. 3. where all is limited and reſtrained to all beleevers, to all the Elect, and to them onelyonly.
Secondly, woe to all impenitent perſons, the whole company of the Reprobate, for they ſhall be ſhut out of the Kingdome, as the fooliſh Virgins were out of the Bride-chamber. As the Kingdome of heaven is the hight of happineſſe, ſo to be ſhut out of it, is the greateſt miſery that can be. It had beene better for ſuch that they had never beene borne. It is a ſore puniſhment to be baniſhed out of a mans Country. Our Country ſoyle is pleaſant and welcome to all men, therefore to be exiled from it, is worthily accounted a great Iudgement: how much more to be caſt forth of the City which hath foundations, Heb. 11.10.whoſe builder and maker is God, Heb. 11? It is a ſore puniſhment to have judgement to bee burned, notwithſtanding that the fire quickely conſumeth the body to duſt and aſhes: how much more to be caſt into the fire that never goeth out? Who knoweth not what a fearefull judgement it was to be caſt into the Denne of Lions, Dan. 6.16.as Daniel was? how much more to be caſt into the darke Dungeon and Den of the Devils, which are Lions alwaies roaring after their prey? A ſore judgement to be committed to perpetuall impriſonment, and to lye there with bolts of iron as many as he can beare, and to have none ſuffered to come to comfort him: how much more to be caſt into the priſon of hell, 1 Pet. 3.19. Revel. 20.7.in which there is no releaſe, out of which there is no recovery? nay all theſe puniſhments, if they could be put together, what are they but as painted fires, painted dennes, painted priſons, painted paines, in compariſon of the everlaſting puniſhment in hell, and thoſe unſpeakable torments? It is a grieuous puniſhment to be thruſt out of the viſible Church in this life, Gen. 4.14. & 21.10.as Cain was out of the houſe of Adam, as Hagar with her ſonne Iſhmael out of the houſe of Abraham: but a thouſand times more fearefull to be thruſt out of the houſe of God in heaven, from the glorious preſence of God and his Angels? Alas, what benefit or comfort ſhall theſe have, to know that God hath prepared a Kingdome and an Inheritance, immortall, and undefiled, and that fadeth not, Matth. 8.11, 12. 1 Cor. 6.9.and to ſee Abraham, Iſaak, and Iacob, and all the Prophets and people of God in the Kingdome of heaven, and themſelves ſhut out of dores, Math. 8.11. 1 Cor. 6.9? This cannot but be a terrour, nay, a terrour of all terrours, to conſider that God hath appointed a certaine day, Acts 17.31. Rom. 2.5. Iude 15.in which he will iudge the world in righteouſneſſe, Act. 17. He will rebuke the ungodly of all their wicked deedes, which they have ungodly committed. This terrour will be acknowledged the greater for theſe cauſes. Firſt, they ſhall heare the dreadfull thunder of Chriſts fearefull voice ſummoning them to Iudgement. 1 Cor. 15.52.For the Archangell ſhall blow the Trumpet ſo ſhrill, that the dead ſhall heare the ſound thereof, and hearing it, 1 Theſ. 4.16.ſhall ariſe and come to Iudgement. Secondly, they ſhall be all compelled, though ſore againſt their wills, to appeare before the Iudgement Seate of Chriſt, being gathered and aſſembled from the foure winds of heaven. If malefactors bee hardly drawne before Magiſtrates to receive worthy puniſhment for their offences: how much more will the Reprobate ſtrive and ſtruggle, to keep themſelves (if it might be,) from the preſence of him that ſitteth upon the Throne? and rather ſay to the mountaines, Fall upon us; and to the hills, Cover us? Thirdly, Luke 23.30.they ſhall ſtand as poore caitiffes at the left hand of Chriſt, as a ſigne of miſerable diſgrace, eſpecially when they ſhall behold the Righteous on his right hand, in token of their honour and advancement, whom they in their life time have deſpiſed. For as the right hand hath bin taken for a token of acceptation and receiving into favour, 1 King 2.19. So on the other ſide, the left hand hath beene accounted ominous, and a token of rejection. Pſal. 50.3. 2 Theſ. 1.8. Exod. 19.18, 19, 16. & 20.18.Fourthly, a fire ſhall devoure before him, and it ſhall bee tempeſtuous round about him, Pſal. 50. So it was at the giving of the Law in mount Sinai, which was altogether on a ſmoke, becauſe the Lord deſcended upon it in fire, and the ſmoke thereof aſcended, as the ſmoke of a Furnace, and the whole mount quaked greatly: there were thunders and lightnings, and the voyce of the Trumpet exceeding loud and ſounding long, ſo that all the people trembled. But the fire and the feare ſhall bee much greater at the laſt day, when the Lord Ieſus ſhall appeare in great glory, when the Elements ſhall melt with fervent heat, 2 Pet. 3.10.the earth alſo, and all the workes therein ſhall be burnt up, 2 Pet. 3.10. Fiftly, they ſhall have ſhame and perpetuall contempt powred upon them, ſo that they ſhall be ſhamed for ever before many witneſſes before men and Angels, even before all the world, Dan. 12.2. Foraſmuch as there is nothing ſecret, that ſhall not be evident and come to light. This the Lord teacheth by the Prophet, Theſe things haſt thou done, Pſal. 50.21.and I kept ſilence, thou thoughteſt that I was altogether ſuch a one as thy ſelfe, but I will reprove thee, and ſet them in order before thine eyes. Laſtly, they ſhall have the Sentence of death and damnation pronounced againſt them; the miſery whereof ſtandeth in three points. Firſt, in feeling paines intolerable, unſpeakable, and unſupportable, not to be uttered by the tongue of man. We ſee how terrible and tedious many diſeaſes are, and what torments they bring to the body in this life: but what are they to the torments of hell? For as all the comforts and pleaſutes of this life, are nothing in compariſon of the joyes of heaven, 1 Cor. 2.9.the eye hath not ſeene them, the care hath not heard them, the heart cannot comprehend them: So I may ſay of the puniſhments of damned ſoules. Neither hath the eye of man ſeene them, neither the eare of man heard them, neither can the heart fully conceive of them as they are indeed. OnelyOnly the Scripture expreſſeth them by things moſt bitter and violent, that we might in ſome ſort attaine to the knowledge of them: and therefore the Apoſtle ſaith, Rom. 2. Rom. 2.9.Tribulation and anguiſh ſhall be upon the ſoule of every man that doth evill. Secondly, in a ſeparation from God, from Chriſt, from the Angels, from all the righteous, from all comfort, and from eternall glory. A paine and puniſhment no leſſe then the former, to ſee the Saints, whom they thorowout their whole life have mocked and miſuſed, and judged to be fooles and mad men, now honoured and advanced to the Kingdome of God, and themſelves in greateſt diſgrace for ever. The ſight doubtleſſe of the felicity of others, ſhall aggravate and encreaſe their owne miſery. Thirdly, in the fellowſhip that the Reprobate ſhall have with the Devill and his angels. They that now will ſeeme to ſhake and tremble at the very naked naming of the Devill, and cannot abide to heare of him; they that are ready to defie, and denie, and deteſt him in words, yea, to bleſſe themſelves when any mention is made of him: alas, alas, now they muſt be conſtrained to abide this, as a part of their curſed condition, to have the continuall fellowſhip of the Devill, and the reſt of the damned crue, and of none other but of them. David complaineth of it, as of a great miſery, and a woe much to be bewailed and lamented, that he did ſoiourne in Meſech, and dwell in the Tents of Kedar: but woe, woe, woe, againe and againe, to thoſe, that muſt not ſojourne for a ſeaſon, but dwell for ever and ever; not in Meſech or Kedar, but in the houſe of darkeneſſe, with the Devill the Prince of darkeneſſe, where they ſhall be caſt into utter darkeneſſe; Mitth. 8.12.there ſhall bee weeping and gnaſhing of teeth.
Laſtly, acknowledge the wonderfull mercy of God toward his Children, who hath loved them with a ſpeciall and unſpeakable love. True it is, the Reprobate have many bleſſings in this life, becauſe they live among the godly, and for their ſakes, becauſe God would leave them without excuſe, and ſtoppe their mouthes for ever, becauſe he would teach his owne ſervants not to place any happineſſe in them, but to looke for greater bleſſings in the other life: howbeit they have not ſuch among them all, Gen. 25.5, 6.as doe accompany ſalvation. For as Abraham gave ſundry bleſſings to the ſonnes of the Concubines, but he made Iſaak the ſonne of the free woman to be his heire: ſo God beſtoweth common gifts, Matth. 5.45.and many temporall bleſſings upon the Reprobates, hee maketh his Sunne to riſe on the evill and on the good, and ſendeth raine upon the juſt and unjuſt: howbeit he maketh them not his heires, for as much as ſpirituall and eternall graces are communicated to none, but to the Elect, which ſhall be inheriters of Salvation, and for them he hath prepared the Kingdome. Why may wee not therefore cry out with the Prophet, Pſal. 144.3. & 8.5. & 3, 4.8, 9.Lord, what is man, that thou takeſt knowledge of him? or the ſonne of man, that thou makeſt account of him? who is like to vanity, and his daies are as a ſhadow that paſſeth away, Pſal. 144. And elſe-where, O, taſte and ſee, for the Lord is good: bleſſed is the man that truſteth in him! O feare the Lord, ye his Saints, for there is no want to them that feare him. If God muſt have praiſe for the leaſt of his bleſſings, how much more for this, that is the greateſt of all, wherein the Lord hath enlarged his love towards us? and without which, our faith had beene in vaine, yea, Chriſt Ieſus had dyed, riſen againe, and aſcended in vaine, and all the worke of our Redemption were fruſtrate; ſo that without conſideration of the Kingdome of heaven, (of which we come now to conſider in the laſt place,) bleſſings were no bleſſings, and graces were no graces at all.
The Kingdome.) This is the laſt, but not the leaſt branch of the promiſe, which containeth the higheſt ſtaire and top of our felicity and happines. The ungodly thinke faithfull men unworthy to breathe, or whom the earth ſhould beare: but behold, God, even the Father, vouchſafeth of his grace and good pleaſure to account them worthy of heaven. The ungodly deeme them not to be worthy to live in the world: but the Lord eſteemeth not the world worthy of them, Heb. 11.38.and therefore he will tranſlate them out of the world, that they may enjoy his preſence. Now as before we heard of the object of the promiſe, the Flocke of Chriſt: ſo now we come to conſider of the ſubject or principall matter of the promiſe, the Kingdome of heaven. And in this word we have the ſubſtance of the reaſon uſed by Chriſt our Saviour, to keepe us from feare of falling away from him, for feare of future wants: and therefore we have deferred to conſider of the ſtrength thereof to this place. The reaſon may be thus framed, and put into forme, that we may ſee the force of it,
If God will beſtow upon us the Kingdome, then feare not the lacke of earthly things.
But God will beſtow upon us the Kingdome, Therefore
Feare not the lacke of earthly things.
Or more plainely after this manner:
Whoſoever have a Kingdom promiſed unto them, need not feare the lacke of leſſer bleſſings;
But the faithfull have a Kingdome promiſed unto them,
Therefore the faithfull need not feare the lacke of leſſer bleſſings.
The power and ſtrength of this reaſon is good and exceeding great. Chriſt our Saviour doth never argue weakely, who miniſtreth ſtrength to all his that are weake. In this reaſon, the giving of heavenly things to us, is made an argument to prove the not with-holding of earthly things from us. Wee may not feare or faint in our faith and profeſſion, as though God would quite forſake us, or give us over. And wherefore? Becauſe he hath promiſed to us the Kingdome, ſo that there is nothing ſo great that he will ſticke at, or doubt to beſtow upon us. Doct. 12 The force of this reaſon layeth before us this inſtruction, that the conſideration of the Kingdome of Heaven, and of the eternall joyes prepared for the faithfull, ought to be a ſtrong and ſufficient reaſon to ſtay us up in all trials and troubles whatſoever. True it is, the righteous have many troubles, and we have likewiſe many promiſes fitted to every eſtate, as it were medicines applied to the diſeaſes, but among them all, there is none more forcible and effectuall then this promiſe in this place, which is the accompliſhment of all promiſes, to wit, the Kingdome of Heaven. Doe we finde our faith at any time weake and faint, fearing tribulation, or diſtreſſe, or perſecution, or famine, or nakedneſſe, or perill, or ſword? or to be ſeparated from the love of God and his Sonne Ieſus Chriſt? Rom. 8.35. … Cor. 11.27.or to be oppreſſed and overburdened with wearineſſe and painfulneſſe, with hunger and thirſt, with faſtings, with cold, with watchings, with poverty, with reproaches, with feare of death, and ſuch like? behold the promiſe here ſet before us: let us lay faſt hold upon it. Let us with joy and comfort lift up our eyes, or rather our hearts to Heaven, and remember that wee have the reverſion of a Kingdome promiſed unto us by him that did never falſify his Word, in regard whereof, we are more then Conquerers through him that loved us, whereby we may eaſily ſee an iſſue out of the former tentations. Hence it is that Abraham, Moſes, and all the Prophets, in the middeſt of all their afflictions wherewith they were afflicted, did comfort themſelves hereby, they had reſpect to the great reward they knew to be laid up for them in the Heavens. The Hebrewes tooke joyfully the ſpoiling of their goods, while they were made a gazing-ſtocke by reproaches and calamities. This is no eaſie thing to beare, but hard for fleſh and blood to doe. For no doubt their goods and good names were as precious unto them, as ours to our ſelves, or to any other. What then was the cauſe that made them able to beare all theſe injuries and indignities? Surely this; they knew in themſelves, that they were Heires apparent to a Kingdome, and had in Heaven a better and an enduring ſubſtance, Heb. 10.34. Heb. 10.34. & 11.9, 10, 24, 35.then they knew, that what teares ſoever they ſhed, he would not onelyonly keepe them in his bottle of remembrance, but then he would wipe them away from their eyes, that they ſhould ſhead them no more, Revel. 7.17. & 21.4. Here is their time of weeping, but then ſhall be the time of their rejoycing: here is their time of ſowing, but then ſhall be the time of their reaping; as Lazarus while he was here was diſtreſſed, but after this life he was comforted. Luke 16.25. Ioh. 16.20, 21, 22. 1 Ioh. 3.2.Then there ſhall be no more death, neither ſorrow, nor crying, neither ſhall there be any more paine, for the former things are paſſed away, Revel. 21.4. the ſorrow of the Saints ſhall bee turned into joy, and their joy ſhall no man take from them.
The reaſons follow. Firſt, Reaſ. 1 the greateſt bleſſings aſſure the leſſer, and take away all doubt from us that might any way ſtay or ſtagger us in our obedience. No man, having a promiſe of a greater benefit from an honeſt man that he knoweth hath ever beene wont to bee as good as his word, can or will make any doubt of his performance of the leſſer: ſo ought wee to learne to ſtrengthen our faith againſt the feare of earthly wants, by conſideration of the heavenly promiſes that are found in the Word of God, none of which did ever fall to the ground, Rom. 8.32.as the Apoſtle teacheth, Rom. 8. He that ſpared not his owne Sonne, but delivered him up for us all, how ſhall he not with him alſo freely give us all things?
Secondly, all the ſufferings of this preſent time are not worthy to be compared with the glory which ſhall be revealed, Rom. 8.18.Rom. 8. Let the meditation of this glory be once thorowly laid up as a treaſure in our hearts, and we have thereby a ſoveraigne preſervative againſt all dangers whatſoever which beſet us round about: whereas ſuch as are daunted and diſtreſſed with every blaſt or bruit of danger, like men that are at their wits end, it is plaine they were never well grounded in the Article of everlaſting life.
Thirdly, all calamities and troubles how many and great ſoever, are ſhort, temporall, and momentany, they endure but a little ſeaſon, as Chriſt comforteth the Church, Revel. 2.10. Pſal. 30.5. Eſay 54.7, 8.Yee ſhall have tribulation ten dayes. And the Prophet, Pſal. 30. His anger endureth but a moment, in his favour is life: weeping may endure for a night, but ioy commeth in the morning. But the Kingdome of Heaven is not for a night, nor for one yeere, nor two yeeres, nor five yeeres, neither ten yeeres, nor twenty yeeres, nor as a flower that flouriſheth for a ſeaſon, and ſuddenly fadeth away; but it is unchangeable, incorruptible, and everlaſting, 2 Cor. 4.15, 18.as the Apoſtle ſheweth, 2 Cor. 4. Our light affliction, which is but for a moment, worketh in us a farre more exceeding and eternall waight of glory, while we looke not at the things which are ſeene, but at the things which are not ſeene: for the things which are ſeene, are temporall, but the things which are not ſeene, are eternall.
Laſtly, this is as a ſtaffe of ſufficient force put into our hands to uphold us and ſtay us up, becauſe the Kingdome of Heaven is the end of all ſorrowes and miſeries whatſoever: 1 Cor. 17.54for then this mortall ſhall put on immortality, and death the laſt enemy ſhall bee deſtroyed and ſwallowed up in victory. The Traveller that hath a great way to goe, and to paſſe thorow many troubles, not without much labour and ſweating, oftentimes comforteth himſelfe with the remembrance of the end of all his journey. Wee are Pilgrims and ſtrangers in this world, and we paſſe our dayes in travelling toward the Kingdome that is everlaſting. Wee ſhould make this reckoning and account, that our life, from our birth day to our dying day, is nothing elſe but as a pilgrimage thorow the wilderneſſe to the Land of Canaan, that is, our journey and paſſage toward Heaven. Here we muſt reſolve with our ſelves to meet with many enemies and croſſes, as it were rubs and ſtumbling blockes to hinder us, and turne us out of the way. Except therefore wee often call to minde our heavenly Canaan the end of all our labours, when all our ſorrowes ſhall bee finiſhed, we ſhall never be able to goe forward, but we ſhall be diſcouraged in the middeſt of our race, and ſit ſtill as a wearied man that is quite tyred and out of heart.
Firſt, conclude from hence, Vſe 1 that Gods Kingdome is certaine. It is no deceivable promiſe, neither doe we runne as uncertainely, or as one that beateth the aire: but as we runne for an uncorruptible Crowne, ſo wee doe runne that we are ſure to obtaine. For wee have a ſure Word of Chriſt, ſurer then the Heavens, becauſe they ſhall paſſe away as a ſcrowle, 2 Pet. 3.10.and the elements ſhall melt with heat, but his Word ſhall never paſſe, but it muſt be fulfilled and accompliſhed. It is not the manner of Chriſt, neither of the Apoſtles of Chriſt to uſe deceitfull reaſons, like ſubtill Sophiſters, to blinde or bleare the eyes of the ſimple, they builde the ſoules of men upon the ſtrong rocke that cannot be ſhaken. Let us therefore bee well grounded in this article of our faith, which ſhould never have beene applied to drive away feare, except it had beene in it ſelfe certaine and infallible. For a certaine diſeaſe cannot be expelled by an uncertaine remedy.
Secondly, let us walke before the Lord in feare and trembling, who, being privy to all our infirmities, and knowing whereof we ſtand moſt in need, hath provided this as an effectuall remedy againſt all diſtracting thoughts and troubles that ariſe in the world. God hath not left us without comfort; nay, hee hath miniſtred the greateſt comfort, where the greateſt diſcomfort remaineth. He knoweth what tentations ariſe in our mindes touching worldly wants, he ſendeth us not therefore naked and unarmed into the field, to buckle and wraſtle with enemies that would be too ſtrong for us. For whereas he might have miniſtred unto us a thouſand other comforts, he ſingleth this out as armour of proofe, which is able to withſtand all the fiery darts of the Devill. For as the Hushandman is carefull to make the fence ſtrongeſt, and the hedge higheſt, where the beaſts are moſt buſie and ready to enter: ſo Chriſt our Saviour, underſtanding that wee lye moſt open to aſſaults of feares and cares, and to have our faith battered by the engines of our ſpirituall adverſary, reacheth how to reſiſt him by keeping this in remembrance, that it is our Fathers good pleaſure to give unto us the Kingdome. And doubtleſſe nothing in this world will more provoke us to ſtand in awe of God, and to get grace in our hearts then this, Heb. 12.28.as Heb. 12. Wherefore, we receiving a Kingdome which cannot bee moved, let us have grace, whereby we may ſerve God acceptably with reverence and godly feare. What will move us to ſubmit our ſelves unto him, and to walke in obedience before him, if the conſideration of this promiſe of a Kingdome to baniſh feare of want from us, cannot doe it? If an earthly Prince ſhould thus comfort any of his people, Feare not poverty, I will promote thee to honour and glory, how would it refreſh his ſoule? how would it revive his ſpirits? and how would it provoke him to doe him the beſt ſervice he could? Take an example hereof in David toward Mephiboſheth the ſonne of Jonathan. When the King, after inquiſition for ſome left of the houſe of Saul, that he might ſhew him kindneſſe for Jonathans ſake, had called him unto him, and ſaid, Feare not, 2 Sam. 9.7, 8.for I will ſhew thee kindneſſe for thy Fathers ſake, and will reſtore thee all the Land of Saul thy Father, and thou ſhalt eate bread at my Table continually: Hee had no ſooner heard theſe gracious words, and received this comfortable promiſe, but by and by hee bowed himſelfe before him. Thus ought it to be with every one of us, when we conſider what promiſe of honour and advancement we have received, we ſhould in all humility caſt down our ſelves, and walke in reverence and godly feare, all the daies of our lives before him. The driving out one feare, ſhould worke in us another kinde of feare. If we have not this grace here, we deceive our ſelves, if we looke for glory hereafter. The Kingdome of grace goeth before the Kingdome of glory. If wee belong not here, to the Kingdome of grace, we ſhall never enter into the Kingdome of glory hereafter.
Laſtly, learne from hence that we are ſaved by hope; by hope, I ſay, which is a gift of God, whereby wee wait with patience for good things, nay the beſt things to come. For ſeeing we are armed and ſtrengthned againſt feare of wanting worldly wealth by the conſideration of a Kingdome to come, where there is no want, wee are taught in all waves and ſtormes of this life, to put our truſt in God, and to caſt anker in heaven. Whereby, behold by the way, a great difference betweene the godly and the ungodly. The godly man hath the beſt things to come, it is worſt with him at the firſt and in the beginning, the farther he goeth, the better it is with him; and the beſt of all is after this life. Eccleſ. 7.1.This made the Wiſe man ſay, The day of death is better then the day of ones birth. And the Apoſtle teſtifieth, Rom. 13.11.Now is our ſalvation neerer then when we beleeved. It is not ſo with the ungodly, his beſt is in the beginning. True it is, it was never good with him, nor never will be: but he is beſt at the firſt, the longer he liveth and the farther he proceedeth, it is worſer and worſer with him, for he heapeth up ſinne upon ſinne, untill it come to the full, and withall treaſureth up wrath againſt the Day of wrath, and the worſt of all remaineth for him in the world to come. So then, we muſt acknowledge that we hold our ſalvation by hope, and therefore it is not preſent, Rom. 8.24.but to come; for hope that is ſeene, is not hope, for what a man ſeeth, why doth he yet hope for it, as the Apoſtle ſheweth? We have it not therefore in poſſeſſion, but in expectation: and therefore he addeth afterward, If we hope for that which we ſee, we doe with patience wait for it. Wee muſt all doe as Abraham is commended to have done, Rom. 4.18, 19.beleeve above hope, being ſtrong in faith, Rom. 4. we have ſo many hindrances of our ſalvation. It is with us as it was with David: he had a Kingdome promiſed, and he was anoynted unto it, yea, in the end had full poſſeſſion of it. But in the meane ſeaſon he found many ſtormes and tempeſts going over his head, and ready to drowne him, and ſinke his ſhip in the very Haven: ſo have we a Kingdome promiſed of another nature, not earthly, but heavenly; and we have an vnction from the Holy one alſo, 1 Ioh. 2.20.that perſwadeth us of the certainty of the promiſe to be performed: nevertheleſſe, Hoſ. 2.6. Acts 14.22.the way to it is hedged with thornes, and we muſt through manifold tribulations enter into the Kingdome of heaven, and wait with patience the Lords leiſure, till we may enioy it: in the meane ſeaſon let us ſay with the Prophet, Why art thou caſt downe, Pſal. 42.11.O my ſoule, and why art thou diſquieted within me? hope in God, for I will yet praiſe him, who is the health of my countenance, and my God. The ſumme of that which wee have ſhewed, is this: Chriſtians have not their perfect eſtate in this preſent life. This is their property, and the voyce whereby they are knowne; they ſay, My converſation is in heaven, my hope is in the next life, I looke for better things. For albeit God often bleſſe them with honour, with riches, with friends, and all that heart can deſire, yet doe they not place their happineſſe in theſe, they looke ſtill for better things then theſe. They cannot find any contentment in the world to reſt in, their greateſt profits and pleaſures have their ſatiety, they alwaies ayme at higher things, even when they are at the higheſt. The worldly man thinketh he is well enough here, hee accounteth a bird in hand better then a thouſand in the buſh; he ſaith, Give me things preſent, let them that liſt, take things to come; let us eate and drinke while we may, for to morow we ſhall die I give me to day, let him that liſt, take to morrow. A moſt prophane ſpeech of prophane men, whereby they may be knowne what they are, if there were nothing elſe. Worldly men deride the faithfull, and laugh them to ſcorne, for contemning earthly things: but on the other ſide, the faithfull which hope for things not ſeene, mourne for theſe worldly-minded men, becauſe they ſet light by heavenly things.
Give you the Kingdome.) Thus much of the ſtrength of the reaſon: the ruth of the words followeth, as they are ſet downe without reference to the point that is argued. Doct. 13 Now, as they are taken in themſelves, they teach us this point, that God will beſtow upon all his Children, (after all their labours, ſighs, and ſorrowes,) the Kingdome of glory. God promiſeth not to every one an earthly Crowne and Kingdome, nay, this befalleth to a very few: howbeit, that which is better, is aſſured them, to wit, an heavenly, even to all that are his Children. Iam. 5.7.Nevertheleſſe with the Husbandman we muſt labour, before wee can bee partakers of the precious fruits of the earth: 2 Tim. 2.3, 6, 11, 12.as good Souldiers we muſt fight the Lords battels, before we can get the victory: we muſt here weare a Crowne of thornes, before we can weare a Crowne of glory: we muſt dye with Chriſt, before we can live with him: and we muſt ſuffer with him, before we can raigne with him. For as it was with the Head, ſo it muſt be with the members: Luke 24.26.the ſervant muſt not be above his Maſter, he firſt ſuffered and ſo he entred into his glory. It is an honour unto us to be made conformable unto his image. He was made like unto his brethren, that he might make them like unto himſelfe. This truth of doctrine that is here delivered, is confirmed unto us by all the teſtimonies and conſents of holy Scripture alleadged before. Luke 23.43.Beſides which, obſerve the words of Chriſt to the penitent theefe, Luke 23. Verily I ſay unto thee, this day ſhalt thou be with me in Paradiſe. This is the promiſe made to the Diſciples and to all that cleave unto him, Rom. 2.Matth. 10.42.32. So Rom. 2. To them who by patient continuance in well doing, ſeeke for glory, Ioh. 10.27, 28.and honour, and immortality, eternall life. And Chriſt teacheth the ſame, John 10. My ſheepe heare my voyce, and I give unto them eternall life, and they ſhall never periſh, neither ſhall any plucke them out of my hands. This is an Article of our Chriſtian faith, ſet downe indeed in the laſt place, becauſe it is laſt of all to be accompliſhed, that eternall life ſhall be given to us, and to every true member of the Church, and is therefore firmely to be holden and beleeved of us without any doubting or wavering. Reaſ. 1
For firſt of all, Chriſt Ieſus is aſcended and gone up into heaven farre above all Principalities and Powers, and hath taken poſſeſſion of the Kingdome in their names, as he ſaith to his Diſciples, Ioh. 14.….In my Fathers houſe are many manſions, if it were not ſo, I would have told you; I goe to prepare a place for you, Joh. 14.2.
Secondly, it is a juſt thing with God, to give deliverance to his Servants, peace for their trouble, joy for their ſorrow, and glory for their ſhame. But wee ſee not this in this preſent life: 2 Theſ. 1.6, 7.for here they are troubled, and the ungodly are exalted, as 2. Theſſ. 1. It is a righteous thing with God to recompence tribulation to them that trouble you: and to you, who are troubled, reſt with us, when the Lord Jeſus ſhall be revealed from heaven with his mighty Angels. Thus Abraham anſwereth the rich glutton, Sonne, remember that thou in thy life time receivedſt thy good things, and likewiſe Lazarus evill things, but now he is comforted, and thou art tormented.
Thirdly, if our happineſſe were in this life, we were of all other men the moſt miſerable, 1. Cor. 15.19. 1 Cor. 15.19, 32.For what were our happineſſe, but a very unhappineſſe? It were better we joyned with the world, and ſaid with the Epicures, Let us eate and drinke, for to morrow we ſhall dye. And the life of the rich man were rather to be choſen, who was clothed in purple, and fared deliciouſly every day, then of the begger that lay at his gate full of ſores, and deſired to be fed with the crummes onelyonly that fell from the rich mans table. Howbeit the future eſtate of them both altereth the caſe: for the rich man, after all his pompe and glory, was caſt into torments, Luke 16.19, 20, 22, 23.and the poore man, after all his want and miſery, was carried by the Angels into Abrahams boſome, Luke 16. True it is, the Infidels, Pagans, Epicures, and ſuch like that live without Chriſt, are wretched and miſerable, that have no hope of eternall life: howbeit of all others, Chriſtians ſhould bee moſt miſerable: for whereas the other enjoy the profits and pleaſures of this preſent life, and ſuffer not hatred, baniſhment, perſecution and martyrdome for Religion, but floriſh in the wealth, honour power, and eſtimation of the world; theſe are hated of all men for Chriſts ſake, and live in continuall diſgrace and affliction, wayting patiently for the hope of reward to come, laid up for them. Now, if this hope ſhould faile them and deceive them, were they not doubly miſerable, being deſtitute of the happineſſe of the preſent life, and of that to come alſo?
Laſtly, God beginneth their ſalvation in this life. He maketh them here Kings and Prieſts, Revel. 1.6. 1 Pet. 2.5.and therefore he cannot but hereafter give them a Kingdome: And he beginneth their ſalvation, and entreth them after a ſort into the Kingdome, partly by giving them a lively taſte and joyfull feeling of that heavenly glory, wherewith they are raviſhed, and partly while hee bleſſeth them with ſuch ſpirituall bleſſings in heavenly things as accompany ſalvation, Epheſ. 1.14.which are as a pawne, or earneſt-penny to aſſure them of his true mind and meaning toward them.
We may learne from hence to reaſon from the greater to the leſſer; Vſe 1 from the better to the baſer; from the Heaven to the earth. If he have given us a greater bleſſing, we may be aſſured he can and will much more give us the leſſer and lighter. If hee can give us the Kingdome of Heaven, he will not with-hold from us food or raiment, neither any thing which is good for us. It is a rule among the Civilians, Lib. 2. ff. De Iuriſdictione.To whom the principall is granted, to him the acceſſory that dependeth upon it, ſeemeth to be granted alſo. If a Prince make any of his ſervants Governour of his Kingdomr, hee granteth to him by vertue thereof, all rights, and priviledges, and meanes which are needfull to that office, and for the managing of the State. So the Lord hath appointed his to be Heires of eternall life, he giveth them therefore all things belonging to this preſent life, and things neceſſary to bring them to his Kingdome. If then wee have the more noble aſſured unto us, how can wee, without great infidelity and impiety, doubt of the performance of the leſſer and baſer? For what are all the bleſſings of this tranſitory life better then trifles, being valued and prized with immortality? Let us therefore evermore have before our eyes this promiſe, It is your Fathers good pleaſure to give unto you the Kingdome: and certainely being mingled with faith, it will give us aſſurance of his helpe in all time of need, how great ſoever our aſſaults and afflictions ſhall be. Let us call to remembrance what the Prophet ſpeaketh to Amaziah King of Iudah, when he had hired a great Army of Iſrael to helpe him againſt the Edomites, and given them an hundred talents of ſilver, when he was charged to diſmiſſe them, and was in danger to loſe the money which they had received for their pay: when the King ſaid, What ſhall we doe for the hundred talents? the man of God anſwered, 2 Chron. 25.6, 7, 9.The Lord is able to give thee much more then this. Was this ſpoken for that King alone? No, it was written even for us alſo, upon whom the ends of the world are come. For as when he was in doubt, and feared to loſe his money, the Prophet caſteth him upon Gods providence, and calleth upon him to wait upon God in an holy obedience to his Commandement to receive a greater bleſſing at his hands: ſo if we ſhall rely upon him by faith in all our troubles without murmuring and grudging, this heavenly conſolation is written for us, and to us, as well as to the King; The Lord is able to give us much more then this. If wee ſuffer any loſſes, or ſpoiling of our goods, he can reſtore whatſoever hath beene taken away, and make us recompence to the full, as we ſee in the example of Iob. For as hee ſubmitted himſelfe to His good pleaſure in all his croſſes, Iob 1.21. & 42 …0.and ſaid, The Lord hath given, the Lord hath taken away, bleſſed be the Name of the Lord, and ſinned not againſt him with his lips: ſo having tried his faith, his patience, and obedience, the Lord gave him twice as much as he had before. And this is his promiſe which he will performe, Marke 10.29, 30. Yea, what can be more forcible to worke in us patience in troubles, and contentment in poverty, ſubmitting our ſelves humbly to God in all loſſes and wants whatſoever, then to conſider that God hath laid up for us treaſure in Heaven, and will beſtow upon us a Kingdome? If then at any time wee be carried into ſtrange thoughts and cares for the things of this life, it is certaine wee were never well grounded in the doctrine of everlaſting life. For how can wee looke for heavenly things from him, when we doubt of earthly? How can we looke for the life to come, when we feare to lacke for this life? or how ſhall wee depend upon him for our ſoules, when wee dare not truſt him with our bodies? Whatſoever therefore we may ſeeme to others, or to our ſelves to doe, it is certaine, wee deceive both our ſelves and others alſo, to thinke that we rely upon him wholy for the greater and better things, when we reſt not upon him for the ſlighteſt and ſmalleſt matters.
Secondly, uſe the meanes carefully that may further us in our journey toward this Kingdome. All men are willing to bee at their waies end, but all men are not willing to know the way, or if they know it, it is death to them to walke in it. But if any ſay as Thomas did to Chriſt, How can we know the way? I anſwer, Ioh. 14.5.Wee are brought in to the Kingdome by the meanes of the Word, as the Traveller is to the place of his lodging by his Guide. Chriſt Ieſus is the Way, the Word of God is our Guide, and it is the Rule by which we muſt walke. The Carpenter is no body without his ſquare, his worke can never be right, if it be not laid unto it: ſo it is with the faithfull, he can doe, hee will doe nothing without his rule, which is ſo excellent, that it is called the rod of Gods mouth, and the breath of his lips, Eſay 11.4. 2 Theſ. 2.8. The Goſpell of the Kingdome, Eſay 11.4. 2 Theſ. 2.8. Matth. 9.35. Marke 1.14. Heb. 1.8. Pſal. 45.6.Matth. 9.35. and the Scepter of righteouſneſſe, Heb. 1.8. Chriſt is the King of his Church, to rule it, and give Lawes unto it: howbeit he is not our King, except we ſuffer him to raigne in us outwardly by his Scepter, and inwardly by his Spirit. All men will ſeeme deſirous to come to Heaven, but they will chuſe their owne way, and their owne guide, they will not ſubmit themſelves to the wiſedome of God, 1 Cor. 1.25.as if the fooliſhneſſe of men were wiſer then God, or the weakeneſſe of men were ſtronger then God. They would gladly attaine eternall life, and with him in the Goſpell, they account him happy that ſhall eate bread in the Kingdome of Heaven: Luke 14.15.but they regard not the Goſpell of the Kingdome. Theſe dreame of a Kingdome without the Word: but this is an imaginary Kingdome of their owne. If wee travell without the Word, it will bring us to Hell, the kingdome of darkneſſe; but never to the Kingdome of Heaven; and of God who dwelleth in the light, which no man can approach unto. No man by nature knoweth the way to Heaven; neither can poſſibly finde it without his guide; there are ſo many odde lanes, and blinde turnings, and by-pathes, and croſſe waies, that we are ſure to miſſe: the Devill ſtandeth at one corner and telleth us, This is the way: the World calleth to us at another, I will lead thee: and ſinne ſitteth at anoother, ready to perſwade us to follow it. Wee know the way that leadeth to Hell well enough, nature is a ſufficient guide to inſtruct us, and direct us, if we have no other, we cannot miſſe it, the way is ſo broad, and the gate ſo wide that leadeth to deſtruction, and the company ſo great going before us, that thruſteth and throngeth to enter into it. Wherefore it ſtandeth us upon to doe nothing without our guide. Howbeit, this is an hard matter, men will not ſtoope downe when God holds out his Scepter ready to lead them, neither will they draw neere, when God ſtretcheth out his arme to receive them, The cauſes why vve follovv not the guidance of the Word.but hang backe many wayes. And will we underſtand and learne the cauſes that ſtop up our way, and hinder us from following the guidance of the Word? Ignorance, negligence, and contempt have ſo poſſeſſed the greateſt part, that they are a ſmall remnant that make conſcience to ſeeke knowledge, to uſe diligence, and to performe obedience. Theſe lead us by the hand to the Kingdome, the former are the greateſt enemies to our ſoules. Ignorance of the Word, the firſt hinderance to the Kingdome. Heb. 5.12.Of theſe three that blocke up the way, and ſtop our paſſage, I will ſpeake in order. And touching the firſt, I will ſay with the Apoſtle, Heb. 5.12. When for the time yee ought to bee teachers, yee have need that one teach you againe, which be the firſt principles of the Oracles of God, and are become ſuch as have need of milke, and not of ſtrong meat. After all our hearing and learning, after ſo many yeeres teaching and preaching, Heb. 6.1.the greateſt part know not the principles of the doctrine of Chriſtian Religion. The raine and dew of Heaven hath fallen upon the ground, and yet it remaineth dry and barren. The Hammer of the Word hath beaten upon our hearts, yet they are hardned as the Anvill. Many gracious ſhowres have dropped downe upon the graſſe of the field, and yet (alas) it is ready to wither away. The Sunne hath ſhined clearely in our eyes, and yet (alas) we remaine in palpable darkneſſe. O, what a deepe and ſecret judgement is this, that the raine ſhould make us dry, and the Sunne make us blinde: that the light ſhould cauſe darkneſſe, and the ſound of the Goſpell ſhould make us deafe! But thus it is, and thus it muſt bee, when we regard not to know the will of our God. Certainely ſuch blinde ſottiſh people, that remaine willingly, nay, wilfully blinde in the middeſt of the meanes of knowledge, like thoſe that having meat before them, ariſe empty from the Table, cannot aſſure themſelves to bee true members of the Chriſtian Church. The Prophet foretelleth, touching the Church of Chriſt, that the earth ſhould be full of the knowledge of the Lord, Eſay 11.9. & 2.3. Ioel 2.28.as the waters that cover the Sea: but theſe have their hearts as full of ignorance, as the Sea is of water. True it is, a man may be ignorant of many truthes, and yet be ſaved. 1 Cor. 13.9.12.And it is true likewiſe that here wee know in part, and wee ſee as thorow a glaſſe darkely, and ſo wee ſhall, untill wee come to know, even as alſo wee are knowne. Howbeit wee muſt underſtand that there is difference betweene truth and truth. There are ſome ſuch truths as are like the heart in the body, without which there is no life, or like the foundation of an houſe, except it be well laid, no building can be reared and erected: Or like the Pillers on which Samſon leaned, if they bee ſhaken, the houſe falleth, and is overthrowne, and the fall thereof is great, and draweth with it the ruine of others. So it is in Religion. There are ſundry ſuch principles and grounds of the faith, that whoſoever is ignorant of them all, or of any one of them, it is impoſſible he ſhould be ſaved. Theſe are to Chriſtians as the A. B. C. is to Children, except the Childe know his letters, he can never be able to read, yea, albeit he be ignorant but of one of them: ſo except they which be rude, be well and thorowly grounded in the Rudiments and firſt Principles, 1 Pet. 2.2.as it were the firſt milke that they ſucke from their Mothers breſts, that they may grow thereby, they are not yet in the way to the Kingdome, they have not ſet one ſtep forward to Heaven. Notwithſtanding, if a thorow view and exact examination were taken of the moſt places, I feare, the greateſt number, even of ſuch as are of yeeres of diſcretion, would be found faulty and guilty, that they know not ſo much as every Chriſtian muſt know that ſhall be ſaved, and ſee Chriſt Ieſus his Saviour to his comfort. And therefore I may conclude that the greateſt number of them yet ſtand in the ſtate of damnation. I will not ſay, they ſhall bee condemned, neither dare I, becauſe God hath given to us no ſuch warrant, Deut. 29.29.and ſecret things belong unto him, but rather I hope better things of them, though I thus ſpeake: howbeit, this I affirme, and dare bee bold to pronounce, that ſuch doe as yet ſtand through their ignorance in the ſtate of condemnation. What though many of you be of great age? what though yee have beene baptized, and beene admitted to the Lords Supper? what though yee have beene long hearers of the Word? I beſeech you by the mercies and patience of God toward you, deceive not your ſelves: doe not flatter your owne ſoules: perſwade not better things of your ſelves then there is juſt cauſe: be not as Children that know not the right hand from the left: be not alwaies blinde in your underſtanding: but rather examine your ſelves, and call your ſelves to an account what yee have heard and learned, leſt yee be like thoſe that are alwaies learning, 2 Tim. 3.7.but never able to come to the knowledge of the truth. The Lord complaineth by the Prophet, Hoſ. 4.1, 6.My people are deſtroyed for lacke of knowledge. And againe a little before, There is no knowledge of God in the Land, and therefore the Inhabitants thereof ſhall be cut off.
Thus much of ignorance the mother of errour: Neglect of the Word, the ſecond hinderance to the Kingdome.the ſecond hinderance that ſtoppeth up the way to the Kingdome, is the neglect of the Word, a farther degree of ſinne then the former. This is the ſinne of our time, the common ſinne of every place, yea, almoſt of every perſon. The light is come among us, but we love darkneſſe more then the light, and are luke-warme, Revel. 3.16.as retchleſſe men that care not which end goeth forward. God will ſpew out ſuch out of his mouth, as evill humours out of the ſtomacke. Salomon teacheth us in the Proverbes, that he which is ſloathfull in his worke, Prov. 18.9.is brother to him that is a great waſter: ſo is it with ſuch as are ſloathfull in the Lords worke, and in their owne duty, they are companions and brethren with ſuch as are open and obſtinate contemners of the Word, and make haſte a pace after them, they follow them cloſe at the heeles, and in ſhort time will overtake them. There is ſuch careleſneſſe and ſecurity every-where, in the matters of God among us, as if every man were left to doe what he liſt, as if the ſoule were the leaſt matter of a thouſand, as if Religion were laſt of all to be regarded, or as if there were no day of account to come hereafter. Among thoſe that come to the place of Gods worſhip, many indeed are kept in awe and in order: but how? and wherefore? Is it by any conſcience of their duty, or by love to the Word? Nay, nay, but for ſiniſter ends: ſome by force of the Law, becauſe they feare to be preſented: ſome by awe of their Superiours, becauſe they would not be thought ſtubborne: ſome come for cuſtome and faſhion ſake, becauſe it is Sunday: ſome for company of others, becauſe they would doe as their honeſt neighbours doe, and love not to be ſingular: ſome for that they would not be accounted Papiſts, becauſe the State fauoureth them not: ſome leſt they ſhould bee eſteemed Atheiſts, and ſo be pointed at with the finger: ſome to pleaſe their Parents, becauſe they ſhould leave them a better portion: ſome to content their Maſters, leſt they ſhould be thruſted out of their dores, or becauſe they hope to gaine by them: ſome to paſſe away the time, becauſe they have nothing elſe to doe: ſome to meet with their friends and acquaintance, becauſe they are loth to ſpare another day: ſome to meete with their debters, becauſe they would demand their money: but the feweſt number to meet the Lord in his owne Ordinances, becauſe they love the habitation of his houſe, and the place where his honour dwelleth, Pſal. 26.8.who hath promiſed to be in the middeſt of them that are gathered together in his Name. Matth. 18.20.Happy are we, if we be in the number of theſe few. If ſuch retchleſſe men were left to themſelves without any bridle of Law, or feare of Superiour and authority (of whom we ſpake before,) and ſuffered to doe what they pleaſed without any checke or controlment, we ſhould have our thinne Aſſemblies a great deale thinner, and our ſtreets, and fields, and houſes, and Ale-houſes, fuller-ſtuffed and thronged, then our Churches. And this may appeare hereby, that notwithſtanding we have Lawes, and Magiſtrates, and Officers, and good examples of the chiefeſt and principall among us, yet they are few, a very few, in compariſon of the reſt that are conſtant and conſcionable in their hearing, ſome, if their preſence and abſence were ballanced together, the waightier ſcole would be given to their abſence, and would waigh downe their preſence, as being found too light. Others, albeit they dwell neere enough, are ſtarting away at every turne, and when they make ſhew of going to the Churche, turne aſide another way. Others are more carefull to fill the body, then to feed the ſoule, who take every, even the leaſt, occaſion to feaſt with their friends, forgetting the feaſt that God hath prepared in his houſe, and not regarding it, though they even ſtarve their owne ſoules. Others are gadding, yea, madding in a manner after every vanity, and doe delight much more in the pleaſure of the body, then in the profit that commeth to the Spirit. Others are weary of the Word, as the Iſraelites that loathed Manna. Numb. 11.6.Others have hired ground, and they muſt needs goe ſee it: others have bought five yoke of Oxen, Luk. 14.18, 19. Matth. 22.5.and they muſt goe to prove them: others muſt viſit their Farmes, or attend their Marchandiſe, and yet every one muſt be holden excuſed, though all ſet light by the Word, and runne after their owne wayes, like the gueſts in the Goſpell that were bidden to the wedding, and to the great Supper. God ſendeth out his Servants to invite them, Come, for all things are ready, I have prepared my Dinner, my Oxen and my fatlings are killed; but they neglect the Lords ſending to them, and his calling of them. But what followeth? The Lord pronounceth, Luke 14.24.I ſay unto you, that none of thoſe men, which were bidden, ſhall taſte of my Supper. Theſe are they that are araigned, as guilty of the neglect of heavenly things, who will ſometimes ſeeme to beare ſome affection to the houſe of God, but partly their profits, and partly their pleaſures carry them another way: of all which the Prophet ſpeaketh, Ier. 48.10.Curſed is he that doth the worke of the Lord negligently or deceitfully. All theſe ſtand under this heauy curſe of the Lord, and therefore I counſell them to looke to it betimes, to ſeeke the Lord while he may be found, and to meet him by unfained repentance while he is here.
Laſtly, Contempt of the Word, another hinderance to the Kingdome.touching the contempt of the Word, who ſeeth not how common it is, which notwithſtanding is the top of impiety, and that many have filled the meaſure of their ſinnes till it be full, that the cry of them is come up to heaven? If any aske the cauſe, I anſwer, Our great negligence and generall coldneſſe have brought this evill upon us, and God doth hereby, in his deepe, and yet juſt Iudgement, revenge our careleſneſſe in his Service, by giving us over into all prophaneneſſe. The Word of the Lord, by which wee ſhall all be judged at the laſt Day, is ſo farre from holding men in awe, and from having their lives and hearts in ſubjection, that they reject it from them as a needleſſe thing, and regard it no longer. The Miniſter may teach what he will, and threaten as long as he liſt, but theſe Gallants, like Gallio in the Actes of the Apoſtles, Acts 18.17.care for none of thoſe things. The time hath beene, when the Word hath beene reverenced, even by ſuch as were not converted by it, nor transformed into the obedience of it, yet it hath held them in ſome awe: but now in theſe our dayes, looſeneſſe, and licenciouſneſſe have generally prevailed in every place, and ſinne is growne to ſuch an head and height, as if the Word were but a Scare-crow, and all Religion but a fable. We are come to this paſſe, to mocke at zeale and Religion, and to contemne the Profeſſors of it. And who are they? Verily not onelyonly ſuch as are wiſe in their owne eyes, but alſo ſuch as cannot themſelves give the meaning of one Precept of the Law, or of one Petition of the Lords Prayer, ſuch as cannot render any account of their faith, neither an anſwer to any that aſketh them a reaſon of the hope that is in them, through want and contempt of knowledge; yet have they knowledge enow to deride ſuch as labour earneſtly after knowledge. Every baſe and deboſhed fellow, full of prophaneneſſe and impurity, hath learned to upbraid ſuch with purity, that any way love Religion: ſo that we may ſee with our eyes, and heare with our eares, ſuch as are truly religious, no leſſe ſcoffed and ſcorned, even at home among their owne brethren, neighbours, acquaintance, and friends, then if they lived among the very Savages. It is well knowne to thoſe that are but little converſant in Hiſtory, how the Chriſtians are taunted and reviled, that live among the Turkes and Sarazins, for the Chriſtian Religion, and what an heavy burden they beare. But is it much better thinke you, with many poore Chriſtian ſoules, though they live among their owne people? if they be any whit zealous in the Truth, and will not runne riot with the multitude, if they will not ſweare commonly, and be drunke for company, if they will once fall to reprove ſinne in others, what is this reckoned but flat or ranke Puritaniſme? and ſuch are no leſſe hated and perſecuted, no leſſe taunted and traduced, then if they lived among the Infidels and Barbarians, the Paganes and open profeſſed enemies. Nay, I would this were all. For Religion it ſelfe, (to ſet aſide mens perſons) becommeth in very many places, a very by-word, and a matter of reproach. True it is, the Iewes ſinned with an high hand againſt God, they loved not the Oracles of God, neither walked they worthy of his calling and chuſing of them before other Nations; and therefore worthily deſerved to be forſaken of God, who had firſt forſaken him: howbeit they never proceeded to this top of ſinne, to make a mocke of their Religion it ſelfe, they never ſcorned the Word of the ever-living God. But we have learned to ſticke at nothing, wee are come thus farre, to treade under our feete, like Dogs and Swine, the precious Iewell of the Goſpell, as if it were a curſe, rather then a bleſſing unto a Kingdom. O, how happy were it for theſe men, that God would give them eyes to ſee theſe their ſinnes, and hearts to bewaile them betimes, which now are hidden from them, before the time of Iudgement come, which doubtleſſe cannot bee farre off from every one of them!
Thirdly, let us all account, that our happineſſe ſtandeth above, not beneath: in heaven, not upon the earth: in being partakers of the Kingdome, and enjoying the bleſſed preſence of God, not in riches, or abundance, not in honour or worldly dignity. Such as will have true comfort in this life, muſt learne to looke beyond this life, Heb. 11.27.that he may ſee him that is inviſible, as the Scripture ſpeaketh of Moſes, Heb. 11. For albeit a man flow in wealth ſo much as heart can wiſh, albeit he abound in honour, and glory, and eſtimation, that the world eſteeme him the onelyonly happy man, yet ſhall he finde in the middeſt of all, ſundry diſcontentments, perplexities, croſſes, and vexations, and himſelfe far from true happineſſe: ſo that he muſt not onelyonly behold the things preſent and before his feete, but muſt looke further then this life. Hee that will not feare death the king of terrour, Iob 18.14.as Job calleth it, muſt looke beyond death, and ſee the Land of Canaan before he come into it, as Moſes did from the mount. Death is dreadfull and fearefull to the fleſh, when we ſee no more in it, but the diſſolution of the ſoule and body; but if we have the eyes of faith to looke further, and conſider both from what evils it freeth us, and to what good it bringeth us, we have great comfort and conſolation in it, ſo that we may triumph over it. So he that will have true and ſound joy in this world, muſt looke beyond it, to the joyes of the World to come: He that would have comfort in trouble, muſt caſt his eyes beyond trouble, and looke up to this Kingdome, which Chriſt Ieſus promiſeth in this place, like the Mariner, who being toſſed in the Sea, comforteth himſelfe with the remembrance of the deſired Haven where he would be. Now this point, to wit, of eſteeming our happineſſe to conſiſt in heaven, hath many particular branches. Firſt, we muſt long earneſtly for it. If the Saints account them bleſſed that dwell in the houſe of Prayer, and of his worſhip, how much more to dwell in the houſe of his glorious preſence? He that loveth the Kingdome of Heaven will long for it: he that loveth it not, longeth nor for it. The Crowne of righteouſneſſe is laid vp for ſuch as love the appearance of Chriſt. For whiles we are at home in the body, 2 Tim. 4.8. 2 Cor. 5.2.we are abſent from the Lord, 2 Cor. 5. He that is from home, longeth greatly to be at his houſe. This body is but a poore cottage, that muſt ſhortly be diſſolved and laid downe: our chiefe manſion and habitation is above in the heavens. Secondly, we muſt pray for this Kingdome of glory. It is the meaning in part of the ſecond Petition, Thy Kingdome come. For we pray therein not onelyonly for the Kingdome of grace, but for the Kingdome of glory alſo. This is the prayer and requeſt of all the Saints, Come Lord Jeſus. Revel. 22.20. 1 Cor. 15.25. Heb. 1.13. Acts 2.35.The Kingdome is as yet come onelyonly in part, we ſee not all things put under his feete: ſinne and Satan are not yet ſubdued, many oppoſitions are made againſt it; have we not juſt cauſe therefore, to crave both the enlarging of the territories, and ſtretching the Curtaines thereof, and likewiſe the finiſhing of theſe dayes of ſinne? Thirdly, let us endure with joy all ſorts of afflictions, whereunto we are called, and which it ſhall pleaſe God to lay upon us, and to try us withall, conſidering that they are no way comparable to the glory that ſhall be revealed to the ſonnes of God. We are all, that will be the Diſciples of Chriſt, forewarned of troubles and afflictions that abide us, and that we ſhall be hated for his Names ſake; howbeit, the next life will make amends for all, we ſhall have a ſuper-abundant recompence for all our ſufferings; It is our Fathers pleaſure to beſtow upon us the Kingdome. He that loſeth his life for his ſake, ſhall finde it. Fourthly, let us rejoyce and comfort our ſelves daily in the expectation of our full and finall deliverance and Redemption at the laſt day. Many defects and many ſinnes doe yet hang about us, many wants and workes of darkneſſe compaſſe us on every ſide, all theſe together with the remnants of ſorrowes ſhall quickly be done away in the great Day of the Lord, when the time of refreſhing ſhall come from the preſence of God: 2 Theſ. 1.11.then indeed he ſhall be made marveilous in all them that beleeve. And as the ends of the world are come upon us, and the Day of our perfect reconciliation draweth neere, ſo ought we to rejoyce the more, and to lift up our heads the higher, that as we have ſaid in our trouble, Pſal. 22.15.Thou haſt brought us into the duſt of death; ſo we may ſay againe, with joy of Spirit, Thou, Lord, haſt drawne us out of many waters, His right hand hath done great things for us, for which we reioyce.
Laſtly, it is our duty to walke worthy of ſuch a Kingdome, and to live godly in Chriſt Ieſus, that ſo wee may have comfort in that Day. Such as looke and hope hereafter to be made like unto Chriſt, muſt waſh their hands, 1 Ioh. 3.3.and clenſe their hearts, and purifie themſelves even as he is pure. But it may be ſaid, Wee may repent at leiſure, and at the laſt Day, and that is farre off. Nay, the Scripture putteth ſuch fooliſh conceits from us, and telleth us that the Lord is at hand, 1 Pet. 4.7.the comming of the Lord draweth neere. Beſides, then is not the time of mercy, but of juſtice to the impenitent. For as death leaveth us, ſo ſhall the Iudgement Day finde us, Rom. 2.5. Rom. 2.5.Wee muſt all appeare before the Judgement Seat of Chriſt. But wherefore? to bring us to repentance? and to ſee whether we will turne from our ſinnes to him? No, that is not the end: but to receive the things which we have done in our body, whether good or evill. The old world no doubt, when they ſaw the raine that fell, were deſirous to enter into the Arke, but the flood was come, and it was too late. Exod. 14.23, 25.The Egyptians purſuing Iſrael into the middeſt of the Sea, were deſirous to turne backe, and to flye from the face of Iſrael, but the Lord tooke off their Chariot wheeles that they drave them heavily, and it was too late. The fooliſh Virgins cried, Lord, Lord, open unto us, Matth. 25.11, 12.but the doore was ſhut, and they received this uncomfortable anſwer, Verily, I ſay unto you, I know you not: which verifieth the ſaying of Chriſt elſewhere, Many, Luke 13.24.I ſay unto you, will ſeeke to enter in, and ſhall not be able. Such as can wiſh for Heaven, ſhould alſo ſtudy to learne the way to Heaven. It was the wiſh of Balaam the falſe prophet, though himſelfe were unrighteous, that hee might dye the death of the righteous. Numb. 23, 10.For albeit hee regarded not to lead the life of the righteous, yet hee could be content to die their death: though he were at warre with God, yet he was deſirous to enter into their peace: and though he would not be like them in the beginning of his daies, yet he was willing his latter end ſhould be like theirs. But as hee was ignorant of the way, ſo he was as careleſſe to enter into it. This putteth us in minde of ſundry meditations. Firſt, it is our duty to conſult with the Word, and to try all our actions by it, whether they pleaſe God, as the gold is tryed by the touch-ſtone, whether it bee currant or counterfeit, and as the worke is tried by the rule, whether it be right or crooked. Hence it is that Chriſt teacheth, Ioh. 3.21.He that doth truth, commeth to the light, that his deeds may be made manifeſt, that they are wrought in God: but he that doth evill, hateth the light, neither commeth to the light, leſt his deeds ſhould be reproved. For naturally men love darkneſſe rather then light, becauſe their deeds are evill. 1 Cor. 11.31.Secondly, we ought to iudge our ſelves here, that ſo we may eſcape the Iudgement of God hereafter. If we will not judge our ſelves, we ſhall be condemned with the wicked world, for the Lord himſelfe will enter into Iudgement with us. We muſt to this purpoſe ſummon, accuſe, examine, convince, and condemne our ſelves, that he may acquit us, diſcharge us, and abſolve us. Wee muſt try and examine our ſelves by the Touch-ſtone of the Law, and looke into it as upon a glaſſe, whereby wee may ſee the leaſt ſpot and wrinkle. Thirdly, we muſt watch and pray alwayes, Luke 21.36.that wee may bee found ſo doing, when the Lord commeth, Luke 11. and be accounted worthy to eſcape all theſe things that ſhall come to paſſe, and that wee may ſtand before the Sonne of man. But if the evill ſervant ſay in his heart, My maſter deferreth and delayeth his comming, Luk. 12.45, 46.and ſhall begin to beate his fellow ſervants, and to eate and drinke, and to bee drunken: the Lord of that ſervant will come in a day when hee looketh not for him, and in an houre when hee is not ware, and wil cut him in ſunder, and will appoint him his portion with the unbeleevers. Fourthly, we muſt practiſe the workes of mercy toward the members of Chriſt, and bountifulneſſe to the godly in all their diſtreſſes. Happy will that Day be, and joyfull to them that have fed, and clothed, and viſited Chriſt in his members, that have come to ſuch as have beene ſicke and in priſon; which workes of mercy the Lord Ieſus will account, accept, and reward as done to himſelfe. But woe ſhall it be to ſuch as ſhall have this charged upon them by Chriſt himſelfe the Iudge of quicke and dead, Matth. 25.4…I was an hungred, and ye gave me no meate: I was thirſty, and yee gave me no drinke: I was a ſtranger, and yee tooke me not in: naked, and ye clothed me not: ſicke, and in priſon, and ye viſited me not. Neither will it ſerve their turne to excuſe their want of charity, to ſay, Lord, when ſaw we thee an hungred, or thirſty, or a ſtranger, or naked, or ſicke, or in priſon, and did not miniſter unto thee? For then it ſhall be anſwered them, Verily I ſay unto you, in as much as ye did it not to one of the leaſt of theſe, ye did it not to me. Laſtly, let us hold faſt the faith, and the heavenly graces given unto us, and not give over, neither ſuffer them to be wreſted from us by any illuſion of Satan, for then wee loſe all our labour, and all the paines that we have taken. Let us ſtand out to the end, Revel. 3.11.and be faithfull unto the death, and then we ſhall receive the Crowne of eternall life. This is the exhortation to the Church in Philadelphia, Hold faſt that which thou haſt, that no man take away thy Crowne from thee. And the Apoſtle John, Looke to yourſelves, 2 Iohn 8. 1 Cor. 15.58.that ye loſe not the things that yee have done, that ſo ye may receive a full reward. The Lord God Almighty, who hath promiſed to reward our ſervice, even to a cup of cold water, grant, that we may be ſteadfaſt, and unmovable, alwayes abounding in the worke of the Lord, foraſmuch as wee know that our labour ſhall not be in vaine in the Lord, Amen.
FINIS.
End of the text · William Attersoll, Conversion of Nineveh, Gods Trumpet, Physic Against Famine (1632)