Four Sermons, Sermon 4
THE SAINTS SECURITIE. Sermon, IIII. Which was Preached in St. MARIES in Cambridge, A…no Dom. 1590. Decemb. 4. Written for his owne uſe in Latine and now Tranſlated: The words are out of the Epiſtle of
JUDE, the 20, and 21 verſes.
But yee Beloved build your ſelves in your most holy Faith, praying in the Holy Ghost, and keepe your ſelves in the love of God, &c.
MAny wicked men had ſcattered many capitall Errours through the Churches, while the Apoſtles themſelves were alive; teaching (as Aecum…n, writes) That Sin was indifferent, denying the Lord. Jude the Apoſtle, to whom with the other Eleven belonged the joynt eare of the Church determined to oppoſe againſt theſe men, and to guard the Faith… with ſome ayd, leaſt unawares they ſhould fall into the Divels Snares, being circumvented by him. The Apoſtle therefore makes this the drift of his Epiſtle, to incourage and inſtruct the faithfull how to fight for the maintenance of the Truth of the Goſpell the Doctrine of Faith, leaſt by hearing wretched men, they be caſt from their ſtation; and that this exhortation might have more force with them, he uſes a moſt forceable reaſon after this manner. From what thing there is great danger leaſt we ſhould ſwerve, and from which to ſwerve is a moſt grievous Sin; for that thing, every one muſt earneſtly contend. But there is great danger of falling from the Faith, and a grievous Sin it is, procuring fearfull Puniſhments; and therefore it is moſt neceſſary to ſee to this. The firſt part of the reaſon being plain, and ſuch as will be confeſſed, he confirmes the ſecond part; firſt of all, ſhewing the danger in the fourth verſe. That the Enemies of the Truth are ſu…h as will not openly and directly oppoſe againſt the ſame but will ſlyly ſeeke to undermine it, as ſubtile and cloſe Pyoneers.
Second, hee ſhewes in 5, 6 and 7 verſes, How hainouſly God took at any time the defection from the Truth and turning to Sin by wofull and evident examples; as of the Iſraelites in the Wilderneſſe, of the Angels that kept not their firſt Eſtate, and of Sodome and Gomorrha, in that they regarded not the admonition of Lot. Now becauſe men are more ſenſible of the grievous puniſhments of Defection, then they are of the danger of Falling, Fearing more the puniſhment, then Sinne the cauſe. Therefore, the Apoſtle puls back his foot againe, and betakes himſelfe to a more lively and large demonſtration of the danger. And therefore from the 8 verſe to the 20. Doth ſet downe, a moſt full deſcription of the wicked, the ſhew whereof and kinds are painted forth ſo terribly, that worthily it may awake any to circumſpection, what theſe men ſpeakes, what they meditate, and what miſchief they nouriſh in their ſecret hearts, he brings forth to light; and all theſe things are done ſo plainly and particularly, that none can but marvaile at, as well the diligence of the Holy Spirit, as his care of us, in that he hath ſo marked and branded theſe wicked men in the fore-heads, that every one might know them and avoid them. And that none might wonder that ſuch ſwarmes of wicked men ſhould ariſe at the light of the Goſpell, he ſhewes that this was no other thing then ſuch as was long ſince fore-told by Enoch of theſe laſt Times, and lately alſo by ſome of his fellow Apoſtles, St. Paul, and St. Peter. So then the greatneſſe both of the danger from theſe evill men, as alſo of the Sin of defection being opened ſufficiently in this 20 verſe and following, he concludes his Exhortation: but the very concluſion is not expreſſed in ſo many words, to wit, That they muſt fight, but in the roome thereof, it is declared, by what meanes and after what manner the faithfull muſt contend. For in vaine might one diſcover a danger, unleſſe ſome meanes be preſcribed for the avoiding of it. He therefore ſhewes that the faithfull muſt contend both for themſelves and for others. For themſelves in the 20, and 21, verſes; and for others their brethren, verſes 22, 23. Whereas they are not in a like danger or fault; therefore to ſome, one kind of meanes muſt be uſed, for they that are fallen by Infirmity, muſt be reſtored by the Spirit of Lenity. Gal. 6. at the beginning. But they that have betrayed themſelves into their Enemies hands, and drawn others, they muſt be brought home againe with Terrour and ſeverity, by ſhewing them their dangerous eſtate wherein they ſtand.
For themſelves. The way of ſafegarding themſelves, is by the diligent practice of one chiefe thing, they muſt keep themſelves in the Love of God. And fence themſelves with it as with a Trench, but to the making of this fence, they need three things, as three ditches or bankes (to wit,) Faith, Prayer, & Hope. Briefly. There are foure things commended to every Chriſtian, whereby he may defend himſelfe againſt the force of the wicked. (to wit.) Faith, Prayer, Love of God, & Hope. Now let us ſpeake of each particular in a word firſt admoniſhing this, that this care ought not leſſe to touch us, then thoſe ancient Chriſtians to whom Iude wrote, Yea, it much more concernes us, diligently to provide for our ſelves, leaſt our Faith being vanquiſhed, wee be brought into bondage, yea everlaſting deſtruction, wee being in as great danger as ever were any. For we ſee (Reverend Fathers,) into what times and manners we are fallen; for although at the mention of ſo great Impiety as the Apoſtle here ſpeakes of, There is none but doth feare and tremble, yet theſe are the times wherein Chriſt foretold, That Iniquity ſhould abound, the Charity of many wax cold, and in which the Son of man, when he came to judgement, ſhould ſcarce find Faith in the Eath. The Apoſtles time was the beſt, and as the Spring time, fit to grow and increaſe the Church; but theſe our times, are Autumnall, fit for gathering fruits, which if they be not reaped in their due time, do grow fluſh and wither through too much ripeneſſe, and go backward, while at laſt, the graine or Seed being ſhaken and fallen to the earth, there remaines nothing but empty blades.
I confeſſe, that the horrible Impietie of Popery, is by the power of God (bleſſed be his Name) long ſince baniſhed, our Church with the neighbour Countries are illuſtrated with the beames of the truth. Yet there doth ſlyly creepe ſome ſecret and lurking evill, in the wrapping it ſelf in the cloke of Religion, which doth weaken all the ſtrength of Religion: Wee will all be called Chriſtians, and all profeſſe we know the true God. But who almoſt denies him not with his deeds. Wee all make a ſhew of Piety; What? Did I ſay All. I would it could truly be ſo ſaid. For many do ſo hate the ſemblance of Piety, that they abhorre from all ſhew of honeſty.
But be it, that all profeſſe Piety, but how few make Conſcience of any Sin; Yea, who is it not almoſt, that under this name of Religion, thinkes not that all liberty is granted to filthy luſts. So that although theſe times have whereof they may boaſt, (if they knew to uſe the good given them) yet it is come to that diſſolute negligence in all Piety, that there is none but can witneſſe that to be true, which Chriſt and his Apoſtles once foretold of the miſeries of the Times. Wherefore, ſeeing Iniquity, the floud gates being ſet open, doth poure forth it ſelf into our Age; let us thinke that this exhortation of the Apoſtle doth meerely concerne us. And let us be armed and prepare our ſelves to the battle, and let us diligently attend The Precept of the Spirit, that we may be found worthy to eſcape theſe heavy times. And now let us come to the firſt particular propounded before.
The firſt ſuccour of preſerving the love of God in us, is Faith it ſelf. For this only certainly knowes, that we are received into favour, Through the al…ne mercy of God for Christs ſake. It feeles all our ſins b…otted out, it knowes that nothing can befall us, which is not a furtherance to good. Wherefore it muſt needs be, that while this ſhall remaine in our hearts, it will m…ke the greatneſſe of Gods love to us, moſt cleere and ſure. And not this only but it doth alſo ſo vehemently enflame us to a mutuall love, that we ſhall deſire to ſhew our ſelves thankfull by all meanes; The Woman that had many Sinnes forgiven Loved much; and the debter, Loves much, whoſe debt forgiven was the greateſt. 1 Iohn 4.19. We Love him, becauſe he loved us firſt.
But let us ſee the Precept it ſelf. This Faith is declared in this place by a two-fold argument. Firſt from the adjoynt of Holineſſe called a Holy Faith; becauſe this alone doth teach us to thinke holily of God and to conceive honourably of him. It doth purge the heart and endue and ſeaſon it with true holineſſe. Acts. 15.9. 1 Pet. 1.19, 20. The ſecond thing by which Faith is here deſcribed, is the ſubject Our, the common Faith of all the faithfull; for the Apoſtle doth not exhort Chriſtians to build themſelves of another Faith, whereof themſelves have either none or a very ſlender notion; but by this ſpeech, he doth warne that no man privately coyne to himſelf a new Faith, deviſed from that, the holy Scriptures would have one and common to all. Hence Paul cals the ſame Faith a common Faith, as Iude did a common Salvation. Tit. 1.4. 2 Pet. 1. chap. 1, verſe. The thing exhorted to be pe…formed touching this Faith, is noted in this word Build up; which is a figur…tive ſpeech taken from Architectors or Maſons; for as that they build not on one ſide or other beſides the Foundation layd; but doth reare their building, juſt and ſtraight on the ground-worke, and after the worke once begun, they never intermit their labour, till they have finiſhed the juſt building. So if we deſire to beare the force and aſſaults of the wicked, it behoves us that our ſelves, and all our actions, thoughts, and words, be laid on no other, then the ſole foundation of Faith, and that wee never give over ſo doing till wee have brought our worke to ſome perfection. So that two things are heere commanded. Firſt, that whatſoever wee doe, we referre it to Faith as to the ſquare thereof. Second, that we labour daily to increaſe in Faith.
As touching the firſt.
What Faith is. That Faith, whereby all our actions and counſels muſt bee ordered, (as farre as I can judge) is not only a certaine and ſtedfaſt manner and knowledge of things to be done, and not to be done, (for why ſhould this be called moſt Holy) neither is this certain perſwaſion, common to all Chriſtians. But rather hereby is meant that juſtifying Faith, whereby we are perſwaded and aſſured, that our ſelves with all ours, are acceptable to God through Chriſt, with the object and ground of this Faith, to wit, the Goſpell and Promiſes of God. For though wee were moſt certaine, that that we doe is lawfull and expedient, yet unleſſe it come from this Faith, it is ſin and cannot pleaſe God. For, ſuch workes as cannot expect God a rewarder of them by his Promiſe, ſuch as are all thoſe, that are done without this Faith, though they be moſt glorious outwardly, yet they cannot ſtand before God.
Object. It may be asked, how then muſt this be done, that all our actions may be grounded on Faith.
Anſw. To this anſwer is made, that Paul teaches this plainly. Coloſ. 1.10, 11, 12, and Coloſ. 3.16, 17. What ever you doe, do all to the glory of God.
Object. If it be demanded, how all things may be done after this manner.
Anſw. The next words do teach, giving Thankes, or rather, being Acceptable: verſe 15.
So that the meaning of Paul in this place is, Doe all things in the name of Ieſus, and daily thinke of that infinite mercy of God, which you have obtayned by Ieſus Chriſt; and therefore, what ever you doe in word or worke, ſtudy to ſhew your ſelves thankefull to GOD through CHRIST.
The like direction St. Paul gives. Coloſ. 2.6, 7. So walke in Chriſt, rooted, and built and ſtabliſhed in the Faith. Sure a moſt godly and wholſome Precept; For if the ſenſe of Gods mercy did alwayes dwell in our hearts, and that we would examine all our thoughts, ſayings, and deeds thereby, as by a Goldſmiths Scales, what diſhoneſt things would at any time bee undertaken of us; or if it were begun, would not ſoone be rejected with many Teares. Eſra. 9.13, 14. Who would not accuſe himſelfe ſinning, and ſecretly reprove himſelf after this manner. Is this my wicked thought, ſaying, or deed, worthy and beſeeming him, all whoſe ſins God hath pardoned in Chriſt, whom he hath drawn out of the jawes of Death, whom he hath adopted for his Son and heire of everlaſting life? Shall I ſhew my ſelfe thus thankfull for all his benefits. Deut. 32.6. Yea rather O God! Seeing my goodneſſe extends not to thee. Pſa. 16. I will take the cup of Salvation and give thankes, I will admire thy goodneſſe, ſaying. Lord what is man. Pſal. 144.2, 3. Thus if we would ſquare all our projects according to the Goſpell apprehended by Faith, we ſhould not build Hey, & Stubble, but Silver and Gold: And thus much of the firſt Point, of applying all our actions to the rule of Faith. Now it followes, how we may apply it to increaſe our Faith.
There are divers degrees of Faith. There is a little Faith. Math. 8.26. There is a great Faith. Math. 15.28. There is a fulneſſe of Faith (Rom. 4.21.) of Abraham who was fully perſwaded and aſſured; and then the mind and heart of a Chriſtian is like to a Ship carryed with a full ſayle. Heb. 10.22. Yet this is not meant, that the Faith of the beſt is perfit in it ſelfe, but reſpectively in compariſon of thoſe that are weaker. Hence (1 Iohn 2.14, 15.) divers names of ages are given to Faith. For it hath its Maturity. I write to you Fathers, that is, to you which have long beleeved and increaſed in Faith. Faith hath its youth, I write to you young men, It hath its Infancy. I write to you Children and Babes. For theſe ages St. Iohn doth Spiritually underſtand for the meaſure of the knowledge of Chriſt, and for the time which they had for the getting thereof. Mark. 4.28. Our hearts when they have received the ſeed of the Word, are compared to the Earth, which firſt brings forth the Graſſe, then the ſtalke, then the fruit in the ſtalke, noting the increaſe of Faith and Grace. Which alſo is done in the Parable of the Muſtard-ſeed and of the Leaven. Math. 13, And the Goſpel doth acknowledge no other righteouſneſſe for Salvation, then that which is of Faith to Faith, that is, from a leſſer degree to a greater.
So that, let this be the Point.
Doct. That Faith as ſoone as it is caſt into the heart, is not ſodainly perfit; but as ſeed hath its daily increaſing, Hence (2 Theſ. 1. chap. 3.) Paul praiſes God and commends the Theſſalonians for increaſing in Faith. And yet further exhorts them to it. 1 Theſ. 3.1, 2. And Paul though he commend and that juſtly, the Faith of the Romaines. Rom. 1.4. Yet he deſires to ſee them to ſtrengthen them, and exhorts them to go on. Rom. 15.14.
So then hence it followes, that every one muſt carefully endeavour that his weake Faith may be increaſed, and that he grow on forward to Grace. Phil. 3.12, 13, 14. St. Paul ſets himſelfe for a preſident. Solomon avouches, that the Righteous man mounts in increaſe of Righteouſneſſe, as the Sun doth till it come to his full height. Prov. 4.18. Epheſ. 4.11, 12, 13. There is ſhewed that it was a chief end of Chriſts Aſcention to Heaven, to furniſh his Church with ſuch gifts, as that every member might attaine his due proportion, and St. Peter ſhewes, that all the Faitfull are as living Stones, which daily doe increaſe. 1 Pet. 2.7. Whoſoever therfore he be whither Noble or Ignoble learned or unlearned, unleſſe he be a living ſtone, he is not a Stone of this building For as S. Pet. teaches. 2 Ep. 1.6, 7 v. Vnleſſe there be a joyning of one Grace to another, Chriſtians will be idle and unprofitable in the knowledge of Chriſt; hence on the one ſide are thoſe ſerious exhortations. 2 Cor. 7. at the beginning. To grow up to perfit Sanctification. And on the other ſide, ſharpe reproofe of thoſe, who decay in Grace. Revel. 2.4, 5. How great force then ſhould theſe things have, to ſtirre up our dead minds, and to give our utmoſt endeavour to this end. What? Shall we play the men in our youth and firſt times, and become children and weaklings when we have been long fed.
Every thing moves ſwifter neerer the Center. Doe we not ſee, how in all things which are not perfited in their birth, what care and diligence both in Art and Nature are uſed, to finiſh the ſame. What paines do the beaſts take to perfit and nouriſh their young, the Husband-man diligently covers the Graine in the Earth, breaks Clods, drawes Furrowes, Weed and drive away all deſtroying Beaſts. And no leſſe care is in any other Trade, whither Marchandize or Mechanicall.
When as therefore, there is the ſame nature and condition of our Faith, ſhall not we apply all our care hereunto, eſpecially, the Lord ſo encouraging us, To him that hath ſhall be given, and to him that hath not ſhall be taken away. Luke 8.18. Mark. 4.24. With what meaſure you meet, &c. That is, according to our diligence and ſincerity in the uſe of the meanes, ſuch will bee the meaſure of the Lords bleſſing for increaſe. If wee Heare, Reade, Pray, ſeldome and coldly, our increaſe will be ſlender as he that ſowes ſparingly ſhall ſo reap.
But alas, in what things do men Macerate themſelves with cares, paines, watchings, but in ſuch things as are fraile, ſhort and unprofitable, from which Chriſt earneſtly diſwades. Iohn 6.27, 28. But Faith is not deare to the World, though it alone free us from the ſlavery of Satan, and makes us the Sons of God, ſets us at liberty, this opens heaven to us, that was ſhut. Yea it repreſents it to us in this life, and gives us both a pledge and taſt of it.
Vſe Let us not content our ſelves with a bare name of Faith, neither let us thinke it ſufficient, to have our minds brightned with any manner of knowledge as with Lightning, but if at any time, we have felt the lively heate thereof in our hearts, let us cheriſh, and adde new matter to it, that it may flame forth.
What is the reaſon, why, when we profeſſe the true God, true Chriſt, and ſincere Religion; Yet all this our knowledge and profeſſion is idle and unfruitfull. Many regard not Faith at all, others content themſelves with a name or Vizard thereof.
Hence it is, that true Religion doth abound with no leſſe ſwarmes of wicked men, then once the horrible Popiſh Superſtition.
For as a Picture, being the worke of Art; Simile. doth not ſo much reſemble the ſhape of a Man, as the Carkaſſe it ſelfe, which is the frame of Nature; and yet this availes no more then the Picture, to execute the functions belonging to Men.
So the Popiſh Superſtition was only a Picture and counterfeit of Religion, the worke of mens hands, Simile. and therefore farre inferiour to our ſolid and ſubſtantiall Portraiture which God himſelfe hath faſhioned with his own hands, and doth exceed the other in Beauty and Truth of all the Members: But when as by our careleſneſſe, wee doe deprive Religion given us of God, of the life and Soule thereof; this our Carkaſſe which we ſcarce hold is no more availeable to performe the Office of a Chriſtian, then that Antichriſtian imitation of the worſhip of God.
Wherefore (my Brethren) if there be any care of freeing the Church of God, (the deere Spouſe of Chriſt,) from thoſe opprobies and imputations, wherewith for our ſakes, it is unjuſtly charged of the Adverſary, if we deſire to prove to our ſelves, that our Faith hath taken deeper roote, then that ever it ſhould wither away with the heat of the Sunne, if we deſire any comfort in adverſity and in the houre of death, let us apply our ſelves to increaſe and cheriſh Faith.
Object. But ſome may ſay, what meanes doſt thou ſhew us of doing this.
Anſ. To which anſwer is made, that every thing is perfitted by the meanes it was begot and begun, and is brought up by the ſame it was brought forth, 1 Peter 2. at the beginning.
But notable is that place, Heb. 20.25. Shewing how Faith, Hope, and Charity are increaſed; for in the former words he had exhorted to theſe, and in the 25 verſe, hee ſhewes the meanes, which are two. Firſt, is, that we cleave to the holy Aſſemblies with a holy mind, and never ſuffer our ſelves prophanely to bee pu…led away, nor of our own accord to forſake them. And ſecondly, to apply at all times mutuall Exhortations.
Vſe. Let us practice theſe two, as is exhorted Heb. 3. Let us take heed of diſcouraging any in good, of giving evill example, of exhorting to ungodlineſſe. Alas then, it is eaſie to ſee why ſo little Faith appeares, why it decayes; becauſe Prophecying decayes, and men grow weary of it. Chriſtian admonition is intollerable. What greater policy can be of the Divell, then to ſtop the breath of Faith, and to dry up the breaſts thereof. As therefore we deſire the preſerving and increaſe of Faith, let us make much of the meanes, this will ſoften the heart; for as Graine cannot grow, if the ground be not moiſtened continually, ſo our hearts grow ſo hard that good things cannot thrive; and eſpecially this burden lies on thoſe, Simile. who are as common builders of others Faith, that they doe it willingly, and to this end, That ſuch as be ſet in ſuch places, bee kept to their taskes.
How can a building go forward, if ſome builders build, and the others loyter, and who ſees not the neceſſity of this; how can a Souldier eſcape unwounded without his Shield of Faith, this is that alſo, that ſets the edge on the Sword of Faith, called alſo the Breaſt-plate. 1 Theſ. 5.8. For even all the parts of the Chriſtian. Armour, are hammered on this Anvill, and ſmit out with this Hammer, and are wrought with this fire. And thus much of the firſt Chriſtian duty, or of the firſt ſuccour, whereby we may be preſerved in the Love of God.
The ſecond followes.
And that is Prayer, which is as a certaine Embaſſage whereby we entreat for Raine, Aſſiſtance; for Faith, Hope, and Charity are by the gift of God, made as it were our houſhold Servants, but ſo great is our wickedneſſe, that unleſſe a new ſupply be duly levyed out for us daily, to the oppoſing the ſame, that for any baſe reward of Honour, Riches or Pleaſures, wee ſhould betray thoſe excellent gifts and our whole Salvation, (as much as in us lyes) to the Divell. Wherefore, the Holy Ghoſt would not have us truſt too much to our naturall ſtrength, but to place all hope of Victory in forraine ayd. The Faithfull can do all things, but it is in Chriſt ſtrengthening them. Phil. 4.13. Whence St. Paul Epheſ. 6. Having exhorted to take the whole Armour of God, at laſt addes this, as a ſafe defence and Munition, Prayer. As if all the other had been of little force to ſaveguard, unleſſe this from above did make a new ſupply. Let us then ſee how we may receive ſome benefit and uſe of this ſuccour. This the Apoſtle ſhewes in a word, adding this, Praying in the Holy Ghoſt, that is, by the ſame.
Object. But when or how is this done?
Anſw. To this, anſwer is made. What true Prayer is. It is to call on God in true Faith by Christ, for things neceſſary according to the will of God; and all this, with a certaine divine and heavenly commotion or ſtirring of the Mind, whither through ſorrow for the feeling of our own wants, or of joy through the ſenſe of Gods favour. In this manner calling on God, we may be ſaid to Pray in the Holy Ghoſt, becauſe the Spirit doth ſtirre up in our minds all theſe things.
For we of our ſelves (ſuch is our Ignorance and blindneſſe) know not altogether what we ſhould Pray for as we ought; and therefore the Spirit doth help this infirmity, and doth teach us being in a ſtreit, what we ſhould aske; and not this only, but when as a wonderfull blockiſhneſſe of heart doth wholly poſſeſſe us, the ſame Spirit doth mollifie our hard hearts, and doth infuſe ſuch lively heat into our minds, whereby we tremble at our own unworthineſſe, and rejoyce in the moſt acceptable mercy of God. Whence alſo it doth ſuggeſt ſighs that cannot be uttered, and doth alſo ſo inlarge and delight the heart with heavenly …oy, as is to be ſeene, Rom. 8.26.
Object. But why doth the Apoſtle, preſently after the exhortation to maintaine Faith, adjoyne the Invocation of the Spirit. Doth not the mention of the Holy Spirit ſeeme altogether ſuperfluous in this place. For all Beleevers together with Faith, receive the Spirit; neither doth he leave them, who have once received him. So that the Faithfull whenſoever they Pray, do it by the Spirit.
Anſw. But I anſwer, that this is farre otherwiſe, and therefore of ſingular purpoſe, the Apoſtle admoniſhes them, that they doe not onelyonly Pray, but they do it in the Spirit. Luke 9.54. How ready were Iames and Iohn, to aske of God that fire might come down, &c. But Chriſt reproved them, telling them they knew not what Spirit they were of. For they Prayed not with the Holy Spirit, but from the Fleſh, or the Spirit of Pride, raſhneſſe and revenge. Likewiſe Luk. 22.40. When Chriſt had taught his Diſciples what they ſhould Pray, and yet they being deſtitute of the heat and earneſtneſſe of the Spirit, knew not how to Pray, this thing Chriſt had commanded them; and therefore in verſe 45. Chriſt found them on ſleep, in his greateſt extremity they could not watch one houre. Iames 4.2, 3. Yee obtaine not, becauſe yee aske not, yee aske and have not, becauſe yee aske amiſſe. By all this it is apparent, that the Faithfull themſelves, who have taſted of true Faith, and have received the firſt fruits of the Spirit, do oft by negligence fall into ſecurity, that either a long while they intermit the duty of Prayer, or their Tongue is divided from their Hearts, and performe it ſo coldly, that if God did not pardon the ſame unto them they ſhould undergoe ſome heavy judgement for their negligent wantonneſſe, wherefore we are admoniſhed of two things in this p…ace. Firſt, that wee apply our ſelves to appeare before God by daily Prayer. Second that we do it by the Spirit, in a true ſenſe of our own want and Miſery.
For the firſt.
This is fitly adjoyned to the former, for Prayer is the breath of Faith, and while Faith lives it cannot but breath this breath. For he that feeles his owne wants (as Faith teaches it) and know, that the way to ſpeed is Begging, and is alſo perſwaded of the love and favour of God, how can he but Pray, Who would not aske a thing h…e much eſteemed, if he thinke hee ſhould ſpeed in his ſuit. And ſure it is, as in other divine graces. Faith as the Mother produces Prayer, and Prayer as the Daughter, preſerves the Mother; gathering daily ſtrength and food for her, and then it doth, not only for the preſent, but alſ… for future times; for this gaine we get by Prayer, that we only obtaine not a reliefe of our preſent neceſſities in things grante… that were asked, but for time to come we gather aſſurance of entertainment: As in the World, where we have found favour an… kind invitements, we gather much confidence againſt an evill day, and ſure, who ſees not, that theſe our dayes require aſſiduity in Prayer. When at home and abroad there are great dangers from Antichriſt and other wretched men, even to the whole Church and every member thereof.
Who ſees us not invironed on all ſides with all enemies, Atheiſts, Epicures, Sophiſters, Wolves, Hipocrites, and Perſecutors; ſo that, when there is little wanting, but that the Ship of the Church is like to be covered over with Waves and Billowes, why do we not ſolicit God with oft and earneſt Prayers. Saying, Maſter, ſave us, or elſe we periſh.
Vſe This alſo ſhould moove us, that we ſee all Iniquity to bee multiplyed, which Chriſt fore-told, ſhould be in the laſt time. Doth not the divine adminiſtration of his Word (to omit other notes) which God hath ordained in his Church to beget and nouriſh children to him, is not this long agone become barren and unfruitfull.
God doth plentifully afford to us Manna and Partridges, but doth not God withall, ſend leanneſſe into our Soules; when as God hath contracted and drawn in to himſelfe, his ſaving Arme, and hath broken the ſtaffe of his heavenly Bread. What remaines unleſſe we will periſh quickly, but that we run to God, that he would be pleaſed to keep us ſafe and ſound from the contagion of the Times, and that hee would ſtrengthen us in true Faith, and make us perſevere to the end.
The other caution is, that we Pray by the Spirit; that we offer not the Sacrafice of fooles. For it is not enough, to right Praying, that one perſwade himſelfe that he is Faithfull, but hee muſt alſo ſee, that the Spirit be not quenched by the neglect of thoſe meanes, wherewith it will be cheriſhed in our hearts; and that it bee not grieved with any filthineſſe committed, but that it may flouriſh and ſtirre up thoſe inaffable ſighs in us, wherewith God is exceedingly delighted for Prayer is ſaid to be foreign, that is, effectuall or opperative, when wee Pray not perfunctorily, but fervently. Iames 6 16. For God doth fill the hungry and thirſty alone, he enriches the poore, heales the ſicke, confirmes the weake; and this choice God doth make in beſtowing his benefits, that he that comes with the wideſt heart and largeſt deſire, he ſhall receive moſt, and as Chriſt ſpeakes of hearing. Marke 4.24. Take heed how you heare, for with what meaſure you meete, it ſhall be meeted to you againe. That is, according as are our paines, labour and deſires in ſeeking and asking things heavenly, ſhall bee more or leſſe, ſuch will be the meaſure of Gods Graces in us. The ſame is verifyed in Praying. For ſhould God powre forth his heavenly riches, on men that are not privy to their own wants, and do onelyonly through cuſtome ſleightly aske them, when as there is none of us that would give the leaſt halfe-peny to a Begger asking coldly and lazily.
Let us then (my Brethren) looke well to our Hearts and Lipps when wee come before God to aske, that we utter nothing, but what comes out of a lively ſenſe of the heart, and a high eſtimation of the worth of the Grace required, both which proceed from the Spirit. Take heed that when our Hearts ſhould be lifted up, it be not preſſed down with ſecurity, and when our Faith ſhould bee carryed in the Barke of a good Conſcience, that we make not the leaſt leake in it. For how can wee aske or intreat for that, which our Conſcience tels us, we can have no hope to receive it, preferring more Inditements and accuſations againſt us, then wee can utter petitions with our mouths for our ſelves. And thus much of the ſecond duty commended to a Chriſtian as a ſuccour, both of his Faith, before mentioned; as alſo of the principall thing exhorted unto in the words following.
And keepe your ſelves in the Love of God.] This is the chief thing aymed at, to the which all the other things do ſerve. To wit, Faith, Prayer, and Hope.
The Love of God may be, yea is taken two wayes in the Scripture. Firſt paſſively, for that whereby we are beloved of God, or Gods love to us. And this is that ſo frequent in the Scripture. Second, it is taken actively, for the love wherewith we love God. If we referre this precept, to the former kind of love, how can we preſerve our ſelves in the ſame; for wee can neither procure the love of God toward us, by any merits; nor preſerve the continuance of it.
But to reſolve this doubt, we muſt underſtand that the paſſive love of God is taken two wayes.
Firſt, for the love wherewith he loved us, before we were borne, or the World was made. This love is wholly gratuitall. neither did the Lord find any thing in us, by which he ſhould be ſwayed with the leaſt inclination of love to us, 1 John. 4.10. Yea there was in us contrary matter of hatred. And this love in it ſelf is never interrupted, never increaſed or diminiſhed, but is one and the ſame, conſtant and equall. And of this Love of God as it is in God, the Apoſtle gives not charge here, for wee have no part or act in this, that we can preſerve it.
Only touching this, we are willed, never to let goe the ſenſe of it out of our hearts, in which meaning the Apoſtle uſes the word Love, Rom. 8.35, 39. And therefore it is ſaid, Keepe your ſelves in the Love of God, Note. and not keepe for your ſelves the Love of God. The other ſort or part of this paſſive love, is that, which is called actuall beneficence or bountifulneſſe, by a Metonimye of the cauſe for the effect; that is, thoſe effects of love, and for thoſe kindneſſes wherewith lovers doe proſecute them they love.
So that to this, are referred, firſt the will and pleaſure of doing good and then the actuall beneficence it ſelf. And this love of God is not alike towards all the Elect, but is greater towards theſe. That is, he doth beſtow greater benefits on thoſe, who have fully and wholly put off all corruption of Nature, ſuch as are the Saints in Heaven. On theſe I ſay, he beſtowes more, then he doth on thoſe Elect, which either lie ſtill in their ſins, as not yet called, or then he doth on thoſe, in whom the grace of Regeneration is begun; and yet he beſtowes more on theſe latter, then on the other; and ſo we may conclude that they are dearer to him. Iohn 14.21. He that Loveth me, ſhall be Loved of my Father, &c. Wherein he doth ſhew, that he doth beſtow a greater meaſure of love on the Elect called, who now actually love Chriſt, then he doth on them that know him not.
For God loves his own gifts, and the more they are, the more he loves, and the more lively Image of himſelf, he loves more then an obſcurer, To the ſame purpoſe are theſe words, Iohn 14.23.
Doct. Whence it is apparent, that the more one loves God, and obſerves and keepes his word, he is the more beloved of God and Chriſt, and doth find the preſence, operation and abode of God and his Spirit, more effectuall and fruitfull in him, then they doe that do leſſe love him.
And thus much of the Paſſive love of God, with the two degrees thereof.
The Active love of God, is that whereby we love God. 1 Iohn 2.5. If any keepe my word, truly the Love of God is perfit in him. That is, he ſhewes that he doth ſincerely love God, not in word, but in deed expreſſing it, as St. John ſpeakes of our love one towards another.
Now to apply this diſtinction of Love.
Quest. If you aske whither of theſe two the Apoſtle meanes.
Anſw. Surely neither muſt be excluded, for though they are diſtinct, yet never ſevered; the laſt being an effect of the former, and a meaner to retaine the ſame; though it bee no cauſe thereof.
Yet the Paſſive love of God muſt have the preheminence, and is chiefly meant, and as an argument that this is ſo, may be that Precept of Chriſt in the ſame words. Iohn 15.9. Abide in my Love, and the Apoſtle here may ſeeme not darkely to allude thither.
And whereas this love of God was expreſſed in two degrees, this cannot ſo well be underſtood of the firſt degree, but onelyonly of the ſenſe and feeling of that Eternall, immenſe, conſtant and moſt free love of God is alwayes to be cheriſhed in our hearts, and that by the bountifulneſſe and operative Love of God, which is as a ſpeciall meanes to Seale up in our Hearts the former.
For this gratifying love of God, though it be alwayes gratuitall, yet God would there ſhould be ſome part and duty performed of the Regenerate, which while he doth beſtow on us, as deſerving no ſuch thing, it might give us a taſte of that ſecret and hidden Love of God, and might perſwade us to depend and leane wholly on that.
So that this Exhortation hath this meaning.
Cheriſh in your Hearts (yee beloved) with all care and diligence, the ſenſe of the Eternall Love of God, wherewith before all beginning, he embraced you in Chriſt; and becauſe the Actuall and gratifying Love of God, whereby he doth daily beſtow his benefits on Soule and Body, and is moſt availeable to preſerve this ſenſe and feeling, we muſt give all endeavour, that wee may provoke the moſt bountifull liberality of God, towards us; eſpecially in things concerning our Soules and Salvation.
Queſt. Now if you aske, how this may be done.
Anſw. Sure Chriſt hath given us a generall Rule. John 15.10.
If we will keepe his commands, we ſhall abide in his Love, for to thoſe that do continue in the wayes of his Precepts, God doth daily give a more plentifull increaſe of the gifts of his Spirit, whereby he doth make that his Eternall Love more conſpicuous, and witneſſed to our hearts.
And hither belong theſe places above named, wherein God doth promiſe, that hee will familiarly converſe with thoſe that doe ſincerely love him, that he will fix his ſeat there, and never remove it, as wee may ſee, how hee teſtifyed the ſame upon Davids expreſſing the uprightneſſe of his heart towards God. 2 Sam. 7.12, 13, 14, 15, 16, &c. They that Honour God, thoſe w…ll he Honour.
Vſe. Seeing God doth ſo largely reward the ſtudy of Holineſſe, and when as ye great meaſure of his Graces in us, is a moſt undoubted teſtimony of Gods eternall love; let th…s be the firſt rule of cheriſhing the love of God in us, and a moſt ſtrong inducement to perſwade us to it, and as a notable incouragement to confirme us in the courſe of Sanctification. And this reaſon St. Peter urges. 2 Epiſt. 1.10, 11 verſes. To make ſure our Election and calling, and to get an inward and evident teſtimony of Gods eternall Love.
And let us not thinke it in vaine, to ſerve God, and that there is no reward in keeping his command: For if all outward advantages faile, yet this doth not; an increaſe of Grace whereby is increaſed our aſſurance. As St. Paul teaches. Rom. 6.22. That being the Servants of Righteouſneſſe, they had this fruit, to wit, an increaſe of holineſſe. So Rom. 5.5. Hope makes not aſhamed, becauſe the love of God is ſhed abroad. That is, the ſenſe of the love of God is poured into our hearts by the Holy Spirit, for by him as a moſt certain pawne or witneſſe, that we are beloved of God, and how good he is and Fatherly affected.
So that wee ſee by what meanes this ſenſe of Gods Love is brought into our Hearts even by the Holy Spirit.
Vſe. And therefore, a ſecond duty to every one that would cheriſh this ſenſe of the love of God in him is that he cheriſh the Spirit, who is the Author and preſerver hereof.
But we ſhall not need to ſeeke other meanes for the effecting of this then thoſe the Apoſtle delivers in this place. For if there ſhall be a continuall Meditation of our Righteouſneſſe purchaſed by Chriſt, If there ſhall be a ſerious Meditation of thoſe good things, wherewith God rewards the Servant calling on his name, If alſo our hearts ſhall be throughly enflamed with a conſtant expectation of that felicity laid up in Heaven for the Faithfull: What can be wanting to us, for the preſerving a lively ſenſe of this Love we ſpeake of. See how loftily the Apoſtle vaunted himſelfe in the confidence of never looſing the ſenſe of this Love, bearing himſelfe only on theſe grounds and props. Rom. 8.33. Who ſhall ſeperate us from the love of God in Chriſt, &c.
Now what can be more renowned and Honourable, what more to be deſired, then that fraile and weake man ſhould bee ſtronger and more powerfull, then Life, then Death, then the Divel, then Sin and all the terrours of Hell; and yet St, Paul doth witneſſe that the ſenſe of this Love alone did put this Noble heart and Victorious Spirit into him. And every godly man, truely fearing God, hath experience of this in himſelfe.
This is, that admirable and wonderfull power, which carries men violently through glory and Ignominy, through good report and bad, through fire and torments, that they might Magnify the name of their God, whoſe unſpeakable love they feele in their hearts. 2 Cor. 5.14. The Love of God conſtrains us. 2 Cor. 4.8, 9, 10.
For when they have Gods favour, they ſtand not much on it, that the World is againſt them. For ſay, the wicked ſpoyle their goods, thirſt after their bloud; yet what need they bee diſcouraged in heart, when they know that theſe light afflictions ſhall be recompenced with ſo great reward as is ſhewed, 2 Cor, 4.15.16, 17. Wherefore let us get to our ſelves, this moſt ſtrong Bulwarke againſt all the force of Satan and his adherents.
Let us endeavour to Sanctity, that being made richer in Graces, we may have a more plentifull aſſurance, and deeper ſtampe Imprinted in our hearts, which none hath ever taſted, or ſhall no not with the leaſt ſipping, that ſets not himſelfe unfainedly to this taske, and makes Conſcience to proceed and increaſe in the ſame courſe, having a pure heart, a true tongue and clean hands.
But alas, if theſe things be ſo, who can ſufficiently bewayle theſe our dayes, wherein men ſhew that they are ſo farre from preſerving themſelves in the love of God, that they are ſet to caſt themſelves out of the ſame, while ſome ſeeke above all to preſerve themſelves in the love of the World, and ſo the love of God cannot be in them. They being carryed away ſo with the Pleaſures, Honours, and profits of the World, as they deſire no other.
Others go on in the open breach of all Gods Lawes, grieving the Spirit of God, provoking him to his face, and moving him to turne his Love into Anger.
Is not the love of many waxed cold, and doth not the fayling of this love in men, ſhew that God begins to withdraw his Love, which was the beginning of the other.
What meanes that deadneſſe of mens hearts? what meanes either a generall neglect of all meanes, Simile. or a formall outward uſe of them; which never entring into the heart, can no more ſtrengthen the life of it, then the meate that is taken into the mouth and goes no further, can nouriſh the body.
O then let us awake and hold faſt our Bridegroome! Let us entreat him, and endeavour our ſelves in his way, then he will enrich us with his Graces, take us into his ſecret Cabinet, and Seale up to and in our Soules, the Charter of eternall life. O how ſhould this make us pray with David! O that my feete were ſo directed, &c. O how ſhould Chriſt and his Truth bee in our hearts to dye and to live, how ſhould we ſigh and contend for it.
Who would looſe his Evidence. Take heed of Sin, if thou cheriſh it, it will ſo eate out the letters of thy Evidence, that thou ſhalt not be able to read them; and ſo weaken thy title and tenure in the Heavenly Inheritance, that when the Earthly ſhall faile, thou wilt not know, what ſhall become on thee. Ariſe then by unfained repentance from thy Sins, and never give over till by thy Teares, thou haſt ſo waſhed out all the Spots, as that the letters of thy Evidence may be cleared, and that the Starre which was ſo darkned, may ſo cleerely ſhine, and directly conduct thee, not as it did the wiſe men, to Chriſt in the Manger, but to Chriſt in glory, at the right hand of the Father; whither thou ſhalt alway bee admitted, not to offer gifts, as they did; But to be filled with all pvrfection of happineſſe.
Waiting for the mercy of our Lord Jeſus Christ.] Hitherto of preſerving our ſelves in the love of God, the laſt furtherance thereunto is here ſet down, to wit, Chriſtian Hope. It is deſcribed by three things.
Firſt, from a property or effect, namely. Wayting.
Secondly, from the object or thing wayted for, the Mercy of Chriſt, called the Grace of Chriſt, 2 Cor. 13. at the end, as alſo the fruit thereof, Eternall Life, which often is called Hope.
Thirdly, from the end Eternall Life. So that the ſenſe of all is. Wayting for Eternall Life through the Mercy of Chriſt. Where at the firſt, is diſcovered that impudent deviſe and falſhood of the Popiſh Church, touching their double juſtification, the firſt whereof they avouch to be of Grace; but that at leaſt of Grace and workes, whereas here it is expreſſed, That a Christian juſtified waytes for Mercy.
But leaving them to their blindneſſe, Note. let us ſee what may concerne our ſelves
This Wayting, here expreſſed, is a lively property of true Chriſtian Hope, in part, common to it with Faith. For Faith and Hope have both the ſame grounds, the ſame cauſes, the like effects; and therefore, as he that Beleeves makes not haſt, ſo neither doth he that Hopes.
So that, To Hope, Waite, Expect and Truſt, are put all for one in the old Teſtament. Lament. 3.40, 41. and 1 Theſ. 1.3. Deſcribing the three common graces of a Chriſtian, the Apoſtle gives to each one their peculiar property or effect; giving to Faith a Worke, to Love Labour, and to Hope Patience. ☞ And this Hope every where is made a Badge of a Chriſtian. 1 Cor. 1.10. Rom. 8.24, 25. Tit. 2.13, 14. Yea this is not only a Badge, but it is a part of the Chriſtian Armour, and that a chiefe one, the Helmet (of Salvation) to cover the head and to beare of the bl…es. Yea alſo it is compared to an Anchor. Heb. 6.18, 19. And therefore it had need be of good Mettall and well tempered. Now the grounds of Chriſtian Hope are chiefly three.
Firſt, the merits of Chriſt, for as Faith beleeves juſtification and forgiveneſſe, ſo Hope beleeves (as I may ſay) Salvation and the poſſeſſion of the Inheritance. And in this regard, the Apoſtle hath conjoyned Faith and Hope in one common deſcription. For Chriſt as well purchaſed Heaven, as pardon of Sin, ſo that as Faith beleeves the one, ſo doth Hope the other; eſpecially, ſince Sin being taken away, nothing can debarre us Heaven.
Eſa. 54 9, 10. Ier. 31.34, 35, 36, 37, verſes.The ſecond ground of Hope is the Truth of Gods Promiſes, not only ſimply in themſelves, But confirmed with experience of accompliſhment of many paſt, concluding thence, that ſeeing the greateſt is accompliſhed, the leſſe will much more; eſpecially theſe Promiſes being ratified with an Oath. Heb. 6.16.
The third ground, is the Pledge of the Spirit, the earneſt and firſt fruits and a Seale. Now any of theſe are ſufficient with men to put away doubting, much more with God.
If Hope be not builded on theſe grounds as on a Rock, the Houſe will fall, as the Papiſts have given experience, when the Tempeſt hath come on them.
So that hereby is overthrown both the Hope of the Papiſt, as alſo of the common people. For as it is in Faith, ſo with Hope in the Ideot. He hopes well, but gets naught, becauſe both his Faith and Hope are miſgrounded. Ariſing of the ignorance of God and himſelf. While not knowing his deſerved miſery and curſed corrupt eſtate, he takes himſelfe to bee wholly Gods workmanſhip, forgetting how the Divell by his finger hath marred the ſame. And ſo thinke that God cannot but love him, and accept his own handy worke, and if happily he know and in ſome ſort confeſſe this yet preſently all is ſtopped with this, that God is mercifull, not thinking of his juſtice, without ſatisfaction whereof, there is no place for Mercy. Simile.
But whoſoever would not have his Hope deceive him, hee muſt have better grounds then this conceit; for as he that for ſome heynous offence is caſt in Priſon, and for the ſame, hath the ſentence of Death paſſed on him: Now for him to have not only a pardon for his offence, but alſo a great revenue aſſigned him. He hath need to have all the Kings Seales and large Charters.
Even ſo, muſt every true Chriſtian be able to ſhew his pardon under the broad Seal of the Word and Bloud of Chriſt, and muſt alſo know the Conveyance, Title, Tenure of Heaven, and by what ſervice hee holds it, before hee can have an aſſured Hope, eſpecially there being great danger in miſtaking the Title; for if we claime Heaven any other way, then that by which it is offered unto us, we can never obtaine it. As the Apoſtle doth notably ſhew. Rom. 9.32. Rom. 10.3. Rom. 4.16.
Secondly, true Chriſtian Hope doth qualifie a man and fit him that while hee holds this in Reverſion, hee may daily prepare himſelfe for it, againſt it fall; and therefore, look what conditions are injoyned on his part, he will be carefull to perform, and what the Word preſcribes to be in them that hope for Heaven, he doth demonſtrate to be in himſelf. As 1 Iohn 3.3. He clenſes himſelf, continues in Prayer, armes himſelfe with Patience, puts on the Shoes and all the Chriſtian Armour, and where his treaſure and purchaſe is, there is his heart, talke, joy and delight, and makes him that he cannot ſettle himſelfe on any thing here below, he hath caſted ſo of the fruits of Chanaan, that he cannot pitch his Tents in the Wilderneſſe, ☞ this is plainly taught in the example of Abraham, who forſooke his own Country, &c.
The reaſon was, He looked for a City whoſe builder was God. Heb. 12.19.The like of Moſes, Heb. 11.27. And this effect is notably taught, Heb. 6. at the end. Where is ſhewed, that Hope is the Sacred Anchor that pierces in.
For as in the ſtorme, if the Anchor bee ſo deeply pitched, that by the violence of the Tempeſt, it loſe not his hold; the Ship ſafely endures the ſame.
So a Chriſtian man having this, is ſecured from Stormes and Raines, which the Divell and all his forces can raiſe.
And therefore, Simile. Whereas we ſee many Chriſtians with every light wind, ſo to be toſſed in the World as in the deep Sea, and float here and there.
What is the reaſon but that they want this Anchor, which being pitched in Heaven, they might ſtay themſelves till the Tyrannie was paſſed. Eſa. 26.20. This is as a Pent-houſe to keep off the daſhes. And thus having caſt Anchor, let us apply this a little and ſo draw to ſhore.
Vſe. Seeing theſe things are ſo, it is neceſſary that every one have this Anchor ready, eſpecially in theſe troublous times, wherein it is not only hard, to hold on in an even courſe, but very difficult for a wiſe Pylot to eſcape the Rockes and Sands.
Wherefore (my beloved) let us ſtrengthen our weake hands and weary knees, let us call back this Hope and expectation, which may ſeeme to be almoſt baniſhed from among men.
For why are the Profits of this life ſo greedily ſought after? why is there no end of heaping up wealth? what meane theſe common fraud and circumventions one of another? Whence is that luſt of ruling, every where; there being no care to profit thoſe over whom they are ſet? Why will many be Paſtors and will not feed their Sheepe? Why doe men at this day, meaſure the Truth, Note. not in equity of Conſcience and ſincerity of judgement, out of the Word; but by their private profits? Why have men caſt off all care of ſeeking the Heavenly Inheritance, not being heires of thoſe, who through Faith and Patience inherit the Promiſes.
They heare and partly ſee, that the Godly are of all men, moſt miſerable, this Hope excepted; and they thinking this Hope to be a ſmall comfort and ſuccour againſt ſo great a miſery, they choſe rather to imbrace things preſent, leaving Hope for Fooles as they thinke.
But ſure it is not for true Chriſtians, ſo to lead their lives as they that have no Hope, not to be groveling on the Earth as Sons of the Earth.
Wee are borne of God, and are Citizens of the Heavenly Inheritance, we are as ſtrangers, not Denizens? why ſhould wee bee curious or inquiſitive in a ſtrange Countrey? why do we imbrace the place of our Exile, as our home.
But we whither we be called in the Morning or at Noone, into the Vineyard; let us labour ſtoutly, and let us looke for the penny at the end of the day. Neither will the Lord deferre our Hope long.
For loe, He comes, and his reward is with him, and yet a little while, and the Lord will come and not ſtay. Heb. 10. at the end.
Our Fathers dyed in the Faith foure thouſand yeares ſince, and received not the Promiſes, but ſaluted them a farre off. Heb. 11.
Our race that we have runne, is much ſhorter. It ſhall not need, that we ſhould lie ſo long in the duſt, before the Creature be perfitly reſtored; and though it ſhould be long, yet our dayes are circumſcribed in the compaſſe of a few yeares.
Wherefore, l…t us li… … th…ads that hang downe to the Earth, let us with great Ioy behold theſe everlaſting Tabernacles.
If wee ſhall feed our ſelves with this Hope, ſurely wee ſhall abide in the Love of God, in all affliction. 2 Theſ. 1.5, 6, 7. For this Hope will whet our deſire, and as a Wife looking for her Husband, doth prepare her ſelf, and will not be entangled in any buſineſſe, much leſſe ſet her affection on any other man.
So the Faithfull Soule longing for Chriſt will diſpoſe it ſelf for this Hope, Simile. though it moderate the deſire as touching the time, yet it quenches not, nor ſnibs the earneſtneſſe thereof; but it cryes out, Come Lord Ieſus, come quickly. For he ſhall appeare to all that look for him in Faith, to Salvation.
But the to wicked. Woe to that day! when they ſhall fly to the Mountaines to fall on them, and the Rocks to hide them. For if the time of his firſt comming be ſo terrible as is expreſſed in the ſecond and third chapters of Malachi. How then will they endure the ſecond.
Now the ſame Lord IESUS CHRIST, our Lord and our God, even the Father which hath loved us, and hath giver us everlaſting Conſolation and good Hope through Grace, comfort your hearts and ſtabliſh you in every good word and worke. 2 Theſ. 2.16, 17 verſes. Glory to GOD alone.
Jmprimatur
JOSEPH CARYL. 1646.
FINIS.
LONDON, Printed by Thomas Forcet, for John Rothwell, at the Sun and Fountaine in Pauls Church-yard, and Hannah Allen at the Crowne in Popes-head Alley 1647.
End of the text · Thomas Brightman, Four Sermons (1647)