THis verse consisteth of a Doctrine and his Vse. The Doctrine teacheth vs how to looke vpon God, Ye call him Father, &c. The Vse warneth vs how to looke to our selues: Passe the time of your dwelling here in feare.
THis verse Consisteth of a Doctrine and his Use. The Doctrine Teaches us how to look upon God, You call him Father, etc. The Use warneth us how to look to our selves: Pass the time of your Dwelling Here in Fear.
The Greeke phrase here vsed, being compared with other like places of Scripture (as Iames 2.7. Genes. 48.5.16. Esay 4.1.) yeeldeth vnto vs this plaine sense:
The Greek phrase Here used, being compared with other like places of Scripture (as James 2.7. Genesis. 48.5.16. Isaiah 4.1.) yields unto us this plain sense:
which we may done three wayes. 1. By pretending to the eies of others in shew. 2. By presuming in our owne hearts by perswasion. 3. By contesting vnto his owne face in prayer; that he is our Father, and we his children.
which we may done three ways. 1. By pretending to the eyes of Others in show. 2. By presuming in our own hearts by persuasion. 3. By contesting unto his own face in prayer; that he is our Father, and we his children.
But quo iure? by what claime? Father is a royall prerogatiue, originally and primarily due vnto God alone, (Matth. 23.9. Call no man father vpon the earth, for one is your Father which is in heauen) but due to others secondarily, and vnder him:
But quo iure? by what claim? Father is a royal prerogative, originally and primarily due unto God alone, (Matthew 23.9. Call no man father upon the earth, for one is your Father which is in heaven) but due to Others secondarily, and under him:
but among all, principally of Adam, who alone resembled his Father, being made to the Image of his Maker (Genes. 1.27.) and stiled, Adam the sonne of God, Luke 3.38.
but among all, principally of Adam, who alone resembled his Father, being made to the Image of his Maker (Genesis. 1.27.) and styled, Adam the son of God, Lycia 3.38.
Nor is he Father of Adam alone, but of vs also, and of both parts of vs, our bodies and our soules: of our bodies mediately and virtually created in Adams loines;
Nor is he Father of Adam alone, but of us also, and of both parts of us, our bodies and our Souls: of our bodies mediately and virtually created in Adams loins;
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but for our soules, our soules must be lifted vp vnto Patrem spirituū (Heb. 12.9.) the Father of spirits, qui infundendo creat, & creando infundit, who at one,
but for our Souls, our Souls must be lifted up unto Patrem spirituū (Hebrew 12.9.) the Father of spirits, qui infundendo create, & Creating infundit, who At one,
But what comfort is it, thus to salute him by the name of father, in this peculiar language before other creatures, seeing the vnhappiest of all his creatures, the damned reprobates, that shall neuer come neere him,
But what Comfort is it, thus to salute him by the name of father, in this peculiar language before other creatures, seeing the unhappiest of all his creatures, the damned Reprobates, that shall never come near him,
Wherefore seeing this is too low, mount we higher from Creation to Generation: and here wee finde one Sonne begotten of his Nature, and others begotten of his Grace. I say, one of his nature, that is, one with him in nature, a Sonne as old, and as good as his Father, coeternall, and coequall.
Wherefore seeing this is too low, mount we higher from Creation to Generation: and Here we find one Son begotten of his Nature, and Others begotten of his Grace. I say, one of his nature, that is, one with him in nature, a Son as old, and as good as his Father, coeternal, and coequal.
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In medio virtus nostra: the sinewes of our comfort lye in the middest, viz. in the sonneship of grace: by which a remnant of mankind, through the election of grace (Rom. 11.5.) are separated in the name,
In medio virtus nostra: the sinews of our Comfort lie in the midst, viz. in the sonship of grace: by which a remnant of mankind, through the election of grace (Rom. 11.5.) Are separated in the name,
for which purpose, he granted forth a Dedimus potestatē, and as many as receiued him (potestatem dedit) to them hee gaue power to be the sonnes of God,
for which purpose, he granted forth a Dedimus potestatē, and as many as received him (potestatem dedit) to them he gave power to be the Sons of God,
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euen to them that beleeue on his name, Ioh. 1.12. For this inheritance, a Couenant of grace is drawne vp betweene vs, 1. Cor. 6.18. consisting of two parts: 1. what is performed on Gods behalfe, by his free Adoption; I will be a Father vnto you.
even to them that believe on his name, John 1.12. For this inheritance, a Covenant of grace is drawn up between us, 1. Cor. 6.18. consisting of two parts: 1. what is performed on God's behalf, by his free Adoption; I will be a Father unto you.
The former part (containing our Sonneship by adoption) lieth in record in Gods eternall prescience, hauing two seales appendent, 2. Tim. 2.19. viz. on the behalfe of God, his Seale of euerlasting Decree: the Lord knoweth who are his.
The former part (containing our Sonship by adoption) lies in record in God's Eternal prescience, having two Seals Appendent, 2. Tim. 2.19. viz. on the behalf of God, his Seal of everlasting decree: the Lord Knoweth who Are his.
The counterpane (containing our Sonneship by regeneration) is a patent deliuered from God to euery son whom hee recieiueth, which likewise hath two Seales affixed:
The counterpane (containing our Sonship by regeneration) is a patent Delivered from God to every son whom he recieiueth, which likewise hath two Seals affixed:
The Seale of Faith, although it be made by Gods owne workmanship (this is the worke of God, that yee beleeue in him, whom he hath sent, Iohn 6.29.) and giuen by his bountie (not of our selues, it is the gift of God, Ephes. 2.8.) although, I say, in these respects it is Gods, yet it is our Scale in application; for he that beleeueth, setteth to his seale, that God is true, Iohn 3.33. The patent thus sealed, hath a double force and vertue: 1. It maketh a man to bee the sonne and heire of the liuing God. 2. It assureth a man to bee the sonne and heire of the liuing God.
The Seal of Faith, although it be made by God's own workmanship (this is the work of God, that ye believe in him, whom he hath sent, John 6.29.) and given by his bounty (not of our selves, it is the gift of God, Ephesians 2.8.) although, I say, in these respects it is God's, yet it is our Scale in application; for he that Believeth, sets to his seal, that God is true, John 3.33. The patent thus sealed, hath a double force and virtue: 1. It makes a man to be the son and heir of the living God. 2. It assureth a man to be the son and heir of the living God.
It maketh him so to be, by installing him in regeneration: for as many as are led by the Spirit of God, they are the sonnes of God, Rom. 8.14. and it assureth him so to be, by giuing euidence of his adoption, vers. 16. the same Spirit beareth witnesse with our spirit, that we are the children of God.
It makes him so to be, by installing him in regeneration: for as many as Are led by the Spirit of God, they Are the Sons of God, Rom. 8.14. and it assureth him so to be, by giving evidence of his adoption, vers. 16. the same Spirit bears witness with our Spirit, that we Are the children of God.
It is then a preposterous course of many (who are more forward to call Father, Father, then to doe the will of this Father, which is in heauen) that they bend their wits how to breake open the closet of diuine Predestination,
It is then a preposterous course of many (who Are more forward to call Father, Father, then to do the will of this Father, which is in heaven) that they bend their wits how to break open the closet of divine Predestination,
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and to search the record of eternall adoption, yet take no heed to seeke out, or looke in the patent of regeneration, which is, or should bee about them.
and to search the record of Eternal adoption, yet take no heed to seek out, or look in the patent of regeneration, which is, or should be about them.
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Whereas it standeth for an infallible maxime, that whatsoeuer sonne God adopteth beforetime, he begetteth also in time (1. Pet. 1.3.) so that he is not only chosen of God, (Eph. 1.4.) but borne of God (1. Ioh. 3.9) not of his nature indeed,
Whereas it Stands for an infallible maxim, that whatsoever son God adopteth beforetime, he begetteth also in time (1. Pet. 1.3.) so that he is not only chosen of God, (Ephesians 1.4.) but born of God (1. John 3.9) not of his nature indeed,
but of his grace: and so borne of grace, that hee is made partaker of the godly nature, (2. Pet. 1.4.) although not of the nature of diuine Essence, yet of the nature of godly qualities, holinesse, righteousnesse, knowledge, &c. whereby a godly sonne resembleth God his Father;
but of his grace: and so born of grace, that he is made partaker of the godly nature, (2. Pet. 1.4.) although not of the nature of divine Essence, yet of the nature of godly qualities, holiness, righteousness, knowledge, etc. whereby a godly son resembles God his Father;
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In this generation, or rather regeneration, God is our Father begetting vs, ( vers. 3. of this chapter) the Church his Spouse is our Mother conceiuing vs, (Gal. 4.26.) the meanes is the immortall seed of the Word (infra, vers.
In this generation, or rather regeneration, God is our Father begetting us, (vers. 3. of this chapter) the Church his Spouse is our Mother conceiving us, (Gal. 4.26.) the means is the immortal seed of the Word (infra, vers.
and that he is none of that great number, who are wont to be both artificiall in forging within their braines a seale of faith, in shew much counterfaiting that of Gods handyworke;
and that he is none of that great number, who Are wont to be both artificial in forging within their brains a seal of faith, in show much counterfeiting that of God's handiwork;
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and hauing forged it, are prompt and liberall to scale to their credulous hearts, some probable securitie of the land of promise, without any approueable security for the promise of that Land:
and having forged it, Are prompt and liberal to scale to their credulous hearts, Some probable security of the land of promise, without any approvable security for the promise of that Land:
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which he shall discerne from all counterfaits, by the print thereof, viz. the New man, totally renewed, in respect of his partes, albeit in regard of degrees, he haue but an imperfect perfection. For if he can see in himselfe the Image of God in a waxie heart (though blemished and bruised by sinfull corruption) and the superscription of the holy Ghost, in a holy (though not wholly compleate) renouation, in vnfained (howbeit not vnstained) sanctification;
which he shall discern from all counterfeits, by the print thereof, viz. the New man, totally renewed, in respect of his parts, albeit in regard of Degrees, he have but an imperfect perfection. For if he can see in himself the Image of God in a waxy heart (though blemished and Bruised by sinful corruption) and the superscription of the holy Ghost, in a holy (though not wholly complete) renovation, in unfeigned (howbeit not unstained) sanctification;
hee hath hence authenticall proofe for his sonneship by regeneration, and thereby for his sonneship by adoption, which clasping fast, hee can boldly ascend in prayer to heauen,
he hath hence authentical proof for his sonship by regeneration, and thereby for his sonship by adoption, which clasping fast, he can boldly ascend in prayer to heaven,
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His present iudgements are alwaies righteous, (Psalme 119.75.) yet not alwaies seene to bee right according to euery mans workes, seeing that heere good men often suffer euill, while the euill enioy good:
His present Judgments Are always righteous, (Psalm 119.75.) yet not always seen to be right according to every men works, seeing that Here good men often suffer evil, while the evil enjoy good:
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as surely as if it were present, Ezechiel. 7.6. The end is come, the end is come, &c. 2. In this certainty an vncertainty when it shal bee, that for any thing wee know, it may bee presently, The day of the Lord commeth as a thiefe in the night.
as surely as if it were present, Ezechiel. 7.6. The end is come, the end is come, etc. 2. In this certainty an uncertainty when it shall be, that for any thing we know, it may be presently, The day of the Lord comes as a thief in the night.
Without respect, &c. ] His throne of iudgement is here kept vpright by two Supporters, 1. An impartiall eie, without respect of persons. 2. A proportioning hand, according to euery mans worke.
Without respect, etc. ] His throne of judgement is Here kept upright by two Supporters, 1. an impartial eye, without respect of Persons. 2. A proportioning hand, according to every men work.
Respect of persons issueth commonly, eyther from affection, or opinion: affection being partiall, willingly peruerteth; opinion being preiudicate, vnwittingly seduceth.
Respect of Persons issueth commonly, either from affection, or opinion: affection being partial, willingly perverteth; opinion being prejudicate, unwittingly seduceth.
Now who can suspect partiality in Gods affection, that heareth so often inculcated in the diuine Oracles, that Rich or Poore, Priest or People, Iew or Gentile, not their persons,
Now who can suspect partiality in God's affection, that hears so often inculcated in the divine Oracles, that Rich or Poor, Priest or People, Iew or Gentile, not their Persons,
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On the other side, who can imagine, that a preiudicate opinion can blind those eyes of fire (Reu. 1.14.) that stay not vpon the vizour and outside of formall profession,
On the other side, who can imagine, that a prejudicate opinion can blind those eyes of fire (Reu. 1.14.) that stay not upon the vizor and outside of formal profession,
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like vnto Chrystall (Reu. 4.6.) transparent and perspicuous to the supreme Iudge, who will inlighten the hidden darkenesse (1. Cor. 4.5.) and make the counsels of the heart manifest;
like unto Crystal (Reu. 4.6.) transparent and perspicuous to the supreme Judge, who will inlighten the hidden darkness (1. Cor. 4.5.) and make the Counsels of the heart manifest;
and is not onely an eye witnesse of all outward passages, but also searcheth the heart and trieth the reines (Iere. 17.10.) euen to giue euery man according to his wayes,
and is not only an eye witness of all outward passages, but also Searches the heart and trieth the reins (Jeremiah 17.10.) even to give every man according to his ways,
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] This word according implieth a double regard of workes in the finall iudgement: 1. According to their quality, whether they bee straight or crooked, good or bad. 2. According to their quantity, whether they bee great or small, many or few.
] This word according Implies a double regard of works in the final judgement: 1. According to their quality, whither they be straight or crooked, good or bad. 2. According to their quantity, whither they be great or small, many or few.
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The quality of euery mans workes shall bee tried, whether they be straight or crooked, by laying them to that rule of righteousnesse which God hath giuen him, viz. The Law of Nature to the Gentiles, the Law written for the Iewes,
The quality of every men works shall be tried, whither they be straight or crooked, by laying them to that Rule of righteousness which God hath given him, viz. The Law of Nature to the Gentiles, the Law written for the Iewes,
and the Gospell for vs Christians: all which appeareth, Rom. 2.12.15.16. The two Lawes, being indeed one (for the naturall Law is the morall infolded, and the morall Law is the naturall vnfolded) they haue both one iniunction, Doe this, and liue;
and the Gospel for us Christians: all which appears, Rom. 2.12.15.16. The two Laws, being indeed one (for the natural Law is the moral enfolded, and the moral Law is the natural unfolded) they have both one injunction, Do this, and live;
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the Gospell another, Beleeue, and liue. The Law exacteth the perfect righteousnees of works: the Gospel accepteth for perfect the righteousnees of faith, Ro. 3.20.21. & 4.13.
the Gospel Another, Believe, and live. The Law exacteth the perfect righteousnees of works: the Gospel Accepteth for perfect the righteousnees of faith, Ro. 3.20.21. & 4.13.
how then is this true, that Euery man shall be iudged according to his workes? at this blocke both Papists and Libertines haue so stumbled, that they haue tumbled into errour, the one vpon the right hand, of Merite, the other on the left hand, of Licentiousnesse.
how then is this true, that Every man shall be judged according to his works? At this block both Papists and Libertines have so stumbled, that they have tumbled into error, the one upon the right hand, of Merit, the other on the left hand, of Licentiousness.
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For the clearing of the way betweene them, and the whole doctrine of faith and workes, let vs conceiue of two Courts wherein God proceedeth in iudging vs. Of 1. Iustification in this life. 2. Remuneration after death.
For the clearing of the Way between them, and the Whole Doctrine of faith and works, let us conceive of two Courts wherein God Proceedeth in judging us Of 1. Justification in this life. 2. Remuneration After death.
For the opening hereof, wee may imagine how the penitent sinner commeth into the Court of Iustification, desiring to be approued of God, and accepted in his fight:
For the opening hereof, we may imagine how the penitent sinner comes into the Court of Justification, desiring to be approved of God, and accepted in his fight:
and lamenteth his owne wretched plight, that dares not appeare in iudgement, being all ouergrowne with a sinfull leprousie, and can but cry, Enter not into iudgement with thy seruant, O Lord.
and lamenteth his own wretched plighted, that dares not appear in judgement, being all overgrown with a sinful leprosy, and can but cry, Enter not into judgement with thy servant, Oh Lord.
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But anon perceiuing, that Christ, the Lord Iudge his Sonne, hath plenary righteousnesse, not for himselfe (for being the naturall Sonne, hee needeth not to buy his Fathers acceptation) but for his retainers; and hearing him call (Reuel. 3.18.) I counsel thee to buy of me white raiment, that thou maiest be clothed,
But anon perceiving, that christ, the Lord Judge his Son, hath plenary righteousness, not for himself (for being the natural Son, he needs not to buy his Father's acceptation) but for his retainers; and hearing him call (Revel. 3.18.) I counsel thee to buy of me white raiment, that thou Mayest be clothed,
hee prostrateth himselfe at the feet of this heauenly Clothier, and hauing no money, nor merites, to buy, he falleth to begging in the humble supplicat of a liuely faith, Lord, if thou wilt, thou canst make me cleane.
he prostrateth himself At the feet of this heavenly Clothier, and having no money, nor merits, to buy, he falls to begging in the humble supplicat of a lively faith, Lord, if thou wilt, thou Canst make me clean.
This suit being effectuall, hath an answere as comfortable, I will, bee thou cleane. Then washing away the leprous spottes of his sinnes with the bloud which hee shed,
This suit being effectual, hath an answer as comfortable, I will, be thou clean. Then washing away the leprous spots of his Sins with the blood which he shed,
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1.44.) Although I haue freed thee from the curse of the Law, yet thou in thankfulnesse art still obliged to the duty of the Law, that being thus deliuered, thou maist serue God without feare, in holinesse and righteousnesse before him all the dayes of thy life.
1.44.) Although I have freed thee from the curse of the Law, yet thou in thankfulness art still obliged to the duty of the Law, that being thus Delivered, thou Mayest serve God without Fear, in holiness and righteousness before him all the days of thy life.
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Thou canst not indeed doe so well as thou shouldest; but be carefull to doe so well as thou canst. What thou canst not doe so well as thou shouldest, the white raiment of righteousnesse, which I haue giuen thee, shal couer, and it shall not be punished:
Thou Canst not indeed do so well as thou Shouldst; but be careful to do so well as thou Canst. What thou Canst not do so well as thou Shouldst, the white raiment of righteousness, which I have given thee, shall cover, and it shall not be punished:
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And comming vnto God henceforth in the fragrant raiment of our elder brother (as Iacob in Esau, Gen. 27.) he smelleth a sweet sauour from vs, is pleased to feed vpon,
And coming unto God henceforth in the fragrant raiment of our elder brother (as Iacob in Esau, Gen. 27.) he smelleth a sweet savour from us, is pleased to feed upon,
For it standeth for a principle, that whosoeuer truely beleeueth well, endeuoureth duely to liue well; and euery one that is graced of God by iustification, doth striue to glorifie God by santification, and with the healed Cripple, Act. 3.8. followeth walking, and leaping, and praising God:
For it Stands for a principle, that whosoever truly Believeth well, endeavoureth duly to live well; and every one that is graced of God by justification, does strive to Glorify God by sanctification, and with the healed Cripple, Act. 3.8. follows walking, and leaping, and praising God:
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it is taken for a manifest conclusion in iudgement, that the faith, which is fruitlesse, is also faithlesse, like a painted fire, that is indeed no fire, hauing Colorem, and not calorem, some colour of perswasion, but no heat of deuotion.
it is taken for a manifest conclusion in judgement, that the faith, which is fruitless, is also faithless, like a painted fire, that is indeed no fire, having Colorem, and not calorem, Some colour of persuasion, but no heat of devotion.
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And seeing the last iudgement will bee vpon the open Theater of the world, in view of all men, who vse not to diue into the heart of man, to see his faith, but onely looke in through the lettice of his behauiour; nor can iudge of the tree by the inward sappe, but by the outward fruit, the Lord will manifest the integrity of that iudgement, not by inuisible faith, but by visible works;
And seeing the last judgement will be upon the open Theater of the world, in view of all men, who use not to dive into the heart of man, to see his faith, but only look in through the lettice of his behaviour; nor can judge of the tree by the inward sap, but by the outward fruit, the Lord will manifest the integrity of that judgement, not by invisible faith, but by visible works;
that all soules may assent & acknowledge, how they are most iustly distinguished in their recompence, that were so different in their liues, when Euery one receiueth the things he hath done in his body,
that all Souls may assent & acknowledge, how they Are most justly distinguished in their recompense, that were so different in their lives, when Every one receiveth the things he hath done in his body,
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all men being iudged by rule, according to the quality of their workes, shall be separated with one generall diuision, right from crooked, good from bad, sheepe from goates:
all men being judged by Rule, according to the quality of their works, shall be separated with one general division, right from crooked, good from bad, sheep from Goats:
For number, the euill workes (wherein are comprehended the words and thoughts) of the wicked, shall be cast vp by expedite Arithmatike, and the transgressions, which now they daily augment, by Addition, Multiplication, and continuall Progression in sinne, without any Substraction by repentance, shall then bee summed vp into a totall, and a proportionable number of numberlesse paines apportioned vnto them altogether.
For number, the evil works (wherein Are comprehended the words and thoughts) of the wicked, shall be cast up by expedite Arithmatic, and the transgressions, which now they daily augment, by Addition, Multiplication, and continual Progression in sin, without any Substraction by Repentance, shall then be summed up into a total, and a proportionable number of numberless pains apportioned unto them altogether.
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which as they carry seuerall weight in their different natures (some being grauiora, more heauy then others) so also are they aggrauated by circumstances, as occasions of information neglected, or prouocations to reformation reiected:
which as they carry several weight in their different nature's (Some being grauiora, more heavy then Others) so also Are they aggravated by Circumstances, as occasions of information neglected, or provocations to Reformation rejected:
The seruant, that knew not his masters will, shall bee excused à tanto, though not à toto; his ignorance must be beaten, but being not wilfull, with fewer stripes: but he that knew it, and did it not, or would not know to do it, he shall be beaten with many stripes, Luk. 12.47.48. Hard, alas, wil it be with the Heathen, that walked to hell in darknesse, while their starre-light of reason could not discouer the way to heauen:
The servant, that knew not his Masters will, shall be excused à tanto, though not à toto; his ignorance must be beaten, but being not wilful, with fewer stripes: but he that knew it, and did it not, or would not know to do it, he shall be beaten with many stripes, Luk. 12.47.48. Hard, alas, will it be with the Heathen, that walked to hell in darkness, while their starlight of reason could not discover the Way to heaven:
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for if many of the Infidels had beene partakers of the same good meanes and motiues, they would a great while agone haue repented, sitting in sackcloth and ashes.
for if many of the Infidels had been partakers of the same good means and motives, they would a great while ago have repented, sitting in Sackcloth and Ashes.
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Therefore it shall bee easier for Infidels at the iudgement, then for such, Luke 10.13.14. In like manner, the good deedes of good men are to be surueighed both by tale, and by scale. By tale; for God doth keepe an Inuentorie of them:
Therefore it shall be Easier for Infidels At the judgement, then for such, Lycia 10.13.14. In like manner, the good Deeds of good men Are to be surueighed both by tale, and by scale. By tale; for God does keep an Inventory of them:
he hath a Bottle for our teares, ( Psal. 56.) a Bagge for our almes ( Luke 12.) and a Booke for our good workes, ( Reu. 20.) God is not vnrighteous, that he should forget any of our good workes, Heb. 6.10. Euery godly deed is a flower sent vp to heauen, of which our Iudge doth plot vs a neuer-fading Garland of glory;
he hath a Bottle for our tears, (Psalm 56.) a Bag for our alms (Lycia 12.) and a Book for our good works, (Reu. 20.) God is not unrighteous, that he should forget any of our good works, Hebrew 6.10. Every godly deed is a flower sent up to heaven, of which our Judge does plot us a never-fading Garland of glory;
and the more flowers, the greater garland, for He that soweth plenteously, shall reape plenteously. 2. Cor. 9.6. By scale; a weightier good done, hath a weightier reward giuen.
and the more flowers, the greater garland, for He that Soweth plenteously, shall reap plenteously. 2. Cor. 9.6. By scale; a Weightier good done, hath a Weightier reward given.
Thou shalt rest and stand vp in thy lot, at the end of the dayes, said the Angell to Daniel, Chap. 12.13. Happy and thrice happy is euery one that hath any lot in heauen:
Thou shalt rest and stand up in thy lot, At the end of the days, said the Angel to daniel, Chap. 12.13. Happy and thrice happy is every one that hath any lot in heaven:
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the least of all Saints may sing in the Quire of all Saints, My lot is fallen in a pleasant ground, I haue a goodly heritage ( Psal. 16.6) and yet herein may be disparity:
the least of all Saints may sing in the Choir of all Saints, My lot is fallen in a pleasant ground, I have a goodly heritage (Psalm 16.6) and yet herein may be disparity:
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though his worke be not worth his meat and drinke, being an vnprofitable seruant ( Luk. 17.10.) shall yet haue the penny of eternall life giuen him for wages.
though his work be not worth his meat and drink, being an unprofitable servant (Luk. 17.10.) shall yet have the penny of Eternal life given him for wages.
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Yet with this fulnesse there stand seuerall degrees according to the seuerall degrees of present grace, by which they are diuersly capable of future glorie.
Yet with this fullness there stand several Degrees according to the several Degrees of present grace, by which they Are diversely capable of future glory.
Nor doth this any way vphold the doctrine of merite, which arrogating too much to our owne goodnesse in deseruing, doth derogate as much from Gods goodnesse in free giuing.
Nor does this any Way uphold the Doctrine of merit, which arrogating too much to our own Goodness in deserving, does derogate as much from God's Goodness in free giving.
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as giuing vs, ( Matth. 20.8.9.) a pennie for a pennie-worth of worke; as if the wages were not counted by fauour, but by debt, Rom. 4.4. It is indeed giuen as wages; but as wages giuen, not earned;
as giving us, (Matthew 20.8.9.) a penny for a pennyworth of work; as if the wages were not counted by favour, but by debt, Rom. 4.4. It is indeed given as wages; but as wages given, not earned;
it is a reward, but Coloss. 3.24. the reward of the inheritance, to them that serue the Lord Christ: dispensed as vnto seruants, a reward of seruing the Lord, but conferred as vnto Sonnes, for our portion of inheritance. Euery one hath his reward, not for his labour (for we cannot deserue it) yet according to his labour, by a due and equall inequalitie:
it is a reward, but Coloss. 3.24. the reward of the inheritance, to them that serve the Lord christ: dispensed as unto Servants, a reward of serving the Lord, but conferred as unto Sons, for our portion of inheritance. Every one hath his reward, not for his labour (for we cannot deserve it) yet according to his labour, by a due and equal inequality:
Passe the time ] The Vse whereto this doctrine leuelleth, is to breed feare: for the better impression whereof, the Apostle toucheth by the way two motiues, giuing vs an inkling of the gliding,
Pass the time ] The Use whereto this Doctrine levelleth, is to breed Fear: for the better impression whereof, the Apostle touches by the Way two motives, giving us an inkling of the gliding,
and slippery state of our life, as being 1. Transitorie, but a time, whose being is in fluxu, nothing else but a fleeting and passing. 2. Fickle, being NONLATINALPHABET not NONLATINALPHABET, a commoration, but no habitation;
and slippery state of our life, as being 1. Transitory, but a time, whose being is in fluxu, nothing Else but a fleeting and passing. 2. Fickle, being not, a commoration, but no habitation;
Among many sorts whereof, we may take notice of these three: 1. Infernall, in horrour of punishment. 2. Criminall, vnder the burdē of guiltines. 3. Filiall, in duty of grace.
Among many sorts whereof, we may take notice of these three: 1. Infernal, in horror of punishment. 2. Criminal, under the burden of guiltiness. 3. Filial, in duty of grace.
The Filiall is a reuerent feare, keeping the heart in awe from doing euill against God, that hath done so much good for vs. This last is peculiar to the Elect, and is absolutely good;
The Filial is a reverent Fear, keeping the heart in awe from doing evil against God, that hath done so much good for us This last is peculiar to the Elect, and is absolutely good;
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for when the Law, our School-master ( Galat. 3.24.25.) hath plaid his part with the rod of terrour, to whippe vs to Christ, being come into his high and Free-schole, we must learne to learne, more for loue of learning, then for feare of beating.
for when the Law, our Schoolmaster (Galatians 3.24.25.) hath played his part with the rod of terror, to whip us to christ, being come into his high and Free-school, we must Learn to Learn, more for love of learning, then for Fear of beating.
Serue the Lord without feare, saith Zachary, Luk. 1 74. yet serue the Lord in feare, saith Dauid, Psalm. 2.11. serue him without that seruile feare, that abhorreth the punishment, more then the offence;
Serve the Lord without Fear, Says Zachary, Luk. 1 74. yet serve the Lord in Fear, Says David, Psalm. 2.11. serve him without that servile Fear, that abhorreth the punishment, more then the offence;
And if we follow the streame of feare in this Text back to his springs, we see it ariseth from two heads: 1. God is our Father; there springeth vp the feare of his mercies, There is mercy with thee, that thou maist be feared, Psalm. 130.4.
And if we follow the stream of Fear in this Text back to his springs, we see it arises from two Heads: 1. God is our Father; there springs up the Fear of his Mercies, There is mercy with thee, that thou Mayest be feared, Psalm. 130.4.
Secondly, God is a Iudge; and thence riseth the feare of his iudgements: for it is a fearefull thing to fall into the hands of the liuing God, Heb. 10.31. the feare of his mercies, is the maine spring and predominant, whereby we principally abhorre the fault: the feare of his iudgements is the lesser spring and subordinate, whereby in a second place, we shunne the punishment.
Secondly, God is a Judge; and thence Riseth the Fear of his Judgments: for it is a fearful thing to fallen into the hands of the living God, Hebrew 10.31. the Fear of his Mercies, is the main spring and predominant, whereby we principally abhor the fault: the Fear of his Judgments is the lesser spring and subordinate, whereby in a second place, we shun the punishment.
but, for that dulnesse and securitie are so ready to ouertake vs, he presenteth himselfe on the other side as a Iudge, holding out in his right hand, reward, in his left hand, punishment, that with these two spurres, he might both stirre vp him that standeth still,
but, for that dulness and security Are so ready to overtake us, he presents himself on the other side as a Judge, holding out in his right hand, reward, in his left hand, punishment, that with these two spurs, he might both stir up him that Stands still,
The first place in our hearts must be taken vp for the feare of God as a Father, arising from the sense of his mercy: and this feare is not the mother of distrust,
The First place in our hearts must be taken up for the Fear of God as a Father, arising from the sense of his mercy: and this Fear is not the mother of distrust,
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but the daughter of faith, Psalm. 5.7. In the multitude of thy mercies, I will goe into thy house, (there Faith the mother leadeth the way) and will worship in feare, &c. there the daughter followeth.
but the daughter of faith, Psalm. 5.7. In the multitude of thy Mercies, I will go into thy house, (there Faith the mother leads the Way) and will worship in Fear, etc. there the daughter follows.
This feare is not a riuall, but a sister of loue, going so louingly hand in hand, that none loue God better then they that feare him most, none feare him more,
This Fear is not a rival, but a sister of love, going so lovingly hand in hand, that none love God better then they that Fear him most, none Fear him more,
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First feare, then trust. It is not a feare of perplexity, but of caution, Pro. 14.27. The feare of the Lord is a welspring of life, to auoide the snares of death.
First Fear, then trust. It is not a Fear of perplexity, but of caution, Pro 14.27. The Fear of the Lord is a wellspring of life, to avoid the snares of death.
This Porters office is to keepe out securitie, licentiousnes, and such other vagrants, as Psal. 4.4. Tremble and sin not: against these it standeth in the dore of the heart, like the Cherub in the gate of Paradise, brandishing the flaming sword of Gods heauy iudgements, in threatning death, hell, torments, &c. It maketh of these, armour of proofe against sinne;
This Porters office is to keep out security, licentiousness, and such other vagrants, as Psalm 4.4. Tremble and sin not: against these it Stands in the door of the heart, like the Cherub in the gate of Paradise, brandishing the flaming sword of God's heavy Judgments, in threatening death, hell, torments, etc. It makes of these, armour of proof against sin;
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These seuerall feares thus rising from seuerall heads, father and iudge, meete together here in the streame of one compound, and wel-tempered feare both of mercy and iudgement: a feare mixed of that honour due to a father, and that feare due to our Lord, Malach. 1.6. a feare, that is both louing and wary. We may call it an awfull loue, or a louing awe: and in this feare, wee must passe the time of our dwelling here.
These several fears thus rising from several Heads, father and judge, meet together Here in the stream of one compound, and well-tempered Fear both of mercy and judgement: a Fear mixed of that honour due to a father, and that Fear due to our Lord, Malachi 1.6. a Fear, that is both loving and wary. We may call it an awful love, or a loving awe: and in this Fear, we must pass the time of our Dwelling Here.
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And that we might be throughly heated with godly feare, the Apostle here placeth vs betweene the Sun and the fire: on the one side, God a Father, a comfortable Sunne-shine of mercy;
And that we might be thoroughly heated with godly Fear, the Apostle Here places us between the Sun and the fire: on the one side, God a Father, a comfortable Sunshine of mercy;
In the Sunne-shine of his mercy we may obserue a twofold brightnesse, 1. In him, in his direct beames, proceeding of his owne goodnesse. 2. From him, in their incidence on vs, reflecting to our happinesse.
In the Sunshine of his mercy we may observe a twofold brightness, 1. In him, in his Direct beams, proceeding of his own Goodness. 2. From him, in their incidence on us, reflecting to our happiness.
It is worthily esteemed to be a singular fauour, when a rich man that hath no sonne of his owne, adopteth some neere kinsman or friend, whom he most affecteth for his good behauiour. But not any one of these motiues haue any place with God.
It is worthily esteemed to be a singular favour, when a rich man that hath no son of his own, adopteth Some near kinsman or friend, whom he most affects for his good behaviour. But not any one of these motives have any place with God.
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we came all of another stock, and might say to corruption, Thou are my father, and to the wormes, Thou art my mother, Iob 17.14. and yet such was his goodnes, hee would adopt vs. If not his Kinsmen, were we then his friends? No:
we Come all of Another stock, and might say to corruption, Thou Are my father, and to the worms, Thou art my mother, Job 17.14. and yet such was his Goodness, he would adopt us If not his Kinsmen, were we then his Friends? No:
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we were not only aliants & strangers, but enemies, euen from the wombe; Thy father was an Ammorite, and thy mother a Hittite, Ezech. 16.3. and yet such was his goodnesse, hee would be our Father.
we were not only aliants & Strangers, but enemies, even from the womb; Thy father was an Amorite, and thy mother a Hittite, Ezekiel 16.3. and yet such was his Goodness, he would be our Father.
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and if with him, in the confidence of Gods goodnes we could dare to say, Father, yet in conscience of our owne naughtines, we must needs adde, I haue sinned against heauen, and against thee;
and if with him, in the confidence of God's Goodness we could Dare to say, Father, yet in conscience of our own naughtiness, we must needs add, I have sinned against heaven, and against thee;
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and yet, yet notwithstanding all this, such is his goodnes still, still be would be our Father. O Lord, what diddest thou see in man, that thou so regardest him,
and yet, yet notwithstanding all this, such is his Goodness still, still be would be our Father. O Lord, what didst thou see in man, that thou so regardest him,
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But although we cannot, like soaring Eagles, dare the shining Sunne in the face, yet may wee obserue his incidence vpon our selues. Obserue it indeed we may:
But although we cannot, like soaring Eagles, Dare the shining Sun in the face, yet may we observe his incidence upon our selves. Observe it indeed we may:
so farre as our heauenly Father transcendeth our earthly parents in excellence (which is a comparison, there being no proportion betweene finite and infinite ) so farre hee surmounteth also in the exact performance of all fatherly offices,
so Far as our heavenly Father transcendeth our earthly Parents in excellence (which is a comparison, there being no proportion between finite and infinite) so Far he surmounteth also in the exact performance of all fatherly Offices,
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as namely (to giue a taste of some amongst all, and of all by those some) in fatherly affection, instruction, correction, protection, and prouision. In fatherly affection, who so kind? Esa. 49.15.
as namely (to give a taste of Some among all, and of all by those Some) in fatherly affection, instruction, correction, protection, and provision. In fatherly affection, who so kind? Isaiah 49.15.
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and I will be their God, and they shal be my people. In fatherly correction, who so louing? Heb. 12.10. The fathers of our bodies chasten vs after their owne pleasure, but the Father of spirits chasteneth vs for our profit, that wee may be partakers of his holinesse.
and I will be their God, and they shall be my people. In fatherly correction, who so loving? Hebrew 12.10. The Father's of our bodies chasten us After their own pleasure, but the Father of spirits Chasteneth us for our profit, that we may be partakers of his holiness.
In fatherly prouision, who so plentifull, both for present maintenance, and future inheritance? hee giueth for this life sufficient maintenance, Luke 12.31. Your heauenly Father knoweth, that yee haue need of these things:
In fatherly provision, who so plentiful, both for present maintenance, and future inheritance? he gives for this life sufficient maintenance, Lycia 12.31. Your heavenly Father Knoweth, that ye have need of these things:
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so feruent a Sun-shine? who that hath the feeling of a child of God, can choose but prostrate his soule in awfull obsequiousnesse, at the feet of him, whom thus we call Father?
so fervent a Sunshine? who that hath the feeling of a child of God, can choose but prostrate his soul in awful obsequiousness, At the feet of him, whom thus we call Father?
and whereas there is mercy with him, that he may be feared, we on the contrary (vntoward children as we are) because we hope to find mercy with him, we feare him not,
and whereas there is mercy with him, that he may be feared, we on the contrary (untoward children as we Are) Because we hope to find mercy with him, we Fear him not,
Doe yee so (saith Moses, Deut. 32.6.) Do ye so reward the Lord, O foolish people and vnwise? is not hee thy Father, that hath bought thee, he that made and proportioned thee? With what face can we call him Father, with what heart can we thinke our selues to bee his sonnes, feeling in vs no more feeling of deuout reuerence?
Do ye so (Says Moses, Deuteronomy 32.6.) Do you so reward the Lord, Oh foolish people and unwise? is not he thy Father, that hath bought thee, he that made and proportioned thee? With what face can we call him Father, with what heart can we think our selves to be his Sons, feeling in us no more feeling of devout Reverence?
for this is none other but the house of God, and gate of heauen. But me thinkes, with Saint, Iohn Reuel. 4 1.2. a Trumpet calleth me away, Come vp hither, and see things which must be done hereafter:
for this is none other but the house of God, and gate of heaven. But me thinks, with Saint, John Revel. 4 1.2. a Trumpet calls me away, Come up hither, and see things which must be done hereafter:
a Throne is set, out of which proceed lightnings, and thundrings, and voyces, and a Iudge vpon the Throne, which without respect of persons iudgeth according to euery mans worke.
a Throne is Set, out of which proceed lightnings, and thunderings, and voices, and a Judge upon the Throne, which without respect of Persons Judgeth according to every men work.
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but now a gracious Father, clothed all in the white robes of mercy, and presently a seuere Iudge, attired in the searlet robes of iustice? and is there indeed such change in the immutable God? none at all:
but now a gracious Father, clothed all in the white robes of mercy, and presently a severe Judge, attired in the searlet robes of Justice? and is there indeed such change in the immutable God? none At all:
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with him is no variablenes, nor shaddow of change, Iam. 1.17 A piece of taffata, that is equally wrought of crosse threds greene & red, seemeth and is called changeable, yet is not changed;
with him is no variableness, nor shadow of change, Iam. 1.17 A piece of taffeta, that is equally wrought of cross threads green & read, seems and is called changeable, yet is not changed;
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and saluation shall be vnder his wings, &c. Wherefore as we before turned our faces to the Sunne to warme vs, [ ye call him Father ] so let vs now turne about to the fire to heate vs;
and salvation shall be under his wings, etc. Wherefore as we before turned our faces to the Sun to warm us, [ you call him Father ] so let us now turn about to the fire to heat us;
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his eyes open, not to procure, but to preuent respect of persons; his hands open, not to take vndue bribes, but to giue due reward, Ier. 32.19. His eyes are open vpon all the wayes of the sonnes of men, to giue to euery one according to the fruit of his workes.
his eyes open, not to procure, but to prevent respect of Persons; his hands open, not to take undue Bribes, but to give due reward, Jeremiah 32.19. His eyes Are open upon all the ways of the Sons of men, to give to every one according to the fruit of his works.
Propose we then to our serious meditatiō, the worlds generall Assises, which will beginne and end in one day (for the Lord will make a short count in the Earth) the Iudge of this vniuersall Circuite, is the Iudge of all Iudges, the Lord chiefe Iustice, the Sonne of God,
Propose we then to our serious meditation, the world's general Assizes, which will begin and end in one day (for the Lord will make a short count in the Earth) the Judge of this universal Circuit, is the Judge of all Judges, the Lord chief justice, the Son of God,
but visible in body, as the Sonne of man ( Luk. 21.27) clothed as in scarlet robes, with the power and maiesty of his Father, ( Matth. 16.27.) his Bench a tribunall or throne of State, ( Rom. 14.10.) the Iustices of the Bench his Assessours, the twelue Peeres of Christendome, his twelue Apostles, (Matth. 19.28.) his Crier, an Archangell with the sound of a shrill Trumpe, that shall eccho ouer all the world,
but visible in body, as the Son of man (Luk. 21.27) clothed as in scarlet robes, with the power and majesty of his Father, (Matthew 16.27.) his Bench a tribunal or throne of State, (Rom. 14.10.) the Justices of the Bench his Assessors, the twelue Peers of Christendom, his twelue Apostles, (Matthew 19.28.) his Crier, an Archangel with the found of a shrill Trump, that shall echo over all the world,
The Diuell comes forth for the Accuser, that would also faine be the Executioner; the Conscience is produced for an vntainted Witnesse, and the allegations are proued by pregnant Records, ( Reu. 20.12.) The Bookes are opened, and the dead are iudged of those things, which are written in the Bookes, according to their workes.
The devil comes forth for the Accuser, that would also feign be the Executioner; the Conscience is produced for an untainted Witness, and the allegations Are proved by pregnant Records, (Reu. 20.12.) The Books Are opened, and the dead Are judged of those things, which Are written in the Books, according to their works.
& knoweth all things, 1. Iohn 3.20. In this Edition are many things of a small print, which because we wil not trouble our selues to put on the spectacles of Care and consideration, we passe ouer and doe not read them:
& Knoweth all things, 1. John 3.20. In this Edition Are many things of a small print, which Because we will not trouble our selves to put on the spectacles of Care and consideration, we pass over and do not read them:
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O, what exultation will then crowne the heads of such, as can say with faithfull Paul, Act. 23.1. I haue in all good conscience serued God vntill this day!
O, what exultation will then crown the Heads of such, as can say with faithful Paul, Act. 23.1. I have in all good conscience served God until this day!
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and dearest friend (but can neuer be hid from the all-seeing God, and his intelligencer, their inward conscience) to be exposed in that day to the full sight of Angels, and men, and diuels, and all.
and dearest friend (but can never be hid from the All-seeing God, and his intelligencer, their inward conscience) to be exposed in that day to the full sighed of Angels, and men, and Devils, and all.
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And as they that haue done euill, shall be cast into euerlasting fire, so they that haue done worst, shall be plunged into deepest torments, not one of their villanies but shall haue his scourge.
And as they that have done evil, shall be cast into everlasting fire, so they that have done worst, shall be plunged into Deepest torments, not one of their villainies but shall have his scourge.
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while he looketh full vpon vs? shall euery action be displaied in the view of all the world? and shall wee yet offend boldly, in hope of secrecy? will euery offence call for his seuerall plague? and shall we not feare to heape vp wrath against the day of wrath? Yea this, me thinks, should be a bridle in the nostrils of the most desperate Caitife;
while he looks full upon us? shall every actium be displayed in the view of all the world? and shall we yet offend boldly, in hope of secrecy? will every offence call for his several plague? and shall we not Fear to heap up wrath against the day of wrath? Yea this, me thinks, should be a bridle in the nostrils of the most desperate Caitiff;
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For in this aduenterous age of ours, wherin so many are like flies, that cease not to play about the candle, til they burne in the flame, nothing is more to be feared,
For in this adventurous age of ours, wherein so many Are like flies, that cease not to play about the candle, till they burn in the flame, nothing is more to be feared,
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Aristotle writeth, that the Almond tree being growne old and barren, must haue nailes driuen into the roote, whereby the superfluous gummy humour being let out, it becommeth fruitfull anew.
Aristotle Writeth, that the Almond tree being grown old and barren, must have nails driven into the root, whereby the superfluous gummy humour being let out, it becomes fruitful anew.
not only you ancients, who haue the Almond tree flourishing in your heads ( Ecclesias. 12.5.) but you youngers also, that haue need of pricking phlebotomy, to euacuate that luxuriant,
not only you ancients, who have the Almond tree flourishing in your Heads (Ecclesiastes. 12.5.) but you youngers also, that have need of pricking phlebotomy, to evacuate that luxuriant,
and superabundant humour of presumptuous boldnesse? that so becomming fruitfull in all good workes, the pricking of this naile of feare, may preuent the felling of that axe of furie, which is laid to the roote of the tree, whereby euery tree which bringeth not forth good fruit, is to be hewne downe,
and superabundant humour of presumptuous boldness? that so becoming fruitful in all good works, the pricking of this nail of Fear, may prevent the felling of that axe of fury, which is laid to the root of the tree, whereby every tree which brings not forth good fruit, is to be hewed down,
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onely I must desire, as all in generall, so in speciall you that act any part in this weekes solemne busines, that the Law may be vsed lawfully, not for the wronging of right, but the righting of wrong;
only I must desire, as all in general, so in special you that act any part in this weeks solemn business, that the Law may be used lawfully, not for the wronging of right, but the righting of wrong;
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that in all your pleadings, or whatsoeuer other proceeding, your retaine God for your Counseller, and his feare for your Sollicitour. Let the view of these Assises whisper to your conscience a Memorandum of those vniuersall Assises:
that in all your pleadings, or whatsoever other proceeding, your retain God for your Counsellor, and his Fear for your Solicitor. Let the view of these Assizes whisper to your conscience a Memorandum of those universal Assizes:
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Doe but remember this, and apply it close to your heart, with good Iehosaphats Caueat, 2. Chronicles, 19.7. Wherefore now, let the feare of the Lord bee vpon you, take heede, and doe it.
Doe but Remember this, and apply it close to your heart, with good Iehosaphats Caveat, 2. Chronicles, 19.7. Wherefore now, let the Fear of the Lord be upon you, take heed, and do it.
If our thoughts should hop all vpon his mercies, without his iudgements, wee should fall vpon the right side in a presuming confidence; if all vpon his iudgement without his mercie, wee should tumble vpon the left side in despairing diffidence: both these supporters will make our walking steddy and vpright.
If our thoughts should hop all upon his Mercies, without his Judgments, we should fallen upon the right side in a presuming confidence; if all upon his judgement without his mercy, we should tumble upon the left side in despairing diffidence: both these supporters will make our walking steady and upright.
God is a gracious Father: harken to this, O thou that hast sinned, and art repenting. And God is a seuere Iudge; harken to this, O thou, that hast repented,
God is a gracious Father: harken to this, Oh thou that hast sinned, and art repenting. And God is a severe Judge; harken to this, Oh thou, that hast repented,
and art vpon sinning. Let the meditation of God as a Father, be as the blessed Angels, that carried Lot out of sinfull Sodome; but timor addidit alas; if the soule will be lusting,
and art upon sinning. Let the meditation of God as a Father, be as the blessed Angels, that carried Lot out of sinful Sodom; but timor addidit alas; if the soul will be lusting,
Then as that concordia discors, or rather discordia concors, in Dauids ditty ( Psal. 101.1. I will sing mercy and iudgement ) the discordant notes of mercy and iudgement, doe make a blessed symphony in Gods proceedings vpon earth;
Then as that Concord discourse, or rather Discordia Concourse, in David ditty (Psalm 101.1. I will sing mercy and judgement) the discordant notes of mercy and judgement, do make a blessed symphony in God's proceedings upon earth;
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and dwell with him for time, that shall neuer passe in loue without feare. To the which dwelling, O thou that dwellest in the Heauens, bring vs, &c. PSALM. 86.11. Teach me thy way, O Lord, that I may walke in thy truth:
and dwell with him for time, that shall never pass in love without Fear. To the which Dwelling, Oh thou that dwellest in the Heavens, bring us, etc. PSALM. 86.11. Teach me thy Way, Oh Lord, that I may walk in thy truth:
