have no mind to pray The Use may be to reprove two sorts of men in speciall besides those mentioned before 1. Such as pray not at all Is it such an evill to omit prayer for a time what is it then not to pray at all 2. Divers weake Christians are to be warned about fainting or discouragement in praying they interrupt themselves with their owne feares and objections As for instance Ob. I finde so much hardnesse of heart and insensiblenesse and therefore I dare not pray Sol. David himselfe in the beginning of many of his Psalmes expesseth a kind of want of feeling and yet before he hath done he is full of life Besides hardnesse of heart felt and mourned for is no hinderance to the successe of prayer And further for this reason thou hast more need to pray for prayer is like a fire to melt the leaden heart of man Ob. I want words I know not what to say when I come to pray Sol. Pray for that very thing that God that commands thee to take unto thee words Hos. 14.2 would himselfe give them to thee Secondly the Spirit helpes our infirmities when wee know not what to pray as we ought Rom. 8.16 Thirdly wee serve such a God as will heare us if like little children wee can but name the name of our heavenly Father Rom. 8.15 2 Tim. â— 19 Ob. But I am affraid God will not regard what I say to him Ans. Consider first the nature of God he loves to heare praier Psal. 95.1 then thinke of the commandement of God who in so many Scriptures doth so peremptorily enjoyne us to pray to him and thirdly thinke of the many promises he made unto such as doe call upon his name and then thou hast no reason to doubt of audience if thou bring lawfull petitions and an honest heart Ob. But I have praied and I finde no successe Sol. God sometimes seemes not to heare of purpose to make us the more importunate Luke 18.1 c. Againe God may heare us and not grant what we aske but something that is better for us as he heard Christ Heb. 5. and Paul 2 Cor. 12.8 9. Vers. 8. Finally be yee all of one minde one suffer with another love as brethren be pitifull be courteous HItherto of the generall exhortation to all Christians and the speciall exhortation to suâ—jects servants wives and husbands Now followes the third part of my division which I made when I entreated of vers 3. of Chapter the first viz. matter of dehortation For I conceive that the Apostle in the rest of this Chapter doth secretly entend to dehort Christians from impatiency under the troubles may befall them in this life Where he proceeds in this order First hee strives to shew them the best course to avoid trouble as much as in them lies from vers 8. to 14. Secondly he shewes them how to avoid impatiency if trouble doe come from verse 14. to the end of the Chapter About the avoiding of troubles he gives both rules and reasons rules vers â— 9 reasons verse 9. to 14. The rules shew us how we must carrie ourselves both towards the good verse 8. and towards the bad verse 9. And to strengthen those rules especially the latter of them he gives three strong reasons one taken from the state and condition of the true Christian verse 9. the other taken from a propheticall testimony where he shewes what the Prophet Davids opinion was long since vers 10.11 12. the third taken from the profitable effect or event of such a course vers 13. About avoyding of impatiency if trouble doe come 〈◊〉 proceeds in the like order For first hee gives rules vers 14 15 16. then Reasons ver 17. to the end of the chapter In giving rules he shewes 〈◊〉 what to thinke on ver 14. and what to doe both towards themselves ver 14. and towaâ—dâ— God ver 15. and towards other men ver 16. In generall if we marke the whole frame and the Apostles order we may observe divers things as 1. That troubles are not to be desired for the Apostle shewes how to avoid them Which is to be noted to confute those weake Christians that long for that which they call persecâ—tion 2. That a man may be a good Christian and yet not be much opposed outwardly which blames those that dislike their owne estate or censure the estate of others because they are not afflicted or persecuted as other men 3. Yea it is the duty of every Christian to looke carefully to his conversation and to strive by the use of all good meanes to avoid unquietnesse and trouble in the world Rom. 12.19 Amos 5.12 1 Tim. 2.2 3. 4. That some Christians may carry themselves with great discretion humility piety and inoffensivenesse and yet cannot avoid trouble but shall suffer from the world 5. That impatiencie and disquietnesse in the time of trouble is a very dishonourable vice in a Christian and with great care and all possible endevour to be avoided 6. That it is possible for a Christian to attaine to that degree of goodnesse as to be able to expresse great patience and unmoveablenesse though many and great troubles befall them if they will use the medicines prescribed in Gods Word and follow such directions as the Apostle here gives Thus of the generall doctrines In this eighth verse the Apostle gives rules that shew a way how to avoid trouble and they are rules that concerne our conversation with godly Christians and so he shewes that there are five things that are of singular use to preserve a man from unquietnesse and trouble if it may be as 1. To agree in opinion to be all of one mind for many discords and much unquietnesse and sometimes publike troubles arise from singularitie and diversitie in opinions 2. To be compassionate and like affected when other men are in trouble for as this is amiable amongst men so many times it moves the Lord to keep us from trouble because we are tenderly affected towards other men in their troubles 3. To love our brethren for that both shewes us to the world to be the true Disciples of Christ Iohn 13. and besides by the quality of brotherly love a world of discord and trouble is prevented 4. To be pitifull or as it is in the originall to be well bowelled in respect of mercy to have right bowels of mercy in comforting and relieving such as are in distresse for to the mercifull God will shew mercy and if it be good for them even this mercy of living a quiet life 5. To be courteous for a courteous and loving behaviour prevents suspition and quenches much fire of discord that other waies would breake out and wins much affection both in good and bad Be yee all of one minâ— Divers things may be here observed The first is generall to the whole verse and that is That in this world in the best estate of the Church there are many defects
things that concerne a religious life and then our duty to man and in particular to Magistrates This the Apostle intimates in that he first instructs them as Christians and then as Subjects and there is apparent reason first in respect of God secondly in respect of themselves and thirdly in respect of the Magistrate First in respect of God for we are first and chiefly bound to God our first covenant is made with God and we are more beholding to God than to all the world besides and therefore againe to respect his glory and obedience to him in the first and chiefe place Secondly in respect of our selves and our owne profit we must study God's Lawes as well as the Lawes of men yea with our first and chiefe cares and accordingly yeild obedience because though by keeping the Lawes of men wee may live quietly and safely and with much reputation yet all this will not protect us against the breach of Gods Law but the hand of God may pursue us while we live and we may be damned in hell when we die for want of a religious life Thirdly in respect of the Magistrate he shall have the better Subjects by it Good Christians are the best Subjects and the knowledge of Religion and Gods Word makes men obey not for feare or custome but for conscience sake and for feare of God's displeasure And besides it makes men humble and charitable humble not to thinke themselves too good to obey and charitable in not suspecting the meaning of Princes further than they must needs And it restraines the excessive pronesse of mens natures that are without Religion apt to speake evill of those that are in authority and chiefly because true Religion will make men pray heartily to God for their Governours and God himselfe doth spare or blesse them the rather for the prayers of the righteous The use should be to informe and teach all sorts of men to take heed of separating what God hath joyned together It is an extreme folly to give unto Caesar what is due to Caesar not to give unto God what is due to God and so it were to give unto God what is due to God if men could doe it not to give to Caesar what is due to Caesar. The respect of God's Lawes should make us more carefull to observe mans Lawes And contrariwise it is a fearfull case that many live in that thinke they have done enough if they live in obedience in respect of the authority that rules them in the places they live in they would bee much troubled if the Magistrate should bee offended with them but are never troubled though they provoke God to his face and they are maliciously foolish that would have the Laws of men obeyed when they are against the Lawes of God or would have men so rest in observing the just Lawes of men as not to be so forward and busie about the duties of Religion Further a question may bee here asked Why the duty of Magistrates is not here set downe as well as the duties of Subjects I answer that in those times of the Apostles the Magistrates were without so farre from being Christians that they did for the most part persecute that way and therefore they doe avoid medling or undertaking to teach them that would not learne but rather be incensed against such Teachers Besides if this and other Scriptures of the New Testament be marked we shall finde that the duty of Inferiours is both more often and more fully taught than the duty of Superiours for in that new and tender world great care was to bee had that under pretence of Religion civill obedience either in the family or Common-wealth were not neglected And it is a truth to be knowne at all times that God would not have Inferiours too skilfull in the duty of Superiours that they might first learne to shew duty before they called for duty from their Superiours That may be one reason why the duty of Masters is not here handled and in other places of the Epistles but briefly for many times the description of the duty of Superiours is used but as a glasse by the Inferiours to pry into the faults of those that rule them and so grow carelesse and wilfully stubborne under pretence of the faults of their Superiours But some one might say that by this means if the Magistrates did turne Christians they were left without rules of direction and so they should not know what to doe Answ. That inconvenience was long before prevented because the duty of Magistrates is fully taught in the Old Testament which unto a godly minde is of as great authority as the New Thus of the coherence and generall consideration of all the words The duty of Subjects followes to bee particularly considered of Submit Concerning Subjects here are five things to be considered of First the proposition of Doctrine in these words Submit your selves to every ordinance of man for the Lords sake Secondly the exposition of it in one case and that is the persons to whom they were to bee subject to all sorts of Governours to Kings or any other Governours Thirdly the confirmation by reason Ver. 14 15. Fourthly the answer of an Objection Ver. 16. Fiftly the conclusion Vers. 17. In the Proposition consider 1 The duty to be done Submit 2 The persons must doe it your selves 3 The things to which they must bee subject Ordinances where is a double extent viz to every ordinance though they be ordinances of men 4 The manner or motive For the Lords sake Submit The duty is to submit unto Magistrates Rom. 13.1 2. For Explication two things are to be considered Why we must submit and How we must submit For the first we must submit 1 Because God is the Author of Magistracy Gen. 9.6 Deut. 16.18 Pro. 8.15 Dan. 2.21 Ioh. 19.11 Rom. 13.1 4 6. Object The Divell is said to bee the Prince of this world and hee claimeth all the kingdomes of the earth Ioh. 12.31 Mat. 4.8 9. Sol. He is the Prince of this world by malicious usurpation not by any right 2 He is so in relation to wicked men he is their king but not of others 3 He speakes like himselfe that is like the father of lyes when hee claimes all the kingdomes of the earth for no part of the world is his because The earth is the Lords and all that therein is Object But God was angry with the Israelites for their asking of a King and therefore it seemes it was not his ordinance that there should be Kings Sol. He was not angry with them for desiring Governours for they had Governours before sent of God and the very King they had afterward God gave them him Hos. 13.8 but hee was angry for the cause of their request Their faith and hope was in a manner spent and they conceived more hope in a King than in God that had beene such a King to them so many yeares 2
if we knew no more but that it pleased God to have it so it is his will it should be so But yet that it is a wise providence of God so to order it it may appeare in divers things for by continuing the meanes to call his owne Elect thus by degrees the wicked are left without excuse Besides the godly while they looke for the daily discovery of new converts are thereby put to the exercise of many graces and duties as diligence compassion charity a winning conversation meeknesse prayer exhortation and the like And besides the outward peace of the Church is thereby preserved for if it were knowne once that all the Elect in any place were called there would follow such violent opposition from the greater and worser sort as there would be no place of rest for the Church in the world They would all bee of Caines minde if God had declared his testimony on both sides from heaven And therefore at the day of judgement assoone as hee hath parted the Elect and Reprobate and sentenced them hee disposeth so of them as they shall never live together againe And further if all the Elect were gathered at once the world would bee at an end for then Christ would deliver up the kingdome to his father 1 Cor. 15.24 and therefore Ministers should continue painefull in their labours as remembring that they are set to worke for edification of the Church till Christ come againe Eph. 4.12 And though the most of their present hearers have refused the Word of God and are hardened yet they may see cause of constancie because God still supplies their Auditories with new generations that rise up by degrees in the roome of those hardned ones And withall they must thinke that all the yeere is not harvest they are Gods husbandmen and must not thinke much to labour and toile many daies and weekes before they see the fruit of their labours as hoping that in the end God may grant them a comfortable harvest and if Israel should not be gathered yet their reward is with God Thus of the first point imported in this word Also Secondly we may hence gather further that the Apostle would have us to account all that are won to religion to be safe He imples so much in that hee treats about winning of more to them as if hee accounted them safe that were won already And it is true of such as are won to the outward profession of religion that in charity wee are bound to hope the best of each one particularly but for such as are won to sound sanctification the signes whereof were noted before it is certaine of them they can never bee lost which is cleare by these proofes 1 Cor. 1.8 9. Phil. 1.6 Rom. 8. ult 1 Pet. 1.5 Iohn 6. 10.29 30. And it must needs be so for God will not cast off the people whom he hath chosen Psal. 94.14 Rom. 11. And besides Christ lives in the hearts of those that are truely sanctified Gal. 2.20 and Christ can die no more Rom. 6.10 He may as well die at the right hand of his Father as die in the heart of a Christian. And further God hath given us his spirit as the earnest of our eternall salvation sealing to us thereby all the promises he hath made us Eph. 1.14 15. and it is a known principle that whom God loveth he loveth to the end and finally Gods decree is unalterable 2 Tim. 2.29 Ob. This may be true of the most but alas how know I that God will looke so carefully to me in particular I may be lost Sol. Gods promise is universall Not one of them saith the Prophet shall be lacking Ier. 23.4 and God hath charged Christ to see to the keeping of the bodies and soules of every true beleever Iohn 6.39 40. Ob. It is true God will never depart from us but we may depart from him and so perish Sol. The Lords covenant is that neither he will depart from us nor we shall depart from him for hee will put his feare within us to that end Ier. 32.41 Ob. But I feele my selfe so weake and ignorant I cannot hold out Sol. The smoaking flaxe shall not be quenched nor the bruised reed broken Esay 42. Ob. But we are in continuall danger by reason of temptations within and infections of all sorts from without Sol. God is faithfull and will keepe you from evill for all that 2 Thes. 3.3 and Christ hath made intercession to his Father for that very thing that you may be kept from those evills Iohn 17. and God hath put his Spirit within you of purpose to make you keepe his statutes and to hold on your way Ezek. 36.27 Ob. But the Apostle Iohn seemes to say that we may lose what we have wrought 2 Iohn 8. Sol. The words of the Apostle Iohn are these Looke to your selves that we lose not those things which we have wrought but that we receive a full reward Which words may be understood as spoken to such as were hypocrites had but temporary grace not sound sanctification for he saith in the next words He that transgresseth and abideth not in the doctrine of Christ hath not God They never had God then that lose what they have wrought and so this toucheth not such as are sure now they have God in that they have saving grace Again it is true that the godly may lose what they have wrought when they fall into scandalls or by weakenesse fall from the profession of the truth I say they may lose what they have wrought in those sins first in respect of the praise of men all their former honour may be laid in the dust secondly in respect of the inward sense and comfort of what good they have done and thirdly in respect of the fulnesse of the reward in heaven for their glory may be much lessened by their falls but it doth not therefore follow that they may fall finally away from God for they will recover againe Ob. But we see that Christians of greater gifts than we have fallen away and never recover again but die in their Apostacie as Hymeneus and Philetus did in the Apostles times Sol. The Apostle in that place answers that Gods foundation remaines sure and hath this seale he knoweth who are his which evidently importeth that God did never know them to be his what shewes soever they made amongst men and therefore their fall need not discourage such as are sure by the former markes that they are Gods Object But wee see that the godly themselves doe fall as David and Peter did Sol. First they did recover againe and so were not lost Secondly though they fall they shall not be utterly cast downe for God staies them from falling wholly away though they fall away in some particular act Psal. 37.23 Thirdly in the worst fals of the Saints there is ever still an holy seed of grace and faith and knowledge that abideth in
redeeming the holy Ghost by calling The word of God is the sampler or patterne of our obedience for if ever wee would bring our lives into order we must resolve not to follow mens examples wills lusts or our owne reasons inclinations or conjectures but only to have recourse to the Law of God this must be the light to our feete and the lanthorne to our pathes Psal. 119. 19.2 Tim. 3.15 to the end we must obey them that have the over-sight of us and doe instructs out of the word and observe the forme of doctrine into which wee are delivered Rom. 6.17 Heb. 7.18 and receive such teachers as the Corinthians received Titus 2 Cor. 7.15 we should get an eare of obedience Prov. 25.12 2. The causes within us are either 1. generall the sanctification of our spirit or 2. speciall and so it is Faith For the first the coherence shewes that unlesse our hearts be sanctified our lives can never bee framed to true holinesse and obedience and for faith it is certaine before ever we can practise true obedience to the Law we must have the obedience of Faith that is we must be perswaded of Gods love to us and receive his promises in Christ and repenting of our sinnes beleeve the Gospell Rom. 1.5 10.16 2 Thess. 1.8 The faith of the Truth is generally the chiefe guide of all our actions whether they be workes of reformation or of our generall calling or particular cariage 2 Thess. 3.16 For we must beleeve Gods threatnings power promises assistance and reward or else our worke will goe slowly forward 2. Now for the second there are sixe things to be observed in the maner of our obedience without which our life will never be brought into order 1. The first is care The Apostle saith we must yeeld our selves as servants to obey Rom. 6.16 which notes that wee must doe the workes of God and sâ—ew our obedience to him as the servant doth his worke that is with great heed forecast and care God doth not only require we should obey but obey as servants obey 2. The second thing required in our obedience is Wisdome It is not enough to doe good but we must be wise to that which is good and simple concerning evill This the Apostle shewes Rom. 16.19 3. The third is Constancy our obedience must bee fulfilled 2 Cor. 10.16 We must not be weary of well-doing 1 Thess. 3.13 4. The fourth is abnegation In obeying Gods will we must throughout the course of our lives be contented to deny our selves so as we would doe Gods will with patience though crosses follow Luke 8. A signe of the seed sowne in good ground it bringeth forth fruit with patience and besides it imports that if we meane to reforme our lives aright we must live soberly shewing our moderation in diet apparell recreations and the like yea we must not thinke it much to be crossed in our reason desires ease profits or preferments but be contented to be that we may be with a good Conscience Heb. 11.8 Gen. 22.18 5. The fifth is sincerity and the sincerity of our obedience appeares both when we shew respect to all Gods Commandements as well as one obeying in all things as also when we obey without corrupt and carnall ends and respects Gen. 26.5 Phil. 2.12 6. The sixth thing is peace wee must lay our projects so for holinesse as we follow after peace as much as is possible and that with all men much more with the Church and people of God Rom. 12.19 Heb. 12.14 so as our conversation be without division or offence Rom. 16.18 19. 3. For the third point we may remember that it was long since noted by Samuel that obedience is better than sacrifice 1 Sam. 15. This obedience is the end of the writings of the Apostles and Prophets If we be not trained up by the Scriptures to good workes we doe nothing with generall profession of the name of Christ. Rom. 1.5 2 Tim. 3.15 c. If we obey not we are the servants of sinne and it will be our ruine we shall dye in our sinnes The Ministery had never been broken open but that the Nations might bee brought to obedience Rom. 16.26 If you obey not you breake the hearts of your teachers it is not good words and liberall pensions will serve the turne you must yeeld obedience to our Ministery in your lives or else you doe nothing Phil. 1.15.16 2 Cor. 7.15 Vengeance is ready against all disobedience every whit as ready in Gods hand as in the Ministers mouth 2 Cor. 10.4 5. In this text we may see God delights to receive the obedience of his people from all eternity and all the benefits purchased by Christs blood shall be given to them that obey he is author of eternall saluation to them that obey Heb. 5.9 Thus of obedience in generall Externall obedience which is here entreated of is distinguished by the Apostle Rom. 15.18 into two kindes For either it is obedience in word or obedience in deed Quest. Here might some one say what need the obedience of the tongue our tongues are free Answ. It seemes some men thinke so Those hypocriticall flattering and wicked men mentioned Psal. 12.3 say their tongues are their owne and yet it is certaine the Lord will have the tongue bound to the good behaviour Iam. 3.3 Quest. What great hurt can there be in the tongue if men live honestly otherwise It seemes there can be no great offence in the tongue Answ. Men are extreamely deceived that think they cannot commit dishonesty impiety by their words There is a world of wickednes in the tongue Jam. 3.6 There are many sins which are most vile and hatefull which have their principall seat in the tongue or are practised in words as blasphemy murmuring desperation lip-service swearing cursing perjury charming reproaching persecution by the mocking of the godly bitter words silthy speaking lying backbiting slandering flattery and false witnesse bearing together with divers sinnes of deceit hypocrisie heresie c. And on the other side excellent graces and duties depend much upon the service of the tongue Gods glory our owne Callings and other mens good are much furthered by the tongue By the tongue men preach pray confesse their sins give thankes comfort exhort rebuke sweare vow c. and therefore great reason wee should shew our obedience even in the tongue Under the obedience of conversation are comprehended duties of piety to God of mercy to the distressed of justice to all men of temperance to our selves The catalogues of the sinnes we should avoid in our conversation or of duties we should doe I omit here having some purpose if God will to handle them more largely in Treatises by themselves And thus of obedience And sprinkling of the blood of Iesus Christ. Before I come to the more particular and full opening of these words these things may be touched in the generall 1. There was blood
stir up our minds especially labouring to be of the same mind with them 7. We must carefully put on that girdle of truth mentioned Eph. 6. which is inward sincerity which is a care speedily to strive against those inward corruptions daily and with strength of resolution 8. Lastly in this text two things are exceedingly availeable viz. 1. sobriety in the use of earthly things 2. and perfect assurance of Gods favour and glory to come It is want of setled assurance and the love of earthly things that so much entangles men with the hurt of all sorts of impediments The fift thing to be observed is that he saith gird up and not cast off importing that in this life even in the godly there is not a perfect deliverance from the inward strife with hinderances that arise from our corrupt nature Those garments they have still but they are girded up which is true of the most of the impediments mentioned before The Use is for great reproofe of our incredible slacknesse herein the most of us who know not of any lets in our minde never observe ignorance carnall reason security love of earthly things worldly sorrow hypocrisie precipitation discouragement dulnesse and evill thoughts Those of us that doe discerne them how weak are our hearts how doe we trifle we feele them not to be a burthen we resist them not in the beginning How justly might God leave us to a very reprobate mind for our slacknesse herein even of knowledge How justly might we be left to our selves and so be turned out of the way and there left either never to returne or not without unspeakable horror of conscience Secondly let us be warned and stir up our selves in a daily care in the way to heaven and the labour of godlinesse Let us consider that this is given us here in charge in the very first place as the ground of all the rest in vaine to expect holinesse of life if we looke not to the daily lets of godlinesse And the rather let us be incouraged hereunto because though wee have these things in us yet if we use the meanes to gird them up it will not hinder our acceptation with God nor the successe of our godly profession Be sober There is a sixfold sobriety 1. Sobriety in opinions of which the Apostle saith be wise to sobriety Rom. 12.3 This hath in it 1. A feare to conceive of God or godlinesse after any senselesse or unwarranted course 2. A repressing of that itching desire after the knowledge of Gods secrets or hidden things Deut. 29. ult 3. Modesty in venting our opinions or delivering our judgement 4. A suspending in doubtfull things 5. A yeelding upon implyed dangers in things indifferent as in reformation of such abuses as we see good men condemne though wee have not expresse Scripture A singular waiwardnesse in many they will not leave their faults till direct Scripture be brought against it as in vanity of apparell c. 2. Sobriety in prayer 1 Pet. 4.7 and to be sober in prayer is 1. to be advised and deliberate desirous to pray according to Gods will 2. It is not to be intemperate or peevish as Ionah was 3. It is to be stayed and setled and stablished in perswasion not wavering unconstant or tossed with doubts and causelesse feares 4. It is to pray with due respect of Gods Majesty without trifling or vaine babling it is to let our words be few Eccles. 5.5 5. It is to keep Gods counsell not to be proud or boast of successe or speak of the secret sweetnesse of Gods love without calling it is to conceale the familiarity of God in secret 3. Sobriety in the practice of godlinesse in generall this the Apostle calls holinesse with sobriety 1 Tim. 3.15 which stands 1. in lowlinesse of minde and sense of our owne vilenesse it is to be holy without vain-glorious boasting 2. In keeping the bounds of the Word both for sins and duties it is to take heed of fansies or vaine stretching out of our practice to avoid such things as any way the word condemnes so in duties 3. In not medling with the businesse of others it is not to be a busie body to spend our selves in prying or censuring or inquiring after others It is a vile thing to sâ—ffer as a busie body 1 Pet. 4. 4. In avoiding rash zeale and indiscretion in the circumstances of well-doing The word is sometimes rendred discreet as Tit. 2.5 and vigilant ver 2. 5. In not judging Gal. 6.1 2. 4. Sobriety in respect of the pleasures and delights of this life and to be sober in them is 1. To let the Word of God be our rule for the matter of them not to delight in unlawfull pleasures as chambering and wantonnesse or unlawfull sports and games that are of ill fame 2. To restraine our affections in the use of them to use them as though we used them not not suffering our hearts to be stollen away by them 3. To restraine the excessive use of them not to make a vocation of them a speciall sinne in the Genâ—ry of this land and their followers 4. To be well advised for the circumstances the place time company and such like that we neither insnare our selves nor give occasion of offence 5. To restraine the passions that use to break out about them that they be not occasions of discord or contempt as Envie or any evill affection 6. Not to make merchandise of them as to use their sports as meanes of gaining from others 7. To use our delights with consideration of our callings as Ministers children women servants c. that which may be comely in others may not be so many times and in many things in these 5. There is sobriety in apparell 1 Tim. 2.9 10. This sobriety hath in it foure things 1. Comelinesse which takes order for both extreames that our apparell be neither rude to dishonour our body nor strange for the unwontednesse or unseemelinesse of it 2. Shame fastnesse and modestie which takes order 1. that our apparell be not the apparell of another sex Deut. 22.5 2. or of knowne dissolute persons modest women may not goe as whores goe 3. that it tend no way to provoke inordinate desires in our selves or others as painting perfuming naked breasts c. The third thing is frugality which hath respect 1. to our degree that we goe not above it 2. to our ability in that degree as if we be in debt or of lesse meanes then others of that degree 3. to the rate of our expences for to spend as much as the formost in our rank is no sobriety though we observe the two former rules It is sobriety not to be so costly or brave as others as wee by our degree might be The fourth thing is piety a Christian should in his very apparell proclaime his religion not onely by the moderation of it but by a free willingnesse to doe good to any
a perfect hope they are sure to lose heaven 1 Cor. 6.9 Deut. 29.19 c. 3. Of weak and wayward Christians This doctrine should found in their eares as a great reproofe Why doe ye doubt oh ye of little hope doth God require a perfect hope and are yee still after so many daies so much unsetled unperfected We should account it a great shame to have but a little hope especially after so long profession and so much meanes and so many pledges of Gods love 4. Of backsliding Christians that fall away or to â—se the phrase of the Apostle are moved away from the hope of heaven either internally by an habituall forgetfulnesse of it or externally by revolt or apostasie to the love of the world These are so far from perfecting their assurance that they fall away from it Thirdly this should serve for instruction to quicken us to use all meanes for perfecting of our hope devoting our selves to the study of heavenly things and to the daily contemplation of the glory to come according to the counsell of the Apostle Heb. 6.11 not suffering slothfulnesse to hinder from the seriâ—us performance of our duties herein ver 12. Lastly here is great encouragement to all such of Gods servants as doe trust upon God for their salvation the Lord will never faâ—le them that trust in him and whatsoever become of the hypocrite yet will he never cast away the perfect man Iob 8.13 20. If God require so great trust it imports there is a sure preparation of a glorious estate Oh saith the Psalmist how great is his goodnesse that he hath laid up for them that trust in him Psal. 31.19 Thus of the mâ—nner of our hope Trust perfectly Now followeth the object of it viz. The grace which is to be brought unto us in the revelation of Iesus Christ and here first of the object it selfe and then of the time of the communication of it The grace which is to be brought unto you Grace sometimes signifies the Gospell Tit. 2.11 sometimes the favour of God in Christ so in the salutations of the Epistle sometimes an externall calling or function so Paul calls his Apostleship a grace Rom. 1.16 sometimes the gifts of the holy Ghost so usually lastly sometimes the glory of heaven so here It is true that some reade it the grace that is brought in the revelation of Iesus Christ and so it meanes that true grace which in this world the Elect doe receive when Christ is revealed to them in their conversion to God by the mighty power of the Gospell and so foure things might be observed 1. That God revealeth his Sonne in all that shall be saved at some time of their life or other 2. That Christ is never revealed in us till the time the grace of the sanctifying Spirit be wrought in us and the riches of Gods graces in his promises be declared to us For there is a double grace in the revelation of Christ. 1 The declaration of Gods grace in his promises 2. The possession of the graces of his holy Spirit 3. That were not this grace is brought unto us offred and urged upon us we would live and die without it 4. That when we know our interest in Gods favour and that wee have received the true grace of Christ we should trust perfectly in it and that iâ— all the foure senses before opened But I take it in the sense as it is rendred by the Kings Translators and so understand it of the glory of heaven which is to be considered both in the nature of it it is called grace and the time of manifestatiâ—n not onâ—â—y in generall that is to be brought unto us but in speciall at the revelation of Iesus Christ. Grace The glory of heaven is called grace in three respects 1. Because it is given freely without our deserts as the Scriptures prove Eph. 2.5.8 Tit. 2.11 Rom. 4.16 5.21 2. Because it is assured unto us by grace as the body of Christ is called bread because it is signified by it so our hope and everlasting consolation is assured by grace 2 Thes. 2.16 3. Because grace and holinesse is the greatest part of the kingdome of heaven For righteousnesse is the maine thing wherein the kingdome of God consists as the image of God in the creation was Adams greatest happinesse not Paradice onely see Psal. 17. ult Rom. 14.17.1 Pâ—t 3.7 5.10 The Uses are 1. We should therefore disclaime alâ— conceit of our owne meâ—its and use our hearts to it affectionately to professe that we are all that we are onely by the grace of God 1 Cor. 15.10 2. It should inflame our thankfulnesse we shâ—uld never be without this sacrifice considering we have so great inheritance by the meere grace of God in Christ. It is worth the noting that the same word for thankfulnâ—sse doth signifie grace in the originall 3. We should have our conversation according to the grace of God 2 Cor. 1. 12. seeiâ—g grace is that which will live by us for ever we should be taken up with a perpetuall care of getting and increasing of it 4. Seeing God doth all for us freely wâ— should be importunate in prayer that he would make us worthy of the 〈…〉 him to fulfill all the gooâ— pleasure of his own goodnesse especially the workâ— of our faith with power that hâ—â— name and grace may be glorified in uâ— 2 Theâ— â— 11 12. 5. We should learne to shew mercy as God doth 1. Though they deserve it not 2. In grâ—at abunâ—ance 3. In matters of holinesse as much as any other way it being the best meanes to shew mercy to the soules of men 4. To bring it to them not tarry till it be sought of us 5. In the most seasonable time God doth not give heaven or his blessiâ—gs all at once as men doe their workes of mercy all at one time of the yeere 6. With constancie God will never leave till they be in heaven 7. With faith and faithfulnesse so as promised mercy may be trusted on without faile God never disappoints after he hath promised wee may trust perfectly on it Which is to be brougâ—t unto you From the manner of the propounding of the words divers things may be noted 1. That the Christians happinesse in hope is better than the carnall mans felicity present They must trust upon the grace to be brought yea so aâ— they trust not in any thing elâ—e For they are sure to have their happinesse and to enjoy it when they have it so are not carnall men of any thing they hold as we may see by experience Is it not better for a poore man to have the hope of heaven when hâ— dies then to be as some great men have been which are now coâ—founded and mined 2. God hath thought it meet to deferre the glory of heaven it is to be brought it is not brought already If any aâ—ke why God doth not give heaven
assoone as he gives grace and favour I answer 1. That God thereby doth give way unto the kingdome of Christ for the exercise of it on earth in gathering the Elect and subduing his enemies which when it is done he will deliver the Kingdome into his Fathers hands and thâ—n God shall be all in all 2. It is deferred that so God might make evident proofe of the faith and patience of his servants and to shew that they stand by a better grace then they had in their creation But what should I wade into this point It is enough for us that it is the pleasure of Gods will it should be so and it is equall we should doe our work before we receive our wages 3. It shewes that the Maker and Builder of that happinesse is God and that our glory is made ready to our hands 4. It imports that as in the state of nature we cared not for grace so in the state of grace wee are not so carefull as wee should be of going to heaven whâ—n we are justified and sanctified we forget heaven it must be brought unto us we will scarce goe seeke it 5. It shews â—uâ— security and forgetfulnesse shall not make the faith of God of none â—ffect it shall câ—rtainly be brought unto us 6. Lastly wee may here gather one way of comforting our selves against the infirmitieâ— that accompany our natures that when we feele our weaknesses yet we shâ—uld be comforted in the hope of the strength wee shall have Art thâ—u humbled for thy ignorance why rejoyce in the knowledge thou shalt have And so I say of the untowardnesse of thy nature to good thinke of the time when Christ shall be perfectly formed in thee think of the grace shall be brought unto thee if thou be discouraged and never of 〈…〉 â—t the revelation of Iesus Christ. That iâ— at the day of judgement The day of judgement shall be a time of wonderfull revelation For then 1. 〈◊〉 glory of his person which he hath received of the Father in heaven shâ—ll â—e râ—vealed 2. The terror of Christ as a Judge shall then be fully exprest The world little knowâ— the terror of that day Hee came not at the first comming to judgâ— the world that is yet to be revealed 3. The gâ—â—ry of the body of Christ the Church shall then be revealed when we shall â—ee all the societies of all ages together in one armie 2. All the good they have all done shall be fully opened 3. All the glory of heaven shall then â—e eâ—â—ated upon them 4. The everlastiâ—g counsels of God shall then be broken open and explained to the eternall clearing of Gods justice and the exalting of the praise of his mercy The Use may be 1. For information we may see one reason why Christs Kingdome and the righteousnesse thereof is so securely contemned of the world It is because a vaile is as it were drawne over Christ that they cannot behold him and so we may see one reason why we are not more inflamed to the personall love of Christ it doth not yet appear what we shall be by his merits nor have we seen the exceeding glory of the onely begotten Son of God 2. For instruction we should long after that day if Christ be so good unto us now oh what will he be at that day If in this life holy men could say of him as Paul did Phil. 3.9 what shall we say or think of him but as worth ten thousand worlds in comparison In the meane while let us be content that our life be bid with Christ in God knowing that when he shall appeare we shall also appeare with him in glory Verse 14. c. As obedient children not fashioning your selves unto the former lusts of your ignorance HItherto of the three things to which the Apostle exhorts The reasons follow whereof the first is contained in these verses and it is taken from the image of God in which Gods children ought to resemble him they should strive against all inward evils and refraine all the excesses of life and addresse themselves with all care and confidence to the provision of a better life because they are begotten again unto God and it is required of them that they should be holy as he is holy This reason is both propounded and expounded propounded in these words as obedient children It is expounded two waies 1. By description 2. By proofe or testimony It is described negatively and affirmatively by negation he shewes what we should shun viz. fashioning your selves according to the lusts of your former ignorance Affirmatively he sets it out by shewing 1. the patterne to be imitated 2. and the manner of our imitation The patterne is the holinesse of him that called us The manner is to be holy in all manner of conversation Thus of the description For the proofe 2. things are to be considered 1. Whence the proofe is fetched â—n these word As it is written 2. What is alledged in these words Be ye holy as I am holy As obedient children These two words import a twofold consideration 1. they are the children of God 2. you must obey as children The first point gives an occasion to consider of three things 1. That God hath children not onely Christ his naturall Son and the Angels his sons by creation but the Saints also by adoption and regeneration 2. That it behoves Christians to seeke and know their adoption to be the sons of God It is wonderfull to think of the almost infinite carelesnesse of men that can heare of so great felicity as the adoption of sinfull men to be the sons of God and yet there is no heart in man to seeke after it 3. In that the Apostle applies the consideration hereof to perswade to holinesse of life it shews that the assurance of Gods favour as our Father doth kindle obedience and make us more fit for all well-doing as these places prove 1 Thes. 1.5 6 7. 2 Pet. 1.8 9 10. 1 Cor. 2.12 14. 2 Tim. 1.12 Heb. 10.22 The Use is First for confutation of their fancies that thinke assurance would breed security and that it is better to be a little doubtfull then fully resolved whereas both Scripture and experience is against it yea there is a secret corruption in the hearts of the very godly herein nourished perhaps by the devill But let us be fully perswaded to pray with all importunity that God would give us this knowledge But I have felt more hardnesse of heart and corruption of nature since assurance then I had before First examine thy heart whether thou call not peace of conscience by the name of hardnesse of heart 2. Know that hardnesse of heart and unfitnesse to holy duties is in us by nature and is not taken away by assurance neither is thy case the worse that thou feelest it more now then before For that may import more softnesse of heart 3. Consider
shall suffer for anothers workes further then he is some way 〈◊〉 of it But how can infants be iudged according to their works We understand not clearly how the proceedings shall be with infants it is evident that corruption of nature can make even infants children of 〈…〉 Psal. 51. and the covenant of God with the faithfull doth 〈◊〉 even their seed also Besides the Spirit of God doth supply externall works by internall sanctification in the elect infants But how shall poore men doe that are not able to doe good works It is an error to think that there are no good works but giving of almes For the obedience to Gods law in any commandement is a good worke works of piety to God are good works and so are the works of a particular calling It is a good worke to provide for a mans family and so to deale iustly with men is a good worke Besides there are many works of mercy which the poorest Christian may doe hee may pray for others or reprove or comfort or instruct c. The Uses may be collected out of the severall Scriptures where this doctrine is taught as 1. In Iob 7.2 We should long for that day seeing it is the day of paying wages 2. Iob 34.11 14 15 19 20 to 25. It should terrifie the mightiest sinners seeing God will not spare but without respect of persons iudge every mans works and if a temporall iudgment so affright all sorts as is reported Ezech. 7.27 how much more should this last iudgement 3. Psal. 62. ult We should daily think of this day of reckoning and not suffer any doubt against it For it will certainly be so 4. Prov. 24.12 Two things are inferred 1. That wee should not faint in the day of adversity 2. That without trifling we should doe good and shew mercy when we have occasion 5. The Prophet Ieremy useth this doctrine as a meanes to stirre up their hearts to a more awefull feare and admiration and adoration of that God whose eyes behold the waies of all men and whose iustice will reward according to their works 6. Our Saviour Christ useth it to excite the care of saving our soules and to work in us a contempt of life and this world and to deny our selves and take up our crosse and follow him Mat. 16.27 7. The Apostle Paul Rom. 2.7 useth this doctrine 1. To fright and terrifie three sorts of men viz. 1. Hypocrites ver 1 2 3. 2. Impenitent hard-hearted sinners ver 4 5. 3. Contentious and froward adversaries of well-doing ver 8. 2. To incourage the godly in all well-doing ver 9 10. 8. In the 2 Cor. 5.10 it serveth to inforce 1. Walking by faith ver 7. 2. Care to be accepted of God ver 9. 3. Desire to be absent from the flesh and present with the Lord ver 8. 4. Diligence in Ministers with all power to perswade with their hearers ver 11. 9. In the Eph. 6.8 9. it is used 1. To comfort servants 2. To warne masters ver 9. So it is also Col. 3.24 26. 10. In Rev. 22.11 12. it is used to upbraid the pertinacie of wicked men in sin and to incourage the godly in all perseverance in well-doing 11. Lastly you see how the Apostle make a use of it viz. that we should passe the time of our sojourning here in feare And thus of the doctrine of the second reason Paâ—e the time of your sojourning here in feare These word containe the inference or use of the former doctrine viz. it should imprint in us such a sense of our mortality as should stir up in us a daily care and feare in the spending of our time we are to live in the world These words aâ—firme fâ—ure things 1. That we are but sojourners 2. That we have but a time to sojourne 3. That this time passeth 4. That therefore we ought to spend the time in feare Sojourners This word may be taken either literally or mystically if it be taken literally it must be referred to the provinciall Jews so it may import two things 1. That Gods children in this life may be so driven from their native abodes that they may be compelled to live in strange places 2. That though the Lord suffer the Jewish Nation to be under a soâ—e dispersion for the time yet the time will come when they shall be gathered home together in great glory though now they are but sojourners But it is rather to be taken mystically and so it is to be referred to all the Elect who in respect of their absence from their heavenly Canaan are but soiourners at best in this world Heb. 11. Psal. 39. There may be some difference put betweene a home-dweller a stranger and a soiourner The dweller is perpetually resident and is at home The stranger staies but for a short time and is from home Now the soiourner differs from them both for he hath some setled abode but it is not at home as the dwellers is nor is it for so short a time as the strangers is Now if in this strict sense we should stand upon the words then in this world dwellers are no men strangers are wicked men and soiourners are godly men But it is evident that this word sojourner is taken promiscuously for any abode that is from home for Luke 24.18 it is taken for a stranger in the strictest sense and Act. 7.19 it is taken for a sojourner in the strictest sense But usually it is a word that notes the condition of the godly absent from their heavenly happinesse and imports an allusion to the childrenof Israel living in Aegypt absent from Canaan and so our Aegypt is the world our Canaan is heaven our soiourning is our entertainment in this world The world is like Aegypt and our entertainment like the children of Israel in Aegypt For 1. Pharaoh the Devill doth with all cruelties oppresse the gâ—dly 2. As Aegypt was full of enchaunters so is the world 3. As Aegypt abounded with superstitions so doth the world with ignâ—rance and all sorts of vaine observations â—ut the similitude will more appeare in the use The consideration of this that the godly are in this world as Israel soiourning in Aegypt may afford both matter of Instruction and matter of Consolation For Instruction it should teach us divers duties 1. Not to seeke unto our selves great things in this world Ier. 46. 2. To study to be quiet and meddle with the world no more then wee must needs 3. To please our selves or rest in no prosperity but to expect alteratiâ—â— never trusting the favour of the Aegyptians the men or this world For thâ—y will change 4. To have recourse to the promises of a better life and live by faith and wait for the time of our changing 5. Live separate from the conversation of worldly men as Israel did in Goshen 6. Endure much with patience and commit all to God Secondly this similitude imports
all thâ—ir workes but I will restraâ—e the diâ—course to the godly feare The fâ—are then here required is that reverence humility lowlinesse tendernesse modesty and carefulnesse that shâ—uld in all our wayes Thus we should feare the presence of God Psal. 16. the name of God Deut. 28 58. the Ministers of God 2 Cor. 7 5. the displeasure of God Psal. 90.11 Thus we should shew feare when wee speaâ—e of the mysteries of godlinesse 1 Pet. 3.16 thuâ— we should be affraid to offend the godly 1 Cor. 10. or be infected by the wicked or that others should ruine themselves when we might help them Iud. 23. we should feare to provoke wicked men we should feare lest we neglect the precious promises offâ—ed unto us Heb. 4.1 we should be jealous of others fearing lest they should fall fâ—oÌ„ the simplicity in Christ Jesus 2 Cor. 11.3 wee should feare the corruption of our owne nature and make conscience of the least evill 2 Cor. 7.11 wee should live in feare lest the day of Christ should come upon us before we be prepared we should also shew this feare in all our service of God Psal. 2.11 In these and many other waies we should shew our feare in our conversation The wives also should fear their husbands Eph. 5.33 and servants their masters 1 Pet. 2.18 To have our conversation in feare excludes carnall mirth and jollity and carelesnesse in our waies and unreverentnesse in our carriage towards God or amongst men This feare was eminent in Paul 1 Cor. 2.3 and this is required 2 Cor. 7.1 The Use may be 1. For great reproofe 1. Of the universall fearelesnesse that abides in all sorts of men never regarding the terror of the Lord nor thinking upon this fearefull judgement of Christ. How doe men cast off feare and dare restraine prayer and all holy duties and plunge themselves into all sorts of sins with all stupidity and carelesnesse 2. Of the great neglect of this vertue even in the godly there is not that awfull humble reverent respective carriage that should be the hearts and faces of men are every where wanting in this feare oh this conversation with feare where is it to be found almost Where is this feare in the people towards their Ministers in the wife to her husband in the servants to their masters 2. For instruction Let us from hence be informed in this duty and for hereafter never have our hearts and carriages polluted perfecting our holinesse in fear and abstaining from all filthinesse both of flesh and spirit shewing in all places a feare to offend God or dally with sin in all things mistrusting the corruption of our nature 2 Cor. 7.1 Phil. 2. Rom. 11.20 3. Such as have attained unto this feare should be wonderfull thankfull to God and carefull to preserve so excellent a grace it wins them a wonderfull deale of respect both from God and men 2 Cor. 7.15 1 Pet. 3.2 Psal. 90.11 Besiâ—es of all other these are likely to hold out Ier. 32.40 and are sure to find comfort in the day of Christ. And thus of the second reason Verse 18. Knowing that you were not redeemed with corruptible things aâ— silver and gold from your vaine conversation received by the tradition of your fathers c. THese words containe the third Argument for the inforcing of the exhortation laid downe in the 13. verse and it is taken from the consideration of our redemption by Christ wee are bought out of a miserable servitude by the bloud shedding of Jesus Christ and therefore being redeemed we ought to doe two things 1. To be carefull of the reformation of our vaine conversation 2. To place all our faith and hope in God Now because he would the more drive in the power of this Argument he layes downe divers specialties and important reasons why we should be moved with this Argument from our redemption 1. Because all the precious things in the world could never have delivered us in the beginning of ver 18. 2. Because our deliverance from our vaine conversation was one of the principall ends of our redemption and therefore if wee should not be stirred up to the care of a holy life we should be as if we had never been redeemed in the latter end of ver 18. 3. Because our redemption was effected by so matchlesse a price viz. the passion of Christ which was incâ—eased in that it was a suffering even to effusion of bloud and in that it was a suffering of a person of wonderfull parity of nature ver 19. 4. Because our redemption was a thing before the world was made ordained in Gods eternall counsell ver 20. 5. Because we that now beleeve in Christ have more honour done us in our redemption then all the Fathers in the old Church had for the manifesting of our redemption was an honour done to us that live in the times after the Law both if we respect the incarnation of Christ who was exhibited now and not before and also the publication of our deliverance by Christ already borne in the flesh in the preaching of the Gospell 6. Because the certainty of Christs victory and our purchase was in speciall manner confirmed of God and that two waies 1. By raising him from the dead to shew that no adversaries could hold him downe 2. By exalting him to so great glory in heaven which shewes he had fully pacified Gods anger and accomplished the merit of our redemption and this was done that our faith and hope might be in God ver 21. So that all these words commend unto us the Argument taken from our redemption in Christ and serve to compell us to the perfecting of our hope and the ordering of our conversation In the unfolding of this reason we may perceive that here are divers great things concerning our redemption to be intreated of as 1. What would not redeeme us viz. not corruptible things 2. From what we are redeemed viz. from our vaine conversation 3. By what price we are bought viz. the precious blood of Iesus Christ c. 4. The antiquity of this project concerning our redemption by Christ viz. before â—ver the world was 5. The time of manifesting it to the world viz. in those times 6. The persons that have profit by it viz. you that beleeve in God by him 7. The ratification of the assurance of it viz. the raising of him from the dead and his glory in heaven 8. The end of it viz. that we might have faith and hope in God Before I break open these particulars two things may be noted 1. The coherence with the former reason 2. The Apostles insinuation or communication as they call it in Rhetoricke For he doth not barely relate the Argument but to win advantage in their affection he tells them they know this doctrine concerning our redemption implying that it were a vile shame to be ignorant of the doctrine of redemption and importing that he was perswaded that they
hearts are washed by the Word Eph. 5.25 Psal. 119.9 the law in their hearts Psal. 37. 119.80 4. Keep still in Gods presence walke before him thou darest not then come in thy uncleannesse 5. Avoid the beginnings of pollution dally not with sinne 6. Informe thy selfe throughly of the vanity of all the things unto which thou art likely to be tempted 7. Come not neere uncleane persons 2 Cor. 6.18 8. Get the assurance of faith Act. 15.9 Heb. 10.22 Promises to such as labour for a cleane heart Mat. 5.7 â—say 1.16 20. 2 Pet. 1.3 Prov. 22.11 Psal. 24.4 125.5 Rom. 8.34 38. Hitherto of the subject of sanctification The manner of exercising or expressing this purification followes In obeying the truth Foure things must be considered 1. What is truth 2. What it is to obey the truth 3. How their hearts are said to be purified in obeying the truth 4. The observations and uses which may be here gathered 1. Truth is taken diversly in Scripture 1. Sometimes it signifieth the verity of our words as opposed to lying 2. Sometimes faithfulnesse in performing of promises and so mercy and truth are given both to God and men 3. Sometimes for uprightnesse as opposed to hypocrisie and so it is to doe a thing with all our hearts 1 Sam. 12.24 4. Sometimes for the substance of a ceremonie Iâ—h 1.17 5. Sometimes for Christ Ioh. 14.6 6. Sometimes for the word of God and so here The word of God is called the truth Ioh. 17. â—1 Ps. 119.142 1. because it agrees with the eternal pattern of Gods will 2. because there is no error nor falshood in it 3. because it shews us a true way for the infallible attaining of blessednesse 4. because it effects truth and uprightnesse in us 2. Now to obey the truth is to conforme and subject our selves in practise and workes unto the will of God revealed in his word 3. The heart of man is said to be purified in obeying the truth inasmuch as there is an inward obedience to the truth required in the hearts of men as 1. the obedience of the Gospell in beleeving this is called the obedience of faith When a man from his heart doth assent to and relye upon the promise of God in Christ thus to beleeve is to obey 2. In the practise of all outward duties there is required the inward purity of the heart and the exercise of the grace of Gods Spirit without which all mens workes are impure Besides by the outward obedience of the truth men shew that their soules are purified There are foure things may be observed from hence 1. That the word of God must be the rule of all our actions as wee were begotten by the word of truth Iam. 1.18 so we must live by it Gal. 1. 16. Psal. 119. This is that light to our feete and lanthorne to our pathes The Use is for instruction Therefore first we should study this truth and buy it Prov. 23.23 2. Wee should pray to God to direct us in this truth Psal. 25.5 43.3 and never to take it out of our mouthes and lives Psal. 119.43 Yea hereby we may shew our selves to be truly sanctified if wee sticke to the word of God as our onely guide as these places shew Esay 26.2 Psal. 26.3 119.30 2 Cor. 13.8 and let us therefore come to the truth to know whether our workes are wrought in God or no Ioh. 3.21 And therefore woe unto them that are destitute of the truth both in respect of the meanes without and in respect of knowledge within these sit in darknesse and in the shadow of death Finally here we see our liberty wee are bound to obey nothing but the truth 2. That there can be no true sanctification without obedience God stands precisely upon obedience and practise It is not knowing the truth or praising the truth or hearing the truth or speaking the truth or thinking the truth or purposing the truth will serve the turne 1 Sam. 15.22 Ioh. â— â— 1 Ioh. 1.6 8. This should serve mightily to urge us to practise to be doers of the word Mat. 7. Iam. 1.22 c. to follow the truth and to expresse the power of it Without this obedience we can never prove our selves to be truly sanctified and therâ—fore let us that have the meanes take heed wee examine our selves how we grow in the practise of it How miserable then is the state of such as onely give God good words Mat. 7. and such as resist the truth 2 Tim. 3.8 and such as blaspheme the way of truth 2 Pet. 2.2 and such as fall away from the truth 2 Tim. 2.18 Heb. 10.26 Oh who hath bewitched men that they should not obey unto the truth Gal. 3.1 â— That wee must exercise the inward purity of the heart in all the parts of outward obedience In all good duties we must looke to the obedience of the heart The heart must adde divers things to the manner of our obedience From the heart must flow judgement attention care and affections of all sorts This is true of all duties both to God and man The Use is therefore to teach us to set our hearts to worke when wee goe about well-doing and to looke to the inside as well as the outside 4. The indefinite propounding shewes that our obedience must bee without limitation for we must obey 1. Aâ— all times Psal. 106.1 Gal. 5.7 2. To all truths both of Law and Gospell of piety and righteousnesse inward and outward c. 3. In all places absent as well as present in all companies as well as one at home as well as abroad before inferiors as well as superiors 4. All persons must obey learned unlearned rich poore high low c. This serves notably for the ransacking of hypocrites and unmasking them for here we may note divers things wherein they may be evidently taken tardy For either 1. They obey not at all they practise not but only give good words 2. Or they obey but in shew It is not true obedience that will leave the tryall oâ— Gods truth 3. Or they obey not out of conscience of the word of God but onely for fashion sake or other carnall ends not for the truths sake 4. Or their obedience is not from the heart for either it is constrained and not ready and voluntary or they doe not imploy the heart in the good worke they doe The affections of godlinesse they want 5. Or they obey not the Gospell in seeking assâ—rance of Gods favour though they practise some things of the Law 6. Or they obey but for a fit Hos. 6.5 Demas returnes to the world 7. Or they obey but in some things Herod will not obey the seventh Commandement They will not crosse their profits lusts credit c. 8. Or they will obey but in some places and companies Quest. Now if any godly person should bee dismayed and aske How might I know
you two things First the signes and markes of a man without Guile even of a true Israelite Secondly the encouragement and comforts that belong to such men c. For the first a true Nathaniel hath these praises and especiall markes 1. He shunnes Guile in his spirit as well as in his words or workes Psal. 32.2 What hee accounts vile to speake hee accounts vile to thinke 2. His praise is of God and not of men Rom. 2.26 Hee more strives to doe good then to get credit and applause and if God accept him hee cares not though all the world deride him 3. When he confesseth his fault to God he will not hide his sinne but confesseth all his sins that is all sorts of sins and his sin without extenuation or excuse Psal. 32.2 5. 4. If he offend it is of ignorance and he will not receive doctrine of trust and if he be shewed the truth he quietly yeelds and gives glory to God Iohn 1.46 47 48. 5. He is a plaine man and speakes the truth in his heart What hee saith he saith without fraud or dissembling he saith it from his heart his heart and his words agree he hateth lying and all deceit Psal. 15.2 Zeph. 3.13 though he might gaine never so much yet will he practise no untruth 6. He is a constant man just of his word he will performe his promise though it be to his owne hinderance Psal. 15.4 He will not deny the truth though it be to his extreame danger Such men as these have many encouragements to hold on their courses It was a chiefe praise of Christ that he was without Guile 1 Pet. 2.7 and so was it in the Martyrs and Saints Rev. 14.15 It is one of the signes and markes of Gods houshold servants Psal. 15.2 Of a true Convert Zeph. 3.13 These men are faithfull with the Saints and rule with God Hos. 11. 12. Such as these will abide the Balance to be weighed and God will acknowledge their integrity Iob 31.5 The wealth of these men gotten by labour and just dealing shall increase when riches gotten by vanity shall diminish Prov. 13.11 And those lips of Truth shall be established for ever when lying tongues shall be but for a moment Prov. 12.19 And thus much of Guile Onely before I passe further it is worthy the noting that he sayes of these two first sins that all Malice and all Guile must be laid aside which imports that howsoever some other infirmities bee in the godly yet they should be found farre from all Malice and Guile not a jot of either of them should be found in them Malice must bee in them in no kinde nor in no measure neither secret nor open Malice neither grudge nor desire of revenge neither at home nor abroad neither in civill things nor in matters of Religion neither in any of the aggravations nor in the least drop of it And the like may be said of Guile It were a shamefull thing that any kinde of Guile should be found in a Christian in any of his dealings at any time with any sort of men or in any measure For if but a drop of Malice or Guile bee left in us it may breake out againe and our hearts prove like a festered sore Malice is like leaven a little of it will sowre the whole lumpe It is like Poyson a drop may spoile us It is like a coale of fire within it wants nothing but the devill to blow it and then into what a flame may it kindle And therefore we should all looke to our hearts to see that we be free from Malice and look to our wayes that we be guilty of no kinde of Guile Such as are reconciled should note this point to see to it that they keepe not the least drop of the poysonfull grudge in their hearts It is not enough that they say daily they will forgive or can receive the Sacrament For if they cannot respect them with a free heart without reservation they are still infected with the disease of Malice Hypocrisie The third sin to be avoided is Hypocrisie Concerning Hypocrisie I propound two things to be considered First how many wayes men commit Hypocrisie Secondly what reasons there are to disswade us from Hypocrisie For the first the Scriptures discover many wayes of the practise of Hypocrisie In the 23. of Matthew our Saviour notes eight wayes of being guilty of Hypocrisie 1. To say and not doe ver 3. 2. To require much of others and plead for great things to be done by others and not at all doe it our selves as we prescribe it to others ver 4. 3. To doe what we doe to be seen of men ver 5. This is at large opened Mat. 6.1 to the middle of the chapter 4. To affect greatnesse in the respects and entertainments of others ver 6. to 12. 5. To doe duties of Religion of purpose to hide some soule sinne ver 14. 6. To be curious and strict in small matters and neglect the greater duties ver 23 24. 7. To be carefull to avoid outward faults and to make no conscience of the inward foulnesse of the heart ver 25 27. 8. To commend and magnifie the godly absent or of former ages and to hate and abuse the godly present and of our owne times verse 29. to 36. There are divers other Hypocriticall practices noted in other Scripture As 9. To serve God outwardly and yet our hearts to be caried away with vile distractions Esay 28.13 This is a chiefe Hypocrisie to be avoided in such as come to the word 10. To pray onely in the time of sicknesse or danger when we are forced to it and to shew no love of prayer or delight in God in time of prosperity or deliverance Iob 27.8 9. 11. To judge others severely for smaller faults and to be guilty themselves of greater crimes Mat. 7.5 12. To be just overmuch I meane to make sins where God makes none Luke 13.15 13. To be convinced in his owne conscience and yet not confesse it nor yeeld though they know the truth Luke 12.56 57. c. Thus of the divers wayes of Hypocrisie There are many reasons to declare the hatefulnesse of this sin of Hypocrisie I will instance onely in the reasons from the effects The effects of Hypocrisie are either first to others Or secondly to the Hypocrite himselfe First to others the Hypocrite is a continuall snare He walkes in a net that converseth with an Hypocrite Iob 34.30 Secondly to himselfe the effects of Hypocrisie in the Hypocrite are both privative and positive The privative effects which the Scripture instanceth in are chiefly three The first is that the Hypocrite loseth all his service of God In vaine doe Hypocrites worship God Mat. 15. Secondly hee infecteth all his gifts and praises Hypocrisie is like leaven Luke 12.1 It sowreth all gifts and graces a little of it will marre all his praises and gifts whatsoever for the
of it For those things help wonderfully in the putting of it away Secondly this may serve for great reproofe of many that professe the feare of God who daily shame themselves by discovering this vice in themselves This was it the Apostle complained of in the Corinthians and shewed that it is a vice which not only holds down a Christian from growing but it makes him looke like a carnall man 1 Cor. 3.3 Thirdly for consolation if we finde our selves freed from this vice And we may know that we are not envious 1. If we love the good things in others and can rejoyce in their prosperity and mourne for their miseries 2. If we be vile in our owne eyes and lowly minded 3. If we enjoy contentation in our owne estate and are well pleased to be that which God will have us to be 4. If in giving honour we can heartily goe one before another Thus much of Envy Evill speaking This is the fift sin to be avoided If wee would profit by Gods word wee must looke to our owne words c. Evill speaking generally taken comprehends all the faults of the tongue in speaking and so it is true that a man can never be soundly profited by the word till he makes conscience of evill words as well as evill works But I thinke it is taken more restrainedly here There are many kindes of evill speaking that are to be avoided Lying is evill speaking and it is true that he who is false to man will never be true to God But I thinke Lying is not here meant Flattering is evill speaking for he that praiseth his friend with a loud voice it shall be counted to him as a curse It is a curse to bee troubled with a flatterer and it is a kinde of cursed speaking to flatter But I thinke this is not meant here neither But I thinke the sins here meant are Back-biting judging â—landering and complaining one of another and all bitternesse of speech between man and man These hinder charity and provoke God and let the growth of piety in the hearts and lives of men And therefore these kindes of evill speaking should be detested of Christians and altogether laid aside These sins as they are hatefull in themselves and in the least degree or in any kinde so evill speaking is made more vile in the aggravations of it It is evill to speake evill any way or of any But it is much more vile First when wee speake evill of the absent that cannot defend themselves Back-biting is a hatefull degree of evill speaking 2 Cor. 12.10 Psalme 140.11 Secondly when we speake evill of such as God hath humbled or afflicted Lev. 19.14 Obad. 12. Prov. 16.28 Thirdly when we shall speake evill of such as are in authority Eccl. 10. ult Jud. 8. Lev. 19. Fourthly when we speake evill of the godly especially before the wicked or for things indifferent or without cause Iames 4.9 Rom. 14. Psal. 31. 18. or for lesser failings Mat. 7.1 2. but especially their good conversation 1 Pet. 3.16 Fiftly when wee speake evill of our professed friends Psal. 5.6.13 Lament 1.2 Sixtly when we speake evill of Gods messengers taxing their persons as their cariage especially when they labour and take paines watching over us for our good Ier. 26.8 9. 18.28 Amos 5.10 2 Cor. 3.6.16 1 Tim. 4.10 Ier. â—5 10 1 Cor. 4.3 5. Seventhly when we speake evill of father and mother or such as are neerly knit unto us so it is also monstrous uncomely to see the wife speake evill of the husband or contrariwise Prov. 20.20 Lev. 20.9 Mich. 7.6 Eighthly when we speak evill of godlinesse even of the good way of God calling sweet sowre and good evill Esay 5.20 scorning the Lords day and deriding sanctification and reformation of life 1 Cor. 15.32 33. Acts 19.9 especially when we doe it out of an inward hatred of holy duties Let such take heed of despighting the Spirit of grace Heb. 10.29 Ninthly when men speake evill of God himselfe as doth the swearer and for-swearer the murmurer and such as reason Atheistically against the nature counsels or providence of God Comm. 3 Psal. 73.9 And as evill speaking may be aggravated by the persons against whom so may it be by the maner For if it be evill to speak evill in any fashion then it is much more evill First to raile 1 Cor. 6.10 mouth full of cursing Psalme 10.7 Rom. 3.14 Secondly to complaine in all places for slight occasions or trespasses Thirdly to hide hatred with lying lips Psal. 62.4 Prov. 10.18 Psal. 41.6 Fourthly to goe about to cary tales and slanders Lev. 19. Fiftly to speake evill of others when we are guilty of the same offences our selves or greater Rom. 2.1 2 3. Mat. 7.1 3. Sixtly to revealâ— secrets this is slander Prov. 11.13 Neither are men free from this vice or guilt when they are whisperers and doe it secretly and as many doe with charge that they speake not of it againe yet themselves in the very next company will tell it out againe 2 Cor. 12.20 Nor when they joyne with their evill speaking the acknowledgement of their praises of whom they speake For many times their but tends to a greater defamation and by praising them they onely save themselves from blame and intend thereby to inforce their defamation the more Nor is it an extenuation when they revile their inferiors For Masters must not threaten their servants Ephes. 6.9 nor parents must not prâ—voke their children to wrath Ephes. 6.4 nor husbands be bitter to their wives Col. 3.9 Nor great men may Lord it over their poore tenants or people Prov. 13.8 Nor men that excell in gifts be masterly in their words to their inferiors in gifts Iames 3.1 Nor when men revile being reviled For this is also prohibited unto Christians 1 Pet. 3.9 There are also many reasons why we should put away evill speaking First from commandement Men are streightly charged by God to refraine their tongues from evill Psal. 34. and not to speake evill one of another James 4.9 to speake evill of no man Tit. 3.1 nor to render reviling for reviling 1 Pet. 3.9 we must blesse and not curse Rom. 12.14 Secondly from the consideration of our owne persons and estates in Christ. We are called to blessing and are the heires of blessing and therefore it is monstrous uncomely for us that are free borne to use such servile and base language 1 Pet. 3.9 Thirdly from example Michael the Archangell when he contended with the devill durst â—â—t bring against him any railing accusation Iude 9. The Apostle sheweth their practice herein blesseâ— Cor. 4.12 When Shemei cursed David and called him a Sonne of Beliall and a bloody man he said Let him curse because the Lord hath said unto him curse David It may be the Lord will looke upon my affliction and the Lord will requite me good for his cursing this day Thus he bore it though he continued cursing
thoughts and be yeelded to and delighted in and that constantly they seeke the pleasure of contemplative wickednesse and doe not resist it by praying against it even vaine thoughts may dead the affections and poison them Psal. 119.113 Fourthly sometimes it is neglect of mortification the sâ—ule will gather aboundance of humors as well as the body and therefore Christians should not goe too long especially if they â—eele a kind of fulnes to grow upon them but take a purge that is seriously and secretly set time apart to humble themselves before God purging out their most secretest corruptions with all hearty confession before God Fiftly sometimes it is want of practice or want of an orderly disposing of their waies in godlinesse If they rest onely in hearing their affections cannot last long sincere and besides the most Christians burden their own harts for very want of order and that they goe not distinctly about the works of godlinesse but rake together a great heape of doctrine which they know not what to doe withall Psal. 50. ult Sixtly sometimes againe it is occasioned by inordinate feeding when Christians begin to affect novelties and seeke to themselves a heape of teachers they scape not long without fulnesse and the fits of lâ—athing 2. Tim. 4.3 Seaventhly sometimes very idlenesse is the hindrance The want of a particular calling to imploy themselves in the sixe dayes breeds a generall kinde of wearinesse and satiety which extends the heart of it not only to the times of private dutyes in the working dayes but to the very Sabbath also They cannot worke at Gods worke with any great delight that had no more minde to their owne worke Eighthly sometimes it is neglect of preparation and praier before we come to the word Ninthly sometimes it is a violent kinde of ignorance and unbeliefe when a Christian knowes not this right to the word and will not be perswaded of the fatherly love and presence of God in his ordinance If Preachers must say I have beleeved therefore I will speake so must Hearers say I have beleeved therefore I will heare They should know that they are welcome to Christ and may eate and drinke Cant. 5.1 And that their heritage lieth in the word Psal. 119. Tenthly sometimes it is a very disease in the body as melancholy or some other which doth so oppresse the heart that it doth not take delight in any thing But of this more in the next Use. Lastly any of the sinnes mentioned in the former verse will hinder affection Malice Hypocrisie or Envy or any of the rest Vse 3. The third use may be for instruction to teach us to strive for affection to the word and to provide to order our selves so as we be not wanting in the direction of the Apostle and so two sorts are to be taught that is such as want appetite and such as have it that they may keepe it aright Quest. What must such doe as finde either want of appetite or decay of it Ans. Such as would get sound affections to the word must doe sixe things First they must refrain their feete from every evill way It is impossible to get sound affections without sound reformation of life Psalm 119. Secondly they must pray for it they must beseech the Lord to quicken them Psal. 119.37 and to inlarge their hearts verse 32. especially to give them understanding verse 34. and to open their eyes to see the wonderfull things of his law verse 18. Thirdly they must chuse an effectuall Ministery to live under it such as is executed with power and demonstration to the conscience 2. Cor. 4.2 Fourthly they must remember the Lords day and that they doe when they empty their heads and hearts of all cares of life which might choak the word diligently doing their owne works on the sixe daies and finishing them that they may be free for the Lords work on the Lords day The cares of life choake the word Matthew 13. Fiftly they must converse much if it be possible with affectionate Christians For as yron sharpneth yron so doth the exemplary affection of the tender-hearted whet on the dull spirits of others Sixtly they must purge often they must be frequent in the duties of humiliation by solemne fasting and prayer and sound confession striving when they feele fulnesse to grow upon them to disturden their hearts and to quicken their spirits more forcibly to the love of Gods name and word Quest. But what must such doe as have gotten some affections to the word that they neither lose them not be unprofitable in them Ans. They must looke to diverse things First they must hate vaine thoughts take heed of those secret vanities of imagination and that delightfull contemplation of evill in the minde Psalm 119. 113. Secondly they must trie all things and keepe that which is good they must heare with judgement and make speciall account of such parcels of doctrine as doe most fit their particular needes labouring by all meanes that such truths run not out 1. Thess. 5.21 Thirdly they must take heed of itching eares For where mens desires are still carried after new men they are in great danger of fulnesse or of declining and which is worse of being carried about with diverse doctrines and at length to be a prey to deceitfull mockers Fourthly they must preserve by all meanes the feare and trembling at Gods presence and humiliation of minde For so long as we can dread the presence of God in his ordinances we are in no danger of losing our love to the word Psalm 119.120 Lastly in Esay 55.1 2 3. wee may note diverse things that God requires in such as have the same thirst 1. They must come to meanes 2. They must buy and bargaine with God by prayer and vowes 3. They must eat that is they must apply it to themselves 4. They must be instructed against merit in themselves and bring faith to beleeve success though they deserve it not they must buy without mony 5. They must hearken diligently 6. They must eate that which is good that is they must apply effectually that doctrine they feele to have life in it 7. Their soules must delight in fatnesse that is they must be specially thankfull and cheerefull when God doth enlive his promises and sweeten his words to their tastes 8. They must after all this incline their ear and come to God they must make conscience to strive against dulnesse and distractions and seeke God in his word still or else their affections may decay and then if they doe this they shall live and enjoy the sure mercieâ— of David by a perpetuall covenant Quest. But what shall such godly persons as are afflicted with melancholy doe in this case of affections Ans. They must attend these things First they must be perswaded to see the disease in the body which extends the oppression of it to the very affections Secondly they must remember times that are past
unto them yea unsearchable riches Eph. 3.6 All ages ought to wonder at the riches of Gods kindnesse to the beleevers in Jesus Christ Eph. 2.7 Christ in us is our riches Col. 1.27 and thus he enricheth us with the favour of God his own merits and righteousnesse the grace of the Spirit and the promises of the Word and the hope of glory The Uses are many Vses First woe to the rich men of this world that are not rich in God and Christ Luk. 12.16 21. Let not the rich man glory in his riches Ier. 9.24 Secondly let the brother of low degree rejoyce in that God hath thus exalted him Iâ—â— 1.9 For godly Christians aâ—e the richest men in the world for their possessions are greatest because theâ— possesse Jesus Christ and his treasureâ— Iames 2.5 For God is rich to all tâ—at call upon him Hee cannot be a poore man that can pray Rom. 10.12 Christ makes amends to the poore Christian for all his wants Thirdly hence we may gather anothâ—r signe to try our faith by If Christ be more precious to us than all the world besides it is certaine we are true beleevers For Christ is precious to 〈◊〉 but beleevers Phil. 3.9 8. Fourthly we should strive with all â—hankfulnesse to admire and praise the grace of God that hath bestowed such riches upon us in Christ Eph. 1.7 Fiftly we should hence learne to â—ake more account of our faith which is therefore precious because it applieâ— Christ unto us Hence poore Christians are said to be rich because they have faith and assurance of faith and hee calleth it all riches of full assurancâ— Col. 2.2 2 Pet. 1.4 Iam. 2.5 Sixtly we should live securelesse Men would promise to live at all hearts ease if they were rich enough why Christians are exceeding rich and possesse more treasure than all the woâ—ld besides and therefore should live henceforth by the faith of the Sonne of God which was given to them Gal. 2.20 Seventhly looke to it that thou keepe Christ whatsoever thou losest resolve to lose father mother wife children friends house lands yea and life too rather than lose Christ who is so precious Eighthly we should shew it thâ—t wee account him our greatest riches and that we shall doe first by esteeâ—ing the Gospell that brings us daily tidings above gold and silver Secondly by oft receiving of the Sacraments we should account the Word and Saâ—raments as Gods Exchequer whither we alwaies come to receive more treasure Thirdly by making much of them that resemble his vertues Fourthly 〈◊〉 longing for his appearing Thus as Christ is our riches Now secondly he is precious in that he is an honour unto us and so some translate it Christ then is a singular honor to every beleever and he is so both in heaven and in earth First in heaven he is an honour to us because he graceth us before God and the Angels covering our nakednesse with the rich garment of his owne imputed righteousnesse and making daily intercession fâ—r us to God and covering our imperfections and presenting our works and prayers to God and giving the Angels a charge to look carefully to uâ— Secondly And so he is an honour to us on earth both amongst the godly and amongst the wicked First Hee graceth us amongst the godly by giving 〈◊〉 room in their hearts causing them to love us and honour us even for Christ onely whom they discover in us by our love to Christ and faith in his name and imitation of his vertues Secondly and he graceth us also amongst the wicâ—ed by protecting and acknowledging us in times of greatest distresse and by washing out the blemishes which our owne indiscretions at any time brought upon us and by cleering our innocencies from their unjust aspersions The Use may be first for confutation of their folly and madnesse that account it a course of abasement to follow Christ and leave the vanities of the world Godly â—ourses are honorable courses No man ever lost honor by cleaving to Christ and living so as might become the faith and love of Christ. Secondly and withall we may hence be informed that all the honor that is without Christ is but obscure basenesse no man can be truely honorable without the faith of Jesus Christ in his heart Thirdly we should hence be resolved to make more account of the godly because Christ is to them all honour they are the onely excellent ones in the world Fourthly we should labour also to be an honour unto Christ and to the faith and profession of his name and service we must remember that he is our surety to God for us and hath undertaken for our good behaviour and therefore for that reason we should be carefull of our duties and besides wee see that the disorders of great mens servants leave an imputation on their master and so it is with us and Christ. If we live righteously and soberly and religiously we honour Christ our Master but otherwise if we be scandalous we dishonour Christ and therefore had need to look to our waies And lastly we should account Christ sufficient honour to us and not regard the scornes and reproaches of the world but rather with Moses esteeme the reproaches of Christ greater riches than the treasures of Aegypt Thus of the consolation to the godly The terrour to the unbeleevers is exprest first partly by charging upon them their offence secondly and partly by describing their punishment Their offence is disobedience To them that are disobedient All unbeleevers stand indicted of disobedience and that in three respects For first they are guilty of Adams disobedience For by the disobedience of one man many are made sinners Rom. 5.19 Secondly they are guilty of disobedience against the morall Law which they have broken by innumerable offences and in respect thereof are liable to all the curses of God Deut. 28. Thirdly they are guilty of disobedience against the Gospell For there is an obedience of faith Rom. 1.5 and the Lord complaines that they obeyed not the Gospell Rom. 10.16 and for this disobedience God will render vengeance in flaming fire at the day of Judgement 2 Thes. 1.8 Now men disobey the Gospell not onely when they are bewitched to receive false opinions in religion Gal 3.1 but also and chiefly when they beleeve not in Jesus Christ but live in their sins without repentance Vses The use should be for humiliation unto impenitent sinners they should take notice of their indictment and make haste to humble themselves before the Lord lest sentence come out against them and there be no remedy and the rather because God will aggravate against them their disobedience Now there are many wayes by which a sinner may take notice of the aggravations of his disobedience as First by the number of his offences if hee consider that he hath made his sins like the haires of his head To be guilty of treason but in one particular should occasion
him Wicked men are like spiders that can sucke poison out of the sweetest flowers Secondly this should serve for great humiliation unto all wicked men that finde themselves stopped or hindered or cast out of the way by receiving scandall into their hearts They should here take notice of it that it is a singular curse of God when God leaves a man to the liberty of admitting poysonfull objections and thereby to bee hardned against the care for his owne soule in matters of Religion Men little thinke of the fearfulnesse of such mens cases which must needs be extreamly evill either if they looke upward to see â—hat God doth expose them to this offence as a way of singular punishment or if they looke to the effect whatsoever they can say yet their poore soules in the meane time are left destitute of mercy or the profit and power of it Might some one say How can they helpe it seeing Christ is a stone of stumbling unto them It seemes they cannot avoid it Christ is a stone of stumbling not actively but passively hee doth not make them stumble but they through their ignorance walking in darknesse or through their precipitation running headlong in things or through the poyson of some beloved sin which hath altogether corrupted their taste doe fall at the doctrine of Christ or turne the precious things of Christ into poyson by reason of the venome lying in themselves Thirdly such taking offence is a judgement Weake Christians should be warned and temper themselves so as to refraine the weaknesse of being so apt to be offended at the liberty of strong Christians and to this end they should take heed of doubtfull disputations or ensnaring themselves about the use of indifferent things For though God pities them yet they are much plagued by their opinions and intanglements herein For first they sinne against their brethren by rash censure and despising them and secondly they wrong their owne soules for sometimes they are hindred in the Word and sometimes lose the benefit of the Sacraments by their ignorant scruples and sometimes they draw much trouble and molestation upon them and lastly they many times open the mouthes of wicked men to revile them and exasperate them against the good way of God To conclude therefore this use Since offence is the rod of the wicked let not godly men suffer it to rest on their lot Fourthly since wicked men by the judgement of God and their owne frowardnesse are so apt to receive offence it should teach the godly to order themselves so towards them that they give no offence unto them I say give no offence so as the fault should be in the godly but rather they should strive to overcome this frowardnesse of wicked men by all possible care both to put them to silence and by keeping them silent Now because there bee some things wherein regard must not be had of the offence of wicked men I will open this point distinctly and shew First in what things the offence of wicked men is not to be regarded Secondly in what things we must take heed we give them not offence or in what things we may be guilty of giving offence to them Thirdly what rules may be observed in our carriage which may silence wicked men or compell respect and estimation from them or at least put them to silence c. For the first if wicked men be offended for doing good wee are not to regard their offence as when the Pharisees were offended at Christ hee cared not but said Let them alone they are blind and leaders of the blind c. Matth. 15.14 And so the Apostles answered It is better to obey God than men Act. 5.29 It is better that scandall arise than that the truth should be forsaken Thus Michaiah cares not for the offence of Ahab nor Eliah and in this case Levi is not to respect father or mother brethren or children Deut. 33.9 And so though wicked men be offended wee must preach the Gospel with all plainenesse and not affect wisedome of words 1 Cor. 1.23 and wee must labour for the meate that perisheth not and must pray unto God and use religious exercises in our houses as Daniel did wee must renew Justification by our owne workes and we must suffer in a good cause and we must with strictnesse avoid the excesses of the time Now for the second Wee may be guilty of giving offence to the wicked First by scandalous and vitious life thus David gave offence Secondly by indiscretion in the manner of doing good duties as if men pray or fast or give almes to be heard or seene of men Thirdly by rash zeale as when men proclaime to the world a great deale of strictnesse in things that are not grounded upon the Word and yet are tainted openly with knowne infirmities and sinnes or when men are violent and rash censurers especially in things they commit themselves or when men neglect their calling and live inordinately and are busie-bodies under pretence of Religion or when men that have a faire dore opened to doe good by preaching the Gospel will not yeeld in some indifferent things that they may winne them as woe had beene to Paul if hee had not beene a Jew with the Jewes that hee might gaine the Jewes thereby or necessity lay upon him the preaching of the Gospel or to preach the Gospel though it were clogg'd at that time with condition of yeelding to the Jewish ceremonies 1. Cor. 9. Now for the third There are divers excellent rules that may much adorne the lives of Christians in their courage towards the wicked and so either prevent scandall or leave them without excuse themselves being judges as they will confesse in the day of visitation These things then will much advance our cause before wicked men to shew in our conversation First integrity and harmelesnesse and sound care of the practising of godlinesse Philip. 1.15 16. Secondly submission and obedience unto the King and his humane ordinances 1 Pet. 2.13 14 15. Thirdly reverence and feare when we entreate of any thing that concernes God and Religion 1 Pet. 3.16 Fourthly meeknesse of wisedome expressing a minde free from conceitednesse frowardnesse or affectation Iam. 3.13 Fifthly mercy to the poore and a minde free from the greedy desire of earthly things a serious declaration of the contempt of the world Iam. 1.26 Mat. 5.16 c. Sixthly quietnesse and peace to be shewed first in studying to be quiet and to meddle with our owne businesse secondly in making peace amongst others Matth. 5.8 Seventhly love to our enemies being ready to pray for them or doe them any good Lastly hence may bee gathered some matter of consolation for the godly For first if the Lord have kept them from taking offence he hath freed them from a great and sore spirituall judgement Secondly if the wicked should be so perverse as to take offence when hee gives none yet this
the flesh worke that which was extreemly ill for us Fourthly we hold our profession before many witnesses many eyes are upon us and the most men are crooked and perverse 1 Tim. 6.12 Phil. 2.15 and the best way to silence foolish men is by unrebukeablenesse of conversation 1 Pet. 2.15 Fifthly our heavenly Father is hereby glorified Mat. 5. 6. Sixthly it will be a great comfort to us in adversity 2 Cor. 1.12 Lastly great is our reward in heaven For hereby will be ministred abundantly an entrance into the glorious Kingdome of Jesus Christ 2 Pet. 1.11 But then we must looke to divers rules about our conversation that it may be right for First it must be a good conversation in Christ 1 Pet. 3.16 Secondly it must be a conversation discharged from those â—suall vices which are hatefull in such as professe the sincerity of the Gospell and yet common in the world such as are lying wrath bitternesse rotten communication or câ—â—sed speaking or the like Eph. 4.25 Col. 3.8 1 Pet. 1.14 Thirdly it must be all manner of conversation 1 Pet. 1.15 wee must shew respect to all Gods Commandements at home and abrâ—â—ad in religion mercy righteousnesse or honesty Fourthly we must shew all meeknesse of wisedome when we heaâ—e outward praise or do good or are to expresse our selves in discourse or otherwise Iam. 3.13 2 Cor. 1.12 And that we may attaine to this holinesse of conversation First we must walke according to the rule of Gods Word and let that be a light to our feet and a lanthorne unto our paths Gal. 6.16 Ioh. 3.21 Secondly wee must set before us the patterne of such Christians as have most excelled that way Phil. 3.17 and walke with the wise Thirdly especially as obedient children we should learne of our heavenly Father to fashion our selves according to his nature and in all conversation strive to be holy as he is holy and as it followes in this verse we should studie and strive to shew forth the vertues that were eminent in Jesus Christ 1 Pet. 1.15 16. and 12.10 Thirdly in so much as holinesse is the prerogative of a Christian it should teach all sorts of men to try themselves whether they have attained true holinesse or no so as they bee sure their holinesse exceed the holinesse of the Scribes and Pharisees for else they cannot enter into the Kingdome of heaven For a Christian must have that holinesse of conversation which no wicked man can attaine unto Now that this triall may bee done effectually I will shew wherein the holinesse of a true Christian exceeds the holinesse First of a meere civill honest man Secondly of the most glorious Hypocrite First for the meere civill honest man The true Christian exceeds his righteousnesse both in the righteousnesse of faith and in the internall holinesse of the heart and the power of holy affections but because it is holinesse of conversation which is especially here meant I will touch the differences in conversation and so First they differ in one maine cause of orderly life For the holinesse of the godly Christian proceeds from a regenerate heart whereas the meere civill man is so naturally or onely by restraining grace he hath not beene in the surnace of mortification for sinne Secondly the meere civill honest man glories in this that he payes every man his owne and is no adulterer or drunkard or the like notorious offender But for the most part he is altogether defective in the religious duties of the first table especially in the duties of the Sabbath and the religious duties he should performe in his family Thirdly the meere civill honest man makes conscience of great offences but cares not to be stained with lesser sinnes whereas the true Christian lives circumspectly and makes conscience of the least Commandement Secondly now for the hypocrite Though the difference be hidden yet it may be assigned in divers things as First the holinesse of the godly Christian flowes from a pure conscience and faith unfained whereas there is no such repentance or faith in the hypocrite Secondly the true Christian hath his praise of God but the hypocrite of men Rom. 2.26 Thirdly the true Christian obeyes in all things the hypocrite but in some as here for the most part they may be found tainted with some evill vice Fourthly the true Christian is carefull of his conversation in all places and companies the hypocrite onely or chiefly when he is where he thinkes hee shall be observed and marked Fifthly the true Christian will not cease bearing fruit what weather soever come Ier. 17.7 8. But the hypocrite gives over when hard times come He is not like the good ground that brings forth fruit with patience The hypocrite will not hold out till the end though the times bee peaceable till his death For the most part he then beares the burthen of his hypocrisie he cannot die in peace Use. Lastly this is a terrible doctrine for open and notorious offenders For hereby it is apparent they are strangers from the Common-wealth of Israel and are not of this nation their language and their workes betray them Drunkards Adulterers Swearers Lyers Usurers and such like cannot inherit or have any lot in this heavenly Canaan For all this nation is holy and such are not they their owne consciences being Judges Nor is it a pleasing Doctrine to scandalous professors For such as give scandall are either hypocrites or godly If they bee hypocrites their scandalls betray them and testifie to their faces they have no lot among the Saints and if they be godly Christians that have fallen through weaknesse yet they have cause to be much humbled For by them the name of God is blasphemed and besides many other inconveniences that will pursue their fall this is not the least that hereby they have weakned their evidence and wonderfully darkned the markes of their happinesse For if the godly be a holy nation how discomfortably have they provided for themselves and their owne soules that have so stained their profession and holinesse An holy nation The sixth prerogative of Christians is imported in this word Nation which shewes the number For though all the wicked are more in number than the godly yet such is the glory and greatnesse of the number of all the godly of all ages that if we could behold them on earth as wee shall see them in heaven and at the last Judgement we would wonderfully admire the beauty and multitude of the Christian Armie All the godly together make a goodly Nation and though in largenesse of number they do not goe beyond the wicked yet in the priviledges of their number they goe farre beyond them They are all one and a whole Nation of them which imports divers priviledges First they are all originally of one blood borne of the blood of Jesus Christ. Secondly they are all governed by one Ruler their noble Ruler is of themselves there
of such like instances such as was the Commandement to his Disciples to take nothing for their journey neither staves nor scrip nor money nor two coates and so he preached the Gospell freely himselfe and such was his lifting up of his eyes to heaven in prayer They are the vertues of Christ onely which wee are bound to follow and among these such as he did chiefly win reputation in are in this place specially commended It is the duty then of every Christian to study the life of his Saviour and seeke to imitate those things were most eminent in him Now that this point may more distinctly bee observed wee must consider what those vertues are and were which in Christ did so much excell and in Scripture we are charged specially to imitate and would so much adorne the lives of Christians There are nine vertues which did exceedingly excell in Christ and would marvellously adorne the lives of Christians if they would walke as Christ hath left them example which I may reckon in this order The first was wisdome and discretion The people wondred at his gracious words and the wisedome that was in him Luk. 4.22 and he requireth of his Disciples that they should bee wise as serpents and innocent as doves and they should grow in understanding and wisdome Col. 2.2 3. and 3.10 Now this wisdome of Christ wee should shew First by restraining rash zeale and furious sentences upon wicked men as Christ did Luk. 9.55 Secondly by avoiding with discretion the snares which are laid for us by our adversaries being advised how wee let fall any thing might bring dishonour to our profession and needlesse danger to our estates This discretion our Saviour Christ shewed when hee was tempted with hard and dangerous questions as that about Cesar and the questions of the Lawyers Sadduces Thirdly by avoiding in indifferent things what by experience we see is misliked in others as when the austerity of Iohn was censured Christ tooke his liberty in the use of the creatures and convenient company-keeping Luk. 7.33 34. Fourthly by giving place oftentimes to the sudden and violent furies of wicked men when they will run on wilfully till there may bee convenient time to deale with them so did Christ often avoid the commotions of his adversaries Fifthly by gracious words and fruitfull communication when we so speake as becomes the Oracles of God with all reverence and power 1 Pet. 4.11 Luk. 4.22 It was in particular a singular discretion in Christ that when hee was asked vaine questions or such as were not so fitly propounded he answers so as may most profit declining the answer that should onely feed curiosity or the like ill humours But yet it manifestly appeares by the practise of Christ that this wisedome must not have in it either forbearing of just reproofes or dissimulation or the omission of necessary duties or the practise of unlawfull things for feare of men or a subtilty only to compasse great things for ones self or a deniall of the truth or such like The second thing in Christ was meeknesse and this we are charged to learne of Christ Mat. 11.29 And thus Paul beseecheth them by the meeknesse of Christ 2 Cor. 10.1 Now we should shew this meeknesse first by restraining the passions of our hearts such as are anger malice wrath bitternesse and the like this way our Lord Jesus did wonderfully excell Secondly by avoiding strife and contention Do nothing through strife saith the Apostle Phil. 2.4 but let the same minde be in you that was in Christ. Thus it is a singular praise to be gentle Iam. 3.17 Thirdly by an easie subjection to Gods will to beare the yoke of God is to imitate Christ herein to bee easily perswaded or intreated to doe those things which belong to our duty and Christian obedience Matt. 11.29 Fourthly by gentle dealing with such as have fallen through infirmity This is required of us Gal. 6.1 And thus did Christ toward Peter after his fall hee never shewed his displeasure when he saw he was displeased with himselfe The third vertue is humility or lowlinesse of minde This is also required of us Matt. 11. as a vertue we should imitate in Christ. Now Christ shewed his humility First by making himselfe of no reputation Phil. 2.8 He abased himselfe to take our nature upon him Hee hid for a time the glory he had with the Father and besides he shewed it by avoiding many times applause and fame of the people Hee sought not the honour of men Hee suppressed often his owne praises Ioh. 5.43 44. And thus we shall doe likewise if our praise bee not of men but of God and that we doe nothing through vaine glory Phil. 2.4,6 And as he did not seeke the applause of others so hee did not give witnesse of himselfe Ioh. 5.31 He praised not himselfe and we should shew our humility by a low opinion of our selves thinking better of others than of our selves Phil. 2.4 Secondly by making himselfe equall with them of the lower sort which is required of us Rom. 12.16 and was performed by him when hee forced with Publicans and sinners and the meanest of the people magnifying the poore of this world Ob. Might some one say Yea this shewes the pride of professors now for they will not sort nor converse with their neighbours especially if they be as they account them but guilty of any crime such as drunkennesse whoredome swearing c. Sol. The example of Christ is perversly alledged to condemne the godly herein for they do onely professe a resolution to shunne all needlesse society with open wicked men Two things may be said about Christs practise herein First that he conversed with them not as a companion but as a Physician He came to them as the Physician doth to his Patient to heale them and thus it is not denied but the company of the worst men may bee resorted unto viz. when we have a calling and fitnesse to reclaime them Secondly consider well what these persons were with whom Christ sometimes kept company The Publicans were such as gathered toll or tribute-money for Caesar and for that reason were extreamly hatefull among the Jewes who liked not to be subject to forraine government but it is not manifest that they were men of notorious evill conversation It was the stomacke of the Jewes not the wickednesse of the men made Publicans to be so hatefull And whereas it is added that he kept company with sinners it may be answered that they were penitent sinners as our Saviour said of them Mark 2. It is true some of them had beene notoriously wicked as Mary Magdalen who once had beene a most wanton woman but was now received to mercy and had repented with many teares which though the Jewes acknowledged not because she was one of Christs Converts yet to us it ought to be evident Thirdly Christ shewed his humility by bearing the infirmities
For if in all these senses it be a marvellous light then First we should be marvellously affected with it and strive to be exceeding thankfull for it How have wee deserved to be cast againe into darknesse for our extream unthankfulnesse How have we given God cause to take away the Candlesticke from us Let us therefore strive after thankfulnesse and admiration and if the Lord doe worke it in us let us take heed wee lose not our first love Secondly we should arme our selves for the defence of the light we should preserve it as a singular treasure both in our hearts and in our Churches wee should with the more resolution resist the works of darknesse standing alwaies upon our guard Rom. 13.12 Thirdly we should strive after all the degrees of the assurance of faith Fourthly we should strive to make our light shine the more excellently both for the measure of good workes Malac. 5.16 and for the strict and precise respect of the exact doing of good duties Now we have the light so cleerly shining wee may doe every thing more exactly than if it were darke Ephes. 5.15 Our gifts must not be hid The light must not be put under a bushell Matth. 5.15 Phil. 2.15 Wee should now avoid not onely greater faults and falls but lesser stumblings 1 Ioh. 2.10 11. We should do all things to the life and power of them and shew discretion aswell as knowledge This doctrine also doth imply the grievous misery of wicked men for if it bee marvellous light into which the godly are called there is a marvellous darknesse in which wicked men live The whole creation of God had beene but a confused heape if God had not set in it the light of the Sunne such a confused Chaos is the world of men if the Gospel shine not into their hearts Finally this should much comfort the godly they are called into marvellous light in all the senses before named which should much enflame their hearts and they should rebuke their owne hearts for not valuing so rich treasure We may from hence take occasion to note how little wee should trust to the judgement of flesh and blood in valuing spirituall things when the very godly themselves doe not so much esteeme of them as they should Whatsoever we thinke yet in Gods account the light of the Gospel the light of faith and knowledge the light of Gods countenance c. is marvellous light But if the light of the godly be marvellous in this world what shall it be in the world to come when God and the Lambe shall be their immediate light Here God lights us by the meanes there God himselfe will bee our everlasting light Here our light may bee darkened with clouds of affliction and temptation there shall be an eternall light without all darknesse Here wee have no light but what is infused into us there we shall our selves shine as the Sunne in the firmament Hitherto of the description in Tropicall termes Now it followes in plaine words VERS 10. Which in times past were not a people yet are now the people of God which in times past were not under mercy but now have obtained mercy THe Apostle takes the words of this verse out of the Prophet Hosea chap. 1.11 where the Lord promiseth that the number of the children of Israel shall be as the sand of the sea and in the place where was it said unto them Ye are not my people it shall be said unto them Ye are my people Now the Apostle applies that sentence to the people to whom he wrote shewing that it was accomplished in them Quest. The question is of whom the Prophet and Apostle spake Ans. Some say of the Israelites in the letter both because the same chapter shewes that they were cast off and called Loammi not Gods people as also because the Apostle is thought to write onely to the Jewes But the Apostle Paul Ro. 9.24 25 26. apparently expounds it of the Gentiles chiefly and therefore wee must rest in his sense which by the way shewes that this Epistle was written to the Elect amongst the Gentiles as they were strangers and pilgrims in the world and not to the provinciall Jewes onely The Apostle then to the singular comfort of Christians in those times shewes that now were the Prophesies accomplished concerning the calling of the Gentiles which was before a great mystery hidden from ages and generations Col. 1.26 admired by Angels Eph. 3.10 1 Pet. 1.12 Before I open the words of this verse in particular some use would be made of this great worke of calling the Gentiles and so from the consideration of their estate both before and after calling And first for the meditation of the estate of the world or the Nations of the world before Christ preached unto them note First the horrible infectiousnesse of sinne whole worlds of people are poysoned with it Secondly the dreadfull horrour of Gods Justice against sinne which as we may see plainly in the sufferings of Christ so also very lively in the desertion and forsaking of the Gentiles so many millions of men perishing without pardon or pity and therefore it was never safe to follow a multitude in evill nor to pleade the practice of fathers or forefathers with such like And for the meditation of their calling againe in Christ by the Gospel wee may gather matter First of information and so first that God is not tied to any place If Israel after the flesh will not serve him hee will raise up children unto Abraham from among the Gentiles Mat. 21.43 Secondly that the Church of Christ is now Catholicke of all Nations and therefore Christs Kingdome is the largest Kingdome in the world and the glory of it must not be restrained to Rome or any one place Secondly of consolation for here we may observe First the infallibility of Gods promises these promises concerne the calling of the Gentiles as being dead and were most unlikely and yet wee see them fulfilled which should teach us to trust upon God Secondly the wisdome and power of God working light out of darknesse The rebellion of the Jewes is so farre from laying Sion waste or dissolving Religion that it is an occasion of a greater worke of God among the Gentiles yea when profanenesse seemes to over-grow all and the whole world seemes to live in wickednesse yet wee know not what times may come for the glory of Religion among Jewes and Gentiles Thirdly Gods wonderfull love to his Elect hee will gather them from all the foure windes of heaven Though they be few in number in comparison and live dispersed in every Country yet God the great Husbandman will not want meanes to fetch them home into his garner A husbandman that had all his field growne over with weeds save here and there one graine of corne on a land would never be at the paines of gathering and separating yet God will Fourthly the great encouragement that
maintaine good workes Tit. 2.8 They must shew their faith by their workes and so they are justified before men by the workes which they behold Iam. 2. They are the expresse words of S. Iames also in his third chapter vers 13. Let him shew by good conversation his workes And the Apostle Paul saith If there be any praise thinke on those things that may get praise Phil. 4.8 Yea some Christians are charged to be patterns of good workes Tit. 2.7 Now for explication of this point I would consider first what workes may bee shewed and then secondly what workes may not bee shewed For the first I will only now instance in the Apostles catalogue in the second of Titus Old men may safely shew sobriety gravity temperance soundnesse of their faith love and patience Old women may safely carry themselves in a holy behaviour and be teachers of good things especially to the younger women Young women must shew their sobriety love and obedience to their husbands discretion chastity care of their children and houshold affaires Young men may shew that they be sober-minded Ministers offend not by teaching uncorrupt doctrine with gravity and sincerity nor when in conference they speake soundly and things that cannot be justly taxed Servants offend not by shewing obedience to their masters and all good faithfulnesse and desire to please them well in all things For the second the shew is condemned in divers sorts of workes as 1 Secret duties of what kind soever must not be done to the beholding of others thus to pray or fast that others may see or heare is not lawfull Mat. 6. 2 Such workes as are done deceitfully are justly taxed for the shew of them as when Ananias and Sapphira will make a shew of bountie which was not performed as they pretended Act. 5. 3 All workes that are done with affectation when the praise of men is simply and onely sought are Pharisaicall and ill done 4 All the workes that are done about the use of the meanes of godlinesse if practice bee not joyned with them are rejected of God and the shew of them is condemned Thus to make a shew of hearing Sermons reading the Scriptures frequent and long prayers strict observing of the Lords day and the like when there is not a sound care of a holy life are not good workes nâ—r is the shew of them commended Esa. 1. Mic. 6. 5 To shew care of lesser duties and live in the carelesse and manifest neglect of greater and more necessary duties is likewise Pharisaicall and condemned Mat. 23. Thus of the beholding of good workes They may glorifie God To glorifie God is in the etymologie of the word to make God glorious Now the glory of God is the excellencie of God above all things as is by way of exposition added Esa. 35.2 The question then is How can God be made glorious or excellent seeing his excellencie is as infinite as his nature is and to that which is infinite nothing can be added For the resolving of this question we must understand that if Gods nature be considered in it selfe it is so excellent as nothing can be conceived or done that should bring glory to it But when the Scripture speakes of glorifying of God it meanes it of such an excellencie as to our capacity by reflexion and resemblance some way expresseth the similitude of Gods excellencie which we call his glory And so God is glorified by himselfe or by us God hath made divers impressions of his owne excellencie and set it out by way of image or similitude as First in the divine nature of Christ. For Christ as the Sonne of God is said to be the splendor and brightnesse of his Fathers glory Heb. 1.2 Secondly in the humane nature of Christ. For in his humane nature did the God-head dwell and shine as the candle in the lanthorn and so the glory of God appeares amongst men for when Christ was incarnate and came to dwell amongst men they saw his glorie as the glorie of the onely begotten Sonne of God Iob. 1.14 Thirdly in his workes for the invisible things of God as his power and wisedome in the excellencie of them are made visible unto our observation in the creation and government of the world in the great booke of the creatures is the glory of God written in great letters Rom. 1. Thus the heavens declare the glory of God Psalm 19.1 And in this great booke the glory of the Lord is said to endure for ever and the Lord will alwaies rejoyce in this impression of his glory in his workes Psalm 104.31 and as all the workes of God are his glory in that they do some way set out his excellencie so especially miracles are in a high degree resemblances of Gods glory and therefore are these workes of wonder called the glory of God Thus the power of God in raising Christ is called his Glory Rom. 6.4 and so the marvellous workes mentioned Psal. 97.4 5 6. so Christ in working the miracle in Canaan of Galile is said to shew his glory Ioh. 2.11 And as workes of miracles are called the glory of God because God hath in them stamped some lively resemblance of his excellencie so also workes of speciall justice done upon Gods enemies are called his glory also as the se places shew Exod. 14.14 Num. 14.21 Esa. 13.3 So also Gods mighty working in delivering his servants is called his glory also Psal. 105.5 6. and 57.6 and 85.9 Fourthly in man God hath imprinted his glory and so in all sorts of mankind they are called the glory of God in respect of their resemblance of Gods soveraignty man is as it were a visible God in this visible world and in respect of his superioritie over the creatures resembles God 1 Cor. 11.17 And as God hath imprinted his glory upon all men in generall so in a speciall manner upon some men as 1 Upon such men as shine in the outward dignity and preeminence of their places in this world above other men their glory is said to bee Gods glory 1 Chron. 29.11 12. 2 Upon such men as are indued with the grace of God and the vertues of Jesus Christ these beare Gods Image and are therefore called his glory Esa. 46.13 2 Cor. 3.18 Psal. 90.17 3 In a more principall manner upon such as be received up to glory in heaven Thus God will be glorified in his Saints at the day of Judgement 2 Thes. 1.10 This is that glory of God which the godly doe hope for with so much joy Rom. 5.2 Fifthly in certaine visible signes and testimonies of his presence Thus the consuming fire on mount Sinah is called the glory of God Exod. 24.6 16 17. So also the cloud that filled the Temple Exod. 40.34 and the cloud that rose upon the Tabernacle in the wildernesse And so the signes of Gods presence in heaven are in a speciall respect called his glory Thus Stephen saw the glory of God and
in particular concerning the sinne of speaking evill of the godly and the point is That Gods gracious visitation doth cure that disease exactly Hee will never raile any more that is truly gathered unto God in his day of visitation It is possible Christians may speake evill one of another in particular and it is lamentable when they doe so but that is upon supposall of particular faults in those of whom they speake evill But that a man should speake evill of godly men in generall because they are godly with desire hee might finde them evill doers is a vice not found in such as are truly called And therefore let such as are guilty of that sin of speaking evill of good Christians because they follow goodnesse know That their day of visitation is not yet come Verse 13. Submit your selves to every ordinance of man for the Lords sake whether to the King as superior FRom the thirteenth Verse of the first Chapter to the ninth Verse of the third Chapter is contained matter of exhortation and the exhortation is either generall or speciall The generall exhortation concernes all Christians and hath beene set downe from the thirteenth Verse of the first Chapter to the end of the eleventh Verse of this second Chapter Now those words and those that follow to the ninth Verse of the next Chapter containe speciall exhortations which concerne some Christians onely namely subjects servants wives and husbands Of the duty of subjects hee entreats from Verse 13. to Verse 18. Of the duty of servants from Verse 18. to the end of this Chapter of the duty of wives in the seven first Verses of the third Chapter and of the duty of husbands in the eighth Verse of that Chapter So that the Apostle having taught all Christians before how to behave themselves in their generall calling hee now undertakes to teach some sorts of Christians in particular how to order themselves in their particular callings and so hee teacheth them in some things that concerne the Politickes and in some things that concerne the Oeconomickes Unto order in a Common wealth belongs the duty of Subjects and unto houshold government belongs the duty of Servants Wives and Husbands From the coherence and the generall consideration of the whole exhortation divers things may bee noted before I breake open the particulars of the Text. 1 The Word of God must bee the warrant of all the actions of our life it not onely gives order about the businesses of Religion but it prescribes matter of obedience in all our conversation it tells us what to doe in our houses and in the Common wealth as well as what to doe at Church which shewes us the perfection of the Scripture Theologie is the Mistresse of all Sciences it perfects the sound knowledge of the Ethicks Politickes or Oeconomickes and it should teach therefore in our callings whether generall or particular to seeke warrant from the Word which warrant wee may finde either expressed particularly or else implyed in generall directions and withall wee should take heed that wee make not more sinnes in any estate of life than are made in Scripture and so not affright or disquiet our selves with vaine fears that way 2 The Apostle would have Christians in a speciall manner carefull that they offend not the lawes of the Princes of this world this appeares in that hee enjoines them the duties of subjects first and in that they doe teach them the duty of submission both in this and other Scriptures with great force and violence as it were of arguments which shewes that they were wonderfull desirous to charge and instruct the Christians so that if it were possible they might not offend that way and the reasons are divers and many why Christians should bee above all men carefull to keepe the lawes of Princes first because by breaking the lawes of men they sinne against God Secondly because evill minded men have in all ages watched godly Christians to see whether they could finde any fault by them in the matters of the kingdome Thirdly because if earthly Princes be provoked it may cause a generall trouble of the Churches the offendors many times suffer not alone but many others upon displeasure raised by them Fourthly because if earthly Princes bee good the carefull obedience of their Subjects may incourage them to be great helpes to Religion even to be Nursing-fathers and Nursing-mothers to the Churches 1 Tim. 2.2 Fiftly because perversnesse and contempt and carelesse neglect of the lawes of Princes many times proves scandalous and Wee must not offend them that are without 1 Cor. 10.2 Col. 4.5 Many that were somewhat enclined to embrace the sincerity of the Gospell have beene cast backe and professe that therefore they abhorre such people because they observe their disobedience against humane government either through indiscretion or nice scruples or perverse wilfulnesse The use may be to reprove the carelesnesse of many Christians this way and that for divers offences as first for sluggishnesse in not studying the Lawes of the Countries where they live Some Christians have a secret jealousie against the Lawes of men and doe in heart thinke meanly of them and unlesse the equity of the Law stare them in the face they doe without any further consideration securely cast aside the care of it and rush into the breach of it Secondly divers Christians doe much sin against the holy desire and direction of the Apostles in the intemperancy of their words when in ordinary discourse they speake with much scorne of the observation of the Lawes of men which they understand not A Christian that will not study to be quiet in respect of the Lawes of men is a singular plague to the Church where he lives Doct. 3. We may hence note that it is necessary for Ministers often to teach their hearers their duty to Magistrates to shew the power that Princes have to make Lawes to governe them by And this is fit to be noted because of the strange weakenesse and perversnesse of some Christians that are much offended with their Teachers if they fall upon doctrine of this nature with any application to the times they mistrust them or censure them to be temporizers and to speake out of flattery or wilfulnesse or the like corruption of conscience I speake not now of such Ministers as pleade the rights of Princes onely for their owne ends or in such a manner as they discover an apparent hatred of godlinesse it selfe for these are worthy to bee blamed but even of such Ministers as prove the rights of Christian Princes with compassion and love and meeknesse without provoking or reviling tearmes even these I say are mistrusted and censured though we heare and see in other Scriptures that they are bound to prove and defend the authority of the Magistrate in any thing wherein it is unjustly questioned Doct. 4. It is necessary wee should first bee taught our duty to God and those
doth of the greatest Prince on earth after he hath retained him to be his servant Secondly if it fall out that they endure any hardship or be put to beare any inconvenience it is no more than what the Master himselfe doth or hath endured Matth. 10.25 Thirdly that the difficulty of this work may not dismay thee he powres out his owne spirit upon his servants Ioel 2.29 and guides them so that in effect he doth all their worke for them Esaiah 26. Psal. 90. Fourthly when they endevour themselves to doe his worke in sincerity he accepts their service marvellous graciously he is so well pleased with them that his countenance doth shine upon them Psal. 31.16 yea he boasts of their service Iob 1.8 and 2.3 Fifthly if through ignorance or infirmity they misse it sometimes and so marre his worke if they but come to him and confesse it he is ready and easie to forgive and plenteous in mercy Psal. 86.4 5. Esay 44.20 21. Mal. 3.17 Sixthly no men are kept and entertained more comfortably than they are he doth not onely finde them food but gives them gladnesse of heart where a thousand of other men that have meanes enough have so many sorrowes among that they beare their names as a very curse Esay 65.13 14. Seventhly if by wilfull ignorance or carelesnesse they offend him yet hee will correct in measure Ier. 30.10 11. and will quickly repent himselfe of his judgement concerning them Psal. 135.14 Hee never puts away any servants Esay 41.8 9. If they should at any time runne away and be lost hee will never cease seeking them till he finde them and bring them home againe Psal. 119. ult Eighthly he gives great wages none like him all his servants have a great reward Psal. 19.11 And in the end hee bestowes upon them great inheritances besides what free-holds he bestowes upon them in this life Psal. 126. 22. 1 Pet. 1.3 Ninthly he takes pleasure in the prosperity of his servants Psal. 35.27 It is a joy to him when they doe well and thrive Tenthly besides what they get for themselves they get great suits for others also they beg many a pardon and obtaine any of them yea great suits Iob 40.5 Ioh. 15.15 16. Eleventhly when any thing ailes them his mercifull kindnesse is a wonderfull comfort to them Psal. 119.70 And if they should fall into danger in respect of the debts of other men God becomes surety for them and sees all discharged Psal. 119. verse 122. Twelfthly no men have such protections Their adversaries are sure to come to confusion the men that strive with them shall certainly perish Esay 41.11 12 c. The hand of the Lord shall be knowne towards his servants and his indignation towards his and their enemies Esay 66.14 Thirteenthly they shall not lose what they have wrought but God will establish their worke he will never forget them and their works shall be had in everlasting remembrance Esay 44.20 Psal. 90.16 17. Lastly God doth not onely thus extraordinarily provide for his servants but he takes order and provides also for the seed of his servants which few or none of worldly masters doe Psal. 69.37 Uses The use should be three-fold First it should teach Christians to live with contentation and in all things to give thanks and to say alwayes with David O Lord thou hast dealt well with thy servant according to thy Word Psal. 119.65 Secondly it should make them take great delight to doe his worke they should love to be servants to such a Master Esay 56.6 Thirdly they should every where speake of Gods praises that entertaines them so graciously they should open their mouthes all the day long with the praises of such a Master Psal. 134.1 and 135.1 Verse 17. Honour all men love the brother-hood feare God honour the King THese words are the conclusion of his exhortation to subjects Wherein the Apostle doth not onely repeat the substance of a subjects duty to his Soveraigne but withall doth summarily commend unto them the description of an absolute Subject or Citizen in all his relations and tels them in a few words what would make a Christian living in humane societies eminent for exactnesse of his behaviour for hee in these words formes him in his carriage to all men to good men to God and to the King And so his charge enjoynes First courresie to all men Secondly charity to godly men Thirdly piety to God Fourthly loyalty to the King Honour all men The first thing that the Apostle would have a Christian that lives in humane societies looke to is a right behaviour of himselfe toward all men that is toward the multitude in generall not because that is his greatest care or the greatest part of his care and duty but because the greatest offence many times arises from the neglect of his outward carriage towards all sorts of men and because Christians are usually faulty in not watching over their wayes herein By all men he meanes the generall body of societies where wee live even all sorts of men good and bad whether religious or profane friends or enemies acquaintance or strangers Nor ought they to be scrupulous of giving honour to wicked men for though many men or women in the places where wee live may and ought to bee contemned for the wickednesse of their lives yet there are none so vile but there are some grounds of honour in them either in respect of some remainder of Gods Image in them some gifts worthy praise or some place of eminence or authority or some outward blessings in which they excell others as riches birth strength valour or the like Now Christians have divers wayes by which they may expresse this generall honour to all sorts of men First in their salutation It is a very comely thing in Christians to salute willingly and in words and in gesture to shew civill respect even to wicked men Abrahams behaviour towards the Hittites may shame the most Christians Gen. 23.7 12 c. Yea the very Hittites themselves may teach them good manners in this kinde Secondly in their communication and so it is an excellent rule given by Salomon that a man should consider to speake what is acceptable and avoid what may irritate Prov. 10.12 13. and 15.23 Thirdly in their conversation and so they should shew a worthy respect of such among whom they live if they looke to these rules 1. To avoid those persons or things may bring trouble or wrongs or offence to the multitude And this they shall doe if they strive to live without offence themselves 1 Cor. 10.30 and doe shame the company in respect of tale-bearers Prov. 15.3 and 20.19 Levit. 19.16 and such as cause divisions and offences amongst men Rom. 16.17 and that they doe not vilifie any rashly either by reproaching them for outwards defects and so they must not curse the deafe Levit. 19.14 or by peremptoty judging of the finall estate of the soules of
servants in heaven but in Gods Kingdome they are as free as their Masters and therefore should not thinke much of a little hardnesse or harshnesse in this life Thus of the originall of servants Secondly we may hence note that servants are bound by God himselfe in his Word unto their subjection The Word of God doth belong to the calling of Servants as well as to any other calling God hath included them within the doctrine of Scripture as well as any other men partly to shew that they have right to the Scripture as well as others and partly to shew that the power of binding servants is from God And God hath taken it upon him by his Word to teach Servants as well as other men and that for two reasons The one is because Servants belong to the Kingdome of Christ and his Church as well as other Christians and therefore must be taught as well as they Secondly the other is because usually Masters are negligent in teaching them and therefore God provides that by his Word they shall bee taught Men have some care in teaching their children but little of their servants and therefore God to shew that he is no respecter of persons gives order to his Ministers to see them instructed The Use may be divers Uses First Masters must learne from hence their dutie For when they see that God takes care to teach their servants they should not be so proud or carelesse as to neglect their instruction Yea it shewes also that if they would have them taught or reproved or incouraged they must doe it with Gods Word and with their owne yea it also shewes the folly and wickednesse of divers Masters that cannot abide their servants should heare Sermons or much reade the Scriptures when they doe not only wickedly in restraining their servants from the meanes of their Salvation or comfort but do foolishly also hinder them of that meanes which should especially make them good servants Secondly Servants may hereby be instructed or informed and taught Informed that though neither Master nor Minister will teach them yet they are not excused because they are bound to learn from Gods Word their duties And taught from hence they must be to do their duties to their Masters not for fear or reward but for conscience sake because God hath bound them to his subjection Thirdly Ministers should learne and from hence be awakened to take notice of their charge both to catechize in speciall and to teach servants in generall as well as others their hearers If it be a part of the Commission of great Apostles to instruct servants as well as other Christians then what accounts can they give to God if it be found that they have had no care of instructing the servants of their parishes and charges Doct. 3. Thirdly the indefinite propounding of the word Servants shewes that all sorts of servants are equally bound to subjection hired servants are as strictly bound as bond-servants The servants of Princes are not free from the duty of servants more than other servants and â—o likewise poore mens servants must be subject and obedient to their Masters with as much reverence and fear as servants to great men Old servants are tied to as much duty as such as come new to serve Religious servants are bound to as much subjection and obedience as Pagans or rather their bond is the stronger because Religion should rather make them better servants And so there is no difference of sexes men servants are bound as well as women servants neither doth birth office gifts or meanes priviledge any servant from the strictnesse of the bond of subjection Be subject The duty then required of servants is subjection servants must be subject It is not enough to weare their masters Cloth and to hire themselves to their masters they must make conscience of it to performe constant and humble subjection to their masters And so they must be subject to their masters three wayes First to their commandements and so they must obey them and yeeld themselves to them to be ruled and directed by them in all things Eph. 6.5 Colos. 3.22 Secondly to their rebukes and corrections For if children need rebukes and corrections then doe servants also Pro. 13.1 and 15.5 Servants will not alwayes be corrected by words and therefore need blowes Pro. 29.19 Gen. 16.6 yea they must patiently suffer correction though it be inflicted unjustly as appeares in the verses following this Text. Thirdly to their restraints Servants must be subject to the appointment of their masters even in the things wherein they restraine them as for instance in their diet It is a sinfull humour in them not to be content with such diet as their masters appoint them though it be worse than the diet of their masters or the diet of the children of the family So likewise in their company they must avoid all company that may be any way offensive to their masters and so likewise in their apparell in such cases where servants are to be apparelled by their masters as also in respect of their going out of the house in the day time when they have not leave but much more abominable it is to be out of their masters houses in the night without their leave And as their subjection must be performed in all these cases so the indefinite manner of propounding it shewes both that they must be subject in all things and in all the wayes of shewing subjection for the manner of it they must be subject in all things so as to beare with their masters for it is a sinfull rebellion to crosse or disobey or leave undone any thing that is required of them to doe And besides it showes that they must be subject in their very hearts and in their words and in their countenance and gesture as well as in the work to be done by them Use. The use may concerne both servants and the parents of such servants and the masters that rule them Servants should hence from their hearts learne to yeeld themselves over to their masters with all good conscience to performe the subjection required yea such servants as heare this doctrine may try their hearts whether they be indeed good servants or no for a good servant that makes conscience of his duty when he heares the doctrine doth from his heart consent to it and will strive to fashion himselfe according to it Now the servants that desire to be such as is required may attaine to it if they observe these rules First they must carefully study the doctrine of servants duties Servants oftentimes faile through meere ignorance because they doe not lay before their mindes what God requires of them Secondly they must often judge themselves for their faults wherein they have displeased their masters or neglected their duties therefore many servants mend not because either they will not see their faults or doe not humble themselves in secret for them Thirdly they
So with God there is neither circumcision nor uncircumcision Jew nor Gentile bond nor free but all are one in Christ Col. â— 11 Which should be a marvellous comfort to Christians that are meaner than others in the world to think on it that God requireth as hard worke of the richest as he doth of them and makes as great account of a poore Christian as of the mightiest Monarch And it should teach Christians humility and not to strive so much for precedency but rather if men will excell others it should be in service and sufferings Fourthly all men are not called he saith here Yee are called as importing that it was a speciall honour done to them Many have not the meanes of Calling and many refuse their Calling when they have the meanes Which shewes the wofull estates of worlds of men unto whom the voice of God by his Word in the Spirit comes not Fiftly the Calling of God doth propound conditions upon which his election in time doth depend for many are called but few chosen upon their Calling and the reason is because they yeelded not to the conditions of their Calling God calls men to a new Covenant and requires first the beleefe of all things promised on his part secondly sanctity and holinesse of life thus they are said to be Saints by Calling 1 Cor. 1.1 thirdly to suffer for well-doing if there be occasion so here Now upon the Conscience and consent of the heart unto these conditions doth God make his choice or acknowledge men and therefore hereby mens hearts must bee tried or men must try their hearts and estates whether they be effectually called or no. Sixtly men are bound to take notice of and to learne and obey the will of God revealed in his Word though it be hard to finde out as here the Apostle faith They were called to suffer which is a thing that is not easie to prove by expresse Scripture but must be found out as it lies enwrapped in consequences in divers places of Scripture For if the lawes of men binde and oblige us to punishment though we know them not because we ought to take notice of them much more must we study the Lawes of God though they be many in number and hard to finde out without much labour and many helps Seventhly our generall Calling doth binde us to a carefull observation of our particular Calling as here their Calling in Religion to be Gods servants did binde them to looke to their duty as mens servants yea and to be subject to their corrections though unjust And therefore those Christians are farre out of the way that neglect their particular Calling and the charge God hath delivered them upon sentence of Religion and their generall Calling Eightly the maine doctrine in them or in the scope of them is that God calls his servants all of them to suffer for the truth Hee shewes them heaven and the salvation of their soules and bestowes rich treasure upon their hearts but withall tells them he lookes they should arme themselves with a resolution to suffer what may befall them for well-doing Our Saviour Christ told his Disciples plainely that they must thinke of taking up the Crosse daily before they come to wearing of the Crowne And therefore they do foolishly that undertake the profession of Religion before they have set downe to know what it will cost them Thus of the second reason The third reason is taken from the example of Christ who suffered greater wrongs than can be befall servants or any other sort of men and this doctrine of Christs suffering he handles at large from verse 21. to the end of the chapter Which doctrine of Christs suffering is fitted partly to the case of servants and partly to the use of all Christians Concerning the Passion five things are in all these verses noted First who suffered Christ suffered ver 21. Secondly the end of his suffering viz. to leave us an example c. verse 21. Thirdly the manner how he suffered set out 1. Negatively and so he suffered first without sin verse 22. secondly without reviling ver 23. 2. Affirmatively and so hee commits himselfe to him that judgeth righteously Fourthly the matter what he suffered viz. our sins in his owne body on the tree ver 24. Fiftly the effect of his sufferings 1. In respect of us and so his sufferings serve To kill our sins Verse 24. To make us alive to righteousnesse Verse 24. To heale our natures Verse 24. 2. In respect of himselfe and so they procured his exaltation to be Shepheard and Bishop of our soules ver 25. Thus of the order Even Christ suffered The first thing to be considered in the Apostles description of the Passion of the person who suffered is that it is named here with speciall Emphasis Even Christ or Christ also Christ is the sir-name of our Saviour as Jesus was his proper name Jesus is a name onely given him in the New Testament but Christ was his name in both Testaments and signifies Anointed being a Greek word as Messiah doth in the Hebrew And so it is a name importing his office of Mediator as being thereby proclaimed to bee the substance of the ceremoniall types even the supreme Doctor or Prophet Priest and King of the Church for these three sorts of men were anoynted in the Old Testament and were types of Christs anointing It is true that we doe not reade that our Saviour was himselfe anointed with oyle because his anointing consisted in the substance of that shadow For the shadow signifieth two things first ordination to the office secondly the pouring out of gifts by the holy Ghost for the exornation of the office Now whereas Christ is Mediatour in both natures his anointing must be distinguished according to his natures The whole person was anointed but yet differently in respect of his natures for gifts could not be poured out upon his divine nature yet as the Sonne of God the second person in Trinity he was anointed in respect of ordination to the office of Mediatour and as the Sonne of man he was anointed in respect of the pouring out of the gifts of the holy Ghost upon that nature in measure as the Psalmist saith above his fellowes Psal. 45. The first doctrine about the Passion is here briefly contained in these three words of the Apostle Even Christ suffered which is a doctrine full of excellent Uses for thence First we may see how vile the errour was of those Hereticks they called Patri-passianus who taught that God the Father suffered whereas in this and other Scriptures we are taught that it was onely Christ the second Person in Trinity that suffered The ground of their errour was that there was but one Person in the Deity which in heaven was called the Father in earth the Sonne in the powers of the creatures the holy Ghost and thence they affirme the same things of the Father they did of the Sonne that he was
sinnes in two respects chiefely First because he did undergoe the imputation of all our sinnes our faults were charged upon him as our surety He was made sin for us 2 Cor. 5.21 He stood before Gods justice in our roome Secondly because hee suffered the malediction due to our sinnes by the Law Hee bare our sinnes in being made a sacrifice for sinne He became indebted unto the justice of God as our surety to beare the curses of the Law which our sinnes deserved Esay 53.5 8. Gaâ— 3.10 And as this is true in generall of all the wrath of God and the fearfull things due to our sinnes so if we marke the story of Christs sufferings wee may observe how the sinnes of our first parents and our owne light heavily upon his backe God suffering our sinnes to be charged upon him in a speciall fitnesse of the judgement to our sinnes and that wee may note both in the circumstances of our sinning and in the sorts of sinnes For the circumstances The first Adam sinnes in a garden the second Adam suffers fearfully for sinne in a garden The second Adam suffers on a tree and so beares the sinne of the first Adam eating the forbidden fruit of a tree For the sorts of sinne Why was Christ betrayed by Iudas denyed by Peter forsaken by all his Disciples refused by the Priests and people but because wee had betrayed denied forsaken and refused God in Paradise And many of us are now guilty of the same or the like sinnes in the course of our lives He was charged to bee a seducer to satisfie for our being seduced for our evill words and sinfull excuses he was silent because wee and our first Parents have preferred the Divell before God therefore was a malefactor preferred before him Why was he mocked buffered and spit upon but to beare the shame was due unto us for our filthinesse and vile conversation Why drank he gall but to pay for our sinfull pleasures Why suffered he reviling and scoffing but to satisfie for our sinfull words Many other things might be observed The consideration whereof should serve for many Uses and so it should teach us divers duties as Uses First since he hath borne our sinnes in the imputation of them and the malediction due unto them wee should bee most ready and willing to beare his crosse as accounting it a great shame to bee unwilling to suffer a little and for a little while for his sake that hath borne such strange things for us we should be content to forsake all for his sake Secondly it should grieve us at the heart for our sinnes considering the fearfull imputation of our faults charged upon him and the bitter things hee suffered to make amends to Gods justice for our wickednesse Zach. 12.10 Thirdly hath Christ borne our sinnes and can wee finde in our hearts to sinne any more shall he againe be charged with our faults shall we againe crucifie him Rom. 6.6 Heb. 10.24 c. and as followeth in the next words of this Text. Fourthly Oh how should we love the Lord Jesus that holy One that bare the imputation of such base crimes and endured such grievous things for us before wee ever knew him or cared for him even for us that were enemies to him Deserve they not to bee accursed that love not the Lord Jesus 1 Pet. 1.9 â— Cor. 16.22 Fiftly we should therefore eat the Passeover with sowre hearbs we should remember his grievous sufferings with hearty affection and melting of soule before the Lord when we come before him to celebrate the memory of his Passion in the Sacrament Sixtly we should no more stagger or waver in faith but with all peace and joy in beleeving rest upon the propiriation made by Christ for our sins wee should therefore confidently beleeve the pardon of all our sinnes because he hath borne ouâ— iniquities If any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sinnes Seventhly we should never more bee afraid of death and hell for our debt being paied by the surety the hand-writing that was against us is now cancelled Col. 2.15 and there is no condemnation to them that are in Christ Jesus Rom. 8.1 Heb. 2.14 Eighthly we should not be so much troubled to be unjustly traduced seeing Christ beyond all example suffered most unspeakable ignominie bearing the iâ—putation of the sinnes of all the Elect. Ninthly seeing he hath beene made in the similitude of sinfull flesh and suffered for sinne in the flesh wee should strive to bee made the righteousnesse of God in him and as he hath borne our sins so should we strive to beare his vertues Who his owne selfe It is emphaticall that the Apostle saith He bare our sinnes his owne selfe for there be two things which are here imported First that he had no partners there were none with him He bare all himselfe Esay 59.16 He trod the wine-presse alone Esay 63.3 5. And therefore it is a vile dishonour to Christ to ascribe any part of satisfaction to our selves or to any Saint or Angel Secondly it imports that therefore his suffering is of infinite value in that he bare all his owne selfe in person who was God and man Then it will follow that he hath made a sufficient propitiation for all the world 2 Iohn 2.1 2. In his body Quest. Why did he not suffer in his soule Answ. Yes for so saith the Scripture He made his soule a sacrifice for sin Esay 53.10 and the Son of man came to give his soule a ransome for many Mat. 20.28 Markâ— 10.45 This was shadowed out by the Holocaust or whole burnt-offering for it noted that the whole man should suffer So in the Sacrament the breaking of the bread is not referred so properly to his body for there was not a bone broken of him saith the holy text but fitly to his soule which was broken with sorrowes and heavinesse for our sakes So that by the body he meanes synechdochically whole Christ but yet the body is named because that was the outward sacrifice that was offered for our sins on the tree Christ then bare our sinnes in his body What may wee learne from thence First we see a manifest difference betwixt Christs Priesthood and theirs in the Law For they offered the bodies of beasts or fowles but Christ offered his owne body Secondly we may take comfort in the assurance that he is the Saviour of our bodies as well as our soules Thirdly seeing such grievous things befell the body of Christ why seeke we so much ease for our bodies why pamper we our flesh so and why are we so impatient in the paines of our bodies and remember not what Christ suffered in his body Fourthly we should therefore esteeme his body to be a precious body above all bodies seeing it was laid downe as a price for our sinnes yea we should long to see that glorious body
delay but with heart and readinesse finish his worke This is to seeke righteousnesse and to haste to it Esay 16.5 Amos 5.14 Thus he must observe to doe as the phrase was Deut. 5.22 Eighthly it will be a great helpe unto him if he get into the way of good men and walke with the wise sorting himselfe with discreet and sincere Christians Pro. 2.20 Ninthly he must keep his heart with all diligence for thereout commeth life He must carefully resist the beginnings of sinne within and avoid those secret and spirituall dalliances of the soule with inward corruptions and temptations and withall take heed of secret hypocrisie in suffering his heart to be absent when God is to be served Pro. 4.23 For thereby hee may lose what he worketh if his spirit be not without that guile Tenthly all that know the happinesse of a righteous life should strive to amend those defects which are found even in the better sort of people that so their life at length may answer to the end of Christs death and therefore wee should examine our selves throughly The defects and faylings found in the lives of righteous men may be referred to two heads First for either they faile in the parts of righteousnesse Secondly or in the manner of well-doing In the parts of righteousnesse there are great failings whether we respect the first or second table I will briefely touch the principall defects which are observed and complained of in Christians in both tables In the first table men faile either in the knowledge of God or in the affections to God or in the service to God First for knowledge how little do many men know of Gods praises and glory that might be knowne and how farre are many from a right conâ—eit of God when they come to thinke of him or to worship him Secondly in the most there is a great want in the exercise both of the fear of God and trust in God men have not such awfull thoughts of God as they should have nor doe they tremble so as they should at his judgements that are in the world Psal. 4.4 Heb. 2. ult Dan. 6.26 And for the trust in God men are specially faulty that they doe not commit their waies daily to God for assistance and successe in all estates resting upon him alone as they ought to doe Thirdly joying and delighting our selves in God is hardly found in any and yet no wife should take such continuall delight in her husband to solace her selfe with him as a Christian ought to doe with God Psal. 37.4 and 68.3 4. Phil. 4.4 Fourthly in the service of God there are divers defects as 1. Some neglect the private reading of the Scriptures who ought to exercise themselves therein day and night Psal. 1.2 2. In prayer some have not the gift of prayer nor seeke it and prayer for others is extremely neglected contrary to Gods expresse commandement that enjoynes us to pray one for another in many Scriptures 3. Praising of God in our discourses as becommeth his great glory in his workes where is this found and yet required at our hands and at the hands of all people and that which we should doe with a whole heart and while we live Psal. 96.6 7 8. and 63.4 and 9.1 and 67.2 4. Where is that walking with God required in Scripture Who doth alwayes set the Lord before him Where are those soliloquies betweene the soule and God Are not many content to goe weekely and monthly without speaking to God And thus of the defects concerning the first table In the second table divers things may be noted as were defective in the parts of righteousnesse as First there is a generall defect of mercy men doe exceedingly faile in that liberality to the distressed and poore servants The bowels of mercy are every-where shut up either altogether or in the neglect of many degrees and duties of mercy Secondly in many Christians there is a fearfull want of meekenesse they being guilty of daily sins of passions and worldly vexations and that many times with a kind of wilfulnesse against knowledge and conscience Thirdly the carâ—â— of life and worldlinesse doe strive and blemish the conversation of many and discover a strange defect of that contempt of the world should be in them Fourthly domesticall disorders doe even cry to heaven against many husbands for want of love and of most wives for want of obedience and of servants for want of diligence and faithfulnesse in their places And thus men faile in the parts of righteousnesse In the manner of well-doing many things are wanting first both in the generall well-doing of good duties secondly and in speciall affection to God thirdly and in the manner of Gods service In generall First zeale of good workes is exceeding defective in the most Tit. 3.14 Men shew not that willingnesse and fervency of affection should be shewed in all parts of righteousnesse men doe not lift up their hearts in Gods waies Gods commandements are usually grievous and tedious Secondly there ought to be a holy feare in the practice of their good duties 1 Pet. 3.2 which is uâ—ually wanting men doe so much trust upon themselves and doe duties with such boldnesse and neglect of their wayes whereas they should feare alwayes Pro. 28.14 Oh that meeknesse of wisedome required Iames 3.9 where is it to be found Thirdly men are not circumspect to make conscience even of the least duties as they ought and to observe to doe them even to watch for the opportunity of well-doing and to looke to the meanes of the performance of every duty and to abstaine from the very appearance of evill and to be discreet in looking to the circumstances of time place persons c. Eph. 5.15 Deut. 5.32 Fourthly there is great want of moderation in Christians for either they are just over-much in conceiving too highly of themselves for what they doe or else they are wicked over-much in thinking too vilely of their workes Eccles. 7. Fiftly men are strangely negligent in the growth of grace and knowledge men stand still and doe not prosper and strive to increase in every good gift as they ought 2 Pet. 3.18 Many graces are not strengthened and many workes are not finished Secondly in mens affections to God how are men defective Where is he that loves the Lord with all his heart and all his might and all his soule Deut. 30.6 and 6.3 Thirdly in Gods worship these things are in many wanting 1. Reverence and that holy feare which should be shewed when we appeare before the Lord Heb. 12.28 2. Men usually forget to doe all worship in the Name of Christ Colos. 3.17 3. The care of praising of God that is of looking to Gods acceptation in all service is much forgotten Heb. 12.28 4. The desire of unity and consent in judgement among our selves when we worship God is miserably neglected and rejected by divers wilfull Christians Zeph.
sheepe Fourthly he that lives without God and Christ that can spend whole daies and nights without any communion with God yea that when he is present before God finds his heart continually carried with wandring distractions that constantly draw him away from all inward attendance upon God Ephes. 2.12 Esay 29.13 he erres in his heart Psal. 95.10 Fiftly he that hath no other companions of his life but swine and wilde beasts that is wicked men of all sorts especially when it is joyned with willing neglect and shunning of the society of the godly Psal. 5. 2 Cor. 6. Sixtly he that tastes nothing but earthly things and findes no savour in spirituall things it is a signe that he is out of the pasture and feeds in the wildernesse Rom. 8. 1 Iohn 2.18 Seventhly he that when he is told he is out of the way blesseth himselfe in his heart when it is plainely found that he openly wandereth Psal. 36.1 2. Deut. 29.19 Eighthly he that lives in any of the grosse sins expressely mentioned in the Catalogue in Scripture without repentance as swearing Com. 3. adultery covetousnesse drunkennesse railing extortion 1 Cor. 6.9 or the knowne sins of deceit Micah 6.10 Ninthly he that doth his workes of purpose to be seene of men resting only in the praises of men not seeking the praise of God Mat. 6. Rom. 2.26 Tenthly he that knowes not Gods wayes especially if he desire nor knowledge or entertaine wilfull objections against the meanes of knowledge Psal. 95.10 Eleventhly they that spend their zeale in meeting with other mens infirmities neglecting sound reformation in themselves It is the wisedome of the prudent to understand his owne wayes but to be a busie-body in other mens matters is erring and the folly only of fooles Pro. 14.8 Every busie-body is out of the way The Doctrines follow and so divers things may be observed out of these words Doct. 1. Even godly men before their calling were out of the way as lost sheep as well as others Ephes. 2.2 Tit. 3.3 Which should serve first to set out the riches of Gods free grace as the only first cause of the happinesse and salvation of the Elect. Secondly it should teach the godly divers duties both toward God other men and themselves As for God they should live to his prayse and spend their dayes in magnifying his great compassions in their deliverance that deserved so ill at his hands And withall it should teach them to put all their trust in God seeing they carry about them a nature that hath beene apt to wandring and therefore have cause to mistrust themselves And for other men that are out of the way they should pity them and carry themselves with all meeknesse and charity remembring what themselves have beene Tit. 3.1 2 3. And for themselves they should be the more humble and abased hating all pride and conceitednesse and contempt of others Doct. 2. A man may be a sheep and yet lost Not only Dogs Goats Swine Lyons c. may be out of the way but even sheep may wander and be clean lost Men of harmlesse natures and such as are profitable members of humane societies and such as are of a gentle disposition and free from grosse offenses yet may be utterly lost and cleane out of the way of happinesse and if they returne not by repentance may perish for ever And this is a point which should marvellously affect civil-honest men and move them at length to see the weake vanity of their confidence in their prayses for civillity of nature or life This is a doctrine very hardly entertayned by this sort of men and the rather because they think they want nothing unto the prayse of a good life never considering that they are not religious though they be civill and that they have a world of inward impurities though they are free from outward grosse uncleannesse of life and that they never felt the joyes of the holy Ghost to approove of them though they have beene tickled with the prayses of men and that they have not sought or desired the assurance of Gods favour or a better life but spend their time in a still dreame without providing for what is most necessary and that they never serve â—od not have had any sociable fellowship with him in any of his Ordinances in respect of the inward power of them Doct. 3. To breake out from the meanes of Religion and from the society of godly Christians is the very way to undo many a soule A sheep is 〈◊〉 when it is gotten from sheep and is out of the pasture and hath no discreet shepheard to take the care of it Thus of the first part that is mans misery by nature The meanes of recovery out of that misery followeth and that is noted in the word Returne Where first may be observed that wicked men may returne It is not impossible for men that have spent a 〈…〉 lives in sinne and vanity at the length to be saved And it is the first part of a mans work that would return to inform himselfe seriously of 〈◊〉 â—â—â—â—ments that may proove that he may bee helped out of his misery The fiâ—â—t thing a diseased man inquires after is whether his disease be curable or no. Now there are divers things that give hope of curing and salvation even to men that are as yet cleane out of the way as First the disposition of God towards sinners which appears first because he sweares he desires not the death of a sinner but rather that he should return and live Ezech. 18.21 Secondly he is patient and hath been with thee all this while and he is therefore patient that men might repent and be saved Rom. 2.4 2 Pet. 3.9 Thirdly he hath declared himselfe to be willing to forgive all sinnes but only the sinne against the holy Ghost One sinne only is unpardonable all other sinnes may be forgiven Secondly the sufficiency of the sacrifice of Christ He is the Lamb of God that taketh away the sinnes of the world Iohn 1. Rom. 3.25 Thirdly the worke of Gods grace already shewed unto them For first God hath placed them in the visible Church where repentance and salvation may be had Secondly he hath bestowed upon them many temporall blessings to allure them to seeke to him for mercy Thirdly he causeth the Gospell to be preached to all sorts of men without exception And so grace is offred to them and there is no other let but their refusall of grace offred Fourthly the example of all sorts of sinners that have returned As great sinners as they have beene received to mercy and they are set out as examples to encourage other men to seeke mercy as Manasses Mary Magdalen David Peter Paul and others Many among the Corinthians have beene notorious offenders but were justified and sanctified The explication of the doctrine of returning followes where these things are to be considered of First the motives to perswade men to returne
Apostle and other Apostles think it fit with such effectuall termes when they write to the Churches to give such speciall charge to Husbands and Wives it shewes That God doth greatly desire that they should in a speciall maner be carefull to leade an orderly and comfortable life together Whatsoever in domesticall matters is sometimes omitted in the Text yet seldome in any place that treats of family-duties is the duty of Husbands and Wives left out Here it is vehemently urged and so in the Epistle to the Ephesians which should worke in all that feare God a caâ—e and conscience of these duties and of carrying themselves in the best manner they can one towards another Now the substance of an orderly life betweene man and wife is to love one another with all constancy tendernesse and fidelity to shew one heart in all things helping one another to doe the duties of the family especially in the service of God and in carrying the crosses may light upon them in their callings encouraging and comforting one another honouring one another before others and â—earing one with another in respect of infirmities and each of them striving to doe exactly the duty that belongs to each Now that men and women may be carefull hereof many motives may be alledged and ought to be thought upon 1. Because this society betweene one man and one woman in marriage was instituted of God himselfe and was the first society that he brought into the world and had the honour to be ordained in the blessedest place in this visible world even Paradise and was made betweene two persons that were like God himselfe and therefore God doth expect that men and women should walke very carefully in this estate Gen. 2. 2. Because man and wife had so heere an originall and dependance one upon another The woman was made of the rib of a man which Adam perceiving by a spirit of prophecy said she was bone of his bone and flesh of his flesh that is another selfe or himselfe in another shape or sexe and therefore whosoever disagreed they should agree it being most unnaturall for a man to hate or disagree with himselfe Gen. 2. Ephes. 5. and ever the more miraculous the forming of the woman was the more extraordinary should the affection betweene man and wife be 3. Because they are but two of them they would hardly please many that cannot please one 4. Because they are appointed necessarily to be companions in life withouâ— parting or dissolution and therefore since they live alwaies together they should resolve to dispose of themselves so as their lives might be comfortable 5. Because from man and wife is the originall of all mankind of Church and Common-wealth and all other societies now those Husbands and Wives that live disorderly dishonour the whole kind What would they have the streames to be when the fountaines are so troubled and impure 6. Because marriage is honourable in Gods account and ought to be so amongst men therefore it being a great dignity to which they are called it is as shamefull a fault to live disorderly in that estate as in the estate of a Magistrate or Minister or the like Heb. 13. 7. Note that the fift Commandement that concernes family-family-duties and the order should be in our dwellings stands betweene the Commandement of the first Table and the rest of the Commandements of the second Table to signifie that from the carefull performance of domesticall duties men are fitter to serve God in the first Table or converse with men in the world in the second Table yea all we get from God in the first Table or from men in the second we bring it home to our houses or to the place of well imploying it Note the last words of verse 7. of this Chapter 8. Because man and wife resemble Christ and the Church by way of type or image and will men or women dare say that Christ and the Church carry themselves so unlovingly or disorderly one to another as they doe one to another Doe you not think it had beene a hatefull thing for any man that was to be a type of Christ to have exprest the type by false or wicked waies Even so is it for man and wife to carry themselves one to another so as Christ and the Church doe one to another Ephes. 5. 9. The end of marriage is Gods glory now if God may not have glory by the loving and orderly carriage of man and wife one to another he will winne himselfe glory to his Justice in revenging the quarrell of the Covenant which they have broken 10. Because usually the carriage of man and wife is the originall cause of good or evill order in the family partly because thereby they are the more inabled or disabled for their carriage towards others in the family and besides their courses are exemplary and withall they thereby lay the ground of their owne honour or dishonour in the hearts of children and servants 11. Because Gods commandement injoyning them their duties one to another binds the conscience as hard as any of the other Commandements so as God is as well provoked by these disorders betweene man and wife as by swearing or cursing or Idolatry or murther or whordome or drunkennesse or the like yea they that live in the customary breach of these duties are unjust and dishonest as well as if they broke any other Commandements 12. The Apostles were the more earnest in pressing husbands and wives to a loving and orderly behaviour one towards another because of the scandall or honour came to Religion by it It did greatly adorne and become the Gospel if they lived amiably together it made men like of their Religion the better and contrariwise it was a foule scandall and caused Religion to bee lesse esteemed or else hated when they lived so ungodly and unquietly together 13. Because if they live lovingly together they are like to have a quiet conscience and a cleane heart whereas if they jangle and live in discontentment it is a thousand to one the conscience will be very froward and their hearts filled with foule lusts after others Pro. 5. And that the conscience should be froward how can it be otherwise when they live in the direct breach of Gods commandement which as was shewed before binds as strongly in this as in any other duty 14. Because this commandement is the first commandement with promise To the faithfull discharge of these domesticall duties is promised a long and happie life in the land God hath planted men in 15. Because men and women may greatly further their salvation by living according to Gods will in this estate as is intimated 1 Tim. 2.15 16. Lastly let husbands and wives remember their accounts at the last day Will it not be a wofuli miserie for a rebellious and froward wife to be throwne to hell and see her quiet and religious husband goe to heaven and so on the
other side The use may be for complaint of the generall and grievous neglect of these things in the most men and women Where may a man observe in any family almost that amiable carriage betweene man and wife that ought to be Quest. What are the causes of this generall disorder and unquietnesse betweene men and their wives Ans. 1. It may be God revengeth some sin in the manner of the marriage or going about it of which the parties have not soundly repented as precontracts or marriage for carnall ends without respect of Religion or Gods glory as for wealth or the like or some secret wickednesse betweene the parties before marriage 2. In the most it is the want of the true feare of God they are carnall and so their natures being not regenerate are full of all evill fruits Two carnall persons can no more agree together than two wilde beasts and what will not men and women allow themselves in when they doe not from their hearts feare Gods displeasure 3. In many it is ignorance of their mutuall duties men and women doe not studie with care and conscience the particular duties which in this estate God requires of them 4. In such as know their duties it is either unskilfulnesse to beare with infirmities or neglect of daily prayer to God to fashion their hearts to obey his will in those things as well as in other points of his service and worship 5. In some it is strange and strong lusts and inordinate desires which being not resisted and subdued the inward cause of all that absurd and perverse carriage shewes it selfe openly Quest. 2. But what should men and women doe that they might attaine to this orderly and amiable conversation Answ. 1. They should heartily in secret bewaile their former disorders and seeke pardon of God and then reconcile themselves one to another by confessing their faults and follies These things will never be mended till they be repented of 2. They should seriously attend to the doctrine of their duties and heare it with all conscience and desire to obey and take notice of Gods preceptorie commandement in requiring these things and by all meanes take heed of prejudice in hearing but make conscience to heare this part of the word of God as the word of God as well as any other Thinke not this doctrine too base or meane to be heard or studied nor imagine that it is but the severitie of the Teacher to tell of so many things to be done by men and women especially take heed of that profane jesting to put off the sound practice of this doctrine with jesting one at another Remember one thing by the way that it is a great testimonie of true uprightnesse of heart when men and women make conscience of it to be good at home as well as abroad Thus of the first generall doctrine Doct. 2. Secondly we may hence in generall note That the Word of God and the instructions of the ministry of the Word belong to women as well as men and therefore the Apostles call to the women to heare the Word of the Lord. This point is to be noted the rather because many give out that the knowledge of religion and hearing of Sermons and studying the Scriptures is not fit for women God doth not require it of them Now that this dotage may be the more evidently confuted consider that which is here intimated There are a multitude of arguments may be brought as First the image of God by creation was stamped upon the female as well as the male Gen. 1.27 2. The profession of godlinesse good workes faith charity and holinesse is required of women as well as men 1 Tim. 2.10 15. and therefore all means of grace is necessary for them as well as men 3. It is required of them to be teachers of good things though they are not allowed to teach publikely 1 Cor. 14. yet they must teach their children and the elder women must teach the younger women Tit. 2.3 4. They are commanded expresâ—ly to learne the doctrine is publikely taught 1 Tim. 2.11 5. The Scripture is full of instances Of the good woman in the Proverbs it is said that she was not only a good house-wife but the law of grace was in her lips Pro. 31.26 King Lemuel was taught prophecies by his mother Pro. 31.1 and women followed our Saviour to heare his Sermons some followed him I say from place to place Luke 8.3 and Mary was commended by our Saviour for choosing the best part when she set her heart about religious duties â—itting at the feet of Christ to hear his word Luk. 11. Our Saviour instructs a woman of Samaria in the great mysteries of conversion and salvation Iob. 4. At Philippi Pauls hearers at the first were onely women Acts 16.13 and an honourable narration is made of many Christian women converted Acts 17.4.12 ult and we reade of Priscilla that she was a meanes to instruct Apollos an eloqent and learned man and to make him more perfectly to understand the way of God Acts 18.26 and so we reade of women that laboured with Paul in the Gospel Phil. 4.3 6. If women must suffer for their Religion it is reason they have all the knowledge and helps in Religion but women are in danger to suffer for Religion as well as men Acts 8.3 9.2 22.4 7. Finally the way to be saved is the same for women as well as men and therefore all meanes of salvation belong to them and are to be used by them as well as men Which as it may incourage all women that are religious to study the things that belong to the kingdome of God so it should teach them to make conscience of what they heare and learne of the Virgin Mary to lay up the good word of God in their hearts and keepe it and to looke to their waies in all things that they may please God for as God is no respecter of persons but loves godlinesse in women as well as in men so he doth require sound obedience and reformation and holinesse of life of women as well as men â—or with God there is neither Jew nor Greeke bond nor free male nor female but all are one in Christ Jesus Gal. 3.27 28. Thirdly before I yet come to open the particular parts of the text it may be asked why the Apostle is so large in speaking to wives as spending so many verses upon them I answer it is not simply because wives are more faulty than husbands though many times it proves to bee so in many wives but 1. Because it is more against nature to obey than to rule 2. Because women have many hinderances or lets both in receiving the doctrine and in practising it sometimes they rest in the generall that they must obey and so never study particulars and therefore had need to have it beaten out in particulars for them Besides they are in danger to be
prayers be not hindred HItherto of the duties of Wives the Husbands dutie followes in the words of this Verse Where three things are to be observed 1. The proposition of their dutie Husbands dwell with them 2. The exposition shewing how they must doe it viz. as men of knowledge and such as honour them 3. The Reasons which are three 1. Because they are the weaker vessell and therefore need to be carefully and continually well used 2. Because they are both alike heires of Gods grace 3. Because else their prayers and Gods service will be much interrupted and hindred In the Proposition may be observed First the word of connexion Likewise Secondly the terme of application Yee Thirdly the persons charged Husbands Fourthly the dutie imposed viz. Dwell with them Likewise This terme bindes these words to the former and shewes that God doth charge husbands to looke to their duties as well as wives Now if God charge the husband it imports that evill husbands must give account to God of all the evill they doe though no law of man punish them yet God will that gave them this law And withall it may comfort such husbands as are censured without cause God that hath given them their charge knowes their integritie whatsoever foolish wives object or a vaine world imputes to them And in generall God will accept and reward the carefull behaviour of good husbands But before I proceed two questions may be asked Quest. 1. Why are husbands charged in the last place Answ. There may be two reasons given of it first to shew the respect that God gives to husbands He first by his precept informes his wife before his face and shews him a patterne how he shall walke towards him and therefore now may the more willingly attend to his owne dutie Secondly because things last spoken have usually the greatest and longest impression upon the heart and this is a matter of greater consequence that the husband be soundly carefull of the discharge of his dutie The well-being of the family and the well-doing of both man and wife depends much upon the husbands right behaviour If the head bee out of order how can the body bee well and the wife being the image of the husband what shall she learne of him if he give an ill patterne If the eye be darke how can the bodie be light If the Pilot of the Ship be ignorant and carelesse what safety can the Ship be in Besides what a world of hurt will the ill example of the husband doe in the family either in children or servants Quest. 2. But why are husbands charged with so few words Ans. Because it is to be supposed that they have a larger knowledge of Gods will And besides in that tender age of the Christian world the Apostles in discretion said lesse to superiours to avoide provocation of irreligious husbands and the better to allure them to the Christian faith when they should see their wives so largely instructed in their behaviour towards them And further ever the shorter their lesson is the more shame for them not to learne it and shew themselves exact both in the understanding and in the practise it Yee Husbands God speakes to them in the second person to import that they should heare these words as if God were present to speak to them in his owne person and withall to teach them that the right hearing of this doctrine is for everie man to heare it as spoken directly to himselfe God doth single them out to heare their charge and speakes to them as if he named them in particular Husbands The persons charged are husbands and the word is a terme that imports that speciall relation in which God binds one man to one woman investing the man in prerogatives of a superiour in that union Before I come to the dutie charged upon husbands it will not be unprofitable by way of preface to use some motives to such husbands as will make conscience of their waies to perswade them to be verie carefull of their charge The reasons used in the Text afterwards I will not now meddle withall but only put them in mind of some few things which ought to be effectuall to perswade them The motives may be drawn from foure fountaines 1. From commandement and there let them consider who commandeth them and how Who commandeth them and so let them marke first that God himselfe hath given them their law of walking They are not tyed by mans laws but by Gods owne law Secondly God speakes to them by the Ministerie of great Apostles it was one part of the Commission of those high Ambassadours sent into the Christian world to give husbands their charge Thirdly it should somewhat the more move them that S. Peter was himselfe a married man and therefore did practise what he taught them and did know by experience that a husband mightwith comfort undertake this taske And then it should much move them to observe how God hath given his commandement to them he first chargeth their wives before he charâ—â—tâ— them And besides he hath given a long charge to the wives but a short charge to them 2. From their relation to their wives They are their wives heads and therefore should be carefull how they order themselves They are the life of their lives as it were God hath made the wife to depend upon them for comfort and direction and preservation 3. From their prerogatives God hath given them great power more than the wives They are heads to their wives and besides they are images of Jesus Christ they shew in the family what Christ is in the Church they doe as it were act Christs part and resemble him in his relation to the Church and therefore they had need to thinke of it how they carrie themselves They are types of Jesus Christ and will they shame him by acting folly passion pride and dissolutenesse Did Christ doe so to the Church Besides it should much move him that God hath in the most things left the husband free from the lawes of men He hath no man to controule him in his office and hath not God made him both King and Priest in his family His houshold is a little Kingdome or a little Church where he is of soveraigne power and hath great supremacie and if the world acknowledge not the glory of his place yet it is acknowledged in heaven 4. From the maner of his comming into this relation he was not borne a husband but made so and made so by the gift of God for God gave him his wife as he did Eve to Adam yea let him consider that God gave him the wife that was of his owne choosing and whom with so much desire he longed after and it may be prayed for But especially let him consider that God hath bound him to his wife by covenant yea that he hath bound himselfe to God by covenant for this thing yea that the oath of
and religiously in this present world Tit. 2.11 12. Thus of the third point viz. the cause of inheriting The maner followes viz. They inherit together Together The godly are heires together their inheritance lies all together Which may appeare by reckoning up the particular priviledges of the godly in which they all meet and are joynt heires and fellow heires as the Apostle calls them Rom. 8.17 Eph. 3.6 Christians hold their inheritance in Gavelkind I thinke that is the terme the Lawyers give for that tenure where all the brethren have the same inheritance divided amongst them and all alike heires And as they are so in the matter they inherit so in the manner of comming to their right for they are all the children of God and children by adoption and not by naturall generation so Christ only is Gods heire Now that it may distinctly appeare that they are heires together I will number some particulars as 1. They have all the same Father Eph. 4.6 who is in them all 2. They are all of the same body viz. members of the mysticall bodie of Christ Eph. 3.6 3. They have all one spirit Eph. 4.3 4. 4. They weare all the same apparell being cloathed with the same righteousnesse of Christ Gal. 3.27 28. 5. They weare all the same livery and badge of distinction they have all one Baptisme Eph. 4.6 6. They are all fed with the same commons at the Lords Table the bread is the communion of the body of Christ and so the wine of his bloud I say communion because all partake of it 1 Cor. 10.16 17. 7. They have all the same gifts for though in outward administrations and callings there be difference and in naturall endowments and in common graces yet in the gifts of saving grace they have all a part of all gifts and differ onely in the measure as they have but one faith and one hope and so in all other saving graces Ephes. 4.4 5. 1 Cor. 12. Ephes. 5.7 Rom. 12. 8. They have all the same promises Eph. 3.6 9. They have all the same or the like attendants viz. the Angels of heaven Heb. 1.13 10. They are governed by the same lawes have all one Lord Eph. 4.5 and have all the same way to heaven which is by Christ and have all interest in the Teachers of the Word of Christ their Lord 1 Cor. 3.22 11. They shall have all the same glory after this life for the inheritance of them all is immortall and undefiled and without end 1 Pet. 1.4 12. They shall hold their glory in the same place after this life viz. in heaven 1 Pet. 1.4 The Use of this should be greatly for the comfort of weake and poore Christians for though they differ from other men in outward calling or the measure of gifts yet they are in the substance of the inheritance provided for as well as the greatest Kings or Prophets or Apostles And besides it should teach the brethren of higher degree to carry themselves with all humility towards their poore brethren and it should teach all Christians to love as brethren to be courteous and tender hearted one towards another as followes in the next verse of this Chapter Thus of the fourth point 5. The fift point is concerning the persons that doe inherit and so the coherence shewes That both sexes are capable of inheriting women as well as men wives as well as husbands God is no respecter of persons but in all conditions of people such as feare him and believe in Christ and worke righteousnesse are accepted and adopted of him as these places shew Act. 10.35 Gal. 3.28 Col. 3.11 And this should teach all Christians not to have the glorious faith of Christ in respect of persons Iam. 2.1 2. And in particular such husbands as have religious wives should make the more account of them though God hath made them inferiour to them in outward condition yet he hath made them equall in the inheritance of life Lest praier be interrupted Hitherto of the second reason to perswade husbands to make conscience of their dutie towards their wives The third reason is taken from the ill effect if it be not done and that is that Gods service and in particular praier will be hindred and that divers waies First if he dwell not with her praier in the family is like to be omitted it being his worke as the head of the family to performe that duty and to see that his houshold serve God with him Josh. 24.14 And if he carrie not himselfe as a man of knowledge there may arise such discord amongst them that they will have no minde either to pray together or one for another at least their passions will tempt them many times to omit prayer and if he give not honour but despise her he will have no heart to pray for her whom he contemnes There are many observations to be gathered out of these words as Doct. 1. Prayer is a part of Gods service that is necessarily required and not left arbitrary for men to doe or not to doe it Psal. 105.1 1 Thess. 5.17 Mat. 7.7 Rom. 12.12 Eph. 6.18 Col. 4.2 Doct. 2. The exercise of prayer is not only a part of Gods service but it is an excellent part a chiefe part that which much excels Which may appeare first by the nature of it It is an exercise in which a mortall creature talkes with the immortall Creator Secondly by the antiquitie of it It is an exercise that godly men have betaken themselves to with great devotion from the first times of the world Gen. 4.26 21.33 Thirdly by the efficient cause of it God poures out his owne Spirit upon his people of purpose to make them able to pray and therefore is called The Spirit of prayer Zech. 12.11 Ioel 2.28 Rom. 8.26 Fourthly because they are things so precious as Christ takes them and presents them to God covering our imperfections and making them acceptable Rev. 8.3 Fiftly by the great priviledges this exercise enjoyes For first God is greatly delighted in it Pro. 15.8 and therefore one of his titles is that he is a God that heareth prayer Psal. 65.1 and heares with great attention his eares are open Psal. 34.15 and will not despise prayer for the infirmities of his servants Psal. 102.17 nor reproach them Iames 1.5 Secondly any man of any condition that hath an honest heart may be regarded with God in prayer Marke 7.7 Luke 11.10 Thirdly whatsoever is asked is obtained which is an unspeakable benefit Marke 11.24 Psal. 85.5 Lastly God hath promised salvation to all them that call upon his name Ioel 2. ult And this point should be a great encouragement to all true Christians to be much in prayer and to resist all dulnesse in themselves or temptations and objections against the exercise of prayer Doct. 3. Prayer is a dutie required of private Christians as well as of learned men or Ministers Husbands and wives are supposed to practise