looke upon the Elect but as they are in Christ. Fourthly seeing it is certainly decreed concerning the gathering of mens soules by the 〈◊〉 of Christ it should teach Ministers with all readinesse and patience to preach the Gospell in the places where they come as knowing that such as are ordained of God shall be gathered even so many in these places as belong to the election of God Act. 13 48. Verily This doctrine of 〈…〉 is â—â—tered with a kinde of mild asseveration the reasons of which asseveration are these 1. Because the most men will hardly beleeve any such thing men by nature are wonderfull apt to object against the doctrine of Gods decrees and therefore he urgeth it with an asseveration 2. Because of the excellency of this decree above all the rest this was a golden statuâ—e the most amiable ordinance that ever was that God should from everlasting resolve to send his owne Son to redeeme us 3. This asseveration is to worke the greater assurance of faith in the Elect they should never doubt Gods love to them in Christ for verâ—ly Christ was pre-ordained c. Before the foundation of the world This phrase is used in divers senses in Scripture 1. Sometimes the foundation of the earth is taken for the peopling of the earth since the foundation of the world that is since the peopling of it Exod. 9.18 2. Sometimes for justice and judgement in the earth the foundations of the earth were moved that is all went to wrack in matters of justice Psal. 82.5 But usually it is taken for the creation of the world especially in respect of the support of this great frame of heaven and earth The foundation of the world is that admirable work of God erecting this huge frame of heaven and earth and supporting it by his almighty power so that before the foundation of the world is before the world was set up But why doth he rather say before the foundation of the world then before the world was It may be for two reasons First to raise up our thoughts to the contemplation of the wonderfulnesse of the founding of heaven and earth for the rarenesse of the wisdome of God and the cunning he shewed in this admirable frame Prov. 3.39 for the unsearchablenesse Ier. 31.37 for the surenesse and durablenesse of it Psal. 78.69 for the absoluâ—enesse and independance of Gods power in framing all this Iob. 38.4 5 for the suddennesse of it it being all done with a word and for that all this was made of nothing and that this great earth the foundation of all the rest should it selfe lie in the waters Psal. 24.2 and indeed the whole borne up onely by the power of Christ without meanes Heb. 1.3 Secondly this phrase may be of purpose used for the likenesse of the state of the Church to the world and the promise of God for the upholding of it Hee that made the world of nothing raised a Church to himselfe of that which was worse then nothing yea all that is said before of the world may assure us of so much and much more in the execution of Gods counsels in Christ for the Church Psa. 78.79 The doctrines are 1. That the world had a beginning it had a foundation it was not eternall 2. That we ought to be deepely affected with the admiâ—ablenesse of the making and upholding of the world But who can tell that there was sâ—â—h a wonderfulnesse in the creation of the world 1. Scripture doth telâ— it Heb. 11.3 2. Christ was by when it was done Prov. 8.29 3. The Angels of heaven saw the whole when it was done and were by at the doing of a great deale and were rapt with admiration at the wisdome and power of God Iob 38.4 5 6. 4. Lastly the frame it selfe as it 〈◊〉 â—â—ands speaks evidently for the wonder of the workmanship But what use may be made of the wonderfulnesse of Gods workmanship herein 1. We should disceâ—â— and marke and acknowledge the power and wisdome of God herein and by our often thoughts raise up our hearts to the often meditation of it Psal. 104 1. to 9. Shall the Angels shout with joy and shall we be so dull Iob 38.6 2. It shews the eternity of God and his soveraignty and power to dispose and alter all things at his will Psal. 102.26 89.11 3. It intimates to us many consolations 1. That God can easily prolong the life of his servants that could give and uphold the being of so huge a frame Psal. 102.26 2. That God himselfe is wonderfull firme and unchangeable to all generations and faithfull in his word that can give such a stable being to heaven and earth Psal. 119.90 89. Esay 40.21 48.13 51.13 16. 3. That if the world have such a sure foundation then much more the Church Esay 14.32 For if the foundation of the world be so glorious oh how glorious is the foundation of Sion If he have made such an excellent house for his people to dwell in it shewes he loves them much and meanes to provide for them for continuance Prov. 20.26 but especially how precious are the foundations of the new Jerusalem Rev. 21. 4. This intimates the fearefull power of God in the execution of his judgements upon wicked men Amos 9.5 Zach. 12.1 2. Deut. 32.22 2 Sam. 22.8 The project concerning our eternall salvation by Christ was before the world conceived in God Eph. 1.4 Psal. 90.1 Ier. 31.3 The Uses are divers 1. Therefore let us admire the matchlesse love of God that not onely loved us first but loved us before the world was 2. Let our love to God taste of the knowledge of this doctrine since wee began not so soone as he let our waies and purposes and desires be to extend our affections towards God to the end yea and beyond all end also 3. Let it comfort us in all adversity to think of this everlasting love of God Esay 40. 4. Lastly doth not thiâ— evidently confute merit of workes It was for no desert in us for we were loved before we had done either good or evill Rom. 9. And thus of the fourth point But was manifest in the last times for you The fift thing is the manifestation of this great work of our redemption amplified by the time of it viz. in these last daies and comprehended in the manifestation of Christ. Christ is manifested five waies 1. For the faithfull 2. To the faithfull 3. In the faithfull 4. By the faithfull 5. With the faithfull â— He was manifested for them in that he did undertake for the merit of their redemption 2. He is manifested to them in the preaching of the Gospell revealing Christ and him crucified before them 3. Hee is manifested in them when in respect of true grace his image is formed in them thus God 〈◊〉 his Sonne in Paul Gal. 1. 16. 4. Hee is manifested by them when with their obedience
preservation of life we have need of many things as first we need meat drinke raiment sleep marriage physicke the light of the Sun by day and the Moone by night Yea the life of grace though it consist not in these things yet in a remote consideration hath need of these that we may be the better able to serve God in body and soule But in heaven we shall need none of these we shall be as the Angels of heaven and God himselfe shall there be all in all and shall fill us with his goodnesse 1 Cor. 15.28 Our life shall subsist in God himselfe who shall satisfie us out of the plenty of his owne glory In that Citie there will be no need of the Sun to shine by day or of the Moone to give light by night for the glory of the Lord doth lighten it and the Lamb shall be the light thereof and there shall bee no night there Rev. 21.23 22.5 Secondly in this world wee need the helpe of superiours as Kings Rulers Parents Husbands Teachers c. But in that world inferiority and subjection shall cease when we shall sit downe with Abraham Isaac and Iacob in the kingdome of God Mat. 8.11 and so all the first things shall then be done away Rev. 21.4 Thirdly in this world we need spirituall meanes for our soules and the help of divers gifts in the Spirit which serve for our furtherance in the way to eternall life Our soules cannot live without a Temple on earth without the Word and Prayer and Sacraments but in that new Jerusalem St. Iohn saw no Temple in it there is no preaching nor praying there we shall not need any nor have cause to mourne for the want of it as many times we doe now for the Lord God Almighty and the Lamb are the Temple thereofâ— from God we shall have an infinite supply in stead of all these things Rev. 21.22 Here we treat with God by meanes at a great distance there we shall enjoy him immediately yea those gifts of the Spirit that suppose imperfection in us or misery in others shall there be done away The gifts that suppose imperfection in us are faith and hope and repentance we shall not need promises to imply either faith or hope because all shall then be performed and we shall have actuall possession 1 Cor. 13. ult Nor shall we need sorrow for our sins because all our iniquities shall then be done away The gifts that suppose misery or sin in others are such as these holy feare anger jealousie care hatred griefe pitie or such like now all these shall then be put off for ever because in that kingdome shall be nothing that is either uncleane or wretched or in danger to fall away Yet notwithstanding this hinders not but that God may delight the soules of his people by wayes unknowne to us after a most glorious maner which seemes to be shadowed out by eating of the tree of life which beares so often fruit and by drinking of the water of life which runs like a river pure as chrystall and proceeds from the Throne of God Rev. 21.6 22.1 For the third There is great difference betweene the company with whom we live here and those with whom we shall live there and that in seven things As first in the sorts of peoples Here our life is made grievous by the evill ones that either molest us with their oppositions or grieve us with their wickednesse or infect us with their evill examples but there shall be no wicked ones no Divels to tempt us no divellish mento slander us or persecute us no abominable persons either to grieve or pollute us All these enemies shall be cast into the Lake of fire Rev. 11.8 20.4 22.14 wee shall never be troubled with them more and the people there are all righteous Esay 60.23 Secondly in the dignity of the friends we shall finde in heaven They are usually but meane persons we must sort withall here but there they are such as exceed all the glory of this world our friends and companions shall be glorious Angels and blessed Patriarkes and Kings and Prophets and Apostles and the Martyrs of Jesus and in generall all weare Crownes of glory Thirdly in respect of the number of our friends Here we have scarce one friend we have reason much to admire or can safely relie upon there we shall have an innumerable company of Angels of the spirits of just men a huge congregation of the first borne even the generall assembly of all Gods elect Heb. 12.22 23. Fourthly in respect of disposition both theirs and our owne Here our life with our friends is made often grievous by reason of envie suspition offence passion pride forgetfulnesse and private discords or our owne indisposition at some times to take delight in the presence of our friends but in heaven the spirits of just men are made perfect Heb. 12.23 and charity will be enflamed on all hands to performe exactly all those properties mentioned 1 Cor. 13. Fiftly in respect of constancy Our friends herâ— are not only mortall and must leave us but mutable and may forsake us but there all the company is immortall and being perfecâ—ly sanctified are as God himselfe immurable and so their love is not only perfect but everlasting charity there will abide for ever 1 Cor. 13. ult Sixtly in power to content us and satisfie us Alas here on earth many things befall us wherein our friends though they would yet they cannot help us but in heaven there is all-sufficiency of power to solace and content one another â—o all eternity Lastly in their relation to us On earth we lose daily such as are neere and dâ—â—re to us in heaven we shall have them all and it is very probable we shall know them all and one by one Adam in his innocency knew his wife and could call her by her name without any body to tell him And Peter and Iohn in the Transfiguration on the Mount knew Moses and Elias and yet had never seene them how much more in heaven shall our knowledge be perfected to know and to be knowne perfectly and as it were by name For the fourth Our knowledge which is our life differs greatly now from that it shall be both in respect of the ground of it and in respect of the manner of it and in respect of the measure of it The ground of it is our union with God by which we partake of his light Psal. 36.8 Now in heaven we shall be made one with God after an unspeakable manner in such a neerenesse as we cannot conceive of now This is that which our Saviour praies so earnestly for Ioh. 17.20 21. Secondly in respect of the manner of it Now God treate with us by meanes as by the Word and Sacraments c. but then without meanes immediately Now we see by the help of a glasse or as an old man doth by Spectacles but
thou wert a Prince borne thou must not inherit the first day and it is the better for us that it is so for so it is the safer from sinne violence Satan c. For you That is for such as are begotten againe some reade in us or in you to note that men must looke into their hearts whether they shall have heaven For if Christ and his spirit dwell not there they are never like to come to this glory but I reade it as before and so it plainly notes that none but converted Christians have any interest in this inheritance Lastly this inheritance is commended by the place where it lyeth it is in heaven The Holy Ghost would have us meditate much even of the very place of our glory but for explication of this I propound two things 1. where heaven is 2. wherein it excelleth other places First by heaven I meane not the ayre as sometimes the word signifieth nor yet the heavenly moveable orbes that are visible above our head but the place of the blessed where God dwelleth and Christ in his body is ascended and where the spirits of just and perfect men now are Now where this place is cannot be knowne by sense because it is not obnoxious to any of the senses nor can we learne where it is by reason For it is true that the ninth heaven is not knowne by sense for we cannot see it or heare it move c. yet Astronomers by the effect of it though it be above the starry firmament have found it out certainely to be But now for the heaven of the blessed that extends not to us by any effect or influence and therefore cannot be known by reason Scripture onely doth reveale it and so it is manifest to be a place that is above us For Christ ascended up into heaven and we shall be where he now is It is called the high and holy place and Gods family is called Ierusalem that is above and the Psalmist saith God dwelleth on high so that it is a place farre above all those visible elements and heavens As for those that imagine heaven is every where where God is we may manifestly conceive of their error For so to goe to heaven were to goe to hell for God is there also as the Psalmist faith and our Saviour saith not Our Father which art every where but Our Father which art in heaven and besides God and the devill doe not keep house together But we know that the devills live in this ayre and every where round about us in these visible regions of the elements and therefore heaven must needs be above all these Now for the excellency of this place above all others who is able to describe it yet for help to thy meditation consider the names that be given to it It is called Paradise the Fathers house the throne of God the kingdome the heavenly Ierusalem 2. The shadowes by which the excellency thereof is signified In the 21. of the Revelation a search is made through all the bowels of the earth to finde out all the precious treasures that could be had gold pearles and precious stones of all sorts and what can these serve to onely to shadow out the glory of the walls of the new Ierusalem and the gates and to pave the streets of that City But there is not treasure enough in the whole world so much as to shadow out the mansions that are there and the inward furniture or the glorious cloathing or dyet of the Worthies that shall dwell there much lesse the divine Royalties and prerogatives eternall of that excellent heaven 3. Consider but the summe of that which Divines out of the Scriptures write of it For substance It is a place obnoxious to no corruption alteration passion nor motion it is not whirled about as these heavens are For quantity it is greater then all this world besides For qualities it is most exceeding light most pleasant and most faire a place wherein none evill needs be found and none good can be wanting having upon it the very glory of God even a most divine splendor Verse 5. Which are kept by the power of God through faith unto salvation which is prepared already to be shewed in the last time HItherto of our glorification The third argument followes and that is taken from our preservation unto glory which is this Verse It is two wayes amplified First by the meanes of our preservation and secondly by the end of our preservation The meanes are twofold First in God his power and secondly in us our faith The end is salvation which is also amplified first by the things which goe before it viz. preparation and revelation It is prepared to be revealed Secondly by the time in the last time From the coherence and generall consideration of these words three things may be briefly noted First that such is our wretched condition in this world in respect of corruption adversaries temptations c. that were it not for Gods mercy and power neither present grace would hold out nor the glory of heaven ever be enjoyed Secondly that the same God that of his mercy begot us againe and provided an incorruptible inheritance doth undertake also to preserve it hee takes it upon himselfe to see it accomplished which should bee a singular comfort 〈…〉 Thirdly that Gods children may draw many arguments of consolation and get great experience of joy from the very observation of Gods providence in preserving them Kept The word in the originall signifieth properly to keep as a towne is kept from the enemies in the time of war with a garrison and so it is rendered 2 Cor. 11.32 where it is said Aretas kept the City with a garrison In the third of the Galathians the word is used metaphorically to expresse our condition under the Law he saith we were kept under the Law that is the sinner having transgressed was kept by the Law as it were under a strong garrison that he could not possibly escape unlesse he be delivered by Christ the law will hold him so fast he shall not possibly get away now here it is used to expresse the wonderfull safety of all men and women truly converted they are kept with a garrison wherein two things may bee noted First that the dearest of Gods children in this world are in continuall war they are neâ—er at such rest and peace as to discharge their garrison seldome or never but they are continually in war either outward with the world of wicked men or with crosses that daily assaile them or else inward with temptations Heaven properly is the rest of the godly or if they bee at any time free yet they are in danger and therefore still stand upon their guard which should teach us under either afflictions or temptations never to account it strange and if at any time God give us some little breathing not to grow secure
speed better than the Apostles who in all places left thousands of people that would not regard them nor their Ministeries 2. Tim. 2.25 26. Lastly we should learne even of wicked men how wee should entertaine the truth for if it bee so hard a matter to get men to change their minds when they hold grosse errors and falshood how ought we to stick to the truth when wee have received it and not receive any other doctrine though an Angell from heaven should teach us otherwise than is written in the Word of God Gal. 1.7 Doct. 2. Wee may hence also note that God is pleased to suffer his children in this life to live amongst wicked men A godly man can live no where but there are some wicked living there the Tares will grow up with the Wheate There may be divers reasons assigned of this why God doth not gather his people altogether from the places where wicked men dwell as first God doth hereby try his people whether they will forsake the inticements of the wicked and cleave to him and his truth the more by-waies there are the more prayse to him that keepes the right way Secondly God doth by the wicked many times refine and purifie his servants by reason of the wicked he both keeps them cleane and if they gather any filth by them he washeth them Wicked men are many times God's Laundresses to godly men for if God appoint them to chasten his servants they will doe it throughly both by reproaches and other waies Thirdly the Kingdome of Christ must bee set up among wicked men because amongst them are many of God's Elect which are in due time to bee converted from their wickednesse Fourthly hereby the power of Christ is magnified that can set up and maintaine his Scepter in the middest of his enemies Fiftly by this course God's patience is prolonged for God is pleased for the godlie's sakes to forbeare those destroying judgements which else would fall upon the wicked The use should be to teach us to beare with patience the inconveniences which befall us in our places and callings by reason of the neighbourhood of wicked men as knowing that it is the condition of all the godly and hath alwaies beene so and is so in all places and therefore to resolve with our selves rather to learne how to carry our selves fairely and honestly among them than through impatience without calling to shift our places or without charity to make any schisme or rent in the Church Secondly since on earth it will be no better with us in respect of our habitation we should therefore learne the more to desire to be in heaven where all the people shall be righteous since there is so much unrighteousnesse in this Wourld we should long for these new heavens and new earth wherein dwelleth righteousnesse We should be the more thankfull if God ease us in any degree of the molestations of wicked men either ridding out manifest Idolaters Pagans or Papists or restrayning those that are with us from unquietnesse and tumult and daily slander or comforting us with a large fellowship of the godly Fourthly it should teach us circumspection seeing the dayes are evill both to hold forth our owne light in the midst of their darkenes to take heed that we trust not every man nor beleeve every thing a holy reservednesse will become this Doctrine Fiftly the zeal of Gods house should the more overcome us to strive to winne men to God and provoke them as wee have occasion and ability to the love of God and the true Religion Sixtly we should cleave the faster to the society of the godly and strive together and contend for the faith seeing that we are alwaies in the midst of our enemies Lastly it may bee a great comfort to such as can quiet themselves well towards wicked men that can keepe their way and be still upright and undefiled that can also keepe peace and winne love from their very enemies that can doe valiantly in the winning men to the liking of Religion for their sakes To bee good among the good is not singular but to bee evill among the good is abominable and so is it an admirable prayse to be good among the evill Doct. 3. That in some cases the conversation of a Christian may extend it selfe even to wicked men Someone will say We are forbidden conversation with them how then can wee converse with them Ans. First our conversation may reach unto them by fame or report so the Christians conversed among the Gentiles in that what they did was discoursed of among the Gentiles But this is not all for in some cases we may goe among them lawfully even into their presence and company as first in case of negotiation in things of necessitie as trade publike service or the like Secondly in case of naturall or civill obligation to them as children wives servants subjects may not withdraw their attendance or service from them but may and must converse with them Thirdly in case of Religion men that intend to admonish confute perswade or winne them to the love of Religion may for that end converse with them But then two cautions must be observed first that the party that would so converse with them must be able to admonish or confute c. Secondly such an end must not bee made a pretence onely to cover needelesse society with them Lastly a difference must be put betweene the open enemies of God and such as give some hope of inclination to Religion though yet they be not manifestly religious There are some persons that are inoffensive so as they are not guily of any grosse and open crime and seeme to favour Religion and the exercises thereof and doe desire the society of the godly and take no pleasure in evill company now we must beware that we judge not rashly of these to account them as Gentiles and such as are without and with these wee may hold more sure society Doct. 4. It may be lastly hence observed That to convince or winne the Gentiles honesty of conversation is chiefly to be respected honesty I say not Religion To shew the practice of religious duties before them is a way to irritate them they must bee beaten with their owne weapons and overcome in the things they professe to bee good The way to amaze them that are without is to shew that religion formes in us such things as they confesse to be good yet cannot come to or not in such a manner or degree such as are faithfulnes chastity meekenes wisedome taciturnity mercy or the like The use should bee therefore to teach godly Christians in the places where they live to looke to this point not onely to live without offence but to strive to excell in the vertues that concerne outward honesty of life And to this end it were excellent if Christians would marke in what things the men of the world where they live doe strive to excell
either of old or by the persecution about Stephen or at other times after 〈…〉 be the Apostle of the Circumcision Others thinke they were Gentiles converted to the Jewish Religion and so they take strangers and Proselites to be all one and to such Peter preached Acts 2. and converted many of them and they thinke he writes to them now Others thinke that this Epistle is so written to the Jewes as it is intended also for those elect Gentiles in those parts because he saith Chap. 2.10 that these people were not in times past a people nor under mercy but now were the people of God and had obtained mercy which words doe not so fitly agree to the Jewes and so all the Elect of God are strangers in this world and so the word is evidently used Chap. 2.12 and I thinke it is to be taken in this last sense Strangers Man may be said to be a stranger in five respects 1. In respect of absence from his naturall friends and his native soile so Abraham was a stranger in Canaan 2. In respect of the want of Gods favour and grace so wicked men are strangers from the covenant of promise from the Common-wealth of Israel and from the life of God 3. In respect of the contempt of the world so Gods children when they begin to feare God the world accounts them as strangers and avoids them so David was a stranger to his brethren and kindred 4. Some make themselves strangers by a wilfull retyâ—ing and discontentment for crosses that befall them 5. In respect of absence from the heavenly Canaan and the troublesome condition in this world and so all Gods elect are strangers Gods elect then are strangers in this world this point is abundantly confirmed in these places Gen. 47.9 1 Chron. 28.15 Psal. 39.13 Heb. 11. 12 13. 13.14 15. And it may teach us many excellent things for the ordering of our cariage both in our selves and toward others There are 12 things which may bee gathered out of this metaphoâ—icall tearme to teach us with much life by the comparisons may be taken from thence Or there be 14 things wherein we should be like to strangers 1. A stranger is unacquainted and hath little to doe but with his journey so while we are in this world we should thinke chiefly on our journey and keep our selves estranged from the world dissolving our sinfull acquaintance and keeping our hearts from the cares of life 2. A stranger useth to be much affected with lesser courtesies in a strange place Ruth 2.10 so should we be thankfull to God for any kindnesse in this world it is enough it shall goe well with us in heaven we should say with David who am I and what is my people that we should c. for all things come of thee Now therefore our God we thanke thee and praise thy glorious name for we are strangers before thee and sojourners as were all our fathers our dayes on earth are as a shadow and there is no abiding 1 Chron. 29.14 15. 3. A stranger is wont to be glad of any good company that will go with him though it were but a part of the way How should wee then with all joy and dearenesse entertaine Gods servants into our inward and perpetuall society These are they will goe with us to heaven 4. A stranger will be carefull to inquire his way feares to misse it seekes best directions and that every day yea and at every turning It will not serve his turne once or twice or seldome in his iourney to take generall directions yea he is glad to aske of any body even children when he is out of his way or doth but feare it or is in danger of it And shall not this teach us to 〈…〉 should we goe to God to seeke a way of him yea going and weeping we should go and aske the way with our faces thitherward Ier. 51.4 Ezra 8.22 How should we be glad of guides and make our selves also equall to them of the lower sort that by conference and all good helpes from Ministers and godly people we might receive daily directions It is a horrible plague to have a heart that is not willing and forward to aske questions about the way to be saved and intolerable pride not to make use of any that can give us counsell O the incredible stupidity of our spirits we that cannot travaile in a road-way that perhaps we have gone before without every houres questions yet thinke our selves wise enough to finde the way to heaven with little or no directions 5. A stranger lookes not for great things for himselfe he doth not seeke honors and offices and possessions in the City he travels through his care is onely for necessaries for his iourney And are not wee strangers on earth and is it now a time for us to take up our dwellings here and to seeke great things for our selves in this world Ier. 46 5. a stranger never pleads any priviledge in the place he comes to and this was the ancienâ— minde of the godly Patriarks they quitted all claimes and confessed plainly they were but pilgriâ—â—s and embraced the promises as their portion and so set up their rest in their hopes Heb. 11.3 6. A stranger can endure wrongs Hee staies not his iourney to turne againe to every dâ—gge that baâ—kes at him nor to seeke revenge for every indignity He lets not his iourney for every showre of raine and should it not be thus with us Why doe we feare reproach what stand we still at every slander why busie we our heads for projects of revenge or our hearts with indignation at every currish caitife or dogged Doeg that will falsely accuse our good conversation in Christ When will we come to our journies end if we every day trouble our selves with the indignities we receive in this strange world let the curres barke ride thou on and minde thy way What if thy crosses fall like raine ride on it is but a showre it will be over 7. A stranger or traveller so thinkes of his travaiâ—e in the day that hee looks for rest at night and so takes his rest at night as he resolves to travaile againe in the morning so should we be minded In prosperity to provide for adversity and in adversity to hope for prosperity againe as assured that man abideth in no certaine stay here 8. A stranger never measures his owne worth by what he findes in the way but by what he shall possesse when hee comes home so should a Christian doe he should live by faith and not by sight It matters not what the world thinkes of him his greatnesse is in the kingdome of heaven 9. A stranger will be glad to send home upon any opportunity and to get any friend to provide for him against hee come should not wee then bee glad of any opportunities to send home to heaven by our prayers
to be considered of 1. What need our spirits have to be sanctified 2. Wherein lyeth the sanctification of the spirit of man Our spirits have great need to be sanctified 1 By reason of the first sin they want originall righteousnesse and they are corrupt and infected with a generall leprosie 2. By reason of the steine and uncleanenesse all our actuall sins have added to the former corruption 3. By reason of the inhabitation of uncleane spirits our spirits have in them trenches cages forts and strong holds of Sathan 2 Cor. 10.4 and therefore had neede to bee cleansed after such soule spirits have been there 4. The naturall spirit of man frames nothing but evill and that continually this makes God so weary Gen. 6. In particular all the faculties of the spirit of man need sanctification 1. The minde is covered with a vaile wrapped in an ugly mantle of darknesse distracted with errour coupled with a thousand formes of evill thoughts 2. The memory performes no service to God it should be Gods Treasurer and Register but no body is in the office to keep record 3. The Will is grievously diseased and with sicknesse so distempered that it will not be ruled by any not by God not by men not by reason not by religion nor doth it agree with it selfe For man wills not alwayes the same thing 4. The affections out of the first poyson of naturall corruption have such monstrous births of evill that the spirit by them is set out of all order They are compared to beasts Esay 11. To fighting soldiers 1 Pet. 2.12 To tyrants making cruell lawes and leading into bondage Rom. 7. 5. The wretched Conscience then which there was once no diviner thing on earth is now in miserable case For either it is sick of a Lethargy and sleepes or if it waken it is like a mad Dog or Lion or a Iudge transported with rage It is ignorant without light it is soiled or â—teinâ—d with a thousand sinnes It is impure and exceeding base and without all properties of a divine Iudge For it is blinde and will be corrupted and will deferre the Affise c. Insteed of a throne of judgement it is thrust into a hole and horrible dungeon of darknesse where the Sunne of righteousnesse shineth not and there for the most part as if it were still night it lieth obscure and sleepeth And thus of the need we have of sanctification in our spirits The sanctification of the spirit lyeth in two things 1. In cleansing the spirit from sinne 2. In adorning the spirit with graces In the cleansing of the spirit consider both from what and how For the first if any aske what there is in our spirits needes cleansing away I answer That besides what hath been shewed many more particulars may be set out thus There are vile both impieties and unrighteousnesse in our spirits must be done away For impieties There is ignorance errour atheisticall thoughts pride hypocrisie inconstancy hardnesse of heart and division of heart conceitednesse vanity selfe-love hatred of goodnesse false feares carnall confidence forgetfulnesse doubts unsetlednesse unbeliefes of all sorts and love of the world For unrighteousnesse There are evill cares covetousnesse lusts of all sorts hatred malice desire of revenge anger fretting worldly griâ—fe bitternesse discontentment vaine-glory emulation inordinate affection and evill concupiscence as good as men thinke their hearts and meanings are they may by this taste see how foule their spirits are Now for the second The spirit is cleansed from these sins by degrees and to that purpose the spirit of God worketh and useth 8. distinct new qualities which have not place in the soule but upon occasion of this service against sin And these are 1. Spirituall poverty or sense of sin and misery 2. Base estimation viz of the world with the pleasures profits and lusts of it Phil. â— 8 Esay 30.22 3. Hatred of sinne 4. Shame for sin Rom. 6.21 5. Godly sorow 6. Feare 7. Indignation 8. A purpose and inclination to forsake sin Thus of the cleansing of the spirit The adorning of the spirit followes The spirit of man in sanctification is adorned with holy graces and here I consider of the adorning 1. of the minde 2. of the heart 3. of the conscience The minde is adorned with three things which come new into it 1. The first is a heavenly light 2. The second is humblenesse of minde 3. The third is purity of imaginations 1. This light comes in by the illumination of the spirit setting in the minde a celestiall kinde of knowledge and this stands in two things For first this sanctification breakes open a way and sets at liberty the light of nature which was imprisoned and withheld in unrighteousnesse and then there is besides infused a new light from above and this light hath in it 1 1. A holy discerning of good and evill truth and falshood by which the minde in a measure discerneth a general course of avoiding the waies of death and the 〈◊〉 of hell 2. A holy inquiry by which the minde aspireth after God and truth and tryeth things that differ 3. Wisdome from above by which the minde is caried not only to a foresight and forecast for the things of the soule and a better life above the things of the body and this life but is furnished with certaine feedes of discretion for practise with observation of the circumstances of time place persons maner end occasions c. 4. A sacred frame of piety and patterne of godlinesse and truth and this patterne is so communicated to the understanding that it is indelible no dangers sin or death can ever utterly abolish it This frame of truth is perfected by degrees 5. There is planted in the minde Gods watch by the light whereof all the wayes of the heart and life are over-looked 2 2. The second grace planted in the minde is humblenesse of minde 1 Pet. 5.5 and this hath in it 1. A sense of the wants of the soule and life of man 2. A lowly kinde of forecast in all things to glorifie God and profit man accounting it no abasement to serve and please with all readinesse 3. A thankfull acknowledgement of the mercies of God infinitely above desert by which a man holds himselfe not worthy of the least of Gods mercies 4. A freedome in matters of opinion from selfe-conceit by which a man attaines to that not to be wise in himselfe or to rely upon his owne reason or judgement Thus a man is not high minded 5. An accounting of others of Gods servants better then our selves 6. A pronenesse to humiliation for sin and humility in cariage 3. The third thing brought into the minde is purity of imaginations holy thoughts by which the minde converseth as it were in heaven already and feedeth upon the fairest objects in heaven and earth Prov. 14.22 Phil. 3. 20. Colos. 3.1 Thus much of the
in Christ he tooke the true nature of his brethren true flesh and blood that he might serve and satisfie God in the same nature that had offended 2. This blood was shed If you aske who shed it I answer Iudas by selling it the Priests by advising it the people by consenting to it Pilate by decreeing it the soldiers by effecting it Christ himselfe by permitting it and after presenting it to God Heb. 9.14 our sinnes that chiefly caused it If any aske for whom it was shed I answer briefly for the Church Act. 20. not for himselfe nor for impenitent and obstinate sinners that dye in their sins 3. It is not enough that the blood of Christ bee shed to make us happy unlesse it be applyed also which the word sprinkling notes 4. This effusion of blood was solemnly prefigured or foretold by the sacraments and sacrifices of the Law For this word sprinkled is a Metaphor borowed from the legall sprinkling which shewes us two things 1. The great account that God and good men make of it in that it was so solemnely and anciently typed out 2. That the ceremonies of that Law are now abolished seeing we have here the true sprinkling of the blood fore-shadowed out 5. That our estate in Christ is better now than our estate in Adam was For God here in his eternall counsell is brought in over-looking that first estate in Adam and setting up his rest in this estate purchased in the blood of his Sonne If any man marvell at this he shall be thus satisfied Our estate in Christ is better than our estate was at the best in Adam even in this life and therefore much more in the world to come In this life it is better onely in two respects 1. That wee cannot fall from this happinesse 2. That Christs righteousnesse imputed to us is better then that righteousnesse was inherent in Adam Now for the world to come heaven is better then paradise 6. We can never discerne our comfort in the blood of Christ till we be sanctified in spirit and set upon the reducing of our lives into the obedience of Christ. Iustification and Sanctification are inseparable Thus much for the generall In particular concerning this sprinkling of the blood of Christ I consider two things 1. What benefits the Christian enjoyes by the blood of Christ which is here noted as the end of his sanctification 2. The mystery of this sprinkling or applying of the blood of Christ as it was shadowed out by the legall sprinklings The benefits which flow from the effusion of the blood of Christ are either generall or particular The generall are 1. The purchase of the Church Acts 20. 2. The ratification of the new Testament or covenant of grace Heb 9.18 3. The breaking downe of the partition wall betweene Jews and Gentiles and the adopting of the abject Gentiles the free denizing of the Gentiles and repealing of all statutes of aliens Ephes. 2.13 c. 4. The reconciliation of all things both in heaven and earth and the dissolving of that enmity which came in by sin Col. 1.20 The particular benefits which flow from the blood of Christ to every converted Christian are 1. Iustification which hath in it 1. the pacification of Gods anger Christs blood is the propitiatory like the cover of the Arke that hides the law from the sight of God Rom. 3.25 2. the pardon of all sinnes 1 Iohn 1. 7.9 Ephes. 1.7 3. prevention of Gods eternall wrath or the losse of heaven Rom. 5.9 4. the garment of imputed righteousnesse or putting on of robes made white in his blood Rev. 7.14 2. Sanctification and the cleansing the conscience from dead workes to serve the living God Heb. 9.13 14. 3. The sanctification of all the meanes of help to the beleever both spirituall and temporall the very booke of God is sprinkled with the blood of Christ that it may be opened and of use to the faithfull and so all meanes else in his generall and particular calling Heb. 9.19 20. 4. Intercession the blood of Christ speaking better things then the blood of Abel pleading daily for the godly and procuring the establishment of favour in God and acceptation Heb. 12.24 5. Victory over Sathan who is overcome by the blood of the Lambe and the word of the testimony Rev. 12.11 so as his molestations and temptations shall not prevaile 6. The destruction of him that had power over death so as now the beleever needs not feare death nor can he be hurt of it Heb. 2.14 7. Entrance into the most holy place even within the Vaile that is into heaven Heb. 10.19 20. you may see more Iohn 6.53 54 55 56 57 58 59 c. All this may serve for divers uses As 1. For singular consolation to all the godly Oh what an honor is it to be descended of the blood of Christ How doth a Christian mans new birth in this respect excell all the nobility of birth in the world Iohn 1.13 What reason have we of thankfulnesse for so happy a condition what should we complaine of what matters it what we lose or want if wee neither lose nor want the blood of Christ How incomparable are these benefits beyond all the glory of this world if we have eyes to see them and hearts large enough to conceive of the glory of them The Lord from eternity looking upon the blood of his Son sets up his reâ—t there as having provided a sufficient portion for all that shall be sanctified by his spirit 2. For instruction we should every one of us be incited to all possible care of assurance that Christ dyed for us and get it ratified to our hearts by all the testimonies we can There be three witnesses of a mans happinesse 1. the water 2. the blood 3. and the spirit 1 Iohn 5.6 The water of repentance the blood of expiation in the passion of Christ applyed by faith the spirit of sanctification testified by saving graces and new divine gifts 3. For terror to all wicked men that sin against the blood of Christ by despising and neglecting the grace of the covenant by swearing by unworthy receiving the sacrament and by their obstinate unbeleefe and impenitency Shall the blood of Abel cry for such vengeance and shall not the blood of Christ much more What a blood-guiltinesse doe these men draw upon themselves that sinne against the blood of Christ If Iudas burst his heart with despaire for betraying it how can their case be better for despising it Thus of the benefits which come by the blood of Christ Now it followeth that I should open the meaning of those ceremoniall legall sprinklings and shew how they did in their kinde fore-signifie the mystery of this sprinkling of the blood of Christ. There was a â—ourefold legall sprinkling 1. the first was of the blood of the red Cow and of a water made of the ashes of the red Cow Num. 19. 2. the second was of
carefull to prevent these it shewes that it is needfull mens objections should be answered and to that end if the Lord doe not answer otherwise men should not represse and smother them but propound them by seeking resolution These sparkes not quenched may breed a great flame these drops of poyson may infect the whole soule a little leaven may sower the whole lumpe Fiftly A question may be here demanded and that is why the Lord here and in many places of Scripture else doth expresse the answer and suppresse the objection For answer hereunto divers things may profitably be supposed 1. First the Lord hereby shews unto men in their owne experience what a divine light is in the Scpiptures that can thus discerne the hidden things of man 2. Secondly it may be the objections are suppressed lest men hearing the objections should learn to object 3. Thirdly the Lord hereby shews mans nature who usually will not say so much yet the Lord saith they doe thinkeso 4. Lastly I thinke for the most part the Lord doth it out of his compassion and tendernesse towards his people these things arising out of mens frailâ—y he is willing many times to lay to the plaister and yet not uncover the soare and for feare of discouraging them hee rather implies their weaknesses then expresseth them that they might be assured that he is inclined rather to pitty them than to hate them rather to succour them than to reprove them And thus of the generall Wherein yee greatly rejoyce The maine thing that I observe out of these words is that converted Christians though they have many afflictions yet they are greatly solaced and finde great joy even in this world Now because this point is not believed by the most who are loath to acknowledge so much gaine in godlinesse and because also many Christians are not wise either to discerne or to make use of their owne felicity herein I would before I come to the use of this doctrine for explication propound three things 1. How it can be made manifest out of Scripture that a Christian life is such a joyfull life 2. What are the particular waies whereby Christians can meet with such a joyfull life and comfort as by Scripture is proved they might have 3. And in the third place I answer an objection or two For the first The Scripture instanceth in nine things all which doe manifestly import that such as feare God may have exceeding much joy 1. For first God commandeth his servants to rejoyce yea hee commandeth his Embassadors to comfort them 2 God is bound by promise to give them joy For besides that the Gospell in generall is a doctrine of glad tidings there are particular promises for joy as the places in the margent shew 3. Thirdly joy is one of the expresse fruits of the Spirit 4. Fourthly it is a maine part of the Kingdome of God 5. Fiftly God threatneth his when he finds them without it as is manifest in Deut. 28. this was one cause of his displeasure that they did not serve him with joyfulnesse and a glad heart 6. The Scripture is plentifull in the examples of men that have found exceeding much joy in the waies of God some few places I instance in the margent 7. If a temporary faith finde such joy in the word how much more a justifying faith 8. The nature of God is such as hee is as willing to communicate joy as well as other graces 9. Lastly this is most apparant by this that the Scriptures shew that God hath provided joyes for his servants in such things as might seeme most to crosse them or their contentment as in tribulation yea and in affliction of conscience it selfe Now if we can beleeve it of them in such times then wee need never doubt of it but they either have or may have great joy But some one may say Which way can they finde such great joy what meanes is there for their consolation I answer They finde joy nine waies 1. They have in them the Spirit even him that is called a Comforter which no wicked man hath and this Spirit of God is an everlasting spring of joy 2. Gods ordinances are unto them as wells of joy the word is a well so is prayer reading the Sacraments and conference 3. They have their right to all Gods promises to comfort them and certainly the Gospell is a deepe well 4. They have the presence of God â—â—ke the sunne to refresh them 5. They finde secret joy in the communion of Saints both to hear of them absent and to have fellowship with them present and that both publike and private For if this be a great part of the joy of heaven then may it be some part of a Christians joy on earth 6. There is joy in the graces of the Spirit to see the buds of the Lord grow in the garden of their hearts and the weeds of sinne to be rooted out yea great is the content of grace and well-doing 7. There is joy in the meditation of the misery they are delivered from 8. They are not barred from the joy in outward things which is all the joy wicked men have and in these the worst Christian hath more right to rejoyce then the best carnall man 9. Lastly they find much joy even of the hope of the joy they shall have in heaven Ob. But might some ungodly person say Wee see no such matter in them Sol. The stranger shall not meddle with their joy Ob. But might some scorner say If any have found such joy in following the word and godlinesse it hath beene such as have had nothing else to rejoyce in Sol. That is false The Psalmist shewes by prophesying that even Kings that have abounded in outward things yet comming to taste the excellency of the comforts of godlinesse and to feele the power of Gods word should sing for joy of heart and greatly acknowledge the exceeding glory of God and godlinesse Ob. But might some others say Wee have beene hearers thus long and have followed godlinesse and yet can find no such comfort in it Sol. I answer it may well be so but then lay the blame where it is to be laid let men examine theÌ„selves concerning the cause For if thou find not much joy in godlinesse it is either because thou hast not sorrowed for thy sinnes or thou hast not seriously sought the pardon of thy sinnes or thou sowest not good seede thou art not conscionable in practice If men were more fruitfull in well-doing they would finde more ioy or thou livest not in peace or thou art not much in prayer or thou receivest not the law into thy heart or thou art intangled with some grosse sinne or thou art intemperate in thy earthly pleasures or thou art not in all things thankfull This
to behold THE fift and last thing concerning the testimony of the Prophets is the successe of their enquiry and diligent search and that in generall is that they were answered and resolved of God Now in the Lords answer there are two things to be observed 1. The manner how God gave his answer that is to say by Revelation To whom it was revealed 2. The matter of the answer which stands here of two parts The first concernes the persons the second concernes the things promised of God The persons are considered both negatively and affirmatively Negatively the Prophets were resolved that they themselves were not the men whom those Oracles concerned Affirmatively they were told that those things which they prophesied of they did minister unto us Christians Thus of the persons Now the things promised or prophesied of are not onely propounded but commended and further described and that two wayes 1. By the glory of their efficient causes and those are either lesse principall namely the Apostles and other Ministers of the Gospel or more principall namely the holy Ghost sent downe from heaven 2. By the adjunct respect of the Angels in heaven who are said to desire to look unto those things that are thus treasured up in the Arke of the Church Now from the coherence and generall consideration of these words we may be assured of this generall doctrine that such as diligently seek unto God shall be satisfied and resolved and answered God is no accepter of persons he that resolved the Prophets will answer us also it is an unchangeable order of promise such as seeke shall finde such as aske shall have such as knock shall be opened unto Mat. 7.8 yea he saith every one that asketh c. yea it is certaine that God will make this good unto the diligent use of every one of his ordinances as Prayer Esay 30.19 Ioel 2.19 Ier. 33.3 Reading Iob. 5.29 Hearing Esay 56.3 Mich. 2.7 Conference Esay 19.24.25 The use is first for confutation of their wretched Atheisme that scorne Gods ordinances as bare and empty actions but if there were no more to commend them then what this doctrine assures it might sufficiently censure them for their just contempt For in these and every of these the Lord meeteth his servants and doth as it were by a heavenly entercourse conferre with his people and familiarly make himselfe knowne unto them as one man is knowne unto another by conversation or his name therefore are they called his name in the third commandement 2. Secondly we should be incouraged in all distresses and doubts and ignorances to have recourse unto God and in all humility and constancy and faith to seeke unto him in the name of Christ who was ever knowne to be a Councellour unto his people but then let me adde this that wee looke to our selves when we come unto God for there are divers men whom God will not answer or if hee doe it is in justice as Mich. 3.7 Zach. 7.11 Ezech 20.3.31 But what must we doe that God might answer us 1. First we must be such as will answer when God calls else it is just we should call when God will not aâ—swer Zach. 7.11 2. Secondly when ever we receive aâ—swers from God wee must be sober and humble and take heed of swelling and pride else the Lord in freed of feeding uâ— with revelation may buffet us by the messengers of Sathan 2 Cor. 12.17 â— Thirdly we must take heed of security and spirituall sleepinesse for that will silence God and not answering may be iustly the scourge of it or else the Lord may permit the watchmen in stead of comfort to smite us with their words of reproofe and discouragement Cant. 5.6 7. 4. Fourthâ—y we must take heed of Idols in our hearts beloved sinnes For then either the Lord will not answer at all Ezech. 20.31.3 or he will give uâ— bitter aâ—swers Ezech. 14.3,7 or he will make our sins answer against us Esay 59.12 or his creatures as instruments of iudgements shall answer us Heb. 2.11 or if when our sins doe answer against us the Lord yet do heare it is meerely for his names sake Ier. 14.17 yet meere infirmities are no hinderances Rom. 11.4.3 5. Fiftly wee must bring a mind that will give glory to God without limiting God or daring to neglect or contemne Gods answers an instance of Gods indignation at such as will inquire at God what to doe and yet take their owne course iâ— evident Ier. 23.35,36 6. We must carefully distinguish betweene answers of tryall and direct answers Paul received an answer of death 2 Cor. 1.9 but yet he died not at that time The Lord will reserve the glory of absolute infallibility to his word As for private and secret revelations they are not alway to be infallibly trusted unto but such inward answers as have warrant from some promise of the word such are infallible but such could not Pauls sentence of present death be Thus of the generall viz. that God will answer Now the first thing in particular is how they were answered viz. by revelation Vnto whom it was revealed God answers divers waies For at some times extraordinarily hee hath given men their answers in dreames Mal. 2.12 sometimes by his Angels to men awake Act. 10.22 sometimes by the extraordinary revelation of the holy Ghost as Luke 2.26 Ordinarily also God answers more waies then one as sometimes by his works by giving what we desire of him sometimes by his word directing or comforting us sometimes by his Spirit especially in time of private prayer The first is by operation the second by information the third by consolation but here it is by revelation Againe Revelation is either uncreated or created There is an uncreated Revelation which is infinite and such is that which the Father reveales to the Son from all eternity The created Revelation hath three degrees 1. Imperfect 2. Perfect 3. And most perfect The most perfect revelation is in Christ-man in whom are all the treasures of wisdome and knowledge The perfect revelation is in Angels and blessed soules in heaven the imperfect is in men on earth The revelation vouchsafed to men on earth is either ineffectuall or effectuall The ineffectuall is a revelation not availeable to salvation such is that revelation which may befall wicked men For they may prophesie as is granted Mat. 7. But I call this revelation ineffectuall because they may be Castawaies for all this But properly Revelation is the heritage of the Saints For in them onely it is effectuall and thus the Lord doth grant revelation in two degrees 1. Sometimes it is such an illumination as works a full assurance sometimes it is an illumination that works onely a perswasion In weak Christians the work of the spirit of revelation is perswasion but in strong Christians it is full assurance Unto the revelation of full assurance I refer also these revelations of the Prophets
and I place all under the head of imperfect revelation because though the things revealed to the Prophets were perfectly revealed in respect of certainty and evidence yet it was but a revelation in part that is of some things onely There were many things knowne to Christ and the Angels which the Prophets never knew There is also difference betweene Visions and Revelations Visions are external in some things shewed to the sight Revelations are internall shewed â—nely â—o the understanding But what is the difference betweene Revelation and Knowledge and Prophesie and Doctrine mentioned 2 Cor. 14.6 There are two waies by which men come to the understanding of Gods will The one extraordinary and that is by revelation and the other ordinary viz. by knowledge attained by labour and industry in the use of meanes this the Apostle calls knowledge now prophesie and doctrine depend upon these two For men did vent and utter their revelation by prophesie that is by foretelling things to come and men doe vent their knowledge by doctrine and teaching others Are not we more miserable now then they were in the times of the Prophets seeing they had revelations and we have none We are not for these reasons 1. Because we have the substance of all their revelations For their most glorious revelations were concerning Christ to come whom we possesse as the riches of the Gentiles whom they had not in the flesh but saw him a farre off 2. Because the Lord hath now fully revealed his will in the Scriptures of the old and new Testament to be a perfect guide unto eternall life 3. Because we have all their revelations that could profit us in any speciall measure we have them I say left upon record written for our learning 4. Neither are wee altogether without revelations that for the riches of them answer the full value of their revelations For to omit that God hath revealed his Sonne in the flesh in these latter ages of the world which was a greater shew then was ever made in heaven or in earth to omit this I say 1. In the doctrine of the Gospell now there are divers riches mines and mysteries of knowledge broke open which were hid since the world begun from ages and generations Col. 1. 26. Rom. 16.26 and these made knowne not to Apostles onely but to babes and infants Mat. 11.25 to abiect Gentiles as well as Jewes Luke 2.32 for revelation of the Gentiles to young men and maidens Act. 2. 2. Christ is revealed in the hearts of men now as well as then and that is the best revelation the works of the grace of Christ such as his image graciously revealed in their hearts Christ lives in his people now Gal. 1.12 2. 20. Rom. 8.29 3. The righteousnesse and favour of God is with a speciall lustre revealed from faith to faith Rom. 1.17 4. The Lord doth still assist his servants in speaking and hearing and teaching to profit we have more than we bring into the pulpit and thâ— Lord still opens mans understanding and is with our mouthes to give us a doors of utterance Eph. 1.18 Col. 4.3.2 Cor. 3.5,6 5. The Spirit of Christ doth reveale now also both daily the things given us of God 1 Iohn 5.10 2 Cor. 2.10 and at some times the particular pleasure of God in some speciall cases 6. We are neerer unto and wait for the revelation of Christ and the sonnes of God from hâ—aven of which theirs was but a glimpse and in this we shall in the day of Châ—â—st have as full a measure as they Their revelations were but a drops to this sea Rom. 8 1â—,19.2 Thes. 1.7.1 Cor. 1.7 So that we are happy sixe waies in respect of revelation The Use should be therefore to learne thankfulnesse and contentation as resting assureâ— thaâ— if wee truely feare God though hee make us not Prophets yet his secrets shall be with them that feare him and he will answer us when we call and shew us great and hidden things Thus of the manner how God did answer them the matter followes which concerneth either Persons or things Persons in these words Tâ—at not unto themselves but unto us they did minister The plain meaning is that the Lord would have them to know that they were implyed in these prophesies of glory not that they should thereby reveale any further blessednesse unto themselves for they should die before those daies come but should therein doe service unto Churches that should come long after Here are divers things to be noted hence That the Lord hath beene used to deny the requests or desires of his servaâ—ts in respect of the circumstances of their suits such as were time place manner meanes measure c yea we see how he denieth his best servants in the letter of his desires Isaac must not have his will concerning Esau nor Ioseph concerning Manasses Moses may see Canaan but he must not enter in David must not prosper in his beloved Absolon the Apostles must not be great in an earthly kingdome nor Paul have his tentation depart just as soon as he prayes Ionah must not be humored nor Elias die when he list David shall not bring in the Arke at his pleasure nay Christ himselfe must not be heard in the very letter of his desires for the cup did not passe from him The Use is therefore to commit our waies to God with all patience and humility and never rebell in our hearts if the Lord crosse us but rather confesse our errors and yeeld our selves to God as knowing that all shall work together for the best c. and he will so heare and so answer as may be best for our best good The Lord hath been used to traine his servants to know that their labours are to be spent for the good of others as well as themselves thus the Prophets must heare of it God hath distributed his gifts not onely for the use of each member but for the benefit of the whole body 1 Cor. 12. The Use should be to teach all sorts of men to promote to their uttermost the common good and to doe it out of conscience and heartily and with all diligence as we would care for our owne things especially promoting the edification of the body with all love and industry Rom. 12.6.1 Pet. 4.9 10. Eph. 4.26 Thus should ministers and magistrates and masters of families and every Christian with his acquaintance We are Stewards of Gods gifts and they must be imploâ—ed about Gods worke not our owne onely the Masters advantage is most principally to be respected and therefore this must needs be a great reproofe to such as can onely minde their owne things and not the things of Iesus Christ Phil. 2. It will be a singular comfort to such as excell in gifts or riches or power if they can say at their death beds not unto my selfe but unto the servants of God
of Christ. Oh might some Minister think I shall never rule such a people or perswade with them yet you see God will put his Spirit in their mouth and men shall not be able to withstand the Spirit by which they speak he will give a doore of utterance and secretly bow mens hearts unto the obedience of the truth Secondly the consideration of this second doctrine may instruct us how to order our selves towards the meanes of salvation and so it may teach us 1. not to rest in the act done we mâ—y heare the best Sermons and receive the Sacraments c. yet if wee beg not the assistance of the Spirit all may be in vaine if we heard Christ himselfe yet it may not profit us 2. To beleeve in God when wee carefully use the meanes how unlikely soever the successe seeme to be God can work by the meanes as pleaseth him notwithstanding infiâ—mitâ—eâ— either of the teacher or hearer 3. To render all the praise to God and his hâ—ly Spirit in the mediation of his Son seeing thence flowes all blessing and good successe as being the onely originall fountaine of all holinesse and knowledge Thirdly in that the holy Ghost in the primitive times did so visibly fall upon the Apostles and the Disciples it may serve for divers uses 1. To confirme uâ— in the truth of the Gospell since the prophesies were therein so accomplished and the doctrine of Christ crucified so miraculously sealed 2. It may â—uâ—ble us that wee cannot see the glory of the Scriptures seeing they proceed from such a fountaine 3. It may make us in love with the Scriptuâ—es since they were penned by men so miraculously qualified by the holy Spirit of God 4. It may assure us of incredible successe if wee could stir up the holy Ghost in us we might get wonderfull knowledge and grace if we did strive in these times of the Gospell For though that manner of presence be ceaâ—ed yet God is no respecter of persons but the Spirit of God now by lesser means is able to produce the same effects in the hearts of men in what is necessary to salvation For of these times it is that was spoken Ier. 31.33 to spare iâ—stances in other things 5. Lastly it may confirme us against the scornes and disgraces of the world by which men every where dishonor the knowledge and practice of the holy things brought to us with the Gospell These things that so many deride came to us from the holy Ghost who came downe from heaven to propound and conferre them upâ—n the Church Sent downe It is to be noted further that he saith that the holy Ghost was sent For from thence 1. I observe an evident proofe that the holy Ghost is a person distinâ—t from the Father and the Son 2. Hence ariseth the consideration of the nature of this mission Mission is aâ— attâ—â—bute given here to the holy Ghost Now divine attâ—â—bute are either essentiall or personall Essentiall are such proprieties as equally belong to all the persons in respect of the essence as to be wise just mercifull holy c. Personall attributes are such proprieties as are given onely to the persons apart the one from the other do note a difference of the persons as to beget to be begotten to send forth to be sent forth to proceed to conceive c. Now these personall attributes may be distinguished also thus Some are proper to each person alone so in one as not in any other as to beget in the Father to be begotten in the Sonne to proceed in the holy Ghost some of these attributes are common to two of the persons but not to the third as proceeding in the holy Ghost is both from the Father and the Sonne so to send forth is the attribute both of the Father and Son so likewise to receive is common to the Son and to the holy Ghost so that we see whither mission must be referred Yet to make it more cleere we must understand that there is a double sending forth the one internall the other externall Internall when the Father and the Son cause the holy Ghost to proceed Externall when the Father and Son send forth the holy Ghost for outward operations amongst the Creatures especially in the Church and thus the holy Ghost is sent forth by the Father Ioh. 14.16 and by the Son Ioh. 15.16 of this mission is that speech Gal 4.7 3. Here may be a doubt might some one say Doth not this mission of the holy Ghost expresse an inequality with the Father and the Son It doth not For 1. it is not alwaies true that he that is sent forth is inferiour to him that sent him For Ionathan may send David and David send Ionathan and yet be both equall Commission may import inferiority not mission or if it did hold amongst men yet it is not true in the Trinity 2. This word is used for want of words metaphorically to shadow out something above our reach For it doth not note either a servile subjection or a locall motion but it is used to expresse either some effect of his working or some signe of his presence so that the meaning is the holy Ghost was sent that is he wrought some notable effect on earth or shewed that he was present by some signe Now for some use of this sending of the holy Ghost we may in this doctrine observe 1. That to be sent of God is no disparagement unto us hee sent his owne Spirit 2. We may here note some things wherein wee may resemble and expresse the image of the holinesse of the Trinity in us Would we live together as the three persons in the Trinity doe Then 1. we must live without envie one at another 2. Wee must not think much to be imployed one by another or to be advised and appointed in well doing 3. The salvation of the elect should be dearer to us then any respect of our selves or our owne estate we must not seek our owne things The holy Ghost repines not at his mission and the Father thinks not his Son and Spirit too good to be sent unto us As we grow in these things so we more expresse a likenesse to the Trinity Downe from heaven Something may be noted in that the holy Apostle addeth that hee was sent from heaven 1. It imports what this world is it is but a place of misery and to come into it is to come downe 2. It expresseth what heaven is it is the place of Gods residence the place where God dwels the Palace of the great King as Princes have their Palaces so hath God and as a Princes palace differs from a cottage so doth heaven from earth The Use should be to inflame our affections towards this holy place oh how should wee loâ—g to see where God dwels what natures have wee to long to see the courts of Princes and yet cannot long after the courts of our
God and yet in Princes courts 1. Not entertained â— ut many times repulsed 2. Not knowne many times of any body 3. Not dwell there 4. Not favoured of the King or his sonne 5. The Lords will not attend us to carry us to the King or shew us all c. 6. Soone are we cloyed with the glory of it if we had all we would 7. In the Kings court we see the glory of others not â—ur owne But contrary to all these it is in heaven as it shall be with the righteous Which things the Angels desire to looke into In these words the grace brought unto us in the Gospell is commended by the adjunct desire the Angels have to looke into it if such glorious creatures see such worth in these things then they are certainly to be highly accounted of and rejoyced in but the Angels doe so as saith the holy Ghost who is acquainted with the desires of Angels as wel as with the thoughts of men Therefore c. Before I enter upon the particular consideration of these words I must in generall observe one doctrine from the coherence viz. that as any are more holy and happy so they doe more admire the grace brought unto us in the Gospell it is much that the Prophets give such testimony so is it that the Apostles and Ministers of the Gospell spake such glorious things of it but if that may not confirme us the holy Spirit of God and the Angels of God shal be brought in to deliver not their opinions onely but their desires also Which may serve 1. For singular reproofe of the madnesse of our natures that cannot be won to know or regard wherein the chiefe good lies but are so infinitely distracted with endlesse hunting after the riches or pleasures of life Oh how are our hearts sunke deepe in rebellion when neither the verity of these things nor our owne mortality nor such abundant testimonies from heaven can move us But woe unto us for two reasons from hence First wee shall be made inexcusable since God hath warned and instructed us with such undeniable testimonies Secondly here we see the cause why wee seek not after the grace of Christ in the Gospell it is because we are alienated both from holâ—nesse and happinesse For if we had experience in either we would judge as â—he Angels of heaven doe 2. For singular strengthning and incouragement to every one that hath true grace let him rejoyce in his portion the Gospell is the best riches it were â—ot bâ—ught deare if a man sold all he had to purchase it we should rather take the judgement and opinion of one Angell then of a thousand worldly persons 〈◊〉 is no matter what they say they know not their felicity flesh and bloud hath had no revelation in these things it is the Spirit of God onely thaâ— can shew us the things given us of God it is the scope of this place to confirme the consolations ver 3 4 5. Thus in generall now in particular there are foure things to be considered of 1. What these Angels are 2. What account God makes of them 3. What affection they beare to men in that they are said to desire c. 4. What their knowledge is in that they are said to looke into c. 1. Now for the first you must understand that all creatures are of one of tâ—eâ—e three sorts 1. Invisible 2. Visible 3. Both visible and invisible Man is both visible in respect of his body and invisible in respect of his soule The heaven and earth and seas and beasts and foules c. are visible the invisible creatures are these Angels The estate of this invisible world of glorious creatures is in the greatest part 〈◊〉 unrevealed to us yet some things the Scriptures for our good hath let fall and theâ—efore to this question I answer two waies 1. By considering what they are in name 2. What they be in nature 1. The names given them are of three sorts 1. Some expresse their nature and so they are spirits 2. Some expresse their excellency and dignity and so they are called principalities and powers c. 3. Some expresse their office and employment and so they are called Angels in this place which signifies Messengers because they are sent to minister to them which are heires of salvation Heb. 1.14 2. Now for their natures Angels are spirituall substances invisible and immortall subsisting of themselves indued with singular understanding and freedome of will created of God for his glory in his service in the world especially in the Church But why are they called by the name of office more usually then by the names that expresse their natures It is because God delights in them for their seâ—vice and they themselves are more glad of well-doing then of their happinesse in nature from whence we may learn that it is not enough to get singular gifts and excellent estates unlesse we be industrious in the use of them our glory lieth not in excellent parts but in the fruitfull use of them We should learn then of Gods Angels to obey as they obey that Gods will may be done on earth as it is in heaven that is 1 willingly 2 speedily 3 constantly For so the Angels obey else we may be as the Angels of God for gifts and yâ—t goe to hell But are all these incorporeall spirits here meant No for some of them fell away and stood not in the truth it is onely the good Angels called the elect Angels 1 Tim. 5.21 are here meant but it is worth the noting what sinne hath brought upon the Devils they have not onely lost their nature in respect of purity but their names to so as usually when the Scripture calleth Angels it meaneth it of good Angels they have lost the dignity of their very title this is the fruit of pride or envy or disobedience or whatsoever else was their sin Some say it was pride in affecting divinity some say it was envy stirred by the decree of exalting of mans nature above Angels in and by Christ some say a transgression of some commandements in particular not exprest as Adams was Thus of their names and natures 2. Now for the singular account God makes of them it may appeare divers waies 1. By the excellent titles given them aâ— are stars of the morning sons of God principalitieâ— and powers c. 2. By the place he sets them in hee placeth them next his owne person in the chamber of his owne presence to be alwaies about him even in heaven the fairest roome in the whole building of the world 3. By the trust he hath put in them hee hath committed the charge of his Elect unto their protection and care Psal. 34. 91 Heb. 1. 14 4. By the singular grace of confirmation that now in Christ they 〈◊〉 of all the creatures should never have experience in their own nature of any evill
reformation of ignorance we cannot be truely turned to God without knowledge the mind is not good therefore to teare the vaile is one part of Gods work in our conversion Prov. 19.3 Esay 25.8 4. That ignorance is wanton and full of lust Eph. 4.18 5. That the way to be rid of lusts is to be rid of ignorance For saving knowledge keeps us from sin Iam. 3.17 A godly man sinneth not because his seed abideth in him knowledge is the sword of the Spirit and here we may see the principall use wee should put our knowledge to viz. to clense our hearts of base thoughts and desires 6. That we may live in places of great meanes for knowledge and yet be grossely ignorant For he writeth here to the Jewes who had the law and the Prophets and the Oracles of God and the Priests c. 7. That all knowledge or learning without the knowledge of Gods favour in Christ and the way how to reforme our owne lives is but grosse darknesse and foolish ignorance as was before explained 8. That habituall lusts are a sure signe of ignorance whatsoever knowledg men pretend Lastly it may be profitably here asked Seeing there is ignorance even in the children of God after calling what are the signes of unregenerate ignorance Unregenerate ignorance may be discerned by divers signes 1. It hardens the heart and works a continued evill disposition to sinne with greedinesse Eph. 4.11 18. Now the ignorance in the godly may be where the heart is softned and the overflowings of corruption stopped 2. It hood winketh the soule in the maine things needfull to salvation as the knowledge of a mans owne iniquities God in Christ the forgivenesse of a mans owne sins and generally all the things of God 1 Cor. 2.14 For either wicked men perceive them not or not spiritually out of desire and care for them without corrupt ends A wicked man may discern spirituall things carnally but not spiritually 3. It hath never beene in the furnace I meane of mortification it hath never been truly repented of whereas the ignorance of the godly hath often been in the fire it hath been often confessed rended mourned for c. 4. It will suffer no saving grace to neighbour by it where ignorance hath not beene repented of there no feare of God no holy contemplation no uprightnesse love of God or his word or his people will dwell Now the ignorance that is in Gods children is well neighboured with many holy graces that can dwell by it And as these ignorances differ in nature and working so they differ in imputation For unto the godly there is a sacrifice for ignorance God dâ—th not impute ignorance unto the godly it shall be to them according to what they know and not according to what they know not And thus of ignorance and so of the 14. verse Verse 15. But as he which called you is holy so be you holy in all manner of conversation HItherto of the first branch of the description of Gods image in us as his children viz. our conformity to God in holinesse and so the image of God in us is our endevour to be like God in all things in holinesse There are three great considerations in this verse 1. whom we must imitate viz. him that hath called us 2. In what we must imitate him viz. in holinesse 3. how viz in all manner of conversation Ingenerall and from the coherence we must note 1. That it is not enough that we approve our selves to be Gods children that we avoid sin but we must also be employed in doing good Hence we are compared to trees in which barrennesse is as grâ—at a fault as ill fruit 2. That the patterne of all holinesse is God himselfe or Christ or rather God in Christ. For whither else should we goe for example If to the dumbe creatures they have not natures capable of holinesse If to Angels they are invisible and so we cannot behold them and in Scripture little is recorded of them and besides we know many of them fell away If to man they are all fallen in Adam and there is none that doth good and good men have their both errors and sins Therefore we may say whom have wee in heaven but God and there is none in earth with him Vse Therefore wee should labour 1. To know God 2. To observe the specialty of his praisâ—s that are imitable both in his word and works 3. Wee must carry our selves with that humility and piety that we may walke with God else we cannot set him aâ— a patterne before us 3. That there are two picturâ—s as it were presented to the soule and for both there is greâ—t pleading for entertainment and liking The one is the picture of sinne even of sinnes repented of which are nâ—w varnished and with many plausible motives commended by bâ—th the world and the devill not without the good liking of the flesh The other is the picture as it were of the most holy God pourtraied out in the Gospell especially in the glory oâ— hiâ— holinesse Now here we are taught what to avoid and what to follow aâ—d the rather because here we are put in minde of the experience we have of Gods goodnâ—sse for it is he that haâ—â— called us Now of the former lusts tâ—ere can be assigned no good that we â—ave gotten by them The devill may lyingly tell us of some good to come but wee know that for the time past we got noâ—hing but shame and sorrow by them Thus of the generall As he that hath called you The first thing iâ— whom we must imitate aâ—d that is here exprest by 〈◊〉 to be he that hath called us viz. God and the Lord doth of purpâ—â—◠〈…〉 oâ— descriptions of himselfe for divers reaâ—ons 1. 〈…〉 our disability to câ—â—ceive of God as he is fully and thereâ—â—re he 〈◊〉 his knowledg into us by drops or sparâ—les as it were so far is our nature swarved from the knowledge of God that the doctrine oâ— God in the whole iâ— a doctrinâ— too transcendent for us 2. This God dâ—th to excite affection in us toward him as taking no delight in a dull câ—â—templation of him and therefore by such pâ—riphrases he doth with some 〈◊〉 consideration either gore us if it be a phrase of terror or suddâ—nly 〈◊〉 with some divine spaâ—â—les that like lightning force our attâ—â—dâ—â—â—â— 3. The â—ord doth use such descriptions out of choice of 〈…〉 which is most pertinent to the question in hand The Lord thrâ—ughâ—ut the whole Scripture is every where respective of the names he giveth 〈◊〉 therein shewing us what care we should have in taking up the name or title of God 4. It is a most forcible kind of speaking for compendiously it importeth abundance of matter usually more then the bare title it selfe would import as here thiâ— phrase He that called you doth not onely shew that it is God that is to be imitated
divers consolations 1. Christ our Ioseph whom our fathers sold into Aegypt hath provided for us before we came into the world 2. God hath promised to go down with us and to soiourn with us there Gen 45.4 3. Ever the more we are oppressed the more we may grow the godly lose nothing by their troubles Exod. 1.8 4. God is I am still ever the same howsoever the world use us Exo. 3.14 5. God can give us favour in the sight of the Aegyptians when and as often as he will Exod. 3.22 6. God hath promised covenanted yea sworne that he will bring us home and take us to himself be our God he will surely bring us up againe 7. God hath given us Moses and Aaron even his two witnesses daily to comfort us with the glad tidings of his Gospell even the good newes of our departure hence 8. The very time is appointed and at the very self-same time without faile we shall depart out of Aegypt Exod. 12. 9. God can and doth work many wonders for the proofe of the love of his people and his power to subdue the mightiest adversaries 10. Our part we have in this world is the best part of the world wee dwell in Goshen in comparison of the servile estate of the rest of the Aegyptians we are free from many a misery lights upon them And if Goshen bee so good what is Paradise If there be some comfort sometimes on earth oh how doth milke and hony flow in heaven 11. In all our distresses our cries are heard to heaven and God pities us with wonderfull compassion Exod. 2.23 3.7 Onely this is our misery in this world that many times if the very godly enjoy not the ministry of Moses and Aaron they grow very secure and are much infected with the manners of the world And againe if they have them and they tell the world Gods message if any trouble follow they are too often ready to murmure as if they had much hurt by the ministry of Gods servants Thus of the first point namely that we are sojourners The second followes namely that there is a time of our sojourning here Time Duration or the continuance of a thing is either infinite or finite The one is the continuance of God the other of the creatures â—he measure of the one is eternity absolutely considered the measure of the other is time Time may be considered in the meanes of it either the meanes of effecting or appointing which is the decree of God with all the meanes of execution of it or else the meanes of declaring or numbring which is the course of the Sun and Moone our continuance on earth is not disposed by the course of the heavens but by the decree and providence of God By time here is meant that space of continuance on earth which God in his counsell hath set us and is numbred by the motion of the Sun or Moone This time we may number as it is past but know it not as it is to come it being ordinarily hidden from the sonnes of men Neither may we reckon of the time of man upon earth as we doe of the continuance of heaven and earth for the time of man is wonderfull short in comparison of many other creatures This time also once set is unchangeable we cannot passe it Iob 14.5 The maine doctrine is that God hath unchangeably set us a time for our continuance here knowne unto him though unknowne unto us The Uses may be divers 1. It may comfort us against the inconveniences of our sojourning our time is set we shall not alwayes be from home we shall shortâ—y be gathered to our fathers and the afflictions of this present condition are not worthy the joy and glory we shall enjoy for ever Rom. 8.18 2. This should the rather make us willing to have little to doe with this world but use it as if we used it not 1 Cor. 7.29 3. This should order us to a care of our preparation for death and lessen in us the feare of dangers and adversaries and make us resolve never to use ill meanes to save or prolong or shorten our lives say with David My times are in Gods hands Psal. 31. and with Christ I will worke to day and to morrow and the third day I shall c. The third thing is that this time passeth it runneth out it is continually going away and therefore the use should be 1. To doe good while we have time Gal. 6.10 2. To redeeme the time past ill spent by providing by forecast for the more fruitfull employment of the time to come The more of this time past that hath been spent on sin or the world the more resolute we should be to be conscionable in the strict use of the time that yet we are to remaine in the flesh 1 Pet. 4.2 3. Col. 4.5 3. Especially we should be carefull that we discerne and use the opportunities of grace the accepted times the dayes of our salvation they may passe and never returne againe 2 Cor. 6.1 Mat. 16.3 4. Since the godly are sojourners here but for a time and this time passeth too let us entertaine them as the Princes of God and make all possible use of their fellowship in the best things for they will be gone they will not abide with us long In feare This word expresseth how we should spend the time of our sojourning viz. with all carefulnesse and due respect But that wee may reach the meaning of this feare we must know that there is a worldly feare a servile feare and a godly feare There is also a vaine feare as in the melancholy of thingâ— that are not The worldly feare is about things of the world as reproaches losses dangers adversaries c. this is a wicked feare and the godly are commanded not to feare the feare of the wicked Esay 8. A servile feare is chiefly in spirituall things called the spirit of bondage such was the immoderate feare of the law or justice of God such is also that feare of traâ—sgression where Gâ—d hath given no law The godâ—y feare iâ—â—ither restrained unto our respects of God only and so it is a part of his inward worship or elâ—e it is that feare which is required all parts of holy life and so it iâ— taken here It may not be denied but that this feare may be referred in part to wicked men the Apostle warning them to be afâ—â—aid lest this day come upon them before they have repenâ—ed of their sinneâ— and so they fall into Gods eternall wrath Wickâ—d men have goâ—d cause to â—eare for the threatnings of God are against them the wrath of God hangs over their heads sinne lyeth at the doore their owne conscieâ—ce will witnesse against them the devill is ready to devâ—ure them death may fall 〈◊〉 upon them and then they must beare the open and eternall shame and confusion of
their children such pride lying swearing c. as doth corrupt them 2. They should contrariwise instill good precepts into them and the rather because what good they are at first seasoned withall by their parents will more stick by them 3. They should 〈◊〉 leade them to the Word of God and betimes exalt the glory and 〈◊〉 of it in them that they may bee informed that from thence all perfect rules are to be fetcht 4. They should inure them to good company 5. They should give them good example themselves and set before them the best example of others 6. They should betimes correct those buds of sin which spring out of the propagated sin 7. Lastly they should carefully set up the worship of God in the family that from their cradles they may see the practice of piety 2. Children should also learne from hence 1. Not to rest wholy upon the tradition of Parents and to know it is not a sufficient rule to warrant their actions their Parents said or did so and therefore they must say or doe so too It is no dishonour to Parents that their children should know they are not absolute it is a glory God the Father hath reserved unto himselfe especially if thy Parents have beene given to idolatry or superstition thou must clense thy heart from all that drosse thou hast any way received from them Gal. 1.13 Ier. 8.19 10.8 2. What good is commended especially of the good fathers those we should imbrace and the rather for their sakes There are three sorts of Fathers we should observe with great respects 1. The holy Fathers mentioned in Scripture wee should study their praises and precepts 2. The glorious Fathers and Martyrs that have beene in former ages those especially that either were before Antichrist his time or in his time did rise up against their idolatry and superstitions 3. Our owne particular godly and religious auncestors and parents according to the flesh If God have given thee godly Parents thou shouldâ—â— rejoyce and with all affection make thy gaine of their holy examples and counsels accounting it a singular mercy of God to give thee such to guide thee as carry so much neerenesse and affection to thee 3. Shall not this evidently confute their grosse folly that so much urge the tradition of the Fathers 4. Are men so zealous for the tradition of their fathers of the flesh and shall not we be much more zealous for the traditions of God himselfe delivered in his word and the rather because wee are bound to love God above all the fathers or mothers of the world and besides his counsels are all perfect there can be no defect in them and further no parents can afford us such acceptation or reward for obedience Hitherto of the second point viz. from what wee are redeemed Now followes the third viz. how we were redeemed Verse 19. But with the precious bloud of Christ as of a lambe undefiled and without spot GReat is the wonder of Gods works of nature in the making of this huge â—rame of heaven and earth of nothing and in the providence about all creatures especially in divers things more eminent in those works But of all the works of God the works of grace even the great work of mans redemption is beyond all comparison wonderfull that hee should set his love upon such forlorne wretches as men in their corruption are and that hee should provide for them such an excellent happinesse But above all the meanes by which he doth this is infinitely beyond the reach of all the judgements and affections of all creatures and this is it which is most effectually comprehended in this verse That he should effect this redemption by his owne Sonne such a Sonne so richly qualified with such a price as the very bloud of his Sonne with such a strict account of him that his nature and works for man must not have a spot or blemish in them oh how should we be swallowed up with admiration and cry out God! yea how should we be vext at the vile dulnesse and deadnesse of our hearts that cannot be more affected with those indelible ravishments How justly might we perish for ever that have no more mind to seek after such a Redeemer and cleave unto that God and Father of mercies that hath found out such a way of redemption for us But that the nature and use of this great point may be urged yet more fully I consider of the particulars in this verse concerning the meanes of our redemption For here are two things to be noted 1. By whom we were redeemed 2. How we were redeemed 1. In respect of his passion by his precious bloud 2. In respect of his obedience by his righteousnesse 1. Of nature A lambe without blemish 2. Of action A lambe without spot Christ. This word is a collective it imports not onely the person but also the office of the Messias For Christ is not God alone or man alone but God and man united in one person for it is a word alwaies used of the person sustaining both natures Nor doth it rest there but it signifies his annointing of God as the word signifieth and so that hee hath accomplished all that was signified by the anointings in the law and so he was in substance all that the anointing of Prophets Priests and Kings could signifie and so â—â—mmarily it puts us in mind of the excellencies of our Saviour in person and office above all things in the world So then if you aske By whom man was redeemed The Apostle by saying by Christ doth as it were particularly tell you that we are redeemed by him 1. Thâ—â— from all eternity was the begotten Son of God 2. That in time was conceived so miraculously by the over-shadowing of the holy Ghost and borne of a Virgin a most transcendent wonder made a true man and this hâ—â—â—ne nature of ours was taken into the subsistâ—â—ce upon the person of his divine nature so as he was now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God and a man Rom. 9.5 3. That in both these united natures by an unspeakable mission from God the Father he did undertake that marveilous office of mediation betweene God and man wherein he tooke it upon him to unite us to God and God to us for ever This is our Saviour and this is he alone that claimes the glory of this worke he alone trode the wine-presse of Gods wrath he alone is our Saviour and there is no other Act. 4. Esay 64. 1 Cor. 1.30 there is no 〈◊〉 in heaven and earth by which we can be saved but onely by his The Uses follow 1. We may here observe the wonderfull wisdome and mercy of God in the choice of our Redeemer for this is he that was fore-ordained of God by him we are restored by whom we were created by him we partake of Gods love that was the Sonne of his love in him we obtaine the adoption of 〈◊〉
was shed willingly Ioh. 10. 2. Because it was the blood of an innocent man but especially because of the dignity of his person it was the blood of him that was God as well as man Acts 20.28 and therefore must needs be of infinite merit and vertue Is the blood of Christ so precious 1. Then let us for ever exalt that riches of grace in God that spared not the blood of his owne Sonne that hee might not destroy us Ephes. 1.7 Revel 1.5 2. Then let us for ever detest merits of our owne workes seeing the price is of such infinite value and sufficiency Rom. 3.25 Coherence 3. â—t should then augment the confirmation of our faith in our redemption against all the temptations of Sathan or rebellion of our owne hearts or oppositions of the world Rom. 5.9 4. If shewes how carefull we should be of our selves that were bought at so precious a rate Mat. â—6 5. Let 〈◊〉 all then take heed of sinning against the blood of Christ for if it be thus precious it must needs diffuse a horrible guilt upon such as offend against it if Abels blood cryed so what will Christs blood doe c. as they doe 1. That sweare by it 2. That commit the sinne against the Holy Ghost 3. That trust to their owne merits 4. That receive the Sacrament unworthily 1 Cor. 11. As a lambe without blemish and spot Hitherto of his passion Now followes his obedience or innocency both of naâ—â—re and action and both as they commend the excellency of him that suffered for us His innocency is set out by comparison of a spotlesse lambe in which words it is Gods purpose to lift up our hearts to an apprehension of a wonderfull purity in Christ as he is our surety and Saviour The maine observation is that God would have us to know affectionatly the wonderfull holinesse of Christ as he is our Mediator and Redeemer it is one chiefe thing we should be informed in Hence the sacrifices still shadowed him out by the similitude of a spotlesse lambe and therefore hee is called the Lambe slaine from the beginning of the world Rev. 13.8 and the Apostles for urging this point may well be called the Apostles of the Lambe Rev. 21.24 Iohn calls him the Lambe of God Ioh. 1.29 36. Christ may be called a Lambe 1. For harmelesnesse 2. For patience and silence in affliction Esay 53.7 Ier. 11.19 3. For price and value for rarenesse and high account it seemes lambes were of speciall account Gen. 33.19 21.28 30. 4. For infirmities he tooke the infirmities were miserable but not those were damnable 5. For meeknesse and humility 6. For sacrifice He was the substance of all that was signified by the typicall lambes he was the substance of the paschall lambe of the lambe for daily sacrifice for the peace-offrings for the trespasse-offrings for the purification of women and of the lepers and the lambe for the first fruits and for the trespasse-offâ—ing of the Nazarites and for the free will offrings or vowes and the lambe for the sabbaths and new moones and the feast of trumpets and the lambe for the day of humiliation and for the feast of tabernacles the lambe for the Priests and the Princes and the people It is by the sprinkling of his blood we scape the destroying Angels It is for his sake that God is every day pleased in his propitiation for our sinnes He is our daily sacrifice that we must still offer to God for our selves It is he we must offer to God for our trespasses and no gifts wee can bring to God will be acceptable without him In him we are freed from the corruption of our natures and from the leprosie of actuall transgressions In him we have the confirmation of all our outward blessings The Priests and Princes as well as the people must ascribe all their reconciliation to him There are no persons so devoted to religion but they must acknowledge their needs of Christ nor can our best actions or times be accepted without him Whereas it is said he was without spot or blemish the Holy Ghost meanes to avouch that he was most holy both in nature and life there could not be a spot found in his actions nor any the least blemish in his disposition And it was needfull Christ should be so pure 1. Because else his passion could not be accepted 2. Because he must become a righteousnesse to many If any aske how he could be so seeing he came of Adam and had his infirmities both of body and mind I answer that he came of Adam but not by Adam that is not by carnall propagation but was conceived by the holy Ghost and so originall sin stopped and for his infirmities I said before he received such infirmities as the Fathers call miserable that is such as were punishments not sins but not such as were damnable as all sinfull infirmities are The Uses follow 1. We should informe our selves by often meditation of this wonderfull righteousnesse in Christ beholding by our medication the lambe of God that taketh away the sins of the world 2. For instruction many things may be urged 1. We should give honour to the lambe that sitteth upon the throne whose praises fill both heaven and earth Rev. 5.7 c. 2. We should daily send this lambe to the ruler of the earth daily present him to God for us Esay 16.1 3. These praises of Christ should convert us to his image this very doctrine converted the Eunuch Act. 8.31 we should imitate the praises of Christ hereby imported as these places shew Rev. 14.1 to 6. 4. Let us for his testimony resist the gates of hell by beleeving in him and love not our lives unto the death for his sake Rev. 12.11 3. For consolation Shall we not sing the song of Moses and the song of the lambe Rev. 15.3 Oh how happy are his servants Revel 22. What should dismay us if we know we are contracted to this lambe of God and shall enjoy eternall fellowship with him and in the meane while to be clothed with the white linnen of â—â— righteousnesse Rev. 19.7 8. 4. Woe unto them that will not rest upon him for righteousnesse the smoke of their torment shall ascend for evermore Rev. 14.10 11. Verse 20 21. 20. Which was ordained before the foundation of the world but was declared in the last times for your sakes 21. Which by his meanes doe beleeve in God that raised him from the dead and gave him glory that your faith and hope might be in God HItherto of the meanes by which we were redeemed The antiquity of the project concerning our redemption followes Who verily was fore-ordained before the foundation of the world The drift is to shew that we have reason to be wonderfully affected with the manner of our redemption because it was from all eternity projected by God Two things may be here noted in the words 1.
they shew forth the vertues of Christ and resemble his holinesse of carriage 5. And hee is manifested with them in that eternall fellowship of glory in the kingdome of heaven It is the first kinde of manifestation which is here meant Now Christ was manifested for them 1. on earth 2. in heaven On earth he was manifested 1. In his incarnation when hee shewed himselfe in our nature thus was accomplished that great mysterie of godlinesse God manifested in the flesh 1 Tim. 3.16 2. In his passion for so he was that true brazen serpent Ioh. 3. 3. In his ascension shewing himself in triumph leading captivity captive and giving gifts unto men Eph. 4. In heaven he is manifested for us 1. By session 2. By intercession By session for so hee was declared wonderfully as head of the Church when being set at the right hand of God all power was given him both in heaven and earth And by intercession he daily appeareth before God for us In this manifestation Christ hath turned himselfe into all formes for us for he hath beene manifested for us as a servant to doe our work as a surety to pay our debts as a sacrifice to expiate for our sins as a treasurer to supply all our wants as a Prophet to instruct us as an Advocate to plead our cause and as a King to subdue our enemies and rule over us The points of doctrine from hence to be observed are these 1. That God may conceive a wonderfull love to his people and have a glorious plot for their good and yet not manifest it of a long time Coherence shews this The Use should be in all distresses publike or private for the Church where we live or for our owne particular to live by faith and not mistrust or murmure or limit God as if hee had forgotten the cause of his people little knowest thou the thoughts of God concerning thy good and therefore we should check our owne hearts as David did and say Why art thou so sad oh my soule c. Secondly if God once doe manifest his love to thee oh then know thy happinesse and rejoyce in thy portion how rich is that goodnesse the Lord shews thee when in prayer or the word he declareth hid and mighty things in his answers Ier. 33.3 2. When God manifests Christ he discovers his greatest treasure the utmost of all Gods benefits for Christ is unsearchable riches and â—â— is hee in whom all the nations of the earth are blessed The Use is That therefore seeing God accounts the manifesting of hiâ— Son for us to be such a matter we should hence admire and praise this goodnesse of God that sent his owne Son into the world for our sakes and nouâ— in heaven honors and heares him for our sakes and in our behalfe especially this should quicken us unto the study of that sacred knowledge of Christ and his Kingdome and we should willingly serve so mighty and divine a Saviour 3. That it is no comfort to know that Christ is manifested till wee know he is manifested for us it is ill trusting to the knowledge of Christs incarnation we must seeke by all possible prayer and supplication that he may be acknowledged as a Saviour for us 4. The knowledge of Christs manifestation for us should be a point that should move and stir affection in the heart of every beleever and therefore it is to that end in this place urged But what should I doe might some one say to shew that my heart is affected towards my Saviour in this point of his manifestation either on earth or in heaven for me We must shew our affection herein foure waies 1. By beleeving in him without any doubting seeing in respect of the obedience of the law the discharge of our debt the conquest of our enemies the advocation in our causes c. he hath so fully manifested himselfe 2. By manifesting our selves without feare or delay for his sake wee should put our selves out into the open profession of his truth with all boldnesse but yet so as wee learne by his example how to manifest our selvesâ— that is to say 1. In the fulnesse of time that is after good advise and sound deliberation too hasty profession often-times doth great hurt 2. With resolution to endure all sorts of reproaches or what else in the labour or opposition might befall us though we should be accounted as he was Esay 53. Heb. 12.3 3. With all integrity being carefull to shew forth his vertue and not to blemish our profession with any spotted conversation especially expressing our imitation of his humility and dove-like harmlesnesse and respect of Gods law and contempt of the world 4. With all constancy even unto the death that wee may receive the crowne of life 3. By manifesting our selves to be ready to do any service to his servants 4. By longing for the time of his last and full manifestation in his appearing at the last day Thus of the fift point concerning our redemption The sixt is who are redeemed viz. such as by Christ doe beleeve in God for you who by him doe beleeve in God verse 21. For you The maine doctrine is twofold 1. That beleevers onely have benefit by Christ for them was redemption intended for them Christ shed his bloud for them he was made a sacrifice for them he was manifested both by incarnation and the preaching of the Gospell and by intercession in heaven Ioh. 17.9 19. Heb. 11.6 The Use is 1. For instruction Be sure thou have faith whatsoever thou want 2 Cor. 13.5 thou perishest else for ever Ob. If I have all faith yet I may perish 1 Cor. 13.3 Sol. All faith to doe miracles not to lay hold on Christ. 2. It is all faith without love and lovest thou not Gods children 2. For consâ—â—â—ation to the godly to whom God hath given this precious faith it is to be truely rich to be rich in faith it makes the poorest begger equall with the highest Monarch Iam. 2.5 because it procures priviledges better then that of Princes it intitles them to a birth better then that of the soâ—â— of men Ioh. 1.12 13. and for honour they have favour with the Highest that can doe more for them then all the Kings of the earth Ioh. 3.16 and for alliance it makes them a kinn to all the Saints and for contentment it fills them with joy unspeakable and glorious 1 Pet. 1.9 and for victory it makes them more then conquerors Rom. â— and for riches they have all the treasures of Christ and for possessions they have an immortall inheritance especially their glory shall appeare in the day of Christ 2 Thes 1.10 3. It should quicken the godly to a care to repaire and establish themselves in the faith and to this end to pray as 2 Thes 1.11 4. It shews the miserable estate of divers men in the very visible Church There are three sorts of Christians
Psal. 31.22 Secondly this should teach us to looke to our faith and to provide for the daily use of it to live by it that if it might be we might be so ready and prepared that Christ when hee came at any time might find us so doing Now that we might attaine unto this daily use of our faith divers rules must be observed 1. We must be more afraid of doubts and cavils against our faith making conscience of unbeliefe to avoid it as a grievous sinne and to see manifest reason from the Word before we doubt 2. We must more study the promises of God and shake off the slaggishnesse of our natures especially wee should be more carefull to attend upon the carefull application of them 3. We should speedily run to Christ when we find any disease or neglect in our faith whose glory it is to be the finisher of our faith 4. We should often think of those that have been examples of much faith that have been full of faith Heb. 11. 12.1 5. We should watch against all things that might slacken our love to the meanes For it is certaine the love of the means is strong like death 6. If we find we have offended God let us not goe long without humiliation but quickly run and confesse our sins and not be quiet till we be reconciled It is dangerous to defer our repentance and neglect our communion with God long 7. Especially we should study for businesse to be imployed in well-doing in our generall or particular calling 1 Cor. 15.18 Hitherto of the sixt point Who raised him from the dead and gave him glory These words containe the seventh motive in the doctrine of redemption namely the ratification of it God himselfe was pleased after an admirable manner to ratifie the work of our redemption and therefore it should much work upon us for holinesse of life Now God ratified it two waies First by raising Christ from the dead Secondly by giving him glory in heaven 1. Of the resurrection of Christ from the dead divers things may be here noted 1. That Christ was amongst the dead this may shew the hatefulnesse of sin when Christ became a surety for it it divided his soule from his body and chased him downe among the dead Hath Christ been among the dead then let us beleeve him in all the comforts he hath taught us against death For he speaks by experience we may trust what he saies for he hath been there himselfe 2. Therefore dead men have a being it were good for us so to live as we may have comfort in our being after death For Christ found a world of dead men with whom he was after his death 3. How worthy is Christ to be loved that thus adventured himselfe for us how is it meet he should reap of the travailes of his soule 2. That Christ was raised from the dead Therefore it is not impossible for dead men to rise we see the proofe of it in Christ Secondly we should never be out of hope in the desperatest afflictions if we were brought as low as ever Christ was 3. God raised Christ from the dead Therefore it is wonderfull evident that our debt is paid in that the creditor came himselfe and set open the prison doore and released our surety especially in the time of distresse wee should know that God doth not require our debts at our hands For he hath hereby acknowledged ful payment by our Saviour and we did owe nothing but unto God Secondly this imports that the righteous God may sometime forsake us for a time and leave us to our thinking in unmedicinable distresses so as we should cry My God my God why hast thou forsaken me and yet hee will returne speedily to our succour and put to the proofe of his greatest power rather then abandon those whom he loves 4. That the resurrection of Christ is a great wonder therefore it is here mentioned as a marvellous course that God held in the ratification of our redemption The Use is Therefore cursed be those mockers that scoffe at the resurrection of the dead and let us glory in the faith knowing the victory of our Messias as also that the time will come that God will glorifie us also before men and Angels by mising our bodies also from the grave Rom. 8.11 1 Thes. 4.14 5. God lookes we should be specially affected with his glory in this great work of raising Christ from the dead The Use is Therefore let us be humbled before the Lord for the deadnesse of our spirits and slownesse of our hearts and beg of him pardon and the renting of the cursed vaile of ignorance that lets us from beholding the great glory of God herein 6. Lastly we see that the exaltation of Christ stands of two parts viz. Resurrection and Glorification and that all works of humiliation ended with his comming out of the sepulchre And thus of his resurrection And gave him glory This is the second part of the ratification The glory God gave unto Christ shewes that he is fully pleased with him and that Christ hath perfectly paid our ransome Quest. What glory did God give unto Christ upon his death for us Answ. Great and greatly to be praised and admired For 1. He assigned him all the honour of a triumph is his ascension when â—ee led captivity captive and gave gifts unto men Eph. 4.7 Col. 2.15 2. He removed from him all infirmities both of body and mind 3. He gave him all power in heaven and earth even preeminence in all things Mat. 28. Col. 1.18 For he made him 1. Prince of Angels Col. 2.10 2. Head of the Church Col. 1.18 3. Heire of all things Heb. 1.3 4. Iugde of the world Act. 17.30 4. He assigned him his owne best house to dwell in and that with equall honour with himselfe at his right hand in heaven 5. He bestowed all the Elect upon him Ioh. 17. 6. He commanded all creatures to worship him This was the grace of adoration Phil. 2.10 7. He gave him promise to grant whatsoever he asked Psal. 2.8 9. 8. He proscribed all his enemies and undertooke to make them his footstoole Psal. 110.1 The Use may be first for consolation All these honours done to Christ may assure us of our reconciliation with God and that our redemption is accomplished and it may encourage us to goe unto God trusting in his mediation for God can deny him nothing yea his glory is our glory The crowne is set upon our head when Christ is exalted and therefore being his members we should rejoyce as if it had beene done to us and the rather when he appeares we shall appeare with him in glory Col. 3.4 Secondly in all affliction it should teach us to live by faith and with patience to run the race that is set before us thinking upon the end of our faith the salvation of our soules which
of a sinner God stands not upon the greatnesse or soulenesse of the sinne Ezek. 36.26 Zach. 13.1 3. Where he saith seven times it was to note 1. The perfection of our justification in respect of God it was done seven times that is perfectly 2. The imperfection of our application wee have need to have our pardon sealed seven times or with seven seales God must tell us it often over and over 4. Where he faith and shall pronounce him cleane it notes 1. That Justification evidently hath two parts 1. The imputation of Christs righteousnesse 2. The forgivenesse or acquitting of the sinner here called his pronouncing him to be cleane 2. That if God and his Minister doe speake comfortably unto us we need not care for all the world besides 3. How easie it is for God to justifie a sinner It is but to say hee is cleane or to bid him be so The word of the Lord made the heaven and the earth and the same word of God makes sinners cleane 5. The letting of the living bird loose notes the loosing of Christ from the bonds of death and the grave and from all that obligation in which as our surety he stood tyed to God secondly that tâ—ll the sinner be justified Christ stands bound though he have dyed for us 6. The birds flying into the open field might signifie 1. That the justification of one sinner may bee the ratification of the hope of all penitent sinners 2. That the righteousnesse of Christ is revealed publikely from heaven in the shew and offer of it to the whole Church VERSE 8. Hitherto of what the Priest was to doe Now followeth what the person to be cleansed was to doe What he was to doe concerned either his 1. cleansing or his 2. returning into the campe First of his cleansing 1. Where he saith he that is to be cleansed note two things 1. That he is not called a leper any more but described by a Periphrasis to note that when we have confessed our sinnes and purposed to return and God hath comforted us somewhat in Christ though yet we have not finished our assurance or sanctification yet we are no more accounted lepers God doth not call us any more by the name of our transgression This may comfort the object 2. Lest we should grow too secure he saith he is still to be cleansed though he have beene sprinkled till he have finished his sanctification that is till he have taken a sure course for reformation 2. That besides sprinkling with blood we must bee washed in water that is besides our justification we must be sanctified and besides the necessity of sanctification here are divers things to be observed as 1. That we must of our selves labour our reformation Hee shall wash 2. That without voluntary sorrow wee can hardly have comfort of true sanctification 3. That sorrow without reformation will not serve the turne It must be washing that we may be cleane There is a great deale of water and washing in worldly sorrow but it makes nothing cleane Esay 1.16 4. That true sanctification is totall He must wash himselfe the washing must goe as farre as the leprosie 5. That true sanctification makes a man repent of all the occasions of sinne and fearefull of every thing that might infect him This is signified by washing his clothes 6. That the penitent hath an extreame quarrell to his evill thoughts which for number he accounts as the haire of his head and for sincerity hee would â—aine be rid of all the wickednesse is in his heart So the Leper did shave off all his haire 3. Hiâ— returning to the campe may note 1. That the Church of God on earth is like a Campe 1. For uncertainty of outward condition They move up and downe like an Army 2. Yet there was providence in the seeming confusion of their estate for they rise not but when the cloud rose and went before them and besides the Arke went with them God leads his people and his holy presence departs not from them 3. That the estate of the Church is a militant estate they are in a continuall warfare 4. The Church is like an Army lying in holy beauty Psal. 110.3 That men justified and sanctified have right to the Communion of Saints and ought to be so acknowledged notwithstanding their former leprous evils 4. His tarrying abroad out of his tent seven dayes might note 1. The publication and sound tryall of the repentance of the sinner and the great notice is taken of the conversion of a sinner There is nothing but looking on the Leper for seven dayes As any are more holy so they are more glad at the conversion of a sinner so the Angels in heaven 2. That contempt of the world and the killing of the cares of life are usually wrought when there is a sound conversion to God The Leper cleansed hath no great minde to goe to his tent Yea it notes that we ought to lay aside the trouble of earthly things till our hearts be well setled in our sanctification and justification Note that when he doth goe home it is but a Tent The best condition of a childe of God in outward things is but like a Tent quickly set up and quickly taken downe more for necessity then for delight or glory VERSE 9. Hitherto of the workes of the first day Now in this verse is set downe what he must doe on the seventh day which was to shave his haire and wash his clothes and so to be cleane Quest. But what might this repetition import For these things were done before Answ. It noted that mortification must be renued and that wee must even long after our first conversion be truly humbled for our evill thoughts and grieved for that corruption of nature that still sweats out of us and bee very fearefull and watchfull against the occasion of evill Yea it imports that after calling there may arise new thoughts of evill in the minde as this haire growes though it were shaven seven dayes before and that there may be corruption left behinde that though wee have done much in mortification the leprosie may be in the clothes though they have beene washed c. Yea we may note here that the more a sinner is exercised in mortification the more he searcheth out his corruptions Now he shaveth off the hair of his beard and eye-browes Note also that such is the successe of mortification sometimes that for the present it seemes to cleanse the soule of all corruption that there dares not stir as it were one evill thought or passion or lust I say for a time for like the haire they will grow againe Quest. But what is meant that he saith he shall be cleane Did not the Priest pronounce him cleane before Answ. Two things may be intended hereby 1. That though Gods Ministers doe comfort and acquit penitent sinners yet many times till they be more exercised in mortification they will hardly be
preaching of the Gospell he being diversly shaked to and fro in the divers manners of propounding of Christ in the Gospell 3. The moving of the lips of the sinner in his confession and prayer before God 4. It might note the trembling of the Christian when hee comes first unto God and the various conflicts in his soule with which he is shaken and yet Christ is accepted as an offering for them before the Lord for all their feare and doubtings and tossings of temptations for the Christian holds his sacrifice in his hands for all his feares 3. The pinte of oyle that was to be waved also may note 1. That there is abundance of joyes will follow care and conscience in faith and repentance for trespasses 2. That before we can get abundance of joy it must be waved before the Lord that is Christ must beg it for us in heaven and preach it often to us in earth we must heare joy and gladnesse 3. It may perhaps note that marvellous feare and sorrow of heart for sinne which a Christian feeles when he is most joyed by the holy Ghost He rejoyceth with trembling Psal. 2.11 VERSE 13. The killing of the lambe followes amplifyed by the place and the person to whom it belonged and the worth of it Foure things were here signified 1. That Christ must be killed for us and in his death is our sacrifice 2. That the place where being the holy place notes 1. That Christ was slaine onely by and for the Elect. 2. That Christ crucified is taught and knowne onely in the Church 3. In that the Priest must have all the offerings is noted 1. That Christ onely can make an atonement 2. That the honour of our sanctification belongs to the Ministers 4. In that it was most holy is noted that this way of holinesse in Christ is an absolute way as ever was devised VERSE 14. The sprinkling followeth and is twofold 1. Of the bloud ver 14. 2. Of oyle ver 15. to 19. 1. The sprinkling of bloud noted the worke of God and the Gospell applying CHRISTS bloud to the distressed sinner 2. The sprinkling of the eare hand and toe noted that our hearing of the Word the principall meanes is sanctified by the bloud of Jesus Christ so as our unworthinesse shall be no barre to our successe in the meanes Secondly that our practice likewise is sanctified in the bloud of Christ. Thirdly that our progresse also and perseverance depends upon the merit and vertue of Christs passion and these are the three things Christ undertakes for the penitent sinner VERSE 15 16 17 18. The sprinkling of oyle followes where note 1. Who doth it viz. the Priest 2. How he doth it He poureth into his left hand and dippeth his finger 3. How many wayes he doth it 4. Where he doth it 5. Whâ—t he doth with the remainder 1. The Priests sprinkling of the oyle noted that Christ and his Ministers are the chiefe fountaine of our joy 2. The warinesse of the Priest in the manner shewes that God would have his consolations warily propoundâ—d unto men 3. He was to sprinkle both before the Lord and upon the party 1. The sprinkling before the Lord noted the joyes of Gods presence and that he is privie to all the comforts befall us 2. In that it was done many times is noted 1. The perfection of the joyes God hath prepared c. 2. Our imperfection in beleeving it 3. The sprinckling upon the partie noted the particular interest of the penitent in the joyes of Christ. 4. The sprinkling of the eare thumb and toe assured comfort in hearing practice and perseverance and in that it must be put upon the bloud of the trespasse offering it signified that wee cannot have true joy but in the sacrifice of Christ and the application thereof It is all merited in his death and to be applyed by Pâ—ith 5. The remainder was to be poured out upon the head of the person which might note either 1. The fulnesse of joy which Christ our head hath in heaven the same with ours saving in the measure 2. That our consolations are given us that we might comfort others by the running downe of our c. 3. That we were abundantly consecrated unto God and annointed as Priests Kings and Prophets unto the Lord and shall have everlasting joy in our callings Esay 35. ult So that that joy upon their heads was shadowed by this type Quest. But why joy upon their heads Answ. Though the seat of joy be the heart yet the cause of joy is in the head and that is the understanding of our happy estate in Christ. Where he addes that the Priest shall make an attonement for him wee must understand it thus that the Priest hereby shall ratifie the attonement 〈◊〉 in the sacrifice of Christ c. These joyes shall abundantly settle his heart in the assurance of Gods favouâ— in Christ and so it notes that usually Gods servants have not that setled peâ—swasion of their happinesse in reconciliation with God untill they have had abundance of experience of the joyes of the holy Ghost in the knowledge of their calling in Jesus Christ. VERSE 19 20. Quest. Now that the 〈◊〉 iâ— satisfied in Gods goodnesse and favour what is more to be done Answ. There must be yet a sinne offering and a burnt offering For after he hath taken a course for outward sins by which he trespassed against God and man he returnes and finds a marvellous deale of drosse in his nature and of secret corruptions that hang upon him daily and therefore now he needs a new application of the sacrifice of Christ to comfort him against his sinnes that hang on so fast though he be freed from grosse sins or outward trespasses that men take notice of The repetition of his clensing from his uncleannesse imports that for sinnes after calling a child of God is afresh humbled with a loathing of his impurities of heart as he was at his first setting out his daily corruptions and frailties make him seeme wonderfull uncleane in his owne eyes and therefore he seeks a new atonement Now when he addes And afterward he shall kill the burnt offering it was to signifie either 1. That God in this life after long conflicts doth at length reveale Jesus Christ in a great measure so as the Christian is fully satisfied in the application of all the merits of Jesus Christ as knowing his discharge from all his sinnes in him 2. That at our death Christs sacrifice shall fully free us from all the guilt and staine of sinne The repetition that the Priest must offer all these offerings shews wee need still both Christs intercession in heaven and the ministery of Christs servants to preach him crucified while we live in the world The meat offering annexed to the burnt offering shews either that Christians grow marvellously in this life after they have full assurance of their pardon for all sins or else that Christ will
is the temptations of unbeliefe 2. Against present affliction when wee consider what wee are borne to 3. Against the scornes of the world we are borne not of blouds but which is better of the bloud of Christ Ioh. 1.12 2. For Instruction for the remembrance of our new birth quickens us to a care to live as becomes our new birth which is the true reason why it is mentioned here The Use is first 1. First for Ministers to bend the whole course of their ministery hitherto what doe we profit them if we gain them not to God Yea hereby the glory of many Ministers is to be judged He is the excellentest teacher that can convert most to God Here God will be free 2. For all sorts of men as 1. For all godly men 1. If they be strong to build themselves up in the contentment of their birth 2. If they be weake to looke to the establishing of their hearts in the assurance of it 2. For unregenerate men it should awaken them to a care to shake off their lamentable security procrastination prejudice silence sinfulnesse or what else hinders them from this glorious worke To this end Think of death and the threatnings and anger of God seriously Judge thy selfe for thy sinnes Pray with David for a cleane heart beg a new heart Ezech. 36. Parable Get out of ill company Be warned to fly from the wrath to come Neglect not so great salvation Be not deceived Gal. 6.7 1 Cor. 6.9 Take heed lest God leave you with the very discourse of regeneration What shall it profit to be borne of great bloud c. if thy soule perish for ever I beseech you therefore by the mercies of God save your soules that you perish not in the condemnation of the world Consider God would not have you die c. The second thing that may be noted from hence is that our blessed immortality begins at our new birth for by the Gospell God brings immortality to life and light 2 Tim. 1.10 and by the Spirit of Christ we are then quickned Eph. 2.1 4. being by nature dead in respect of true immortality For from this moment of time Christ lives in us Gal. 2.20 we are alive to God though we be dead to the world The Use should be first to put vs in mind of the marvellous power and glory of the Gospell that brings this life light unto us 2 Tim. 1.10 2. We should be comforted against all our feares and doubts and against all the afflictions or temptations of our naturall life for immortality is begun in us already Those divine sparks are so kindled as they shall never be quenched God hath kindled the light of heaven in us This is very eternal life we have here on earth Ioh. 17.3 God hath made us immortall creatures already for though we have not yet attained to the full degree of the shining brightnesse of our immortall happinesse yet from degree to degree wee shall proceed till we be like the aâ—â—ient of dayes Immortality may be distinguished into foure degrees or states 1. The first iâ— the life of the infant in grace and then we live as babes two things being eminent companions of that estate viz. weaknesse and crying that is many frailties and much griefe for sinne and wants 2. The second is the life of young men in grace 1 Ioh. 2.14 Heb. 5.13 and here two things are eminent 1. affections and 2. strength or might or power of gifts 3. The third is the life of them of ripe age or of fathers in grace 1 Ioh. 2. 14. Heb. 5.13 Here likewise two things more shine 1. greatnesse of judgment or experience 2. an habituall conquest over all sorts of sinnes so as the very taste of them or temptations to them are enseebled and more seldome These three are on earth 4. The fourth estate is that wherein we shall be like the anâ—ient of dayes even God himselfe in the perfection of all gifts and possession of all happinesse Lastly this doctrine may shew the miserable estate of all such as will not be informed by the Gospell They faile of immortality and must die in their sinnes for if they be not borne againe they perish for ever Thus much of the fountaine of new birth The manner followes considered 1. negatively 2. affirmatively Not of corruptible seed Two things are here imported concerning the naturall birth and propagation of all men The first is that our naturall birth doth not advance our immortality and everlasting happinesse we hold not our happinesse by any title from our carnall birth Mat. 3. Rom. 9. We are not borne heires of heaven In our birth we receive the beginning of naturall life from the seed of our naturall parents but not of eternall life The second is that this naturall seed is corruptible we so live that we must die we cannot hold out even in that estate for men will die and they come of men that have dyed Hâ—b 9. Iob 10. Ps. 89. and therefore the Use should be 1. To abate the great thoughts that arise in great persons about the noblenesse of their birth 2. We should all be thereby the more quickned to the care of new birth 3. Therefore we should looke for death and prepare for it and patiently beare the infirmities accompany our mortall bodies till the time of our change come 4. Impenitent sinners should awake to live righteously seeing their perfections must come all to an end they cannot long abide in the greatest glory of the world they can attaine to 5. Here is a manifest difference betweene the children of the two Adams the children of the first Adam are borne corruptible the children of Christ are borne incorruptible 6. Lastly here is a singular consolation to the godly about their perseverance They are confirmed as the Angels of heaven they cannot fall away they are not borne of corruptible seed Thus of the manner negatively considered In the affirmative observe two things 1. what the meanes is 2. and by what it is Or thus The meanes is seed described by the properties It is incorruptible and by the cause or instrument of generation viz. the word of God Seed To omit the usuall acceptation of the word seed It is taken in Scripture in a restrained sense many wayes Sometimes for Christ Hee is that seed in whom all the nations of the earth are blessed Sometimes for the godly The children of the promise are the â—eed Rom. 9.8 Sometimes for the body of man within the grave which is cast into the earth as seed in the day of buriall 1 Cor. 15.43 Sometimes spirituall things in generall 1 Cor. 9.11 Sometimes the fruits of righteousnesse or mercy Iames 3.18 2 Cor. 9.6 So there is sowing to the Spirit Gal. 6.7 8. Sometimes for the word of God Mat. 10.13 Sometimes for saving graces conceived in the hearts of the godly and so I take it here And thus grace is like seed either
119 2â— esteeming it above all riches Ps. 119.14 72 110. exercising our our selves in it day and night redeeming some time constantly to be imployed in it labouring most for the foode that perisheth not Ioh. 6.27 Amos 8. 12. being resolved to deny our reasons profits pleasures credits and carnall friends and all for the words sake Marke 10.2 Thus in generall In particular two things may be noted in this verse First the praise of the word for the continuance it abideth for ever Secondly the explication of the kind viz this is true of the word which we preach unto you The first thing theÌ„ is that the word abideth for ever which other scriptures with like plainnesse avouch Ps. â— 17.2 Mat. 5. 24. Two things would be explained 1. how the word abideth for ever 2. of what word of God this is true For the first the word of God abides for ever in divers respects 1 In the Archetipe of it in God the plotforme in the minde of God though all Bibles were destroyed yet the word of God could not because the originall draught of it is in God himselfe 2. In the very writings of the word it shall last for ever that is till time be no more If all the power on earth should make warre against the very paper of the scriptures they cannot destroy it but the word of God written will be to be had still It is easier to destroy heaven and earth than to destroy the Bible 3. In the sense of it all that is said in scripture shall be performed the counsell of the Lord shall stand not a word of Gods promises or threatnings shall faile Psal. 33.11 12. 4. It abideth for ever in the hearts of the godly the impressions made in the mindes of the godly are indelible every godly man hath the substance of Theologie in his owne heart which seed will abide in him 1 Ioh. 3. 5. Lastly it abideth for ever as it makes us abide for ever and so it abideth in the gifts of the minde wrought by it in the life of grace quickened by it and in the fruits of righteousnesse to which it perswaded men Rom. 11. The gifts of God are without repentance and the word begets an immortall seed in us and the fruits of the faithfull will remaine and their righteousnesse for ever Ps. 111. 3. 1 Pet. 2.3 Ioh. 15.16 1 Cor. 3.14 1 Cor. 13. ult 2. Now for the second It is true of every word of God of every jott or tittle of it that it abideth for ever The Law and the Gospell by the law I meane the morall law for the ceremoniall law lasted but for the Jewish eternity which was till Christ repaired the world and made all things new The Use may be First for information and so in five things 1. Concerning the vanity of all outward things the perfection of them doth come to an end but of Gods word there is no end Psal. 119. 2. Concerning the estate of hypocrites and such whose righteousnesse is but as the morning dew Hosh. 6.5 this shewes they have not received the power of the word in that it doth not abide in them 3. Concerning the misery of all wicked men heaven and earth shall passe away before one tittle of the curses and woes denounced against them shall faile or be unaccomplished yea it will remaine to judge them at the last day Ioh. 7. 4. Concerning the morality of the Sabbath For since this is one of the ten words of Gods law even this word of the Lord must abide for ever else more then a tittle of it should faile before heaven and earth faile 5. Concerning the madnesse of two sorts of men 1. Such as account all diligence in preaching reading and hearing to be foolishnesse 1 Cor. 1.18 2. Such as are scorners and jest at the threatnings of scripture and say with them in the Prophet let the word of the Lord come that wee may see it Ezech. Secondly for instruction and so it should teach us all to adde to â—ur cares and desires after the word as that which will doe us good another day since in the lasting profit of it it will indure above all things else and therefore is better then all treasures yea to get this perpetuity of good wee should not thinke much to be at any labour or cost for it and the rather seeing it is such a sufficient portion or heritage Lastly this is comfortable to the godly divers waies 1. Against their unbeleefe when they are in distresse especially of spirit they thinke the word of God was wonderfull comfortable to David and such like but they cannot beleeve it should be so to them this doctrine assures them that the word of the Lord endureth through all ages and is as able to save their soules and sanctifie and comfort them as ever it was 2. Against the weaknesse of their memories The word will abide for ever some seeds of holy truth will never be lost and the spirit will lead them to all truth and bring the sayings of the word to their mind when they shall have need 3 Against the scornes of the world though men deride their counsell in making the Lord and his word their refuge yet they may be well pleased in themselves and resolve with the Psalmist still in God to praise his word For the profit of it will last to them when riches and honor and pleasures fade like the flower of the grasse to wicked men 4. Against their feare of falling away For the word of God in effect abideth for ever and it makes them abide for ever This is the word which is preached unto you These words explaine the sense of the former and direct mens minds to that use of the word which is most proper and powerfull to effect immortality in us and so there is a threefold limitation 1. That the word of God doth then cheefely beget in us eternall graces and abiding fruits when it is preached to us The intent of the Apostle is to exalt preaching not to deny efficacy to the translation or reading of the word but to shew that then it is most lively when it is in preaching fitted and applied to us and this may both instruct us what to doe and informe us what to thinke It should teach us especially two things the one is to depend upon hearing as the especiall meanes by which our soules may live for ever Heare and your soules shall live Esay 55.4 2. and it should also settle us in the resolution to heare if this be so let him that heareth heare Ezech. 3.7 It may likewise informe us in two things 1. of the misery of all such as have not the benefit of the word preached how doe their soules perish for ever 2. of the honor God doth to his poore servants the Ministers of the word when he treâ—â—â— about eternall life he sends the people to their Ministers as if he would tell
fully cleere the secret of that place about the sin against the holy Ghost and therefore wish that these things be observed First that it doth not follow necessarily that whosoever hath that taste there mentioned shall not be saved for men may have that taste and finding it ineffectuall goe on till they find a true taste That taste is dangerous if men fall away else there may be good use of those tastes For it brings men neare the kingdome of God and makes preparation for true Grace Secondly that the sinne against the holy Ghost cannot be committed but by such as have beene enlightned and have set themselves to attend upon the Word either by solemne profession outwardly before men or by inward attendance upon it Two sorts of men in our times are in danger of this sin that is Hypocriticall professors and those they call the wits of the World who afterwards fell to all Epicurisme Thirdly that the failing away there mentioned is not to bee understood of any particular falling into some one or a few sinnes but of an universall falling away from the care of all godlinesse and into such a condition as to dislike no sinne as it is sinne and to believe from the heart no part of the Gospell nor be afraid to wallow in the sinnes which formerly hee in a sort repented Fourthly there is in them a personall hatred of the Sonne of God they doe with the Iewes as much as in them lieth crucifie him againe loathing him and inwardly swelling or fretting against the doctrine of Christ and striving as farre as they dare in his Ordinances and people to put him to shame by scornings and reproaches or what way else they can Heb. 6.6 and Chap. 10.29 Fiftly they abhorre from their hearts the graces of the Spirit and loath them in the godly despighting the Spirit of grace Heb. 10.29 so as they persecute to their power the truth being carried with incurable malice against it And thus of the third Doctrine The fourth Doctrine that may be gathered out of these words is that it is but a taste of the sweetnesse of God we can attaine to in this life we cannot reach unto the thousand part of the joyes of Gods presence and favour in this world These are part of his waies but how little a portion is heard of him Iob. 26. ult Eye hath not seene nor Eare heard nor heart of man perceived the things which God hath prepared for them that love him 1 Cor. 2.9 The comforts we feele in this life may well be likened to the taste both because wee have them but in small quantity and because they are quickly growne out of sense they are but of short continuance There may be three uses made of this point First it may quiet them that complaine out of Scruple of Conscience that their joyes they have be not right because they are so quickly lost whereas they must bee informed that the comforts the best men can get in this World are but a little 〈◊〉 given out of the Rivers of Gods plea 〈◊〉 Secondly it should make us the more out of love with this life and kindle in us the love of the appearing of Jesus Christ. Why desire wee to live so king oâ— Earth where we must drinke downe continually the bitter 〈…〉 and â—oâ—row and can get but now and then the taste of the comforts of a better life Why long we not to enjoy those pleasureâ— for evermore Psal. 17. ult Yea we may know how good it is to be in Heaven by the taste we have sometimes on Earth If it doe us such unspeakable ease and joy to 〈◊〉 of the sâ—eetnesse oâ— God for a little moment Oh how great then is that goodnesse God hath 〈◊〉 up from them that feare him Psal. 31.19 The smalnesse of the quantity and shortnesse of the continuance of our tast of the graciousnesse of God on earth should make us to use the meanes of communion with God with so much the more servency and frequency and humility Doct. 5. A fifth doctrine is that many in the Churches of Christians never so much as tasted of the sweetnesse of Gods grace and word and that may bee a cause why the Apostle speakes with an If as knowing it was a great question whether many of them had had experience of the sweetnesse of the Word Question Now if any aske what should be the cause that many Christians have so little sense of the sweetnesse of the word and Gods graciousnesse and goodnesse in the Word Answer I answer that it is First with many so because they want the ordinances of God in their power and life of them They want powerfull preaching some congregations have no preaching at all and many that have preaching have it not in the life and power The spices of the word are not beaten to the smell as they should be 2 Cor. 2.15 16. Secondly In others because the tast of the pleasures and profits and lusts of the world are in their hearts when they come to the word and so by the cares of life all sense of sweetnesse is beaten out Mat. 13. Luke 14.24 Thirdly It is in the most because they consider not their misery in themselves nor remember their latter end A man never knowes the sweetnesse of Christ crucified till he be pricked in his heart and afflicted for his sinnes and forlorne estate in himselfe by nature and till men know how to number their dayes they will never apply their hearts to wisdome Psal. 90.12 Fourthly some men are infected with superstition and the love of a strange god They prepare a table for the troope and therefore are hungry when Gods servants eat and vexed when they sing for joy of heart They cannot feele the sweetnesse of the Gospell their hearts are so poisoned with secret popery Esay 65.11 13. Fiftly Some men tast not of wisdomes banquet because they leave not the way of the foolish All sense is extinguished by the evill company they keep Prov. 9.6 Sixtly Too many Christians are poisoned with some of the sins mentioned in the first verse of this Chapter and that destroyes both tast and appetite in them Seventhly Some are fearefully delivered to a spirituall slumber the Justice of God scourging their impenitency and disobedience that made no use of his judgements and the remorses they felt before and so are in the case of the Jewes Rom. 11. Eighthly Because God doth for the most part reserve these tastes as the onely portion of his owne people and therefore never wonder though the common multitude attaine not to it Psal. 36.8 9. Lastly the best Christians are often much restrained in their tast of the sweetnesse of Gods favour and presence because they are not carefull enough to attend upon God in his ordinances they doe not seeke God and strive to finde Gods favour and presence in the meanes they heare and pray loosely with too much slacknesse and remisnesse
same First then of the description of Christ. And therein the first point of doctrine that offerethit selfe to our consideration is that Christ is a gracious Lord. He is a Lord and Master to all true Christians and such a Lord and Master as never men served for wonderfull graciousnesse That he is a Lord to the faithfull is evident by other Scriptures also 1 Cor. 1.2 Hee is said to be a Lord to all that call upon him in every place Thus David cals him My Lord Psal. 110.1 And great Apostles confesse themselves to be his servants Rom. 1.1 Iâ—â—â— 1.2 Pet. 1.1 And that he is most gracious the Apostle shews when he telâ— that all Ages have cause to wonder at the marvellous kindnes that God hath shewed to men in Christ. The use may be both for information instruction and consolation First we may 〈◊〉 be informed that Christ is God with the Father For the which the Prophet David Psal. 34. whence the words of the for 〈…〉 borrowed Give to God the Apostle applies here unto Christ and the reason of the application may in the second place informe us that God is gracious to men onely by Jesus Christ. It is impossible ever to feele or taste of Gods graciousnesse but in his Sonne And thirdly wee are here told as it were that Christ is God visible God is made visible and sensible 〈◊〉 men by Jesus Christ This is that mystery of godlinesse God is manifested in the flesh Secondly is Christ our Lord and Master then these things will follow 1. That we must live and die to Christ Rom. 14.7 8 9. wee are not our owne men we must live to him that died for us 2 Cor. 5. ult The love of Christ must constraine us and all old things must bee passed and all things must become new unto us If Christ be our Lord where is his service he must rule us and rule over us If wee walke in the vanity of our minds according to the deceiveable lusts of our old conversation wee have not yet learned Christ nor the truth that is in Jesus Eph. 4. And therefore letus 〈…〉 looke to his wayes as hee that must one day give account of 〈…〉 Christ which will be judge both of quick and dead Rom. 14. 2. That every 〈◊〉 bow at the name Christ and every tongue must 〈◊〉 his 〈◊〉 to the glory of God Philip. 2.1 Rom. 14. Wee must all take motion of 〈◊〉 supreme authority and forme in our hearts all possible reverence toward him 3. VVee must not judge one another For what have wee to doe to judge another mans servant He stands or fals to his owne Master Rom. 14. 4 9. Thirdly it ought to bee the singular joy of our hearts that wee serve so glorious a Master Never servants served such a Lord as it may appeare by the enumeration of divers particular differences As First other masters are not wont to die for their vassals Christ shed his blood for us one drop of whose blood was more precious then all the bloods of all the men in the world and this he did onely to ransome and redeeme us that wee might be a peculiar people unto him Titus 2.13 Secondly never Master had such power to preferre his servants Christ hath all power in heaven and in earth Mat. 28. and all that to enrich us Thirdly we serve the best Master because we serve him that is King of Kings and Lord of all other Lords Revel 19. Fourthly in the service of other masters there is wonderfull difference of places and many of the servants serve in the lowest and basest offices without hope of any gaine or respect But in Christ Jesus there is no difference bond and free male and female Iewâ— and Grecian c. in Christ are all one Col. 3.11 Fiftly other Lords may advance their servants to great places but they cannot give them gifts to discharge them but Christ doth enrich his servants with every needfull gift for the discharge of their callings 1 Cor. 1.30 Eph. 1. ult Sixtly other servants know that their Lords may and doe die and so they leave their servants usually unpreferd But Christ lives for ever as the Author of eternall salvation to them that obey him Seventhly other Lords may take offence and doe often put away their servants But whom Christ loves he loves to the end so as whether they live or die they are still Christs Rom. 14.8 Eightly no Lord can give such sure protection to his servants as Christ gives to his No man shall pluck them out of his hands Efay 4.5 6. Iob. 10. And whatsoever wrong is done unto them he takes it as done to himselfe and therefore the afflictions of his servants are called the afflictions of Christ 2 Cor. 1.4 Ninthly and lastly never Lord was so boundlesse in his favour Christ makes his servants his fellowes 1 Cor. 1.9 They sit with him there in heavenly places Eph. 2.5 6. He is not ashamed to owne them as his brethren Heb. 2. His servants he makes sonnes and heires too yea heires with himselfe unto God Rom. 8. Never man was so fond of his wife as Christ is of his servants Rom. 7.4 and all the booke of Canticles shewes it Finally they shall all mign with him and be partners with him in his glory after they have laboured and suffered a little when hee appeares in glory they shall bee for ever glorified with him Secondly The second thing affirm'd of Christ is that hee is said to bee a living stone A living stone A stone and a living stone The holy Ghost is used in Scripture to liken God and Christ unto a stone so Gen. 49. 24. God is said to be the shepherd and stone of Israel and Revel 4.3 God is likened to a jasper stone and Psal. 118.22 Christ is said to be the stone which the builders refused and so in many other places Christ is said to be a stone three waies First For hee is either a rock or stone for refuge because in Christ men may safely rest against all the surges and waves of affliction in the sea of this world Psal. 18. Secondly Or else hee is a stone of stumbling as the Prophet Esaiah called him long since Chap. 8.14 And the Apostle Paul acknowledgeth the same Rom. 9.33 and this Apostle in verse 6. following Because wicked men take occasion from this doctrine of Christ to fall into sinne and mischiefe and because if Christ may not be the meanes of their salvation hee will bee an occasion of their falling but in neither of these senses is it taken here Thirdly But Christ is here likened to a foundation stone to signifie that it is hee upon whom all the Church must bee built This is that stone which was cut out of the mountaine without hands Dan. 2.45 that hard stone of which the Prophet Zachâ—ry speakes Chap. 4.7 10. He is said to be a living stone and some thinke to liken him
possible obedience of heart and life Psal. 2.11 Sixthly wee should follow his Colours and take his paâ—t and contend for the truth against all the world and in particular against Antichrist that man of sinne Revel 17.14 Seventhly We should imitate the praises and vertues of this chosen One especially in two things to weet humility and constancy as the Prophet Esay sheweth 42.2 3 4. Lastly And specially this Chosen or rather this knowledge of this Chosen of God should teach us to relie upon Christ without wavering with all trust and confidence for our reconciliation with God for the obtaining of knowledge comfort deliverance preservation yea and salvation too for this is he whom God hath given for a covenant to all people and his soule delights in him And therefore also wee may runne boldly to the Throne of grace and put up our petitions by Christ. For wee are here assured that God will denie him nothing as these places evidently shew Psal. 42.6 7 8 16. Psal. 49.6 8 9 10 11 12. Math. 12.17 to 22. But then we must looke to it that wee observe the seasons and opportunity of grace Esay 49.8 2 Cor. 6. 2. Let us therefore embrace while God is to be found and offers us Christ for wee may seeke when God will not be found as Esâ—â— sought the blessing when it was too late Heb. 12.15 And further this may serve for singular terrour to all unbeleevers that will not have Christ to rule over them He is elected already of God and therefore will mightily pursue all the enemies of God and the Church and all those that disobey him whom God hath chosen hee will pursue them both with the terrours of his Word his mouth being made like a sharpe sword and with the plagues of his hand being made like a polished shaft Esay 49. â— He will appeare to wicked men in the day of wrath as a mighty man and as a man of warre though to his owne hee be as a Lamb to them hee will be as a Giant they shall not be able to resist and though hee lift not up his voice in the streets of his people yet hee will set upon them with roaring and singular terrour even with all the signes of furious displeasure and though for a time hee may seeme to put up the contempt of men that disallow him yet at the length hee will not refraine and will destroy at once c. Esay 42.13 14 15. Besides This doctrine of Christs chosen or of Gods choice should notably check that unbeliefe and fearefulnesse that is too often found even in 〈◊〉 in the deare servants of God When God hath published his election of Christ for the service of our redemption why doth some say The Lord hath forsaken and his Lord hath forgotten him Can God forget his people or will hee ever denie his Chosen Shall not Christ be regarded in our behalfe who is the person whom his soule loveth Esay 49.8 c. 13 14 15 16. Precious First in respect of his nature hee is the choicest 〈◊〉 in heaven and earth never such a man all the creatures in heaven and in earth are inferiour to him Secondly In respect of his gifts he is qualified with all the treasures of wisdome and grace above all his fellowes Col. 2.3 Psal. 45. Thirdly In respect of his works never creature did works of such price so usefull so exquisite so transcendent Fourthly In respect of his sufferings he paid such a price to God in the ransom of man as all the world besides could not raise or any way make Fiftly In respect of effects he gives the most precious things no treasures like those may be had from him his very promises are precious 2 Pet. 1.4 This may serve first to informe us in divers things as First Concerning that matchlesse love of God to us that gave us his Son who is so precious Rom. 8.34 Secondly Concerning the horrible sinne of Iudas and the high Priests that valewed him but at thirty pieces Thirdly Concerning the most miserable condition of all prophane people and persons even whole multitudes of people that so neglect Christ that can with Esau sell him for trifles pleasures or profits even as meane sometimes as a messe of pottage c. The more glorious Christ is the more vile is their sinne of neglect or contempt of Christ. Woe to them that disallow him then Even to all those sorts of men before mentioned â— Christ will not be a foundation stone to support them nor a precious stone to enrich them but as the upper and nether milstone to grinde them to pieces or as a rock falling upon them Quest. But what should be the reason that Christ is in no more request amongst men Answer First One cause is mans ignorance both of their owne misery out of Christ as also of the glory of Christ in himselfe and of the priviledges man might attaine by him and of the singular glory to come Secondly Another cause is unbeliefe Men have a secret kind of Atheisme in them and doe not beleeve the report of the servants of Christ out of the Word Esay 53.1 3. Thirdly Another cause is that the most men looke upon the out-side of the Kingdome of Christ and of the estate of Christians which because they finde it covered with afflictions and seated in a low condition without outward splendour they therefore contemne it Our life is hid with Christ in God Colos. 3.3 Fourthly But the maine reason is because men doe falsly esteeme of other things they set so high a price upon their pleasures profits lusts credits honours hopes c. that Christ is not remembered nor valued unlesse it be at Iudas his rate and yet many will not valew him at so much as thirty pence but they will make shipwrack of a good conscience even for a peny I meane for extreame small gaine in buying and selling and such like dealing And thus much of the third thing we may be informed of The last is concerning the wealthy estate of all true Christians How rich are they that possesse this Mine of treasure who have his spirit graces righteousnesse ordinances and glory And as it may thus informe us so it should â—each us Vse 2. First To account of Christ as most precious to esteeme of him as ever precious in our eyes and shew it 1. By seeking to get Christ above all gettings 2. By accounting all things but as dust and dung in comparison of the excellent knowledge of Iesus Christ Phil. 3.8 3. By selling all to buy this precious stone Math. 13. forsaking father and mother house and land for Christs sake and the Gospels 4. By keeping our communion with Christ with all carefulnesse 5. By avoiding all the waies by which Christ is disallowed and disesteemed 6. By longing for and loving his appearing 2 Tim. 4. hasting to it and looking for his comming 2 Pet. 3. Secondly to consecrate our selves and
without testimony of his favour For by his word of promise and by his Spirit bearing witnesse to our spirits hath hee manifested even from heaven his acceptation and in particular when the beleever stands before the Lord with his sacrifice duly offered when the Lord doth suddenly fill his heart with the cloud of his presence or warme his soule with the joyes of the holy Ghost what is this but the signe of his acceptation Quest. VVhat if we be accepted in our service of God what great thing is that to us Answ. VVhen God accepts thine offerings thou maist be assured of three things First Thaâ— all thy sinnes be forgiven thee God hath purged away thine iniquity he hath received an atonement in Iesus Christ Psal 65.2 3. Secondly God is exceedingly delighted in them Thy sacrifice is a sweet smell unto God he rejoyceth over thee with joy Phil. 4.18 Thirdly It is a pledge unto thee that God will supply all thy necessities out of the riches of his glory in Iesus Christ our Saviour Phil. 4.19 Verse 6. Wherefore also it is contained in the Scripture Behold I put in Sion a chiefe corner-stone elect and precious and he that beleâ—veth therein shall not be ashamed HItherto of the proposition of the exhortation The conformation followes where the Apostle gives reasons why we should make our recourse to Christ to seek holinesse of life from him and the reasons are two The first is taken from the testimony of God verses 6 7 8. The other is taken from the consideration of the excellent priviledges of Christians unto which they are brought by Christ verses 9 10. The testimony of God is both cited verse 6. and expounded verses 7.8 In the testimony of God observe first where it is to be found viz. In Scripture secondly how it is there It is contained there thirdly what is testified Now the matter testified concernes either the giving of Christ for the good of the Church or the safety of the Christian that by faith receiveth Christ. The giving of Christ is exprest in these words Behold I lay in Sion a chiefe corner stoâ—e elect precious the safety and happinesse of the Christian that receiveth Christ in these words And bee that beleeves in him shall not be confounded First of the place where this testimony is found viz. In the Scripture By the Scripture is usually meant all the Books of the old and new Testament written after an extraordinary manner by inspiration of the holy ghost But here he meanes it of the Books of the old Testament but yet so as the word doth agree to all the Books of both Testaments Now this very word gives us occasion to consider of the nature of these Books and of their use and of their excellency and of their harmony These Books are called Scripture because they containe in writing the whole will of God necessary to be known of us they are the Treasures of all truth The doctrine which was before delivered by tradition for 2000. yeares was afterwards written downe and explained in these Books so as nothing needfull was left out or omitted Secondly this word imports the excellency of the Bible above all other bookes because it is called Scripture as if no other writings were worthy to be mentioned in comparison of these The Scripture exceeds all others in divers respects First because these vvritings vvere inspired all of the holy ghost 2 Tim. 3.17 2 Pâ—t 1.21 so vvere no other vvritings Secondly those vvritings containe a vvisdome far above all that that can be had by the Princes and men of this vvorld the platform of the wisdome that is in God himselfe 1 Cor. 6.7 Thirdly they vvere penned by more excellent men then any other vvritings the greatest vvisest holiest men Moses David Salomon the Prophets Euangelists Apostles c. Fourthly they have such properties as no other vvritings have they are more perfect pure deep and immutable then any mans vvritings These containe all things necessary unto faith and a good life 2 Tim. 3.17 18. These vvritings onely are pure vvithout fault or error or any corruption in them and for depth â—nd majestie never any vvritings came neare them and for unchangeabâ—nes Heaven and earth must passe away but a jot of Gods word shall not passe away Matth. 5.24 1 Pet. 1.23 Fiftly if we consider the effects that must be acknowledged to the praise of the Scriptures vvhich can be true of no writings besides no writings can describe God so fully to us no writings do so bring glory to God no Scripture but this can convert a soule to God Heb. 4.12 13. Other writings may shew us some faults to be avoided but give no power to subdue them Psâ—l 19.8 These writings onely can minister solid comfort to us in adversity and these onely can make us wise to salvation and perfect to every good word and work The consideration whereof should work in us a singular love to this booke above all other books in the world yea above all the treasures in the world we should account them with David more sweet then hony and more precious then gold Psal. 19.11 Psal. 119.14 15 27. Thirdly the third thing may be noted from hence is the harmony of all these books they all agree as if they were but one writing yea but one sentence yea one word though the books were written by divers men yet they agree so perfectly that they all sound one thing for they were all inspired by the same Spirit of God which should teach us when wee meete with doubts or objections or scorning contradictions to condemne our owne ignorance and to be fully resolved that there is a sweet harmouy though we doe not see it And secondly and especially it should knit our hearts to the Scriptures wee should be affected as with the most delightfull musick of the world or in the world Fourthly The fourth thing concernes the use of Scripture and so we may note two things First That wee must receive no opinions but what can be proved by Scripture To the law and to the testimony if they speake not according to these it is because there is no truth in them Isaiah 8. Secondly we may note hence that the best men must prove what they teach by Scripture If the Apostles did it who were men priviledged from error then much more must other men we must beleeve no man above what is written 1 Cor. 4.6 and hee is accursed that teacheth other things then what is written Gal. 1.7 though he were an Angell from heaven Which should teach us to get proofes into our heads for all that we beleeve and to take heed of receiving traditions even from good men For there be traditions on the right hand as well as on the left Ioh 5.30 Acts 17.1 Thes. 5.21 Secondly Thus of the place where this testimony is The manner how it is there is in the word Contained It is contained in Scripture Contained 〈◊〉 〈◊〉 〈◊〉
was laid downe of God as the corner-stone Elect and precious There are two Epithers by which the corner stone is commended as meet to be the onely head of the corner The first is that it is an Elect one a choise one that one of a thousand there was not such another to be found in all the heap of the creatures to make a corner stone of This is he that is separate from sinners and acknowledged to be better and fitter for this worke than the Angels in heaven There can be no other name upon which we may be founded but onely the happy name of Jesus And therefore for the use of it let every knee bow at the name of Jesus and let every tongue confesse to the glory of God the Father that he hath been wonderfull in his choise Let us adore him whom God hath chosen and given unto us as the foundation of all our happinesse especially let us learn of God to make our choise of him Oh Infidelity Infidelity how just is thy wofull destruction for thy unbeliefe Oh man that mightest have beene for ever happy in this choise Oh let us be warned and save our selves from the common ruine of the world Let all this be vile in respect of Christ. Let us châ—se him above all the world Hee is worthy upon whom all our soules and all our minde and all our joy should be set God forbid we should rejoyce in any thing but in Christ and him crucified Let us be crucified to the world so we be loved of Christ. Shal we wilfully make our selves like the miserable Jews Shall we chuse rather Barabbas than Jesus Belial rather than Christ If the daughter of a begger should be offered in mariage whether shee would chuse of a matchlesse Prince or a base and servile pesant would wee not detest such folly if she should neglect the Prince and choose the pesant And yet this is our case God requires no more of us but to choose his Sonne before the world or satan or the flesh and we are assured of eternall advancement and yet behold we chuse not we deferre the time we court the pesant that will for ever undoe us and neglect the continuall sollicitations of the Heire of all things Lord put to our faith and make us for ever resolute to cleave to the Lord Jesus and him alone Secondly he is said to be precious Of this before but yet somewhat notâ— for the Use. Is he precious O then first how should we admire the glory of that building when the foundation is laid with precious stones Secondly this should beget in us an high estimation of Christ. Quest. What should wee doe to attaine to this heartily to account of Christ as so excellent above all other things Answ. First wee must think much of our misery and our need of Christ. The true reason why wee are not more joyed in Christ is because wee are not soundly â—atechized in the particulars of our misery in our selves wee should seriously lay that doctrine one time after another upon our hearts and it will make us run to Christ with singular affection Secondly wee should get Catalogues of the great things purchased by Christ and of the wonderfull precious promises made unto godlinesse both for this life and that which is to come This would put all other projects froÌ„ the world or the devill or the flesh because there can be nothing in any degree comparable unto the unsearchable riches is to be had by Christ. Oh the preferment of a true Christian if he had studied the premises foundly If we could effectually think upon the favour of God the pardon of all sins the inhabitation of the holy Ghost the gifts of the Spirit and all other sorts of spirituall blessings if there were nothing else to be had by Christ what can be equall in value to that immortall inheritance reserved for us in heaven Thirdly we should much think of the dignity of the person of Christ of whom it is true that when God brought out his first begotten Sonne he said Let all the Angels of heaven worship him As also of his transcendent preferment to be carried up to heaven and there sit at the right hand of the Majesty on high a King of all Kings even such a King as all the Kings of the earth must cast downe their Crowns at his feet It is unspeakable stupidity that keep us from being fired with these things Fourthly we should often contemplate of our interest in Christ and the assurance that he is of God given to us All things are ours because Christ is ours as the Apostle Paul speaks Quest. But how should wee shew that we doe account Christ as deare and precious Answ. I answer by divers things First by longing for his comming againe to us mourning for our owne absence from him Then wee did indeed soundly shew our love to Christ when we did feele our hearts affectionately moved with a vehement desire after him It is a dull love of Christ that can be content with his absence Secondly while wee are here in this world wee may shew the high account we make of Christ by joying in him that is by taking comfort in the meanes of his presence or in the thoughts of his love to us when we can preferre our entertainment in the House of Christ above our greatest joyes on earth Thirdly when in our conversation wee can be contented to shun all the baits of the world and Satan and in respect of Christ contemne all those sensuall pleasures profits or honors that intice us to make shipwrack of faith and a good conscience Then wee love Christ indeed when our credits friends riches yea life it selfe is not deare unto us for Christs sake and the Gospell Fourthly when we can renounce our owne righteousnesse and praises and seek onely to be found clothed with his righteousnesse Fiftly we signifie our respect of Christ by the very respect we shew to the members of Christ. He loves Christ with all his heart that loves and entertaines Christians as the onely excellent people of the world Hitherto of that part of the testimony which concerns Christ the other part that concerns Christians followes He that beleeveth on him shall not be confounded In which words the happinesse of the Christian which beleeveth in Christ is expressed There are many points of doctrine may be observed out of these words as First in generall it is faith that makes the difference among men before God men are judged of before God by their faith or unbeliefe God to find out a worthy man doth not aske what money or land or birth or offices he hath but what faith he hath Gal. 5.6 He is rich and happy that beleeveth and he is miserable that beleeveth not whatsoever his outward estate be Which should cause us more soundly to informe our selves and not to be lifted up in our selves for any outward things
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
implied is that God will passe by these workmen and reject their service This I gather from hence that whereas these builders would not make use of Christ in the building it is here repeated that the building doth goe on and Christ is laid as the Head of the corner which imports that God had rejected them Now God rejects wicked Ministers two waies First one when he curseth or blasteth their gifts and refuseth to be glorified by them when he causeth the night to come upon their divination and puts out their right eyes Secondly the other is when he roots them out by death and makes their places spue them out The first is here chiefly intended and so it notes that it is a great curse of God upon learned men in the Ministery when God will not imploy them or make use of their gifts A learned man that either laboureth not or proposeth not in his labours Gods glory is a publike and standing Monument of Gods displeasure for men to stand and gaze at as it is a great argument of disgrace done to a Carpenter or Mason to stand by while the house is builded and they not intreated or suffered to work and yet have their tooles readie Oh it is a marvellous justice of God to see learned but not godly men passe by so as they have not the honour to doe any work in the Church for the salvation of the souls of men and contrariwise it should rejoyce the hearts of godly Ministers that God as Paul saith of himselfe will account them faithfull to put them into his service and to give their labours any successe Secondly the exprest punishment is the preferment of Christ and the promoting of his Kingdome Hee is made the Head of the corner which words must be considered either in relation to the builders or in themselves as they concerne the exaltation of Christ. First in relation to the builders it imports that it is a punishment to wicked Ministers that love not the Lord Jesus that Christ and his Kingdome should flourish As it fretted the Pharises so it doth and will fret the heart of wicked men till the day of Christ and it is a punishment because of their envie at it and because they finde that they have no part in Christ or the happinesse of his Kingdome their consciences accusing them and besides because they are openly crossed in their oppositions and so ashamed before men Which observation may serve for triall For it is a certaine note of a wicked man who loves not the Lord Jesus that he is crossed and accounts himselfe afflicted or ashamed because the Kingdome of Christ prospers The words in themselves concern the exaltation of Christ and shew how God raised him out of the heap of rubbish as it were and carried him up to heaven and made him their Head and King Head I say over all things giving him power over all things and in particular in respect of the Angels head of principalities and powers and in respect of men head of the Church Nor is it barely said he is head but head of the corner which is a Metaphor borrowed from the building where the holy Ghost intends to shew that he is the onely foundation of the Church as hath been shewed in the first verse of this Chapter And he is well said to be Head of the corner because upon Christ meet as the two sides meet in the corner stone both Angels and men and amongst men both the Saints in heaven and the godly on earth and amongst men on earth both Jewes and Gentiles even all the Elect of all nations ages and conditions in the world The uses of the exaltation of Christ briefly follow First it should teach us to strive by all means to get into his service that is so powerfull and able to doe so much for his servants Secondly It shews us the end of the oppositions of all wicked men Christ shall increase and prosper and they shall be confounded and perish Thirdly it should especially enforce the necessity of beleeving in Christ wee should lie upon him with all our waight as the building doth on the foundation Fourthly it should comfort us in all distresses considering what end God gave to the sufferings of Christ and so it is urged Heb. 12.2 The consideration of the manner and the time followes Is become or is made He doth not tell how but leaves that as granted to be effected without hands even by the speciall providence of God which gives us occasion to take speciall notice of the truth that in things of the Kingdome of Jesus Christ God is pleased to make his worke or to worke sometimes without using any of the meanes which the world takes notice of hee neglects all those meanes which fall within the expectation Psal. 118.20 21. as here for the proclaiming of the Messias there was not any one order or rank of men eminent in the world which God made use of But by a way altogether strange to the world erected the Christian Monarchie which should teach us not to limit God to the meanes which is likeliest to us but to live in all things by faith and where means seeme to faile then with Abraham above hope and under hope to give glory to God and cast our selves and all our care upon God Thus of the manner The time followes In that he said It is become Christ was Head of the corner according to the present time First if we consider the type of it Christ was become head of the corner in that David was made King of Israel as a type of Christs Kingdome over the Church Secondly Christ was head in that in the Apostles time he had received power after his Ascension over all things though as yet the Gentiles were not so fully converted Thirdly that hee is become the head may be taken prophetically For the Prophets to expresse the certainty of a thing to come utter it in the words of the present tense It is so because it shall as surely be so as if it were already done VERSE 8. And a stone to stumble at and a rocke of offence even to them which stumble at the Word being disobedient unto the which thing they were even ordained HItherto of the punishments upon the builders The punishment upon the whole body of unbeleevers is contained in this verse Wherein note first the kindes of punishment Christ is a rocke of offence and a stone of stumbling Secondly the causes both in themselves and in God in the words that follow A rocke of offence and a stone of stumbling Since wicked men have refused Christ and will not beleeve in him hee that may not be a stone of foundation will prove a stone of stumbling and a rocke for them to dash on till they be dashed to pieces which words import the fearefull judgements of God spiritually afflicted upon unbeleevers which is two-fold First they shall be given up to
may stay him that Christ himselfe was an offence unto them Thirdly as it is a great judgement to be offended at Christ so it is a great mercy and supernaturall grace when the Lord makes our hearts able to love the Lord Jesus in all sincerity Hitherto of the first kinde of punishment the second is that Christ shall be to them A rocke of offence that is they shall fall upon Christ as the ship doth upon the rocke and be broken all to pieces there shall be a desperate anguish upon their consciences perceiving themselves to have no right itâ— Christ by the feaâ—e of which as men that have suffered shipwracke they shall be out of all hope of mercy Thus he that falleth on this stone shall be broken and upon whom it shall fall hee shall be ground to powder Luk. 20.17 The consciences of wicked men are diversly affected some are without feeling of any grievance in the matters of their soules some have feeling The conscience is without feeling either through a continuall security and sleepinesse which is in all men or through a fearednesse by which some men are growne past feeling Now those wicked men that have any feeling in this text are cast into two sorts for either they are offended or they despaire Christ is to those latter an occasion of their ruine they suffer shipwracke upon Christ which is joyned with singular offence or paine or grievance of their consciences This rocke is like that in the Iudges chap. 6.21 out of which fire went and consumed them The despaire that wicked men feele is of two sorts For either it is a despair which riseth from their perswasion of their want of help in spirituall things or from their want of help in outward things sometimes they fall into desperate torments and griefes and feares about outward things either upon feare of danger or upon an apprehension that they are utterly undone or shall be in matters of the world this was the despaire mentioned Deut. 28.66 67. and this despaire was in Saul Achitophel and Belshazzer Dan. 5. and in the Jews when they said there was no hope Ier. 2.25 and this was in the Egyptians Babylonians Tyrians and their case in the desolation of their estate by warre mentioned in many chapters of the Prophet Esay But this despaire is not meant here for this is a despaire of all helpe or salvation of the soule by Christ conceiving that they are utterly cast off of God and shall perish for ever Thus Cain and Iudas despaired of all mercy in God And this despaire of salvation and all happinesse is felt either in hell or at the day of judgement or in this life First it is certaine that the wicked feele an eternall despaire in hell which increaseth their torments because they have no hope of ease or helpe and thus also the divels despaire This despaire in hell is a meere gnawing the conscience and tormenting it which never dieth Secondly they also feele despaire with singular horrour when they come to appeare before Jesus Christ at the last day when they behold the face of the Judge and feele within them a witnesse that tels them they shall bee damned This torment will then come upon them like the paines of a woman in travell and their anguish will be so great that they will cry to the mountaines to cover them from the face of the Judge 1 Thess. 5.3 Thirdly now the first degree of this despaire is felt by divers wicked men in this life as it was by Cain and Iudas and of this he speaketh here And thus wicked men despaire when they thinke their sinnes cannot bee forgiven and that they have no benefit by Christ and shall certainly perish for ever And this is noted here as a grievous curse of God inflicted upon unbeleevers Despaire is one of Gods most fearfull judgements in this world which when God inflicteth hee may bee said to raine upon them fire and brimstone and an horrible tempest Psal. 11.6 Most fearfull is their case when the wrathfull Arme of God takes hold of them and he poures out his indignation upon them this will make their loynes to shake Psal. 69.23 24. They are then like the raging sea having no peace within them Esa. 57. ult They are brought to the King of terrors and their confidence is rooted out Iob 18.11 14. There they were in great feare Psal. 14.5 They are said to blaspheme God and gnaw their tongues Revel 16.9 10. While Gods Saints sing for joy of heart they howle for vexation of spirit Esa â—5 14 They could be glad to run into the holes of the rockes and into the caves of the earth for feare of the Lord and the glory of his Majestie when he comes thus terribly to shake the earth Esa. 2.19 Surely such is the case of the wicked this is the portion of their cup that know not God And how terrible this torment is in the heart of a wicked man may appeare if we consider but what torment the very godly suffer in their despaire which is farre easier than that of the wicked David saith the paines of hell compassed him Psal. 18.5 6. and 116.3 and that Gods terrours did cut him off and that he was ready to die and that while he suffred Gods terrors he was distracted Psalm 88.15 16. as also it may appeare by those torments which the very despaire for outward things hath put wicked men to which is farre lesse grievous than this despaire of Gods mercy and eternall salvation and yet in that case their paines are compared to the paine of a woman in travell Psal. 48.6 See more at large of the horrible plight wicked men have beene in in this respect in the description of the judgements should fall upon the forraine nations rendred by the Prophet Esay in many chapters Uses The use may be first for great amazement to wicked men that now perhaps laugh and sing in the jollity of their hearts O let them remember what God may doe to them What case will they be in if God bring them once to despaire And this is the portion of their cup. Oh! if the terrour of a King be as the roaring of a Lion what then is their case if God shall reveale his wrath from heaven upon them for their weighty sinnes And the more should they be affrighted because despaire is but as it were the beginning of evils They feele it for a short time on earth but shall feele it for ever in hell And therefore if it be possible they should be perswaded in time to repent that they may be delivered from this great wrath to come Oh how easie in comparison might mens repentance be if they would be warned in time Secondly this doctrine may breed in us a wonderfull awfulnesse and feare of God when wee reade of such judgements in Scripture or behold any poore wretches tormented with this judgement it should breed in us not onely
all worke together for the best Rom. 8.28 Sixthly the entertainment which God gives unto his servants in the meanes of communion with God For when we meet with God familiarly and continue in his ordinances that is an infallible signe and note of Election as when a man findes constantly the pleasures of Gods house Psal. 65.4 power and much assurance in hearing the Word 1 Thess. 1.4 5. an inward sealing up of the comforts of the covenant in receiving of the Sacraments testified by the secret and sweet refreshing of the heart in the time of receiving the conscience being comforted in the forgivenesse of sinnes past Matth. 26.28 an answer and assurance that God hath heard our prayers and beene with us in his service Ioh. 15.15 16. and the like Use 2. The second use should be to worke in us a care to live so as may become the knowledge remembrance and assurance of our Election and so wee shall doe First if we stirre up our hearts to a continuall praising of God for his rich and free grace herein Ephes. 1.3 6. Secondly if we strive to joy and glory in it continually Psal. 106.5 6. Thirdly if we love one another Ioh. 15.17 and chuse as God chuseth Eph. 1.4 not despising the poorest Christian Iam. 2.5 Fourthly if we set up the Lord to be our God to love him with all our heart and to serve him and in all things to shew our selves desirous to please him and to be resolved to please him and his truth and to his glory c. Deut. 26. Esay 44.1 5. Fifthly if we confirme our selves in a resolution to have no fellowship with the unfruitfull workes of darkenesse nor to suffer our selves to be unequally yoaked but since God hath chosen us out of the world to keepe our selves from needlesse society with wicked men Sixthly if we continue in the Word and be patient in afflictions and shew contentations in all estates as knowing that it is our Fathers pleasure to give us a Kingdome Luk. 12.32 and that all shall worke together for the best Rom. 8.28 and that the very haires of our heads are numbred Matt. 10. and that nothing can be laid to our charge to condemne us Rom. 8.33 and that God will never cast away his people whom before he knew Rom. 11.2 because his foundation remaineth sure and hee knoweth who are his 2 Tim. 2.19 Seventhly if we strive to live without blame and offence that God may no way suffer dishonour for our sakes Eph. 1.4 Thus of the election The next thing by which they are commended is their kinred and generation This word generation signifies sometimes an age or succession of men or so many men as live in the world in the age of one man so one generation passeth and another commeth c. Eccles. 1. Sometimes it signifies a progeny or off-spring that is so many as doe descend out of the loines of such a one as the generation from Abraham to David Mat. 1. Sometimes it signifies a kinred or stocke and so not onely carnall but spirituall and thus wicked men are said to be an adulterous and untoward generation Mat. 12.39 faithlesse and perverse Mat. 17.17 so it is no priviledge to be one of that generation but we are called upon to save our selves from this untoward generation Mat. 12.40 so that it is a priviledge to be one of this sort or kinred They are the generation of vipers Mat. 3. Now there is another kind of spirituall alliance and that is it whereby all Christians are a-kin one to another through the blood of Christ as they all descend of the second Adam and of this it is that the Prophet speaketh Esay 53.8 when admiredly he faith of Christ Who can tell his generation And thus the godly are begotten of the best blood in the world because they are begotten of the blood of Christ Ioh. 1.13 The doctrine then is That godly men are the happiest men in the world in respect of their kinred and alliance None come of so good a kinred as godly Christians which may appeare by divers reasons First because they descend of the best blood being the generation of Christ the second Adam and so are better borne than they that can tell of their great Nobility and Blood both by the fathers and mothers side Ioh. 1.13 Secondly because they are a chosen picked chilren or kinred all the kinred culled out of all mankind and so is no kinred in the world For in all other kinreds are all sorts of persons to be found good and bad vertuous and vicious but of this kinred are none but good Thirdly because the whole kinred is royall they enjoy all great preferments whereas there be few kinreds in the world but there are some poore in it but this generation hath not one poore man in it all the kinred are Kings Fourthly because all are fit for imployment all the kinred are Priests and can sacrifice which was not true of the very Tribe of Levi. There is not one Christian but he can perform the worke of the Priesthood doth in his order Fifthly because there are so many of the kinred The meanest Christian is a-kinne to all the Saints in heaven and to all the godly in earth or on earth and there is no kinred in the flesh that can attaine to the like number of kinsfolkes in any degree of comparison worth the speaking of Sixthly because they are all accepted into high favour with the King of Kings Though a King on earth out of his love to one person would do much for many of his kinred yet it is never seen that all the kinred universally are preferred and entertained into speciall favour with the King yet so it is with all the godly it is true of all of every one that they are his peculiar treasure Seventhly because all our kinred will doe for us there is none of them but are able to pleasure us whereas in carnall kinred one may bee a-kinne to so great persons that they will do nothing for them Eightly because other kinred may and will die and leave us but all this generation lives for ever Uses The consideration whereof may serve for divers reasons First hence godly Christians may gather comfort against the best of their kinred in the flesh whether they be lost by displeasure or by death for God here makes a supply of better kinred It should not therefore be grievous to the godly to forsake their fathers house Psal. 45. Secondly hence we should learne how to esteeme of godly Ministers for hereby is implyed that they are the Fathers and Princes of the Tribes in this holy Nation Thirdly it should teach us many duties concerning the godly to whom we are allied First to study our genealogie and get the knowledge of as many of our kinred as we can Secondly to glory in our kinred to joy in our happinesse herein Thirdly to do all good we
can to our kinred even to the houshold of faith for this very reason because they are our kinsmen in the spirit and in particular we should be ready to do all that for them which the law of kinred bindeth us unto viz. First we should acknowledge them and not hide our selves from any that is godly Secondly wee should receive one another heartily and willingly without grudging or murmuring Thirdly we should defend one another and be ready in all oppositions to stand for the godly Fourthly we should shew all bowels of mercy and tender kindnesse and pity and sympathize in their necessities and miseries Fourthly we should hence learne to be provident to preserve our owne reputation that we be no way a dishonour and shame to our kinred but learne of the wise steward by lawfull meanes to preserve our credits and provide for our selves though hee did it by unlawfull for our Saviour noted this defect when he said The children of this world are wiser in their generation than the children of the light Luk. 16.8 Thus much of their kinred or generation A royall Priest-hood These words containe the two next prerogatives which have so much connexion one with another that they are joyned together as inseparable The Apostle makes a comely and effectuall inversion of the words recorded in Exodus 19. for there they are said to be a Kingdome of Priests which the Apostle more plainly expresses in the words A royall Priest-hood They are both Kings and Priests but both with difference from other men of either of those callings They are Kings not profane or civill onely but sacred Kings they are Priests not common or typicall Priests but royall The one word tels their dignity to which they are ordained the other their office in respect of God These words with those that follow are in Exodus expounded or rather propounded indefinitely to the Israelites but in this place limited to the elect onely which shewes that promises and priviledges of right belong onely to the elect and chosen of God c. Royall Christians may be said to be Royall in foure respects First comparatively with wicked men for whatsoever their condition bee yet if their estate be compared with the miserable condition of all impenitent sinners it is a Royall estate they are like Kings in respect of them Secondly as they are united to his body who is the greatest King as members of Jesus Christ who is King of Kings Revel 19. Thirdly because they looke for a Kingdome It is their Fathers pleasure to give them a Kingdome they shall one day raigne and therefore are Royall Fourthly because for the very present in this life they have the state of Kings They have the state of Kings in this life I say For first they appeare clad in purple The Romans knew who was King when they saw the man clad in purple Robes Christians have royall garments garments of Salvation the righteousnesse of Christ doth cover them which so soone as they put on they are saluted for Kings in heaven Secondly they have the attendance of Kings a great traine and guard about them no King like any of them that is not one of them for they have the Angells for their guard and as ministring Spirits to them Psalm 34. and 91. Heb. 1.14 Thirdly they have the dominion of Kings and soveraignty and power of Kings and so first the whole world is their Kingdome in which they raigne they are heires of the world Rom. 4 and so our Saviour faith They inherit the earth Matth. 5. Fourthly their owne hearts are as a large Kingdome in which they sit and raigne governing and ruling over the innumerable thoughts of their mindes and affections and passions of their hearts among which they doe justice by daily subduing their unruly passions and wicked thoughts which like so many Rebels exalt themselves against the obedience should be yeelded to Christ the supreme Lord and Emperour as also by promoting the weale of all those saving graces which are placed in their hearts nourishing and lifting up all good thoughts and cherishing all holy desires and good affections conscience being by commission the chiefe Judge for their affaires of this whole Kingdome Fifthly it is something royall and which proves them to bee Kings they have a regall supremacie A King is hee that judgeth all and is judged of none such a one also is every spirituall man said to be 1 Cor. 2. ult Sixthly they prove themselves Kings by the many conquests they make over the world and sathan sometimes in lesser skirmishes sometimes in some maine and whole battels Ob. Might some one say Is this all the Kingdome of a Christian This is infinitely below the magnificence and honour of an earthly Kingdome c. Sol. God hath done more for the naturall man or for the nature of men for providing meanes for this spirituall Kingdome than in opening a way for earthly Kingdomes which may appeare by divers differences For First none but great men and of great meanes can attaine to the Kingdome of this world but here the poore may have a Kingdome as well as the rich Blessed are the poore in spirit for theirs is the Kingdome of heaven Secondly while the father lives the little child cannot raigne whereas in this Kingdome little ones attaine to the Kingdome and safely hold it Matth. 18. Thirdly this Kingdome is of heaven wheras the others are only of the earth Fourthly these Kings are all just there is none unrighteous can possesse these thrones they are all washed justified and sanctified there is not a drunkard a railer a buggerer and adulterer a murtherer or any the like amongst them which is no priviledge belonging to the Kingdome of this world Rom. 14.17 1 Cor. 6.9 10 11. Gal. 5.21 The godly are Kings such as Melchisedech was somewhat obâ—cure in the world but they raigne in righteousnesse in peace none like them Heb. 7. Fifthly the godly have received a Kingdome that cannot be shaken Their Kingdome is an everlasting Kingdome Heb. 12.28 but all the Kingdomes of the world may be and have beene shaken and will be ruined and end whereas the godly that set out in soveraignty over lesser dominions and with lesse pompe yet increase so fast till at length they attaine the most glorious Kingdome in the new heavens and new earth The use of all this may be divers Uses First for singular comfort to the godly what account soever the world makes of them yet here they see what God hath ordained them unto it matters not for the worlds neglect of them for Gods Kingdome comes not by observation and in particular it should comfort them into two causes First in matter of service when they come to stand before the Lord they must know that they are honourable in Gods sight He respects them as so many Kings in his presence Secondly in the mortification of vices they have received power and authority as Kings and
no King on earth can grant to all his subjects and seldome or never so much as to any one Esa. 30.19 Ioh. 14. Whatsoever they aske in the name of Christ shall be granted unto them Tenthly they are the longest lived of any people As the dayes of a tree are the dayes of my people saith the Lord they may endure many a storme but they are fast rooted still Mine Elect shall long enjoy the workes of their hands Esa. 65.22 For first they onely have the promise of a long life in this world and it is limited onely with that condition If it bee good for them And secondly if that God take away some of his people and that quickly out of this world yet that shortens not their life or dependance upon God For when they die a bodily death they are said to bee gathered to his people or their people and there receive eternall life in stead of it Death doth not put them out of service or deprive them of the Kings presence but removeth them onely out of one roome into another whereas they stood below staires before they serve now above staires and are all of the Presence and Privie-Chamber to God Eleventhly they are the wealthiest people in the world none better provided for For first for Spirituall gifts and rich favours from the King of kings they are not destitute of any heavenly gifts 1 Cor. 1.5 Ephes. 1.3 And for outward provision God hath taken all the chiefe creatures and bound them to serve them with provision in whatsoever they want The heaven the earth the corne c. all are bound for the supply of their wants Hos. 2.21 22 23. Twelfthly they excell for protection whether we respect their preservation or the revenge is done upon their enemies for their preservation though the earth and the heavens should bee shaken yet God will be the hope of his people Ioel 3.16 and as the mountaines are about Jerusalem so is the Lord about them that feare him and therefore they cannot be moved Psal. 125.1 2. and if the rod of the wicked do enter upon them yet it shall not rest upon their lot vers 3. of the same Psalme And for vengeance It is certaine the Lord will avenge their quarrell upon all their enemies though they bee unable to right their owne wrongs and because God would have it done throughly he reserves the worke of vengeance to himselfe to make the recompence Heb. 10.30 Rom. 12.20 Uses The use may be both for consolation and instruction For it should exceedingly comfort Gods children considering what singular happinesse they enjoy by the government of Jesus Christ. Oh! blessed are the people whose God is the Lord Ps. 33.12 and 144.15 Moses admires a little before his death the wonderfull felicity of the godly considered as they are Gods people Israel is happy none like to Gods people or this people nor is there any like unto the God of Jerusalem For God rides upon the heaven in their helpe the eternall God is their refuge and underneath are the everlasting Armies He will thrust our their enemies before them and say Destroy them Israel alone shall dwell in safety The fountaine of Iacob shall be upon a land of corne and wine and his heavens shall drop downe deaw They are a people saved by the Lord who is the shield of their helpe and the sword of their excellency Their enemies shal be found liers to them Deut. 33.26 to the end And this excellent estate is the more comfortable to be thought upon First because people of any nation may be admitted to this estate and the Lord without respect of persons will blesse them with the blessing of his people as the Prophet excellently shewes Esa. 2.19 and 19.24 25. The Gentiles have come to rejoyce amongst his people Rom. 15.9 10 11. They were hard times when the Lords dominion was in a manner confin'd in the Kingdome of Judah and Israel Secondly because it is so great and glorious a worke on Gods part to make us his people for hee doth as it were plant the heavens and lay the foundation of the earth that hee may say unto Sion Thou art my people Esay 51. vers 16. Thirdly because in the hardest times that can befall the godly the Lord will have them plead this priviledge and they may goe to God and hee will acknowledge them in all their distresses and sanctifie their afflictions and deliver them at the voice of their cry Esa. 64.9 Zech. 13.19 Fourthly because they shall yet enjoy a farre more excellent estate in another world than now they have Rev. 21. They are now but as the children of Israel in Goshen or in the wildernesse Use 2. Secondly divers things may be hence observed for instruction as First such as live in the Church and yet have not the markes of Gods people on them should awake and looke about them and labour to get into the number of Gods people These fooles among the people as the Prophet David calleth them should understand and these evill neighbours unto Israel should be perswaded to learne the wayes of Gods people that so they may be built up in the midst of Israel Ier. 12.16 And it should be their daily prayer unto God to grant them this one request namely to blesse them with the favour of his people Psal. 106.3 4. Secondly the penitent sinner that feeles his heart called by the voice of Christ should hence be moved to enter into the covenant of God and speedily to take the oath of subjection and alleageance binding himselfe with all his heart to God and his divine service Deut. 29.10 11 12 13. Ier. 50.5 Thirdly such as have taken the oath and are acknowledged for true Subjects should for the rest of their time study how to carry themselves as becomes the people of God and so In generall they should remember two things First to give eare to Gods Law and hearken what the Lord will say unto them from time to time Psal. 78.1 Esa. 51.4 Secondly to lead a holy life and conversation for therefore hath God severed them from all nations that they might be holy to him Levit. 20.26 All Gods people are righteous Esa. 59.21 and 62.12 and Christ hath redeemed them from all iniquity and purified them that they might be a peculiar people unto him zealous of good workes Tit. 2.14 They must therefore be no more polluted with their transgressions nor bee fashioned to the lusts of their former ignorance Ezek. 14.11 and 36.25 c. In particular they should First give God thankes for ever for blessing them with the blessing of his people Psal. 79. ult Secondly they should humble themselves to walke with their God Mic. 6.8 being humbled at his feet to receive his Law Deut. 33.3 bowing downe with all reverence to worship him Psal. 95.7 For God is a great God above all gods and a great King above all kings Thirdly they must avoid needlesse society with
reconciled yet they are so busily imployed in following foolish vanities that they forsake their owne mercy Ionah 2.8 They will not answer when God calls but reject his Word and grieve his good Spirit and abuse his patience and bountifulnesse and so heape up wrath against the day of wrath Thirdly others seeke mercy but they seeke it not aright they faile in the manner as either they seeke it coldly and carelesly praying but for fashion sake or with their lips without power of affections They speake for mercy but they doe not care for mercy they neither observe nor regard whether their petitions bee granted or denied and this is the condition of the ordinary sort of men Or else they seeke mercy corruptly without sincerity of of the heart as when men pray God to forgive them the sinnes which yet they mind not to leave Now this is a shamefull kinde of seeking mercy For God stands upon it that we must forsake our wickednesse or else he will not forgive Esa. 55.6 2 Tim. 2.19 Or else lastly men seeke it too late â—â— Esau sought the blessing when it was gone Heb. 12.15 They may call when God will not answer Pro. 1. Zachar. 7. And this is the case of some that put off their repentance untill the latter end But have now obtained mercy Doct. The godly are exceeding happy in the obtaining of Gods mercy All that are called in Christ Jesus even all that have truly repented themselves of their sinnes are certainly under mercy and in thâ—t respect in a marvellous safe and happy condition Three things are distinctly imported in the observation First the onâ— iâ— that God is mercifull Mercy may bee obtained Ionah 4.2 Psal. 116.5 and 86. Secondly that penitent sinners doe obtain mercy Iâ—â—l 2.13 Esâ— 55.7 Thirdly that such as have obtained Gods mercy are in a marvellous happy case in comparison of what they were before in It is enough if wee obtained mercy whatsoever we obtaine not Hence the phrase Thou hast covered him with thy mercy And our happinesse in respect of the interest we have in Gods mercy is the greater if we consider either the properties or the effects of Gods mercy There are foure admirable properties in the mercy of God which he shews to his people First his mercy is tender mercy Psalm 51.1 which hee shewes in divers things as First that he is full of compassion in pitying the distresses of his people no father can so pitty his child Psalm 103.13 Hence his bowels are â—aid to bee troubled for them or to sound in him Where is the sounding of thy bowels saith the Prophet Esa. 63.15 Ier. 31.20 The word Misericordiam imports as much for it sounds misery laid to the heart God then is mercifull in that he layes our miseries to his heart Secondly that he waits to shew mercy Esa. 30.18 watching for all opportunities as it were to prevent us with his blessings Thirdly that he is slow to anger not easily stirred to displeasure when he hath shewed his favour Psalm 103.1 He is a God of judgement that considers the weaknesses and infirmities of his servants as knowing whereof they are made Esa. 30.18 Psal. 103. Fourthly that if he do see some more prevailing evills in his people yet hee will spare as a father spares his onely sonne Mal. 3.17 And if he doe chide yet he rebukes his people still with great affection Ier. 31.19 and he will quickly give over and not chide alwayes Psal. 103. He is ready to forgive as soone as they call unto him Esa. 65.23 and 55 7. Psal. 103. Fifthly that if he doe bring affliction upon his people to humble them yet he will not consume them but will repent him of the evill Ioel. 2.13 Deut. 32.36 Amos 7.36 Sixthly that in shewing his love he is of great kindnesse called the marvellous loving kindnesse Psal. 17.7 hence resembled to marriage kindnesse Hos. 2.19 No husband can be so fond of his wife as God is of his people nor can any man devise such wayes to expresse kindnesse as God doth to his people Seventhly that his mercy is without all grievance to him Mercy pleaseth him Mic. 7.18 It breeds as it were an unspeakable contentment in God himselfe when he hath dealth mercifully with his servants Secondly his mercy is immense unmeasurable and this is exprest by divers formes of speech in the Scripture Thus God is said to bee plenteous in mercy Psal. 86.5 aboundant in mercy 1 Pet. 1.3 rich in mercy Eph. 2.4 His mercy is great above the heavens Psal. 108.5 Gods Word herein hath magnified his name above all things Psal. 138.2 He hath a multitude of mercies Psal. 51.1 manifold mercies Nehem. 9.19 They are unsearchable high as the heaven is from the earth Psal. 103.11 His kindnesse is said to be marvellous loving kindnesse Psal. 17.7 Which must needs appeare to be so because he is a Father of mercies all mercies in the world flow from him 2 Cor. 1.3 and all his paths are mercie and truth Whatsoever hee doth to his people is in mercy Psal. 25.6 And therefore the Prophet that could find similitudes to expresse the faithfulnesse and judgements of God by yet is faine to give over when he comes to his speciall mercy to his chosen and vents himselfe by exclamation Oh how excellent is thy mercy Psal. 36.7 8. Thirdly this mercy is the more admirable in that it is free which appeares divers wayes First in that it is shewed without deserts on our parts which the tearme gracious every where given to God in Scripture doth import Secondly in that God is tyed to no man nor to any posterity of men hee hath mercy on whom he will have mercy Rom. 9. Thirdly because it is extended to all sorts of people If the rich mercy of God could have been obtained only by Kings or Apostles or the like it had beene the lesse comfortable unto us but bond as well as the free the Barbarian as well as the Grecian the Gentile as well as the Jew the poore as well as the rich may bee possessed hereof Hee doth not spend all his mercy on Abraham or David but hee reserveth mercy for thousands Exod. 34.6 and will bestow the true mercies of David upon meaner men Esa. 55.4 His mercy is over all his workes especially over all his spirituall workes in Jesus Christ Psal. 145.9 Fourthly it appeares to be free because it can be alone God can love us though no body else doe though Abraham know us not yet God will be a father unto us and never leave us nor forsake us Esa. 63.15 16. Ob. But might some one say In the second Commandement it is plaine that God shewes mercy to them that keepe his Commandements It seemes then his mercy is not free but he hath respect to deserts in us Sol. First our keeping of the Commandements is not alledged as the cause of mercy but as the signe of mercy The words shew to
whom God will shew mercy not for what cause Secondly when he saith he will shew mercy it evidently excludes merit For it is mercy that God will bestow such great things upon men for their workes for there is no proportion betweene our workes and the goodnesse we receive from God When we have done all we should account our selves unprofitable servants Ob. But it seemes Gods mercy is caused by merit for God shewes us mercy for the merits of Christ If Christ deserve it then it seemes it is not free Sol. First mercy excludes merit in us though not in Christ. Secondly it was mercy that God gave us Christ to merit for us And thus of the third property of Gods mercy Fourthly Gods mercy is the more admirable yet in that it is eternall God will not change his Word Hee keepeth his covenant and mercy with his servants 1 King 8.23 Gods mercies have beene from all eternity Psal. 25.6 and he will not take away his mercy from his servants Psalm 89.34 but his mercy and loving kindnesse shall follow them all the dayes of their life Psal. 23. ult His mercies are new every morning hee hath never done shewing of mercy Lament 3.23 Isaiah 33.3 He is still building up his mercies and will never leave till he have finished them in an everlasting frame of unspeakable glory Psalm 89.2 His mercy is everlasting and endureth for ever Psalm 103.3 and 136. from everlasting to everlasting Psalm 103.17 God may forsake his people for a moment to their thinking in a little wrath he may hide his face but with everlasting mercies he will receive them As he hath sworne that the waters of Noah shall no more cover the earth so hath hee sworne hee will no more be wrath with his people The hills may be removed and the mountaines may depart but Gods covenant of peace shall not bee removed saith the Lord that hath mercy on thee Isaiah 54.7 to 11. If Gods covenant be not with day and night and if he have not appointed the ordinances of heaven and earth then may he cast away his servants and their â—eed Ierem. 33.25 26. But we see the course of nature is firme and therefore ought to be more assured of the firmenesse of the covenant of Gods mercy to his people The effects of mercy follow To obtaine mercy is to obtaine those benefits which God hath promised to his people as the fruits of his mercy Where God shewes mercy First he will heare their prayers graciously this is promised Esa. 30.18 19. and pleaded by David Psal. 4.1 Secondly he sanctifies all afflictions so as whatsoever befalls the godly proceeds from mercy and not justice in God and shall worke for the best Rom. 8.28 It is Gods love that maketh him correct Heb. 12.6 7. Thirdly he heales their natures from the diseases of their mindes for to shew mercy is likewise to cure us and sanctifie us and God promiseth it Hos. 14.3 Fourthly he multiplies pardon Isa. 55.7 It is not grievous to forgive sâ—n daily when they seeke to him for forgivenesse Fifthly he delivers the soule absolutely from the pit they are free from condemnation Iob 33.27 Psal. 86.13 c. Sixthly in all dangers and weaknesses his mercy holds them up even when the godly say their foot slippeth Psal. 94.18 Seventhly he guides them in all their waies He that hath mercy on them saith the Prophet shall leade them even by the springs of water shall hee guide them Esa. 49.10 The World is like a wildernesse the wicked are like wild beasts in a desart Gods children are so provided for that God preserves them yea and himselfe findes them out meanes of singular refreshing all their dayes Eighthly he crownes them with blessings Psal. 103.4 Ninthly he gives them assurance of an immortall inheritance 1 Pet. 1.3 4. The consideration of this marvellous mercy which the godly have obtained may teach us divers things First with all thankfulnesse to acknowledge the mercy of God we should alwayes mention the loving kindnesse of God in all the experiences we have of the truth of his mercies toward us Esa. 63.7 Wee should frame our selves to an easie discourse of the glory of Gods Kingdome and talke of his power Psal. 145.8 9 10. We should bee so perswaded of this truth as freely to say that we know that the Lord is gracious and very mercifull Psal. 116.5 It is a great sinne not to remember the multitudes of Gods mercies Psal. 106.7 Oh that men would therefore indeed praise the Lord for his goodnesse c. Psal. 107. foure times repeated in that Psalme Christians should glory in it not in their riches strength wisdome c. but in this that they know God that exerciseth mercy Ier. 9.24 Secondly in all our wayes heartily to disclaime merits of workes or opinion of our worthinesse or deserts say still with the Prophet in the Psalme Not unto us not unto us Lord but to thy Name give the glory for thy mercy and truths sake Psal. 115.1 The whole frame of our salvation depends upon Gods grace not on workes Eph. 2. Tit. 3.5 Thirdly let us with David resolve to dwell in the house of the Lord for ever since our happinesse lieth in mercy and since we have the tidings of mercy in Gods house there the fountaine of this grace is daily opened unto us and we may draw water still with joy out of this Well of salvation in the Gospel Psal. â— 7 and 23. ult Fourthly wee should learne of God to be mercifull let us strive to comfort others with shewing them mercy as wee have received merâ—y from the Lord. Oh let us be mercifull as our heavenly Father is mercifull Luk. 6. Fifthly we should hence bee incouraged and resolved since we know our priviledges to goe boldly unto the throne of Grace upon all occasions to seeke mercy to helpe in the time of need We have obtained mercy of the Lord and therefore may and ought to make use of our priviledge Heb. 4.16 Secondly this doctrine of Gods mercy may serve for singular comfort to the godly and that both in the case of sinne and in the case of afflictions 1 Against the disquietnesse of the heart for sinne it should much refresh them to remember that they have obtained mercy yea though innumerable evils have compassed them about Psal. 40.11 12. and though our offences are exceeding grievous Psal. 51.1 Exod. 34.6 7. 2 Secondly in the case of afflictions many things should hence comfort us 1 That howsoever it goe with our bodies yet God hath mercy on our soules 2 That it is mercy that our afflictions are not worse that wee are not consumed Lam. 7.22 3 That in the worst afflictions God doth many waies shew mercy his mercies are new every morning Lam. 3.23 4 That though God cause griefe yet hee will have compassion to regard us according to our strength he will deale with us in measure Lament 3.32 Isaiah 27.7
as he is the efficient cause It is true that some have imagined that the soule of man was made of the substance of God because it is said God breathed into man the breath of life Gen. 2.7 as if he infused into him somewhat from himselfe as a part of his divine substance And the Apostle Paul saith Act. 17.18 We are the Progeny of God and Saint Peter saith We partake of the divine Nature 2 Pet. 1.4 Now this opinion cannot be true and was worthily condemned by the Fathers as hereticall for Then man should be God For whatsoever God begets from himselfe is God and therefore we say Christ is God Then some part of Gods nature should be infected with sin and ignorance and be damned in hell too which is wonderfull blasphemous to beleeve Now for the places alledged That in Gen. 2. must be understood figuratively for God hath not properly breath but he meaneth that God after a wonderfull manner did infuse the soule into the body And for the place in the Acts we are said to be the progenie of Godâ— not in regard of substance but in respect of resemblance in gifts with which mans nature is adorned And for the place in Peter we are said to partake of the divine nature in the same sense namely as we are qualified with gifts as wisdome goodnesse holinesse in some kinde of likenesse of God It remaines then that we are of God effectually because God hath created our soules and formed them in us This then is the truth that God doth create the particular soule of every man and inhere it to the body when it is formed and distinguished in the parts thereof This may be proved diversly First it is cleare it was so done with the soule of Adam for his body was already framed and then his soule breathed into him Now if the soule of Eve and of all others had another manner of beginning than the creation of God it would have beene mentioned in the Scriptures but that is no where mentioned Secondly Moses calls God the God of the spirits of all flesh Num. 16.22 and 27 16. Thirdly David saith the Lord fashioneth the hearts of all men alike Psal. 33.15 It is Gods worke then to create the heart Fourthly Solomon saith Eccles. 12.7 The body returnes to the dust and the soule to God that gave it in the dissolution of all things they returne to the first causes and matter As the body may be proved originally to be of the earth because it returnes to dust so must the soule be of God because it returnes to God which is said to have given it Fifthly the Prophet Esay useth this phrase concerning God and in his name The soules which I have made Esa. 57.16 Do you aske how the soule comes into the body The Lord answers I made it Sixthly the Prophet Ezekiel shewing how man becomes a living creature speakes thus Thus saith the Lord to these bones I will cause a spirit to enter into them and they shall live Ezek. 37.5 Seventhly the words of the Prophet Zecharie are yet more cleere Thus saith the Lord the Lord which spreads out the heavens and foundeth the earth and formeth the spirit of man in him Out of these words it may be proved that God created the soule of every man and that it is his onely worke For first he saith expresly God formed the spirit in man Secondly this worke of God is compared to two other workes viz. the spreading out of the heaven and the laying of the foundation of the earth Now it is evident that those two things he did of himselfe of nothing without any meanes Lastly that place in Heb. 12.9 is most cleere The words are these Wee have had the fathers of our flesh which chastised us and we reverenced them how much more should we bee subject to the Father of our spirits and live Where is a manifest antithesis betweene the flesh and the spirit and the fathers of our flesh and God the Father of our spirit we had our flesh from our parents and our spirit from God I might adde the reason taken from the manner of giving of the soule of Christ for he was made in all things like to us sinne onely excepted Now it is evident that Christs soule was not begot by carnall propagation and therefore it was created of God Ob. 1. Now against this is strongly objected that if the soule be created immediately of God then it is created either pure or sinfull if pure then how is it that the soule is guilty of originall sinne if impure then how can it be avoided but that God must be the author of sinne Answ. This reason drave divers of the Fathers in the time of Hieromâ—â— especially the Westerne Fathers to beleeve that the soule was propagated from the Parents and Saint Augustine is doubtfull which opinion to take to the inconveniences of each opinion seemed so great But other Divines answer this objection in this manner First that the soule is created of God pure but joyned to a body conceived in sinne which is no injustice in God because he delivers the soule but into such an estate as man had cast himselfe into by his owne wilfull sinne bringing this corruption not onely upon himselfe but upon all his posterity who fell in him Hee by agreement with God being as the common sort of mankind was with him to stand or fall in that generall respect Nor may it be doubted but that the body may worke upon the soule as we see by experience when the body is full of cholericke humours it inclines the soule to anger and so when the body is burdened with melancholy humours it evidently makes sadnesse even in the very minde c. Another answer may be this God creates the soule pure but yet that soule is guilty of owing though not of doing debendi though not agendâ— it is charged with the debt of Adam as children may be charged with their fathers debts Now this is one part of originall sinne As for the other of corrupt inclination it is to answer modestly if we say we understand not being assured of two things the one that God is the Father of spirits and the other that all men are infected with sinne from the wombe Both are to be beleeved though in this life we cannot explicate it And what hurt is it if wee be ignorant how sinne entred into our natures seeing it concernes us to know it is there and to learne how to get our natures recovered Ob. 2. Other living creatures beget the like to themselves both in body and in soule too and therefore by this doctrine men should be more unable and unperfect than any living creature For if he do beget but onely the body he doth not beget one in specie like to himselfe Answ. Though God create the soule yet it followes not but that it may be truly laid that man begets a man and that
high in our unworthy conceptions of his Justice Power Eternity Wisedome and Mercy For the second way of glorifying God What heart could stand before his holy presence if he should examine us in justice 1 For our language What man is hee that hath not cause to mourne for his want of language daily in expressing of the praises of God! When did we make his praise glorious have our mouthes been filled with his praise all the day long 2 For our extreame unthankfulnesse when wee meet with God himselfe we have beene healed with the nine Lepers but which of us have returned to give glory to God in the sound acknowledgment of his goodnesse to us It is required we should in all things give thankes and yet we have scarce used one word of praise for a thousand benefits 3 Our slight acknowledgments of sin our backwardnesse to search our waies our carelesnesse when wee know divers grievous faults by our selves either avoiding Gods presence and making confession for fashions â—ake neither out of true griefe for our sinnes and in a speciall manner doe we faile in those cases of trespasse or sinne that comâ— to the knowledge of others Do we knowledge our sinnes one to another Oh how hard it is to bring us to bee easie to give glory to God herein What man is hee that liveth and hath not failed of the glory of God about the Sabbath Do wee delight in Gods work Have we consecrated that day as glorious to the Lord Have not our mindes run upon our own waies After what an unspeakable manner have we slighted God in his Ordinances Lastly what shall we answer to the Lord for our neglects of Jesus Christ Have we glorified the Son or rather have we not shamefull wants still in our faith Which of us can say that he lives by the faith of the Sonne of God And are not our affections to the Lord Jesus extreamly dull and adverse Where is the longing desire after him and the fervent love of his appearing And for the last way of glorifying God by effect How unprofitably and unfruitfully doe the most of us live Who hath praised God in our behalfe Whom have we won to the love of God and the truth Where are our witnesses that might testifie that our good works have caused them to glorifie God But especially woe be to scandalous Christians that have either caused wicked men to blaspheme or Gods little ones to take offence and conceive ill of the good way of God if they repent not it had beene better for them they had never beene borne And as for wicked men that are openly so to give a touch of them and their estate they have reason to repent in sackcloth and ashes if their eyes were but open to see what terrour is implied in this doctrine and how God will avenge himselfe upon them both for their not glorifying of him and for changing his glory and for the opposing of his glory 1 In not glorifying God they have spent their daies without God they have either not conceived of him at all or in a most meane and vile manner they have not honoured him in his ordinances or in his Sabbaths they never loved the Lord Jesus in their hearts c. 2 In changing the glory of God they have done shamefully Some of them have turned Gods glory into the similitude of an Oxe or a Calfe that eareth hay Some of them have given his praise to Images and the workes of their hands Some of them have fixed the glory of their affections upon riches pleasures and favour of men Some of them have made their belly their god and some have given their bodies to harlots Thirdly in opposing Gods glory they have likewise offended grievously they have spoken evill of the good way of God they have abused his servants and so despised him they have set themselves against his Sabbaths c. to omit that they have opposed Gods glory in their hearts by setting up Idols there by allowing striving to maintain Atheisticall conceits against God The second use should be therefore to beget in us a care to use all means to dispose of and fit our selves that we might make God glorious and so amend and redresse our waies herein and that wee may the more effectually bee wrought upon herein I will consider of two things First I will briefly shew the reasons should stirre us to all possible care and diligence herein Secondly I would shew how wee may distinctly attaine to the glorifying of God in all the three waies before mentioned For the first Divers considerations should move us to the care of magnifying or glorifying of God by all the waies we can First it is a great honour that God doth unto us to account himselfe to receive glory any way from our endeavours Shall the creature be admitted in any sense to that glory to make his Creator to make him I say in his excellencie or glory God doth account himselfe to receive a new Beeing as it were by those inward conceptions of his glory and by those outward honours done unto him Shall the King of glory vouchsafe to dwell in our hearts and shall we not be exceedingly desirous to entertaine him Secondly not to glorifie God is to sinne grievously it is not arbitrary but most dangerous to allow our selves either in inward neglects of God or in outward unfruitfulnesse Shall wee attribute so much every day to the creatures we deale with and shall we know or acknowledge so little of the Creator It cannot be safe to slight God Thirdly it is one of the first things that breakes out in the new Converts so soone as any of the Gentiles are visited of God in the same day they glorifie him by conceiving gloriously of him and by magnifying God in himselfe and his servants and service c. And therefore without singular danger of losing our evidence of our calling we must attend to this Doctrine how hard soever it seeme Fourthly wee are bought with a price and are Gods and therefore now both in soule and body we should be wholly devoted to his glory 1 Cor. 6 ult as God hath glorified us in our creation and the many treasures he hath given us in Jesus Christ and we hope the accomplishment of maâ—chlesse glory in heaven and shall wee not bee zealous for the glory of the Lord Many glorious things bee spoken of us through his grace and shall wee thinke or speake meanely of God Fifthly the Lord our God exceeds all things in glory and therefore wee should extoll his praise above the heavens and the whole earth should shew it selfe to be full of his glory Sixthly he is our heavenly Father and can we thinke too well of him or doe too much to win him praise Matth. 5.16 Lastly thinke with our selves What make wee in Gods Vineyard or Orchard If we be trees of his planting ought we not to be filled with the
of the people Matth. 15.31 Luk. 7.16 so the contemplation of such great workes may worke the same effect in us and the same effect also may the thoughts of the workes of Gods speciall justice or mercy have Ezek. 38.23 Esa. 13.13 especially the consideration of those workes of favour or deliverance by which God hath declared his speciall goodnesse unto us Gen. 19.19 1 Chron. 17.24 David also clotheth the thoughts of God with glory greatnesse in his heart by thinking of the monuments of Gods wonderfull Power and Wisedome in the heavens earth and seas c. Psal. 104.1 c. yea by thinking of his owne forming and making in the wombe Psal. 139.15 Thirdly wee must pray earnestly to God with Moses and begge this of God that he would shew us his glory Thus also of the third thing The next thing is to learne how to establish the thought of Gods glory in us and this is done especially two waies First by striving to set God alwaies before us as David did Psal. 16.8 Secondly by remembring God in all our wayes doing all our workes unto the glory of God 1 Cor. 10.31 Lastly to make us in love with God thus conceived of according to his glory the thorow meditation of his mercies to us is of singular use to thinke either of the variety of them or of the speciall respect God hath had of us above many others and the frequencie of his mercies that he sheweth us mercy daily but above all to consider that his mercies are free to thinke how vile we are upon whom God lookes with such grace and goodnesse Thus the blessed Virgin taught her selfe to magnifie God and to love his name Luk. 1.46 48. Thus of making God glorious in our hearts by knowledge Now for the second which is to make him glorious by acknowledgement The particular waies how that may be done have beene reckoned before in the explication of the doctrine only we must labour by prayer to fashion our selves to that worke that God in any of those particulars doth require of us and that is the most speciall helpe which I know thereunto But by the way let me warn thee to looke to two things First that in any course of glorifying God which is to be done by thy words thou be carefull to avoid hypocrisie and be sure that thy heart be lifted up and affected according to the glory of God for the Lord abhorres to be glorified with thy lips if thy heart bee farre from him Esa. 29.13 And the next is that thou presume not in any case to make the pretence of Gods glory a covering for any wickednesse as the Pharisees that would hide their devouring of widowes houses under the praise of long prayer or those in the Prophet Esay's time that would persecure godly men and molest them with Church-censures and say Let the Lord be glorified Esa. 66.5 Thus of making God glorious in our selves Lastly that we may make God glorious in the hearts of other men and cause them to speake of his praises we must carefully looke to foure things 1 That when we speake of God or his truth wee do it with all possible reverence and feare that wee be carefull in all our discourses of Religion instructions admonitions reproofes confutations or the like to treat of these things with all meeknesse and reverence God hath given us a commandement of purpose to restraine the taking up of his Name in vaine 2 That we strive by all meanes to live unspotted and inoffensive in life that if any perverse men did seeke occasion against us yet they might finde none and to this end striving to avoid those things distinctly which we perceive by the miserable example of others do vexe and provoke men to speake or thinke evill such as are idlenesse frowardnesse deceit conceitednesse and the like Phil. 2.15 3 That we shew forth the vertues of Christ. It is a singular meanes to stirre up others to glorifie God if they might perceive in us the sound habit of such Christian vertues as are not to be found in other sorts of men such as are humility lowlinesse contempt of the world subjection to Gods will love of the godly and the like The most of us have but the bare names of these there is not a reall demonstration of them Christian vertues set forth to the life are amiable and will compell men to conceive and speake gloriously of God and his truth 4 That we be helpfull upon all occasions to others ready to every good worke and hearty in all workes of mercy it is our good workes must make men speake well of us and our God and Religion Hitherto of the doctrine of glorifying God In the day of visitation This word Visitation is in Scripture attributed both to men and to God To men in such cases as these as first to shepheards who when they did specially survey their â—â—ocke with intent to redresse what was amisse were said to visit them Ier. 23.2 As also to such men as had the gathering of tribute when they came to exact their tribute to the great vexation of the people they were said to visit them So the word rendred Exactors Esa. 60.17 in the Originall is Visitors or Visitations Thirdly to visit was a tearme given to the Bishops Apostles in the Primitive Church that went about through the Churches to take notice of the estate of the Churches and to reform what was amisse Act. 15.36 And so the originall word here used is translated a Bishoprick Act. 1.20 agreeable to the Hebrew word used Ps. 109.8 Finally to visit is reckoned among the works of curtesie or mercy Iam. 1.27 The Hebrew word in the old Testament signifies oftentimes to muster or number up the people as 1 Chro. 21.6 But in this place visitation is not referred to men but to God Now God is said to visit not onely men but other creatures so he visited the earth graven Images the vessels of the Temple and Leviathan He visits the earth when he makes it in an especiall manner fruitfull Psal. 65.9 He visited Images when he brake them to pieces and confounded them He visited the vessels of the Temple by causing them to be brought backe again into the Temple Ier. 27.22 He visited Leviathan the divell by restraining his power and disappointing his malice Esa. 27.1 But most usually Gods visitation is spoken of in Scripture as it concerneth men And so God holdeth two sorts of visitations the one is the visitation of all men the other of some men onely The visitation called the visitation of all men concernes either life or death In respect of life God is said to visit all men in that he doth by his daily providence both give and preserve life till the appointed time so Iob 10.12 And in respect of death God keepes his visitation when he causeth men to die an ordinary death at the time thereunto
Men must be subject because God hath taken mens consciences bound to subjection Rom. 13. 3 Because Kings are heads of the people and therefore as members it is agreeable that they should submit and bee ruled and guided 4 In respect of the benefit men receive by Magistrates both in outward things and in matters of Religion For outward things men enjoy publike peace and quietnesse and protection by the help of the power of the Magistrate And for matters of Religion earthly Common-wealths are as it were Innes to lodge the Church in and Princes power affords protection so as Christians may more safely follow their calling and if they be godly Kings they are the very nurses of Religion And thus of the reasons For the second this Submission hath in it sixe things the first is obedience to their lawes and commandements Tit. 3.1 The second is honour Rom. 13.7 for they are principalities and powers as the Angels shine in heaven so doe Princes on earth Yea they are called gods and so in two respects first as they are Gods Deputies and Viceroyes God executes a part of his Kingdome by Kings Secondly as they beare the image of God and his authority and soveraignty Now wee must performe this honour by reverence and by feare of them and by judging the best of them and their actions without conceiving suspitions of them or receiving evill reports against them or daring to speake evill of those dignities and Rulers of the people and by all thankefulnesse for the good wee receive by them acknowledging to the full all their praises The third is loyalty by which wee resolve and endevour to the uttermost of our powers to maintaine and preserve the persons rights prerogatives crownes and dignities of Princes If wee must lay downe our lives one for another then much more for our King and Country The fourth is piety we must pray for them with all manner of prayer wee must make supplications for Gods blessing upon them and deprecations for the removing evils from them and if they should sinne and God bee wroth with them wee should stand up in the gap and make intercession for them and we should give thanks for all the mercies the Lord shewes unto them 2 Tim. 2.1 The fift is maintenance tribute must bee paid Rom. 13.7 Christ himselfe submitted herein The last is subjection to their punishments Rom. 13.4 yea to their injuries as David Christ and the Apostles did submit themselves to the injurious dealing of Saul Pilate and the Tyrants when perhaps they could have made resistance Use 1. The use may be first for terror to the seditious great hath beene the vengeance of God upon Traytors the earth swallowed up Corah Dathan and Abiram for their rebellion Absolon was hanged up by the haire between heaven and earth as unworthy both of heaven and earth The words of our Saviour Christ are in an high degree true in this case Hee that taketh â—up the sword shall perish by the sword And S. Paul saith They shall be damned that resist the power Secondly it should much humble the better sort of men for divers 〈◊〉 that are too common such as are the receiving of evill reports and speaking evill with too frequent intemperancy grudging at the payment of tribute and taxations evill surmises of the actions of Princes and the aptnesse â—o fâ—vour themselves in the liberty of doubting concerning obedience to them in things indifferent Thirdly all good Christians should be perswaded to make conscience of this submission and to that end they should bee at the paines to study this Doctrine and withall pray to God to direct them and keepe them in his feare and obedience herein and besides they should be sure that they meddle not with the changers or with the seditious Pro. 24.22 Your selves These words may note either the manner of our submission or the matter the manner thus Submit your selves that is yeeld obedience uncompelled doe it of your selves stay not till you be forced to doe it and so the Apostle should thereby import that our submission even to men should bee performed willingly and so wee should willingly and cheerefully obey their lawes honour and defend their persons pray for them to God yeeld them tribute yea wee should without murmuring submit our selves to their punishments yea cheerefully beare their injuries and so it removes grudging and force from our submission But I rather understand the words to note the matter to bee submitted and that is our selves not our goods onely for tribute or custome but our persons also must bee at the Princes service our very bodies must be submitted both to doe the labour thaâ— belongs to the beating of any office for the publike good and to the enduring of any punishment by the lawes to be inflicted upon the body and to the imploying of the body and life in defence of the true Religion and of the Kingâ— person law and desire in warre or otherwise This is manifest by the frequent wars in the Old Testament both required and performed nor may any say that Christians in the New Testament are not charged in the businesse of warre for First It was Christ's maine intendment to forme a spirituall Kingdome to God he left the state of earthly Kingdomes to the condition they were in before Secondly when the Apostles doe in the generall require the submission of Christians to their Magistrates without exception of their obedience in warre or otherwise it is manifest that they leave them to the lawes of nature and the lawes of God before Thirdly even in the New Testament this is implyed by Baptist's answer to the souldiers Luk. 3.14 and the praises of those worthy warriours Heb. 11.33 34 In which place also is a manifest proofe for subjection even in our bodies to the sentences of Magistrates whether just or unjust And the Magistrate's sword Rom. 13.4 is not onely a sword of justice upon malefactors in his owne land but of revenge on the enemies of God or the Church or Common-wealth abroad And for that saying of our Saviour to Peter He that taketh the sword shall perish with the sword Mat. 26.52 it is spoken of him to whom of the Lord it is not delivered that is of him that hath not authority from God as Magistrates have to command others to take the sword and it was spoken to Peter a Pastour of soules Put up again thy sword into his place That materiall sword was not for him to use Thirdly note that it is indefinitely propounded Your selves that is all of all sorts no man can bee exempted from subjection to Princes Christians must obey as well as Pagans strangers as well as home-borne while they are within their gates All the doubt is whether Church-men are to bee subject to secular Princes The Papists deny it but wee affirme it and have reason so to doe First because the precept is generall without exception Secondly because the Apostle saith Rom. 13.1
the Inhabitants that the common priviledges might be maintained that courses for raising of riches and trades might be held Each man did looke to his owne wealth but the King was to looke to the Common-wealth And thus much of the Originall of Kings Their excellencie above other men followes Secondly it must needs appeare that Kings are of all men most excellent in respect of their outward condition and calling 1. Because God himselfe was a King and is delighted to ranke himselfe among men of that degree 2. Because their creation is from God they are a speciall sort of men raised in a peculiar manner to their places by God who pleads it as his glory that Kings raigne by him Prov. 8. Rom. 13. 3. Because God hath communicated to Kings the image of his owne Majestie and printed in the natures of men a naturall forme of Kings as the Vice-gerents to God himselfe 4. Because a divine sentence is in the mouth of the King as Salomon faith their judgement is God's judgement and God would have the people to beleeve that what they say in judgement God himselfe saith it 5. Because they have a power above all other men of which when I come to treat of the word Superiour 6. Because they take accounts of all other men but give accounts onely to God 7. Because they have the treasure of honour they give all the honour which is possessed by any of their subjects and so doe they all offices of honour and government in their Dominions 8. Because they are the Basis or the foundation or stay of all their subjects who are maintained in Religion Justice and Peace by their meanes And thus of their excellencie Thirdly it is to be noted that the word is set downe indefinitely and so it shewes that this honour belongeth to all Kings in the substance of it whether he be a King of one City or many whether he be a Jew or Gentile a Christian or Pagan Hereticall or Orthodoxall Caesar or Herod young or old vertuous or vitious Use. Fourthly the use should bee therefore from hence to inforce upon our hearts an increase of care and conscience in acknowledging the honour and right of Kings and in loyall and sincere observance and obedience to their Lawes It should not seeme grievous to men to bee held under the yoke of obedience and to bee subject to others that are but men as well as themselves There are many things may encourage the hearts of subjects without grievance to beare the superiority of Princes and not to be discontented for First Kings have nothing but what they have received Secondly if Kings doe wrong they must give account to God for all the wrongs that they have done Thirdly God hath charged Princes to bee carefull of their subjects hee hath given them lawes though they bee Kings Fourthly Princes subjects are first bound to God and therefore they are not tied to Princes in any thing contrary to Gods Word Fifthly though the outward man be subjected to the power of Princes yet their consciences are free in spirit they are subject onely to the God of spirits Sixthly the hearts of Kings are in the hands of the Lord and he turneth them as he pleaseth Prov. 21. Seventhly though God hath set up Kings yet he hath not put downe himselfe but he ruleth in all these things he is King of heaven Dan. 4.34 and he is King of all the earth Psal. 47.8 He is a King immortall 1 Tim. 1.12 Eighthly whereas thousands of subjects cannot attaine to the sight of the King nor obtaine any particular suit from him nor can the King provide for them in particular yet may they goe to God and Jesus Christ who is King of righteousnesse and peace they may get great suits in heaven and shall bee provided for in all needfull things Psal. 23.1 and 5.3 and 48.15 and 74.12 and 80.2 Esay 49.10 Mat. 2.6 Revel 7.17 Lastly though they be subjects now in respect of earthly Princes yet in respect of God they are anointed to be Kings themselves and shall receive a Kingdome better than all the kingdomes of the earth The Princes of this world are but mortall Kings but every godly man is a King immortall hee partakes the title of God himselfe God is a King immortall by nature and he is a King immortall by adoption and grace and besides the poorest subject that is a true Christian entertaineth the King of glory every day Psal. 24 7 9. As superiour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth one that hath above the havings of other men and so the King hath more than all his subjects not onely in matter of maintenance but also in matter of authoritie and supremacie this his having in supremacie is here meant That the King is supreme is so manifest by this text as it needs no proofe Princes are called therefore in the Old Testament Heads of the Tribes or of the people to signifie that they were not onely higher in place but had soveraigne and supreme authoritie over all the people This supremacie of Kings gives them authoritie in all causes both ecclesiaâ—ticall and civill and over all persons Church-men as well as Lay-men as hath beene proved at large before in the former parts of this verse The use is therefore to coufute the damnable pleadings of the Popes of Rome and their adherents that claime to have the right of supremacie above the Kings and Princes of the world There are divers manifest arguments to overthrow the supremacie of the Pope First this expresse text that acknowledgeth the Kings to be superiour this was the Doctrine in the Apostles times Secondlyâ— it is more to bee noted that Peter himselfe who by the opinion of the Papists had the height of place in the Church that even Peter I say is so far from claiming this to himselfe that hee directs Christians to acknowledge supremacie onely as the right of Kings yea and flatly forbids dominion in the Clergie 1 Pet. 5.5 Thirdly our Saviour Christ at large beats downe this primacie or supremacie in his Apostles and all Church-men shewing that they had not authoritie as the Kings of the earth had it must not bee so with them and much lesse had they authoritie over the Kings of the earth Matth. 20.25 Luke 22.25 Fourthly every soule must bee subject to the higher powers If every soule then Church-men if they have soules must be subject and therefore may not rule Rom. 13.1 Fifthly Christ and the Apostles never claimed any such supremacie but shewed the contrary by their doctrine and practice Sixthly it is made the expresse marke of that man of sinne that hee lifts up himselfe above all that is called God that is above Magistrates 2 Thess. 2. This hath beene the constant Doctrine of the ancient Fathers Origen Homil. 7. in Isai. faith Hee that is called to a Bishoprick is not called to principality but to the service of the Church Tertullian lib. ad
evill of godly men as a dog or an oxe is when he is muzzled Doct. 9. That the good life of godly men may silence wicked men and yet not make them leave their wickednesse He doth not say that by well-doing they may win ignorant and foolish men It is true that sometimes a good conversation may win them as 1 Pet. 3.1 2. and before verse â—2 yet ordinarily they will doe wickedly even in the land of uprightnesse Esay 26.10 Verse 16. As free and not using your liberty for a cloake of maliciousnesse but as the servants of God IN the two former verses hee confirmes the exhortation by reasons in this he answers an objection The objection seemes to bee that Christians are made free by Christ and therefore are not to bee tied with the bonds of humane ordinances or subjection to men The Apostle answereth that it is true that Christians are made free-men but so as they must not use their freedome as a cloake of maliciousnesse and the liberty of sinning either against God or men for they are still Gods servants and bound to doe what hee would have them to doe and so consequently to obey Magistrates since God requires them so to doe So that in this verse he intreats of Christian liberty And so first he grants the use of it or the right of it in these words As free Secondly â—ee removes the abuse of it in these words Not using your liberty as a cloake of maliciousnesse And thirdly he gives a reason of his removall Because they are the servants of God still In the first part you must consider what hee granteth viz. that they are free Secondly how far he grants it viz. that they are as free Free Freedome is either civill or spirituall Civill freedome is when a servant is manumitted or made free that was an apprentice or bond-slave before so when a stranger is admitted to the right of a City or a Common-wealth or the like The spirituall freedome is that estate which Christians doe enjoy by Gods favour in Christ after their calling It is a spirituall manumission or freedome that is here meant and this is called Christian liberty partly because it is a freedome that wee have onely by Christ and partly because it is a freedome now onely enjoyed by Christians and no other men in the world Christian liberty is one of the great gifts or endowments bestowed upon the Church by Christ. It is not amisse to reckon up all the gifts in order that the relation which this gift hath to the rest may appeare The gifts then that Christ hath bestowed upon Christians are these First their ransome paid unto God for their redemption Secondly their vocation by the Gospell calling them out of the world into the Church Thirdly the holy Ghost which he sends into their hearts Fourthly their justification imputing his owne righteousnesse and procuring forgivenesse of all their sins Fifthly their sanctification by which he gives them new natures Sixthly their adoption by which they are made the sons of God Seventhly their Christian liberty by which they are freed from all former bondage and enjoy great priviledges this is a fruit of their adoption Eighthly consolation refreshing their hearts in all estates especially by the comforts of his Word Ninthly the gift of perseverance by which they are kept from falling away Lastly an immortall and undefiled inheritance in heaven after they are dead Christian liberty is either the liberty of grace in this life or the liberty of glory after this life The liberty of glory concernes either the soule or the body The glory or liberty of the soule is the freeing of it from all sinne and misery and the setting of it in the possession of that blessed immortality in heaven The liberty of the body is the freeing of it from the bonds of death and bowels of the earth by enduing it with a glorious resurrection part of which freedome they enjoy even in the grave For though they bee buried yet they are not damned to hell there but rest in hope of their finall deliverance and with this liberty of glory both soule and body are made heires of heaven Rom. 8.21 It is the liberty of grace is here meant And that this part of the Christian happinesse may the better appeare I will consider first what he is freed from and secondly what he is freed to For the first there are divers things he is freed from as First from the rigour of the morall Law hee is delivered from the most rigid and severe execution of absolute and perfect obedience so as being now under grace he is not bound to fulfill the Law perfectly but may be accepted of God if he obey it in the uprightnesse and sincerity of his heart though he have many frailties and infirmities God hath now tempered that rigour of exaction which he justly stood upon in his first agreement with man in Paradise and did with terrour againe proclaime in giving his Law in Sinai so as now in Christ our yoke is easie and our burden light Matth. 11.29 Rom. 6.14 Christ our surety hath fulfilled that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exact righteousnesse of the Law for us Rom. 8.3 Gal. 4.24 26. Heb. 12.18 Rom. 7.6 c. Secondly for the execution and condemnation into which the Law for our sinnes hath cast us our expiation being made in the bloud of Christ who was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse for us that wee might be justified from these things from which by the Law of Moses wee could never bee absolved Rom. 8.1 Gal. 3.13 Thirdly from the tyranny and damnation of sin that dwels in us the force of it being mortified by the spirit of Christ and so weakened that though it may rebell yet it cannot rage and rule as it did before Rom. 6.14 Ioh. 8.34 2 Cor. 3.17 Rom. 6.6 18. Fourthly from bondage under divels those spirituall wickednesses that had their strong holds in the hearts of every man by nature and ruled effectually in all the children of disobedience who had possession in our hearts and kept us in their power as most cruell Jaylers Ephes. 2.2 4. by Christ they are throwne out of possession they may tempt still but the gates of hell shall never prevaile againe over the godly Col. 2.15 Fifthly from the Lawes of Moses The ceremoniall and judiciall Lawes which Lawes were a yoke that neither the Jewes nor their fathers were ever able to beare Acts 15.10 The ceremoniall Lawes were a very seale of our condemnation a hand-writing against us wherein men many wayes acknowledge their guiltinesse besides they were extremely burthensome in respect of the rules of them and the strict observation required from them Our deliverance from these lawes these places prove Acts 15.1 Cor. 9.1 19. 2 Cor. 3.17 Heb. 9.10 Col. 2.17 There were foure respects which the ceremoniall Law had or foure uses First these ceremonies as I said
what we learne at Church is for the most part to bee practised at home Many have little occasion of practice abroad Sixtly because the comfort and contentment of mans life lieth much in this How are the lives of many men made uncomfortable by disordered servants wicked children idle froward vicious wives God gave the woman at the first as a speciall help to man to shew that at home the chief help of his life was to be had Use. The Use should be therefore to teach Christians in their severall places in the family to make conscience of their dealing both to know it and to doe it as ever they would have God to come to them and dwell with them Psal. 10.1 2. and as they desire to be no hypocrites in Religion for such as make no conscience of doing their duties in the family whether themselves wives servants or children are not sound Christians they are but hypocrites They are not compleat Christians that are not good at home aswell as abroad they walke not in a perfect way Psal. 101.2 And besides till domesticall disorders be redressed the family will never be established Pro. 14.3 Secondly it is to be noted that Inferiours in the family are either onely or first or with most words charged about their duties as here servants and not masters and servants and wives with many words and there may bee divers reasons assigned of it 1. To preserve order God hath subjected the Inferiours to the Superiours and the Superiour in a family is Gods Image the Lord is therefore carefull to preserve his authoritie The Superiours receive lawes from God but not from their Inferiours The Inferiours are to learne their dutie without prescribing lawes to their Superiours 2. Because the disorders of Inferiours are for the most part most dangerous to the troubling of the family because the businesses of the family are done by their hands the Superiour providing for the common good by common instruments If the Master of the family bee never so godly-wise yet oftentimes the family may be destroyed by wicked servants and vicious wives Pro. 14.1 3. Because faults in the Inferiours are most scandalous against Religion especially where the family is unequally yoked as if the Head of the family be an unbeleever and the Members beleevers disorder in the beleevers is most extremely scandalous 4. Because if the Head of the family be disordâ—ed the orderly behaviour of the Inferiours may bring him into order and win him both to Religion and good order at home A conversation with fear in wives may win their husbands as chap. 3.1 2. of this Epistle 5. Because God would hereby shew that the Inferiours must alwayes doe their duties before they looke after the duties of Superiours they must be first served 6. By this course the Apostles did labour to intice the Gentiles to Religion by letting them see how carefull they were to breed goodnesse and love in their wives servants and children and the Apostles did wisely in so doing because it is a greater gain to Religion to gaine one master than many servants because such a master may doe more good The Use should be therefore to interest the obligation upon the consciences of wives servants and children and even the more they see that God saith unto them the more they should be carefull of their duties and ever the more desirous they see the Lord to bee to have them live without offence the more abominable they should account it to dare to offend still and if they have not masters or husbands they should strive to be good themselves before they complaine of the fault of their Superiours and should thinke with themselves If I were a better wife or servant I should finde my husband or servant better to mee Thus in the generall The first thing then the Apostle gives in charge concerns servants from verse 18. to the end of this chapter where observe First the proposition enjoyning servants to bee subject to their masters verse 18. Secondly the exposition shewing both how they should be subject viz. with all feare and to what masters viz. not only to the good but to the froward verse 18. Thirdly the confirmation of it by three reasons viz. from the consideration 1. Of the acceptation of such subjection with God verse 19.20 2. Of their calling verse 21. 3. Of the example of Christ which is urged 1. For the use of servants verses 22.23 2. For the use of all Christians by digression verses 24.25 First then of the proposition where we are to consider first the persons charged Servants secondly the duty imposed be subject thirdly the persons to whom they owe it to your Masters Servants Two things are to be inquired into about servants First the originall of their estâ—â—e and secondly the bond that ties them to this subjection There are servants of God servants of sinne servants of men It is the servants of men that are here meant Servants of men are not all of one sort neither For first such as apply themselves to satisfie the unreasonable humors of men are said to be servants of men and condemned 1. Cor. 7.23 Secondly such as make themselves beholding to other men through their pride are forc't many times to become their servants Thus the borrower is a servant to the lender Pro. 22.7 Thirdly such as imploy their estates or bodies for the honour or preservation of their superiours are said to bee servants thus subjects serve Princes 1. Sam. 8.17 Fourthly such as imploy their labours and spend themselves for the common good are said to be servants thus Ministers are the peoples servants 2. Cor. 4.5 1. Cor. 9.19 But none of these are here meant These servants are domesticall servants such as are under the yoke of particular Masters in a family Those servants in the Apostles time were of two sorts some were bond servants such as were bought and sold in the markets over whom the Masters had absolute and perpetuall power some were hired servants that did serve by covenant and contract as servants do now for the most part with us Concerning these it may be inquired how it comes to passe that men that by creation have the same nature with other men should in their condition be abased to so low and meane estate as to serve them that are in nature alike to them This seemes to be a grievous inequalitie and therefore first to be searched into for the originall and causes of it It is out of doubt that before the Fall if man had staied in his Innocency there had beene no servitude because all men had been made after the Image of God both for holinesse and glory and so had been on earth as the Saints shall be in Heaven The first cause then of subjection and servitude was the confusion and sin of our first parents brought upon the world the earth being cursed for mans sake A necessity of toylesome â—â—bour lay upon men
curing it and putting life into it by sprinkling it with the bloud of Christ and love infusing or rather inflaming it with the heat of life All these things are requisite though I stand not upon the precise order of the working of every one of these Thus how conscience may bee made good Now I might adde a direction or two how conscience may doe her worke aright that is a good conscience and not doe ill offices in the soule Two things I say are of great use for the guiding of a good conscience First that in all her proceedings she must follow the warrant of Gods word Secondly that she doe not mistake in judging of particular actions she must bee sufficiently informed about our Christian liberty for unlesse the conscience discerne that wee are freed from the malediction of the law and from the rigorous perfection of obedience and have restored unto us a free use of all things indifferent and the like shee may be over-busie and troublesome disquieting the heart and restraining the joyes should refresh and support a man Thus of the meanes how conscience may be made good the signes of a good conscience follow First by the opposition it makes against the remainders of sinne in the godly It maintaines a constant combating against the law of the members having at command the law of the minde It doth not only resist grosse evils but even the most secret corruptions in the heart of man This Paul discerned in himselfe Rom. 7. of doing God service Secondly by the manner of exacting of obedience for a good conscience First doth incline a man to doe good duties not by compulsion but a man shall find that he doth them by force of an internall principle in himself Secondly it cannot abide dead works a good conscience abhors all cold and carelesse or luke-warm or counterfeit serving of God it puts life into all good dutes it exacteth attendance upon God in doing them Heb. 9.14 Thirdly it more respecteth God than all the world or the man himselfe and therefore will compell a man to obey against profit and pleasure and liking of the world 2 Cor. 1.12 Fourthly it requires an universall obedience it would have all Gods commandements respected and therefore Paul saith I desired in all things to live honestly Heb. 13.18 The allowing of one sin shewes the depravation of the conscience if it bee a knowne sinne and still tolerated As one dead flie will spoyle a boxe of pretious oyntment I say one dead flie though many living flies may light upon a boxe of oyntment and do it no great hurt so a godly man may have many infirmities and yet his conscience be sound but if there be one corruption that lives and dies there that is such a corruption as is knowne and allowed and doth by custome continue there it will destroy the soundnesse of the best conscience of the world and doth usually argue a conscience that is not good Fiftly a good conscience doth require obedience alwaies thus Paul pleads I have served God till this day It doth not command for God by fits but constantly Acts 23.1 A third signe is that a good conscience is alwayes toward God it still desires to bee before God it seekes Gods presence it reckons that day to be lost and that it did not live as it were when it found not the Lord or had no fellowship or conversation with God A good conscience is like a good Angell it is alwayes looking into the face of God Acts 23.1 Thus of the signes The benefits of a good conscience are many and great for First it is the best companion a man hath all the daies of his life it is ever with him and speakes good unto him and comforts him A man that hath no company needs not to be alone for he may converse with much delight with his owne conscience and it is the surest friend a man can have for it will neither hurt him by flattery nor forsake him for any carnall respects and being an internall agent is out of the watch of all outward hinderances and is alwaies a messenger of good things to a man and fits him and fills him with peace that passeth all the understanding of all men that want a good conscience Secondly it gives a man assurance of the best treasures it makes a man certaine of his salvation for a good conscience will not be quiet till it know the love of God and the promises of grace in Christ and the assurance that conscience gives is a better assurance than any man can have for his lands or any estate on earth because it is so highly honoured that Gods owne Spirit doth not disdaine at any time to witnesse with it and to it Rom. 8.15 16. Thirdly by reason of that new acquaintance and affinity it hath with the holy Ghost it brings us into a familiar friendship with God as being an immediat Agent with the holy Ghost in all things that concerne us for Gods Spirit treates with the conscience and the conscience treates with the Soule Fourthly it is a continuall bulwarke against the divell and all his fiery darts whether he tempt us to sinne or to feare and doubting for so soone as the temptation is cast in a good-conscience by her reasoning presently throwes it out reserving principles both of precept and promise alwaies in a readinesse to that end so as by contrarious reasoning within us it both hinders us from yeelding to sin and supports us against all doubts and feares Prov. 28.1 Fiftly against all afflictions and disgraces and reproches of the world a good conscience still comforts a man and makes him rejoyce by the force of the testimony thereof 2 Cor. 1.14 So as it is most true that a good conscience is a continuall feast he never fares ill that hath a good conscience Psal. 7.8 Acts 24.16 Rom. 9.10 Sixtly and the greater is the comfort of a good conscience because it will comfort us and stand by us and for us when all other comforts faile It will never leave us in sicknesse or in death and so is better than a thousand friends or wives or children yea it will goe with us to the Judgement feat of Christ with this assurance that as a good conscience speakes to us now so will Christ speake to us at that day Rom. 2.16 Thus of the sorts or kindes of consciences The last point is about the bond of conscience what it is that can binde a mans conscience and the doubt ariseth from this and other Texts because here a servant is bound in conscience to submit himselfe to a froward master both to his command and to his punishments and other Scriptures speake of his obedience to superiours for conscience sake For answer hereunto we must know that God and his law have power simply and absolutely to binde conscience that is to urge it to require obedience of a man or to accuse
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
the case of prayer he is called a God that delighteth to heare prayer in the case of infirmities a God that takes away iniquity and passeth by transgression and in cases of great difficulty he is conceived of as Almighty and so forth Doct. 4. It is evident from hence that God is a Judge and this point is both terrible to the wicked and comfortable to the godly It is terrible to the wicked many waies First because he is Judge of all the world all must bee judged by him Gen. 18.25 Heb. 12.23 1 Sam. 2.10 He is not a Judge of some one circuit as Judges amongst men are Secondly because hee is a Judge that needs no evidence be brought in for hee knowes all causes and is witnesse himself Ier. 29.23 and so Judges among men are not Thirdly because he judgeth for all offences he tries the hearts and the reines as well as the words and works of men Psal. 7.9 11. Earthly Judges try malefactors but in one or some few cases Fourthly because hee hath Armies of executioners hee can call to the heavens or speake to the earth and have hostes of servants to doe his will and execute his judgements Dan. 7.9 10. Psal. 50.4 22. so as none can deliver out of his hands Fiftly because hee is Judge himselfe Psal. 50.6 and 75.8 He doth not doe justice by Deputies but will heare all cases himselfe Sixtly because his judgement is the last and highest judgement and therefore there lieth no appeale from it Seventhly because he can bring men to judgement without any warning hee standeth before the doore and often seizeth upon the offender without serving any writ or giving him any summons Iames 5.9 And therefore wicked men doe very foolishly that ruffle here in the world and lift up their hornes so high and speake with such a stiffe neck and walke on in their sinnes and injuries so securely Psal. 75.5 6 7 8. Againe if God be Judge it is comfortable to penitent sinners First because repentance will alter the judgement if it be after the fact and before the sentence even in such offences as deserve everlasting death as appeareth in the case of David and the Ninivites is notified to the world Act. 17.31 whereas earthly Judges must proceed in their judgement whether the parties be penitent or no. Again it is the more comfortable that God is Judge because all parties wronged or grieved may have accesse to God and put up their supplications at any time he is ready to be found and willing to hear which is seldome true of earthly Judges Thirdly because godly men know their sentence already God hath acquitted them by his Word and by his Sonne and by his Spirit and therefore they need not feare his last judgement Doct. 5. God will judge righteously Gods judgement is a most righteous judgement Psal. 9. 8. Rom. 2.5 2 Tim. 4.8 Hee is the righteous Judge by an excellency because there is no Judge but misseth it some way only Gods judgement is alwaies righteous and it must needs be so for many reasons First because he judgeth the high as well as the low Iob 21.22 Secondly because his judgement extendeth to every offender in the world Iude 15. Earthly Judges may punish some malefactors but they leave thousands of men that are as great as they I meane as great offenders as they as for other reasons it is because they cannot apprehend them Thirdly because he judgeth for the breach of most righteous Lawes Fourthly because he will take no gifts Iob 36.18 19. Fiftly because he hateth heartily what he condemnes severely so the day of judgement is called A day of wrath Rom. 2.5 whereas man may censure other men for such faults as they themselves commit or at least are not moved to the sentence simply out of the disliking of the fault Sixtly because he is not deceived with shewes and outward appearances but his judgement is according to truth Rom. 2.2 Seventhly because it is generall according to mens works 2 Cor. 5.10 Eighthly because in the day of his judgement hee will specially honour the righteous Rom. 2.7 c. Ninthly because when a man can have no justice from men hee shall be sure to have justice from God and this is especially here intended Tenthly because he doth not judge rashly but as we see after wonderfull patience and the many daies men have had of sinning he appoints his day of judging Uses The Uses may be divers for First it shewes the wofull case of wicked men that forget God and in the hardnesse of their hearts runne on in sinne and so heap up wrath against the day of wrath Rom. 2.4 5. Secondly it should teach all men that have any care of themselves to deny all ungodlinesse and worldly lusts and to live godly and righteously and soberly in this present world Tit. 2.12 13. Thirdly it should be a singular comfort to all such as suffer wrongs and injuries in this world whether in their names or bodies or states or any way let them but be patient God will doe them justice as these places shew 2 Thes. 1.5 Psal. 4.5 Iam. 5.6 7 8. Iude 15. Doct. 6. It is the duty of Gods servants in all distresses to commit themselves and their causes to God and to his righteous providence and judgement This the example of Christ here shews us there is reason for it First because God requires we should doe so as these places shew Psal. 37.5 6. Prov. 16.3 1 Pet. 4. ult Secondly because it is not in man to direct his owne way Ier. 10.23 Thirdly because God never disappointed the trust of them that committed themselves to him Nabum 1.7 Pro. 16.3 The Use should be to teach us as we would shew our selves to beare the image of Christ and to be true Christians to practise this duty in all cases of wrong danger affliction or temptation But then withall when we have committed our cause to God we must remember these rules First never to use ill meanes to get out of distresse Esay 28.16 Secondly not to limit God but to let him doe whatsoever pleaseth him Thirdly not to be impatient or troubled but quiet our selves in God and waite and trust in him and if we finde any difficulties wee must then roule our way upon the Lord as the Psalmist saith Psal. 37.5 6 7. Fourthly we must acknowledge him in all our waies and give him glory when he doth us justice Pro. 3.6 Verse 24. Who his owne selfe bare our sinnes in his body on the tree that we being delivered from sinne should live in righteousnesse by whose stripes you were healed HItherto of the manner of the suffering of Christ. Now follows in the fift place the matter he suffered viz. He bare our sinnes amplified by shewing how and that three waies first his own selfe secondly in his body thirdly on the tree He bare our sinnes Christ may be said to beare our
here rendred a Bishop was a tearme given to watch-men and spies and over-seers of works and sometimes to any sort of Rulers In the Apostles time it seemes the tearme was impropriated and given onely to Ministers that had charge of soules For the Apostles appointing certaine men to looke to the bodies of Christians which they tearmed Deacons they appointed other eminent men to looke to the soules of Christians whom they termed Bishops as appeares Phil. 1.1 Acts 20.28 In the time of the Apostles the terme suffered yet a more strict impropriation and was given to some especiall Ministers that had charge not onely of the people but also of the Clergy and in time in some Churches unto these choice men of the Ministery were added the titles of Barons jurisdiction and power of censures sole power of ordination and the like In this place the Apostle gives the terme of Bishop to Christ as the first and principall Overseer of our soules to whom the charge of their originall doth belong Secondly we must note that Christ is not said to be a Bishop of our soules but the Bishop of our soules which imports that he is such a Bishop as there is no other like unto him That charge that Christ hath of our soules he hath it alone There is no Bishop like to Christ our Bishop for 1. There is no good Bishop but he for he died for the soules he hath charge of and so doe not other Bishops And whereas other Bishops may bee unrebukeable in respect of men sometimes he is unrebukeable in respect of God and men too never any Bishop lived so well or did so much good or loved good men and promoted Gods cause so much as hee 2. No other Bishop can instruct the flocke as he doth For hee can make his people profit because he teacheth inwardly whereas they can teach onely outwardly and hee instructs all his flocke and makes them all to know God from the greatest to the lowest of them which no other Bishop can doe 3. He is the onely Bishop because all other Bishops mâ— give accounts to him 1. Pet. 5.3 4. Hee is the universall Bishop of all soules other Bishops â—â—ve their particular charges or Churches but he hath the charge of all the flockes under heaven all Parishes are within his charge 5. All other Bishops have their ordination from him they have no authority but what they receive from him Acts 20.28 6. Because no other Bishop can take the absolute charge of our soules they are not able to keepe us our soules have many diseases which they cannot cure and are assaulted with many adversaries which they cannot resist 7. Because hee is a heavenly Bishop they are but earthly and divers parts of his office he executes in heaven whereas other Bishops can doe nothing for us but on earth 8. Because hee is the onely Law-maker the onely Law-giver to our soules other Bishops can make no Lawes but by his authority Iam. 4.11 9. Because the other Bishops may require goodnesse in their flocks but cannot make them good he can make all his people righteous he is the Lord and their very righteousnesse Ier. 23.6 10. Other Bishops die and leave their flockes unprovided but hee lives ever and never forsakes his Church but is with them to the end of the world Mat. 28. ult Thirdly who are the charge of Christ Not all that are found in the charges of other Bishops he will not stand to our division of Parishes he counts by Election and righteousnesse all that the Father hath given him are his charge and none else The coherence shews they are onely penitent sinners Fourthly the happinesse of such as are under his charge which must needs be great O! It is a great comfort to a poore sinner to know that Christ hath a charge of his soule for he shall be sure that Christ will feed his soule and nourish it up by his Ordinances and will keep him to eternall life and use him with all tendernesse and compassion A bruised Reed he will not breake and the smoaking Flaxe he will not quench The particulars are metaphorically handled before in the consideration of the benefits we receive from Christ as a Shepheard Uses The Uses follow and so First for information and so first we may here take occasion to thinke of the preciousnesse of our soules for as they' are made of better stuffe than all this visible world being spirits and were redeemed with a greater price than would have beene laid downe to redeeme this whole world so it here appeareth because God sets his owne Son to tend our soules which should make us make more reckoning of them and not be so carelesse of them It were an ill bargaine to win the whole world and lose our owne soules Secondly in that he takes charge of our soules it imports that his Kingdome is not of this world and that he leaveth our bodies and outward estates to the charge of the Kings and Rulers of the earth he claimes himselfe chiefly the charge of our soules Thirdly in spirituall things it is imported that we are to be subjected to such as have the over-sight of us onely so far forth as they command us in the Lord and not otherwise Other Bishops have their power subordinate to Christ and must in all things see to it that they doe nothing against Christ. We are subject first and originally to Christ the charge of our soules properly belongs unto him Fourthly we may here see what need our soules have of looking to if they were not in great danger and subject to many diseases and necessities Christ had never taken such a peculiar charge of them Fiftly it imports the abject estate of all grosse offenders for if Christ be the Bishop of soules they cannot belong to his charge For wise and godly men as much as lieth in them cast out notorious offenders and protest against them and therefore will Christ much more cast off and refuse all such servants of the Divell and the World and Antichrist as will not beare his yoke Sixtly it imports that all Bishops must have ordination from him and therefore such as cannot shew their calling from Jesus Christ are plants which he will root out Use 2. Secondly for consolation to all the godly All that have committed their soules to him may rest upon it that he is able to keepe them till the day of his comming 1 Tim. 1.2 They shall never be lost none can take them out of his hand Iohn 10.29 It is the will of God that none of them should be lacking Iohn 6. And therefore they may comfort themselves with those words of the Apostle Nothing shall ever be able to separate us from the love of God Rom. 8. ult Use 3. Thirdly for instruction and so it should teach us to take chiefe care of our soules For from his office we may learne that he accounts our soules to be the chiefe
preserving his authority as he judge not partially but with equall judgement shewing the fault wheresoever he find it else he may extremely harden his servants against them both Giving them honour This is the second thing required in the Exposition They must honour their wives and this the husband doth 1. When he useth her with signes of his estimation of her according to her ranke in the family and her relation to him entertaining her as his companion and not as his servant or slave To honour her is to carry himselfe with such respect towards her that all may see that he makes a great account of her as the companion God hath given to him for his life to be a helper to him 2. When he is carefull to protect her from wrongs and dangers and indignities 1 Sam. 30.5 3. When he provides for her maintenance both in his life time and after his death as well as he may allowing her such apparell and other things as may shew manifestly how great account he makes of her and doing all with cheerefulnesse and not like chuâ—lish Nabal and the rather because for the most part they are not able to make shift and provide for themselves 4. By the speciall delight he takes in her above others cherishing her as his owne flesh and making as much of her as he can doe of himselfe Pro. 5. 19. Eph. 5.28 5. By suffering himselfe to be intreated and in some cases advised and admonished by her Gen. 21.12 6. By giving her such emploiment as her gifts are fit for leaving to her trust such things in the family and his estate as she is fit to dispose of It is a dishonour to the wife when the trust of businesse is committed to servants or others when she is able and willing to undertake it Pro. 31.11 7. By yeelding a free and just testimonie of her praises upon all fit occasions both to her selfe and others Pro. 31.28 29. 8. By covering her infirmities passing by meere frailties and not speaking to her to provoke her when she is wayward or else giving soft answers and forbearing as much as may be to speake to her disgrace before others 9. When he gives her leave to dispose of some things at her pleasure not exacting account of her allowing her as a reward of her care or diligence some such overplus as his estate will beare that she may be free to give for pious or charitable uses what may be for her credit or encouragement Ob. But my wife was of mean birth condition or portion when I married Sol. So and much worse was the Church before Christ married her and yet Christ loves the Church Ob. But since marriage she is idle and froward and wastefull c. Sol. If shebe so thou hast cause to pray for and admonish her but for all that thou must love her and yeeld her due honour The Church sinneth after calling and yet Christ honours the Church both by praying for her in heaven and by labouring to clense her by his Spirit and Word in earth Ephes. 5. Ob. But she is profane and carnall a wicked woman a scorner of religion or perhaps of a contrary religion Sol. Thou must love and honour her not because she deserves it but because God requires it Thus of the Exposition The reasons follow and the first is because they are the weaker vessell As the weaker vessell The word translated Vessell is diversly accepted in Scripture sometimes properly sometimes metaphorically As it is taken properly it is sometime taken for goods or any houshold-stuffe Mat. 12.29 Luke 17.31 Sometimes againe it signifies any instrument used in the house or without the house so the instruments used in the Temple about any part of Gods service were called Vessels of the Ministery Heb. 9.21 So a Bushell is called a Vessell Luke 8.16 So that which held the foure footed beasts and fowles c. in the vision Acts 10.11 16. is called a Vessell yet like a sheet so is a saile of a ship called by this terme Acts 27.17 Now in a metaphoricall sense this terme signifies either the parts or members of the body of man or woman that serve for generation 1 Thes. 4.4 or else it signifies any person that God hath set apart for some speciall service or ministration Thus Paul was a Vessell of election or a chosen Vessell to beare Gods name among the Gentiles and Kings and the people of Israel Acts 9.15 Or else such persons upon whom God will declare either his mercy or justice Thus Vessels of honour and mercy and Vessels of dishonour Rom. 9.21 23. and in generall any man or woman that God appoints to doe any worke or his instruments either publikely or privately Thus all men in respect of the worke God requires of them are Vessels 2 Tim. 2.20 21. and so women are Vessels here because they are instruments God makes use of for the helpe of man Now for the word Weaker It signifies the frailties and defects in the sexe of women in respect of which they are inferiour to men not so much for their sinfull defects as their naturall defects defects of negation rather than defects of privation So then the sense is that in as much as women whom God hath given unto man instruments of his blessing and their help are by nature fraile and have many weaknesses and defects men should be the more tender and carefull in their carriage towards them And so here are three points of doctrine may be observed Doct. 1. In that men and women are called Vessels in respect of the service God doth cause them to performe we may learne That in workes of grace or matters of holinesse we are rather Patients than Agents Not but that by Gods assistance men and women doe worke that which is good but because thereby God would have us to ascribe all to his grace And therefore he compares us not to active instruments as tooles are in the hands of the workemen but to passive instruments such as Dishes are that beare and carry treasure or meat or such like Hence it is the Apostles call themselves earthen Vessels 2 Cor. 4.7 and Paul in converting the Gentiles did but beare Gods name Acts 9.21 And therefore we should all acknowledge our insufficiency and flye to the bloud of Jesus Christ to sanctifie us for all the Vessels of the Ministery in the Temple were sprinkled with bloud Heb. 9.21 And further such as are unprofitable should repen t and amend for they are but as the vessell in the hands of the Potter and God will breake them in pieces with his rod of iron Rev. 2.27 Doct. 2. Women are weake and fraile called here the weaker Vessell and I take it this weaknesse is attributed to them not in respect of sin so much as in naturall defects so as he meanes not personall faults but such weaknesses as are found in all women or the most But yet I would not be understood to
With thee is the fountaine of life adds And in thy light we shall see light Psal. 36.8 And so the promise to the penitent sinner was that his life should see the light Iob 33.28 So Christ saith he that followeth him shall have the light of life Marke it the Light of life Iohn 8.12 So that the life of our minds is knowledge in generall and in particular it is the saving knowledge of Jesus Christ as our Saviour saith expresly Iohn 17.3 This is eternall life to know God and whom he hath sent Jesus Christ. And the reason why this knowledge doth most inlive and quicken our hearts is because God in Christ is the most glorious subject of contemplation as being that highest good a very Ocean of goodnesse only able to fill and ravish the heart of man and besides because God as our chiefe good can alone make the ravishment of the heart perpetuall and so last for ever which nothing else can doe But because every knowledge of God hath not this effect to breed everlasting life in the heart of a man therefore I will distinctly set downe what kind of knowledge it is that hath this effect and what is required that it may be right 1. It must be such a knowledge as discernes God to be the only true God and this rule excludes the Pagans from eternall life who though by the light of nature they might discerne the invisible things of God by the workes of the creation yet they so shut up those principles of naturall truth in unrighteousnesse that they set up creatures as God and gave the glory of the true God to them Rom. 1. 2. It must be such a knowledge as ascribes unto the Nature of God such an excellencie as can be exprest by no likenesse of any creature in heaven above or earth beneath or the waters under the earth God must not be conceived of by any Images Images in the Church shut out the Papists from eternall life and Images in the heart to conceive of God by exclude the ignorant and carnall Protestants In the right conceiving of Gods nature we must adore him that is like nothing in heaven or earth 3. It must be such a knowledge or vision of God as discernes him to be the chiefe good and only happinesse to be desired and so all those persons that behold any thing in this life to be sought after as the chiefe felicity of their lives are excluded from eternall life And the things so esteemed the Scripture calls their gods so some make their bellies their gods some their riches some honour and the favour of men 4. It must be such a knowledge of God as conceives of him in Jesus Christ that is that sees the way how Gods infinite justice provoked by many sins is pacified by the attonement made by Jesus Christ as the Mediatour betweene God and man Iohn 17.3 else the knowledge of God in respect of the contemplation of Gods justice will be so far from inliving our hearts that it would kill them if they had life And this rule excludes all such from eternall life as live in despaire of Gods mercy as Cain and Iudas These knowledges are such as without which life cannot be had but yet in themselves doe not quicken the soule and inspire it with life 5. It must be such a knowledge as doth not only discerne aright the doctrine of the nature of God and of the person and offices of Christ but doth discerne that God is ours in particular in Jesus Christ and fully reconciled to us and our portion for ever To know God to be our God in Christ is the very life of our soules Now because we discerne this in God two waies viz by the light of â—aith beleeving the promises of the Word though we see him not and by the light of vision when we shall see him in his goodnesse face to face therefore is the former light called the light of faith and belongs to this life and the latter light belongs to another world Hence our justification which is by faith is called the justification of life Rom. 5.18 This is a point which should be of unspeakable comfort to the weake Christians that have attained to this knowledge for certainely this is eternall life in them as true as if they had the glory of heaven already But now that true Christians may be the more infallibly settled in the knowledge of their interest in eternall life as it lieth in the right knowledge of God â—o be ours iâ— Jesus Christ I will add certaine effects of this knowledge which shew not only that it is right but also that it is very eternall or spirituall for if it be a right knowledge 1. It raiseth in the dead heart of man spirituall senses that were never there before it makes the soule of a man able to heare Gods Word that could never doe it before it gives sight in spirituall things and sense and feeling and spirituall tastes of Gods goodnesse and a savouring of spirituall things more than earthly 2 Cor. 2.15 Rom. 8.5 Psal. 36.8 Phil. 1.9 2. It is a knowledge with admiration it sets a mans heart upon a constant wondering at the glory of the things revealed He that hath this knowledge sees in a Mirrour hee sees and wonders Nothing more ravisheth the heart than doth the word when it shewes him the glorie of Gods grace to him 2 Cor. 3.18 Wicked men see but they see not in a Mirrour 3. It is a knowledge that workes transformation it changeth a man into the likenesse of that it sees even from glory to glory by the power of the spirit of Christ. The light comes into wicked men but leaves them the same men it found them for disposition and conversation but this light humbles the heart of a man for his sins and purifieth him from his most secret sins Acts 15.9 and besides prints upon him the image of God and stirs him uâ—to all the motives of life in doing good workes 2 Cor. 3.18 Col. 3.10 1 Iohn 2.3 3.24 4. It is such a light as is indeleble and will abide the triall of manifold afflictions and gives life and joy still to the soule it doth not only comfort in Gods house but will support us when we are gone home under the miseries of this present life 1 Pet. 1.7 The Use should be to teach us all to blesse God for the Gospel that brings life to light and shewes us the love of God to us in Christ and for all the meanes by which the Gospel is preached to us in the life of it Oh how should we be beholding to them that help us to eternall life by leading us unto God this Ocean of goodnesse And withall we should be wonderfully thankfull to God and for ever comforted if we can finde that we have attained to the assurance of Gods love to us in Christ. Though our knowledge here be but small and weake
then we shall see God by direct vision Moses that saw as much of God as a mortall man then could saw but his backe parts he saw God as we see a man going from us but then we shall see him face to face as he is comming to us yea as he is possessed by us Wee shall not need helpe to shew God to us as we doe now for God himselfe shall be our everlasting light as was shewed before There is a foure-fold vision of God the one is natuâ—all as when wee see him in the creatures the other is speculous or Symbolicall when we see God in certaine signes of his presence as in the burning fire in the Bush or in the Cloud or Pillar of fire at the Tabernacle The third is the vision of Faith when we know how good God is by the promises of his word to us in Christ. The last is the vision of â—lory which differs from all the former in a way of seeing unknowne to us Thirdly our knowledge will differ in the measure Now wee know bâ—t in part there are many things wee know not and what wee doe know wee know but obscurely and darkly then wee shall know perfectly even as wee are now knowne perfectly of God 1 Cor. 13.10 11. c. and so wee shall know both God and the Creatâ—res There is a world of most delightfull and rare knowledge of the Creatures which wee attaine not to in this life but the chiefe glory of our knowledge then shall bee in the perfect vision of God and those unspeakable beauties of his nature when wee shall behold perfectly the glory of every propertie or attribute in God which will be sufficient to breed everlasting wonder and delight In a word the knowledge of the meanest Christian in heaven shall be above the knowledge of Prophets or Apostles on earth The first difference is in the effect of our knowledge for from our knowledge and this celestiall light flowes righteousnesse peace and joy in the holy Ghost which the Apostle Paul makes to be the parts of the Kingdome of God and so both in this life and in heaven Rom. 14.17 And unto these three heads may bee referred all things that concerne the glory of eternall life and all these are held with great difference in each degree of eternall life For though we have righteousnesse and peace and joy now in the truth of them yet wee have â—hem not as we shall have them in heaven as will appeare if we consider of them distinctly First for righteousnesse Here it is the greatest burthen of life unto the godly that they are not able to serve God as they desire the imperfections of their gifts the corruption of their natures the daily infirmities that discover themselves in their conversations make life many times more bitter than death would be to them as appeareth by St. Paul Rom. 7. But there all that is imperfect shall be done away there shall be no danger of displeasing God for we shall be made perfect in all parts and degrees of holinesse our nature shall be perfect like the nature of God our members shall never more be servants unto unrighteousnesse and our soules shall exactly resemble God in all perfection of goodnesse and gifts Here the glory of mans inheritance lieth in the goodnesse of things without them there it shall consist principally in an everlasting goodnesse confirmed upon themselves We shall be without spot and wrinkle Eph 5.27 We shall be as he is in holinesse 1 Iohn 3.2 Here is our griefe that our hearts cannot be so filled with the love of God and the godly as they should be there our hearts shall burne with an eternall inflammation of affections towards God and the blessed ones without any interruption or decay we shall never morâ— be troubled with hardnesse of heart discouragement feare distractions inordinate desires and perturbations Yea our holinesse shall be better than Adams in Paradise for he had a power not to sin but we shall have no power at all to sin Yea in relation to Christ it shall be better with us then than it is now for now we are reckoned just men only by the benefit of Christs righteousnesse imputed to us but then we shall be made so perfectly holy by inherent righteousnesse that we shall stand everlastingly righteous before God by the righteousnesse that is in us Imputation shall there cease for ever when Christ hath delivered up the kingdome to God the Father and when faith shall be done away Lastly the difference in this point may further appeare in the freedome of our wills In this life many times our wills are not free to desire to doe the good we should doe and most an end want power to execute what we desire but there shall be all libertie so as we shall never want either desire or power to accomplish what may be for Gods everlasting glory or our owne felicity Secondly for peace there is great difference for first in this life we have but little peace in respect of the miseries of life Sometimes we have but little inward peace our hearts being unquiet with feare or griefe or discouragement or passions or else our consciences are unquiet either because God fights against us to trie us or to humble us or we fight against our selves through ignorance and unbeliefe or distresse for sin Sometimes when our spirits are quiet and there is a truce from inward war we then want out vard peace either men are unreasonable and molest us without cause in our estates or names or else God afflicts us in body with paine and weaknesse or in estate sometimes with easie crosses like small rain sometimes with greater crosses like some fierce storms Now in heaven there shall be an eternall cessation of all miserie there shall be no curse and affliction shall be cast into the Sea Rev. 22.23 Secondly our Sabbaths or dayes of rest which Gâ—d hath consecrated and blessed to us as the chiefe joy of our lives prove many times daies of sorrow affliction because either our bodies are molested with pain or our soules distressed for want of powerfull meanes or for want of abilitie to keepe a Sabbath unto God or for want of joy in our soules but in heaven we shall have an eternall Sabbath not one day in seven but all our dayes rest without labour and solace of heart without any difficultie in our selves or interruption without us God and the Lamb will be an eternall Temple to make our rest for ever glorious Wee shall be freed from all the labours of life and from all paine and difficultie in serving God and our works shall be all easie and full of delight even the praising of God for ever Rev. 14.12 Heb 4.9 Thirdly for joy There is great difference both in the causes and in the measure and in the continuance of it The causes of our joy shall be the highest can befall a
creature Here while we are present with the bodie and the blessings of life we are absent from the Lord the infinite life of our lives but there we shall enjoy him as fully as our hearts can desire 2 Cor. 5.8 Here we want our crowne whatsoever else we enjoy but there our honour and glory and majestie shall be so great as if all the Kings of the earth did bring their glory to one man it would not equall what every one shall have there 2 Tim. 4.8 Rev. 2.24 3.21 we shall reigne in life Rom. 5. And this Crowne is the more glorious because it shall not consist of some precious thing without us but of royall excellency with which our soules and bodies shall shine as the Sun in the firmament our very bodies in qualitie being altered to such an expression of majestie and beautie and Angelicall excellencie as now exceeds all mortall language being rather like spirits than earthly bodies And for the measure now we have but little tastes of joy and if these tastes be unspeakable and glorious what are those rivers of joy at Gods right hand Psal. 16. ult And for continuance they are for evermore as the Psalmist there speakes whereas now they are gone from us like lightning in an instant and our lives are afterward assaulted almost continually with causes or occasion of sorrow so as the world in the best place is but like a vale of teares but there shall be no sorrow no death no crying nor paine but God shall wipe away all teares from our eyes for ever Rev. 21.4 6. Thus of the differences of life on earth and life in heaven What men must doe that they may enter into life followes And about this point our Saviour tells us two things before hand First that the way to life is a narrow way and the gate is exceeding strait men may be mis-led by a thousand by-wayes and the worke to be done is a very hard worke Secondly that there are but few that finde the right way yea but few amongst those that seeke it and seeme desirous to know what they should doe for either they understand not the directions when they are given or by taking time to thinke of them they forget them or else when they have the answer they goe their waies like the young man in the Gospel and are sorrie the conditions be so hard and so give over all further care and rest in the estate they were in before And therefore we had need to attend the more carefully and resolve to doe whatsoever God requires of us whatsoever it cost us and not be troubled at the difficulty of the worke considering the excellency of eternall life and the many helps we have to further the worke Of which afterwards This then is the question What should a man or woman doe that he might be sure to enter into life Answ. 1. Thou must lay the foundation of all in Jesus Christ thou must disclaime all trust in any thing in heaven or earth in thy selfe or thy owne workes or any other creature and relie upon the merits of Jesus Christ as the onely meanes of pacifying Gods anger or procuring eternall life Acts 4.12 Iohn 3.16 and thou must inwardly lay up Christ in thy heart so as spiritually ever to eat his flesh and drinke his bloud by applying all he hath done or suffered for thee in particular Iohn 6.53 1 Iohn 5.12 2. Thou must pray hard to the God of life Psal. 42.8 and with great importunity beseech him to give thee the spirit of life that is Jesus Christ and with the more encouragement because he hath promised to give even his holy Spirit to them that aske him Luke 11.13 3. There will be no life in the soule if thou dost not repent thee of thy sins Acts 11.18 And this is the harder worke because first to confesse thy sins will not serve turne unlesse thou forsake them and overcome them Rev. 2.7 so as the power of them be mastered and thou doe from thy heart desire and resolve to leave them If thy lusts passions disorders of life in drunkennesse swearing sinnes of deceit or the like be not mended thou canst not live this life 1 Cor. 6.9 Gal. 5.22 23. At the best without an apparent victorie there will be little comfort in life Secondly in turning thou must turne from all thy transgressions so as thou be sure thou leave no sin thou knowest but thou wilt endevour to judge thy selfe for it and strive to forsake it Thy heart must be turned from it Ezek. 18.21 Yea if some of thy sinnes for profit or pleasure be to thee like thy right eye or right hand thou must cut them off or pull them out or else thou canst never enter into life Mat. 18.8 9. As in the case of rich men the way of life is compared to the eye of a needle and their hearts to a great cable now there is no way for thee to enter into life but by untwisting the great cable till it be made like small threeds which is done by great humiliation Iames 1.10 And withall thy heart must continue affraid in the least thing to offeâ—d God This feare of the Lord is required to the very beginning of this life Pro. 14.27 4. Thou must deny thy selfe extremely in outward things thou must look for persecution yea and perhaps be put to it to forsake father and mother house and lands wife and children yea and life it selfe so as to hate and lose this naturall life in comparison of the gaining of eternall life Marke 10.30 Iohn 12.25 5. Thou must be tied to walke in a strict course of life all thy dayes resolving to walke in the way of righteousnesse and let the word of God be the rule of allâ—thy actions and by patient continuance in well-doing to seeke encrease of happinesse and holinesse for life is only in the way of righteousnesse Pro. 12.28 Rom. 2.7 8. Ezek. 33.15 16. Now though this worke be very hard yet thou hast many helps if thy heart be right and willing to obey for 1. God will give thee his holy Spirit to worke all thy worke for thee and to cause thee to walke in his statutes and keepe his judgements and to doe them and will mortifie the deeds of the flesh and teach thee in all truth and comfort and support thee and make thy workes acceptable to God as hath beene shewed before 2. Thou hast the help of spirituall armour that is mighty through God to cast downe strong holds 2 Cor. 10.3 4. thou wilt find a strong supply from every ordinance of God the Word and Prayer and Sacraments all sâ—rve to help against the difficultie of this worke and so will the societie of the godly as was shewed before 3. Thou wilt have the benefit of Christs prayers and intercession for thee in heaven Iohn 17.15 which is of unspeakable force and power to helpe thee 4. The greatnesse of
this duty of prayer Hence it is that where we reade of any commandement to pray in Scripture usually it is as large as any of the ten Commandements even such as bindeth all persons to the performance of it which should serve greatly to shew the profanenesse of most families that have no prayer A familie without prayer and the exercises of religion in it is a very den of wild beasts and a cage of impure birds and the wrath of God hangs over those families that have not prayer used in them as these places shew Psal. 79.6 Zeph. 3.1 2. Dan. 9.13 Ezek. 22.30 Doct. 4. Yea in that he takes for granted that Christian husbands and wives did pray onely admonishing that they looke to it that their prayer be not interrupted it shewes That every godly Christian can pray and doth make conscience of it to doe it Psal. 32.6 for every Christian that is a true Christian hath the spirit of adoption by which he cries Abba Father Rom 8. 16. And it is made a signe of a wicked man not to call upon the name of the Lord Psal. 14.4 Doct. 5. In that prayer may not be interrupted or hindred it shews plainly That this is an exercise for every day constantly while we live in this world which these places confirme 1 Thes. 5.17 Col. 4.2 Rom. 12.12 Psal. 105.4 praying by fits will not serve turne Doct. 6. Wives and husbands though they had never so many praises other wayes or for their carriage one towards another yet if they be not religious persons and in particular such as serve God by daily and devout prayer they are not true Christians nor accepted of God The Apostle takes it for granted that all Christian men and women doe make conscience of daily prayer to God Which serves notably to conâ—ure the vaine trust in civill honesty and the fairenesse of domesticall conversation which bewitcheth many persons in the world Doct. 7. When the heart is not right towards man it is not right towards God as here domesticall disorders hinder the exercises of religion towards God That husband that loves not his wife hath no great mind to pray Wives that make no conscience to live quietly and obediently with their husbands suffer a like alienation from God both in their ability to serve him and in his acceptance of it Doct. 8. In that he saith your prayers it shewes That every Christian must make prayers of his owne As the just man lives by his owne faith so must the true Christian thinke of getting his living under God by his owne prayers 'T is not enough that he partake of other mens prayers in publike or that he can get others to pray for him in private God lookes for prayers from himselfe Doct. 9. In that he saith prayers it imports That there be divers kindes of prayer and that private Christians must make not onely a prayer but prayers to God Eph. 6.18 Phil. 4.6 Col. 4.2 The sorts of prayer and differences arise 1. From the instrument by which it is formed for there is the prayer of the heart onely such was Hannah her prayer 1 Sam. 1. There is a prayer of the mouth only such is the prayer of hypocrites Esay 29.13 There is the prayer both of heart and mouth and such is the prayer ordinarily of all the godly 2. From the place of prayer some prayers are publike some private and a Christian must use both Some are alone some with others 3. From the forme and so we have the prayer of Christ as the patterne and rule for all prayers and the prayers of Christians agreeable to that patterne We must not râ—st upon saying over the words of the Lords prayer and neglect all other prayers Againe some prayer is conceived some is in a set 〈◊〉 used A set forme is 〈◊〉 for the publike and for such weake Christians as are not yet able to expresse their owne desire to God in their owne words No◠〈◊〉 conceived formes unfit or unlawfull for such as are able and desirous to performe prayer according to the rules of prayer as is apparent by the examples of all sorts of prayers in both Testaments 4. From the object of prayer and so some prayers are made daily at set times and thence it was that the Chuch of the Jewes had their houres of prayer Acts 3.1 and some are uttered suddenly according to some speciall occasion And of this sort are ejaculations short petitions put up to God expressing the present motion in the heart Doct. 10. It is a great losse or inconvenience to have our prayers interrupted This is plaine from the Text. And there may be many reasons assigned of it I will instance but one or two first because for that time a man is thrust out of the presence of the King of heaven To pray is to stand before his face Secondly because while prayer stands still our spirituall trade stands still while we pray not we thrive not Thirdly if it were nothing else but the respect of others it must needs be a great inconvenience to omit prayer because thereby we withdraw our aides from the Church and that is as bad as in evill times of war to withdraw our succours from the house of Israel Quest. But how many waies can prayer be interrupted Answ. Prayer may be interrupted either in heaven or in earth either in the hearing of it or in the making of it Prayer is interrupted in the hearing of it or God will not heare prayer 1. If the person making it lie in any sin without repentance Pro. 15.8 Esay 59.2 Lam. 3.44 Psal. 66.18 2 Tim. 2.19 1 Iohn 3.22 2. If it be not made in faith that is if we beleeve not that we shall have what we aske Mat. 11.24 Iames 1.6 3. If not made in the name of Christ Iohn 16.23 4. If it be made carelesly and coldly if a mans head be full of distractions so as he regards not what he prayes he is not likely to be heard for how shall God heare him when he heares not himselfe and how shall God heed what he saies when he heeds not what he saies himselfe 5. If a man aske amisse that is aske for carnall and corrupt ends Iames 4.3 6. If a man be not in charitie with his neighbour and will not forgive him his trespasse Mat. 6.14 7. If a man be unmercifull and will not heare the cries of the poore Esay 58.7 Pro. 21.13 Thus prayer is interrupted in the hearing of it Prayer is interrupted in the making of it when men are indisposed to prayer and so omit the performance and thus prayer is interrupted Sometimes by the violence of wordly cares and businesse the heart of man being overcharged with these cares of life Sometimes by domesticall discords and private passions which it seemes the Apostle especially meanes in this place Sometimes by the love and lust after some particular siâ— for while mens hearts run after sin they
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